Alternative Understanding of the Saṁyutta Nikāya 48.40 - Uppaṭipāṭikasutta

Reading SN-48.40 literally can lead to misunderstandings.
SN-48.40 deals with the arising and passing away of some of the indriya (mental qualities) in the development of jhāna. The indriya spoken of include: dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ; all of which are vedana-khanda.
The Buddha explained vedana in various ways in the Sutta Pitaka, in this SN-48.40 the Buddha discusses vedana in the 5 kinds that arise and pass away in the development of jhāna.

We must first understand the context of the terms in SN-48.40 the following meanings:

Dukkhindriyaṁ = bodily pain.
Domanassindriyaṁ = mentally (inner) discomfort.
Sukhindriyaṁ = pleasant bodily sensation.
Somanassindriyaṁ = mentally happiness.
Upekkhindriyaṁ = equanimity.

SN-48.40 states that dukkhindriyaṁ disappears at the attainment of jhāna-1. This is generally understandable. But when SN-48.40 states that there are still domanassindriyaṁ in jhāna-1 and are only eliminated when attaining jhāna-2, then this could be a question.
Shouldn’t the domanassindriyaṁ aspect i.e. byapada, as one of the factors of the nivarana (five hindrances) be abandoned when entering jhāna-1?
If the EBT method is only based on literal terms, it will immediately conclude that SN-48.40 is not EBT. But when one has studied dhammas not only from terms and series of dhammas-facts, but has also quite understood in meaning, then this can actually be understood.
When we attain jhāna-1, we feel spiritual bliss which is immaterial, but jhāna-1 is still very close with the five senses (kāmavacarabhumi). So the mind is worried about our jhāna falling into the five sense realms. This kind of worry is called niramisa-domanassa, i.e. spiritual worry. Not worldly worries (sense realms). With this meaning we can accept what is stated in SN-48.40 regarding jhāna-2.

Another confusion that can arise when reading SN-48.40 is when it is stated that in jhāna-3 sukhindriyaṁ (pleasurable bodily sensations) are abandoned. This means that in jhāna-1 and jhāna-2 there is still the mental quality of sukhindriyaṁ. This we must return to our practical experience. When in meditation we are filled with piti (energetic joy), then at that time our mind can still be directed that from the head, shoulders, arms, to the feet we experience piti (joy). But by that time, there was no longer any touch or temperature sensation in the head, shoulders, arms and legs. But our mind can still perceive (estimate the location/position) of the head, shoulders, arms and legs; which in this case is filled with piti (joy). This is what happens in practice. When we read SN-48.40 then we are more aware that piti physically (physical rapture) and piti mentally (mental rapture) are very closely conditioning each other. This piti sensation will then be released upon entering jhāna-3, dominated by the somanassindriyaṁ, which in other suttas is termed sukha-vedana inwardly.

Without a meaning like the one above, which harmonizes the theoretical framework literally with practical experience, it will produce a meaning that will keep us away from the prejudice that SN-48.40 is not EBT.

In fact in almost all the Suttas on jhāna, it will be specifically stated that jhāna-4 will let go of all aspects of both somanassa and domanassa. The domanassa released here is not a hate-based kind of domanassa akusala (bad thoughts), but a niramisa-domanassa (spiritual worry), which is a kind of worrying about falling into a lower mental quality and still wanting a higher mental quality.