Arhat
In Buddhism, the term
(Skt.) “arhat” (Pali “arahant”) “one who is worthy” refers to a person who has achieved realization or
enlightenment; having attained a state of nirvana, a perfected person, one who
has gained insight into the true nature of existence and has
achieved nirvana (spiritual enlightenment). The arhat, having freed
himself from the bonds of desire, will not be reborn. It is the model for
spiritual development in Theravada Buddhism, one of three branches of
contemporary Buddhism (cf.), also known as the southern transmission, because
the tradition went southward from India to Sri Lanka, then to Thailand, Burma,
Laos and Cambodia.
The arhat is a fully realized being
and upon death they do not return to the cycle of birth, death and rebirth, the
samsaric wheel of life. One attains this state through much dedication and
effort, probably across many lifetimes. The earliest Buddhist scriptures,
the Tipitaka, recount stories of how many of the monks who
studied with the Buddha attained arhatship during their lifetimes.
The Stages of Path to
Arahantship
The arahants have to destroy the asavas. They have
to eliminate four asavas, i.e., sensuality (kama), lust of life (bhava), speculation
(ditthi) and ignorance (avijja). Theravada Buddhism set guidelines that ten fetters (dasa samyojana)
must be eliminated gradually in order to attain arahantships. The ten fetters
are known:
1. Sakkaya ditthi, the
delusion of self or soul.
2. Viccikiccha, doubt.
3. Silabhata paramasa,
dependence upon rites
4. Kamacchanda,
sense-desire
5. Patigha, hatred or
resentment
6. Ruparaga, desire for
life in fine-material worlds
7. Aruparaga, desire for
life in immaterial worlds
8. Mana, pride
9. Uddhacca, agitation
10. Avijja, ignorance
The state of an arhat is
considered in the Theravada tradition to be the proper goal of a Buddhist. Four stages of attainment are described
in Pali texts:
(1) the state of the
“stream-enterer”—i.e., a convert (sotapanna)—achieved
by overcoming false beliefs and doubts regarding the Buddha, the teaching
(dhamma), and the order (sangha). The stream entrant has
eliminated the first three fetters. The stream entrant is no more an ordinary
people (Pali: puthujjana) but an Ariya (noble). For the eradication of the remaining
seven fetters, srotapanna (Pali:sotapanna) will be reborn seven times atthe
most. He gains implicit confidence in the Triratna. He would not for any reason
violate any of the five precepts (pancasila). He is not a subject to rebirth in
states of woe as he is destined to Enlightenment.
Bodhisattva
In Buddhism, Bodhisattva refers
to Enlightened beings or someone who is one the path of Awakening.
The term Bodhisattva is comprised of two words “bodhi”
as spiritual awakening and “Sattva” as being or essence. According
to Buddhist tradition, there are three principle meanings of “Bodhisattva”
which are discussed below:
- Bodhisattva in early Buddhism means the previous lives of
Buddha or Buddha himself (547 pervious birth stories of Buddha).
- Becoming Bodhisattva is the highest goal in Mahayana
Buddhism. Bodhisattva refers to the beings, who are committed to
the attainment of Enlightenment.
- In Mahayana Buddhism, Bodhisattva also refers to
mythical beings like Avalokiteshvara and Manjushree, who are icon of
devotion.
Bodhisattva in Theravada
Buddhism
In Theravada
Buddhism, the term “Bodhisattva” refers to someone who is on the path of
liberation. It is also believed that Lord Buddha used this
term to refer himself before and after he attained “Enlightenment”.
Therefore, Bodhisattva implies a person who aims to attain Enlightenment.
The Theravada also holds Bodhisattva at the highest position.
Kings in ancient Sri Lanka are referred as the “Bodhisattva”. The first
king, who was described as Bodhisattva was Sirisanghabodhi was renowned for his
compassion to other sentient beings.
Bodhisattva in Mahayana
Buddhism
Mahayana Buddhism is practically
based on the path of Bodhisattva. Mahayana Buddhists mainly focus
to liberate other sentient beings from sufferings, rather than free themselves
from suffering.
Mahayana Buddhism encourages
everyone to attain Enlightenment and become Bodhisattva and
to take Bodhisattva vows. Mahayana Buddhism emphases on
Buddha’s original statement “go forth for the welfare of the many”. Mahayanists
considered wisdom and compassion inseparable. Mahayanists believe Bodhisattva path
is to take many lifetimes.
