what is upekkha-sukha? (every sutta, 6 of them, that mentions that term upekkhāsukha)

why does that term even exist?

Seems like a classification invented by later abhidhamma, to differentiate between sukha of 3rd jhana from  2nd jhana (born of samadhi), and first jhana (based on seclusion).

While creating a label to differentiate things in detail has a certain usefulness, it's out weighed by the complications it creates. In this case, upekkha-sukha (equanimous pleasure) is completely incoherent and doesn't match the 3rd jhana formula's 'sukham ca kayena patsamvedeti'.

Abhidhamma would have been much better off adopting the term from AN 5.28, "nip-piti-sukhena", the sukha/pleasure divested from piti.

related article

• error in pali source, AN 9.41 fourth jhana impurit...

upekkhāsukhaṃ (4)	upekkhāsukhasukhumasaccasaññā (2)
upekkhāsukhañca (1)	upekkhāsukhasukhumasaccasaññīyeva (1)
upekkhāsukhanti (1)	upekkhāsukhassādagadhitaṃ (2)
upekkhāsukhabhūmi (1)	upekkhāsukhassādavinibandhaṃ (2)
upekkhāsukhasahagatā (2)	upekkhāsukhassādasaṃyojanasaṃyuttaṃ (2)
upekkhāsukhasahagatāya (1)	upekkhāsukhe (1)

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DN

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DN 1, 9. poṭṭhapādasuttaṃ, sahetukasaññuppādanirodhakathā (DN 9.3), para. 4 ⇒

Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.	Because a person’s perceptions arise and cease with cause and reason.
Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	With training, certain perceptions arise and certain perceptions cease.
Kā ca sikkhā”ti? Bhagavā avoca.	And what is that training?” said the Buddha.
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tassa yā purimā kāmasaññā, sā nirujjhati.	The sensual perception that they had previously ceases.
Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the rapture and pleasure born of seclusion.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayaṃ sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	“Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the rapture and pleasure born of seclusion that they had previously ceases.
Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the rapture and pleasure born of undistractible-lucidity.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.	“Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the rapture and pleasure born of undistractible-lucidity that they had previously ceases.
Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of equanimous pleasure.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	“Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of equanimous pleasure that they had previously ceases.
Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of neutral feeling.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.

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MN

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MN 2, 2. bhikkhuvaggo, 6. laṭukikopamasuttaṃ (MN 66.1), para. 13 ⇒

idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This belongs to what is not imperturbable, I say.
Kiñca tattha iñjitasmiṃ?	And what there belongs to what is not imperturbable?
Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever rapture and bliss has not ceased there is what belongs to what is not imperturbable.
Idhudāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.
idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This pertains to what is not imperturbable.
Kiñca tattha iñjitasmiṃ?	And what there pertains to what is not imperturbable?
Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever equanimous bliss has not ceased there is what pertains to what is not imperturbable.
Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption.

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MN 3, 4. vibhaṅgavaggo, 8. uddesavibhaṅgasuttaṃ (MN 138.1), para. 12 ⇒

Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware,... of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.	Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be stuck internally.

b. thanissaro has upekkha AND sukha, not upekkha OF sukha like B. Sujato above

“And how is the mind said to be internally positioned? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. His consciousness follows the drift of the rapture & pleasure born of seclusion, is tied to… chained… fettered, & joined to the attraction of the rapture & pleasure born of seclusion. Or further, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. His consciousness follows the drift of the rapture & pleasure born of composure, is tied to… chained… fettered, & joined to the attraction of the rapture & pleasure born of concentration. Or further, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ His consciousness follows the drift of the equanimity & pleasure, is tied to… chained… fettered, & joined to the attraction of the equanimity & pleasure. Or further, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. His consciousness follows the drift of the neither pleasure nor pain, is tied to… chained to… fettered, & joined to the attraction of the neither pleasure nor pain: The mind is said to be internally positioned.

