There seems to be overlap between the asavas (defilements/taints/outflows) and yogas (yokes). Four types of yokes are described in AN 4.10 ( SuttaCentral ) while three asavas are typically described in the suttas (MN9 SuttaCentral ) however, the commentaries include a fourth asava (ditthasava). Is this primarily a case of the Buddha describing things in different ways, as Ajahn Brahmali has mentioned? (“The Buddha was a master at presenting the same thing in different ways, thereby giving us a more complete and well-rounded picture of his teachings. Also, it caters for people’s different inclinations.”(Āsavas vs Fetters - #5 by Brahmali)) In particular, the description of the yokes (such as the yoke of sensual pleasure described as “greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. This is called the yoke of sensual pleasures”) seems helpful and the image of a “yoke” is useful in this way. Asavas are often described as outflows, but the notion of that outflow binding one like a yoke is compelling. There have been other posts that discuss the overlap between asavas and fetters as well, continuing that theme of binding and presenting concepts from different perspectives. Do you perceive these as related concepts or substantially different?
Definitely related. Defilements, fetters, taints, inflows, outflows, hindrances, corruptions, underlying tendencies, poisons, bad, evil, unwholesome, etc. are all expressions of the 1st and 2nd Noble Truths. The 37 bodhipakkhiyadhamma, dispassion, cessation, relinquishment, freedom, unyoking, purification, brahmaviharas, good, wholesome, etc. are all expressions of the 3rd and 4th Noble Truths.
It’s like looking at a many-faceted jewel from different viewing angles. At each point, the jewel looks different because the light reflects off it at different angles. But it’s still the same jewel.
“Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of suffering.’ I’ve declared: ‘This is the noble truth of the origin of suffering.’ … I’ve declared: ‘This is the noble truth of the cessation of suffering.’ … I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’
-SN 56.19