Not a bald assertion at all.
Regarding the famous 4 jhana similes (AN 5.28, DN2, etc), why do you think it's not in the Vism.? Because the suttas and the COMMENTARIES explicitly say it's a physical body of flesh, blood, skin. It's the SUBCOMMENTARIES that Buddhaghosa uses to justify the rupa being affected by the mental pleasure of their redefined jhana. It's criminal to deliberately contradict the earlier commentary, the straightforward EBT reading of AN 5.28, KN Peta, etc. Vism. Redefinition Jhana is a completely different samadhi training system. This is not debatable.
(regarding the Ab Vb awakening factors) There's no other reason to differentiate between kaya and citta (and/or rupa, mano) except to differentiate between physical body and mind. It's done in the EBT, and it's done in the non-canonical scripture and Abhidhamma.
https://notesonthedhamma.blogspot.com/2 ... tween.html
https://notesonthedhamma.blogspot.com/2 ... ween.html
I've also shown in another article the Ab. Vb jhana gloss is completely incomprehensible. 3rd jhana and 4th jhana sukha references, one refers to physical the other mental (according to abhdhamma). Does that sound to you like Buddhaghosa is being consistent in how he understands mental and physical?
https://notesonthedhamma.blogspot.com/2 ... loss.html
Dhammanando wrote: ↑Sat Sep 21, 2019 6:33 pmBecause they are two distinct dhammas that have distinct cognitive functions: one having to do with active interest, zest, anticipation, relish and suchlike towards a desirable ārammaṇa; the other passively enjoying the ārammaṇa. To confuse them is to not see things as they really are.
That is what you may take to be its point, but your saying so above appears to be no more than a bald assertion. Moreover, it's a bald assertion that cannot possibly be faithful to the intended meaning of the framer of the simile. In the context of jhāna Buddhaghosa consistently takes kāya as referring to the body of mental factors.
As far as I know, the only exception to this is where he is explaining those sutta passages that speak of "suffusing one's whole body" with pīti and sukha. In this context kāya is taken as referring to one's physical frame, but it is also denied that it is pīti itself that suffuses the body. Since the physical locus of pīti and sukha is said to be the heart-base, they cannot literally suffuse the whole body and so the commentaries take the sutta as meaning that the body becomes suffused by mind-generated subtle rūpa dhammas that jhānic pīti and sukha generate.
The Vibhaṅga's Sutta analysis reads:frank k wrote: ↑Sat Sep 21, 2019 4:54 pmTe Ab Vb theravada abhidhamma vibhanga clearly states in 7sb awakening factors, under sutta method kaya is physical, under abhidhamma method it's collection of mental aggregates. And since the standard four jhana formula is sutta, then sutta method would take precedence.
Its Abhidhamma analysis reads:Tattha katamo passaddhisambojjhaṅgo? Atthi kāyapassaddhi, atthi cittapassaddhi. yadapi kāyapassaddhi tadapi passaddhisambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati. Yadapi cittapassaddhi tadapi passaddhisambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.
Therein what is calmness-awakening-factor? There is calmness of the body; there is calmness of consciousness. That which is calmness of body, that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. That which is calmness of consciousness; that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
Are these the passages you are referring to? If so, where in the first passage does it say that kāya means the physical body? The commentary doesn't define it so. In fact it repeats the Saṃyutta Commentary's definition that I quoted in my last post.Tattha katamo passaddhisambojjhaṅgo? Yā vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa viññāṇakkhandhassa passaddhi paṭippassaddhi passambhanā paṭippassambhanā paṭippassambhitattaṃ passaddhisambojjhaṅgo: ayaṃ vuccati ‘passaddhisambojjhaṅgo’
Therein what is calmness-awakening-factor? That which of the aggregate of feeling, of the aggregate of perception, of the aggregate of volitional activities, of the aggregate of consciousness is calmness, serenity, being calm, being serene, state of being serene, calmness-awakening-factor. This is called calmness-awakening-factor.