Chapter 32
gave another verse as follows:
YassÈlayÈ na vijjanti aÒÒÈya akatham kathÊ
Amatogadham anuppattaÑ, tam ahaÑ br|mi brÈhmaÓaÑ.
(O My dear sons, My dear monks!) In the (mental) continuum of an
arahat
whose
Èsavas
are gone, craving that clings to things does not exist, not even
the slightest part of it, as it has been broken and uprooted through the
fourfold knowledge in the manner of
samuccheda-pahÈna
. Having
analytically understood the Triple Gem, the Triple Training and the
Paticcasamuppada Wheel in their true nature, he is free from doubt. The
arahat
whose
Èsava
s are gone, who has plunged wisely into the deathless
NibbÈna and attained arahatship straight away, him naturally do I declare a
true BrÈhmana.
By the end of this Dhamma-talk a large multitude of people attained the Fruition of
SotÈpatti and so on. (Dhammapada)
Establishment of RÈhula in Arahatship through The C|la-RÈhulovÈda Sutta
The Buddha was still staying at Jetavana, SÈvatthi, observing the fourteenth
vassa
in that
city. At that time, RÈhula had completed twenty years of age and had become a newly
ordained monk, and had not completed a
vassa
as a
bhikkhu
.
One day, at daybreak, when the Buddha surveyed the world of beings, a thought arose in
Him: ‚The fifteen factors leading to arahatship (
Vimutti-paripÈcaiÒya
-
dhamma
) have now
ripened in RÈhula. What if I were to exhort and guide him so that he would take a step
further to the attainment of the Path and Fruition of Arahatship!‛
Herein the the fifteen factors leading to arahatship are:
(1) dissociation from faithless persons,
(2) association with faithful persons,
(3) reflection on discourses causing faith (three factors with reference to
saddhÈ
),
(4) dissociation from lazy-persons,
(5) association with energetic persons,
(6) reflection on discourses causing energy (three factors with reference to
vÊriya
),
(7) dissociation from unmindful persons,
(8) association with mindful persons,
(9) reflection on discourses causing the foundation of mindfulness (three factors with
reference to
sati
),
(10) dissociation from persons of unconcentrated mind,
(11) association with persons of concentrated mind,
(12) reflection on discourses dealing causing
jhÈna
and
vimohhka
(emancipation) (three
factors with reference to
samÈdhi
),
(13) dissociation from unwise persons,
(14) association with wise persons, and
(15) reflection on profound discourses (three factors with reference to
paÒÒÈ
).
Besides, the five faculties (
indriya
), namely, faith (
saddhÈ
), energy (
vÊriya
),
mindfulness (
sati
), concentration (
samÈdhi
) and wisdom (
paÒÒÈ
); the five
perceptions of weariness (
nibbedhabhÈgiya-saÒÒÈ
), namely, the perception of
impermanence (
anicca
-
saÒÒÈ
), the perception of suffering (
dukkha
-
saÒÒÈ
), the
perception of non-soul (
anatta
-
saÒÒÈ
), the perception of abandonment (
pahÈna-
saÒÒÈ
), and the perception of freedom from lust (
virÈga-saÒÒÈ
); the five factors as
contained in the Sutta given to Meghiya, namely, association with good friends,
having morality, listening to and reflection on the ten kinds of speech, having