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Fetter (Buddhism) (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Fetter (Buddhism)" in English language version.

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18accesstoinsight.org
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  • 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)

  • Thanissaro (2001).
  • Rhys Davids & Stede (1921-25), pp. 660-1, "Sakkāya" entry (retrieved 2008-04-09), defines sakkāya-diṭṭhi 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, "Vicikicchā" entry (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).
  • See, for instance, Rhys Davids & Stede (1921-25), p. 713, "Sīla" entry (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."
  • For a broad discussion of this term, see, e.g., Rhys Davids & Stede (1921-25), pp. 203-4, "Kāma" 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 kāmacchando as "sensual desire."
  • Rhys Davids & Stede (1921-25), p. 654, "Vyāpāda" entry (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."
  • Rhys Davids & Stede (1921-25), pp. 574-5, "Rūpa" entry (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."
  • Rhys Davids & Stede (1921-25), pp. 574-5, "Rūpa" entry (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."
  • Rhys Davids & Stede (1921-25), p. 528, "Māna" entry (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).
  • 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, "Avijjā" entry (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."
  • 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 Papañcasudani) to the Satipatthana Sutta's section regarding the six sense bases and the fetters (Soma, 1998).
  • Thanissaro (1997a).
  • Thanissaro (2005)
  • Thanissaro (1997b).
  • 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.

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