Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ.   If I conduct myself badly,  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
‘ahaṁ kho akusalaṁ āpanno kañcideva desaṁ kāyena.  
‘I have committed a certain unskillful offense with the body.  
Maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
That mendicant saw me do this.  
No ce ahaṁ akusalaṁ āpajjeyyaṁ kañcideva desaṁ kāyena, na maṁ so bhikkhu passeyya akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
If I hadn’t committed that offense, they wouldn’t have seen me.  
Yasmā ca kho, ahaṁ akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā maṁ so bhikkhu addasa akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
But since I did commit that offense, they did see me.  
Disvā ca pana maṁ so bhikkhu akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosi.  
When they saw me, they were upset,  
‘ayaṁ kho bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena.  
‘This mendicant has committed a certain unskillful offense with the body.  
Ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
I saw them do that.  
No ce ayaṁ bhikkhu akusalaṁ āpajjeyya kañcideva desaṁ kāyena, nāhaṁ imaṁ bhikkhuṁ passeyyaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
If they hadn’t committed that offense, I wouldn’t have seen them.  
Yasmā ca kho, ayaṁ bhikkhu akusalaṁ āpanno kañcideva desaṁ kāyena, tasmā ahaṁ imaṁ bhikkhuṁ addasaṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena.  
But since they did commit that offense, I did see them.  
Disvā ca panāhaṁ imaṁ bhikkhuṁ akusalaṁ āpajjamānaṁ kañcideva desaṁ kāyena anattamano ahosiṁ.  
When I saw them, I was upset,  

Te ujjubhūtā kāyena,   They are upright in body,  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

Idha, bhikkhave, ekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   Firstly, someone does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
ahampi khomhi jarādhammo jaraṁ anatīto, handāhaṁ kalyāṇaṁ karomi, kāyena vācāya manasā’ti?  
“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’  
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
“ahampi khomhi byādhidhammo byādhiṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā”’ti?  
“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
ahampi khomhi maraṇadhammo maraṇaṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?  
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  

Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  

Kāyena, vācāya, manasā.   By way of body, speech, and mind.  

Evaṁ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.   But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.  
Yodha kāyena saṁyamo,  
The restraint practiced here— 

Evaṁ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṁyamo vācāya saṁyamo manasā saṁyamo, taṁ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcāti.   But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.  
Yodha kāyena saṁyamo,  
The restraint practiced here— 

Ratto kho …pe… kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.    
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.  
 

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   A greedy person does bad things by way of body, speech, and mind.  
Rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.  
When greed has been given up, they don’t do bad things by way of body, speech, and mind.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A deluded person does bad things by way of body, speech, and mind.  
Mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.  
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’.   It’s when someone wields 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. They control the body as far as the Brahmā realm.  
yāva brāhmalokāpi kāyena vasaṁ vatteti,  
 
Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti,  
For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm.  
Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi.  
For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm.  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with the body …  

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;   And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ;   When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.  
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ;  
When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.  
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ;  
When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.  
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ;  
When a contented person chooses to act by way of body, speech, or mind, that too is skillful.  
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ;  
When a loving person chooses to act by way of body, speech, or mind, that too is skillful.  
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ;  
When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.  

Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;   A greedy person does bad things by way of body, speech, and mind.  
rāge pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.  
When greed has been given up, they don’t do bad things by way of body, speech, and mind.  
Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati;  
A deluded person does bad things by way of body, speech, and mind.  
mohe pahīne neva kāyena duccaritaṁ carati, na vācāya duccaritaṁ carati, na manasā duccaritaṁ carati.  
When delusion has been given up, they don’t do bad things by way of body, speech, and mind.  

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If they wish: ‘May I wield the many kinds of psychic power: multiplying myself 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 my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’  

Kāyena, vācāya, manasā—  By way of body, speech, and mind.  

“Ye, bhikkhave, sattā pubbaṇhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, supubbaṇho, bhikkhave, tesaṁ sattānaṁ.   “Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.  
Ye, bhikkhave, sattā majjhanhikasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, sumajjhanhiko, bhikkhave, tesaṁ sattānaṁ.  
Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.  
Ye, bhikkhave, sattā sāyanhasamayaṁ kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, susāyanho, bhikkhave, tesaṁ sattānanti.  
Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with their body …  

“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṁ gahapatāniṁ manasāpi aticaritā, kuto pana kāyena.   “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed.  
“yatohaṁ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṁ gahapatiṁ manasāpi aticaritā, kuto pana kāyena.  
“Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed.  

