AN 5.139: B. Sujato and Ajahn Brahm samādhi = "stillness". More like "still scared" and "frozen in stupor."

• There are many 'samādhi suttas' in the EBT, but only one sutta titled "sammā samādhi" AN 5.113 . Its central focus is Khamo/resilience, not "stillness".

AN 5.113 sammā-samādhi (frankk translation)

sammā-samādhi-suttaṃ (AN 5.113)	AN 5.113 righteous-undistractable-lucidity-discourse
♦ 113. “pañca-'hi, bhikkhave, dhammehi samannāgato	“five-of-these, *********, qualities, possessing (them),
bhikkhu a-bhabbo sammā-samādhiṃ	(a) monk [is] not-capable (of) righteous-undistractable-lucidity,
upasampajja viharituṃ.	[not capable of] entering (and) dwelling (in that).
katamehi pañcahi?	Which five?
idha, bhikkhave, bhikkhu	Here, monks, (a) monk
1. ak-khamo hoti rūpānaṃ,	1. can't-patiently-endure **** forms,
2. ak-khamo saddānaṃ,	2. can't-patiently-endure sounds,
3. ak-khamo gandhānaṃ,	3. can't-patiently-endure odors,
4. ak-khamo rasānaṃ,	4. can't-patiently-endure tastes,
5. ak-khamo phoṭṭhabbānaṃ.	5. can't-patiently-endure tactile-objects,

B. Sujato's translation of samadhi in AN 5.113 , "immersion", is workable. 

But in AN 5.139, which again uses the strong connection between khamo (resilience, patient endurance) to samadhi (undistractible lucidity, concentration, composure, centering the mind), B. Sujato's translation of samadhi here as "stillness" is completely nonsensical. 

Here's B. Thanissaro's correct translation of the passage:

AN 5.139 ak-khama

ak-khama-suttaṃ n (AN 5.139)

AN 5.139 Not Resilient discourse

(5 ways elephant not resilient)

(cst4)	(thanisssaro trans.)
♦ 139. “pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati. katamehi pañcahi? idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	“Endowed with five qualities, monks, a king’s elephant is not worthy of a king, is not a king’s asset, does not count as a very limb of his king. Which five? There is the case where a king’s elephant is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.
1. ♦ “kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ.	1. “And how is a king’s elephant not resilient to sights? There is the case where a king’s elephant, having gone into battle, sees a troop of elephants, a troop of cavalry, a troop of chariots, a troop of foot soldiers, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to sights.
2. ♦ “kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ.	2. “And how is a king’s elephant not resilient to sounds? There is the case where a king’s elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to sounds.
3. ♦ “kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ.	3. “And how is a king’s elephant not resilient to aromas? There is the case where a king’s elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to aromas.
4. ♦ “kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito VAR dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ.	4. “And how is a king’s elephant not resilient to flavors? There is the case where a king’s elephant, having gone into battle, goes without his ration of grass & water for one day, two days, three days, four days, five, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to flavors.
5. ♦ “kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ.	5. “And how is a king’s elephant not resilient to tactile sensations? There is the case where a king’s elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, and so he falters, faints, doesn’t steel himself, can’t engage in the battle. This is how a king’s elephant is not resilient to tactile sensations.
♦ “imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.	“Endowed with these five qualities, monks, a king’s elephant is not worthy of a king, is not a king’s asset, does not count as a very limb of his king.
♦ “evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa. katamehi pañcahi? idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.	“In the same way, a monk endowed with five qualities is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world. Which five? There is the case where a monk is not resilient to sights, not resilient to sounds, not resilient to aromas, not resilient to flavors, not resilient to tactile sensations.

(5 ways monk not resilient)

1. ♦ “kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ? idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ.	1. “And how is a monk not resilient to sights? There is the case where a monk, on seeing a sight with the eye, feels passion for a sight that incites passion and cannot center his mind. This is how a monk is not resilient to sights.
2. ♦ “kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ? idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ.	2. “And how is a monk not resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels passion for a sound that incites passion and cannot center his mind. This is how a monk is not resilient to sounds.
3. ♦ “kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ? idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ.	3. “And how is a monk not resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels passion for an aroma that incites passion and cannot center his mind. This is how a monk is not resilient to aromas.
4. ♦ “kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ? idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ.	4. “And how is a monk not resilient to flavors? There is the case where a monk, on tasting a flavor with the tongue, feels passion for a flavor that incites passion and cannot center his mind. This is how a monk is not resilient to flavors.
5. ♦ “kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ? idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ.	5. “And how is a monk not resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels passion for a tactile sensation that incites passion and cannot center his mind. This is how a monk is not resilient to tactile sensations.
♦ “imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.	“Endowed with these five qualities, a monk is not deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, nor is he an unexcelled field of merit for the world.

And here a portion of B. Sujato's AN 5.139 translation of same passage:

(here just showing "ear and sounds", but same pattern for all 5 senses)

And how is it that a mendicant can endure sounds?

 

Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ?

 

It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind.

 

Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ.

That’s how a mendicant can endure sounds.

Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ. (2)

Why that translation and interpretation of 'samadhi' is horrendously wrong

That passage in isolation on its own, out of context of the entire sutta and close tie with AN 5.113, B. Sujato's translation is ok there. Samadhi does incorporate a sense of  "stilling" the mind. So from that perspective, you can't say it's completely wrong. 

But what samadhi means in the EBT, in context with the noble eightfold path, it's relationship and distinction between passadhi (pacification) as the awakening factor immediately preceding and conditioning samadhi awakening factor, samatha (serenity), and samma samadhi (righteous undistractible lucidity), and especially the vivid simile of the war elephant patiently enduring distracting and life threatening assault via the five senses, in comparison to a monk in samadhi, it becomes very obvious that "samadhi" is much more than just "stillness" (which is a nutriment of samadhi already covered under passadhi and samatha).

"Samadhi" means becoming undistractible, lucid and clear in vision,  and able to complete the task of defeating the enemy in battle as in the case of the war elephant, or in the case of the monk in the four jhanas, undistractible and unperturbed by defilements arising via five sense media of sights, sounds, smells, thoughts of sensuality,  and instead focused and lucid in discerning the nature of defilements, the nature of mind, ending of dukkha and realizing nirvana. 

This is Ajahn Brahm and B. Sujato's samadhi of "stillness" 

"Stillness" of wrong samadhi is "still scared", "still frozen in fear", "still frozen in stupor and ignorance." If you go into battle with the 5 hindrances, defilements, with "stillness", you're going to become dead meat very quickly, or just very good at blotting out sensory data and inner workings of the mind and tuning out reality. Pure samatha is undoubtedly a useful skill. There's nothing wrong with high skill level in samatha kung fu, but that skill alone, devoid of lucidity, discernment,  is far from sufficient to attain awakening. 

This is a proper EBT (early Buddhist teaching) Samādhi 

This is samadhi of undistractible lucidity in a more quiescent mode (where samatha and passadhi more prominent)

You don't see the enemy in that image because they're scared and keeping their distance. They want no part of that warrior monk/elephant. But you can see the warrior is ready on a moment's notice to engage in a battle to the death. (surmounting dukkha and realizing nirvana)