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.
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.