Concept in Buddhism
In
Buddhism
, a mental
fetter
, chain or bond (
P?li
:
samyojana
,
Sanskrit
:
???????
,
romanized
:
sa?yojana
) shackles a sentient being to
sa?s?ra
, the cycle of lives with
dukkha
. By cutting through all fetters, one attains
nibb?na
(
Pali
; Skt.: ???????,
nirv?
?
a
).
Fetter of suffering
[
edit
]
Throughout the
Pali canon
, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering. For instance, in the
Khuddaka Nikaya
's Itivuttaka 1.15, the
Buddha
states:
- "Monks, I don't envision even one other fetter ? fettered by which beings conjoined go wandering &
transmigrating
on for a long, long time?like the fetter of
craving
. Fettered with the fetter of craving, beings conjoined go wandering & transmigrating on for a long, long time."
[1]
Elsewhere, the suffering caused by a fetter is
implied
as in this more technical discourse from
SN
35.232, where Ven.
Sariputta
converses with Ven. Kotthita:
- Ven. Kotthita: "How is it, friend Sariputta, is ... the ear the fetter of sounds or are sounds the fetter of the ear?..."
- Ven. Sariputta: "Friend Kotthita, the ... ear is not the fetter of sounds nor are sounds the fetter of the ear, but rather the desire and lust that arise there in dependence on both: that is the fetter there...."
[2]
Lists of fetters
[
edit
]
The fetters are enumerated in different ways in the
Pali canon
's
Sutta Pitaka
and
Abhidhamma Pitaka
.
Sutta Pitaka's list of ten fetters
[
edit
]
The Pali canon's Sutta Pitaka identifies ten "fetters of becoming":
[3]
- belief in a self (Pali:
sakk?ya-di??hi
)
[4]
- doubt or uncertainty, especially about the Buddha's awakeness (
vicikicch?
)
[5]
- attachment to rites and rituals (
s?la
bbata-par?m?sa
)
[6]
- sensual desire (
k?macchando
)
[7]
- ill will (
vy?p?do
or
by?p?do
)
[8]
- lust for material existence, lust for material rebirth (
r?par?go
)
[9]
- lust for immaterial existence, lust for rebirth in a formless realm (
ar?par?go
)
[10]
- conceit (
m?na
)
[11]
[12]
- restlessness (
uddhacca
)
[13]
- ignorance (
avijj?
)
[14]
As indicated in the adjacent table, throughout the Sutta Pitaka, the first five fetters are referred to as "lower fetters" (
orambh?giy?ni sa?yojan?ni
) and are eradicated upon becoming a
non-returner
; and, the last five fetters are referred to as "higher fetters" (
uddhambh?giy?ni sa?yojan?ni
), eradicated by an
arahant
.
[15]
Three fetters
[
edit
]
Both the Sa
?
g?ti Sutta (
DN
33) and the Dhammasa
?ga?
i (Dhs. 1002-1006) refer to the "three fetters" as the first three in the aforementioned Sutta Pitaka list of ten:
- belief in a self (
sakk?ya-di??hi
)
- doubt (
vicikicch?
)
- attachment to rites and rituals (
s?labbata-par?m?sa
)
[16]
According to the Canon, these three fetters are eradicated by
stream-enterers
and
once-returners
.
[17]
Abhidhamma Pitaka's list of ten fetters
[
edit
]
The
Abhidhamma Pitaka
's
Dhamma Sangani
(Dhs. 1113-34) provides an alternate list of ten fetters, also found in the
Khuddaka Nikaya
's Culla
Niddesa
(Nd2 656, 1463) and in post-
canonical
commentaries
. This enumeration is:
[18]
- sensual lust (Pali:
k?ma-r?ga
)
- anger (
pa?igha
)
- conceit (
m?na
)
- views (
di??hi
)
- doubt (
vicikicch?
)
- attachment to rites and rituals (
s?labbata-par?m?sa
)
- lust for existence (
bhava-r?ga
)
- jealousy (
iss?
