Studying And Practicing With “The Iddhipāda-Vibhaṅga Sutta — An Analysis Of The Bases Of Power”: Unpacking Hindrances And Another Translation Reading (2 of 7)

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Article shortcut: https://tinyurl.com/basesofpower

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Series introduction:

While I reference some non-Buddhist material most everything in the notes and podcasts for this series on The Iddhipāda-Vibhaṅga Sutta are solely my effort to relate considerations, questions, experiences, explorations, suggestions, interpretations and practices involved and associated with this sutta.

This series comes via seven categories/blog posts/podcasts:

1. Introduction; the key encapsulation/encoding/summary paragraph of the whole sutta which includes and weaves in the four powers; and a reading of one of two translations for the sutta
2. Unpacking of the hindrances and the other of two translations for the sutta
3. A (type of) situational awareness
4. 32 parts of the body
5. Perceptions of night, daytime and light
6. “Psychic Powers,” practice combinations and miscellany
7. Summary, findings, observations and comparisons

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In more detail, the four Iddhipāda — sometimes translated as bases of psychic power, basis of psychic power, bases of power, base of spiritual power, wings to success, paths of accomplishment, accomplishments, or roads to power — are:

1. chanda: desire; enthusiasm; purpose; wish
2. viriya: persistence; energy; effort; will
3. citta: intent; consciousness; knowing mind; mental development; devoting mind to; heart-mind
4. vīmaṃsā: investigation; inquiry; discernment; discrimination; reason; interest; intelligent curiosity; [(perhaps a new contribution, or for chanda:) balanced and helpful enthrallment, fascination]; feedback and fine tuning, adjustment; learn from doing; circumspection

Along with aiding our even mundane accomplishments and mastery, perhaps the Iddhipāda play a significant role in approaching will — the way one decides on and initiates action — and at the core of The Iddhipāda-Vibhaṅga Sutta is an analysis of will along with instructions for its training, development, and use.

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As for this second part of the series here is the portion of the sutta addressing hindrances followed by my general notes I draw on for the podcast episode (with italics and bold and bracketed text usually added by me):

“And how is desire [chanda] overly sluggish? Whatever desire is accompanied by laziness, conjoined with laziness, that is called overly sluggish desire.

And how is desire overly active? Whatever desire is accompanied by restlessness, conjoined with restlessness, that is called overly active desire.

And how is desire inwardly constricted? Whatever desire is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted desire.

And how is desire outwardly scattered? Whatever desire is stirred up by the five strands of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered desire.

And how is persistence [viriya] overly sluggish? Whatever persistence is accompanied by laziness, conjoined with laziness, that is called overly sluggish persistence.

And how is persistence overly active? Whatever persistence is accompanied by restlessness, conjoined with restlessness, that is called overly active persistence.

And how is persistence inwardly constricted? Whatever persistence is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted persistence.

And how is persistence outwardly scattered? Whatever persistence is stirred up by the five strands of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered persistence.

And how is intent [citta] overly sluggish? Whatever intent is accompanied by laziness, conjoined with laziness, that is called overly sluggish intent.

And how is intent overly active? Whatever intent is accompanied by restlessness, conjoined with restlessness, that is called overly active intent.

And how is intent inwardly constricted? Whatever intent is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted intent.

And how is intent outwardly scattered? Whatever intent is stirred up by the five strands of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered intent.

And how is discrimination [vīmaṃsā] overly sluggish? Whatever discrimination is accompanied by laziness, conjoined with laziness, that is called overly sluggish discrimination.

And how is discrimination overly active? Whatever discrimination is accompanied by restlessness, conjoined with restlessness, that is called overly active discrimination.

And how is discrimination inwardly constricted? Whatever discrimination is accompanied by sloth & drowsiness, conjoined with sloth & drowsiness, that is called inwardly restricted discrimination.

And how is discrimination outwardly scattered? Whatever discrimination is stirred up by the five strands of sensuality, outwardly dispersed & dissipated, that is called outwardly scattered discrimination.

Ṭhānissaro Bhikkhu translation of hindrance section from:
An Analysis of the Bases of Power
Iddhipāda-Vibhaṅga Sutta  (SN 51:20) https://www.dhammatalks.org/suttas/SN/SN51_20.html

Or translated:

And what is enthusiasm [chanda] that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.

And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.

And what is enthusiasm that’s constricted internally?
It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.

And what is enthusiasm that’s distracted externally?
It’s when enthusiasm is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm distracted externally.

And what is energy [viriya] that’s too lax? It’s when energy is combined with laziness. This is called lax energy.

And what is energy that’s too tense? It’s when energy is combined with restlessness. This is called tense energy.

And what is energy that’s constricted internally?
It’s when energy is combined with dullness and drowsiness. This is called energy constricted internally.

And what is energy that’s distracted externally?
It’s when energy is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called energy distracted externally.

And what is mental development [citta] that’s too lax? It’s when mental development is combined with laziness. This is called lax mental development.

And what is mental development that’s too tense? It’s when mental development is combined with restlessness. This is called tense mental development.

And what is mental development that’s constricted internally?
It’s when mental development is combined with dullness and drowsiness. This is called mental development constricted internally.

And what is mental development that’s distracted externally?
It’s when mental development is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called mental development distracted externally.

And what is inquiry [vīmaṃsā] that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.

