tattha  pitigatam  cetaso  ubbilla-vitattam etena

　　　　   etam olarikam, or yad eva tattha pitigatam cetaso

　　　　   ubbilla-vitattam etena etam olarikam, or yad eva

　　　　   tattha sukham iti cetaso abhogo etena etam

　　　　   olarikam ( Digha Nikaya, Vol. I. pp.36 ～ 37).

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　　   is attached  to the enjoyment  of agreeable  feelings

　　   and he wants to have more intense  and higher type of

　　   enjoyment  through  subtler  feelings.But  he is  not

　　   worried  about  the possibility  of the absence  of a

　　   feeling which is agreeable  to him.This shows that he

　　   is confident  that  the  feeling  is stable  and  not

　　   subject   to   involuntary   changes.A   feeling   is

　　   considered  gross if it adversely affects the quality

　　   of enjoyment  as well  as the  power  of the mind  to

　　   enjoy.For  grosser the feeling is, the greater is the

　　   agitation   it  causes   and  thus   diminishes   the

　　   concentration  and the intensity  of awareness  of an

　　   object.The  feeling of adukkhamasukham  in the fourth

　　   jhana is, therefore, most suitable  for the enjoyment

　　   because  the nature  of the agreeable  feeling  is so

　　   neutral and subtle that it does not affect at all the

　　   mindfulness and awareness of the meditator.

　　　　 The  grossness  of feeling, as  it  will  be shown

　　   later, is due to the presence of vicara and vitakka in

　　   the first jhana, due to its being  ubbillavitattam  in

　　   the second jhana, and due to the abhoga of mind in the

　　   third  jhana.(  注 21)

　　　　 The Parama-ditthadhamma-nibbanavadins  believed

　　   in the notion  of atta  ? and were actually  striving

　　   for  the enjoyment  of ego-centric  pleasure.So  their

　　   mindfulness  and awareness  were not perfect, and they

　　   failed to understand  the true nature of vedana ? .It

　　   is also  for  the same  reason  that  they  failed  to

　　   appreciate the role of mindfulness  and awareness as a

　　   means  to  realise  the  truth.To  them  these  mental

　　   faculties   were   for  perfecting   the  quality   of

　　   experience of vedana ?.Moreover this led to imperfect

　　   development  of  morality, as is  evident  from  their

　　   concept of akusala- dhamma.

　　　　   From  the above  discussion  it follows  that the

　　   Parama-ditthadhamma-nibbana-vada  is a kind of Sakka

　　   ya-ditthi  according  to which the atta has vedana  ?