Hello Bhante,
This is not a response to your post, but presenting a perspective on the word “Jhānā”, may be referring to.
I’m splitting the content into 3 segments.
(I) (you probably already aware of)
MN125
When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)
They [colour=red]give up[/colour] these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world
MN 107
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
SN1.70&
SN12.44
“In six has the world arisen;
In six it forms intimacy;
By clinging to six the world
Is harassed in regard to six.”
“And what, bhikkhus, is the origin of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world.
“In dependence on the ear and sounds … In dependence on the nose and odours … In dependence on the tongue and tastes … In dependence on the body and tactile objects … In dependence on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving; with craving as condition, clinging … existence … birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, bhikkhus, is the origin of the world.
(2)
Does Jhānā means all four jhānas? Not necessarily!
Please access
this link on momentariness before reading the third segment.
(3)
From the perspective of the second point, doesn't seems
that sound, a thorn on all four!
Furthermore, from
iti 73 &
iti 72
..formless states are more peaceful than states of form; cessation is more peaceful than formless states
states of form - formless states – cessation, thus RupaJhana: states of form is referred in
Renunciation is the escape from sensual pleasures.
Renunciation is “departure from worldly life; the renunciation of worldly things and values; whatever is the opposite of or rejection of all worldly, sensual experience and desires”; that the world has been described in point (1); renunciation directly reject sense bases experience. One that depart from these bases, how could one hear sound, experiencing sound?
In SN28.3, Sāriputta did not event knows: entering, entered or emerging! If He could hear sound, He would have known entering, entered or emerging!
When the “fuel” (ekaggata) has already depleted, at this moment of upacārabhāvanā, a very loud noise may cause slight difficulty but not a thorn for re-entry the similar Jhānas. Sound perception arises, and passes quickly.
Sāriputta is not even aware of those three; how can sound knocks Him out of Jhānas?
Since in SN28.3, sound can not be a knock-out factor, it is unlikely to be in the other 3 Jhānas as well. So we are left with the case in, a thorn for arising of counterpart sign, during Parikammabhāvanā, thorn for first Jhānā.
~~ metta ~~~