)
- greed (
macchariya
)
- ignorance (
avijj?
).
The commentary mentions that views, doubt, attachment to rites and rituals, jealousy and greed are thrown off at the first stage of Awakening (sot?patti); gross sensual lust and anger by the second stage (sakad?g?mit?) and even subtle forms of the same by the third stage (an?g?mit?); and conceit, lust for existence and ignorance by the fourth and final stage (arahatta).
Fetters related to householder affairs
[
edit
]
Uniquely, the Sutta Pitaka's "Householder Potaliya" Sutta (
MN
54), identifies
eight
fetters (including three of
the Five Precepts
) whose abandonment "lead[s] to the cutting off of affairs" (
voh?ra-samucched?ya sa?vattanti
):
- destroying life (
p???tip?to
)
- stealing (
adinn?d?na?
)
- false speech (
mus?v?do
)
- slandering (
pisun?
)
- coveting and greed (
giddhilobho
)
- aversion (
nind?roso
)
- anger and malice (
kodh?p?y?so
)
- conceit (
atim?no
)
[19]
Individual fetters
[
edit
]
The following fetters are the first three mentioned in the Sutta Pitaka's list of ten fetters, as well as the Sa
?
g?ti Sutta and Abhidhamma Pitaka's list of "three fetters" (DN 33, Dhs. 1002
ff
.). As indicated below, eradication of these three fetters is a canonical indicator of one's being irreversibly established on the path to
Enlightenment
.
Identity view (sakk?ya-di
??
hi)
[
edit
]
Etymologically,
k?ya
means "body,"
sakk?ya
means "existing body," and
di??hi
means "
view
" (here implying a
wrong
view, as exemplified by the views in the table below).
In general, "belief in an individual self" or, more simply, "self view" refers to a "belief that in one or other of the
khandhas
there is a permanent entity, an
att?
."
[20]
Similarly, in
MN
2, the Sabbasava Sutta, the Buddha describes "a fetter of views" in the following manner:
The views of six
?rama?a
in the P?li Canon
(based on the Buddhist text
S
?
mannaphala Sutta
1
)
|
?rama?a
|
view (di
??
hi)
1
|
P?ra?a
Kassapa
|
Amoralism
:
denies any reward or
punishment for either good or bad deeds.
|
Makkhali
Go??la
(
?j?vika
)
|
Niyativ?da
(Fatalism): we are powerless;
suffering is pre-destined.
|
Ajita
Kesakambal?
(
Lok?yata
)
|
Materialism
:
live happily
;
with death, all is annihilated.
|
Pakudha
Kacc?yana
|
Sassatav?da
(Eternalism):
Matter, pleasure, pain and the soul are eternal and
do not interact.
|
Niga??ha
N?taputta
(
Jainism
)
|
Restraint
:
be endowed with, cleansed by
and suffused with the avoidance of all evil.
2
|
Sanjaya
Bela??hiputta
(
Ajnana
)
|
Agnosticism
:
"I don't think so. I don't think in that
way or otherwise. I don't think not or not not."
Suspension of judgement.
|
Notes:
|
1.
DN 2
(Thanissaro, 1997;
Walshe, 1995, pp. 91-109).
2.
DN
-
a
(
N??amoli
& Bodhi, 1995, pp. 1258-59,
n
. 585).
|
- "This is how [a person of wrong view] attends inappropriately: 'Was I in the past? ... Shall I be in the future? ... Am I? Am I not? What am I? ...'
- "As one attends inappropriately in this way, one of six kinds of view arises: ...
- 'I have a self...'
- 'I have no self...'
- 'It is precisely by means of self that I perceive self...'
- 'It is precisely by means of self that I perceive not-self...'
- 'It is precisely by means of not-self that I perceive self...'
- 'This very self of mine ... is the self of mine that is constant...'
- "This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed ... is not freed, I tell you, from suffering & stress."
[21]
Doubt (vicikicch?)
[
edit
]
In general, "doubt" (
vicikicch?
) refers to doubt about the Buddha's teachings, the
Dhamma
. (Alternate contemporaneous teachings are represented in the adjacent table.)
