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[dsg] Sangiiti Sutta Corner: Threes (19 - 23) , and Co, part 1.

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  • Nina van Gorkom
    Dear friends, Sutta: DN 33.1.10(19) Three fetters: of personality belief, of doubt, of attachment to rite and ritual. Tii.ni sa.myojanaani - sakkaayadi.t.thi,
    Message 1 of 1 , Nov 1, 2008
      Dear friends,

      Sutta: DN 33.1.10(19) Three fetters: of personality belief, of doubt, of
      attachment to rite and ritual.

      Tii.ni sa.myojanaani - sakkaayadi.t.thi, vicikicchaa,

      The Fetters or Samyojanas are a group of akusala dhammas. The
      samyojanas "fetter" khandhas (in this life) to khandhas (of the
      next), or kamma to its fruit. So long as there is the performing of
      kamma there will be vipaka and thus life goes on. Or they fetter
      beings to suffering... (Visuddhimagga XXII, 48). Through the fetters
      we are tied to the cycle of birth and death.
      There are different classifications of the fetters. In the Book of
      Analysis (Chapter 17, 940) there is a distinction between "lower
      fetters" and "higher fetters". There are five lower fetters
      (orambhagiya-samyojana) which tie beings to the sensuous planes and
      five higher fetters (uddhambhagiya-samyojana) which tie beings to the
      higher planes, the rupa-brahma planes and the arupa-brahma planes.

      The magga-citta of the sotapanna eradicates the three lower fetters
      of personality belief, clinging to rules and rituals (wrong practice)
      and doubt.

      N: The Co. refers to the twenty kinds of personality view, four with
      regard to each of the five khandhas. He identifies self with ruupa,
      sees self as possessing ruupa, as being in ruupa and as the container
      of ruupa, and in the same way for the four naamakkhandhas.
      As to doubt, someone, while considering, doubts, he cannot come to a
      conclusion, the Co explains.
      The Co. refers to eight bases of doubt, such as doubt about the
      This is explained in the Atthasaalinii (II, the summary, Triplets,
      354): there may be doubt about the Buddha�s personality and
      qualities, his specific bodily features; he may doubt about the
      Dhamma, the Sangha, the threefold training in higher siila, higher
      thought and higher wisdom, the past, the future, the Dependent
      The subco: while investigating the characteristic of dhamma
      (dhammasabhaava), he doubts, he becomes tired (kilamati).
      N: This is doubt with regard to the dhamma that appears at the
      present moment.
      When seeing, there is seeing and visible object, but one dhamma at a
      time can be object of sati. Doubt may arise as to the characteristic
      of dhamma that appears: is it naama or ruupa? When pa~n~naa is not
      keen enough there is bound to be doubt. The sotaapanna has eradicated
      As to clinging to rules and rituals, wrong practice, the subco
      explains that he takes what is not the path of purity for the path of
      purity (suddhimaggo).


      sutta: Three intoxicants, to wit, the poisons of sensuality, future
      life and ignorance.
      Tayo aasavaa - kaamaasavo, bhavaasavo, avijjaasavo.

      The Co states that the aasavas have been fermenting for a long time
      (cirapaarivaasi). The Co refers to the Anguttara Nikaaya V, 113: � No
      ultimate point of ignorance is apparent, bhikkhus, so that one may
      say, �once there was no ignorance and it has since come to be�.� The
      same is said of the clinging to becoming, the wrong view about becoming.

      The Co states that the aasavas are flowing when visible object is
      seen through the eyesense, sound through the earsense, and so on.

      The Co explains that in the texts there are different classifications
      of the aasavas. At some places they are classified as twofold: the
      aasavas of the present and the future. The Atthasaalinii (I, The
      Summary, 369): <In the Vinaya two heads are accepted:-the restraint
      of the intoxicants in the present life, destruction of them in future

      As threefold: as the aasavas of sensuality, becoming and ignorance,
      as we find here in the Sangiitisutta.

      In the Abhidhamma they are classified as fourfold, where the aasava
      of wrong view is classified together with the other three. Or as
      fivefold: leading to hell, to animal birth, to becoming as a ghost,
      to human birth, to birth in the deva planes.

      So long as the aasavas have not been eradicated there are conditions
      for rebirth.

      Aasavas can be classified as six when seen as to be abandoned in six
      ways, and here the Co refers to A III, 387: by restraint (of the six
      doors), by use (for the monk: wisely using the requisites), by
      endurance (adhivaasanaa, patience with regard to our living
      conditions, such as enduring cold, heat, etc.), avoidance,
      dispelling, developing (the factors leading to enlightenment, namely,
      mindfulness, investigation of Dhamma, etc.).

      The Co. states that in addition there is a seventh way according to M.
      2 (Discourse on all the cankers): they are to be abandoned by insight

      The Co then returns to the threefold classification. The intoxicant
      of sense desire is attachment to the five strands of sense pleasure.
      The intoxicant of becoming is eternity belief, or it is clinging to
      rebirth. As to the intoxicant of ignorance, this is not knowing the
      truth of dukkha, etc. Thus, not understanding the four noble Truths.


      The subco explains that kusala kamma and akusala kamma are saasava,
      with aasava. This means: they can be objects of the aasavas. The
      aasavas do not arise together with kusala citta but kusala dhamma can
      be the object of the aasavas when there is clinging to kusala or
      clinging to an idea of �my kusala�.

      In the Dhgs 1108, in the translation of U Kyaw Khine, we read under
      saasavas: �What are the dhammaa which are objects of aasavas?�. Then
      are mentioned kusala dhamma, akusala dhamma and indeterminate dhamma
      of the three planes of citta (of the sense-sphere, of the planes of
      ruupajhaana and aruupajhaana), included in the five khandhas.

      Dhgs 1109 states that only the nine lokuttara dhammas (nibbaana and
      the eight lokuttara cittas that experience it) are not objects of


      Remark: The beginning of the aasavas cannot be discerned, as we read,
      and this points to the fact that they are deeply rooted and have been
      accumulated for countless times. They cannot be eradicated soon, but
      when they appear they can be understood as conditioned dhammas. They
      do not belong to a self, they have no owner.

      They are �flowing from unguarded sensedoors�. But they can be
      eliminated by the guarding of the doorways, that is, by mindfulness
      and understanding of whatever appears through one of the six doorways.



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