“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. Katame aṭṭha?
“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?
Idha, bhikkhave, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Ayaṁ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
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 |moral dread::fear of wrongdoing out of regard 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.
So taṁ satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
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.
So taṁ dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. Ayaṁ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
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.
Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṁ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
4.) He is |virtuous::ethical, moral [sīlavant]|, 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.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṁ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
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, |familiarized::rehearsed, consolidated, practiced [paricita]|, |mentally re-examined::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.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṁ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
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.
Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Ayaṁ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
7.) When associating with the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [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.
Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṁ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
8.) He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [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 felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; 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.
Tamenaṁ sabrahmacārī evaṁ sambhāventi: ‘ayaṁ kho āyasmā satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Taṁ kho panāyamāyasmā satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: “idaṁ, bhante, kathaṁ; imassa ko attho”ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Taṁ kho panāyamāyasmā dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Sīlavā kho panāyamāyasmā pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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, familiarized, mentally re-examined, 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.
‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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.
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati—iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.
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 intentional constructs, such is the arising of intentional constructs, such is the passing away of intentional constructs; 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.
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti.
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.