I have another question about pain. Did you do any statistic of suttas dividing on two classes:
1. suttas where pain and pleasure cesse only in 4th jhana
2. suttas where pain faculty cesse from 1st jhana?
Because if there is only some suttas about cessation of pain from 1st and many of suttas with cessation of pain in 4th, should we concider that there is some variables or "errors"?
You read it in some wrong way. All jhanic formulas in the texts are perfectly correlated with each other. Let us take two important suttas at first: SN 48.36 and SN 48.40. If one wants to understand jhanas, one has to remember them (or at least just the numbers) by heart.
First text says there are 5 feelings of mental and bodily origin:
: comfortable feeling born of body-contact, a bodily feeling
: uncomfortable feeling born of body-contact, a bodily feeling
: mental comfort, the pleasant comfortable feeling born of mind-contact, a mental feeling
: mental discomfort, the painful uncomfortable feeling born of mind-contact, a mental feeling
: either mental or bodily neutral feeling without any comfort or discomfort
Next sutta says in what jhana each of these feelings ends totally:
1) 1st Jhana - Pain totally ceases, no bodily discomfort in the 1st jhana
2) 2nd Jhana - Displeasure totally ceases, no mental discomfort in the 2nd jhana
3) 3rd Jhana - Pleasure totally ceases, no bodily pleasure in the 3rd jhana
4) 4th jhana - Joy totally ceases, no mental pleasure in the 4th jhana
Sutta continues to say that Equanimity remains in 4th jhana and following 1st, 2nd, 3rd, 4th arupa-attainments. However, it ceases upon reaching Nirodha Samapatti which comes after 4th arupa-attainment. This is where it ends, along with all mentality/mind altogether. But that doesn't matter for this topic.
Now, lets take standard jhanic formulas from any sutta:
1) First jhana: "...abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion". Here we see only pleasant factors, rapture and pleasure. This fits well with SN 48.40, because only PAIN ends here, not pleasure.
2) Second jhana: "...with rapture and pleasure born of concentration". If also fits, because here only DISPLEASURE ends.
3) Third jhana: "...with the fading away as well of rapture a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhana, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful".
Here can be misreading if you take pleasure and body as bodily aspect. However, it is not. Pleasure with the body here means "experience of happiness", where body means "mental group" - just as in the case with "bodily-witness" who is explained as a meditator who "touches with the body" arupa-attainments (and of course body means mental body, because there can't be normal body in arupa loka). More about it here
. This way this also fits perfectly with the scheme, because only bodily pleasure ends in 3rd jhana - and when it ends - bodily equanimity takes its place and appears for the first time as a type of feeling. If we were to read it in a wrong way, we'd get an absurd situation: joy and pleasure are there - and somehow at the same time there is equanimity.
4) Fourth jhana: "....with the abandoning of pleasure
, and with the previous disappearance of joy
, a bhikkhu enters upon and abides in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to
Perfect coincidence with SN 48.40. All 4 feelings are mentioned as "disappeared". Pleasure ended in 3rd jhana, Pain ended in 1st jhana, Joy ended in 4th Jhana, Displeasure ended in 2nd jhana. And mental equanimity appears for the first time, coming in pair with previous bodily equanimity from the 3rd jhana.