The Ten Fetters
A central question in the Buddhist tradition is: why do I experience suffering and mental anguish, and what can I and others do by which suffering no longer arises?
The list of the ten fetters is one way in which this question is answered, and describes in some detail what we become free of as we tread the spiritual path. As we work our way through and break free of these fetters, we come to realize that, in essence, we are retracing our steps, peeling back the layers of illusion laid down many years ago.
This and following essays present information on this formulation, as a framework for spiritual practice, focusing on what fetters are, how we can work with and break free of them, and a description of each fetter. This is the result of going through the fetters over the course of several years, and working with others to break free of them as well.
The Ten Fetters
If we think in terms of a spiritual path, such a metaphor might naturally lead us to envision a series of steps along that path. If so, it is important not to get overly wrapped up in measurements and criteria. It might be said that being too concerned about “where one is at” on that path is perhaps the best way to ensure that we will never ”get there”.
At the same time, it is difficult to proceed along that path if we do not have a clear indication of the direction in which to go, the signposts to look for as we proceed, or how to know if we are making any progress. The fetters is one way in which the Buddhist tradition provides us this sort of guidance.
The ten fetters from which we can break free are:
1. Self- view
2. Doubt and perplexity
3. Attachment to rites and rituals
4. Desire
5. Ill will
6. Subjectivity and form
7. Perceiving and somethingness
8. The notion “I Am” or “I Exist”
9. Restlessness and compensation
10. Not knowing
Examining this list, what we see is that these are not esoteric spiritual qualities, but aspects that we can see in our daily lives if we briefly stop to look for them. They are likely such fundamental “the way things really are” aspects of life that it might not occur to us that they are in fact spiritual obstacles.
For example, we start out on the path by looking at the belief that we have or are a separate “self” that both controls what is happening and is the experiencer of all that happens. Further down, with the seventh fetter we believe that we perceive actual “things” in a world where they inherently exist, and rise and fall in space and time, and that we are simply noticing them being and doing that. But, is that actually true?
What Is a “Fetter”?
A fetter might best be described as an illusion, something that we infer or believe. It is a belief, view or notion we have about the ways things are, and thus how we are. In fact, you could substitute the word “illusion” for every instance of the word “fetter” , and the meaning would likely be the same. For example, the first fetter or illusion has to do with the belief that there is a separate “self” which has and controls experience. Based on what is happening, it seems plausible, and perhaps necessary, that such a “self” exists. However, if we look closely, it is just a mirage, an illusion. As with Santa Claus, it’s not like there is a “self” that is empty or insubstantial, or that was there at one point and then was not. Rather, it’s simply an illusion. And if fetters were not illusions, we would never be rid of them.
The traditional word for fetter in the ancient Pali language is saṃyojana which, like the familiar term “yoga”, is derived from the basic term which means to yoke or bind, as with horses to a chariot. While being yoked to a yoga practice on an exercise mat or meditation cushion is a commendable thing, the same cannot be said for being bound to a delusive perspective on what seems to be happening in our lives. This basic term also has the sense of something being prepared or arranged, and in the case of a fetter, we are predisposed to seeing things in a certain (and deluded) way.
It is important to note that we are not born with the fetters, but are born with the underlying tendency towards them. It is as if we are wired to one day create these illusions, and thus delude ourselves in these ways. As the Buddha described it, an infant lying in their cradle does not have the notion or view of a separate 'self', but they (like all of us were) are predisposed to eventually developing that notion or view.
Thus, our natural tendency is to develop the fetters. These illusions might at first be provisional, but eventually this perspective will “stick”. For example, in the case of the first fetter, the self-perspective or view becomes so ingrained and habitual that it is never questioned, by which spiritual progress might be assumed to entail discovering who we really are rather than who we really are not.
As a result, it might be said that we are born neither fettered nor awakened, but in something of an in-between state. However, our early life will almost certainly promote these underlying tendencies, such as being given a name that we identify with and even identify as, and reinforcing the idea that our bodies, thoughts, memories and all other aspects of life define “who we are”. By this, we were all likely fully fettered at an early age, taking for granted who and what we are, and what everyone and everything else is as well.