So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   And they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
But they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
But they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
And they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  

Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.   It’s when a mendicant realizes 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. But they don’t have direct meditative experience of the eight liberations.  
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati.  
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations.  

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.   It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations.  
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti …pe… sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati.  
It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations.  

no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.   But they don’t have direct meditative experience of the eight liberations.  
aṭṭha ca vimokkhe kāyena phusitvā viharati.  
And they have direct meditative experience of the eight liberations.  

Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.   Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.  

‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ attā sīlato na upavadeyyā’ti.   ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’  
‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ pare sīlato na upavadeyyun’ti.  
‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’  
Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti.  
If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’  

So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  

Puna caparaṁ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā;   There are things to be realized with direct meditative experience.  
Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā?  
What things are to be realized with direct meditative experience?  
Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.  
The eight liberations.  

Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā.   Then you won’t act out of greed by way of body, speech, or mind.  
Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā.  
Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”  
Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā.  
 
Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.  
 

“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.   “Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises,  
‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.  
 
kāyena phoṭṭhabbaṁ phusitvā …pe…  
Feeling a touch with the body …  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
Feeling a touch with the body …  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with the body …  

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If you wish: ‘May I wield the many kinds of psychic power—multiplying myself 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.’  

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’  

Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.  
Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.  
There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind.  
Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.  
There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind.  
Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.  
There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.  

So sace ākaṅkhiṁ: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’  

So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.  
and his body and mind burn with it.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.  
kāyena phoṭṭhabbaṁ phusitvā …  
Feeling a touch with his body …  

Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ.   It’s when a mendicant, feeling a touch with their body, is aroused by a desirable touch, so is not able to still the mind.  
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ.  
It’s when a mendicant, feeling a touch with their body, is not aroused by a desirable touch, so is able to still the mind.  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with the body …  

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena;   Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   It’s a mendicant who wields 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. They control the body as far as the Brahmā realm.  

Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti.   But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”  
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti.  
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’  

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.  
‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati.  
They wish, plan, speak, and act with the thought: ‘May no-one find me out!’  
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.  
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.  
So saṁsappati kāyena,  
Their behavior is creepy  

Acchariyā hete, āvuso, puggalā dullabhā lokasmiṁ, ye amataṁ dhātuṁ kāyena phusitvā viharanti.   Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the element free of death.  

So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   And they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
But they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
But they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
And they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  

kāyena vācāya manasā.   by way of body, speech, and mind.  

“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti netaṁ ṭhānaṁ vijjati.   “Mendicants, it’s quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will 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. They control the body as far as the Brahmā realm.  
‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati …pe… yāva brahmalokāpi kāyena vasaṁ vattessatī’ti ṭhānametaṁ vijjati.  
But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power …  

Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   A greedy person does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A hateful person does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
A deluded person does bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  

Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.   And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā vācāya …pe…  
 
Tato kāyena vācāya,  
An angry person  

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;   And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi.   You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Manomayena kāyena,  
came to me in a mind-made body,  

visārado ca parisāya dhammaṁ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …pe…   they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …  
ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā …pe… sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

evamevaṁ kho ahaṁ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi.   In the same way, I’m horrified, repelled, and disgusted by this rotten body.  

‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’  
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,  
They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’  

‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’  

Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati.   They meditate directly experiencing that dimension in every way.  
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati.  
They meditate directly experiencing that dimension in every way.  
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati.  
They meditate directly experiencing that dimension in every way.  
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati.  
They meditate directly experiencing that dimension in every way.  

Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.   They meditate directly experiencing that dimension in every way. And they understand that with wisdom.  
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.  
They meditate directly experiencing that dimension in every way. And they understand that with wisdom.  

āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …   they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …  
ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with their body …  

“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya.   “Mendicants, there are things that should be given up by the body, not by speech.  
Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena.  
There are things that should be given up by speech, not by the body.  
Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya?  
And what are the things that should be given up by the body, not by speech?  
Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ kāyena.  
It’s when a mendicant has committed a certain unskillful offense by way of body.  
‘āyasmā kho akusalaṁ āpanno kiñci desaṁ kāyena.  
‘Venerable, you’ve committed a certain unskillful offense by way of body.  
Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.  
These are the things that should be given up by the body, not by speech.  
Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena?  
And what are the things that should be given up by speech, not by the body?  
Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.  
These are the things that should be given up by speech, not by the body.  
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā?  
And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom?  
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo.  
Greed …  
macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ.  
and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.  
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.  

