i read the following Bhikkhu Sujato's book:
What are the subjective and objective sides of meditation, discussed above?Generally there tends to be a somewhat curious distance in the Suttas between the subjective and objective sides of meditation. For example, the Suttas describe jhāna in terms of the subjective mental qualities, and elsewhere describe various meditation objects that are intended to develop jhāna, yet they virtually neverspeak of, say, ‘ānāpānasati jhāna’ (but there is ‘ānāpānasati samādhi’), or ‘kasiṇa jhāna’ (though there is a slightly dubious reference to ‘compassion jhāna’.) This distance is not systematically bridged until the Dhammasaṅgaṇī. So satipaṭṭhāna, being thus more ‘grounded’ and specific, fulfils an important practical function in the path. The implication is that the particular meditation objects here are an intrinsic and hence non-optional part of the path. All meditators must develop at least some of the satipaṭṭhāna practices.Meditation subjects outside of the satipaṭṭhāna scheme are very frequently taught in the Suttas, notably the divine abidings and the six recollections, but they are not so essential; however, the feelings, mind states, and dhammas associated with them fit under satipaṭṭhāna. This crossover ‘objective’ aspect of satipaṭṭhāna makes it an odd man out in the 37 wings to awakening, and we shall repeatedly see ambiguities and incongruities emerging in the later attempts to thoroughly systemize these groups.
Page 190: https://santifm.org/santipada/wp-conten ... Sujato.pdf
Is the writer saying jhāna factors are "subjective" mental qualities but the four objects of satipatthana (body, feelings, citta & dhammas) are "objective" things? I personally don't understand what is being said.