And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.

And what is inquiry that’s constricted internally?
It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.

And what is inquiry that’s distracted externally?
It’s when inquiry is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry distracted externally.

Bhante Sujato translation of hindrance section from:
Linked Discourses 51
2. Shaking the Stilt Longhouse
20. Analysis
https://suttacentral.net/sn51.20/en/sujato

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If anyone else was wondering, the first part of Maha-dukkhakkhandha Sutta: The Great Mass of Stress describes the five strands of sensuality, or sensual stimulation:

Now what, monks, is the allure of sensuality? These five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or joy arises in dependence on these five strands of sensuality, that is the allure of sensuality.

via https://buddhism.stackexchange.com/questions/22744/what-are-the-5-cords-of-sensual-pleasures [I added bold text to emphasize each of the five stands]

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And a line-by-line look at the Pali for the hindrances (for chanda) :

And what is enthusiasm that’s too lax?

Katamo ca, bhikkhave, atilīno chando?

It’s when enthusiasm is combined with laziness.

Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto—

This is called lax enthusiasm.

ayaṁ vuccati, bhikkhave, atilīno chando.

And what is enthusiasm that’s too tense?

Katamo ca, bhikkhave, atippaggahito chando?

It’s when enthusiasm is combined with restlessness.

Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto—

This is called tense enthusiasm.

ayaṁ vuccati, bhikkhave, atippaggahito chando.

And what is enthusiasm that’s constricted internally?

Katamo ca, bhikkhave, ajjhattaṁ saṅkhitto chando?

It’s when enthusiasm is combined with dullness and drowsiness.

Yo, bhikkhave, chando thinamiddhasahagato thina­middha­sampayutto­—

This is called enthusiasm constricted internally.

ayaṁ vuccati, bhikkhave, ajjhattaṁ saṅkhitto chando.

And what is enthusiasm that’s distracted externally?

Katamo ca, bhikkhave, bahiddhā vikkhitto chando?

It’s when enthusiasm is frequently distracted and diffused externally on account of the five kinds of sensual stimulation.

Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo—

This is called enthusiasm distracted externally.

ayaṁ vuccati, bhikkhave, bahiddhā vikkhitto chando.

from https://suttacentral.net/sn51.20/en/sujato?layout=linebyline&reference=none&notes=sidenotes&highlight=false&script=latin

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It seems there are only four types of paired hindrances here:

1. sluggishness/laziness
2. overly active/restlessness
3. inward constriction/sloth & torpor
4. outwardly scattered/five strands of sensuality

This compared to the traditional five hindrances:

1. Sensory desire (kāmacchanda)
2. Ill-will (vyāpāda; also spelled byāpāda)
3. Restlessness-and-worry (uddhacca-kukkucca)
4. Sloth-and-torpor (thīna-middha)
5. Doubt (vicikiccha)

I’m guessing ill-will and doubt are left out in The Iddhipāda-Vibhaṅga Sutta because these don’t seem to come into play much for practitioners at this level working on such developments as laid out in this sutta.

So the hindrances here seem to be paired in two ways:

• as excessive energy and a lack of energy
• (and this is) delineated internally and externally

Speculative consideration: How about treating these hindrances with the opposite hindrance? Like a scale tipping too far to one side, would employing (at least a little of) the opposite hindrance act as a counter balance? Would this just create twice as many hindrances? Or even go so far as to cancel each other out? Or, what about something like using the opposite hindrance to help make a U-turn from a predominating hindrance? For example using “overly sluggish” to turn around “overly active”?

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I’m guessing one need not develop the Iddhipādas — or bases of power “endowed with concentration founded on desire, persistence, intent, and discernment and the fabrications of exertion” — to the point of jhana or concentrative absorption. According to some, one’s ability to act (externally) is limited while in jhana. If so, could (developing) jhanas using the Iddhipādas as mentioned in this sutta — with psychic development sometimes occurring along with practicing the jhanas by themselves, in their own right — be a kind of detriment that would not allow the “psychic abilities” mentioned herewithin? How ought we consider the jhanas in this context?

Since “fabrications of exertion” exist — as in “. . . develops the base of power endowed with concentration founded on desire & the fabrications of exertion. . .” — are the mentioned hindrances then also fabrications? If so, why and how do the hindrances become fabricated? How do they become unfabricated to the point of nonexistence rather than unfabricated into reality? Could hindrances come to be (allowed) because of exertions due to the law of polarity — i.e., if there’s energy and effort put into eliminating hindrances then does this reinforce the existence of hindrances themselves? And if so, did the law of polarity differ in the time of the Buddha? Are there any differences today significantly affecting how to skillfully address hindrances compared to the time of the Buddha?

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Or listen via Insight Timer (app or website)

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Full Bhante Sujato translation of The Iddhipāda-Vibhaṅga Sutta:

“Mendicants, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.

How so?
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.
They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’
And they meditate perceiving continuity:
as before, so after; as after, so before;
as below, so above; as above, so below;
as by day, so by night; as by night, so by day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to energy, and active effort.
They think: ‘My energy won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’
And they meditate perceiving continuity:
as before, so after; as after, so before;
as below, so above; as above, so below;
as by day, so by night; as by night, so by day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to mental development, and active effort.
They think: ‘My mental development won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’
And they meditate perceiving continuity:
as before, so after; as after, so before;
as below, so above; as above, so below;
as by day, so by night; as by night, so by day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

They develop the basis of psychic power that has immersion due to inquiry, and active effort.
They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’
And they meditate perceiving continuity:
as before, so after; as after, so before;
as below, so above; as above, so below;
as by day, so by night; as by night, so by day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

And what is enthusiasm [chanda] that’s too lax?
It’s when enthusiasm is combined with laziness.
This is called lax enthusiasm.