Sīhādhivutti kāyena,    

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.   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. They control the body as far as the Brahmā realm.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

“Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti;   “Cunda, impurity is threefold by way of body,  
Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti?  
And how is impurity threefold by way of body?  
Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti.  
This is the threefold impurity by way of body.  
Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti;  
Cunda, purity is threefold by way of body,  
Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti?  
And how is purity threefold by way of body?  
Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti.  
This is the threefold purity by way of body.  

So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā.   They’re creepy in body, speech, and mind.  
So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā.  
They’re creepy in body, speech, and mind.  
So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā.  
They’re not creepy in body, speech, and mind.  
So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā.  
They’re not creepy in body, speech, and mind.  

‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ;   ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.  
‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ;  
‘Whatever bad deeds I have done in the past with this deed-born body I will experience here.  

“Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti;   “Brahmin, unprincipled and immoral conduct is threefold by way of body,  
Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti …pe…  
And how is unprincipled and immoral conduct threefold by way of body? …  
evaṁ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.  
That’s how unprincipled and immoral conduct is threefold by way of body.  
Tividhā, brāhmaṇa, kāyena dhammacariyāsamacariyā hoti;  
Principled and moral conduct is threefold by way of body,  
Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti …pe…  
And how is principled and moral conduct threefold by way of body? …  
evaṁ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.  
That’s how principled and moral conduct is threefold by way of body.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  

Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti.   But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’  

So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.   Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.  
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.  
 
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.  
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.  
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.  
 
kāyena phoṭṭhabbaṁ phusitvā …pe…  
When they feel a touch with their body …  
Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
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.  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
 

Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati …pe…   Furthermore, with the fading away of rapture, they enter and remain in the third absorption …  

“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.   “Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
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.  
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.  

Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   It’s a mendicant who wields 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.  
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ.  
Then someone with faith and confidence sees that mendicant performing those superhuman feats.  
Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.  
I saw him myself, performing all these superhuman feats!’  
Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.  
Using that a mendicant can perform such superhuman feats.’  

Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena.   The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed.  
Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṁvedesi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsi.  
And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.   In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows ideas with the mind.  
Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.  
But when it lacks life and warmth and consciousness it does none of these things.  

Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.   An aristocrat,  
samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
An aristocrat,  
samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.  
An aristocrat,  
samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.  
or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain.  
Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.  
An aristocrat,  
samaṇopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.  
or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life.  

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   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.  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  
aṭṭha vimokkhā kāyena sacchikaraṇīyā;  
The eight liberations are to be realized with direct meditative experience.  
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.  
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.  
kāyena phoṭṭhabbaṁ phusitvā.  
Feeling a touch with the body …  

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.   Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.  
kāyena phoṭṭhabbaṁ phusitvā …  
Feeling a touch with their body …  
idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.  
A mendicant wields 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.  
kāyena phoṭṭhabbaṁ phusitvā …  
Feeling a touch with their body …  

Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.   And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.   A mendicant might wish: ‘May I have direct meditative experience of the peaceful liberations that are formless, transcending form.’ So let them fulfill their precepts …  
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.  
A mendicant might wish: ‘May I wield the many kinds of psychic power: multiplying myself 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 my hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ So let them fulfill their precepts …  

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya.   It’s possible that some mendicant, with the fading away of rapture, might enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu.  
Cunda, I say that even giving rise to the thought of skillful qualities is very helpful, let alone following that path in body and speech.  

‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti.   ‘That Blessed One wields the many kinds of psychic power: multiplying himself 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.’  

