The Fetters Approach
Using the Ten Fetters
If we have these layers of illusion and belief in place, and assume that our current perspective on ourselves and all else is inherently correct, our tendency will be to more and more fully affirm that perspective rather than let go of it. It is therefore not a natural process to break free of the fetters, since we are not inclined to question the beliefs we currently have. We therefore need something that points out how and why our beliefs and assumptions may not be true, and further give us a means to start to become free of them. This what the fetters provide, not as ends in themselves, but as means toward the goal of freedom.
The label for each fetter doesn’t refer to anything real but, if we look closely, points to and names what only seems to be “in here somewhere”, such as a separate self or a subject that interacts with a world of objects. However, since we all come to have these beliefs in one form or another, I would offer they may be taken as “literally” as anything else the Buddha taught. Taking care not to get too neurotic about “where we are at” regarding the fetters, we can therefore use this formulation in order to have some idea as to the beliefs we need to let go of, and even in what order.
The fetters also describe what the raw experience of each experiential shift is like, once a given illusion evaporates, by which we no longer believe we have or are that particular item. For example, when we break the first fetter, we clearly see that there is (and was) no such thing as a separate “self” - it is no more complicated than that. While there may be other experiences such as an increase in faith in certain spiritual teachings, the only necessary thing that has to happen is that we see there is no separate “self”. It might be said that the fetters are more or less true on their face, in that they describe the spiritual obstacle that is no longer inferred, or presumably seen or experienced, once the shift occurs.
The fetters also provide a step-wise approach to the spiritual path, which for most people is the only realistic option. While we may want to make the leap to full awakening all at once, this is possible only for a few of us. As the old saying goes, that amounts to trying to eat an elephant in one sitting. Additionally, taking the path one step at a time can help to reduce the disorientation that might occur when such fundamental beliefs evaporate, and we have no choice but to no longer see the world and ourselves through such lenses.
It may be that, for whatever reason, we do not resonate with what might seem like the measured or precise nature of the fetters, preferring instead a more spontaneous or intuitive approach. While I obviously found such a structure helpful, I also found that the fetters point to what is naturally “next” on the path, by which it never felt forced or artificial. Rather, they confirmed where intuition was also pointing in terms of where energy and attention could next be directed.
That said, though the fetters are often engaged in a linear way, they can also be seen as a list of things that need to be swept out, in whatever order, and by whatever means. As a result, some approach the fetters in a non-linear way. The effect of any fetters which remain can be seen in our daily lives, such as whether we believe we have or are a separate “self”, are in the position of a “subject” in a world of “objects”, or lead a life where we are constantly pushing and pulling things out of greed and resentment. A more holistic approach might therefore seek to address all such delusions, perhaps by focusing solely on whether there is a “me” or “I” at all. Such an approach might be primarily devotional or faith-oriented in nature. While there may not be the profound and noticeable experiential shifts that occur when a particular fetter is focused on and dealt with, the fetters can nevertheless be used as a reliable set of indicators as to whether any approach is leading to temporary or lasting results.
A “Negative” Approach?
We might see formulations such as the fetters to be rather negative, in that they talk about what we are to overcome or get rid of, rather than what we cultivate or realize. If so, it may be helpful to see the fetters as describing why we don’t spontaneously manifest “positive” qualities such as compassion, generosity, wisdom and peace. We might attempt to cultivate those positive qualities, with the intention that they will become spontaneous, but there will always be something that holds us back. In the end, we see that we don’t actually create or nurture these qualities, but simply stop placing roadblocks in the way of their natural arising.
The Buddhist tradition also has what might be seen as more “positive” ways of gauging whether spiritual practice is having a recognizable effect, such as the list of the ten Mahayana “stages” (bhumis) and the four Mahamudra yogas. These other ways of dividing up the path do not describe what we are to see through or transcend, but instead describe the lived experience of the progressive shifts that occur, such as joyfulness, having “a mind on fire” and experiencing everything as having the same pervading taste of emptiness. Of course, one cannot simply say “I want to be joyful” and expect that to be the case; structures like the fetters describe what it is we actually have to do and change in order to experience joy.
Some may believe that, for example, the path which the bhumis describe is different than that described by the fetters. While there isn’t necessarily a clear one-to-one correlation between these different lists, it might be said that if these traditional road maps all cover the same territory, describing where we start from and where we end up, they cannot be substantially different, even though they have different emphases. I have found them to be remarkably complementary to the fetters, in that they provided helpful guidance and perspectives along the way, by which I for one conclude they do indeed all describe the same path and “result”. In the more detailed description of each fetter elsewhere on this site, I offer some suggestions as to how these lists or "path descriptions" can correlate with each other.
The Leading and Trailing Edge
As mentioned above, the fetters are often engaged in a linear way, in part because there is a cumulative aspect to them by which the “deeper” fetters can remain relatively untouched once “shallower” fetters have disappeared. However, many people get at least a very strong sense of what those “deeper” fetters are all about, even if other fetters are still in place.