More specifically, in
SN
22.84, the Tissa Sutta,
[22]
the Buddha explicitly cautions against uncertainty regarding the
Noble Eightfold Path
, which is described as the right path to Nibbana, leading one past ignorance, sensual desire, anger and despair.
Attachment to rites and rituals (s?labbata-par?m?so)
[
edit
]
??la
refers to "moral conduct",
vata
(or
bata
) to "religious duty, observance, rite, practice, custom,"
[23]
and
par?m?sa
to "being attached to" or "a contagion" and has the connotation of "mishandling" the Dhamma.
[24]
Altogether,
s?labbata-par?m?so
has been translated as "the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice"
[25]
or, more simply, "fall[ing] back on attachment to precepts and rules."
[26]
While the fetter of doubt can be seen as pertaining to the teachings of competing
samana
during the times of the Buddha, this fetter regarding rites and rituals likely refers to some practices of contemporary brahmanic authorities.
[27]
Cutting through the fetters
[
edit
]
Meditation
with the fetters
"Here, O
bhikkhus
, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. [And thus] he understands the ear and sounds .... the organ of smell and odors .... the organ of taste and flavors .... the organ of touch and tactual objects .... [and] consciousness and mental objects ...."
–
Satipatthana Sutta
(
MN
10)
[28]
In
MN
64, the "Greater Discourse to M?lunky?putta," the Buddha states that the path to abandoning the five lower fetters (that is, the
first
five of the aforementioned "ten fetters") is through using
jhana
attainment and
vipassana
insights in tandem.
[29]
In
SN
35.54, "Abandoning the Fetters," the Buddha states that one abandons the fetters "when one knows and sees ... as
impermanent
" (Pali:
anicca
) the twelve
sense bases
(
?yatana
), the associated six sense-consciousness (
vinna?a
), and the resultant
contact
(
phassa
) and
sensations
(
vedan?
).
[30]
Similarly, in SN 35.55, "Uprooting the Fetters," the Buddha states that one uproots the fetters "when one knows and sees ... as
nonself
" (
anatta
) the sense bases, sense consciousness, contact and sensations.
[31]
The Pali canon traditionally describes cutting through the fetters in
four stages
:
Relationship to other core concepts
[
edit
]
Similar Buddhist concepts found throughout the Pali Canon include the
five hindrances
(
n?vara
?
?ni
) and the ten defilements (
kiles?
). Comparatively speaking, in the
Theravada
tradition, fetters span multiple lifetimes and are difficult to remove, while hindrances are transitory obstacles. Defilements encompass
all
mental defilements including both fetters and hindrances.
[33]
See also
[
edit
]
- Anatta
, regarding the first fetter (
sakk?ya-di??hi
)
- Four stages of enlightenment
, regarding cutting the fetters
- Five hindrances
, also involving the fourth (
kamacchanda
), fifth (
vyapada
), ninth (
uddhacca
) and second (
vicikiccha
) fetters
- Upadana
(Clinging), where the traditional four types of clinging are clinging to sense-pleasure (
kamupadana
), wrong views (
ditthupadana
), rites and rituals (
silabbatupadana
) and self-doctrine (
attavadupadana
)
Notes
[
edit
]
- ^
See, for instance, the "Snake-Simile Discourse" (
MN
22), where the Buddha states:
"Monks, this Teaching so well proclaimed by me, is plain, open, explicit, free of patchwork. In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no (future) round of existence that can be ascribed to them. ? Majjhima Nikaya i.130 ¶ 42, Translated by Nyanaponika Thera
(Nyanaponika, 2006)
- ^
The "fruit" (Pali:
phala
) is the culmination of the "path" (
magga
). Thus, for example, the "stream-enterer" is the fruit for one on the "stream-entry" path; more specifically, the stream-enterer has abandoned the first three fetters, while one on the path of stream-entry strives to abandon these fetters.