There is a significant
difference in Mahayana and Theravada Buddhism definition
on Bodhisattva. Theravada holds the Bodhisattva as the highest and noblest
ideal whereas Mahayanists dedicated the definition of Bodhisattva to ideals and
compassion of beings who suffers in order to liberate the other sentient
beings. In the Mahayana and Vajrayana traditions, the model of the arhat is
replaced by the model of the Bodhisattva. Mahayana Buddhists criticize the arhat ideal on the grounds that
the bodhisattva is a higher goal of perfection, for the bodhisattva
vows to become a Buddha in order to work for the good of others. This
divergence of opinion continues to be one of the fundamental differences
between the Theravada and Mahayana traditions.
In order to attain
Samma-sambuddhahood, Bodhisattva have to practice ten transcendental virtues (Pali:
parami) into perfection states. They are
1.
generosity (dana),
2.
morality (sila),
3.
renunciation (nekkhamma),
4.
wisdom (panna),
5.
energy (virya),
6.
patience (khanti),
7.
truthfulness (sacca),
8.
determination (adhitthana),
9.
loving kindness (metta) and
10.
Equanimity (upekkha).
- Avalokitesvara:
One of the most popular and most venerated Bodhisattva in Buddhism is
Avalokitesvara who was believed to possess the largest number of forms.
Avalokitesvara is worshipped and respected in the form of a woman mostly in
China and Japan. Avalokitesvara is known for the development of Mahayana
Buddhism in the eastern part of Asia especially India, Nepal, China, Japan,
Korea and so on.
2. 2. The
Taras:
Around the 6th century, the goddess Tara is considered as the Shakti of
Avalokitesvara and sometimes called as the wife of Avalokitesvara. Goddess
Tara is accepted in Mahayana Buddhism but not
in Theravada Buddhism. Tara is considered as the Buddhist savior
goddess in Tibet, Nepal and Mongolia. She is considered as the most important
deity in Tibet and is known by the name “Sgrol-ma”. According to the legends,
before Tara was adopted by Buddhism, she was worshipped as the manifestation of
Hindu goddess Parvati and it is believed that she entered Buddhism in around
6th Century. In Japan, she is given the title of Bodhisattva as (Tarani
Bosatsu).
There are many widely known form of Tara in Buddhism. They are:
a. Green Tara
b. White Tara
c. Red Tara
d. Black Tara
e. Khadiravani Tara
f. Chittamani Tara
Manjusri is a Bodhisattva associated with wisdom in Mahayana
Buddhism. The Sanskrit name of Manjusri is “Manjusrikumarabhuta”
and it is translated as “Gentle Glory”, “Soft Glory”, and “Wondrous Auspiciousness”.
Lord Buddha himself praised Manjusri in Manjusri-parinirvana-sutra. Manjusri
was represented in India, Tibet, Nepal, China, Indonesia, and Japan. According
to tradition of Mahayana Buddhism, Manjusri was identified as the
oldest and most significant Bodhisattva in Mahayana Literature. A mantra or
chanting that is associated with Manjusri is “om arapacana dhih”
Buddhists all over the world acknowledge that
there are two paths of liberations, one through Arahantship and the other
through Bodhisattva path. Theravada Buddhism put emphasis on the Arahantship,
to gain liberation by becoming an arhat and attaining nirvana
(nibbana).Mahayana and Tibetan Buddhism take Bodhisattva paths and vows that
they will attain Buddhahood for the benefits of all sentient beings. They
postpone the entry to nirvana in order to save more beings in samsara. Theravada
Buddhism mentions about Bodhisattva in their doctrines, however, the practical
teaching and the vows can only be found in Mahayana and Tibetan teaching. The
aspirants who take bodhisattva vows must respect other vehicles taken by other
streams of Buddhism. Theravada Buddhism implicitly indicates that the path of
arhat can be quickly attained by renunciating the world. Living as a celibate,
an ascetic and in monastic life as a monk or a nun is the ideal way to attain
arahantship. Meanwhile, Mahayana and Tibetan Buddhism proclaim that Bodhisattva
status can be achieved by both who are taking monastic disciplines and
householders
Reference:-
2. https://www.britannica.com/topic/arhat
3. https://www.burmese-art.com/blog/boddhisattva
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