Hello. While I am not an expert in Pali, I personally cannot discern literalism in Thanissaro’s translation. The text is:
Yathā (whatever) yathā (whatever) ca (and) tadāyatanaṁ (that dimension/sphere/sense object) tathā (thus) tathā (like that) naṁ (like this) kāyena (with the body) phusitvā (touching) viharati (dwells), paññāya (with wisdom) ca (and) naṁ (like this) pajānāti (understands).
I am not sure what “naṁ” means.
na
expletive-emphatic particle, often used in comparative-indefinite sense just so, like this, as if, as
SuttaCentral
Therefore, plugging the Pali into Sujato’s translation, it seems to be:
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.
“They meditate (viharati) directly experiencing (kāyena phusitvā) that dimension (tadāyatanaṁ) in every way ( tathā tathā)”. And they understand (pajānāti) that with wisdom (paññāya).
Plugging the Pali into Thanissaro’s translation, it seems to be:
Yathā yathā ca tadāyatanaṁ tathā tathā naṁ kāyena phusitvā viharati, paññāya ca naṁ pajānāti.
He remains (viharati) touching with his body (kāyena phusitvā) in whatever way there is (Yathā yathā tathā tathā) an opening there (tadāyatanaṁ)
As said, the term “tadāyatanaṁ” does not literally mean “an opening”. For example, the term “tadāyatanaṁ” is found in a sutta about Nibbana. Personally, I simply translate “āyatana” as “sense object”.
There is, mendicants, that dimension where there is no earth, no water, no fire, no wind; no dimension of infinite space, no dimension of infinite consciousness, no dimension of nothingness, no dimension of neither perception nor non-perception; no this world, no other world, no moon or sun.
Atthi, bhikkhave, tadāyatanaṁ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṁ, na viññāṇañcāyatanaṁ, na ākiñcaññāyatanaṁ, na nevasaññānāsaññāyatanaṁ, nāyaṁ loko, na paraloko, na ubho candimasūriyā.
Ud 8.1
The term “kāyena phusitvā” is common in the suttas. The word “kāyena” is simply the word “kāya” but in the “instrumental” grammar case. Since “kaya” here is an instrument or tool, “kayena” is used & translated as “with the kaya” or “using the kaya”.
The word “kaya” means “collection” or “group”, such as in the word Nikaya. “Kaya” does not literally mean “physical body”. For example, in DN 15, the terms “nama-kaya” and “rupa-kaya” are found, which means “mental group” and “physical group”. For example, in MN 118, it is said the in & out breathing is a “kaya” among other “kaya”.
The phrase “touching with the kaya” is a phrase indicating the most intimate direct experience in meditation. Such an experience is so direct that it completely transforms the mind when it is experienced.
“Touching with the kaya” means experiencing with the totality of the entire group of mental faculties or aggregates (available). Therefore, the experience is completely felt (with vedana), acutely perceived (with sanna), completely experienced (with vinnana) using every relevant brain-cell or nerve (rupa), accurately understood & interpreted (with sankhara).
Thanissaro’s translation of “kāyena phusitvā” is the most literal, namely, “touching with his body”, even though “body” is vague, inaccurate & leads to jhana wars on chatsites.
Sujato’s translation is not literal but an attempt to be more practical & experiential.