2.
The Discourse on Wisdom
2.
"These eight causes, monks, eight conditions lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained.
What are the eight?
Here, monks, a monk dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect.
This, monks, is the first cause, the first condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
Dwelling in dependence on that Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, he approaches them from time to time and questions, inquires - 'How is this, venerable sir? What is the meaning of this?' Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. This, monks, is the second cause, the second condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
Having heard that Teaching, he accomplishes twofold seclusion - bodily seclusion and mental seclusion. This, monks, is the third cause, the third condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. This, monks, is the fourth cause, the fourth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
"He is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. This, monks, is the fifth cause, the fifth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. This, monks, is the sixth cause, the sixth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
When gone to the Community, he is not one who engages in various talk, not one who engages in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. This, monks, is the seventh cause, the seventh condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
He dwells observing the rise and fall in the five aggregates of clinging - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' This, monks, is the eighth cause, the eighth condition for the attainment of wisdom fundamental to the holy life that has not been attained; it leads to the increase, expansion, development, and fulfilment of that which has been attained.
His fellow monks in the holy life esteem him thus - 'This venerable one dwells in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, dwelling in dependence on the Teacher or on a certain fellow in the holy life who holds the place of a teacher, towards whom he has established strong shame and moral fear, affection and respect, approaches them from time to time and questions, inquires - How is this, venerable sir; What is the meaning of this? Those venerable ones open up what is not opened up for him, make clear what is not made clear, and dispel doubt regarding the various phenomena that are grounds for doubt. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, having heard that Teaching, accomplishes twofold seclusion - bodily seclusion and mental seclusion. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one is very learned, remembering what has been learnt, having great accumulation of learning. Whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one, when gone to the Community, does not engage in various talk, does not engage in animal talk. Either he himself speaks the Teaching, or he invites another, or he does not despise noble silence. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
'And this venerable one dwells observing the rise and fall in the five aggregates of clinging - such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... etc. such are activities... etc. such is consciousness, such is the origin of consciousness, such is the passing away of consciousness. Certainly this venerable one who knows, knows; who sees, sees!' This too is a quality leading to affection, to respect, to development, to asceticism, to unity.
"These, monks, are the eight causes, eight conditions that lead to the attainment of wisdom fundamental to the holy life that has not been attained, and to the increase, expansion, development, and fulfilment of that which has been attained." The second.