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Samyutta Nikaya

# SN 41.1 Saṃyojana Sutta (Discourse on the Fetters) SN 41.1

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- The Connected Discourses: SN 41.1 - Samyojana Sutta (The Fetter). (Duration: 7:02)

## Text

    [page 1]
    SN 41.1
    Salāyatanavagga Saṁyutta (On the Six Sense Bases)

    Citta Vagga: The Section on Citta
    Saṃyojana Sutta
    “Discourse on the Fetter”
    Translated by Bhikkhu Candana
    Copyright © Bhikkhu Candana 2021

    At one time, several senior Bhikkhus were staying near Migapathaka, at the Wild
    Mango Grove. It was during this time that one day, having returned from their alms
    round and having eaten their noon-day meal, these Bhikkhus sat together in the
    pavilion, whereby the following discussion developed among them:
    “Friends, we use the term ‘fetter’ or ‘bond’ and all that gets ‘fettered’ or ‘bonded.’
    Now, are these two one and the same thing or are they different in both meaning and
    phrasing? Or do they differ only in the phrasing?”
    Some of these Bhikkhus began addressing this matter by saying: “Friends, in using the
    term ‘fetter’ or ‘bond’ and all that gets ‘fettered’ or ‘bonded,’ these things are
    different in both meaning and phrasing.”
    While other Bhikkhus stated: “Friends, the term ‘fetter’ or ‘bond’ and all that gets
    ‘fettered’ or ‘bonded,’ are one and the same thing. So, they differ only in their
    phrasing.”
    Meanwhile, the businessman Citta, a lay disciple of the Blessed One, had just arrived
    at Migapathaka to take care of some business. And being informed about what the
    Bhikkhus nearby had been discussing, sitting at the pavilion, he went up to them.
    After bowing respectfully to the Bhikkhus, Citta sat down to one side and then said to
    them: “Bhantes, I heard that you were engaged in a conversation as to whether the
    term ‘fetter’ or ‘bond’ and all that gets ‘fettered’ or ‘bonded,’ are one and the same
    thing, or whether they are different in both meaning and phrasing, or if they differ
    only in the phrasing.”
    “That is correct, householder,” replied the Bhikkhus.
    “Bhantes, the term ‘fetter’ or ‘bond’ and all that gets ‘fettered’ or ‘bonded,’ these
    things are different both in meaning and in phrasing.

    [page 2]
    I will share with you a simile to demonstrate what I mean, as it is through the use of
    similes that some wise people understand the full meaning of what is being said.
    Consider two oxen: one white and one black, yoked together by a single harness or
    yoke. What do you suppose would be the correct way to describe their situation?
    The black ox is the yoke binding the white ox, or the white ox is the yoke binding the
    black ox?”
    “No, householder. It would not be appropriate to describe it so, for neither the black
    ox is the yoke binding the white ox, nor is the white ox the yoke binding the black
    ox. The yoke itself is the binding harness that is holding them to each other.”
    “In the same manner Bhantes, the eye cannot be considered to be the fetter for visual
    objects, nor are visual objects to be considered as the fetters binding the eye. It is the
    craving or lust that arises as a result of the eye and visual objects coming together that
    is the fetter.
    The ear cannot be considered to be the fetter for auditory objects or sounds, nor are
    sounds the fetters binding the ear. It is the craving or lust that arises as a result of the
    ear and sounds coming together that is the fetter.
    The nose cannot be considered to be the fetter for smells, nor are these smells the
    fetters binding the nose. It is the craving or lust that arises as a result of the nose and
    smells coming together that is the fetter.
    The tongue cannot be considered to be the fetter for tastes or flavors, nor are these
    flavors the fetters binding the tongue. It is the craving or lust that arises as a result of
    the tongue and flavors coming together that is the fetter.
    The body cannot be considered to be the fetter for tactile objects, nor are these tactile
    objects the fetters binding the body. It is the craving or lust that arises as a result of
    the body and tactile objects coming together that is the fetter.
    The mind cannot be considered to be the fetter for thoughts or mental objects, nor are
    these mental objects the fetters binding the mind. It is the craving or lust that arises as
    a result of the mind and mental objects coming together that is the fetter.
    “You’re so fortunate, householder!” exclaimed the Bhikkhus. “It is such a great gain
    for you and for us, as you clearly possess the Eye of Wisdom with which you
    comprehend, and with such ease, the very depths of the Dhamma taught by the
    Blessed One.”

    Sadhu

    Sadhu

    Sadhu

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