Sallatha Sutta and modern psychology

The Sallatha Sutta, famous for the idea of two arrows, has the following passages that are less often discussed. I am particularly interested in interpretations of the highlighted words and how they might relate to the modern psychological concept of **decentering**, **defusion**, **disidentification** or a **metacognitive stance**. (See modern passage below.) Both personal opinions and references welcome. Sallatha Sutta, SN 36.6, Thanissaro Bikkhu translation About the "uninstructed person"... > Sensing a feeling of pleasure, he senses it as though **joined** with it. > Sensing a feeling of pain, he senses it as though **joined** with it. > Sensing a feeling of neither-pleasure-nor-pain, he senses it as though > **joined** with it. This is called an uninstructed run-of-the-mill person > **joined** with birth, aging, & death; with sorrows, lamentations, pains, > distresses, & despairs. He is **joined**, I tell you, with suffering & > stress. And later about the "well-instructed disciple", the same structure, for example... > This is called a well-instructed disciple of the noble ones **disjoined** > from birth, aging, & death; from sorrows, lamentations, pains, > distresses, & despairs. The Nyanaponika Thera translation is a bit more condensed here and uses "fettered" instead of "joined" > When he experiences a pleasant feeling, a painful feeling or a neutral > feeling, he feels it as one **fettered** by it. Such a one, O monks, > is called an untaught worldling who is **fettered** by birth, by old > age, by death, by sorrow, lamentation, pain, grief and despair. He is > fettered by suffering, this I declare Bikkhu Bodhi (not online) uses "attached" and "detached"... > "If he feels a pleasant feeling, he feels it **attached**. If he feels a > painful feeling, he feels it **attached**. If he feels a neither- > painful-nor-pleasant feeling, he feels it **attached**. This, bhikkhus, is > called an uninstructed worldling who is **attached** to birth, aging and > death; who is **attached** to sorrow, lamentation, pain, displeasure, and > despair; who is **attached** to suffering, I say. > > > If he feels a pleasant feeling, he feels it **detached**. If he feels a > painful feeling, he feels it detached. If he feels a neither- > painful-nor-pleasant feeling, he feels it **detached**. This, bhikkhus, is > called a noble disciple who is **detached** from birth, aging, and death; > who is **detached** from sorrow, lamentation, pain, displeas­ure, and > despair; who is **detached** from suffering, I say. From the point of view of Buddhadharma of the Pali Canon, is it reasonable to say that the highlighted words (in the negative sense -- disjoined, not fettered, detached) have roughly the same meaning as the modern psychological concept in this passage from a 2002 paper by Teasdale . > Particular importance has been attached to the shift in cognitive set > known as “**decentering**” or “**disidentification**,” in which, > rather than simply being their emotions, or identifying personally > with negative thoughts and feelings, patients relate to negative > experiences as mental events in a wider context or field of awareness. > For example, a patient’s perspective on thoughts and feelings of > worthlessness might change from one in which they are experienced as > the “reality by which I am condemned” to one in which they are > experienced more as “passing thoughts and feelings that may or may not > have some truth in them.