Ajahn Brahmali interpretation of disembodied jhāna: Bald faced lie, willful ignorance due to confirmation bias, or gross incompetence?

 

Brahmali's comments in bold underlined

https://discourse.suttacentral.net/t/if-jhana-is-total-absorption-without-physical-sensation-why-is-pain-only-abandoned-in-the-fourth-jhana/29410/134

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>>Apart from those in the Aj Brahm school of thought and those who go by the Visuddhimagga’s idea of jhana, I don’t know of anyone who accepts that plural definition kama in Margaret Cone’s dictionary.

What about the entire Pali commentarial tradition?


>>It’s freedom from sensual pleasures, not the 5 senses.

The five senses are interesting only in so far as they provide pleasure. 

Freedom from sensual pleasure means freedom from the five senses. 

These things are given up together.

Frankk comments

A bald-faced lie is one that is obvious, unambiguous, and readily apparent—like the visage of a person unobscured by facial hair.

How Vism. glosses kāmehi in first jhāna here

https://lucid24.org/sted/ebt/not/vism/single/index.html#4.8.11

Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ.	for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires,
Yathāha, "kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma"nti (dī. ni. 3.353).	according as it is said: “The escape from sense desires is this, that is to say, renunciation” (D III 275).

Vism. goes on to elaborate on other additonal aspects of kāma, but they never contradict the quote above which agrees with EBT sutta that kāma is referring to greed for sensual desires. 

Theravada aṭṭhakathā (commentaries)

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.

Does Brahmali care to explain how you can experience sukha (pleasure) with skin, flesh blood from a physical body when supposedly "seclusion from kāma" means your mind has already been divorced from the body?

Abhidhamma gloss of first jhāna says

4👑☸ → Tv Ab Vb → 12 Jhāna-vibhaṅga

1.11 – (first jhāna)

1.11.1 – kāmehi = desire, not ‘objects’ of desire!

“Vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo— ime vuccanti “kāmā”.	“Aloof from sense pleasures, aloof from unskilful dhammas” means: Therein what are sense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures.