parimukha from non EBT sources: Vism. has the correct definition!

KN Ps 1.3 Ānā-pāna-s-sati-kathā

In KN Patisambhida magga, their gloss of 'pari mukha' , from the prelude to standard 16 step formula of 16aps breath meditation, is somewhat suggestive of focusing on a physical spatial location, but not absolutely clear (unlike Te Ab Vb 12). It's in the simile of the saw elsewhere in this chapter of KN Ps 1.3 that absolutely states that breath meditation is to be done watching the breath at the mouth & nose tip area, and the terms they use are "nimitta" and "mukha", but not 'pari mukha'. 

Parimukhaṃ satiṃ upaṭṭhapetvāti.	“Parimukhaṃ satiṃ upaṭṭhapetvā” –
Parīti pariggahaṭṭho.	“Parī” in the sense of taking up (holding or grasping).
Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.	“Mukha” in the sense of ‘the way out’ (entrance). “Sati” in the sense of establishing. Therefore it is said, “parimukhaṃ satiṃ upaṭṭhapetvā”.

Te Ab Vb 12 Jhāna

What's strange about Abhidhamma vibhanga explicitly assigning 'parimukha' the physical spatial location of mouth and nose tip, is this passage is for general jhana precondition, not specifically for anapana breath meditation. You can see the 5 hindrances are mentioned after parimukha.

“Ujuṃ kāyaṃ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito.	“Holding the body erect” means: The body is erect, stable and well set-up.
“Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā sati anussati paṭissati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati “parimukhaṃ satiṃ upaṭṭhapetvā”ti.	“Setting up mindfulness in front” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, recollection, See section 220. right mindfulness. This is called mindfulness. This mindfulness is set-up, well set-up at the tip of the nose or at the centre of the upper lip. Therefore this is called “setting up mindfulness in front”.
“Abhijjhaṃ loke pahāyā”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”.	“Abandoning covetousness in the world” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness.

Here's the part that's really interesting

Vism.  Ānā-pāna-s-sati gloss 

(parimukha – make sati the main priority)

parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. atha vā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati “parimukhaṃ satin”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.	161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhi-mukhaṃ). Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha), mukhaṃ (lit. mouth) has the sense of outlet (niyyāna), sati has the sense of establishment (upaṭṭhāna); that is why parimukhaṃ satiṃ (‘mindfulness as a controlled outlet’) is said” (Paṭis I 176). The meaning of it in brief is: Having made mindfulness the outlet (from opposition, forgetfulness being thereby] controlled.44
♦ 219. so satova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti.	162. Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out; he is a mindful worker, is what is meant.

Especially the part where mukha (front) is in the same compound word as kamma-atthana (meditation subject), where mouth or nose wouldn't make sense.

The next line after the parimukha gloss,  glossing "so satova assasati...", again supports the correct parimukha definiton of making sati the priority. 

Just to be clear, there's no doubt Vism. and KN Ps (with the simile of the saw) makes it clear that thier interpretation of breath meditation (at least in the beginning phase) starts with one's attention at the physical spatial location of the mouth nostril area. 

But from all the glosses of 'parimukha satim upatthapetva', I don't see an absolute tie to mouth and nostril, only in the Abhidhamma Jhana vibhanga.

So what's really puzzling me is this. If Te Ab 12 Jhana vibhanga is earlier than vism., then why doesn't Vism. include that explicit nose and mouth reference from Ab gloss? 

What I suspect is, the Vism. gloss is actually earlier and more authentic gloss of parimukha

parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. atha vā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati “parimukhaṃ satin”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.	161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhi-mukhaṃ).

and that the Te Ab Jhana vibhanga, which originally had the same gloss as Vism. above,  was tampered with later and changed to include the explicit mouth and nose tip reference.

Remember, the Abhidhamma gloss is for jhana, not for anapana breath meditation. If you were doing other meditation subjects like metta, or 31 body parts, or 4 elements, what on earth does that have to do with focusing your spatial attention and anchoring it to your nose and mouth area?

pari-mukha = in-front

1. literal context, in vinaya, refers to spatial location in front of person, such as facial or chest hair.
* Mukha = (anatomical) mouth, entrance, opening. Examples: mouth of a river, opening entrance of a bag of grains.
2. figurative context in sitting meditation:
* pari-mukha = main priority.
* what is 'in-front' of you is the 'main priority'.
* tackle head on what's 'in-front' of you.
* move that task to the front of the line.

