The Pali Text Society's Pali-English Dictionary

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the whole being, the "inner sense," or heart. This realization of intense happiness (such as it is while it
lasts), p"ti -- sukha, is the result of the four stages of meditation, and as such it is always mentioned after
the jh!nas in the formula: so ima' eva k!ya' vivekajena p"ti -- sukhena abhisandeti . . . "His very body
does he so pervade with the joy and ease born of detachment from worldliness" D i.73 sq.=M i.277; A ii.41,
etc. -- A similar context is that in which k!ya is represented as passaddha, calmed down, i. e. in a state
which is free from worldly attachment (vivekaja). This "peace" of the body (may be translated as "my
senses, my spirits" in this connection) flows out of the peace of the mind and this is born out of the joy
accompanying complete satisfaction (pamudit!) in attaining the desired end. The formula is pamuditassa
p"ti j!yati p"timanassa k!yo passambhati, passaddhak!yo sukha' vedeti, sukhino citta' sam!dhiyati D
iii.241, 288; S iv.351; M i.37; A iii.21, 285; iv.176; v.3, 333; Vbh 227. Similarly: pamudit!ya p"ti
j!yati, p"timan!ya k!yo p˚, passadhak!y! sukha! ved˚ Vin i.294 (c!p. Vin. Texts ii.224: "all my frame will
be at peace," or "individuality"; see note) passaddhak!ya -- sankh!ra mentioned at A v.29 sq. is one of the
ten ariya -- v!s!, the noblest conditions. A quasi -- analogy between k!ya and k!ma is apparent from a
number of other passages: k!ya -- chando -- ˚sneho -- ˚anvayat! pah"yati M i.500; ajjhattañ ca bahiddha ca
k!ye chanda' vir!jaye Sn 203; k!ye avigata -- r!go hoti (k!me, r(pe) D iii.238=A iii.249; madhurakaj!to
viya k!yo S iii.106; A iii.69. III. (Ethical). -- K!ya is one of the three channels by which a man's
personality is connected with his environment & by which his character is judged, viz. action, the three
being k!ya, vac" (v!ca) and manas. These three kammantas, activities or agents, form the three subdivisions
of the s"la, the rules of conduct. K!ya is the first and most conspicuous agent, or the principle of action kat)
e)coxh/n, character in its pregnant sense. K!ya as one of a triad. -- Its usual combination is in the formula
mentioned, and as such found in the whole of the P!li Canon. But there is also another combination, found
only in the older texts, viz. kayen! v!c!ya uda cetas!: yañ ca karoti k!yena v!c!ya uda cetas! ta' hi tassa
saka' hoti tañ ca !d!ya gacchati S i.93 yo dhammac!r" k!yena v!c!ya uda cetas! idh eva nam pasa'santi
pacca sagge pamodati S i.102. -- So also at A i.63; Sn 232. Besides in formula arakkhitena k!yena a˚
v!c!ya a˚ cittena S ii.231=271; iv.112. With su -- and duccarita the combn is extremely frequent, e. g.
S i.71, 72; M i.22, etc., etc. In other comb. we have k!ya -- (v˚., m.˚) kamma, moneyya, soceyya, etc. -- k˚.
v˚. m˚. hi'sati S i.165; sa'sappati A v.289 sq.; k!ye (v˚. m˚.) sati k!ya -- sañcetan! -- hetu uppajjati S ii.39
sq.; The variations of k -- in the ethics of the Dhamma under this view of k˚. v˚. m˚. are manifold, all based
on the fundamental distinctions between good and bad, all being the raison d'être of kamma: ya' . . . etarahi
kamma' karoti k!yena v. m. ida' vuccati navakamma' S iv.132. -- Passages with reference to good works
are e. g. D iii.245; A i.151; v.302 sq.; (see also Kamma ii.2 b. c.). -- With reference to evil: S iii.241, 247;
A i.201; kin nu k!yena v!c!ya manas! dukka&a' kata' Pv ii.13 and passim. Assutav! puthujjano t"hi
&h!nehi micch! pa&ipajjati k!yena v. m. S ii.151; p!pa' na kayir! vacas! manas! k!yena v! kiñcana
sabbaloke S i.12=31; yassa k!yena v!c!ya manas! n'atthi dukka&a' sa'vuta' t"hi &h!nehi, tam aha' br(mi
br!hma*a' Dh 391=Nett 183. K!yena sa'varo s!dhu s!dhu v!c!ya sa'varo manas! sa'varo s!dhu s!dhu
sabbattha sa'varo Dh 361=S i.73= Miln 399; ye ca k!yena v. m. ca susa'vut! na te M!ravasânug!, na te
M!rassa paccag( S i.104; v!c!nurakkh" manas! susa'vuto k!yena ca akusala' na kayir! Dh 281=Nett 183.
K!ya as one of a dyad: v!c! and k!ya: S i.172 (˚gutta) M i.461 (rakkhita and a˚); Pv i.22 (˚saññat! and
opp.); Vism 28 (k˚ -- vac" -- kamma); PvA 98. K!ya alone as a collective expression for the three: A i.54;
Dh 259, 391; Sn 206, 407; k!ye av"tar!go M i.101; A iii.249; iv.461 sq.; ˚ -- sam!c!ra S v.354; k!ya'
pa*idh!ya Ps i.175; Vbh 244=252; bh!vita˚ and a˚ M i.239; A i.250; iii.106 sq., cp.: k!ya -- ppakopa'
rakkheyya, k!yena sa'vuto siy! k!yaduccarita' hitv!, k!yena sucarita' care Dh 231. Ahi'sak! ye munayo
nicca' k!yena sa'vut! Dh 225. K!ya in combn with citta: &hito va k!yo hoti &hita' citta' . . . S v.74;
anika&&ha -- k!yo nika&&ha -- citto A ii.137; s!raddha -- k!yo sankili&&ha -- citto A v.93=95= 97; bh!vita --
k!yo, ˚s"lo, ˚citto, ˚pañño S iv.111; A iv.111; v.42 sq. Apakassa k!ya' apakassa citta' S ii.198. K!ya --
citta -- passaddhi, etc. Dhs §§ 29 -- 51. In these six couples (or yugalas) later Abhidhamma distinguished
k!ya as=the cetasikas (mental properties, or the vedan!, saññ! and sankh!r! khandhas), body being
excluded. Cpd. 96. See also combn kilantak!ya, kilanta -- citta under kilamati. IV. (Various). -- K!yena (i.
e. "visibly") aññamañña' passitu' A ii.61; as n!natta˚ and ekatta˚ at A iv.39 =Nd2 570. The relation
between r(pa -- k!ya (= c!tumah!bh(tika), and n!ma -- k!ya, the mental compound (=vedan! saññ!, etc.)
is discussed at Nett 77, 78, and Ps i.183 sq., see also S ii.24. K. is anatt!, i. e. k. has no soul A v.109; S
iv.166. n'âya' k!yo tumh!ka' n'!pi paresa', pur!*a' ida' kamma' . . . "neither is this body yours, nor
anyone else's: it is (the appearance of) former karma" S ii.64, 65=Nd2 680. Dissam!nena k!yena and