AN 4.147 kāya and citta, body and mind, implausibility of kāya vism. redefinition as 🚷 "body of mental factors"

AN 4.157 Illness

157. Rogasutta	157. Illness
“Dveme, bhikkhave, rogā.	“monks, there are two kinds of illness.
Katame dve?	What two?
Kāyiko ca rogo cetasiko ca rogo.	Mental and physical.
Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā.	Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more.
Te, bhikkhave, sattā sudullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.	But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements.
✅Kāya in the EBT meditation context almost always means physical body, especially when it's constantly being contrasted with citta (mind) or mano (mind faculty). Even the Abhidhamma literature frequently pairs up those two words to make that contrast between body and mind to explain things. 🚷So for late Theravada to claim that EBT usage of "kāya" refers to  🚷 "body of mental factors devoid of physical" is absolute insanity. Yet, they do it because they want to claim VRJ (vism. redefinition of jhana) and EBT jhana are describing the same meditation technique. This is outright Dhamma crime, and most Theravada Buddhists accept it because they don't understand they're being lied to.