[444] What eight things are of great assistance? Eight causes and eight conditions that lead to the obtaining of wisdom fundamental to the spiritual life (ādibrahmacariyakā paññā) not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment. Which eight?
Here, friends, a bhikkhu lives in dependence on the Teacher (satthā) or on a certain fellow practitioner of the spiritual life standing in the position of a teacher, toward whom a keen sense of moral shame and moral dread (hiri-ottappa) is established in him, together with affection and respect. This is the first cause, the first condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Living thus in dependence on the Teacher or on a certain fellow practitioner of the spiritual life standing in the position of a teacher, toward whom a keen sense of moral shame and moral dread is established in him, together with affection and respect, he approaches them from time to time and inquires and questions: "How is this, venerable sir? What is the meaning of this?" Those venerable ones disclose to him what has not been disclosed, make plain what has not been made plain, and dispel his doubt (vicikicchā) concerning the many things that occasion doubt. This is the second cause, the second condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Having heard that Dhamma, he accomplishes the twofold withdrawal: withdrawal of body and withdrawal of mind (citta). This is the third cause, the third condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Again, friends, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort; seeing danger in faults even of the slightest measure, he trains himself, having undertaken the training rules. This is the fourth cause, the fourth condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Again, friends, a bhikkhu is of great learning, a bearer of what he has heard, a storer-up of what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, which with meaning and with phrasing proclaim the spiritual life entirely complete and pure — such teachings have been much learned by him, borne in mind, made familiar by recitation, examined with the mind, and well penetrated by view. This is the fifth cause, the fifth condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Again, friends, a bhikkhu dwells with energy (vīriya) aroused for the abandoning of unwholesome states and the attaining of wholesome states; he is strong, of firm exertion, not shirking the burden with regard to wholesome states. This is the sixth cause, the sixth condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Again, friends, a bhikkhu possesses mindfulness (sati); he is endowed with supreme mindfulness and discretion, one who remembers and recollects what was done long ago and said long ago. This is the seventh cause, the seventh condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
Again, friends, a bhikkhu dwells contemplating arising and passing away in the five aggregates subject to clinging (upādānakkhandha): "Such is form (rūpa), such the origin of form, such the passing away of form; such is feeling (vedanā), such the origin of feeling, such the passing away of feeling; such is perception (saññā), such the origin of perception, such the passing away of perception; such are volitional formations (saṅkhārā), such the origin of volitional formations, such the passing away of volitional formations; such is consciousness (viññāṇa), such the origin of consciousness, such the passing away of consciousness." This is the eighth cause, the eighth condition, that leads to the obtaining of wisdom fundamental to the spiritual life not yet obtained, and, when it has been obtained, to its increase, its abundance, its development, and its fulfillment.
These are the eight things of great assistance.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.