For example, upon seeing there is no separate ‘self’, many intuitively see that the duality between subject and object, and the boundary between any two ostensible ‘things’ whatsoever, is an illusion. Spiritual teachings often become more intuitive, such that one might believe they are nearly or fully awake. Concepts such as non-duality and emptiness are seen in more depth, at least compared to before. In the extreme, one might suppose that one’s greed and resentment aren’t a problem because one has seen that there really isn’t such a thing as greed or resentment in an absolute sense, or that there is no one that has or experiences them.
It is as if when one belief having to do with “me” is unearthed and eradicated (e.g., the illusion of a separate ‘self’), all other illusions can have their foundations substantially shaken and at least preliminarily “seen through” as well. This preliminary “seeing through” can be very convincing, to the point that it can seem that a deeper fetter is gone when it is in fact still there. The failure to recognize such “false positives” can have consequences, such as what is generally called “spiritual bypassing”, and believing that one is further along the path than they are.
What I like to call the “leading edge” of experience is when we have a much better idea of what lies some distance down the path, and start to assume there we are already "there", simply because those later steps are more accessible. The tendency can be to want to focus on and experience those later steps, such as non-duality or emptiness, and ignore what actually stands in the way of being able to experience them. In other words, the “trailing edge” of experience remains where it is, with whatever “shallower” fetters are still in place. Just as waging a war with a significant rear guard means the front of the campaign can ultimately stall, so too the exploration of our spiritual horizons will only proceed so far if, for example, one foot is still in the world of desire and ill will, and the greed and resentment that belief produces.
Because our leading edge can provide a seemingly deeper sense of truth, we might not see the need to go back to take care of the trailing edge. As a result, telling behaviors associated with desire and ill will such as irritation, anger, and longing may continue to manifest, even though we may believe we have fully understood and transcended them. Even though our leading edge may draw us up to the stars, the tether of the trailing edge can quickly pull us back to earth in unflattering ways.
Thus, whatever conclusions we reach about non-duality, emptiness and what is truly happening will be incomplete, and at least partially speculative or conceptual. While we might see to one degree or another that nothing exists in the “real” or dualistic way we once thought, if the fetters of desire and ill will are still in place, the pushing and pulling behaviors they lead to will inevitably cause us to still perceive everything to be “real” enough to push and pull at.
If we have these layers of illusion and belief in place, and assume that our current perspective on ourselves and all else is inherently correct, our tendency will be to more and more fully affirm that perspective rather than let go of it. It is therefore not a natural process to break free of the fetters, since we are not inclined to question the beliefs we currently have. We therefore need something that points out how and why our beliefs and assumptions may not be true, and further give us a means to start to become free of them. This what the fetters provide, not as ends in themselves, but as means toward the goal of freedom.
The label for each fetter doesn’t refer to anything real but, if we look closely, points to and names what only seems to be “in here somewhere”, such as a separate self or a subject that interacts with a world of objects. However, since we all come to have these beliefs in one form or another, I would offer they may be taken as “literally” as anything else the Buddha taught. Taking care not to get too neurotic about “where we are at” regarding the fetters, we can therefore use this formulation in order to have some idea as to the beliefs we need to let go of, and even in what order.
The fetters also describe what the raw experience of each experiential shift is like, once a given illusion evaporates, by which we no longer believe we have or are that particular item. For example, when we break the first fetter, we clearly see that there is (and was) no such thing as a separate “self” - it is no more complicated than that. While there may be other experiences such as an increase in faith in certain spiritual teachings, the only necessary thing that has to happen is that we see there is no separate “self”. It might be said that the fetters are more or less true on their face, in that they describe the spiritual obstacle that is no longer inferred, or presumably seen or experienced, once the shift occurs.
The fetters also provide a step-wise approach to the spiritual path, which for most people is the only realistic option. While we may want to make the leap to full awakening all at once, this is possible only for a few of us. As the old saying goes, that amounts to trying to eat an elephant in one sitting. Additionally, taking the path one step at a time can help to reduce the disorientation that might occur when such fundamental beliefs evaporate, and we have no choice but to no longer see the world and ourselves through such lenses.
It may be that, for whatever reason, we do not resonate with what might seem like the measured or precise nature of the fetters, preferring instead a more spontaneous or intuitive approach. While I obviously found such a structure helpful, I also found that the fetters point to what is naturally “next” on the path, by which it never felt forced or artificial. Rather, they confirmed where intuition was also pointing in terms of where energy and attention could next be directed.