And what is enthusiasm that’s too tense?
It’s when enthusiasm is combined with restlessness.
This is called tense enthusiasm.

And what is enthusiasm that’s constricted internally?
It’s when enthusiasm is combined with dullness and drowsiness.
This is called enthusiasm constricted internally.

And what is enthusiasm that’s distracted externally?
It’s when enthusiasm is frequently distracted and diffused externally on account of the five kinds of sensual stimulation.
This is called enthusiasm distracted externally.

And how does a mendicant meditate perceiving continuity:
as before, so after; as after, so before?
It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant.
That’s how a mendicant meditates perceiving continuity:
as before, so after; as after, so before.

And how does a mendicant meditate as below, so above; as above, so below?
It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day?
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm [chanda], and active effort, with the same features, attributes, and signs by day as by night.
And they develop it with the same features, attributes, and signs by night as by day.
That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance?
It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day.
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

And what is energy [viriya] that’s too lax?
It’s when energy is combined with laziness.
This is called lax energy.

And what is energy that’s too tense?
It’s when energy is combined with restlessness.
This is called tense energy.

And what is energy that’s constricted internally?
It’s when energy is combined with dullness and drowsiness.
This is called energy constricted internally.

And what is energy that’s distracted externally?
It’s when energy is frequently distracted and diffused externally on account of the five kinds of sensual stimulation.
This is called energy distracted externally.

And how does a mendicant meditate perceiving continuity:
as before, so after; as after, so before?
It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant.
That’s how a mendicant meditates perceiving continuity:
as before, so after; as after, so before.

And how does a mendicant meditate as below, so above; as above, so below?
It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day?
It’s when a mendicant develops the basis of psychic power that has immersion due to energy [viriya], and active effort, with the same features, attributes, and signs by day as by night.
And they develop it with the same features, attributes, and signs by night as by day.
That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance?
It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day.
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

And what is mental development [citta] that’s too lax?
It’s when mental development is combined with laziness.
This is called lax mental development.

And what is mental development that’s too tense?
It’s when mental development is combined with restlessness.
This is called tense mental development.

And what is mental development that’s constricted internally?
It’s when mental development is combined with dullness and drowsiness.
This is called mental development constricted internally.

And what is mental development that’s distracted externally?
It’s when mental development is frequently distracted and diffused externally on account of the five kinds of sensual stimulation.
This is called mental development distracted externally.

And how does a mendicant meditate perceiving continuity:
as before, so after; as after, so before?
It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant.
That’s how a mendicant meditates perceiving continuity:
as before, so after; as after, so before.

And how does a mendicant meditate as below, so above; as above, so below?
It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day?
It’s when a mendicant develops the basis of psychic power that has immersion due to mental development [citta], and active effort, with the same features, attributes, and signs by day as by night.
And they develop it with the same features, attributes, and signs by night as by day.
That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance?
It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day.
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

And what is inquiry [vīmaṃsā] that’s too lax?
It’s when inquiry is combined with laziness.
This is called lax inquiry.

And what is inquiry that’s too tense?
It’s when inquiry is combined with restlessness.
This is called tense inquiry.

And what is inquiry that’s constricted internally?
It’s when inquiry is combined with dullness and drowsiness.
This is called inquiry constricted internally.

And what is inquiry that’s distracted externally?
It’s when inquiry is frequently distracted and diffused externally on account of the five kinds of sensual stimulation.
This is called inquiry distracted externally.

And how does a mendicant meditate perceiving continuity:
as before, so after; as after, so before?
It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant.
That’s how a mendicant meditates perceiving continuity:
as before, so after; as after, so before.

And how does a mendicant meditate as below, so above; as above, so below?
It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
That’s how a mendicant meditates as below, so above; as above, so below.

And how does a mendicant meditate as by day, so by night; as by night, so by day?
It’s when a mendicant develops the basis of psychic power that has immersion due to inquiry [vīmaṃsā], and active effort, with the same features, attributes, and signs by day as by night.
And they develop it with the same features, attributes, and signs by night as by day.
That’s how a mendicant meditates as by day, so by night; as by night, so by day.

And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance?
It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day.
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.

When the four bases of psychic power have been developed and cultivated in this way they’re very fruitful and beneficial.

When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

[Integrating Presence note: beginning of portion perhaps left out of this sutta but included in others where the psychic powers are repeated with the same language:]

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’. They understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’. They understand constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’. They understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’. They understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’. They understand mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’. They understand freed mind as ‘freed mind’, and they understand unfreed mind as ‘unfreed mind’.