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pari-mukha in idiomatic sense similar to these English expressions

These examples have nothing to do with physical spatial location to the "front" (mukha), unless by coincidence.
"con-front the facts."
"face your fears."
"the answer is right in front of you."
"focus on the task at hand" - has nothing to do with physical spatial focus of hand, unless by coincidence, such as 'shuffle a deck of cards.'

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pari-mukhaṃ satiṃ upaṭṭhapetvā

✅Make sati establishment your "main priority".
⛔It does not mean focus on physical spatial area around-your-mouth, as late Theravada wrongly interprets this in 16 APS breath meditation context.

What the commentary and sub commentary for the nikayas say

DN

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DN-a 1, 2. sāmaññaphalasuttavaṇṇanā, nīvaraṇappahānakathā, para. 5 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujuṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭakaṭṭhike koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā nuppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). athavā parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati — “parimukhaṃ satin”ti. evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo — “pariggahitaniyyānasatiṃ katvā”ti.

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DN-t 1, 2. Sāmaññaphalasuttavaṇṇanā, Nīvaraṇappahānakathāvaṇṇanā, para. 6 ⇒

Heṭṭhimakāyassa ca anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ‘‘ujuṃ kāyan’ti ettha kāya-saddo uparimakāyavisayoti āha ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’ ’ti. Taṃ pana ujukaṭhapanaṃ sarūpato, payojanato ca dassetuṃ ‘‘aṭṭhārasā’ ’tiādi vuttaṃ. Na paṇamantīti na onamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuḍḍhiṃ phātiṃ vepullaṃ upagacchati. Parimukhanti ettha parisaddo abhi-saddena samānatthoti āha ‘‘kammaṭṭhānābhimukhan’ ’ti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā parisaddoti dassento ‘‘mukhasamīpe vā katvā’ ’ti āha. Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. ‘‘Pallaṅkaṃ ābhujitvā’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’ti iminā ārammaṇapariggahūpāyo. Parīti pariggahaṭṭho ‘‘pariṇāyikā’tiādīsu viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhamukhan’tiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānanti sabbathā gahitāsammosaṃ paricattasammosaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti attho.

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MN

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MN-a 1, (dutiyo bhāgo), 3. opammavaggo, 7. cūḷahatthipadopamasuttavaṇṇanā, para. 63 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanahārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho, mukhanti niyyānattho, satīti upaṭṭhānattho, tena vuccati parimukhaṃ satin”ti (paṭi. ma. 1.164) evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo “pariggahitaniyyānasatiṃ katvā”ti.

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SN

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SN-a 1, 3. kosalasaṃyuttaṃ, 1. paṭhamavaggo, 1. daharasuttavaṇṇanā, para. 15 ⇒

tato paraṃ catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādichāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasī aḍḍharattaghanavanasaṇḍa meghapaṭalehi caturaṅge tame. idaṃ vuttaṃ hoti — yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggapaṭipannassa me saggamokkhamaggaṃ āvikarontena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena mayhaṃ bhagavatā etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

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SN-a 1, 7. brāhmaṇasaṃyuttaṃ, 1. arahantavaggo, 10. bahudhītarasuttavaṇṇanā, para. 1 ⇒

196. dasame aññatarasmiṃ vanasaṇḍeti paccūsasamaye lokaṃ olokento tassa brāhmaṇassa arahattassa upanissayaṃ disvā “gacchāmissa saṅgahaṃ karissāmī”ti gantvā tasmiṃ vanasaṇḍe viharati. naṭṭhā hontīti kasitvā vissaṭṭhā aṭavimukhā caramānā brāhmaṇe bhuñjituṃ gate palātā honti. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā . ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo — “pariggahitaniyyānaṃ satiṃ katvā”ti. evaṃ nisīdanto ca pana chabbaṇṇā ghanabuddharasmiyo vissajjetvā nisīdi. upasaṅkamīti domanassābhibhūto āhiṇḍanto, “sukhena vatāyaṃ samaṇo nisinno”ti cintetvā upasaṅkami.

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SN-a 2, 10. bhikkhusaṃyuttaṃ, 11. mahākappinasuttavaṇṇanā, para. 4 ⇒

satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā, “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā, bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā, pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā, ākāse uppatitvā candabhāgāya nadiyā tīre tesaṃ uttaraṇatitthassa abhimukhe ṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. te tena titthena uttarantā ca chabbaṇṇabuddharasmiyo ito cito ca vidhāvantiyo olokentā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā, “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya onatā vandamānā āgamma satthāraṃ vandiṃsu. rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. satthā tesaṃ dhammaṃ kathesi. desanāpariyosāne sabbe arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. satthā “pubbe ime cīvaradānassa dinnattā attano cīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā, “etha bhikkhavo svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.