- ^
Both the stream-enterer and the once-returner abandon the first three fetters. What distinguishes these stages is that the once-returner additionally attenuates lust, hate and delusion, and will necessarily be reborn only once more.
References
[
edit
]
- ^
Thanissaro (2001)
.
- ^
Bodhi (2000), p. 1230. Tangentially, in discussing the use of the concept of "the fetter" in the
Satipatthana Sutta
(regarding mindfulness of the six
sense bases
), Bodhi (2005) references
this
sutta (SN 35.232) as explaining what is meant by "the fetter," that is, "desire and lust" (
chanda-raga
). (While providing this exegesis, Bodhi, 2005, also comments that the Satipatthana Sutta commentary associates the term "fetter" in that sutta as referring to all ten fetters.)
- ^
These fetters are enumerated, for instance, in
SN
45.179 and 45.180 (Bodhi, 2000, pp. 1565-66). This article's Pali words and English translations for the ten fetters are based on
Rhys Davids & Stede (1921-25), p. 656, "Saŋyojana" entry
(retrieved 2008-04-09).
- ^
Rhys Davids & Stede (1921-25), pp. 660-1, "Sakk?ya" entry
(retrieved 2008-04-09), defines
sakk?ya-di??hi
as "theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one's own individuality." Bodhi (2000), p. 1565,
SN
45.179, translates it as "identity view"; Gethin (1998), p. 73, uses "the view of individuality"; Harvey (2007), p. 71, uses "views on the existing group";
Thanissaro (2000)
uses "self-identify views"; and, Walshe (1995), p. 26, uses "personality-belief."
- ^
Rhys Davids & Stede (1921-25), p. 615, "Vicikicch?" entry
(retrieved 2008-04-09), defines
vicikicch?
as "doubt, perplexity, uncertainty." Bodhi (2000), p. 1565, SN 45.179, Gethin (1998), p. 73, and Walshe (1995), p. 26, translate it as "doubt."
Thanissaro (2000)
uses "uncertainty." Harvey provides, "vacillation in commitment to the three refuges and the worth of morality" (cf. M i.380 and S ii.69-70).
- ^
See, for instance,
Rhys Davids & Stede (1921-25), p. 713, "S?la" entry
(retrieved 2008-04-09), regarding the similar concept of
s?labbatup?d?na
(=
s?labbata-
up?d?na
), "grasping after works and rites." Bodhi (2000), p. 1565, SN 45.179, translates this term as "the distorted grasp of rules and vows"; Gethin (1998), p. 73, uses "clinging to precepts and vows"; Harvey (2007), p. 71, uses "grasping at precepts and vows";
Thanissaro (2000)
uses "grasping at precepts & practices"; and, Walshe (1995), p. 26, uses "attachment to rites and rituals."
- ^
For a broad discussion of this term, see, e.g.,
Rhys Davids & Stede (1921-25), pp. 203-4, "K?ma" entry
, and
p. 274, "Chanda" entry
(retrieved 2008-04-09). Bodhi (2000), p. 1565 (SN 45.179), Gethin (1998), p. 73, Harvey (2007), p. 71,
Thanissaro (2000)
and Walshe (1995), p. 26, translate
k?macchando
as "sensual desire."
- ^
Rhys Davids & Stede (1921-25), p. 654, "Vy?p?da" entry
(retrieved 2008-04-09), defines
vy?p?do
as "making bad, doing harm: desire to injure, malevolence, ill-will." Bodhi (2000), p. 1565, SN 45.179, Harvey (2007), p. 71,
Thanissaro (2000)
and Walshe (1995), p. 26, translate it as "ill will." Gethin (1998), p. 73, uses "aversion."
- ^
Rhys Davids & Stede (1921-25), pp. 574-5, "R?pa" entry
(retrieved 2008-04-09), defines
r?par?go
as "lust after rebirth in r?pa." Bodhi (2000), p. 1565, SN 45.180, translates it as "lust for form." Gethin (1998), p. 73, uses "desire for form."
Thanissaro (2000)
uses "passion for form." Walshe (1995), p. 27, uses "craving for existence in the Form World."
