The author of the article, sekha (as he is known on DW), is quite a nice chap and open to discussions. When that article was discussed on DW, it appears that he was in the grip of the enthusiasm that typically possesses writers who’ve discovered something quite ground-breaking. My grouse is not with him, but more with Ven Analayo in his article The Mahācattārīsaka-sutta in the Light of its Parallels (https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/mahacattarisaka.pdf).
There he helpfully noted 2 Chinese sutras from the SA (ie 785 and 789) which also employ the lokuttara scheme. Unlike MN 117 which does not use the term lokiya, both of the Chinese texts do (世) in contrast to lokuttara (出世).
I do not know what possessed him to think that lokuttara in sutras must carry the Abhidharmic sense of “supramundane”. Taking the pericope from SA 785, it says -
聖、出世間,無漏、不取,正盡苦,轉向苦邊, 轉向苦邊
noble, supramundane, without influxes, without grasping, that rightly
eradicates dukkha and turns towards the transcendence of dukkha. (per Ven Analayo)
Now, I don’t know what the Indic actually looks like, so I can’t do an analysis to see if the waxing syllables principle was at play here. But, if one puts aside the assumption that lokuttara in a sutra must must mean supramundane, then to my simple mind, the entire set is nothing more than a bundle of synonyms all pointing to something that ends suffering. Lokuttara here would simply mean “world-transcending”, the “world” being of course nothing more than the 5 Aggregates.
I would have thought that the section in SA 785 on Right Concentration that is “worldly” and “world-transcending” fits neatly into the examplars in AN 3.116, 4.123, 4.125. None of these texts call for the need for a “supramundane” concentration to escape the bondage of suffering. It’s just the plain old “noble” path which is “world-transcending”.
There is another set of pericope in SA 785 -
謂聖弟子苦苦思惟,集、滅、道道思惟
a noble disciple gives attention to dukkha as dukkha, gives attention to
its arising … to its cessation … and to the path as path (per Ven Analayo)
I suspect that the Chinese translator was working with a satipaṭṭhāna pericope and did not render the locative of reference what would have attached to each of the 4 fields of contemplation. I did manage to locate 2 of the 4 contemplations in the Pali, ie dukkhānupassī (a contemplator of suffering), and nirodhānupassī (a contemplator of cessation).
If the sense being carried by the lokuttara sections is that each of the path factors are always framed in the context of “with reference to ABC Truth, dwell contemplating that Truth”, again this looks like a plain vanilla exhortation to consider wisely so as to give rise to the Awakening Factors. It seems unnecessary to canvass the supramundane to read lokuttara.