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

[end of portion perhaps left out of this sutta]

When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

[Please reach out with any corrections and suggestions for my inclusion(/guesses) of expanding/extending/filling in the omitted redundant text indicated by “…” from:]
Linked Discourses 51
2. Shaking the Stilt Longhouse
20. Analysis
https://suttacentral.net/sn51.20/en/sujato

[Technical note: I said in part one I had recorded everything, however, apparently I had not recorded (reading) this translation at that time]

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Bonus translation: Piya Tan translation of The Iddhipāda-Vibhaṅga Sutta — The Discourse on the Analysis of the Bases of Spiritual Success [pdf]

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The raw unedited YouTube transcription of this podcast:

this is part two of a seven-part series on studying and practicing with the idipada vivanga suta an analysis of the

basis of power unpacking hindrances and another translation reading

so this is the section on the hindrances i’ll read and unpack them a little bit

this section i’ll read two extended translations of it and how is desire

overly sluggish whatever desire is accompanied by laziness

conjoined with laziness that is called overly sluggish desire

and how is desire overly active whatever desire is accompanied by restlessness

conjoined with restlessness that is called overly active desire and

how is desire inwardly constricted whatever desire is accompanied by sloth

and drowsiness conjoined with sloth and drowsiness

that is called inwardly restricted desire and how is desire outwardly scattered

whatever desire is stirred up by the five strands of sensuality outwardly

dispersed and dissipated that is called outwardly scattered

desire and how is persistence overly sluggish whatever persistence is accompanied by

laziness conjoined with laziness that is called overly sluggish

persistence and how is persistence overly active whatever persistence is

accompanied by restlessness conjoined with restlessness that is called overly

active persistence and how is persistence inwardly constricted

whatever persistence is accompanied by sloth and drowsiness conjoined with

sloth and drowsiness that is called inwardly restricted persistence and how

is persistence outwardly scattered whatever persistence is stirred up by

the five strands of sensuality outwardly dispersed and dissipated that is called

outwardly scattered persistence and how is intent overly sluggish whatever

intent is accompanied by laziness conjoined with laziness

that is called overly sluggish intent and how is intent overly active whatever

intent is accompanied by restlessness conjoined with restlessness

that is called overly active intent and how his intent

inwardly constricted whatever intent is accompanied by sloth and drowsiness

conjoined with sloth and drowsiness that is called inwardly restricted

intent and how is intent outwardly scattered whatever intent is stirred up

by the five strands of sensuality outwardly dispersed and dissipated that

is called outwardly scattered intent and how is discrimination overly

sluggish whatever discrimination is accompanied by laziness conjoined with

laziness that is called overly sluggish discrimination and how is discrimination

overly active whatever discrimination is accompanied by restlessness conjoined

with restlessness that is called overly active discrimination and how is

discrimination inwardly constricted whatever discrimination is accompanied by sloth and drowsiness conjoined with

sloth and drowsiness that is called inwardly restricted discrimination

and how is discrimination outwardly scattered whatever discrimination is stirred up by the five strands of

sensuality outwardly dispersed and dissipated that

is called outwardly scattered discrimination i believe that is the

ajahn jeff or thanosabiku translation of that portion of the suta this next one

pretty sure is ponte sujato’s translation and what is enthusiasm that’s too lacks

it’s when enthusiasm is combined with laziness this is called lacks enthusiasm

and what is enthusiasm that’s too tense it’s when enthusiasm is combined with restlessness this is called tense

enthusiasm and what is an enthusiasm that’s constricted internally

it’s when enthusiasm is combined with dullness and drowsiness this is called enthusiasm constricted internally and

what is enthusiasm that’s distracted externally it’s when enthusiasm is frequently

distracted and diffused externally on account of the five kinds of central

stimulation this is called enthusiasm distracted externally

and what is energy that’s too lax it’s when energy is combined with laziness this is called lacks energy and what is

energy that’s too tense it’s when energy is combined with restlessness this is

called tense energy and what is energy that’s constricted internally it’s when

energy is combined with dullness and drowsiness this is called energy constricted internally and what is

energy that’s distracted externally it’s when energy is frequently

distracted and diffused externally on account of the five kinds of sensual

stimulation this is called energy distracted externally and what is mental development that’s two lacks it’s when

mental development is combined with laziness this is called lacks mental

development and what is mental development that’s too tense it’s when mental development is combined with

restlessness this is called tense mental development

and what is mental development that’s constricted internally it’s when mental development is combined with dullness

and drowsiness this is called mental development constricted internally and what is mental development that’s

distracted externally it’s when mental development is frequently distracted and

diffused externally on account of the five kinds of sensual stimulation this

is called mental development distracted externally and what is inquiry that’s

too lax it’s when inquiry is combined with laziness this is called lacks inquiry and what is inquiry that’s too

tense it’s when inquiry is combined with restlessness this is called tense

inquiry and what is inquiry that’s constricted internally it’s when inquiry

is combined with dullness and drowsiness this is called inquiry constricted

internally and what is inquiry that’s distracted externally it’s when inquiry

is frequently distracted and diffused externally on account of the five kinds

of central stimulation this is called inquiry distracted externally just while

i was reading them those translations i mean part of the mind was going to what i had left out of

my notes that i wanted to say not as focused on the words as much or

the meaning of the words really drilling home so maybe that’s what hindrance would

that be that would probably re-restlessness right these two translations

both the pros and cons probably take me too long to mix and match what i like from them and disregard what i

don’t like basically on likes right i mean i could argue that it’s some are helpful than others or some

