..續本文上一頁ing only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable. (16.2.32/II.100 Also: SN 47.9/V.153-4).

　　The Buddha”s description is telling. Although he may not be “perturbed”, he at least admits to being in continuous discomfort while not in meditation. This raises the question as to what counts as “perturbation” in this context. It also raises the question of what kind of meditation he is doing to relieve the pain and make his body “more comfortable”. It is called “signless concentration of mind” or “animitta cetosamadhi”. Referring to the Aṅguttara Nikāya commentary Walshe says it is a form of “concentration attained during intensive insight meditation.” (p. 569n394). Vajira and Story on the other hand say that the commentary

　　explains this term here as referring to the fruition-attainment of arahatship (phalasampatti), in which the Buddha becomes absorbed in the direct experience of Nibbana and no longer attends to external objects or feels mundane feelings. In another context it can mean the concentration developed by intensive insight.

　　In his note to the passage in the Saṃyutta Nikāya, Bhikkhu Bodhi agrees with Vajira and Story, saying “This would then make it identical with the animitta cetovimutti of [SN 41.7/IV.297)]” (p. 1921n142). “Animitta cetovimutti” he translates as “signless liberation of mind” (SN 41.7) following the commentary “because it removes the “signs” of permanence, happiness, and self [etc.]” (p. 1445n312).

　　At any rate it would appear that “signless concentration of mind” is somewhat obscure. What is clear from the Buddha”s description is that whatever the meditation is, it is capable of making his body comfortable (phāsutaro tathāgatassa kāyo hoti). We know that the jhānas, states of deeply absorbed samādhi meditation, are described as “dwelling happily in this very life”. (Aṅguttara Nikāya 4.41/II.44). So while it may be the case that the Buddha is undertaking some special “direct experience of nibbāna” in order to become more comfortable, it”s not clear that that would be necessary.

　　What is clear is that even an enlightened person will be aware of comfort and seek it out.

　　The above formula says that “illness is dukkha” and so on. Taken in combination with the Third Noble Truth of cessation this appears to imply that one free from dukkha will therefore be free from illness. But this is of course not the case, nor could it be. While someone skilled in jhānic meditation may be able to remain comfortable under circumstances of intense physical pain, it will be so only temporarily. Permanent escape from pain of this sort, and indeed from aging, illness, and death, are not possible.

　　We will find a correct understanding of dukkha along these lines in the sutta of the Dart (SN 36.6/IV.207-210):

　　[T]he uninstructed worldling feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling

　　 …

　　[W]hen the uninstructed worldling is being contacted by a painful feeling, he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two feelings — a bodily one and a mental one.

　　These are the two darts that stick those of us who are uninstructed.

　　[W]hen the instructed noble disciple is contacted by a painful feeling, he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught…

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