Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?
“Bhikkhus, do you remember the five lower fetters as taught by me?”
Mālukyaputta’s Recollection
Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca: “ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.
When this was said, the venerable Mālukyaputta responded to the Blessed One: “Indeed, venerable sir, I remember the five lower fetters as taught by the Blessed One.”
“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?
“In what way do you remember the five lower fetters as taught by me, Mālukyaputta?”
“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.
“Venerable sir, I remember personal existence view as a lower fetter as taught by the Blessed One. Venerable sir, I remember doubt as a lower fetter as taught by the Blessed One. Venerable sir, I remember clinging to rules and observances as a lower fetter as taught by the Blessed One. Venerable sir, I remember sensual desire as a lower fetter as taught by the Blessed One. Venerable sir, I remember ill will as a lower fetter as taught by the Blessed One. This is how I remember the five lower fetters, venerable sir.”
“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?
“Mālukyaputta, for what reason do you say that I taught these five lower fetters in this way? Surely, Mālukyaputta, the wanderers of other sects might use the simile of an infant to challenge you. For a young, tender infant lying on his back does not even have the concept of an individual identity, so how could personal existence view arise in him? Yet, the latent tendency toward personal existence view is present within him. A young, tender infant lying on his back does not even have the concept of ‘teachings,’ so how could doubt about the teachings arise in him? Yet, the latent tendency towards doubt is present within him. A young, tender infant lying on his back does not even have the concept of ‘ethical conduct,’ so how could clinging to rules and observances arise in him? Yet, the latent tendency towards clinging to rules and observances is present within him. A young, tender infant lying on his back does not even have the concept of ‘sensual pleasures,’ so how could sensual desire arise in him? Yet, the latent tendency towards sensual pleasure is present within him. A young, tender infant lying on his back does not even have the concept of ‘beings,’ so how could ill will towards beings arise in him? Yet, the latent tendency towards ill will is present within him. Wouldn’t the wanderers of other sects use this simile of the infant to challenge you?”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
After this was said, venerable Ānanda addressed the Blessed One: “This is the time, Blessed One, this is the time, Accomplished One, for you to teach the five lower fetters. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Therefore, Ānanda, listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” replied venerable Ānanda. The Blessed One then spoke:
The Five Lower Fetters
“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.
Here, Ānanda, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity, remains entangled and afflicted by personal existence view; and does not truly understand the escape from the arisen personal existence view. For him, this personal existence view has become deep-rooted and is a lower fetter.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.
He remains entangled and afflicted by doubt; and he does not truly know the escape from the arisen doubt. This doubt has become deep-rooted and is a lower fetter.
Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
He remains entangled and afflicted by clinging to rules and observances; and he does not truly know the escape from the arisen clinging to rules and observances. This attachment has become deep-rooted and is a lower fetter.
Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
He remains entangled and afflicted by sensual desire; and he does not truly know the escape from the arisen sensual desire. This sensual desire has become deep-rooted and is a lower fetter.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
He remains entangled and afflicted by ill will; and he does not truly know the escape from the arisen ill will. This ill will has become deep-rooted and is a lower fetter.
Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.
And here, Ānanda, a learned disciple of the Noble Ones, who has regard for the Noble Ones, and is skilled and disciplined in the Dhamma of the Noble Ones, who has regard for persons of integrity, and is skilled and disciplined in the Dhamma of persons of integrity, does not remain entangled or afflicted by personal existence view; he truly understands the escape from the arisen personal existence view. For him, that personal existence view and its underlying tendency are abandoned.
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa sā vicikicchā sānusayā pahīyati.
He does not remain entangled or afflicted by doubt; he truly understands the escape from the arisen doubt. For him, that doubt and its underlying tendency are abandoned.
Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati.
He does not remain entangled or afflicted by clinging to rules and observances; he truly understands the escape from the arisen clinging to rules and observances. For him, that clinging and its underlying tendency are abandoned.
Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so kāmarāgo sānusayo pahīyati.
He does not remain entangled or afflicted by sensual desire; he truly understands the escape from the arisen sensual desire. For him, that sensual desire and its underlying tendency are abandoned.
Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. Tassa so byāpādo sānusayo pahīyati.
He does not remain entangled or afflicted by ill will; he truly understands the escape from the arisen ill will. For him, that ill will and its underlying tendency are abandoned.
