Path of Freedom [Vimuttimagga]

The Five Methods 305THREE FETTERSThus that yogin knows presently, sees presently and cuts off the threefetters, i.e., self-illusion, uncertainty, addiction to rites and ceremonies, andthe defilements standing in that place. 1Q. What is self-illusion A. Here seeing form, the uninstructedcommoner thinks: "This is the self; the self is form; form is the abode ofthe self; in form there is the self". Thus in the same way he thinks offeeling, perception, the formations or consciousness thus: "consciousness isthe self; the self is consciousness; consciousness is the abode of the self; inconsciousness is the self". This is called self-illusion. 2 This self is cut offand thereby sixty-two views, 3 beginning with self-illusion, are also cut off.Q. What is uncertainty? A. Uncertainty regarding ill, origin,cessation, the Path, the Buddha, the Law, the Community of Bhikkhus,the beginning, the end, and the beginning and the end, or uncertainty concerningthe doctrine of cause and condition, is called uncertainty. 4 , This iscut off.Q. What is addiction to rites and ceremonies. A. There are two kindsin addiction to rites and ceremonies. They are, (addiction due to) cravingand (addiction due to) delusion. (Hereone thinks thus:) "Through thisvow, through this conduct, through this painful practice and through thisholiness, I shall be reborn in heaven or I shall be reborn in every heaven".This is called addiction to rites and ceremonies due to craving. Here a recluseor a brahmin thinks: "Through this virtue, through this purity and the actionof purity of virtue, (I shall be reborn etc.)". This is called addiction to ritesand ceremonies due to delusion. 5 This is also cut off.1. Cp. Pts. II, 94: Sotdpattimaggena sakkdyaditthi vicikicchd silabbatapardmdso, imdni tinisahhojandni pahiyanti; ditthanusayo vicikicchdnusayo, ime dve anusaya byantihonti.2. Cp. M.I, 8; III, 17; Vbh. 364: Tattha katamd sakkdyaditthi? Idha assutavd puthujjanoariyanam adassavi ariyadhammassa akovido ariyadhamme avinito, sappurisdnam adassavisappurisdhammassa akovido sappurisadhamme avinitto, rupam attato samanupassati,riipavantam vd attanam, attani vd rupam, rupasmim vd attanam; vedanam... saMarh ...samkhdre... vihndnam attato samanupassati, vinndnavantam vd attanam, attani vd vihndnam,vihMnasmim vd attanam: yd evarupa ditthi ditthigatam... pe .. .vipariyesagdho: ay amvuccati sakkdyaditthi.3. Vbh. 400: Tattha katamdni dvdsatfhi difthigatani Brahmajdle (D. I, 44-5.) veyydkaranevuttani Bhagavatd? Cattaro sassatavddd, cattaro ekaccasassatikd, cattaro antanantikd,cattaro amardvikkhepikd, dve adhiccasamuppannikd, sojasa sannivddd, attha asannivddd,atfha nevasanni-ndsaMivddd, satta ucchedavddd, pahca dittha-dhammanibbdnavadd. Imdnidvdsatthi ditfhigatani Brahmajdle veyydkarane vuttani Bhagavatd.4. Cp. Dhs. 198, par. 1118; Vbh. 364-5: Tattha katamd vicikicchd? Satthari kamkhativicikicchati, dhamme kamkhati vicikicchati, samghe kamkhati vicikicchati, sikkhdyakamkhati vicikicchati; pubbante kamkhati vicikicchati, aparante kamkhati vicikicchati,pubbantdparante kamkhati vicikicchati, idappaccayatd-paficcasamuppannesu dhammesukamkhati vicikicchati: yd evarupa kamkhd kamkhdyand kamkhdyitattam vimati vicikicchddvelhakam dvedhapatho samsayo anekamsagdho dsappand parisappand apariyogdhandthambhitattam cittassa manovilekho: ay am vuccati vicikicchd.These two references (i.e., Dhs. and Vbh.) are not identical.5. Cp. Vbh. 365; Dhs. 183, par. 1005: Tattha katamo silabbatapardmdso ? lto bahiddhasamanabrahmandnam silena suddhivatena suddhisilabbatena suddhiti — evarupa ditthiditthigatam ditfhigahanam dinhikantdro ditthivisukdyikam diuhivipphanditam ditfhisanno*janam — gdho patiggdho abhiniveso pardmdso kummaggo micchdpatho micchattamtitthayatanam vipariyesagdho — a>>aM vuccati silabbatapardmdso.