4: The Book of the Fours
10. Bonds
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1"Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance.
(1) "And what, bhikkhus, is the bond of sensuality? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one does not understand these things as they really are, then sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual passion, sensual attachment, and sensual craving lie deep within one in regard to sensual pleasures. This is called the bond of sensuality. Such is the bond of sensuality.
2(2) "And how is there the bond of existence? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. [n.637] Bhavānaṁ. Mp distinguishes kāmayoga as lust connected with the five objects of sensual pleasure and bhavayoga as desire and lust for existence in the form and formless realms. When one does not understand these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving for existence lie deep within one in regard to states of existence. This is called the bond of existence. Such are the bond of sensuality and the bond of existence.
3(3) "And how is there the bond of views? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to views. When one does not understand these things as they really are, then lust for views, delight in views, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving for views lie deep within one in regard to views. This is called the bond of views. Such are the bond of sensuality, the bond of existence, and the bond of views.
4(4) "And how is there the bond of ignorance? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to the six bases for contact. When one does not understand these things as they really are, then, ignorance and unknowing lie deep within one in regard to the six bases for contact. This is called the bond of ignorance. Such are the bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance.
"One is fettered by bad unwholesome states that are defiling, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death; therefore one is said to be ‘not secure from bondage.’ These are the four bonds.
5"There are, bhikkhus, these four severances of bonds. What four? The severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance.
(1) "And what, bhikkhus, is the severance of the bond of sensuality? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one understands these things as they really are, then sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual passion, sensual attachment, and sensual craving do not lie within one in regard to sensual pleasures. This is called the severance of the bond of sensuality. Such is the severance of the bond of sensuality.
6(2) "And how is there the severance of the bond of existence? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. When one understands these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving for existence do not lie within one in regard to states of existence. This is called the severance of the bond of existence. Such are the severance of the bond of sensuality and the severance of the bond of existence.
(3) "And how is there the severance of the bond of views? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to views. When one understands these things as they really are, then lust for views, delight in views, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving for views do not lie within one in regard to views. This is called the severance of the bond of views. Such are the severance of the bond of sensuality, the severance of the bond of existence, and the severance of the bond of views.
8(4) "And how is there the severance of the bond of ignorance? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to the six bases for contact. When one understands these things as they really are, then ignorance and unknowing do not lie within one in regard to the six bases for contact.
This is called the severance of the bond of ignorance. Such are the severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance."One is detached from bad unwholesome states that are defiling, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death; therefore one is said to be ‘secure from bondage.’
These are the four severances of bonds."
9Fettered by the bond of sensuality
and the bond of existence,
fettered by the bond of views,
preceded by ignorance,
10beings go on in saṁsāra,
led on in birth and death.
But having entirely understood
sense pleasures and the bond of existence,
11having uprooted the bond of views
and dissolved ignorance,
the sages have severed all bonds;
they have gone beyond bondage.
[n.638] Reading with Ce and Be yogātigā munī, as against Ee yogātigāmino.
1"Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
Katamo ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti. Ayaṁ vuccati, bhikkhave, kāmayogo. Iti kāmayogo.
2Bhavayogo ca kathaṁ hoti? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. Ayaṁ vuccati, bhikkhave, bhavayogo. Iti kāmayogo bhavayogo.
3Diṭṭhiyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. Ayaṁ vuccati, bhikkhave, diṭṭhiyogo. Iti kāmayogo bhavayogo diṭṭhiyogo.
4Avijjāyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. Ayaṁ vuccati, bhikkhave, avijjāyogo.
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. Ime kho, bhikkhave, cattāro yogā.
5Cattārome, bhikkhave, visaṁyogā. Katame cattāro? Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.
Katamo ca, bhikkhave, kāmayogavisaṁyogo? Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, kāmayogavisaṁyogo. Iti kāmayogavisaṁyogo.
6Bhavayogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo.
7Diṭṭhiyogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, diṭṭhiyogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo.
8Avijjāyogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti.
Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati.
Ime kho, bhikkhave, cattāro visaṁyogāti.
9Kāmayogena saṁyuttā,
bhavayogena cūbhayaṁ;
Diṭṭhiyogena saṁyuttā,
avijjāya purakkhatā.
10Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino;
Ye ca kāme pariññāya,
bhavayogañca sabbaso.
11Diṭṭhiyogaṁ samūhacca,
avijjañca virājayaṁ;
Sabbayogavisaṁyuttā,
te ve yogātigā munī"ti.
Dasamaṁ.
Bhaṇḍagāmavaggo paṭhamo.
12Anubuddhaṁ papatitaṁ dve,
Khatā anusotapañcamaṁ;
Appassuto ca sobhanaṁ,
Vesārajjaṁ taṇhāyogena te dasāti.