upekkha = equanimous-observation, not equanimity! adhi + upekkha: all search results for ‘ajjhupekkh’ in the 5 nikāyas.

 Sometimes, such as MN 152, equanimity, as an attitude, is the prominent characteristic we're focusing on.

But to translate upekkha as 'equanimity' is hugely problematic.

If you ordered a PBJ, a peanut butter and JELLY sandwich, and they gave you a peanut butter sandwich with no jelly, you would be pissed. As you should.

You should be even more pissed when translators give you 'equanimity' when you ordered 'equanimous-observation'. 

It's the observation, the 'ikkhati' in upekkha, that does the vipassana that realizes nirvana.

You ever wondered, looking at the 7 awakening factors, how the 7th one, "equanimity" could actually lead to nirvana?

The answer is equanimty can not.

Only equanimous-observation, can see the rise and fall of aggregates with the power of 3rd and 4th jhāna, see their true nature, and make the leap to nirvana. 

'equanimity' does not observe/see (with right view, right discernment). 

If the 7th awakening factor was 'equanimty', then it wouldn't be 7 factors of AWAKENING. 

It would be 7 factors that lead to indifference (equanimity), to revolve in samsara being reborn again and again just like the rest of the unenlightened folks. For  all eternity.

upekkha = equanimous-observation, not equanimity.

7.7.8.5 – adhi + upekkha: all search results for ‘ajjhupekkh’

AN 3.27 equanimously observe someone who is irritable and angry, don’t associate or attend to them

AN 3.102 goldsmith equanimously observes

AN 5.166 Ananda equanimously observing instead of acting with compassion

AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha

AN 7.47 brahman’s wood fire sometimes fan, sometimes upekkha

KN Pe s607 four brahmavihāras context

MN 25 hunter equanimously observing deer

MN 101 exertion and upekkha leads to virāga

MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

MN 118 upekkha as 7th awakening factor observing mind in samādhi

MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment

SN 46.3 upekkha as 7th awakening factor observing mind in samādhi

SN 54.10 same as MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

SN 54.13 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 54.16 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 56.34 clothes on fire, not paying attention with upekkha

Results for:

ajjhupekkh

DN: 0

MN: 7

SN: 10

AN: 7

KN: 24

ajjhupekkhanaṭṭhaṃ (1) ajjhupekkhitvā (7)

ajjhupekkhanaṭṭho (1) ajjhupekkhiya (2)

ajjhupekkhanā (3) ajjhupekkhissatha (1)

ajjhupekkhā (1) ajjhupekkheyya (3)

ajjhupekkhi (1) ajjhupekkheyyāmāti (1)

ajjhupekkhiṃsu (1) ajjhupekkhati (8)

ajjhupekkhitabbaṃ (2) ajjhupekkhatīti (1)

ajjhupekkhitabbo (3) ajjhupekkhato (2)

ajjhupekkhitā (12) tadajjhupekkhitvā (2)

DN

MN

AN 3.27 equanimously observe someone who is irritable and angry, don’t associate or attend to them

AN 3.27

evamevaṃ kho, bhikkhave … pe …	In the same way, someone is prone to anger … and bitterness.
seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyoso mattāya duggandho hoti;	They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more.
evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo,	In the same way, someone is irritable and bad-tempered.
appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness.
Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	You should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.
Taṃ kissa hetu?	Why is that?
Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti.	Thinking, ‘They might abuse or insult me, or do me harm.’
Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.	That’s why you should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them.

AN 3.102 goldsmith equanimously observes

AN 3.102

Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.	It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.

AN 5.166 Ananda equanimously observing instead of acting with compassion

AN 5.166

AN 5, 4. catutthapaṇṇāsakaṃ, (17) 2. āghātavaggo, 6. nirodhasuttaṃ AN 5.166, para. 10 ⇒

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha.	“Ānanda! There’s a senior monk being harassed, and you just watch it happening.
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.	Don’t you have any compassion for a senior monk who is being harassed?”

AN 6.85 like AN 3.102 sometimes apply vīriya, sometimes upekkha

AN 6.85 , AN 3.102

Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	A monk with six qualities can realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.	It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They are committed to the sublime. They love nirvana.

AN 7.47 brahman’s wood fire sometimes fan, sometimes upekkha

AN 7.47

Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi.	The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacher’s offering.
Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.	But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, nirvana'd, or put aside.”

KN 10.394

KN Ap.1, (paṭhamo bhāgo), 40. pilindavacchavaggo, 2. selattherāpadānaṃ KN 10.394, para. 192 ⇒

“‘ukkāsitañca khipitaṃ, ajjhupekkhiya māṇavā.

