[Aniplinipsync]

They are merely "peaceful abidings" for those who maintain views on self and overrate their status.

That's it. Now this issue of the Jhanas is much more clear.

I went further with commentary 12:

Comy.: "The overrater's meditative absorption is neither 'effacement' nor is it the 'path of practice for effacement' (sallekha-patipada). And why not? Because that jhana is not used by him as a basis for insight; that is, after rising from jhana he does not scrutinize the (physical and mental) formations" (see Visuddhimagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces only one-pointedness of mind, and is, as our text says, an "abiding in ease here and now." This is an important aspect of Zazen. To scrutinize the physical and mental formations. This is continually done through Shi and Kan attempts during sitting meditation and the bringing of them into daily life.

Returning to Jhanas issue...

I remember somewhere before in a thread, that Element told that the Buddha did not give a great importance to Jhanas but I am not sure about this statement (take it with caution, please; I can be wrong) so it would be great if Element can give us some light into the issue.

Finally I think that what is relevant to any kind of meditative system is to develop tranquility and insight so to:

"Cunda, as to those several views that arise in the world concerning self-doctrines and world-doctrines, if [the object] in which these views arise, in which they underlie and become active, is seen with right wisdom as it actually is, thus: 'This is not mine, this I am not, this is not my self' — then the abandoning of these views, their discarding, takes place in him [who thus sees]. A commentary for this section which I think is critical:

4. (The object) in which (yattha). Comy.: yattha (where) = yasmim arammane. The object, or basis, the five aggregates, because all false views on self and world can refer only to the five aggregates or to one of them.