KN Iti 94 upaparikkha: A clue on what "tathagata" means, equivalence between upekkha and upaparikkha

Three interesting points:

1. upekkha, as the 7th factors in 7sb awakening factors, is the same as upekkha in 3rd and 4th jhana.
In this sutta, perhaps to do a meta analysis that doesn't confuse with the upekkha that's being analyzed, the word used is upaparikkha.

2. We know it's the same upekkha, since MN 138 is giving a commentary on this passage by walking through the 4 jhanas, doing an on the fly investigation in the same way as MN 111.

3. The tathā, in tathāgata, probably refers to the fact that this kind of investigation is done with 4th jhana quality direct inspection of reality, not an intellectual theory.

4. Wouldn't it be great if a lot more suttas were translated with the pali compound words separated out so you can actually follow what's going on? It would not be so hard to learn pali if people translated word for word like this.

instead leaving you marooned trying to figure out words like: jātijarāmaraṇadukkhasamudayasambhavo ...  “sattasaṅgappahīnassa, netticchinnassa

KN Iti 94 upaparikkha

♦ 5. upaparikkha-suttaṃ (KN 4.94)
♦ 94. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ --	§94. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “tathā tathā, bhikkhave, bhikkhu	“Monks, a monk
upaparikkheyya yathā yathāssa VAR upaparikkhato	Should-equanimously-observe in a way such that when he equanimously-observes,
bahiddhā cassa viññāṇaṃ a-vikkhittaṃ a-visaṭaṃ	externally his consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhitaṃ	internally (is) not-stuck,
an-upādāya na paritasseyya.	(through) not-clinging (he is) not agitated.
bahiddhā, bhikkhave,	Externally, monks,
viññāṇe a-vikkhitte a-visaṭe sati	(if his) consciousness (is) not-scattered (and) not-diffused,
ajjhattaṃ a-saṇṭhite	internally (is) not-stuck,
An-upādāya a-paritassato	(and if through) not-clinging (he is) not agitated,
āyatiṃ jāti-jarā-maraṇa-dukkha-	(then) future birth, aging, death, pain-&-suffering-
-samudaya-sam-bhavo	– (the) origination (of that) coming-into-being -
na hotī”ti.	(that’s) not going to happen.” (f1)
etamatthaṃ bhagavā avoca.	this much the blessed-one said,
tatthetaṃ iti vuccati —	then he said some more -

(verse)

♦ “satta-saṅgap-pahīnassa,	seven attachments abandoned,
Nettic-chinnassa bhikkhuno.	(the) guide – cut-down (by a) monk (f2.)
♦ vik-khīṇo jāti-saṃsāro,	Utterly-destroyed (is) rebirth-(in)-samsara,
N-atthi tassa puna-b-bhavo”ti.	Not-any-more (for) him, (is there) repeated-coming-into-being.
♦ ayampi attho vutto bhagavatā,	this was the saying of the blessed-one,
iti me sutanti.	thus I heard.
pañcamaṃ.	(end of) fifth (sutta in this chapter).

Notes form B.Thanissaro

f1. In MN 138, Ven. MahāKaccāyana offers the following explanation of this cryptic statement:
“And how is consciousness said not to be externally scattered & diffused? There is the case where, having seen a form with the eye, consciousness does not follow the drift of the theme of the form, is not tied to… chained to… fettered, or joined to the attraction of the theme of the form. Consciousness is said not to be externally scattered & diffused. [Similarly with the other senses.] …
“And how is the mind said not 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 does not follow the drift of the rapture & pleasure born of seclusion, is not tied to… chained to… fettered, or joined to the attraction of the rapture & pleasure born of seclusion. [Similarly with the second, third, and fourth jhānas.] The mind is said not to be internally positioned.”
“And how is non-agitation caused by lack of clinging/sustenance? There is the case where an instructed disciple of the noble ones–who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma–doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. His form changes & is unstable, but his consciousness doesn’t–because of the change & instability of form–alter in accordance with the change in form. His mind is not consumed with any agitation born from an alteration in accordance with the change in form or coming from the co-arising of [unskillful mental] qualities. And because his awareness is not consumed, he feels neither fearful, threatened, nor solicitous. [Similarly with the aggregates of feeling, perception, fabrications, and consciousness.] “This, friends, is how non-agitation is caused by lack of clinging/sustenance.”
f2. The “seven attachments” are passion, aversion, delusion, views, conceit, defilement, & misconduct. The “guide” is craving, which leads to becoming.