““It is possible here that with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ some bhikkhu enters upon and abides in the base of infinite space.
MN 8”“Friend, what can be known by purified mind-consciousness released from the five faculties?”“Friend, by purified mind-consciousness released from the five faculties the base of infinite space can be known thus: ‘Space is infinite’; the base of infinite consciousness can be known thus: ‘Consciousness is infinite’; and the base of nothingness can be known thus: ‘There is nothing.′” MN 43
There is, bhikkhus, equanimity that is diversified, based on diversity; and there is equanimity that is unified, based on unity. “And what, bhikkhus, is equanimity that is diversified, based on diversity? There is equanimity regarding forms, sounds, odours, flavours, and tangibles. This, bhikkhus, is equanimity that is diversified, based on diversity.
“And what, bhikkhus, is equanimity that is unified, based on unity? There is equanimity regarding the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. This, bhikkhus, is equanimity that is unified, based on unity.20. “Here, bhikkhus, by depending and relying on equanimity that is unified, based on unity, abandon and surmount equanimity that is diversified, based on diversity. It is thus this is abandoned; it is thus this is surmounted. MN 137
Equanimity that is diversified, based on diversity is surmounted only by immaterial states not by jhanas.
(1) The eye itself as well as those forms will actually be present, and yet one will not experience that base.(2) The ear itself as well as those sounds will actually be present, and yet one will not experience that base. (3) The nose itself as well as those odors will actually be present, and yet one will not experience that base. (4) The tongue itself as well as those tastes will actually be present, and yet one will not experience that base. (5) The body itself as well as those tactile objects will actually be present, and yet one will not experience that base.”
When this was said, the Venerable Udāyī said this to the Venerable Ānanda: “Is it, friend Ānanda, while one is actually percipient or while one is non-percipient that one does not experience that base?”
“It is, friend, while one is actually percipient that one does not experience that base, not while one is non-percipient.”
“But, friend, of what is one percipient when one does not experience that base?”
“Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. When one is thus percipient one does not experience that base. (…) AN IX 37
This is an orthodox position which says that total absence of sensory experience occurs with immaterial attainments.
But even this orthodox position isn’t without ambiguity since there are Suttas which suggest that sensory experience ceases already in the fourth jhana.
“Sister, the arahants maintain that when the eye exists there is pleasure and pain, and when the eye does not exist there is no pleasure and pain. The arahants maintain that when the ear exists there is pleasure and pain, and when the ear does not exist there is no pleasure and pain….
SN 35: 133
And the definition of the forth jhana contains absence of pleasure and pain.
Another way of thinking that experience of the body should be absent already in the fourth jhana is based on cessation on bodily sankhara - in-and-out breathing.
So as usually things are complicated, but the only true controversial point about sensory experience in jhanas is “the fourth jhana or immaterial attainments?”
Otherwise Suttas are quite unabiguous and clear. But since things always are more complicated than they seem to be, it is quite possible that one can attain in meditation such states where senses doesn’t work. That’s great, and we can only congratulate such skillful meditators.
If they like, it is up to them call such states jhanas, but the quotes above say that whatever they attained, such states cannot be reconcile with descriptions as they are found in Suttas.
But of course it is merely scholary objection, after all absence of sensory contact is very pleasant and wholesome due to absence of sensual desire and one should enjoy it, without bodering about how such states should be named.