“Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?
1 Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]| and |fear of wrongdoing::moral dread, respect for others [ottappa]| are established in him, along with |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| towards the teacher. This, bhikkhus, is the first cause, the first condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
2 He, while living depending on the Teacher or a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher, from time to time approaches them and thoroughly asks and inquires: ‘Venerable sir, how is this? What is the meaning of this?’ Then those venerable ones reveal what is not yet revealed, make clear what is not yet made clear, and dispel doubts about various teachings that give rise to uncertainty. This, bhikkhus, is the second cause, the second condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
3 He, having heard that |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, accomplishes it with two forms of seclusion — |physical seclusion::bodily isolation [kāyavūpakāsa]| and |mental seclusion::mental isolation [cittavūpakāsa]|. This, bhikkhus, is the third cause, the third condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
4 He is virtuous, dwelling restrained by the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the |training guidelines::the Buddha‘s teaching instructions for an individual [sikkhāpada]|. This, bhikkhus, is the fourth cause, the fourth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
5 He is very learned, who remembers what he has heard, and one who |accumulates knowledge::stores up learning [sutasannicaya]|. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, of significance, well-phrased, |altogether complete::not missing in any way, not requiring further additions [kevalaparipuṇṇa]|, and |completely pure::bright, perfect [parisuddha]| — such teachings are well-learned by him, remembered, |practiced::rehearsed, consolidated, familiarized [paricita]|, |mentally recollected::reconsidered, rechecked, re-investigated [manasānupekkhita]|, and |thoroughly penetrated::completely understood [suppaṭividdha]| |by view::in concept, in theory, in attitude, in philosophy [diṭṭhi]|. This, bhikkhus, is the fifth cause, the fifth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
6 He lives |with energy aroused::with initiative [āraddhavīriya]| for the abandonment of |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities and the attainment of |wholesome::healthy, beneficial, useful [kusala]| qualities. He is |strong::powerful, having stamina [thāmavant]|, |striving diligently::making continuous effort with alertness, carefulness and care [daḷhaparakkama]|, and does not shirk taking responsibility for wholesome qualities. This, bhikkhus, is the sixth cause, the sixth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
7 When associating with the |Saṅgha::the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅgha]|, he does |not engage in idle chatter::not speak on diverse topics [anānākathika]| or |talk about worldly matters::engage in worldly talks [atiracchānakathika]|. He either speaks the Dhamma himself or encourages others to do so, and he does not disrespect the noble silence. This, bhikkhus, is the seventh cause, the seventh condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
8 He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of the |five aggregates that are subject to being held onto as a self::pile of matter and mind that are held onto as a self, physical and mental conglomerations that are clung to [pañca + upādānakkhandha]|: ’Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one‘s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of sensation, such is the passing away of sensation; such is |perception::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |volitional formations::intentions, choices, decisions, karmic activity; fourth of the five aggregates [saṅkhāra]|, such is the arising of volitional formations, such is the passing away of volitional formations; such is |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ This, bhikkhus, is the eighth cause, the eighth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.
His fellow practitioners hold him in esteem, thinking: ‘This venerable one lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher. Surely, this venerable one knows and sees clearly.’ This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He, while living depending on the Teacher or a certain fellow practitioner in the role of a teacher, where an acute sense of right and wrong and moral dread are established in him, along with affection and respect towards the teacher, from time to time approaches them and thoroughly asks and inquires: ‘Venerable sir, how is this? What is the meaning of this?’ Then those venerable ones reveal what is not yet revealed, make clear what is not yet made clear, and dispel doubts about various teachings that give rise to uncertainty. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He, having heard that Dhamma, accomplishes it with two forms of seclusion—physical seclusion and mental seclusion. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He is virtuous, dwelling restrained by the moral code of conduct, mindful of proper behavior and keeping to suitable places, seeing danger even in the slightest faults, and having undertaken, he trains in the training guidelines. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He is very learned, who remembers what he has heard, and one who accumulates knowledge. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful, well-phrased, altogether complete, and completely pure—such teachings are well-learned by him, remembered, practiced, mentally recollected, and thoroughly penetrated by view. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He lives with energy aroused for the abandonment of unwholesome qualities and the attainment of wholesome qualities. He is strong, striving diligently, and does not shirk taking responsibility for wholesome qualities. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
When associating with the community, he does not engage in idle chatter or talk about worldly matters. He either speaks the Dhamma himself or encourages others to do so, and he does not disrespect the noble silence. Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
He dwells seeing the arising and passing away of the five aggregates that are held onto as a self: ‘Such is form, such is the arising of form, such is the passing away of form; such is feeling, such is the arising of feeling, such is the passing away of feeling; such is perception, such is the arising of perception, such is the passing away of perception; such are volitional formations, such is the arising of volitional formations, such is the passing away of volitional formations; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.’ Certainly, this venerable one knows and sees clearly. This quality too, bhikkhus, leads to endearment, respect, cultivation, harmony, and unity.
These, bhikkhus, are the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.