Dighanikaya 21.359

21.359

Athassa bhagavā somanassaṃpāhanti tisso vedanā ārabhi. Kiṃ pana bhagavatā pucchitaṃ kathitaṃ, apucchitaṃ, sānusandhikaṃ, ananusandhikanti? Pucchitameva kathitaṃ, no apucchitaṃ, sānusandhikameva, no ananusandhikaṃ. Devatānañhi rūpato arūpaṃ pākaṭataraṃ, arūpepi vedanā pākaṭatarā. Kasmā? Devatānañhi karajakāyaṃ sukhumaṃ, kammajaṃ balavaṃ, karajakāyassa sukhumattā, kammajassa balavattā ekāhārampi atikkamitvā na tiṭṭhanti, uṇhapāsāṇe ṭhapitasappipiṇḍi viya vilīyantīti sabbaṃ brahmajāle vuttanayeneva veditabbaṃ. Tasmā bhagavā sakkassa tisso vedanā ārabhi. Duvidhañhi kammaṭṭhānaṃ – rūpakammaṭṭhānaṃ, arūpakammaṭṭhānañca. Rūpapariggaho, arūpapariggahotipi etadeva vuccati. Tattha bhagavā yassa rūpaṃ pākaṭaṃ, tassa saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ katheti. Yassa arūpaṃ pākaṭaṃ, tassa arūpakammaṭṭhānaṃ katheti. Kathento ca tassa vatthubhūtaṃ rūpakammaṭṭhānaṃ dassetvāva katheti, devānaṃ pana arūpakammaṭṭhānaṃ pākaṭanti arūpakammaṭṭhānavasena vedanā ārabhi.

Then the Blessed One began [speaking of] three feelings: 'Joy also, I say...' Now, did the Blessed One explain what was asked, or what was not asked? Did it have a connection, or did it lack a connection? He explained only what was asked, not what was unasked; it indeed had a connection, it did not lack a connection. For to devas the immaterial is clearer than material form, and even in the immaterial, feeling is clearer. Why? For the physical body of devas is subtle, while what is born of kamma is powerful; because the physical body is subtle and what is born of kamma is powerful, they cannot survive missing even a single meal, but melt away like a ball of ghee placed on a hot stone—all this should be understood in the manner stated in the Brahmajāla. Therefore, the Blessed One began [speaking of] the three feelings for Sakka. For meditation subjects are twofold: the meditation subject of material form and the meditation subject of the immaterial. This is also called comprehension of material form and comprehension of the immaterial. Therein, for one to whom material form is clear, the Blessed One explains the meditation subject of material form, elaborating the determination of the four elements either by way of concise attention or by way of detailed attention. For one to whom the immaterial is clear, he explains the meditation subject of the immaterial. And in explaining it, he explains it only after having shown the meditation subject of material form that serves as its physical base; however, since the meditation subject of the immaterial is clear to the devas, he began with feeling by way of the meditation subject of the immaterial.