Since there are many different moments of feeling arising and falling away it
is difficult to distinguish them from each other. For instance, we are inclined
to confuse bodily pleasant feeling which is vipāka and the pleasant feeling
which may arise shortly afterwards together with attachment to that pleasant
bodily feeling. Or we may confuse painful bodily feeling and unpleasant
feeling which may arise afterwards together with aversion. When there is
bodily pain, the painful feeling is vipāka, it accompanies the vipākacitta
which experiences the unpleasant object impinging on the bodysense.
Unpleasant (mental) feeling may arise afterwards; it is not vipāka, but it
accompanies the akusala citta with aversion, and thus it is akusala. The
akusala citta with aversion arises because of our accumulated aversion
(dosa). Though bodily feeling and mental feeling are both nama, they are
entirely different kinds of feelings, arising because of different conditions.
When there are no more conditions for dosa there can still be painful bodily
feeling, but there is no longer unpleasant (mental) feeling. The arahat, the
perfected one who has eradicated all defilements, may still have akusala
vipāka so long as his life has not terminated yet, but he has no aversion.
We read in the Kindred Sayings (I, Sagāthā-vagga, the Māra-suttas, chapter
II, par. 3, The Splinter):
Thus have I heard:
The Exalted One was once staying at Rājagaha,
in the Maddakucchi, at the Deer-preserve.
Now at that time his foot was injured by a splinter.
Sorely indeed did the Exalted One feel it,
grievous the pains he suffered in the body,
keen and sharp, acute, distressing and unwelcome.
He truly bore them, mindful and deliberate,
nor was he cast down....