MN 40: what is the meaning of the lotus pond simile?

There's an excellent simile in the Theravada non canonical literature explaining the difference between piti and sukha in the first 3 jhanas, reminiscent of the lotus pond in this sutta MN 40. (citation?)
As I remember it:
Piti = you're in a desert, dying of thirst, as you're approaching oasis/pond, you realize there's water in the distance, that you're not going to die, and you're going to drink that water soon. The thrill and excitement of that is piti.
sukha = you've arrived at the oasis/pond, now you're drinking the water. The pleasure from actually drinking the water is sukha.

Three questions:
1. what is the citation of that piti sukha simile for the 4 jhanas from?
2. might this sutta, MN 40, be what inspired that simile for jhana piti/sukha differentiation? Should the words piti sukha appear in MN 40 lotus pond, but got lost in transmission?
3. What does the MN 40 lotus pond simile mean on its own terms, just for this sutta? What are the 4 directions referring to?

MN 40  (ending portion of sutta)

(7sb awakening factor sequence)

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk practice in the way that is proper for an ascetic?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—	There are some monks who have given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ().	They see themselves purified from all these bad, unskillful qualities.
Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato () pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing this, 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 in samādhi.

(4bv brahma viharas takes place where 4j jhanas usually does)

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

(simile of lotus pond with missing piti sukha reference)

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ … pe … pacchimāya cepi disāya puriso āgaccheyya … pe … uttarāya cepi disāya puriso āgaccheyya … pe … dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ.	No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi … pe … vessakulā cepi … pe … suddakulā cepi … pe … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ.	In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they gain inner peace.
Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	Because of that inner peace they are practicing the way proper for an ascetic, I say.
Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti.	And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—
So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi … pe … vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī”ti.	They’re an ascetic because of the ending of defilements.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.



☸ Lucid 24.org 🐘