DN 15: 7 planes of existence, what does it mean to have unified body and unified perception?

DN 15: 7 planes of existence, what does it mean to have unified body and unified perception?

I had a similar question to OP, so I ask in here instead of starting a new thread. I'm also curious as to how it corresponds to 4 jhanas and their rebirth in brahma kayika realm on up.

It seems like being "unified in body" would probably mean they all look like clones of each other? From some other source, perhaps commentary, they say in brahma realm there's no gender, and no breathing (as humans, animals, devas have).

But what does it mean to be unified in perception? For brahma kayika, it could mean they're only interested in 4 jhanas and 4 brahmaiharas (rather than the diversity in deva realms where they could have differences in liking various divine pleasures of music, sex, food, etc). But then why is the next realm above Brahma kayika have diversity of perception?

Also Brahma kayika beings, some could be Buddhists, some Hindu, etc, so that seems like quite a diversity of perception right there.

✴️DN 15 Mahā-nidāna : The Great Discourse on Causation: 1. Dependent Origination 2. Describing the Self 3. Not Describing the Self 4. Regarding a Self 5. Planes of Consciousness 6. The Eight Liberations

5. Planes of Consciousness

5. Sattaviññāṇaṭṭhiti	5. Planes of Consciousness
Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.	Ānanda, there are seven planes of consciousness and two dimensions.
Katamā satta?	What seven?
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti.	This is the first plane of consciousness.
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti.	This is the second plane of consciousness.
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti.	This is the third plane of consciousness.
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthī viññāṇaṭṭhiti.	This is the fourth plane of consciousness.
Santānanda, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamī viññāṇaṭṭhiti.	This is the fifth plane of consciousness.
Santānanda, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhī viññāṇaṭṭhiti.	This is the sixth plane of consciousness.
Santānanda, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamī viññāṇaṭṭhiti.	This is the seventh plane of consciousness.
Asaññasattāyatanaṃ nevasaññānāsaññāyatanameva dutiyaṃ.	Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.
Tatrānanda, yāyaṃ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	Now, regarding these seven planes of consciousness and two dimensions,
Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṃ pajānāti, tassā ca atthaṅgamaṃ pajānāti, tassā ca assādaṃ pajānāti, tassā ca ādīnavaṃ pajānāti, tassā ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?	is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”
“No hetaṃ, bhante” … pe …	“No, sir.”