Jhāna (from jhāyati) - Sanskrit: kṣāyati, from √ क्षि kṣi - to make an end of (cessation) [RV. AV. MBh.]
Then, bhikkhu, I have also taught the successive cessation of formations.
For one who has attained the first jhana, speech has ceased (and subsided and have been tranquillized).
For one who has attained the second jhana, vitakka and vicāra have ceased (and subsided and have been tranquillized).
For one who has attained the third jhana, delight has ceased (and subsided and have been tranquillized).
For one who has attained the fourth jhana, in-breathing and out-breathing have ceased (and subsided and have been tranquillized).
For one who has attained the base of the infinity of space, the perception of form has ceased (and subsided).
For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased (and subsided).
For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased (and subsided).
For one who has attained the base of neither-perception-nor-nonperception, the perception pertaining to the base of nothingness has ceased (and subsided).
For one who has attained the cessation of perception and feeling, perception and feeling have ceased (and subsided and have been tranquillized).
For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased (and subsided and have been tranquillized).
SN 36.11 (SA 474)
Note that nirodha does not always necessarly convey the meaning of cessation.
निरोध nirodha [act. nirudh]
निरुध् nirudh [ni-rudh]
√ रुध् rudh
In MBh., it conveys the meaning of restraint , check , control - as much as the meaning of suppression , destruction.
The verb निरुध् nirudh conveys the meaning of: to hold back , restrain , check - as much as to suppress , destroy, in RV. ; or to keep away , ward off , and remove, in RV. & Br.
The root √ रुध् rudh conveys also this meaning - and particularly the meaning of “restraint”, as far as we are concerned.
In this case, the above extract is translated as:
For one who has attained the first jhana, speech has been restrained (and subsided and have been tranquillized). Etc.
This is more logical indeed.
Viz. restrained >> brought to a lower level >> tranquilized - instead of ceased !?!? >> brought to a lower level >> tranquilized.
Note: Vimutti (liberation) [might it be pañña or citta], has never equated nibbāna.
This is jhāna, in the suttas with parallels: JustPaste.it - Share Text & Images the Easy Way
As far as samādhi is concerned, I would translate it as:
“To direct (pro-actively) the mind (citta) towards constant, right homogeneity” (& towards oneself [internal]).
(viz. the serene homogeneity of the transcendence of one’s own (liberated) citta; over mano’s bilateral “external & internal “ process).
https://justpaste.it/zcue
Also, this might be of interest (jhanawise):
https://justpaste.it/1cmhg
“Whether or not you understand, Susīma, first comes knowledge of the stability (unmoving) of the Dhamma, afterwards knowledge of Nibbāna.”
See the “perturbable” (iñjita (fr. pp. iñjati) >> Sk. ṛñjati - √ ऋज् ṛj in MN 66 (MA 192).