AN11.2 — Cetanākaraṇīyasutta
For a virtuous person who is endowed with virtue, there is no need to will: May I not regret. It is natural for a virtuous person endowed with virtue to not have regret.
For one without regret there is no need to will: May joy arise in me. It is natural for one without regret to feel joy.
For the joyful there is no need to will: May rapture arise in me. It is natural for the joyful to experience rapture.
For one with rapture there is no need to will: May my body be tranquil. It is natural for one with rapture to have a tranquil body.
For one with a tranquil body there is no need to will: May I feel pleasure. It is natural for one with a tranquil body to feel pleasure.
For the pleasurable there is no need to will: May my mind be concentrated. It is natural for the pleasurable to have their mind concentrated.
For the concentrated there is no need to will: May I know and see things as they really are. It is natural for the concentrated to know and see things as they really are.
For one who knows and sees things as they really are there is no need to will: May I feel disenchantment. It is natural for one who knows and sees things as they really are to feel disenchantment.
For the disenchanted there is no need to will: May I be dispassionate. It is natural for the disenchanted to become dispassionate.
For the dispassionate there is no need to will: May I realize the knowing and vision of liberation. It is natural for the dispassionate to realize the knowing and vision of liberation.
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; rapture is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of rapture, the benefit of rapture; 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.