Aṅguttara Nikāya 11.2 1.

Cetanākaraṇīyasutta

Nissayavagga Cetanākaraṇīyasutta “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ: ‘avippaṭisāro me uppajjatū’ti.

For a virtuous person who is endowed with virtue, there is no need to will: May I not regret.

Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.

It is natural for a virtuous person endowed with virtue to not have regret.

Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pāmojjaṁ me uppajjatū’ti.

For one without regret there is no need to will: May joy arise in me.

Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ uppajjati.

It is natural for one without regret to feel joy.

Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pīti me uppajjatū’ti.

For the joyful there is no need to will: May pīti arise in me.

Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati.

It is natural for the joyful to experience pīti.

Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘kāyo me passambhatū’ti.

For one with pīti there is no need to will: May my body be tranquil.

Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati.

It is natural for one with pīti to have a tranquil body.

Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘sukhaṁ vediyāmī’ti.

For one with a tranquil body there is no need to will: May I feel pleasure.

Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.

It is natural for one with a tranquil body to feel pleasure.

Sukhino, bhikkhave, na cetanāya karaṇīyaṁ: ‘cittaṁ me samādhiyatū’ti.

For the pleasurable there is no need to will: May my mind be concentrated.

Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati.

It is natural for the pleasurable to have their mind concentrated.

Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘yathābhūtaṁ jānāmi passāmī’ti.

For the concentrated there is no need to will: May I know and see things as they really are.

Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.

It is natural for the concentrated to know and see things as they really are.

Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ: ‘nibbindāmī’ti.

For one who knows and sees things as they really are there is no need to will: May I feel disenchantment.

Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati.

It is natural for one who knows and sees things as they really are to feel disenchantment.

Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘virajjāmī’ti.

For the disenchanted there is no need to will: May I be dispassionate.

Dhammatā esā, bhikkhave, yaṁ nibbinno virajjati.

It is natural for the disenchanted to become dispassionate.

Virattassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘vimuttiñāṇadassanaṁ sacchikaromī’ti.

For the dispassionate there is no need to will: May I realize the knowing and vision of liberation.

Dhammatā esā, bhikkhave, yaṁ viratto vimuttiñāṇadassanaṁ sacchikaroti.

It is natural for the dispassionate to realize the knowing and vision of liberation.

Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṁ gamanāyā”ti. Dutiyaṁ.

Thus dispassion is for the purpose of the knowing and vision of liberation, the benefit of the knowing and vision of liberation; disenchantment is for the purpose of dispassion, the benefit of dispassion; the knowing and vision of things as they really are is for the purpose of disenchantment, the benefit of disenchantment; concentration is for the purpose of the knowing and vision of things as they really are, the benefit of the knowing and vision of things as they really are; pleasure is for the purpose of concentration, the benefit of concentration; tranquility is for the purpose of pleasure, the benefit of pleasure; pīti is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of pīti, the benefit of pīti; non-regret is for the purpose of joy, the benefit of joy; and virtuous behaviors are for the purpose of non-regret, the benefit of non-regret.

Thus dhammas lead to dhammas, dhammas fulfill dhammas for the crossing over to the far shore.