MLDB bodhi and nanamoli, just 'equanimity'

“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. If his consciousness follows after the rapture and pleasure born of concentration…then his mind is called ‘stuck internally.’
14.“Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ If his consciousness follows after the equanimity…then his mind is called ‘stuck internally.’
15.“Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. If his consciousness follows after the neither-pain-nor-pleasure, is tied and shackled by gratification in the neither-pain-nor-pleasure, is fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘stuck internally.’ That is how the mind is called ‘stuck internally.’ [227]

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MN 3, 4. vibhaṅgavaggo, 8. uddesavibhaṅgasuttaṃ (MN 138.1), para. 16 ⇒
“puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā . pe . tatiyaṃ jhānaṃ upasampajja viharati. tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

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SN

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AN

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AN 2, 2. dutiyapaṇṇāsakaṃ, (7) 2. sukhavaggo (AN 2.65-77), para. 9 ⇒
73. “dvemāni, bhikkhave, sukhāni. katamāni dve? sātasukhañca upekkhāsukhañca . imāni kho, bhikkhave, dve sukhāni. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhāsukhan””ti.

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AN 9, 1. paṭhamapaṇṇāsakaṃ, 4. mahāvaggo, 2. anupubbavihārasamāpattisuttaṃ (AN 9.33), para. 4 ⇒

‘idhāvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, with the fading away of rapture, enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”.
ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where rapture ceases.’
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya;	Clearly someone who is not devious or deceitful would approve and agree with that statement.
‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. (3)	They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms.
Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi.	Where equanimous pleasure ceases, and those who have thoroughly ended equanimous pleasure meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’
‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti—	If someone should say, ‘I do not know or see where equanimous pleasure ceases’,
ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo:	they should be told:
‘idhāvuso, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	‘It’s when a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti.	That’s where equanimous pleasure ceases.’

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AN 9, 1. paṭhamapaṇṇāsakaṃ, 4. mahāvaggo, 10. tapussasuttaṃ (AN 9.41), para. 10 ⇒

So kho ahaṃ, ānanda, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi.	And so, giving up pleasure and pain … I was entering and remaining in the fourth jhāna.

( interrupted by perceptions of upekkha)

Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	While I was in that meditation, perceptions and attentions accompanied by equanimous pleasure beset me, and that was an affliction for me.
Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya;	Suppose a happy person were to experience pain; that would be an affliction for them.
evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.	In the same way, when perceptions and attentions accompanied by equanimous pleasure beset me, that was an affliction for me.

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AN 9, 1. paṭhamapaṇṇāsakaṃ, 5. sāmaññavaggo, 1. sambādhasuttaṃ (AN 9.42), para. 7 ⇒

Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, take a monk who, with the fading away of rapture … enters and remains in the third jhāna.
Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena.	To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense.
Tatrāpatthi sambādho.	But it is still confined.
Kiñca tattha sambādho?	Confined by what?
Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti, ayamettha sambādho.	Whatever equanimous pleasure has not ceased is the confinement there.

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KN

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KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 1. sutamayañāṇaniddeso, para. 119 ⇒
dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti — hānabhāgiyo dhammo. tadanudhammatā sati santiṭṭhati — ṭhitibhāgiyo dhammo. upekkhāsukhasahagatā saññāmanasikārā samudācaranti — visesabhāgiyo dhammo. nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā — nibbedhabhāgiyo dhammo.

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KN Paṭis, 3. paññāvaggo, 2. iddhikathā, , para. 3 ⇒
iddhiyā katamā catasso bhūmiyo? vivekajābhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhābhūmi catutthaṃ jhānaṃ. iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

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KN Nett, 4. paṭiniddesavāro, 3. yuttihāravibhaṅgo, para. 18 ⇒
yathā vā pana paṭhamaṃ jhānaṃ samāpannassa sato kāmarāgabyāpādā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. vitakkasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. dutiyaṃ jhānaṃ samāpannassa sato vitakkavicārasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā. upekkhāsukhasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. tatiyaṃ jhānaṃ samāpannassa sato pītisukhasahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā, upekkhāsatipārisuddhisahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā. catutthaṃ jhānaṃ samāpannassa sato upekkhāsahagatā saññāmanasikārā visesāya saṃvattantīti na yujjati desanā, hānāya saṃvattantīti yujjati desanā . ākāsānañcāyatanasahagatā vā saññāmanasikārā hānāya saṃvattantīti na yujjati desanā, visesāya saṃvattantīti yujjati desanā.

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KN Peṭ, 7. hārasampātabhūmi, para. 20 ⇒
tattha katame ādīnavā tatiye jhāne? upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.