KN 12.1

KN B.v., 1. ratanacaṅkamanakaṇḍaṃ KN 12.1, para. 156 ⇒

ukkāsitañca khipitaṃ {ukkāsitañca khipitañca (syā. aṭṭha.)}, ajjhupekkhiya subbatā.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 323 ⇒

upekkhamārabbha samāhitattoti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. upekkhamārabbha samāhitattoti. catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti — upekkhamārabbha samāhitatto.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 374 ⇒

“ajjhupekkhati kālena, so yogī kālakovido.

KN Nidd I, 16. sāriputtasuttaniddeso, para. 383 ⇒

samāhitacittamaññāya, ajjhupekkheyya tāvade.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 13. udayamāṇavapucchāniddeso, para. 48 ⇒

upekkhāsatisaṃsuddhanti. upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā {cittasamatho (syā.) mahāni. 207} cittappassaddhatā majjhattatā cittassa. satīti yā catutthe jhāne upekkhaṃ ārabbha sati anussati. pe. sammāsati. upekkhāsatisaṃsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti — upekkhāsatisaṃsuddhaṃ.

KN Nidd II, khaggavisāṇasutto, catutthavaggo, para. 28 ⇒

laddhānupekkhaṃ samathaṃ visuddhanti. upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā {cittavisaṭatā (ka.) passa mahāni. 207} majjhattatā cittassa. samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro {avisaṃhāro (ka.) passa dha. sa. 11, 15} avikkhepo avisāhaṭamānasatā {avisaṃhaṭamānasatā (ka.)} samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti — laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. tenāha so paccekasambuddho —

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 1. sutamayañāṇaniddeso, para. 55 ⇒

12. samathassa avikkhepaṭṭho abhiññeyyo; vipassanāya anupassanaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 6 ⇒

uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. pavattaṃ saṅkhārā. pe. nimittaṃ saṅkhārā. āyūhanā saṅkhārā. paṭisandhi saṅkhārā. gati saṅkhārā. nibbatti saṅkhārā. upapatti saṅkhārā. jāti saṅkhārā. jarā saṅkhārā. byādhi saṅkhārā. maraṇaṃ saṅkhārā. soko saṅkhārā. paridevo saṅkhārā. pe. upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā. ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti — saṅkhārupekkhā.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 8 ⇒

puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 9. saṅkhārupekkhāñāṇaniddeso, para. 15 ⇒

kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 2 ⇒

nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 3 ⇒

nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 5 ⇒

rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 6 ⇒

rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 8 ⇒

jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittā samāpatti. jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitā samāpatti. jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatā samāpatti.

KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 29-31. ñāṇattayaniddeso, para. 9 ⇒

jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati — animittavihārasamāpatti. jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati — appaṇihitavihārasamāpatti. jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati — suññatavihārasamāpatti. añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. tena vuccati — “vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ”.

KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānañāṇaniddeso, para. 4 ⇒

paṭhamassa jhānassa upekkhānubrūhanā majjhe. majjhassa kati lakkhaṇāni? majjhassa tīṇi lakkhaṇāni. visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati — paṭhamassa jhānassa upekkhānubrūhanā majjhe. majjhassa imāni tīṇi lakkhaṇāni. tena vuccati — “paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca”.

KN Paṭis, 1. mahāvaggo, 3. ānāpānassatikathā, 4. vodānañāṇaniddeso, para. 12 ⇒

arahattamaggassa upekkhānubrūhanā majjhe. majjhassa kati lakkhaṇāni? majjhassa tīṇi lakkhaṇāni. visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. tena vuccati — “arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca”.

KN Paṭis, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaṭṭhaniddeso, para. 1 ⇒

201. kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni? saddhindriyassa bhāvanāya chando uppajjati — chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. chandavasena pāmojjaṃ uppajjati — pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pāmojjavasena pīti uppajjati — pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pītivasena passaddhi uppajjati — passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. passaddhivasena sukhaṃ uppajjati — sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. sukhavasena obhāso uppajjati — obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. obhāsavasena saṃvego uppajjati — saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. saṃvejetvā cittaṃ samādahati — samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti — paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati — upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. upekkhāvasena nānattakilesehi cittaṃ vimuccati — vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vimuttattā te dhammā ekarasā honti — ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. bhāvitattā tato paṇītatare vivaṭṭanti — vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vivaṭṭitattā tato vosajjati {vossajjati (syā. ka.)} — vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. vosajjitattā tato nirujjhanti — nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. nirodhavasena dve vosaggā — pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatīti — pariccāgavosaggo. nirodhanibbānadhātuyā cittaṃ pakkhandatīti — pakkhandanavosaggo. nirodhavasena ime dve vosaggā.

