That’s convincing bhante so by unification of mind as right concentration can we assume that the 4 factors of jhana exist before unification of mind ?
he lost his physic power not jhana, you know not all jhana attainers attain physic power
Chasakyapabbajjākathā
Overcome by gain, honor, and fame, Devadatta started desiring to lead the Sangha of monks. But with the appearance of that thought, his supernormal powers disappeared.
SuttaCentral
But the buddha said sariputta did observation of jhana phenomenas as they arose not minutes or hours after they arose
Mn111
And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Even in other sutta there’s no explicit emergence of jhana furthermore if you look at the end of this sutta buddha said while abiding in jhana or deathless element not outside of it they attain arahantship
Mn64
quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless element: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ Abiding in that they attain the ending of defilements.
SuttaCentral
The only explicit emergence of jhana is during buddha’s parinibbana
Dn16
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
SuttaCentral
Buddhaghosa disagreed with the buddha here he said only after you emerge from jhana you do insight practices but I side with buddhaghosa here just for practical purpose
Vism 4.132
When he has emerged from the first jhána, applied and sustained thought
appear gross to him as he reviews the jhána factors with mindfulness and full
awareness, while happiness and bliss and unification of mind appear peaceful.
Then, as he brings that same sign to mind as “earth, earth” again and again
with the purpose of abandoning the gross factors and obtaining the peaceful
factors, [knowing] “now the second jhána will arise,” there arises in him
mind-door adverting with that same earth kasióa as its object, interrupting the
life-continuum. After that, either four or five impulsions impel on that same
object, the last one of which is an impulsion of the fine-material sphere belonging
to the second jhána. The rest are of the sense sphere of the kinds already stated
I have read not just devadatta stories but all of vinaya chapters but there are 2 chapters that I have not fully read and those are full of repetition and permutation of things I have read