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.  
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe…  
third absorption …  

Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.   Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.  
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ;  
And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future.  
aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti?  
Is King Bimbisāra capable of experiencing perfect happiness for seven days and nights without moving his body or speaking?’  
aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe…  
Is King Bimbisāra capable of experiencing perfect happiness for six days …  
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ.  
‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking.  
Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni …  
I am capable of experiencing perfect happiness for two days …  

Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ.   And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya manasā—  The work you apply yourself to during the day by body, speech, and mind after thinking about it all night— 

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāma.   Whenever we want, with the fading away of rapture, we enter and remain in the third absorption, where we meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …pe…   feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
feel a touch with their body …  

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.   “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.  
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.  
‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’  
Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.  
And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …pe…   When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
When they feel a touch with their body …  

kāyena phoṭṭhabbaṁ phusitvā …pe…   When we feel a touch with our body …  
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti.   “Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.  
Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti?  
And how is unprincipled and immoral conduct threefold by way of body?  
Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti.  
This is how unprincipled and immoral conduct is threefold by way of body.  
Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti.  
Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.  
Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti?  
And how is principled and moral conduct threefold by way of body?  
Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti.  
This is how principled and moral conduct is threefold by way of body.  

“Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti.   “Householders, a person of unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. …” …  
Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti?  
 
Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti.  
 
Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti.  
 
Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti?  
 
Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti.  
 

Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti.   But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another.  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
When they feel a touch with their body …  
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;  
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …pe…   When they feel a touch with their body …  

Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ.   Suppose there was a royal bull elephant with tusks like chariot-poles, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk.  
‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti.  
‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk.  
“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ.  
“In the same way, deeds of body, speech, and mind should be done only after repeated checking.  
Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ:  
When you want to act with the body, you should check on that same deed:  
‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— 
‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both?  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— 
‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both.  
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ.  
It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed.  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— 
‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.  
kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ.  
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.  
Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:  
While you are acting with the body, you should check on that same act:  
‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— 
‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.  
Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:  
After you have acted with the body, you should check on that same act:  
‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— 
‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.  
‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— 
‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.  

Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.   There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.  
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā.  
There they see a female scantily clad, with revealing clothes.  

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.   It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.  
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One.  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ— 
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they accept the teachings proclaimed by the Realized One after considering them with a degree of wisdom. And they have the following qualities:  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ— 
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities:  
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.  
It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.  

‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ, parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,   ‘May I wield the many kinds of psychic power: multiplying myself 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 my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’  

So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ.   Having practiced good conduct by way of body, speech, and mind, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.  

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.   Furthermore, I have explained to my disciples a practice that they use to 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. They control the body as far as the Brahmā realm.  
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṁ vattenti.  
In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …  

Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—  It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood.  
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā.  
For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, aside from just wriggling?  
Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati— 
It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood.  

“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.   “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening.  
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.  
‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’  

“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena;   “There is no marriage, Sela, and the king is not coming.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.   Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.  

“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.   “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.  
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.  
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena.  
‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’  

yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ.   And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future.  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
When they feel a touch with their body …  
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.   they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.  
Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.  
Doing so, lust infects their mind,  
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.  
they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.  
Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.  
Doing so, lust infects their mind,  
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.  
Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.  
Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa rāgo cittaṁ nānuddhaṁseyya.  
Doing so, lust wouldn’t infect their mind,  
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.  
Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.  
Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa, rāgo cittaṁ nānuddhaṁseyya.  
Doing so, lust wouldn’t infect their mind,  

kāyena phoṭṭhabbaṁ phusitvā …pe…   When you feel a touch with your body …  

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.   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. They control the body as far as the Brahmā realm.  

Puna caparaṁ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …pe…   When I felt a touch with my body …  

So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.   They wield the many kinds of psychic power: multiplying themselves and becoming one again … They control the body as far as the Brahmā realm.  

Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.   Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.  
In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati.  
And they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
Atha kho ayameva tato mahantataro kaliggaho yaṁ so bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
the losing hand whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.  
Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe…  
Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.  
In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena?  
The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
And they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
Atha kho ayameva tato mahantataro kaṭaggaho yaṁ so paṇḍito kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
the perfect hand whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm.  

ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?   “I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?  
“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha:  
He says,  
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?  
that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  
ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?  
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’  
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.  
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.  

Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?   After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?”  
“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti.  
“After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.”  
‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati;  
‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.  
sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati;  
After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain.  
sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti.  
After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with the body …  
kāyena phoṭṭhabbaṁ phusitvā …  
When feeling a touch with the body …  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

kāyena phoṭṭhabbaṁ phusitvā …   Feeling a touch with the body …  

‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.   ‘There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration.  
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.  
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.  
manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.  
ideas known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration.  
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ.  
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.  
‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.  
‘There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.  
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.  
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.  
manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.  
ideas known by the mind, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.  
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ.  
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.  

Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.   Furthermore, when a mendicant feels a touch with their body, liking, disliking, and both liking and disliking come up in them.  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  

Kāyena vā kiñcana sabbaloke;   by speech or mind or body in all the world.  

Kāyena vā kiñcana sabbaloke;   by speech or mind or body in all the world.  

Kāyena pāpāni akubbamāno;   and you don’t do anything bad with the body  

‘ye ca kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;   ‘Those who do bad things by way of body, speech, and mind  
Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;  
Those who do good things by way of body, speech, and mind  
Ye hi keci, mahārāja, kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;  
 
Ye ca kho keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;  
 

‘ye kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti;   ‘Those who do bad things by way of body, speech, and mind  
Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;  
Those who do good things by way of body, speech, and mind  
Ye hi keci, mahārāja, kāyena duccaritaṁ caranti …pe…  
 
Ye hi keci, mahārāja, kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti;  
 
“Kāyena saṁvaro sādhu,  
“Restraint of the body is good;  

Yañca karoti kāyena,   But the deeds you do  

So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.   And they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
But they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
But they do bad things by way of body, speech, and mind.  
So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.  
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.  
And they do good things by way of body, speech, and mind.  
So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.  
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.  

Yo dhammaṁ cari kāyena,   Whoever lives by the teaching  

Ye ca kāyena vācāya,   Those who are well restrained  

Iminā pūtikāyena,   This body is foul,  

‘Evaṁ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṁ desesi, adissamānenapi kāyena dhammaṁ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṁ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṁ desesi.   ‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.  

Yo ca kāyena vācāya,   But a truly harmless person  

Tassa ‘udakan’ti hi kho ñāṇaṁ assa, na ca kāyena phusitvā vihareyya.   They’d know that there was water, but they couldn’t physically touch it.  

“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?   “But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves 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. Do you control the body as far as the Brahmā realm?”  
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?  
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”  
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti?  
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”  
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?  
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”  

Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.   An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.  
byāpādapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.  
An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.  
vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.  
An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.  
nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.  
A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.  
abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.  
A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.  
avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.  
A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.  

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.   Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  
Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.  
And so does Kassapa.  
Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi.  
Whenever I want, I wield the many kinds of psychic power: multiplying myself 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. I control the body as far as the Brahmā realm.  
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.  
And so does Kassapa.  

Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.   In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  

Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.   In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti.  
‘We will enter the village or town for alms guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.’  

Sakkāyena duve vuttā,   two questions on substantial reality;  

“Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena?   “Enough, Vakkali! Why would you want to see this rotten body?  

“Idhāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedemi; yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.   “Reverend, with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.   ‘In the past we did both kinds of deeds by body, speech, and mind.  
Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapannā.  
When the body broke up, after death, we were reborn in the company of the egg-born dragons.  
Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya sucaritaṁ careyyāma, manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma.  
If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm.  
Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya sucaritaṁ carāma, manasā sucaritaṁ carāmā’ti.  
Come, let us do good things by way of body, speech, and mind.’  

‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.   ‘In the past we did both kinds of deeds by body, speech, and mind.  
Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapannā.  
When the body broke up, after death, we were reborn in the company of the spontaneously-born dragons.  
Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya … manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma.  
If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm.  
Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya … manasā sucaritaṁ carāmā’ti.  
Come, let us do good things by way of body, speech, and mind.’  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.    

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.   “Mendicant, it’s when someone does good things by way of body, speech, and mind.  

‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti, taṁ me idaṁ apariyiṭṭhaññeva satthahārakaṁ laddhan’ti.   ‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’  

Kāyena kho, āvuso …   body …  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

kāyena phoṭṭhabbaṁ phusitvā …   When you feel a touch with your body …  
Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti.  
For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me.  
Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti.  
But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.  

kāyena phoṭṭhabbaṁ phusitvā …pe…   feels a touch with the body …  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  
kāyena phoṭṭhabbaṁ phusitvā …  
When they feel a touch with their body …  

yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe…   Whatever touch you feel …  

Yaṁ kho, bhikkhave, etarahi kammaṁ karoti kāyena vācāya manasā,   The deeds you currently perform by way of body, speech, and mind.  

