[3] "Bhikkhus, for one who is immoral (dussīla), whose virtue is corrupted, non-remorse (avippaṭisāra) has its proximate cause (upanisā) destroyed; when there is no non-remorse, for one whose non-remorse is corrupted, gladness (pāmujja) has its proximate cause destroyed; when there is no gladness, for one whose gladness is corrupted, rapture (pīti) has its proximate cause destroyed; when there is no rapture, for one whose rapture is corrupted, tranquility (passaddhi) has its proximate cause destroyed; when there is no tranquility, for one whose tranquility is corrupted, happiness (sukha) has its proximate cause destroyed; when there is no happiness, for one whose happiness is corrupted, right concentration (sammāsamādhi) has its proximate cause destroyed; when there is no right concentration, for one whose right concentration is corrupted, knowledge (ñāṇa) and vision of things as they really are (yathābhūtañāṇadassana) has its proximate cause destroyed; when there is no knowledge and vision of things as they really are, for one whose knowledge and vision of things as they really are is corrupted, disenchantment and dispassion (nibbidā-virāga) have their proximate cause destroyed; when there is no disenchantment and dispassion, for one whose disenchantment and dispassion are corrupted, knowledge and vision of liberation (vimuttiñāṇadassana) has its proximate cause destroyed.
"Suppose, bhikkhus, there were a tree deficient in branches and foliage: its shoots do not grow to fullness, and its bark, its softwood, and its heartwood do not grow to fullness. In just the same way, bhikkhus, for one who is immoral, whose virtue is corrupted, non-remorse has its proximate cause destroyed; when there is no non-remorse, for one whose non-remorse is corrupted, gladness has its proximate cause destroyed … knowledge and vision of liberation.
"Bhikkhus, for one who is virtuous, accomplished in virtue, non-remorse possesses its proximate cause; when there is non-remorse, for one accomplished in non-remorse, gladness possesses its proximate cause; when there is gladness, for one accomplished in gladness, rapture possesses its proximate cause; when there is rapture, for one accomplished in rapture, tranquility possesses its proximate cause; when there is tranquility, for one accomplished in tranquility, happiness possesses its proximate cause; when there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause; when there is right concentration, for one accomplished in right concentration, knowledge and vision of things as they really are possesses its proximate cause; when there is knowledge and vision of things as they really are, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; when there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation possesses its proximate cause.
"Suppose, bhikkhus, there were a tree possessed of branches and foliage: its shoots grow to fullness, and its bark, its softwood, and its heartwood grow to fullness. In just the same way, bhikkhus, for one who is virtuous, accomplished in virtue, non-remorse possesses its proximate cause; when there is non-remorse, for one accomplished in non-remorse, gladness possesses its proximate cause … knowledge and vision of liberation."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.