resonate with me more than others both have kind of a cadence and rhythm

and just beautiful like refrain qualities this song-like nature of

i guess it’s verse chorus verse kind of thing lots of repetition

easier for memorization especially when it was supposed to be

an oral tradition and not written down and so a lot of these times when they’re written down now a lot of this

redundancy will be just emitted and with a dot dot dot or whatnot i forget all

the exact scholarly terminology for the abbreviation part of it but i just

went ahead and expanded it here read it out just to kind of get a sing-song

feel and read of it so diving in here of course we’ve got

the various translations on what those not only hindrances are

slightly translated differently but also idipata themselves the four bases of

psych power four bases of power they’re different on each translation then you’ve got the other keywords here

accompanied by conjoined with accompanied means to come along with and

conjoined means to join or combine does this mean

a redundancy because if something’s joining or combining well then doesn’t

it obviously have to be accompanied by two or maybe it means one or the other

it’s interesting to note what is restlessness too are we talking

about restlessness of the heart restlessness of the mind restlessness of

volition the will what about sensing restlessness in one’s environment just

go along with the three poisons the three character um unwholesome roots of

greed hatred delusion and then this translation of dispersed and dissipated

so this has to do with energy it seems like if one’s attention or energy

is dispersed it’s kind of scattered out it’s not unified combined concentrated

gathered focused and dissipated it’s kind of worn out it’s kind of petered out tapered off

and then noting this for each of the idipada how might ones desire be

affected by each of these hindrances as well as persistence

intent and discrimination is there one that sticks out for someone

for practitioner that’s easily noticeable has there been a significant difference

in the past and one’s practice for one over the other what similarities do there seem to be

among these do any of them run in tandem what are some of the solutions

for these for the second translation first thing here enthusiasm combined with laziness it

almost seems like i don’t know how one can give a lazy enthusiasm

enthusiasm by its very nature doesn’t really seem possible if one’s being lazy about it doesn’t seem very enthusiastic

so i don’t know i wonder about that translation there but then again can

desire with the other translation be lazy actually

i guess what that could also just mean is lacking desire

so it’s kind of blowing off the importance of a wholesome desire this language of

constricted internally it’s not really that common of a thing to come across in

daily life that i know of that someone without meditation training probably wouldn’t know much about what’s

internal constriction means i don’t know if you’d take that literally it would be kind of like a tightening up of the guts

or internal body if we take this kind of figuratively or mentally somebody might

just say there i don’t know have a headache or something trying to put my feet in their

shoes here if you said to someone oh you’re constricted internally i mean how would they take that what would they

think that meant but then of course we’re applying it to the foreign pata and just this example here enthusiasm i

think about dullness and drowsiness combined with enthusiasm again this

doesn’t seem to add up too much on the surface anyway i really don’t

know how someone would act or feel or think if they’re enthusiastic but it’s

combined with dullness and drowsiness it seems like two opposite ends of the spectrum or maybe it just means that

there might have been some enthusiasm or a little enthusiasm but then it becomes

combined with dullness and drowsiness and so that kind of clouds it over as

we’re distracted externally i think that’s one that most people would be better

able to understand especially since much of the modern world is focused on the external pretty much

everybody can resonate with what it’s like to be distracted distracted and

diffused externally on account of the five strands of sensu sensual stimulation

stimulation so those are the kind of big sticking points i guess

with the differences in language on the two translations so a real brief note here

on the five strands of sensuality if anyone else was wondering what those are

here’s a short selection from and i’m going to probably butcher the

name of the suta sama [Music]

now what monks is the allure of sensuality these five strings of

sensuality which five forms cognizable via the eye agreeable

pleasing charming endearing fostering desire enticing sounds

cognizable by the ear dot dot dot a roman aromas cognizable via the nose dot

dot dot flavors cognizable via the tongue dot dot dot

tactile sensations cognizable via the body

agreeable pleasing charming endearing fostering desire

enticing now whatever pleasure or joy arises in dependence on these five

strands of sensuality that is the allure of sensuality so in the show notes give

the poly version line by line from suit to central for anyone who wants to dig in on that so

the main part of this section i’ll get to now just jumping into my notes here

one of the first things i notice about this is there are only like four different types of paired hindrances

here compared to the traditional five hindrances so we’ve got

sluggishness and laziness and then overly active restlessness we’ve got

inward constriction with sloth and torpor we’ve got outwardly scattered in

the five strands of sensuality and then this is compared of course to the five traditional hindrances of sensory desire

ill will restlessness and worry sloth and torpor and doubt

kind of a special kind of doubt or a more specific kind of doubt won’t get into much here if i had to guess why ill

will and doubt are left out it’s because these don’t seem like they would come into play much for practitioners at this

level working on such development is laid out in the suta so i guess for example if ones are all still struggling

with ill will it’s gonna be kind of hard to focus on something kind of as nuanced and subtle

as this it’s not really anyone to particular or anything really to particularly have ill will towards if

working on the suit i guess and then also with doubt it seems to be

lots of faith and wisdom involved in the suta so kind of anyone i guess actively working on it

it’s kind of a full-fledged devotee to what’s mentioned there

at least in one way or another and then looking at this on an energetic

level these hindrances seem to be paired in two ways

first as excessive energy with a lack of energy and then also delineated internally and externally i

guess there’s one simplified boiled down way to look at it perhaps in a different

light or a similar light energy levels on a spectrum too much too

little then we’re looking internally and externally so you can have too much energy