Fetters versus Behaviors
Once we come to firmly believe in the illusion that there is something called a “self” or “ill will”, it is not a belief that rises and falls in daily experience, but is a firmly-held belief that must be rooted out, along with the underlying tendency towards it. Because those beliefs are always there, our behavior will naturally be influenced by them.
A common misconception about the fetters is that they describe behaviors, for example that “desire and ill will” as fetters 4 and 5 describe observable reactions to the world. Instead, behaviors are merely symptoms of those more fundamental beliefs, by which certain behaviors can seem necessary or inevitable. However, those resulting behaviors can then further reinforce those fundamental beliefs. For example, in the case of the illusions of desire and ill will, we believe that there has to be something about us that makes our greedy and resentful behaviors necessary: otherwise, how could those behaviors so reliably arise?
An important distinction to make, therefore, is the difference between a fetter and a behavior which indicates we have that fetter. For example, craving itself is not a fetter; it is merely a symptom of being fettered by desire. While we and those around us might tend to notice behaviors and consider those to be fetters, the actual fetter is the reason, the underlying belief, by which that behavior arises in the first place. Because English words like "desire' can be seen as both an underlying tendency or belief, as well as a noticeable behavior, clarifying what such terms actually mean is helpful.
This distinction between fetter and behavior is important, in that seeking to merely attenuate behaviors is more like treating the symptom rather than the underlying illness. If we seek to combat the craving and aversion behaviors or responses that come from having the underlying fetters of desire and ill will, we might attenuate these behaviors through meditation or by doing “good works”, and perhaps even convince ourselves that the underlying fetters have been eradicated if we learn to control certain negative tendencies. Or, we may see how and why there cannot be a separate “self”, should we look closely or explore the concept that nothing is permanent. However, more likely than not, the corresponding fetters will simply lie dormant until conditions change, such as when someone cuts us off while driving in traffic.
The list of the ten fetters is one way in which this question is answered, and describes in some detail what we become free of as we tread the spiritual path. As we work our way through and break free of these fetters, we come to realize that, in essence, we are retracing our steps, peeling back the layers of illusion laid down many years ago.
This and following essays present information on this formulation, as a framework for spiritual practice, focusing on what fetters are, how we can work with and break free of them, and a description of each fetter. This is the result of going through the fetters over the course of several years, and working with others to break free of them as well.
The Ten Fetters
If we think in terms of a spiritual path, such a metaphor might naturally lead us to envision a series of steps along that path. If so, it is important not to get overly wrapped up in measurements and criteria. It might be said that being too concerned about “where one is at” on that path is perhaps the best way to ensure that we will never ”get there”.
At the same time, it is difficult to proceed along that path if we do not have a clear indication of the direction in which to go, the signposts to look for as we proceed, or how to know if we are making any progress. The fetters is one way in which the Buddhist tradition provides us this sort of guidance.
The ten fetters from which we can break free are:
1. Self- view
2. Doubt and perplexity
3. Attachment to rites and rituals
4. Desire
5. Ill will
6. Subjectivity and form
7. Perceiving and somethingness
8. The notion “I Am” or “I Exist”
9. Restlessness and compensation
10. Not knowing
Examining this list, what we see is that these are not esoteric spiritual qualities, but aspects that we can see in our daily lives if we briefly stop to look for them. They are likely such fundamental “the way things really are” aspects of life that it might not occur to us that they are in fact spiritual obstacles.
For example, we start out on the path by looking at the belief that we have or are a separate “self” that both controls what is happening and is the experiencer of all that happens. Further down, with the seventh fetter we believe that we perceive actual “things” in a world where they inherently exist, and rise and fall in space and time, and that we are simply noticing them being and doing that. But, is that actually true?
What Is a “Fetter”?
