[92] Bhikkhus, there are these eight causes, eight conditions, that lead to the obtaining of the wisdom (paññā) fundamental to the holy life (brahmacariya) when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained. What eight? Here, bhikkhus, a bhikkhu dwells in dependence upon the Teacher, or upon a certain fellow liver of the holy life standing in the position of a teacher, toward whom a keen sense of moral shame and moral dread (hirottappa) is established in him, together with affection and reverence. This, bhikkhus, is the first cause, the first condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
Dwelling in dependence upon that Teacher, or upon a certain fellow liver of the holy 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 reverence, 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 concerning the many things that are occasions for doubt. This, bhikkhus, is the second cause, the second condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
Having heard that Dhamma, he accomplishes a twofold withdrawal: withdrawal of body and withdrawal of mind (citta). This, bhikkhus, is the third cause, the third condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
He is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; having undertaken the training rules, he trains in them. This, bhikkhus, is the fourth cause, the fourth condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
He is learned, a bearer of what he has heard, one who stores up 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 holy life utterly complete and pure — such teachings he has learned much of, retained in mind, recited verbally, examined with the mind, and well penetrated by view. This, bhikkhus, is the fifth cause, the fifth condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
He dwells with energy (vīriya) aroused for the abandoning of unwholesome dhammas and for the acquisition of wholesome dhammas; he is strong, firm in exertion, not laying down the burden with regard to wholesome dhammas. This, bhikkhus, is the sixth cause, the sixth condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
Moreover, when he has gone to the Saṅgha, he is not one who talks of miscellaneous matters or of low, animal talk: either he himself speaks the Dhamma, or he invites another to do so, or he does not despise noble silence. This, bhikkhus, is the seventh cause, the seventh condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
Moreover, he dwells contemplating rise and fall in the five aggregates subject to clinging: "Such is form, such the origin of form, such the passing away of form; such is feeling (vedanā) …; such is perception …; such are volitional formations …; such is consciousness, such the origin of consciousness, such the passing away of consciousness." This, bhikkhus, is the eighth cause, the eighth condition, that leads to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
His fellows in the holy life esteem him thus: "This venerable one dwells in dependence upon the Teacher, or upon a certain fellow liver of the holy 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 reverence. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, dwelling in dependence upon that Teacher, or upon a certain fellow liver of the holy 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 reverence, this venerable one 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 concerning the many things that are occasions for doubt. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, having heard the Dhamma, this venerable one accomplishes a twofold withdrawal: withdrawal of body and withdrawal of mind. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, this venerable one is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; having undertaken the training rules, he trains in them. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, this venerable one is learned, a bearer of what he has heard, one who stores up 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 holy life utterly complete and pure — such teachings he has learned much of, retained in mind, recited verbally, examined with the mind, and well penetrated by view. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, this venerable one dwells with energy aroused for the abandoning of unwholesome dhammas and for the acquisition of wholesome dhammas; he is strong, firm in exertion, not laying down the burden with regard to wholesome dhammas. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, when he has gone to the Saṅgha, this venerable one is not one who talks of miscellaneous matters or of low, animal talk: either he himself speaks the Dhamma, or he invites another to do so, or he does not despise noble silence. Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
"Moreover, this venerable one dwells contemplating rise and fall in the five aggregates subject to clinging: 'Such is form, such the origin of form, such the passing away of form; such is feeling …; such is perception …; such are volitional formations …; such is consciousness, such the origin of consciousness, such the passing away of consciousness.' Surely this venerable one, knowing, knows, and seeing, sees." This dhamma too leads to affection, to respect, to esteem, to concord, and to unity.
These, bhikkhus, are the eight causes, the eight conditions, that lead to the obtaining of the wisdom fundamental to the holy life when it has not yet been obtained, and to the increase, abundance, development, and fulfillment of that wisdom once it has been obtained.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.