internally too much energy externally too little energy internally too little

energy externally and i guess you could have it both right too much energy internally and externally too little

energy internally and externally and so i was wondering about this treating these hindrances with the opposite

hindrance so this is kind of like balancing out one with the other so instead of using

the antidote or something wholesome to address each hindrance what if there was like

accessing the other and using it so giving more energy to the opposite

hindrance to balance it out now would this just create twice as many

hindrances or would they actually cancel out a little bit or maybe you could use

the opposite hindrance to just help make a u-turn initially from predominating hindrance maybe like a

last resort and then once you get it turned around just a little bit then maybe drop both

of them so for example if something’s overly sluggish could you turn it around to being overly active at least

temporarily would they balance out would it just create both of them somehow

would it fluctuate between the two kind of more erratically and i don’t really have an answer for any of these

questions and yeah i’m going to leave it like that leave it for you to decide

if this should even be considered or not i really didn’t put this much into play

when i was practicing with this so definitely take it with a huge grain of salt especially if i

haven’t even practiced a possibility that i came up with so i really can’t ask anyone else to do the

same but there it is for consideration if one wants to consider it another point i thought of is

these hidey potters are bases of power it’s said that they’re

endowed with concentration founded on desire persistence intent and discernment and the fabrications of

exertion now would one want to continue developing these to the point of genre

or concentrative absorption because some say one’s ability to act externally is

limited why in jhana so if that’s the case could actually developing these

idiopathics to the point of jana’s be kind of a detriment that would not allow the psychic abilities mentioned here

within so this is a quandary a little bit for me because some people say that well if you do

develop genres then with those come certain psychic abilities or some people

don’t call them psychic abilities call them supranormal they’re not normal just because

i guess one way to look at it is everything’s been kind of dumbed down and

hindered so that’s the baseline for normal now but

once those are cleared in the right way then they seem to be a different kind of normal i guess

according to some that’s one way to look at it but back to this gianna thing once one is in jhana

it’s said at least as far as my knowledge that not much can else can be

done because it’s this kind of absorption state although i have no idea really but let’s

say one is developing concentration is founded on desire and exertion concentration founded on

persistence and exertion concentration founded on intent and exertion and

concentration founded on discernment and exertion but if they’re developed to

the point where you go into the absorption states then doesn’t just first second third fourth on up to

eighth jonah just take precedence over however the concentration is founded or

does it just show a level of mastery that if concentration can be founded on

each of the yeti pada and then gone into jhana well then those foundations have

been mastered since it can be taken to that level so i don’t know any of these

answers to any of these questions is just a curiosity so if

fabrications of exertion is in one translation if fabrication fabrications

of exertion exist then are the mentioned hindrances also fabrications i mean if exertion is

really a fabrication made up then wouldn’t the hindrances also be fabrications or you know who

would fabricate the hindrances or how are they fabricated if one can fabricate exertion then it seems like

the hendersons too right well then if so why and how do they become fabricated

and how do they become unfabricated to the point of non-existence rather than unfabricated into a reality

so by that i mean if you unfabricate something you could either interpret that as meaning it’s now become reality

because it was once made up fabricated and now if you stop making it up but

it’s still in existence then it becomes a reality right one way to look at it

however if you’re basing definition of something fabricated being made into

this physical reality construct then all of a sudden you unfabricate it take it

apart well then would it be non-existent and could the hindrances come to be

allowed because of exertions due to the law of polarity so by this i mean the

law of polarity basically meaning my limited understanding of it is if there can be a possible opposite of something

there will be nothing kind of really exists in a vacuum with light there’s going to be darkness

at least in a relative reality level with polarity not considering

non-dual teaching setting that aside for now so what i’m getting at here is

if there’s a desire or an exertion to overcome something does that very

active will allow for the polar opposite of something to stop that it’s kind of a

chicken or egg question i guess because if the hindrance came first then you

know maybe that would give an allowance for the opposite of exertion to overcome the hindrance but what if there was

an effort to i don’t know keep obstructions at bay

would that actually allow for the polarity of obstructions i don’t know and if this is a law like

some esoteric systems claim the law of polarity or whatnot did it

differ at all in the time of the buddha and if so how and that’s the section on the hindrances

in the suta and now for the bonte sujato recording it also includes my guesses at

best guesses at expanding extending filling in the omitted redundant text

indicated by the dot dot dot so this is the link discourses on the basis of psychic power shaking the stilt

longhouse sn5120 or the vivanga suta the link discourses

51 to shaking the stilt longhouse number 20 analysis mendicants when the four

bases of psychic power are developed and cultivated they’re very fruitful and beneficial how so

it’s when dominican develops the basis of psychic power that has immersion due to enthusiasm and active effort they

think my enthusiasm won’t be too lax or too tenths and it’ll be neither

constricted internally nor scattered externally and they meditate perceiving continuity

as before so after as after so before as below so above as above so below as by

day so by night as by night so by day and so with an open and unenveloped

heart they develop a mind that’s full of radiance they develop the basis of

psychic power that has immersion due to energy and active effort they think my energy won’t be too lacks or too tense

and it’ll be neither constricted internally nor scattered externally and they meditate perceiving continuity as

before so after as after so before as below so above as above so below

as by day so by night as by night so by day and so with an open and unenveloped

heart they develop a mind that’s full of radiance they develop the basis of psychic power that has immersion due to

