In Buddhism, a mental fetter, chain or bond (Pāli: samyojana, ) shackles a sentient being to saṃsāra, the cycle of lives with dukkha. By cutting through all fetters, one attains nibbāna (Pali; Skt.: निर्वाण, nirvāa).
Fetter of suffering
Throughout the Pali canon, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering. For example, in the Itivuttaka, the Buddha says:
Elsewhere, the suffering caused by a fetter is implied as in this more technical discourse from Samyutta Nikaya 35.232, where Ven. Sariputta converses with Ven. Kotthita:
Lists of fetters The fetters are enumerated in different ways in the Pali canon's Sutta Pitaka and Abhidhamma Pitaka.
Sutta Pitaka's list of ten fetters
The Pali canon's Sutta Pitaka identifies ten "fetters of becoming":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 (retrieved 2008-04-09). belief in a self (Pali: ) (retrieved 2008-04-09), defines 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." doubt or uncertainty, especially about the Buddha's awakeness (vicikicchā) (retrieved 2008-04-09), defines vicikicchā 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). attachment to rites and rituals (sīlabbata-parāmāsa)See, for instance, (retrieved 2008-04-09), regarding the similar concept of sīlabbatupādāna (= sīlabbata-upādāna), "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." sensual desire (kāmacchando)For a broad discussion of this term, see, e.g., , and (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 kāmacchando as "sensual desire." ill will (vyāpādo or byāpādo) (retrieved 2008-04-09), defines vyāpādo 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." lust for material existence, lust for material rebirth (rūparāgo) (retrieved 2008-04-09), defines rūparāgo as "lust after rebirth in rūpa." 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." lust for immaterial existence, lust for rebirth in a formless realm (arūparāgo) (retrieved 2008-04-09), suggests that arūparāgo may be defined as "lust after rebirth in arūpa." 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." conceit (māna) (retrieved 2008-04-09), defines māna 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). restlessness (uddhacca) (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." ignorance (avijjā) (retrieved 2008-04-09), define avijjā 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." As indicated in the adjacent table, throughout the Sutta Pitaka, the first five fetters are referred to as "lower fetters" (orambhāgiyāni saṃyojanāni) and are eradicated upon becoming a non-returner; and, the last five fetters are referred to as "higher fetters" (uddhambhāgiyāni saṃyojanāni), eradicated by an arahant.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.
Three fetters
Both the Sagīti Sutta (DN 33) and the Dhammasai (Dhs. 1002-1006) refer to the "three fetters" as the first three in the aforementioned Sutta Pitaka list of ten: belief in a self () doubt (vicikicchā) attachment to rites and rituals (sīlabbata-parāmāsa)For the Sagīti Sutta's list of three fetters, see, e.g., Walshe (1995), p. 484. For the Dhammasai's list of three, see Rhys Davids (1900), pp. 256-61. Also see, (retrieved 2008-04-09), regarding the tīi saŋyojanāni. (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.") According to the Canon, these three fetters are eradicated by stream-enterers and once-returners.See, e.g., MN 6 and MN 22.
Abhidhamma Pitaka's list of ten fetters 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: 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 Papañcasudani) to the Satipatthana Sutta's section regarding the six sense bases and the fetters (Soma, 1998). sensual lust (Pali: kāma-rāga) anger () conceit (māna) views () doubt (vicikicchā) attachment to rites and rituals (sīlabbata-parāmāsa) lust for existence (bhava-rāga) jealousy (issā) greed (macchariya) ignorance (avijjā). The commentary mentions that views, doubt, attachment to rites and rituals, jealousy and greed are thrown off at the first stage of Awakening (sotāpatti); gross sensual lust and anger by the second stage (sakadāgāmitā) and even subtle forms of the same by the third stage (anāgāmitā); and conceit, lust for existence and ignorance by the fourth and final stage (arahatta).
Fetters related to householder affairs
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" (vohāra-samucchedāya saṃvattanti): destroying life () stealing () false speech (musāvādo) slandering (pisunā) coveting and greed (giddhilobho) aversion (nindāroso) anger and malice (kodhūpāyāso) conceit (atimāno)Ñāamoli & Bodhi (2001), pp. 467-469, and Upalavanna (undated) . For a Romanized Pali transliteration, SLTP (undated).
Individual fetters The following fetters are the first three mentioned in the Sutta Pitaka's list of ten fetters, as well as the Sagīti 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 (sakkāya-dihi)
Etymologically, kāya means "body," sakkāya means "existing body," and 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 attā." (retrieved 2008-04-09). See also, anatta.
Similarly, in MN 2, the Sabbasava Sutta, the Buddha describes "a fetter of views" in the following manner:
"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."Thanissaro (1997a).
Doubt (vicikicchā)
In general, "doubt" (vicikicchā) 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,Thanissaro (2005) 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 (sīlabbata-parāmāso)
Śīla refers to "moral conduct", vata (or bata) to "religious duty, observance, rite, practice, custom," (retrieved 2008-04-09). and parāmāsa to "being attached to" or "a contagion" and has the connotation of "mishandling" the Dhamma. (retrieved 2008-04-09). Altogether, sīlabbata-parāmāso has been translated as "the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice" (retrieved 2008-04-09). or, more simply, "fall[ing] back on attachment to precepts and rules."Thanissaro (1997b).
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.For instance, see Gethin (1998), pp. 10-13, for a discussion of the Buddha in the context of the sramanic and brahmanic traditions.
Cutting through the fetters