There are two distinct contexts.
1. Four jhānas, where the meditator has perceptions of both internal rūpa (meditator's physical body), and external rūpa (any material form made of 4 elements or their derivatives).
The most frequent use of this kind of āneñja appears in the formula for imperturbable version of 4th jhāna, which easily access the 6 higher knowledges.
Obviously someone levitating, exercising psychic powers, hearing divine sounds, seeing terrestrial devas living up in the trees, seeing ghosts, hearing divine sounds, has perceptions of his internal form rūpa and external forms as well.
2. The second context, āneñja is referring not to 4th jhāna, but formless attainments, such as the dimension of infinite space, infinite consciousness, etc.
In those formless attainments, both internal form and external form are dropped out, one doesn't have perception of them.
3. As for the formless attainments in the 8 vimokkha and 8 abhi-bha-ayatana, where one doesn't have internal form perception, but external ones, one can assume they must also be classified as 'imperturbable', since they would not be subject to the perturbability of one who still has internal form perceptions.
MN 66 is one of the best suttas to study, because it explains the imperturbability of 4th jhana (compared to the first three), and then explains how the formless attainments "go beyond" (samatik-kama) the 4th jhana.
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