- ^
Rhys Davids & Stede (1921-25), pp. 574-5, "R?pa" entry
(retrieved 2008-04-09), suggests that
ar?par?go
may be defined as "lust after rebirth in ar?pa." Bodhi (2000), p. 1565, SN 45.180, translates it as "lust for the formless." Gethin (1998), p. 73, uses "desire for the formless." Harvey (2007), p. 72, uses "attachment to the pure form or formless worlds."
Thanissaro (2000)
uses "passion for what is formless." Walshe (1995), p. 27, uses "craving for existence in the Formless World."
- ^
Rhys Davids & Stede (1921-25), p. 528, "M?na" entry
(retrieved 2008-04-09), defines
m?na
as "pride, conceit, arrogance." Bodhi (2000), p. 1565, SN 45.180,
Thanissaro (2000)
and Walshe (1995), p. 27, translate it as "conceit." Gethin (1998), p. 73, uses "pride." Harvey (2007), p. 72, uses "the 'I am' conceit."
- ^
For a distinction between the first fetter, "personal identity view," and this eighth fetter, "conceit," see, e.g.,
SN
22.89
(trans., Thanissaro, 2001).
- ^
Rhys Davids & Stede (1921-25), p. 136, "Uddhacca" entry
(retrieved 2008-04-09), defines
uddhacca
as "over-balancing, agitation, excitement, distraction, flurry." Bodhi (2000), p. 1565 (SN 45.180), Harvey (2007), p. 72,
Thanissaro (2000)
and Walshe (1995), p. 27, translate it as "restlessness." Gethin (1998), p. 73, uses "agitation."
- ^
Rhys Davids & Stede (1921-25), p. 85, "Avijj?" entry
(retrieved 2008-04-09), define
avijj?
as "ignorance; the main root of evil and of continual rebirth." Bodhi (2000), p. 1565 (SN 45.180), Gethin (1998), p. 73,
Thanissaro (2000)
and Walshe (1995), p. 27, translate it as "ignorance." Harvey (2007), p. 72, uses "spiritual ignorance."
- ^
For single-sutta references to both "higher fetters" and "lower fetters," see,
DN
33 (section of fives) and
AN
10.13. In other instances, a sutta regarding the lower fetters is followed by a sutta regarding the higher fetters, as in:
SN
45.179 and 45.180; SN 46.129 and 46.130; SN 46.183 and 46.184; SN 47.103 and 47.104; SN 48.123 and 48.124; SN 49.53 and 49.54; SN 50.53 and 50.54; SN 51.85 and 51.86; SN 53.53 and 53.54; and, AN 9.67 and 9.70. In addition, the five lower fetters alone (without reference to the higher fetters) are discussed, e.g., in
MN
64.
- ^
For the Sa
?
g?ti Sutta's list of three fetters, see, e.g., Walshe (1995), p. 484. For the Dhammasa
?ga?
i's list of three, see Rhys Davids (1900), pp. 256-61. Also see,
Rhys Davids & Stede (1921-25), p. 656, entry for "Saŋyojana"
(retrieved 2008-04-09), regarding the
t?
?
i saŋyojan?ni
. (C.A.F. Rhys Davids (1900), p. 257, translates these three terms as: "the theory of individuality, perplexity, and the contagion of mere rule and ritual.")
- ^
See, e.g.,
MN
6 and MN 22.
- ^
Rhys Davids & Stede (1921-25), p. 656, "Saŋyojana" entry
references Cula Niddesa 657, 1463, and Dhamma Sangani 1113. In fact, an entire chapter of the Dhamma Sangani is devoted to the fetters (book III, ch. V, Dhs. 1113-34), see also Rhys Davids (1900), pp. 297-303. (Rhys Davids, 1900, p. 297, provides the following English translations for these Pali terms: "sensuality, repulsion, conceit, speculative opinion, perplexity, the contagion of mere rule and ritual, the passion for renewed existence, envy, meanness, ignorance.") In post-canonical texts, this list can also be found in
Buddhaghosa
's commentary (in the
Papancasudani
) to the
Satipatthana Sutta
's section regarding the six
sense bases
and the fetters
(Soma, 1998)
.