That said, though the fetters are often engaged in a linear way, they can also be seen as a list of things that need to be swept out, in whatever order, and by whatever means. As a result, some approach the fetters in a non-linear way. The effect of any fetters which remain can be seen in our daily lives, such as whether we believe we have or are a separate “self”, are in the position of a “subject” in a world of “objects”, or lead a life where we are constantly pushing and pulling things out of greed and resentment. A more holistic approach might therefore seek to address all such delusions, perhaps by focusing solely on whether there is a “me” or “I” at all. Such an approach might be primarily devotional or faith-oriented in nature. While there may not be the profound and noticeable experiential shifts that occur when a particular fetter is focused on and dealt with, the fetters can nevertheless be used as a reliable set of indicators as to whether any approach is leading to temporary or lasting results.
A “Negative” Approach?
We might see formulations such as the fetters to be rather negative, in that they talk about what we are to overcome or get rid of, rather than what we cultivate or realize. If so, it may be helpful to see the fetters as describing why we don’t spontaneously manifest “positive” qualities such as compassion, generosity, wisdom and peace. We might attempt to cultivate those positive qualities, with the intention that they will become spontaneous, but there will always be something that holds us back. In the end, we see that we don’t actually create or nurture these qualities, but simply stop placing roadblocks in the way of their natural arising.
The Buddhist tradition also has what might be seen as more “positive” ways of gauging whether spiritual practice is having a recognizable effect, such as the list of the ten Mahayana “stages” (bhumis) and the four Mahamudra yogas. These other ways of dividing up the path do not describe what we are to see through or transcend, but instead describe the lived experience of the progressive shifts that occur, such as joyfulness, having “a mind on fire” and experiencing everything as having the same pervading taste of emptiness. Of course, one cannot simply say “I want to be joyful” and expect that to be the case; structures like the fetters describe what it is we actually have to do and change in order to experience joy.
Some may believe that, for example, the path which the bhumis describe is different than that described by the fetters. While there isn’t necessarily a clear one-to-one correlation between these different lists, it might be said that if these traditional road maps all cover the same territory, describing where we start from and where we end up, they cannot be substantially different, even though they have different emphases. I have found them to be remarkably complementary to the fetters, in that they provided helpful guidance and perspectives along the way, by which I for one conclude they do indeed all describe the same path and “result”. In the more detailed description of each fetter elsewhere on this site, I offer some suggestions as to how these lists or "path descriptions" can correlate with each other.
The Leading and Trailing Edge
As mentioned above, the fetters are often engaged in a linear way, in part because there is a cumulative aspect to them by which the “deeper” fetters can remain relatively untouched once “shallower” fetters have disappeared. However, many people get at least a very strong sense of what those “deeper” fetters are all about, even if other fetters are still in place.
For example, upon seeing there is no separate ‘self’, many intuitively see that the duality between subject and object, and the boundary between any two ostensible ‘things’ whatsoever, is an illusion. Spiritual teachings often become more intuitive, such that one might believe they are nearly or fully awake. Concepts such as non-duality and emptiness are seen in more depth, at least compared to before. In the extreme, one might suppose that one’s greed and resentment aren’t a problem because one has seen that there really isn’t such a thing as greed or resentment in an absolute sense, or that there is no one that has or experiences them.
It is as if when one belief having to do with “me” is unearthed and eradicated (e.g., the illusion of a separate ‘self’), all other illusions can have their foundations substantially shaken and at least preliminarily “seen through” as well. This preliminary “seeing through” can be very convincing, to the point that it can seem that a deeper fetter is gone when it is in fact still there. The failure to recognize such “false positives” can have consequences, such as what is generally called “spiritual bypassing”, and believing that one is further along the path than they are.
What I like to call the “leading edge” of experience is when we have a much better idea of what lies some distance down the path, and start to assume there we are already "there", simply because those later steps are more accessible. The tendency can be to want to focus on and experience those later steps, such as non-duality or emptiness, and ignore what actually stands in the way of being able to experience them. In other words, the “trailing edge” of experience remains where it is, with whatever “shallower” fetters are still in place. Just as waging a war with a significant rear guard means the front of the campaign can ultimately stall, so too the exploration of our spiritual horizons will only proceed so far if, for example, one foot is still in the world of desire and ill will, and the greed and resentment that belief produces.
Because our leading edge can provide a seemingly deeper sense of truth, we might not see the need to go back to take care of the trailing edge. As a result, telling behaviors associated with desire and ill will such as irritation, anger, and longing may continue to manifest, even though we may believe we have fully understood and transcended them. Even though our leading edge may draw us up to the stars, the tether of the trailing edge can quickly pull us back to earth in unflattering ways.
Thus, whatever conclusions we reach about non-duality, emptiness and what is truly happening will be incomplete, and at least partially speculative or conceptual. While we might see to one degree or another that nothing exists in the “real” or dualistic way we once thought, if the fetters of desire and ill will are still in place, the pushing and pulling behaviors they lead to will inevitably cause us to still perceive everything to be “real” enough to push and pull at.