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SN-t 3, 7. Sāriputtasaṃyuttaṃ, 10. Sūcimukhīsuttavaṇṇanā, para. 1 ⇒

341.Tasmiṃ vacane paṭikkhitteti – ‘‘adhomukho bhuñjasī’ti paribbājikāya vuttavacane – ‘‘na khvāhaṃ bhaginī’ti paṭikkhitte. Vādanti dosaṃ. Ubbhamukhoti uparimukho. Puratthimādikā catasso disā. Dakkhiṇapuratthimādikā catasso vidisā.

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AN

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AN-a 1, 14. etadaggavaggo, (14) 4. catutthaetadaggavaggo, mahākappinattheravatthu, para. 7 ⇒

satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento “ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī”ti disvā “mayā tesaṃ paccuggamanaṃ kātuṃ yuttan”ti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā ākāse uppatitvā candabhāgāya tīre tesaṃ uttaraṇatitthābhimukhaṭṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. te tena titthena uttarantā buddharasmiyo ito cito ca dhāvantiyo oloketvā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā “yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso”ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya oṇamitvā vandamānā āgamma satthāraṃ vandiṃsu. rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. satthā tesaṃ dhammakathaṃ kathesi. desanāpariyosāne sabbeva arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. satthā “pubbe ime cīvaradānassa dinnattā attano pattacīvarāni gahetvāva āgatā”ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā “etha bhikkhavo, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.

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AN-a 2, 1. paṭhamapaṇṇāsakaṃ, 2. adhikaraṇavaggavaṇṇanā, para. 23 ⇒

tato parampi catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādichāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame. ayaṃ tāva anuttānapadattho.

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AN-t 2, 1. Paṭhamapaṇṇāsakaṃ, 2. Adhikaraṇavaggavaṇṇanā, para. 21 ⇒

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Uparimukhanti uddhaṃmukhaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho uttarābhimukho vā gacchā’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gaccheyyā’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.

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AN-a 3, 1. paṭhamapaṇṇāsakaṃ, 3. puggalavaggo, 10. avakujjasuttavaṇṇanā, para. 5 ⇒

ukkujjoti uparimukho ṭhapito. saṇṭhātīti patiṭṭhahati. evameva khoti ettha uparimukho ṭhapito kumbho viya puthupañño puggalo daṭṭhabbo, udakassa āsittakālo viya desanāya laddhakālo, udakassa saṇṭhānakālo viya tattha nisinnassa uggaṇhanakālo, no vivaṭṭanakālo viya vuṭṭhāya gacchantassa sallakkhaṇakālo veditabbo.

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AN-a 3, 2. dutiyapaṇṇāsakaṃ, (7) 2. mahāvaggo, 3. venāgapurasuttavaṇṇanā, para. 24 ⇒

vanantaññeva pavisāmīti araññaṃyeva pavisāmi. yadevāti yāniyeva. pallaṅkaṃ ābhujitvāti samantato ūrubaddhāsanaṃ bandhitvā. ujuṃ kāyaṃ paṇidhāyāti aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādento ujuṃ kāyaṃ ṭhapetvā. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvā, pariggahitaniyyānaṃ vā katvāti attho. vuttañhetaṃ — “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (paṭi. ma. 1.164). upasampajja viharāmīti paṭilabhitvā paccakkhaṃ katvā viharāmi. evaṃbhūtoti evaṃ paṭhamajjhānādīsu aññatarasamaṅgī hutvā. dibbo me eso tasmiṃ samaye caṅkamo hotīti cattāri hi rūpajjhānāni samāpajjitvā caṅkamantassa caṅkamo dibbacaṅkamo nāma hoti, samāpattito vuṭṭhāya caṅkamantassāpi caṅkamo dibbacaṅkamoyeva. ṭhānādīsupi eseva nayo. tathā itaresu dvīsu vihāresu.

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AN-t 3, 2. Dutiyapaṇṇāsakaṃ, (7) 2. Mahāvaggo, 3. Venāgapurasuttavaṇṇanā, para. 24 ⇒

Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha ‘‘kammaṭṭhānābhimukhan’ ’ti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Ettha yathā ‘‘vanantaññeva pavisāmī’tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdāmī’ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’ti iminā ārammaṇapariggahūpāyo. Pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho. Parīti pariggahaṭṭho ‘‘pariṇāyikā’tiādīsu (dha. sa. 16.2.) viya. Mukhanti niyyānaṭṭho ‘‘suññatavimokkhan’tiādīsu (paṭi. ma. 1.2.9-21.) viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho.