mental development and active effort they think my mental development won’t be too lax or too tense it’ll be neither

constricted internally nor scattered externally and they meditate perceiving continuity as before

so after as after so before as below so above as above so below as by day so by

night as by night so by day and so with an open and unenveloped heart they develop a mind that’s full of

radiance they develop the basis of psychic power that has immersion due to inquiry and active effort they think my

inquiry won’t be too lax or too tense and it’ll be neither constricted internally nor scattered externally

they meditate perceiving continuity as before so after as after so before mess

below so above as above so below as by day so by night as by night so by day

and so with an open and unenveloped heart they develop a mind that’s full of radiance

and what is enthusiasm that’s too lacks it’s when enthusiasm is combined with

laziness this is called lacks enthusiasm and what is enthusiasm that’s too tense

it’s when enthusiasm is combined with restlessness this is called tense

enthusiasm and what is enthusiasm that’s constricted internally it’s when enthusiasm is combined with dullness and

drowsiness this is called enthusiasm constricted internally and what is enthusiasm that’s distracted

externally it’s when enthusiasm is frequently distracted and diffused

externally on account of the five kinds of central stimulation this is called

enthusiasm distracted externally and how does a minikit meditate perceiving

continuity as before so after as after so before it’s when the perception of

continuity is properly grasped attended born in mind and comprehended with

wisdom by a mendicant that’s how a minikit meditates perceiving continuity

as before so after as after so before and how does a mendiquet meditate as

below so above as above so below it’s when a mendicate examines their own

body up from the soles of the feet and down from the tips of the hairs wrapped

in skin and full of many kinds of filth in this body there is head hair

body hair nails teeth skin flesh sinews bones bone marrow kidneys heart liver

diaphragm spleen lungs intestines mercenary undigested food feces bile

phlegm pus blood sweat fat

tears grease saliva snot synovial fluid

urine that’s how a minikit meditates as below so above as above so below and how does

a minikit meditate as by day so by night as by night so by day

it’s when a minikit develops the basis of psychic power that has immersion due to enthusiasm and active effort with the

same features attributes and signs by day as by night and they develop it with

the same features attributes and signs by night as by day that’s how mendicant meditates as by day

so by night as by night so by day and how with an open and unenveloped

heart does a mendicant develop a mind that’s full of radiance it’s when a minikit has properly grasped the

perception of light and has properly grasped the perception of day

that’s how with an open and unenveloped heart a minikit develops a mind that’s

full of radiance and what is energy this two lakhs it’s when energy is combined with laziness

this is called lacks energy and what is energy that’s too tense it’s when energy

is combined with restlessness this is called tense energy and what is energy

that’s constricted internally it’s when energy is combined with dullness and drowsiness this is called energy

constricted internally and what is energy that’s distracted externally it’s

when energy is frequently distracted and diffused externally on account of the

five kinds of sensual stimulation this is called energy distracted externally and how

does a mendiquet meditate perceiving continuity as before

so after as after so before it’s when the perception of continuity is properly

grasped attended born in mind and comprehended with wisdom by a mendicate that’s how a

mendicate meditates perceiving continuity as before so after after so before and how does a mendicate meditate

as below so above as above so below it’s when a mandicate examines their own body

up from the soles of the feet and down from the tips of the hairs wrapped in

skin and full of many kinds of filth in this body there’s head hair body hair nails to your skin flesh sinus bones

bone marrow kidneys heart liver diaphragm spleen lungs intestines mercenary undigested food feces bile

phlegm pus blood sweat fat tears grease saliva snot synovial fluid urine that’s

how medicine meditates as below so above as above so below and how does the

mendicant meditate as by day so by night as by night so by day it’s when a minikit develops the basis of psychic

power that has immersion due to energy and active effort with the same features

attributes and signs by day as by night and they develop it with the same

features attributes and signs by night as by day that’s how medicaid meditates as by day

so by night as by night so by day and how with an open and undeveloped heart doesn’t mean to kid develop a mind

that’s full of radiance so when a mendicant has properly grasped the perception of light has properly grasped

the perception of day that’s how with an open and unenveloped heart a medicaid develops a mind that’s full of radiance

and what is mental development that’s two lacks it’s when mental development

is combined with laziness this is called lacks mental development and what is

mental development that’s too tense it’s when mental development is combined with restlessness this is called tense mental

development and what is mental development that’s constricted internally it’s when mental development

is combined with dullness and drowsiness this is called mental development constricted internally and what is

mental development that’s distracted externally it’s when mental development is

frequently distracted and diffused externally on account of the five kinds

of sensual stimulation this is called mental development distracted externally

and how does a mitigate meditate perceiving continuity as before so after as after so before it’s when the

perception of continuity is properly grasped attended born in mine and

comprehended with wisdom by a mendicate that’s how a mendicant meditates perceiving continuity as

before so after as after so before and how does the medicaid meditate as below so above

as above so below it’s when a medicaid examines their own body up from the soles of the feet and down from the tips

of the hair wrapped in skin and full of many kinds of filth in this body there’s head hair body hair nails teeth skin

flesh sinus bones bone marrow kidneys heart liver diaphragm spleen lungs intestines mercenary undigested food

