Leigh Brasington proposes to classify modern approaches to jhanas into two divisions: sutta jhanas
and Visudhimagga jhanas
It seems that two main distinctions about "sutta" and "Visuddhimagga" jhanas are:
1) If 5 senses are working in jhana?
2) If one can think in jhana?
In the thread "Jhana in Visuddhimagga" we tried to find where Vsm witnesses to absence of sense perceptions:viewtopic.php?f=19&t=3974
We found two paragraphs which may suggest that senses are not active in jhana, and two paragraphs witness that sense perceptions are still present in jhanas.
I believe that this point is important enough to be stated explicitly, - as Ven. Pa Auk Sayadaw and Ajahn Brahmavamso do this in their instructions. But Ven. Buddhaghosa is more than implicit if he really states that five senses are "switched off" in jhanas.
It would be also logical to tell about absence of perceptions when describing the first jhana, - when this phenomenon first appears in practice. But two paragraphs of Visuddhimagga that may suggest this point are scattered: first in the description of third jhana and second is where first arupa-samapatti is described.
So, most probably Ven. Buddhaghosa did not mean that sense-perceptions are absent in jhanas. At least, Visuddhimagga is somewhat controversial at this point, as it gives arguments for both opinions.
That's why I'm not sure that "Visuddhimagga jhanas" is the best name for jhanas of Ven. Pa Auk Sayadaw and Ven. Ajahn Brahmavamso. This name may be misguiding, - as one may start to think that Visuddhimagga definitely describes jhanas with five senses "shut off".
Isn't it better to find some other names for these two types of jhana practice?