A fetter might best be described as an illusion, something that we infer or believe. It is a belief, view or notion we have about the ways things are, and thus how we are. In fact, you could substitute the word “illusion” for every instance of the word “fetter” , and the meaning would likely be the same. For example, the first fetter or illusion has to do with the belief that there is a separate “self” which has and controls experience. Based on what is happening, it seems plausible, and perhaps necessary, that such a “self” exists. However, if we look closely, it is just a mirage, an illusion. As with Santa Claus, it’s not like there is a “self” that is empty or insubstantial, or that was there at one point and then was not. Rather, it’s simply an illusion. And if fetters were not illusions, we would never be rid of them.
The traditional word for fetter in the ancient Pali language is saṃyojana which, like the familiar term “yoga”, is derived from the basic term which means to yoke or bind, as with horses to a chariot. While being yoked to a yoga practice on an exercise mat or meditation cushion is a commendable thing, the same cannot be said for being bound to a delusive perspective on what seems to be happening in our lives. This basic term also has the sense of something being prepared or arranged, and in the case of a fetter, we are predisposed to seeing things in a certain (and deluded) way.
It is important to note that we are not born with the fetters, but are born with the underlying tendency towards them. It is as if we are wired to one day create these illusions, and thus delude ourselves in these ways. As the Buddha described it, an infant lying in their cradle does not have the notion or view of a separate 'self', but they (like all of us were) are predisposed to eventually developing that notion or view.
Thus, our natural tendency is to develop the fetters. These illusions might at first be provisional, but eventually this perspective will “stick”. For example, in the case of the first fetter, the self-perspective or view becomes so ingrained and habitual that it is never questioned, by which spiritual progress might be assumed to entail discovering who we really are rather than who we really are not.
As a result, it might be said that we are born neither fettered nor awakened, but in something of an in-between state. However, our early life will almost certainly promote these underlying tendencies, such as being given a name that we identify with and even identify as, and reinforcing the idea that our bodies, thoughts, memories and all other aspects of life define “who we are”. By this, we were all likely fully fettered at an early age, taking for granted who and what we are, and what everyone and everything else is as well.
Fetters versus Behaviors
Once we come to firmly believe in the illusion that there is something called a “self” or “ill will”, it is not a belief that rises and falls in daily experience, but is a firmly-held belief that must be rooted out, along with the underlying tendency towards it. Because those beliefs are always there, our behavior will naturally be influenced by them.
A common misconception about the fetters is that they describe behaviors, for example that “desire and ill will” as fetters 4 and 5 describe observable reactions to the world. Instead, behaviors are merely symptoms of those more fundamental beliefs, by which certain behaviors can seem necessary or inevitable. However, those resulting behaviors can then further reinforce those fundamental beliefs. For example, in the case of the illusions of desire and ill will, we believe that there has to be something about us that makes our greedy and resentful behaviors necessary: otherwise, how could those behaviors so reliably arise?
An important distinction to make, therefore, is the difference between a fetter and a behavior which indicates we have that fetter. For example, craving itself is not a fetter; it is merely a symptom of being fettered by desire. While we and those around us might tend to notice behaviors and consider those to be fetters, the actual fetter is the reason, the underlying belief, by which that behavior arises in the first place. Because English words like "desire' can be seen as both an underlying tendency or belief, as well as a noticeable behavior, clarifying what such terms actually mean is helpful.
This distinction between fetter and behavior is important, in that seeking to merely attenuate behaviors is more like treating the symptom rather than the underlying illness. If we seek to combat the craving and aversion behaviors or responses that come from having the underlying fetters of desire and ill will, we might attenuate these behaviors through meditation or by doing “good works”, and perhaps even convince ourselves that the underlying fetters have been eradicated if we learn to control certain negative tendencies. Or, we may see how and why there cannot be a separate “self”, should we look closely or explore the concept that nothing is permanent. However, more likely than not, the corresponding fetters will simply lie dormant until conditions change, such as when someone cuts us off while driving in traffic.