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Are the Obsessions the 10 Fetters?
Anusaya Sutta: Obsessions (2)
"Monks, with the abandoning & destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning & destruction of these seven obsessions, the holy life is fulfilled.
"When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; when, for him, the obsession of resistance... the obsession of views... the obsession of uncertainty... the obsession of conceit... the obsession of passion for becoming... the obsession of ignorance has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising:
this is called a monk who has cut through craving, has turned away from the fetter, and — by rightly breaking through conceit — has put an end to suffering & stress."
AN 7.12 PTS: A iv 9
"Monks, with the abandoning & destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning & destruction of these seven obsessions, the holy life is fulfilled.
"When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; when, for him, the obsession of resistance... the obsession of views... the obsession of uncertainty... the obsession of conceit... the obsession of passion for becoming... the obsession of ignorance has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising:
this is called a monk who has cut through craving, has turned away from the fetter, and — by rightly breaking through conceit — has put an end to suffering & stress."
AN 7.12 PTS: A iv 9
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Comments
AN 7.11 PTS: A iv 9
"Monks, there are these seven obsessions.[1] Which seven?
"(1) The obsession of sensual passion.
"(2) The obsession of resistance.
"(3) The obsession of views.
"(4) The obsession of uncertainty.
"(5) The obsession of conceit.
"(6) The obsession of passion for becoming.
"(7) The obsession of ignorance.
"These are the seven obsessions."
Note
1.
This term — anusaya — is usually translated as "underlying tendency" or "latent tendency." These translations are based on the etymology of the term, which literally means, "to lie down with." However, in actual usage, the related verb (anuseti) means to be obsessed with something, for one's thoughts to return and "lie down with it" over and over again.
See also: AN 7.12
all groupings of defilements (kilesa), such as the 3 defilements, the 3 effluents/taints (asava), the 3 cravings (tanha), the 5 hindances (nirvarana), the 7 underlying tendencies (anusaya), the 10 fetters (samyojana), the 16 stains (MN 7), the 44 upakilesa (MN 8), etc, refer to the same phenomena
however, the different groupings are given different names for different purposes
note: "obsessions" is an inappropriate translation because it misses the meaning. the proper translation is "underlying tendency". "underlying tendency" is an important translation because the tendency may not be manifest consciously but still exist, such as described in MN 64 below
however, interestingly, similar to your question, the Buddha in MN 64 speaks of the fetters (samyojana) as underlying tendencies (anusaya)
regards
The anusaya are the most basic, deepest, instinctual & subconscious level of defilement. They are liking a boiling pot or furnace of inner pressure.
When the anyusaya, due to pressure, flow out, this 'outflow' is anusaya. 'Anusaya' literally means 'outflows' (rather than 'taints').
When anusaya outflow into the mind, they do so as the five hindrances (nirvana).
Then, when the mind affected/coloured by the five hindrances comes into contact with a relevent sense object (aramana), the anusaya, asava & hindrances grow even further by exploding into one of the three kinds of defilement (greed, hatred, delusion) and craving (tanha).
Thus, it is important to understand which is which, how the sequence manifests.
Anusaya/asava (1st link of Dependent Origination) is the most subtle whilst tanha (8th link of Dependent Origination) is the most gross.
One's thoughts do not "return" to the anusaya. More appropriately, the anusaya (1st link of D.O.) continue to flow out of the mind conditioning thoughts (2nd link of D.O.). When the thoughts are acted upon (8th, 9th, 10th & 11th link of D.O.), the anusaya is then reinforced or strengthened
Kind regards
However, they are stealthy tendencies, which are easily habit forming. Underling tendencies is a very befitting word to symbolize potential habits that call for cessation.
It is true, Children are not concerned with such underlying tendencies. They are as true and pure as being will be. Perhaps the key to break the fetters that bind us from the holy life is to be as we were as children.
This seems like joy to me.
Certainly, underlying tendencies have the potential to become deep obsessions (habits) & addictions but the term underlying tendencies refers most descriptively to the latent potential.
So, this is why your connection with the fetters is important.
A stream enterer has broken three fetters. However, this does not mean his mind is immersed and obsessed with the remaining seven fetters.
The remaining seven fetters mostly remain as anusaya although manifesting occassionally. The potential for sensual desire & ill-will, etc, still remain in the stream enterer but do no remain in the arahant. However, this does not mean the stream-enterer has sensual desire or ill-will alot; only occassionally, when mindfulness & clear-comprehension lapse.
In summary, when the fetter is broken, the anusaya is also "uprooted".
Regards
How do you explain the fact that some children can hurt other beings and even kill other childen ? Is that being true and pure?
with kind wishes,
D.
the anusaya is the latent tendency. as a 'latent tendency', it may exist unmanifest or dormant in the subconscious.
asava is when it flows out, into the consciousness mind
a volcano is an excellent simile. the lava on an active volcano does not always flow out (asava) or erupt. but the potential (anusaya) for eruption is always there
kind regards
DD
It is meant to express that Children are so pure that they are vulnerable to harmful influence, just as they are as pure as a young seed that is easily corrected.
In deed, we are a well grounded root as adults that are easily nourished, however. If we find our nourishment in the same way the young seed is easily corrected, then we would be leaving ground towards a rebirth of new and compassionate awareness in the generations to come.
We are the children's masters because they are ours. As one, we are nourished by correction, example, and compassion.
Would you adivse that one pause to sit next to the erupting volcano without preference? Or, follow the breath and leave the volcano's eruptions in the past?
Said differently, is it wise to use our concentration to approach the anusaya during the asava? Or do we just let the body do what it is doing and remain with the meditation object/comprehension? Or something else?