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AN-a 4, 4. catutthapaṇṇāsakaṃ, (20) 5. mahāvaggo, 8. attantapasuttavaṇṇanā, para. 39 ⇒

pacchābhattanti bhattassa pacchato. piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. pallaṅkanti samantato ūrubaddhāsanaṃ. ābhujitvāti bandhitvā. ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. tāsu na uppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. teneva vibhaṅge vuttaṃ — “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā. tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537). atha vā “parīti pariggahaṭṭho. mukhanti niyyānaṭṭho. satīti upaṭṭhānaṭṭho. tena vuccati — ‘parimukhaṃ sati’n”ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayena panettha attho daṭṭhabbo. tatrāyaṃ saṅkhepo “pariggahitaniyyānaṃ satiṃ katvā”ti.

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AN-a 9, 1. paṭhamapaṇṇāsakaṃ, 2. sīhanādavaggo, 1. sīhanādasuttavaṇṇanā, para. 5 ⇒

medakathālikanti medakathālikā vuccati sūnakārakehi yūsanikkhamanatthāya tattha tattha katachiddā thālikā. parihareyyāti maṃsassa pūretvā ukkhipitvā gaccheyya. chiddāvachiddanti parittamahantehi chiddehi samannāgataṃ. uggharantanti uparimukhehi chiddehi nikkhamamānayūsaṃ. paggharantanti adhomukhehi nikkhamamānayūsaṃ. evamassa sakalasarīraṃ yūsamakkhitaṃ bhaveyya. chiddāvachiddanti navahi vaṇamukhehi parittamahanta chiddaṃ. evamettha aṭṭhamanavamehi dvīhi aṅgehi thero attano sarīre nicchandarāgataṃ kathesi.

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KN

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 1 ⇒

24. catutthe parimukhaṃ satiṃ upaṭṭhapetvāti ārammaṇābhimukhaṃ satiṃ ṭhapayitvā mukhasamīpe katvā. tathā hi vibhaṅge vuttaṃ —

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 2 ⇒

“ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha. 537).

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KN-a Ud, 3. nandavaggo, 4. sāriputtasuttavaṇṇanā, para. 3 ⇒

atha vā “parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati ‘parimukhaṃ sati’n”ti. evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho veditabbo. tatrāyaṃ saṅkhepattho — pariggahitaniyyānasatiṃ katvāti. niyyānanti ca satiyā ogāhitabbaṃ ārammaṇaṃ daṭṭhabbaṃ. ettha ca purimo pacchimo ca attho sabbasaṅgāhakavasena, itaro samāpattiyā pubbabhāgasamannāhāravasena daṭṭhabbo. satīti vā satisīsena jhānaṃ vuttaṃ “ye kāyagatāsatiṃ paribhuñjantī”tiādīsu (a. ni. 1.6..) viya. katamaṃ pana taṃ jhānanti? rūpāvacaracatutthajjhānaṃ pādakaṃ katvā samāpannaṃ arahattaphalajjhānaṃ. kathaṃ panetaṃ jānitabbanti? āneñjasamādhiyogena therassa savisesaṃ niccalabhāvaṃ kenaci akampanīyatañca pabbatopamāya pakāsento bhagavā imaṃ udānaṃ abhāsīti gāthāya eva ayamattho viññāyati. na cāyaṃ nisajjā therassa saccappaṭivedhāya, atha kho diṭṭhadhammasukhavihārāya. pubbeyeva hi sūkarakhataleṇe (ma. ni. 2.2.1) attano bhāgineyyassa dīghanakhaparibbājakassa bhagavati dhammaṃ desente ayaṃ mahāthero saccappaṭivedhakiccaṃ matthakaṃ pāpesīti.

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KN-a Ud, 5. soṇavaggo, 10. cūḷapanthakasuttavaṇṇanā, para. 2 ⇒

so ekadivasaṃ pacchābhattaṃ piṇḍapātappaṭikkanto attano divāṭṭhāne divāvihāraṃ nisinno samāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamayaṃ upāsakesu dhammassavanatthaṃ anāgatesu eva vihāramajjhaṃ pavisitvā bhagavati gandhakuṭiyaṃ nisinne “akālo tāva bhagavato upaṭṭhānaṃ upasaṅkamitun”ti gandhakuṭipamukhe ekamantaṃ nisīdi pallaṅkaṃ ābhujitvā. tena vuttaṃ — “tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”ti. so hi tadā kālaparicchedaṃ katvā samāpattiṃ samāpajjitvā nisīdi.

