“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ: “Bhikkhus, for a virtuous person, one who is accomplished in virtue, no intention need be exerted: ‘avippaṭisāro me uppajjatū’ti. ‘May non-regret arise in me!’ Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati. It’s only natural that non-regret arises in a virtuous person who is accomplished in virtue. *Lack of regret doesn’t automatically mean that one’s virtue is sufficiently developed. Freedom from regret can be caused by a simple [lack of _hiriottappā_ for unskillful behavior](https://suttas.hillsidehermitage.org/?q=an10.105#an10.105:1.1-an10.105:1.2), a foundational quality that must be present [from the very beginning](https://suttas.hillsidehermitage.org/?q=mn39#mn39:3.1-mn39:3.6).
If there is strong _hiriottappā_, then freedom from remorse is only possible with perfect virtue, [which is the level of virtue that is conducive to _samādhi_](https://suttas.hillsidehermitage.org/?q=an6.10#an6.10:5.1). Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ: For one without regret, no intention need be exerted: ‘pāmojjaṁ me uppajjatū’ti. ‘May gladness arise in me!’ Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ jāyati. It’s only natural that gladness is born for one without regret. *See also [SN 35.97](https://suttas.hillsidehermitage.org/?q=sn35.97), which explains how sense restraint naturally leads to the right kind of pleasure. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ: For one who is glad, no intention need be exerted: ‘pīti me uppajjatū’ti. ‘May joy arise in me!’ Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati. It’s only natural that joy arises for one who is glad. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ: For one whose mind is joyous, no intention need be exerted: ‘kāyo me passambhatū’ti. ‘May my body become calm!’ Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati. It’s only natural that for one whose mind is joyous, the body becomes calm. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ: For one whose body is calm, no intention need be exerted: ‘sukhaṁ vediyāmī’ti. ‘May I feel at ease!’ Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati. It’s only natural that one whose body is calm feels at ease. Sukhino, bhikkhave, na cetanāya karaṇīyaṁ: For one who is at ease, no volition need be exerted: ‘cittaṁ me samādhiyatū’ti. ‘May my mind become composed!’ Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati. It’s only natural that for one who is at ease, the mind becomes composed. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ: For one who is composed, no intention need be exerted: ‘yathābhūtaṁ jānāmi passāmī’ti. ‘May I know and see accurately!’ Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati. It’s only natural that one who is composed knows and sees accurately. Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ: For one who knows and sees accurately, no intention need be exerted: ‘nibbindāmi virajjāmī’ti. ‘May I become disenchanted and dispassionate!’ Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. It’s only natural that one who knows and sees accurately becomes disenchanted and dispassionate. Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ: For one who is disenchanted and dispassionate, no intention need be exerted: ‘vimuttiñāṇadassanaṁ sacchikaromī’ti. ‘May I realize the knowledge-and-vision of liberation!’ Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti. It’s only natural that one who is disenchanted and dispassionate realizes the knowledge-and-vision of liberation.
Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso; And so, bhikkhus, the knowledge-and-vision of freedom is the purpose and benefit of disenchantment and dispassion. yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ; Disenchantment and dispassion is the purpose and benefit of truly knowing and seeing. samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso; Knowing and seeing accurately is the purpose and benefit of composure. sukhaṁ samādhatthaṁ samādhānisaṁsaṁ; Composure is the purpose and benefit of ease. passaddhi sukhatthā sukhānisaṁsā; Ease is the purpose and benefit of calm. pīti passaddhatthā passaddhānisaṁsā; Calm is the purpose and benefit of joy. pāmojjaṁ pītatthaṁ pītānisaṁsaṁ; Joy is the purpose and benefit of gladness. avippaṭisāro pāmojjattho pāmojjānisaṁso; Gladness is the purpose and benefit of non-regret. kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni. Non-regret is the purpose and benefit of virtuous behavior. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṁ gamanāyā”ti. And so, bhikkhus, things flow on and fill up from one to the other, for going from the near shore to the far shore.”
Dutiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=an10.2