- ^
N?
?
amoli & Bodhi (2001), pp. 467-469, and
Upalavanna (
undated
)
Archived
2010-11-02 at the
Wayback Machine
. For a Romanized Pali transliteration,
SLTP (
undated
)
.
- ^
Rhys Davids & Stede (1921-25), pp. 660-1, "Sakk?ya" entry
(retrieved 2008-04-09). See also,
anatta
.
- ^
Thanissaro (1997a)
.
- ^
Thanissaro (2005)
- ^
Rhys Davids & Stede (1921-25), p. 597, "Vata (2)" entry
(retrieved 2008-04-09).
- ^
Ibid.
, p. 421, "Par?m?sa" entry
(retrieved 2008-04-09).
- ^
Ibid.
, p. 713, "S?la" entry regarding the suffix "bbata"
(retrieved 2008-04-09).
- ^
Thanissaro (1997b)
.
- ^
For instance, see Gethin (1998), pp. 10-13, for a discussion of the Buddha in the context of the sramanic and brahmanic traditions.
- ^
Soma, 1998, section on "The Six Internal and the Six External Sense-bases."
It is worth underlining that only the fetter is abandoned,
not
the
sense organs
or sense objects.
- ^
N??amoli
& Bodhi (2001), pp. 537-41.
- ^
Bodhi (2000), p. 1148.
- ^
Bodhi (2000), p. 1148. Note that the referenced suttas (MN 64, SN 35.54 and SN 35.55) can be seen as overlapping and consistent if one, for instance, infers that one needs to use jhanic attainment and vipassana insight in order to "know and see" the impermanence and selfless nature of the sense bases, consciousness, contact and sensations. For a correspondence between impermanence and nonself, see
Three marks of existence
.
- ^
See, e.g., Bhikkhu Bodhi's introduction in N?
?
amoli & Bodhi (2001), pp. 41-43. Bodhi in turn cites, for example, MN 6 and MN 22.
- ^
Gunaratana (2003), dhamma talk entitled "Dhamma [Satipatthana] - Ten Fetters."
Bibliography
[
edit
]
- Bodhi, Bhikkhu
(2000).
The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya
. Somerville, MA: Wisdom Publications.
ISBN
0-86171-331-1
.
- Bodhi, Bhikkhu (18 Jan 2005).
MN 10: Satipatthana Sutta (continued)
[Ninth dharma talk on the Satipatthana Sutta (MP3 audio file)]. Available on-line at
http://www.bodhimonastery.net/MP3/M0060_MN-010.mp3
[
permanent dead link
]
.
- Gethin, Rupert
(1998).
The Foundations of Buddhism
. Oxford: Oxford University Press.
ISBN
0-19-289223-1
.
- Gunaratana, Henepola
(2003).
Satipatthana Sutta
[Dharma talks (MP3 on CD)]. High View, WV: Bhavana Society. Orderable on-line at
https://web.archive.org/web/20070205193623/http://www.bhavanasociety.org/resource/satipatthana_sutta_cd/
.
- Harvey, Peter (1990/2007).
An introduction to Buddhism: Teachings, history and practices
. Cambridge: Cambridge University Press.
ISBN
0-521-31333-3
.
- N??amoli
, Bhikkhu
& Bhikkhu Bodhi (2001).
The Middle Length Discourse of the Buddha: A Translation of the Majjhima Nik?ya
. Somerville, MA: Wisdom Publications.
ISBN
0-86171-072-X
.
- Nyanaponika Thera
(trans.) (1974).
Alagaddupama Sutta: The Snake Simile
(
MN
22). Kandy:
Buddhist Publication Society
. Retrieved 15 Aug. 2010 from "Access to Insight" (2006) at
http://www.accesstoinsight.org/tipitaka/mn/mn.022.nypo.html
.
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Samannaphala Sutta: The Fruits of the Contemplative Life
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