[10] Bhikkhus, there are these four bonds (yoga). What four? The bond of sensuality (kāmayoga), the bond of existence (bhavayoga), the bond of views (diṭṭhiyoga), and the bond of ignorance (avijjāyoga).
And what, bhikkhus, is the bond of sensuality? Here, bhikkhus, someone does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to sensual pleasures, then whatever lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, adherence to sensual pleasures, and craving for sensual pleasures there is in regard to sensual pleasures — that lies latent within him. This, bhikkhus, is called the bond of sensuality. Such is the bond of sensuality.
And how does the bond of existence come to be? Here, bhikkhus, someone does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to states of existence. When he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to states of existence, then whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, adherence to existence, and craving for existence (bhavataṇhā) there is in regard to states of existence — that lies latent within him. This, bhikkhus, is called the bond of existence. Such are the bond of sensuality and the bond of existence.
And how does the bond of views come to be? Here, bhikkhus, someone does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to views. When he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to views, then whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, adherence to views, and craving for views there is in regard to views — that lies latent within him. This, bhikkhus, is called the bond of views. Such are the bond of sensuality, the bond of existence, and the bond of views.
And how does the bond of ignorance come to be? Here, bhikkhus, someone does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact (phassāyatana). When he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact, then whatever ignorance and lack of knowledge there is regarding the six bases of contact — that lies latent within him. This, bhikkhus, 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.
Yoked¹ to evil, unwholesome states — defiling, conducive to renewed existence, troublesome, ripening in suffering (dukkha), leading to future birth, aging, and death — therefore one is called "not secure from the bonds." These, bhikkhus, are the four bonds.
Bhikkhus, there are these four severances of the bonds (visaṃyoga). 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.
And what, bhikkhus, is the severance of the bond of sensuality? Here, bhikkhus, someone understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When he understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to sensual pleasures, then whatever lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, adherence to sensual pleasures, and craving for sensual pleasures there is in regard to sensual pleasures — that does not lie latent within him. This, bhikkhus, is called the severance of the bond of sensuality. Such is the severance of the bond of sensuality.
And how does the severance of the bond of existence come to be? Here, bhikkhus, someone understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to states of existence. When he understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to states of existence, then whatever lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, adherence to existence, and craving for existence there is in regard to states of existence — that does not lie latent within him. This, bhikkhus, 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.
And how does the severance of the bond of views come to be? Here, bhikkhus, someone understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to views. When he understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to views, then whatever lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, adherence to views, and craving for views there is in regard to views — that does not lie latent within him. This, bhikkhus, 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.
And how does the severance of the bond of ignorance come to be? Here, bhikkhus, someone understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact. When he understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact, then whatever ignorance and lack of knowledge there is regarding the six bases of contact — that does not lie latent within him. This, bhikkhus, 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.
Disjoined from evil, unwholesome states — defiling, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death — therefore one is called "secure from the bonds." These, bhikkhus, are the four severances of the bonds.
Yoked to the bond of sensuality
and to the bond of existence both,
yoked to the bond of views,
preceded by ignorance,
beings go on through saṃsāra,
bound for birth and death.
But those who have fully understood sensual pleasures
and the bond of existence in its entirety,
who have uprooted the bond of views
and become dispassionate toward ignorance —
disjoined from all bonds,
they truly are sages (muni) who have gone beyond the bonds.
¹ M. and Yu. editions read saṃyutto (for sampayutto).
The Bhaṇḍagāma Chapter, the first.
Its summary (uddāna):
Understood, Fallen Away, the two on Broken,
With the Stream as the fifth,
One of Little Learning, and They Adorn,
(Self-Confidence,) Craving, and by Bonds — these are the ten.
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The Cara Chapter, the second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.