The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vajjīsu viharati bhaṇḍagāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” the bhikkhus replied. The Blessed One said this:
“Catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ?
“Bhikkhus, it is because of |misunderstanding::non-comprehension of [ananubodha]| and |not penetrating::not being able to make a breakthrough of understanding [appaṭivedha]| four |principles::characteristics [dhammā]|, both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time. What four?
1.) Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
1.) Bhikkhus, it is because of misunderstanding and not penetrating noble |ethical conduct::virtue, moral integrity [sīla]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
2.) Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
2.) Bhikkhus, it is because of misunderstanding and not penetrating noble |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
3.) Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
3.) Bhikkhus, it is because of misunderstanding and not penetrating noble |wisdom::distinctive knowledge, discernment [paññā]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
4.) Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
4.) Bhikkhus, it is because of misunderstanding and not penetrating noble |liberation::release, deliverance, freedom, emancipation [vimutti]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
But now, bhikkhus, having |understood::recognized [anubuddha]| and |penetrated::making a breakthrough of understanding [paṭividdha]| noble ethical conduct, noble collectedness, noble wisdom, and noble liberation; the |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]| is severed, the conduit to existence is completely |exhausted::depleted, finished [khīṇa]|; there is now no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.”
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Ethical conduct, collectedness, wisdom,
and |unsurpassed::highest, incomparable [anuttara]| liberation;
These principles have been understood,
by Gotama, the illustrious one.
“Sīlaṁ samādhi paññā ca,
vimutti ca anuttarā;
Anubuddhā ime dhammā,
gotamena yasassinā.
Thus, the Buddha, having |directly known::experientially understood [abhiññāya]|,
clarified the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to the bhikkhus;
The teacher, the end maker of suffering,
the one with vision, has |completely quenched [mental defilements]::completely cooled mental defilements [parinibbuta]|.”
Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!”
“Venerable sir,” the bhikkhus replied. The Blessed One said this:
“Bhikkhus, it is because of |misunderstanding::non-comprehension of [ananubodha]| and |not penetrating::not being able to make a breakthrough of understanding [appaṭivedha]| four |principles::characteristics [dhammā]|, both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time. What four?
1.) Bhikkhus, it is because of misunderstanding and not penetrating noble |ethical conduct::virtue, moral integrity [sīla]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
2.) Bhikkhus, it is because of misunderstanding and not penetrating noble |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
3.) Bhikkhus, it is because of misunderstanding and not penetrating noble |wisdom::distinctive knowledge, discernment [paññā]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
4.) Bhikkhus, it is because of misunderstanding and not penetrating noble |liberation::release, deliverance, freedom, emancipation [vimutti]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.
But now, bhikkhus, having |understood::recognized [anubuddha]| and |penetrated::making a breakthrough of understanding [paṭividdha]| noble ethical conduct, noble collectedness, noble wisdom, and noble liberation; the |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]| is severed, the conduit to existence is completely |exhausted::depleted, finished [khīṇa]|; there is now no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.”
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
“Ethical conduct, collectedness, wisdom,
and |unsurpassed::highest, incomparable [anuttara]| liberation;
These principles have been understood,
by Gotama, the illustrious one.
Thus, the Buddha, having |directly known::experientially understood [abhiññāya]|,
clarified the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to the bhikkhus;
The teacher, the end maker of suffering,
the one with vision, has |completely quenched [mental defilements]::completely cooled mental defilements [parinibbuta]|.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vajjīsu viharati bhaṇḍagāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ?
1.) Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
2.) Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
3.) Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
4.) Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Sīlaṁ samādhi paññā ca,
vimutti ca anuttarā;
Anubuddhā ime dhammā,
gotamena yasassinā.