DN 21 vitakka as source of desire/chanda

DN 21 vitakka as source of desire/chanda, second jhana (no vitakka) better than j1

“Chando pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo;	“But what is the source of desire?”
kismiṃ sati chando hoti;
kismiṃ asati chando na hotī”ti?
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo;	“Thought is the source of desire.”
vitakke sati chando hoti;
vitakke asati chando na hotī”ti.
“Vitakko pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo;	“But what is the source of thought?”
kismiṃ sati vitakko hoti;
kismiṃ asati vitakko na hotī”ti?
“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo;	“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”
papañcasaññāsaṅkhāya sati vitakko hoti;
papañcasaññāsaṅkhāya asati vitakko na hotī”ti.
“Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti?	“But how does a mendicant appropriately practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”

2.2. Meditation on Feelings 2.2. Vedanākammaṭṭhāna

2.2. Vedanākammaṭṭhāna	2.2. Meditation on Feelings
“Somanassampāhaṃ, devānaminda, duvidhena vadāmi—	“Lord of gods, there are two kinds of happiness, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Domanassampāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of sadness, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Upekkhampāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of equanimity, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.

V&V vitakka must be referring to samadhi

Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Why did I say that there are two kinds of happiness?
Tattha yaṃ jaññā somanassaṃ	Take a happiness of which you know:
‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ.	‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness.
Tattha yaṃ jaññā somanassaṃ	Take a happiness of which you know:
‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ.	‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness.
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.	And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti.	That’s why I said there are two kinds of happiness.
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

(same pattern repeated for domanassa and upekkha)