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KN-a Ud, 7. cūḷavaggo, 8. kaccānasuttavaṇṇanā, para. 1 ⇒

68. aṭṭhame ajjhattanti ettha ayaṃ ajjhattasaddo “cha ajjhattikāni āyatanānī”tiādīsu (ma. ni. 3.3.4) ajjhattajjhatte āgato. “ajjhattā dhammā (dha. sa. tikamātikā 2.), ajjhattaṃ vā kāye kāyānupassī”tiādīsu (dī. ni. 2.373-374) niyakajjhatte. “sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī”tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. “tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabban”tiādīsu (ma. ni. 3.188) gocarajjhatte. idhāpi gocarajjhatteyeva daṭṭhabbo. tasmā ajjhattanti gocarajjhattabhūte kammaṭṭhānārammaṇeti vuttaṃ hoti. parimukhanti abhimukhaṃ. sūpaṭṭhitāyāti suṭṭhu upaṭṭhitāya kāyagatāya satiyā. satisīsena cettha jhānaṃ vuttaṃ. idaṃ vuttaṃ hoti “ajjhattaṃ kāyānupassanāsatipaṭṭhānavasena paṭiladdhaṃ uḷāraṃ jhānaṃ samāpajjitvā”ti.

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KN-a It, 3. tikanipāto, 4. catutthavaggo, 6. asubhānupassīsuttavaṇṇanā, para. 2 ⇒

voti tumhākaṃ. ajjhattanti idha gocarajjhattaṃ adhippetaṃ. parimukhanti abhimukhaṃ. sūpaṭṭhitāti suṭṭhu upaṭṭhitā. idaṃ vuttaṃ hoti — ānāpānassati ca tumhākaṃ kammaṭṭhānābhimukhaṃ suṭṭhu upaṭṭhitā hotūti. atha vā parimukhanti pariggahitaniyyānaṃ. vuttañhetaṃ paṭisambhidāyaṃ — “parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho, tena vuccati parimukhaṃ satin”ti (paṭi. ma. 1.164). iminā catusatipaṭṭhānasoḷasappabhedā ānāpānassatikammaṭṭhānabhāvanā dassitāti daṭṭhabbā.

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KN-a Sn, , 1. uragavaggo, 4. kasibhāradvājasuttavaṇṇanā, para. 57 ⇒

tato parampi catūhi upamāhi desanaṃyeva thometi. tattha nikkujjitanti adhomukhaṭṭhapitaṃ, heṭṭhā mukhajātaṃ vā. ukkujjeyyāti uparimukhaṃ kareyya. paṭicchannanti tiṇapaṇṇādicchāditaṃ. vivareyyāti ugghāṭeyya. mūḷhassāti disāmūḷhassa. maggaṃ ācikkheyyāti hatthe gahetvā “esa maggo”ti vadeyya. andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tamasi. ayaṃ tāva padattho.

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KN-a Th, 6. chakkanipāto, 7. kātiyānattheragāthāvaṇṇanā, para. 24 ⇒

tattha uṭṭhehīti niddūpagamanato uṭṭhahanto uṭṭhānavīriyaṃ karohi. yasmā nipajjā nāma kosajjapakkhiyā, tasmā mā sayi. nisīdāti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā nisīda. kātiyānāti taṃ nāmena ālapati. mā niddābahulo ahūti niddābahulo niddābhibhūto mā ahu. jāgarassūti jāgara, jāgariyamanuyutto hohi. mā taṃ alasanti jāgariyaṃ ananuyuñjantaṃ taṃ alasaṃ kusītaṃ pamattabandhu maccurājā kūṭeneva adduhanena viya nesādo migaṃ vā pakkhiṃ vā jarārogehi mā jinātu mā abhibhavatu, mā ajjhottharatūti attho.

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KN-a Ap.1, therāpadānaṃ, 56. yasavaggo, 2. nadīkassapattherāpadānavaṇṇanā, para. 2 ⇒

tatrāyaṃ anupubbikathā — satthā yasaṃ kulaputtaṃ pabbājetvā uruvelāyaṃ tayo bhātikajaṭile dametuṃ yena uruvelā tadavasari. tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti uruvelakassapo nadīkassapo gayākassapoti, tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho. atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca — “sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre”ti. na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesīti. dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca . pe . tatiyampi . pe . so taṃ mā viheṭhesīti. appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāranti . vihara, mahāsamaṇa, yathāsukhanti. atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.