Theravada Abhidhamma 3rd jhāna gloss corruption

examples surveyed:
1. Te Ab 3rd and 4th jhana gloss: kaya contrasted with citta or mano
2. Te Ab awakening factors chapter: kaya contrasted against citta
3. AN 5.28 Te commentary: kāya linked to "flesh, skin, blood".
4. KN Pe (canonical work 600 years earlier than Vism.): 3rd jhana gloss kaya contrasted with citta and mano.

Theravada Abhidhamma 3rd jhāna gloss corruption

First, I will show his translation with the criminal elements highlighted, and then I will analyze and explain what the crime is.

This is U Thittila English translation, 1969
https://suttacentral.net/vb12/en/thittila

3rd Jhana gloss

Experiences pleasure by way of the {kāya} body (of mental aggregates)” means: Therein what is pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure.

Therein what is the body (of mental aggregates)? The aggregate of perception, aggregate of volitional activities, aggregate of consciousness. This is called the body (of mental aggregates). This pleasure he experiences by way of this body (of mental aggregates). Therefore this is called “experiences pleasure by way of the body (of mental aggregates)”.

...

Therein what is {sukha} pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. ...

...

4th jhana gloss

“By the abandoning of pleasure and by the abandoning of pain” means: There is pleasure; there is pain.

Therein what is {sukha} pleasure? That which is bodily ease, bodily pleasure, easeful pleasant experience born of bodily contact, easeful pleasant feeling born of bodily contact. This is called pleasure.

Abhidhamma book 2, vibhaṅga

In this book, core EBT concepts are each analyzed in 2 ways First, the “sutta method” quotes pali directly from EBT pali text. Then, the “abhidhamma method” examines the concept from the Abhidhamma point of view, which is usually much more detailed and adds concepts that are not in EBT.

7sb: tranquility awakening factor, Bojjhaṅga vibhaṅga

vibhaṅga pāḷi 10. bojjhaṅgavibhaṅgo 1. suttantabhājanīyaṃ

♦ āraddha-vīriyassa	For him of strenuous energy
uppajjati pīti nir-āmisā —	there arises rapture that is not worldly.
ayaṃ vuccati “pīti-sambojjhaṅgo”.	This is called rapture-awakening-factor. (4)
♦ pīti-manassa kāyopi passambhati,	For him of raptureful mind the body becomes calm,
cittampi passambhati —	also consciousness becomes calm.
ayaṃ vuccati “passaddhisambojjhaṅgo”.	This is called calmness-awakening-factor. (5)
♦ passaddha-kāyassa sukhino	For him of calm-body and pleasure,
cittaṃ samādhiyati —	consciousness is in samādhi.
ayaṃ vuccati “samādhisambojjhaṅgo” .	This is called samādhi-awakening-factor. (6)
♦ tattha katamo passaddhisambojjhaṅgo?	Therein what is calmness-awakening-factor?
atthi kāya-passaddhi,	There is calmness of the body;
atthi citta-passaddhi .	there is calmness of consciousness.
yadapi kāya-passaddhi	That which is calmness of body,
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.	that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also.
yadapi citta-passaddhi	That which is calmness of consciousness;
tadapi passaddhi-sambojjhaṅgo abhiññāya sambodhāya nibbānāya saṃvattati.	that calmness-awakening-factor is for full knowledge, for awakening, for full emancipation also. (5)

AN 5.28, DN 2, MN 39, jhāna simile commentary – physical!

AN-a 5, 1. paṭhamapaṇṇāsakaṃ, 3. pañcaṅgikavaggo, 8. pañcaṅgikasuttavaṇṇanā, para. 1 ⇒	(geoff shatz trans.)
imameva kāyan-ti imaṃ karajakāyaṃ.	“This very body:” this body born of action [i.e. born of kamma].
Abhisandetī-ti temeti sneheti,	“He drenches:” he moistens,
sabbattha pavatta-pīti-sukhaṃ karoti.	he extends joy and pleasure everywhere.
Parisandetī-ti samantato sandeti.	“Steeps:” to flow all over.
Paripūretī-ti vāyunā bhastaṃ viya pūreti.	“Fills:” like filling a bellows with air.
Parippharatī-ti samantato phusati.	“Permeates:” to touch all over.
sabbāvato kāyassāti assa bhikkhuno	“His whole body:” in this monk’s body,
sabbakoṭṭhāsavato kāyassa kiñci upādinnakasantatipavattiṭṭhāne	with all its parts, in the place where acquired [material] continuity occurs there is not even the smallest part consisting of
Chavi-maṃsa-lohit-ānugataṃ	skin, flesh, and blood
aṇumattampi ṭhānaṃ paṭhamaj-jhāna-sukhena a-phuṭaṃ nāma na hoti.	that is not-permeated with the pleasure of the first-jhāna.

KN Pe  3rd jhana gloss

so pītiyā virāgā	587. he, (with) rapture's fading-away,
yāti ojahi jalla-sahagataṃ.	drives nutritive-essence wetness-,connected-with-that.
♦ 73. tattha so-manassa-cittam-upādānanti{uppādayati} ca	587. there happy-mental-state-(of)-mind-arises, [pīti leftover from 2nd jhana]
so taṃ vicinanto upekkhameva manasi-karoti.	he then investigates (that with) equanimous-obervation attention.
so pītiyā virāgā	he, (with) rapture's fading,
upekkhako viharati.	equanimously-observing (he) dwells.
yathā ca pītiyā sukha-mānitaṃ,	as-to the rapture induced-pleasure,
taṃ kāyena paṭisaṃvedeti	that, (with the) body (he) experiences,
sam-pajāno viharati.	(with) clear-discerning (of that he) dwells.
yena sati-sampajaññena	because-of remembrance-&clear-discerning,
upekkhā-pāripūriṃ gacchati.	equanimous-observation-fulfillment happens.
idaṃ tatiyaṃ jhānaṃ	this third jhana,
catur-aṅga-samannāgataṃ.	four-factors-(it)-possesses.