In the Buddha's Words - Bhikkhu Bodhi [212]
“Yes, dear,” the householder Jotika replied, and he approached the Blessed One, paid homage to him, sat down to one side, and delivered his message. The Blessed One consented by silence.
Then the Blessed One dressed and, taking bowl and robe, went to the residence of the lay follower Dīghāvu. He then sat down in the appointed seat and said to the lay follower Dīghāvu: “I hope you are bearing up, Dīghāvu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”
“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”
“Therefore, Dīghāvu, you should train yourself thus: ‘I will be one who has confirmed confidence in the Buddha, the Dhamma, and the Saṅgha, and who observes the moral virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration.’ It is in such a way that you should train yourself.”
“Venerable sir, as to these four factors of stream-entry that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I have confirmed confidence in the Buddha, the Dhamma, and the Saṅgha, and I observe the moral virtues dear to the noble ones.”
“Therefore, Dīghāvu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, Dīghāvu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation.32 It is in such a way that you should train yourself.”
“Venerable sir, as to these six things that partake of true knowledge that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, I hope that after I expire, my father won’t be distressed.”
“Don’t be concerned about this, dear Dīghāvu. Come now, dear Dīghāvu, pay close attention to what the Blessed One is saying to you.”
Then the Blessed One, having given this exhortation to the lay follower Dīghāvu, rose from his seat and departed. Then, not long after the Blessed One had left, the lay follower Dīghāvu died.
Then a number of monks approached the Blessed One, paid homage to him, sat down to one side, and said: “Venerable sir, the lay follower Dīghāvu has died. What is his destination? Where was he reborn?”
“Monks, the lay follower Dīghāvu was wise. He practiced in accordance with the Dhamma and did not trouble me on account of the Dhamma. With the utter destruction of the five lower fetters, the lay follower Dīghāvu has become one of spontaneous birth [in the pure abodes], due to attain Nibbāna there without returning from that world.”
(SN 55:3; V 344–46)
(4) Five Kinds of Nonreturners
“Monks, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?
“One attains final knowledge (of arahantship) early in this very life.
“If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death.
“If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one attains Nibbāna in the interval.33
“If one does not attain final knowledge early in this very life ... or attain Nibbāna in the interval, then with the utter destruction of the five lower fetters