SN 22.95: great example that by default, unqualified 'kāya' and 'rūpa' is referring to physical body in 4 jhānas context

 

SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile

(2025 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )

    SN ^22.95 - SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile
        SN ^22.95.1 – (rūpa: form ↔ lump of foam)
        SN ^22.95.2 – (vedana: sensation ↔ water bubble)
        SN ^22.95.3 – (saññā: perception ↔ mirage)
        SN ^22.95.4 – (saṅkhārā: co-activities ↔ coreless banana tree)
        SN ^22.95.5 – (viññāṇaṃ: consciousness ↔ magician’s trick)
        SN ^22.95.6 - (disciple becomes arahant, perfected)

In the verse (frankk translation), look at how kāya, rūpa, contrast against consciousness (viññāna),

vitality, warmth, dead body devoid of mind (cetana)

Yathā yathā nij-jhāyati,	In whatever way you do jhāna
yoniso upaparikkhati;	to equanimously-observe [those aggregates] to their origin;
Rittakaṃ tucchakaṃ hoti,	they’re void and hollow
yo naṃ passati yoniso.	when you see them to their source.
Imañca kāyaṃ ārabbha,	Concerning this body,
bhūripaññena desitaṃ;	he of vast wisdom has taught
Pahānaṃ tiṇṇaṃ dhammānaṃ,	that when three things are given up,
rūpaṃ passatha chaḍḍitaṃ.	you’ll see this form cast off.
Āyu usmā ca viññāṇaṃ,	Vitality, warmth, and consciousness:
yadā kāyaṃ jahantimaṃ;	when they leave the body,
Apaviddho tadā seti,	it lies there tossed aside,
parabhattaṃ a-cetanaṃ.	food for others, mindless.

The passage makes it clear.

Kāya can not be a "body of mental factors devoid of physical body",

and rūpa is not a mentally created kasina (mental vision as opposed to physical material form),

as jhāna heretics claim. 

If the heretics are going to try to claim, 

"Oh, that's not happening WHILE you're in jhāna, it's afterwards."

AN 9.36 and MN 111 easily disproves that.

but even if  we grant that objection,

why would the Buddha suddenly change the meaning of kāya, rūpa,

without any warning, anywhere, in any sutta?

It has to mean the same thing in jhāna,

as it means the next line of the sutta after you emerge from it to do vipassana.

You have an even bigger problem if you grant the heretics their "access concentration" theory.

In this sutta, they're using this supposed  "access concentration" (nij-jhāyati) to attain arahantship.

SN ^22.95.6 - (disciple becomes arahant, perfected)

If you can become an arahant with this "access concentration",

 which is below the quality of first jhāna,

then why isn't this part of sammā samādhi (right concentration)? 

Why would the Buddha require all 8 factors of the noble eightfold path necessary for right samādhi,

and full awakening,

but then have this imaginary access concentration loophole that he didn't bother to tell anyone about

in the thousands of the suttas in the EBT?

Interestingly, Sujato translates all of the terms I highlighted above correctly.

SN 22.95: Pheṇapiṇḍūpamasutta—Bhikkhu Sujato

However you contemplate them,Yathā yathā nij-jhāyati, examining them carefully,yoniso upaparikkhati;they’re vacuous and hollowRittakaṁ tucchakaṁ hoti,when you look at them closely.yo naṁ passati yoniso.

Concerning this body,Imañca kāyaṁ ārabbha,he of vast wisdom has taughtbhūripaññena desitaṁ;that when three things are given up,Pahānaṁ tiṇṇaṁ dhammānaṁ,you’ll see this form discarded.rūpaṁ passatha chaḍḍitaṁ.

Vitality, warmth, and consciousness:Āyu usmā ca viññāṇaṁ,when they leave the body,yadā kāyaṁ jahantimaṁ;it lies there tossed aside,Apaviddho tadā seti,food for others, mindless.parabhattaṁ acetanaṁ.

frankk comment:

jhāyati = verb form jhāna = "do jhāna". 

It's unclear how Sujato can translate and interpret kāya, rūpa, correctly in this passage,

and still interpret the same terms in the jhāna formula completely wrong, i.e.

claim that in jhāna: 

rūpa is not material form, but a mentally created kasina image,

kāya is not a physical body, but a metaphorical or mental body.

If you're going cook the books,

rewrite the Buddha's instructions on jhāna,

and appear credible to your followers,

you need to consistently corrupt the terms the same way in all the jhāna passages in all the suttas.

For further proof

that 'kāya' unqualified must be rūpa-kāya (physical body),

See how when Buddha wants to refer to mental body, he refers to a qualified "nāma-kāya" (mental body) 

KN Snp 5, the Buddha knew about the ambiguities of the word 'body' (kāya) and he spoke accordingly
https://notesonthedhamma.blogspot.com/2021/10/kn-snp-5-buddha-knew-about-ambiguities.html