KN Paṭis, 1. mahāvaggo, 4. indriyakathā, ga. adhimattaṭṭhaniddeso, para. 2 ⇒

assaddhiyassa pahānāya chando uppajjati. pe. assaddhiyapariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati. anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati. sabbakilesānaṃ pahānāya chando uppajjati — chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. pe. vīriyindriyassa bhāvanāya chando uppajjati. pe. kosajjassa pahānāya chando uppajjati. kosajjapariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. satindriyassa bhāvanāya chando uppajjati. pe. pamādassa pahānāya chando uppajjati. pamādapariḷāhassa pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. samādhindriyassa bhāvanāya chando uppajjati. pe. uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati. pe. sabbakilesānaṃ pahānāya chando uppajjati. paññindriyassa bhāvanāya chando uppajjati. pe. avijjāya pahānāya chando uppajjati. avijjāpariḷāhassa pahānāya chando uppajjati. diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati. oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati. anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati. sabbakilesānaṃ pahānāya chando uppajjati — chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. chandavasena pāmojjaṃ uppajjati — pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. pāmojjavasena pīti uppajjati — pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. pītivasena passaddhi uppajjati — passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. passaddhivasena sukhaṃ uppajjati — sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. sukhavasena obhāso uppajjati — obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. obhāsavasena saṃvego uppajjati — saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. saṃvejetvā cittaṃ samādahati — samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti — paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati — upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. upekkhāvasena nānattakilesehi cittaṃ vimuccati — vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vimuttattā te dhammā ekarasā honti — bhāvanāvasena {ekarasaṭṭhena bhāvanāvasena (syā. ka.) aṭṭhakathā oloketabbo} paññāvasena paññindriyaṃ adhimattaṃ hoti. bhāvitattā tato paṇītatare vivaṭṭanti — vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vivaṭṭitattā tato vosajjati — vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. vosajjitattā tato nirujjhanti — nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. nirodhavasena dve vosaggā — pariccāgavosaggo ca, pakkhandanavosaggo ca. kilese ca khandhe ca pariccajatīti — pariccāgavosaggo. nirodhanibbānadhātuyā cittaṃ pakkhandatīti — pakkhandanavosaggo. nirodhavasena ime dve vosaggā. evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni.

KN Paṭis, 2. yuganaddhavaggo, 3. bojjhaṅgakathā, mūlamūlakādidasakaṃ, para. 15 ⇒

samathassa avikkhepaṭṭhaṃ bujjhantīti — bojjhaṅgā. vipassanāya anupassanaṭṭhaṃ bujjhantīti — bojjhaṅgā. samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti — bojjhaṅgā. yuganaddhassa anativattanaṭṭhaṃ bujjhantīti — bojjhaṅgā. sikkhāya samādānaṭṭhaṃ bujjhantīti — bojjhaṅgā. ārammaṇassa gocaraṭṭhaṃ bujjhantīti — bojjhaṅgā. līnassa cittassa paggahaṭṭhaṃ bujjhantīti — bojjhaṅgā. uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti — bojjhaṅgā. ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti — bojjhaṅgā. visesādhigamaṭṭhaṃ bujjhantīti — bojjhaṅgā. uttari paṭivedhaṭṭhaṃ bujjhantīti — bojjhaṅgā. saccābhisamayaṭṭhaṃ bujjhantīti — bojjhaṅgā. nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti — bojjhaṅgā.

KN Mil, 5. anumānapañho, 3. vessantaravaggo, 1. vessantarapañho, para. 3 ⇒

“idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi.

KN Pe s607 four brahmavihāras context

KN Pe s607

KN Peṭ, 7. hārasampātabhūmi, para. 17 ⇒

Tattha katamā bhāvanā?	607. (vii) Herein, what is the keeping in being?
Mettāsevanā abyāpādavitakkabhāvanā.	Cultivation of lovingkindness is the keeping of non-ill-will thinking in being.
Karuṇāsevanā avihiṃsāvitakkabhāvanā.	Cultivation of compassion 1 is the keeping of non-cruelty thinking in being.
Muditābhāvanā pītisukhasampajaññā kāritā.	Keeping gladness in being is the state of one who acts with happiness, pleasure, and awareness.
upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā.	[There is(? )] keeping onlooking- equanimity in being as productivity(? ) 2 [and there is(? )] keeping onlooking-equanimity in being as unproductivity (? ), 2 [which are respectively(? )] onlooking-equanimity and looking on at. [There is(? )] keeping perception of ugliness 3 in being [which is(? )] the painful way with sluggish acquaintance, [such(? )] acquaintance being that tied to existence(? ) [belonging] to those tied to existence (1). 4 That keeping in being in the six ways 5 is kept in being, made much of, established, made the basis, made the vehicle, 6 consolidated, 6 and thoroughly well instigated. 6

MN 25 hunter equanimously observing deer

MN 25

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:	So the trapper and his companions thought:
‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.	‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.
Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti.	Then all of the deer will be free from this bait we’ve cast.
Yannūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti.	Why don’t we just keep an eye on that fourth herd?’
Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.	And that’s just what they did.
Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.	And that’s how the fourth herd of deer got free from the trapper’s power.
Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayaṃ cevettha attho—	And this is what it means.
nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Bait’ is a term for the five kinds of sensual stimulation.
Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.	‘Trapper’ is a term for Māra the Wicked.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ.	‘Trapper’s companions’ is a term for Māra’s assembly.
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.	‘Deer’ is a term for ascetics and brahmins.

MN 101 exertion and upekkha leads to virāga

MN 101

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ?	And how is exertion and striving fruitful?
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	It’s when a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.
So evaṃ pajānāti:	They understand:
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati.	So they either actively strive or develop equanimity as appropriate.
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimity they become dispassionate towards that other source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.

MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

MN 118

Yasmiṃ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;	Whenever a monk practices breathing while observing impermanence,
‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;	or observing fading away,
‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;	or observing cessation,
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati;	or observing letting go—
dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	at that time they meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch over closely with equanimity.
Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (4)	That’s why at that time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.	That’s how remembering of breathing, when developed and cultivated, fulfills the four kinds of remembering meditation.

MN 118 upekkha as 7th awakening factor observing mind in samādhi

MN 118

Passaddhakāyassa sukhino cittaṃ samādhiyati.	When the body is pacified and they feel pleasure, the mind becomes undistractified-&-lucidified in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (6)	At such a time, a monk has activated the awakening factor of undistractible-lucidity; they develop it and perfect it.
So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.	They closely watch over that mind undistractified-&-lucidified in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (7)	At such a time, a monk has activated the awakening factor of equanimity; they develop it and perfect it.

MN 140 goldsmith using upekkha, meditator using upekkha to enter formless attainment

MN 140

Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā	Suppose, bhikkhu, a skilled goldsmith or his apprentice
ukkaṃ bandheyya,	were to prepare a furnace,
ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,	heat up the crucible,
ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ	take some gold with tongs,
gahetvā ukkāmukhe pakkhipeyya,	and put it into the crucible.
tamenaṃ kālena kālaṃ abhidhameyya,	From time to time he would blow on it,
kālena kālaṃ udakena paripphoseyya,	from time to time he would sprinkle water over it,
kālena kālaṃ ajjhupekkheyya,	and from time to time he would just look on.
taṃ hoti jātarūpaṃ" sudhantaṃ niddhantaṃ" nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca,	That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant.
yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti;	Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose.
evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.	So too, bhikkhu, then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.
direct equanitmity to 4 formless attainments
So evaṃ pajānāti:	“He understands thus:
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.	‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly,
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.	then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.	If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness……

SN 46.3 upekkha as 7th awakening factor observing mind in samādhi

SN 46.3

So	"He,
tathā-samāhitaṃ cittaṃ	(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti	thoroughly looks-on-with-equanimity ****
.	.
. Yasmiṃ samaye, bhikkhave, bhikkhu	. On-the occasion, monks, a-monk
tathā-samāhitaṃ cittaṃ	(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti	thoroughly looks-on-with-equanimity ****
,	,
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;	(the) monk has-aroused;
upekkhā-sam-bojjh-aṅgaṃ tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhu bhāveti;	(the) monk develops;
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye	equanimity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.	(the) monk has-developed-(and)-fulfilled *******.

SN 54.10 same as MN 118 fourth satipaṭṭhāna, upekkha observes abandoning hindrances

SN 54.10

nirodhānupassī …	They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati—	They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	At such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimity.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)	Therefore, at such a time a monk is meditating by observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.

SN 54.13 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 54.13, MN 118

SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 3. paṭhamāanandasuttaṃ SN 54.13, para. 7 ⇒

“yasmiṃ samaye, ānanda, bhikkhu aniccānupassī. pe. virāgānupassī. pe. nirodhānupassī. pe. ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati — dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

SN 54.16 same as MN 118, 4th satipaṭṭhāna and 7th awakening factor

SN 54.16, SN 54.13, MN 118

SN 5, 10. ānāpānasaṃyuttaṃ, 2. dutiyavaggo, 6. dutiyabhikkhusuttaṃ SN 54.16, para. 7 ⇒

“yasmiṃ samaye, bhikkhave, bhikkhu aniccānupassī. pe. virāgānupassī. pe. nirodhānupassī. pe. ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati — dhammesu dhammānupassī, bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. so yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. tasmātiha, bhikkhave, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

SN 56.34 clothes on fire, not paying attention with upekkha

SN 56.34

“Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.	“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.”
“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	“monks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.

(end of 7.7 upekkha ⏹️)