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2.[a. ni. 10.2] "Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – 'avippaṭisāro me uppajjatū'ti.
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“For a person endowed with virtue, consummate in virtue, there is no need for an act of will, ‘May freedom from remorse arise in me.’
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Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.
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It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.
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"Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – 'pāmojjaṃ me uppajjatū'ti.
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“For a person free from remorse, there is no need for an act of will, ‘May joy arise in me.’
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Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ uppajjati.
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It is in the nature of things that joy arises in a person free from remorse.
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"Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – 'pīti me uppajjatū'ti.
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“For a joyful person, there is no need for an act of will, ‘May rapture arise in me.’
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Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.
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It is in the nature of things that rapture arises in a joyful person.
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"Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – 'kāyo me passambhatū'ti.
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“For a rapturous person, there is no need for an act of will, ‘May my body be calm.’
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Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.
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It is in the nature of things that a rapturous person grows calm in body.
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"Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – 'sukhaṃ vediyāmī'ti.
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“For a person calm in body, there is no need for an act of will, ‘May I experience pleasure.’
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Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.
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It is in the nature of things that a person calm in body experiences pleasure.
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"Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – 'cittaṃ me samādhiyatū'ti.
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“For a person experiencing pleasure, there is no need for an act of will, ‘May my mind grow concentrated.’
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Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.
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It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.
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"Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – 'yathābhūtaṃ jānāmi passāmī'ti.
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“For a person whose mind is concentrated, there is no need for an act of will, ‘May I know & see things as they have come to be.’
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Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.
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It is in the nature of things that a person whose mind is concentrated knows & sees things as they have come to be.
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"Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – 'nibbindāmī'ti.
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“For a person who knows & sees things as they have come to be, there is no need for an act of will, ‘May I feel disenchantment.’
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Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.
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It is in the nature of things that a person who knows & sees things as they have come to be feels disenchantment.
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"Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ – 'virajjāmī'ti.
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“For a person who feels disenchantment, there is no need for an act of will, ‘May I grow dispassionate.’
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Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.
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It is in the nature of things that a person who feels disenchantment grows dispassionate.
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"Virattassa, bhikkhave, na cetanāya karaṇīyaṃ – 'vimuttiñāṇadassanaṃ sacchikaromī'ti.
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“For a dispassionate person, there is no need for an act of will, ‘May I realize the knowledge & vision of release.’
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Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.
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It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.
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"Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, passaddhi sukhatthā sukhānisaṃsā, pīti passaddhatthā passaddhānisaṃsā, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, avippaṭisāro pāmojjattho pāmojjānisaṃso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.
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“In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they have come to be has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they have come to be as its purpose, knowledge & vision of things as they have come to be as its reward. Pleasure has concentration as its purpose, concentration as its reward. Calm has pleasure as its purpose, pleasure as its reward. Rapture has calm as its purpose, calm as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.
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Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā"ti.
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“In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore.”
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Dutiyaṃ.
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