Phusati bhagavā kāyena phoṭṭhabbaṁ.   with which he senses touch.  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

kāyena phoṭṭhabbaṁ phusitvā …   When you feel a touch with your body …  

kāyena phoṭṭhabbaṁ phusitvā …   When they feel a touch with their body …  

Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

idha bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   ‘With the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”  
So khvāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi.  
And so … I was entering and remaining in the third absorption.  
So khvāhaṁ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.  
And so, after some time … I entered and remained in the third absorption.  

te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṁ bhojanaṁ bhuttāvino.   And those senior mendicants walked along as if their bodies were melting, as happens after a meal.  

Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.   I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’  
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’  
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’  
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’  
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
 
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
 
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
 
Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.  
I hold a perfect hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddaṁ otaranti, te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;   When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.  

te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti; te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;   When they’re strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.  

kāyena phoṭṭhabbaṁ phusitvā …pe…   feels an agreeable touch with the body …  
kāyena phoṭṭhabbaṁ phusitvā …pe…  
touches,  

Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṁyuttā;   Those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, detached from the body.  

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati,   It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.   But now I have direct meditative experience of them, and see them with penetrating wisdom.’  
Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.  
 

Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Na heva kho kāyena phusitvā viharati;   And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination,  
Yaṅgatikāni yaṁparamāni yaṁphalāni yaṁpariyosānāni. Kāyena ca phusitvā viharati;  
They have direct meditative experience of their destination, apex, fruit, and culmination,  

Evaṁ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.   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.  

Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe….   When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm. …  

Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti …pe…   And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power … controlling the body as far as the Brahmā realm. …  

“Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ, bahudhāpi hutvā eko ahesuṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā agamaṁsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ akaṁsu, seyyathāpi udake; udakepi abhijjamāne agamaṁsu, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamiṁsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasiṁsu parimajjiṁsu; yāva brahmalokāpi kāyena vasaṁ vattesuṁ,   “Mendicants, all the ascetics and brahmins in the past,  
Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṁ vattissanti,  
future,  
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṁ vattenti,  
or present who wield the various 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 their body as far as the Brahmā realm— 
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ—ekopi hutvā bahudhā ahesuṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattesuṁ,  
Mendicants, all the ascetics and brahmins in the past,  
Ye hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti—ekopi hutvā bahudhā bhavissanti …pe… yāva brahmalokāpi kāyena vasaṁ vattissanti,  
future,  
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti—ekopi hutvā bahudhā honti …pe… yāva brahmalokāpi kāyena vasaṁ vattenti,  
or present who wield the many kinds of psychic power—multiplying themselves and becoming one again … controlling their body as far as the Brahmā realm— 

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti—  It’s when a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu, anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.   When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

Evaṁ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṁ bahulīkatesu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.   When the four bases of psychic power have been developed and cultivated in this way, a mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti?   “Sir, do you have personal experience of going to the Brahmā realm by psychic power with a mind-made body?”  
“Abhijānāmi khvāhaṁ, ānanda, iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamitā”ti.  
“I do, Ānanda.”  
“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti?  
“But do you have personal experience of going to the Brahmā realm by psychic power with this body made up of the four primary elements?”  
“Abhijānāmi khvāhaṁ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā”ti.  
“I do, Ānanda.”  
“Yañca kho omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṁ upasaṅkamituṁ, yañca kho abhijānāti, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitā, tayidaṁ, bhante, bhagavato acchariyañceva abbhutañcā”ti.  
“It’s incredible and amazing that the Buddha is capable of going to the Brahmā realm by psychic power with a mind-made body! And that he has personal experience of going to the Brahmā realm by psychic power with this body made up of the four primary elements!”  
so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.  
He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.  
so anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī”ti.  
He wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.” 

“Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti—  “Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

“Idhānanda, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti—  “Ānanda, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

“Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti—  “Mendicants, take a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

Idha, bhikkhave, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti—  It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.  

Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṁ anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.   And by developing and cultivating these four bases of psychic power, the mendicant Moggallāna wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.  

Imesañca pana, bhikkhave, catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā tathāgato anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.   And by developing and cultivating these four bases of psychic power, the Realized One wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.  

“Imesañca panāhaṁ, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi …pe… yāva brahmalokāpi kāyena vasaṁ vattemī”ti.   “… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.” 

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.   And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’  

‘pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ, yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti,   ‘With the fading away of rapture, may I enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’  

Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti.   Becoming horrified, repelled, and disgusted with this body, they looked for someone to slit their wrists.  
Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti.  
 

yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe…   Whatever touch you feel …