feces bio phlegm pus blood sweat fat tears grease saliva snot synovial fluid

urine that’s how a medicaid meditates as below so above as of above so below

and how does the medicaid meditate as by day so by night as by night so by day it’s when a mitigate develops the basis

of psychic power that has immersion due to mental development and active effort with the same features attributes and

signs by day as by night and they develop it with the same features attributes and signs by night ass by day

that’s how i’m in a kitten meditates as by day so by night as by night so by day

and how with an open and enveloped heart doesn’t mean it could develop a mind that’s full of radiance so dominic it

has properly grasped perception of light has properly grasped perception of day that’s how with an open and unenveloped

heart a mendicate develops a mind that’s full of radiance and what is inquiry that’s too lacks

it’s when inquiry is combined with laziness this is called lacks inquiry and what is inquiry that’s too tense

it’s when inquiry is combined with restlessness this is called tense inquiry

and what is inquiry that’s constricted internally it’s when inquiry is combined with

dullness and drowsiness this is called inquiry constricted internally and what

is inquiry that’s distracted externally it’s when inquiry is frequently

distracted and diffused externally on account of the five kinds of sensual

stimulation this is called inquiry distracted externally and how does the

mendicant meditate perceiving continuity as before so after his after so before it’s when

the perception of continuity is properly grasped attended born in mind and comprehended with wisdom by medicaid

that’s how mendicate meditates perceiving continuity as before so after

as after so before and how does a mendicate meditate as below so above as

above so below it’s when minikit examines their own body up from the

soles of the feet and down from the tips of the hairs wrapped in skin and full of

many kinds of filth in this body there’s head hair body hair nails teeth skin

flesh sinews bones bone marrow kidneys heart liver diaphragm spleen lungs

intestines mercenary undigested food feces bile phlegm pus blood sweat fat

tears grease saliva snot synovial fluid urine that’s how medicaid meditates as

below so above as above so below and how does a minikit meditate as by day so by night

as by night so by day it’s when a mendiquette develops the basis of psychopower that has immersion

due to inquiry an act of effort with the same features attributes signs

by day is by night and they develop it with the same features attributes and signs by night as by day that’s how a

minikit meditates as by day so by night as by night so by day and how with an

open on enveloped heart does a minikit develop a mind that’s full of radiance it’s when a mendicate has properly

grasped perception of light and has properly grasped the perception of day that’s how with an open and unenveloped

heart of medica develops a mind that’s full of radiance when the four basis of psychic power have been developed and

cultivated in this way they’re very fruitful and beneficial when the four

basis of psychic power have been developed and cultivated in this way they wield the many kinds of psychic

power multiplying themselves and becoming one again appearing and disappearing going unimpeded through a

wall a rampart or a mountain as if through space diving in and out of the earth as if it

were water walking on water as if it were earth flying cross-legged through the sky like a bird touching and

stroking with the hand the sun and the moon so mighty and powerful controlling

the body as far as the brahma realm and this is just a note for me this begins a portion perhaps left out of the suit

have been included in many others with the psychic powers are repeated with the same language with clairaudience that is

purified and superhuman they hear both kinds of sounds human and divine whether near or far

they understand the minds of other beings and individuals having comprehended them with their own

mind they understand mind with greed as mind with greed

they understand mind without greed as mind without greed they understand mind

with hate as mind with hate and a mind without hate as mine without hate they

understand mine with delusion as mind with delusion and mind without delusion

as mind without delusion they understand constricted mind has constricted mind

and scattered mind as scattered they understand expansive mind as expansive

mind and unexpansive mind as unexpansive mind they understand mind that is not

supreme as mine that is not supreme and mine that is supreme as mine that is

supreme they understand mind immersed in samadhi

as mind immersed in samadhi and mind not immersed in samadhi as mind not

immersed in samadhi they understand freed mind as freed mind and they

understand unfreed mind as unfreed mind they recollect many kinds of past lives that

is one two three four five ten twenty thirty forty fifty a hundred a thousand

a hundred thousand rebirths many eons of the world contracting many

eons of the world expanding many eons of the world contracting and expanding they

remember there i was named this my clan was that i looked like this and that was

my food this was how i felt pleasure and pain and that was how my life ended when

i passed away from that place i was reborn somewhere else there too i was

named this my clan was that i looked like this and that was my food

this was how i felt pleasure and pain and that was how my life ended when i passed away from that place i was reborn

here and so they recollect their many kinds of past lives with features and details with clairvoyance that is

purified and superhuman they see sentient beings passing away and being

reborn inferior and superior beautiful and ugly in a good place or a bad place

they understand how sentient beings are reborn according to their deeds these

dear beings did bad things by way of body speech and mind they spoke ill of

the noble ones they had wrong view and they acted out of that wrong view when

their body breaks up after death they’re reborn in a place of loss a bad place

the underworld hell these dear beings however did good things by way of body

speech and mind they never spoke ill of the noble ones they had right view and they acted out of that right view when

their body breaks up after death they’re reborn in a good place a heavenly realm and so with clairvoyance that is

purified and superhuman they see sentient beings passing away and being

reborn inferior and superior beautiful and ugly in a good place or a bad place

they understand how sentient beings are reborn according to their deeds this is the end of that portion perhaps

left out of this translation when the four bases of psychic power have been developed and cultivated in this way

they realize the undefiled freedom of heart and freedom by wisdom in this very life

and they live having realized it with their own insight due to the ending of defilements