Why does equanimity based on diversity have only five senses included?

In MN137 SuttaCentral, analysis of six sense fields is presented. All of the anaysis includes six senses until we come to equanimity based on diversity.

And what is equanimity based on diversity? There is equanimity towards sights, sounds, smells, tastes, and touches. This is equanimity based on diversity.

My Question is why are thoughts (pali word is dhammā) excluded from this list? Aren’t thoughts far more or at least as diverse as other sensory fields?

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It seems to be talking about sense restraint so as to aid entry into Jhāna.

Ok. I understand that and kind of see that but it still seems to fall short a bit. If we take dhammās to mean mental activities here, then equanimity of the five senses mentioned gets you to the first jhāna but vitakka and vicāra would also be a kind of diversity of thought and equanimity towards them gets you to the second jhāna. That is why I find the omission surprising because the next jump mentioned is:

And what is equanimity based on unity?
कतमा च, भिक्खवे, उपेक्खा एकत्ता एकत्तसिता?
There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
अत्थि, भिक्खवे, उपेक्खा आकासा­न­ञ्­चा­यत­न­निस्सिता­, अत्थि विञ्ञा­णञ्­चा­यत­न­निस्सिता­, अत्थि आकिञ्चञ्ञा­यत­न­निस्सिता­, अत्थि नेवसञ्­ञा­नास­ञ्­ञाय­तन­निस्सिता­—

To get to these, there has to be equanimity towards all thoughts established beforehand to reach the fourth jhāna.

Vitakka and vicāra would be thoughts connected with renunciation, harmlessness and non-ill will. They are what aid and support equanimity prior to and when in Jhāna (MN 19, MN 20 & MN 78 and their parallels). Then, they are seen as a disturbance and are stilled whilst in Jhāna in order to move to the 2nd. Then in the 3rd there is sukha and equanimity, but even this sukha is a disturbance. That is then abandoned for the 4th. Then there is pure equanimity in relation to the 5 senses, which is then a springboard to the formless. That is how I see it, informed partly by the Yogācārabhūmi-Śāstra and Dhyāna sutras of Kumārajīva.

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“And what is equanimity coming from multiplicity, dependent on multiplicity? There is equanimity with regard to forms, equanimity with regard to sounds…smells…tastes…tactile sensations [& ideas: this word appears in one of the recensions]. This is equanimity coming from multiplicity, dependent on multiplicity.”—MN 137, Thanissaro

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Ah! Thanks @paul1! Looks like a genuine case of differing versions with missing words! Thanks @Ceisiwr for the interpretation of the sequence.

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According Vimuttimagga the Third Jhana equanimity is already considered beyond feeling.

In my understanding diversity is the equanimity of the 4th Brahmavihara or lower equanimity before 3th Jhana level. Since 2th Jhana already comes from Samadhi one pointness of mind. So going to higher equanimity is said to come from oneness.