 The Vaibhāṣikas present a number of other arguments that suggest the necessity of invisible physicality, all of which follow a similar logic. A close parallel to the example above is a murder by proxy; why do I experience a karmic result if the hit man I’ve hired does his job, but not if he doesn’t? My action was the same either way. The Vaibhāṣikas also point to the enduring, karmic benefits of having taken vows to refrain from negative actions such as killing or stealing. These vows generate a karmic benefit in spite of their being fulfilled through not acting. How is this non-action different from that of someone who just happens not to be killing or stealing? Another argument suggests that advanced practitioners in refined meditative states cannot be said to be practicing the eight-fold path of the Buddha’s teachings, since it includes “right speech,” “right action” and “right livelihood”—but no action at all can be taken while in meditative equipoise. Finally, another argument points out that a donor gains great karmic merit when (obviously, later) the monk who receives and eats her gift of food uses its energy to attain a great meditative accomplishment.