The Path for Abandoning the Five Lower Fetters
Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti— netaṁ ṭhānaṁ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.
Ānanda, there is a path and a way of practice for the abandonment of the five lower fetters. That one could understand, see, or abandon these five lower fetters without following this path and way of practice—this is not possible. Just as it is impossible to cut out the heartwood of a large, solid tree standing with heartwood without first cutting through its bark and sapwood; similarly, it is not possible to abandon the five lower fetters without adhering to the correct path and way of practice.
Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.
Furthermore, Ānanda, there is indeed a path and a way of practice for the abandonment of the five lower fetters; that one, by following this path and way of practice, can understand, see, or abandon these five lower fetters—this possibility does exist.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya: ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya: ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.
Just as, Ānanda, it is indeed possible for someone to cut through the core of a great tree endowed with heartwood by first slicing through its bark and sapwood; similarly, Ānanda, it is indeed possible for one to understand, see, and abandon the five lower fetters by adhering to the correct path and way of practice. Just as, Ānanda, the Ganges River, full and overflowing, is impassable in its breadth by a frail person who thinks, ‘I will cross this breadth of the Ganges River by cutting through the current safely to the other side’; such a person would not be able to cut through the current and reach the far shore safely. In the same way, Ānanda, for those whose minds do not leap forward, become confident, steady, and free when the Dhamma leading to the end of personal existence is being taught, they should be seen as frail like that person. Just as, Ānanda, the Ganges River, full and deep, could be crossed by a strong person who thinks, ‘I will cut through the current of this river and safely reach the other side’; such a person would be able to cut through the current and safely reach the far shore.
Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.
Similarly, Ānanda, for those whose minds do leap forward, become confident, steady, and free when the Dhamma leading to the end of personal existence is being taught, they should be viewed as strong like that person.
Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṁ paṭivāpeti. So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from acquisitions and by abandoning unwholesome mental qualities, with the complete calming of bodily sluggishness, secluded from sensual pleasures and further secluded from unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. In this state, he perceives whatever phenomena are present—whether form, feeling, perception, intentional constructs, or consciousness—as impermanent, unsatisfactory, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: ‘This is peaceful, this is sublime, namely the stilling of all intentional constructs, the relinquishing of all acquisitions, wearing away of craving, the fading of desire, cessation, Nibbāna.’ If he is steady in that state, he attains the wearing away of the taints. But if he does not attain the wearing away of the taints because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously [either in the Brahma world or in the Pure Abodes], and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
Furthermore, Ānanda, the bhikkhu, with the settling of thought and examination, enters and dwells in the second jhāna ... continues to the third jhāna ... and then enters and dwells in the fourth jhāna. In these states, whatever phenomena are present—whether form, feeling, perception, intentional constructs, or consciousness․․․ without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
Furthermore, Ānanda, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ a bhikkhu enters and dwells in the base of boundless space. Whatever phenomena are present there, whether pertaining to feeling, perception, intentional constructs, or consciousness․․․ without ever returning from that world. This, indeed, Ānanda, is also the path, the way of practice for the abandonment of the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
Furthermore, Ānanda, with complete surpassing of the base of boundless space, a bhikkhu enters and dwells in the base of boundless consciousness, aware that ‘consciousness is boundless.’ Whatever phenomena are present there—whether pertaining to feeling, perception, intentional constructs, or consciousness․․․ without ever returning from that world. This, indeed, Ānanda, is also the path, the way of practice for the abandonment of the five lower fetters.
Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti.
Furthermore, Ānanda, with the complete surpassing of the base of boundless consciousness, a bhikkhu enters and dwells in the base of nothingness, aware that ‘there is nothing.’ Whatever phenomena are present there—whether pertaining to feeling, perception, intentional constructs, or consciousness․․․ without ever returning from that world. This, indeed, Ānanda, is also the path, the way of practice for the abandonment of the five lower fetters.”
Liberated by Mind and Liberated by Wisdom
“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?
“If this, venerable sir, is the path and the way of practice for the abandonment of the five lower fetters, then why are some bhikkhus said to be ‘liberated by mind’ and some bhikkhus are said to be ‘liberated by wisdom’?”
“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.
“The difference here, Ānanda, is in their faculties, I say.”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.