Abstract

The Abhidhamma uses the concept of lokuttara-jjhana to refer to the moment one attains any of the four stages of Awakening. In contrast, the Suttas use the terms jhana and samadhi to refer to aspects of the path leading to the stages of Awakening. Therefore, when the commentaries interpret jhana and samadhi in Sutta usage as lokuttara-jjhana, they are imposing an interpretation on the Suttas that is foreign to them. Directly contradicting the Suttas, this reinterpretation makes jhana dispensable as a path factor leading to Awakening. More generally, this particular problem highlights the inherent danger of distortion when the commentaries use later concepts to explain the earliest teachings of the Nikayas.