Arhat

An arhat is a special person in Buddhism.

They have found a deep peace. This peace is called nirvana. Being an arhat means they are free. They do not have to be reborn.

Some people think arhats are perfect. Other people think they are still learning. Some groups make art of arhats. They show groups of six or many more. These statues are very beautiful to see.

In Buddhism, an arhat is a person who has found deep insight. They have reached a state called nirvana. This means they are free from the cycle of rebirth.

Different groups of Buddhists have different ideas about arhats. Some early schools thought arhats were not perfect. They believed arhats could still make mistakes. Other schools, like the Theravada, see them as very pure. They believe arhats have ended greed and hatred. When an arhat dies, they reach a final peace.

In Mahayana Buddhism, the goal is often different. Many followers aim to become a bodhisattva instead. They want to help all people, not just themselves. Some Mahayana texts say the path of an arhat is a lower path. But many still show great respect for their work.

People often make art to honor arhats. In East Asia, they are sometimes called luohan. You can find statues of groups of six, eighteen, or even five hundred arhats.

These statues help people remember their great achievements.

An arhat is a special person in the Buddhist tradition. They are someone who has gained deep insight into how existence works. By reaching this state, they achieve nirvana and break free from the endless cycle of rebirth.

The word arhat comes from the Sanskrit root "arh," which means "to deserve." This can mean being worthy or deserving of honor. In the past, people also used this word to describe holy men with miraculous powers. However, Buddhists made a distinction between these men and their own arhats. For Buddhists, the focus shifted away from magic toward a different kind of identity.

Different Buddhist schools have many different views on what an arhat is. Some early groups, like the Sarvāstivāda and the Kāśyapīya, believed arhats were not perfect. They thought arhats might still have some desire or could even make mistakes. In the Nāgadatta Sūtra, a character named Nāgadatta even calls arhatship a lower path. She believed a Buddha's wisdom was much greater, like the empty space of the ten quarters. Other schools, such as the Mahāsāṃghika, also saw arhats as being less than fully enlightened. These groups often preferred the ideal of the bodhisattva over the arhat.

In the Theravada tradition, the view of the arhat is very different. Here, an arahant is seen as someone who has removed all unwholesome roots. They have dissolved the bonds that tie a person to the cycle of samsara. When an arhat dies, they reach a state called parinirvana. This is a total release from the misery of the world.

Some people in this tradition, called anagamis, are also very special. They do not return to the human world but live in a heaven called the Pure Abodes.

Mahayana Buddhism teaches a different way to look at these achievements. Many followers aim to become a bodhisattva instead of an arhat. They believe the path of an arhat focuses too much on personal freedom. Some texts even suggest that seeking personal liberation can be seen as a bit selfish. However, Mahayana Buddhists still show great respect for arhats. They see their work as impressive because they have moved beyond the mundane world.

In some traditions, an arhat is even expected to eventually become a bodhisattva.

Arhats are a very important part of Buddhist art and history. In East Asia, they are often called luohan or lohan. You can see them in many different groups in religious art. Some traditions show groups of six, eight, sixteen, or even one hundred arhats. There are even depictions of eighteen arhats waiting for the return of the Buddha, Maitreya.

In some places, like the Daishō-in temple, there are five hundred statues. A famous monk named Guanxiu painted portraits of these figures in 891 CE. These artworks help people connect with the idea of great spiritual success.

In the Buddhist tradition, an arhat (also known as an arahant) is a person who has achieved a profound state of spiritual insight. This individual has gained a deep understanding of the nature of existence and has attained nirvana. By doing so, the arhat is liberated from the endless cycle of rebirth known as samsara. The term itself comes from the Sanskrit root "arh," which means "to deserve." This implies that an arhat is someone who is worthy of honor or is entitled to respect.

Historically, the concept of the arhat has undergone many changes. In pre-Buddhist India, the term was used to describe saintly people who possessed miraculous powers and practiced asceticism. However, Buddhists created a clear distinction between these Indian holy men and their own arhats. For Buddhists, being an arhat was not primarily about performing magic or miracles. Instead, it became defined by a specific internal transformation and the achievement of spiritual goals.

Early Buddhist schools held many different views regarding the perfection of arhats. Some schools, such as the Sarvāstivāda, the Kāśyapīya, and the Mahāsāṃghika, regarded arhats as imperfect compared to a fully enlightened buddha. For instance, the Kāśyapīya school believed that arhats had not entirely eliminated desire. They argued that an arhat's perfection was incomplete and that they might even relapse into lower states. The Nāgadatta Sūtra provides a specific example of this perspective. In this text, a character named Nāgadatta rejects arhatship as a lower path. She compares a Buddha's wisdom to the vastness of empty space, while calling an arhat's wisdom inferior.

In the Theravada tradition, the understanding of the arahant is more specific. An arahant is seen as someone who has eliminated all unwholesome roots that cause the "fetters" or bonds of existence. These bonds are what tie a person to the cycle of samsara. In this tradition, an arhat may be described as having "nirvana with a residue." This means that while they have attained enlightenment, their physical body and mental functions like perception and consciousness continue to operate.

Upon the death of the arhat, the physical body disintegrates and the five aggregates cease to function. This final stage is called parinirvana, which represents a total release from the misery of the phenomenal world.

Theravada teachings also describe different stages of progress toward this goal. One person might develop insight preceded by serenity, or serenity preceded by insight. There are also those called anagamis, or "non-returners." Anagami have destroyed greed and hatred but still have some residue of delusion. They will not be reborn into the human world. Instead, they are reborn into the heaven of the Pure Abodes, where they will eventually attain full enlightenment. The commentator Buddhaghosa placed the arhat at the very completion of the path to liberation.

Mahāyāna Buddhism presents a different hierarchy of spiritual attainments. In this system, the goal of becoming a fully enlightened buddha, or samyaksambuddha, is the highest ideal. Mahāyāna followers often view the path of the śrāvaka, which seeks personal liberation, as being below the path of the bodhisattva. Some Mahāyāna texts even suggest that seeking arhatship can be seen as an "outside path" because it may be motivated by a fear of samsara. However, Mahāyāna Buddhism does not disregard arhats. It accords them respect for their impressive ability to transcend the mundane world.

In many East Asian traditions, arhats are known as luohan or lohan. They are frequently depicted in religious art in specific groups. Some traditions honor groups of 6, 8, 16, 100, or 500 arhats. One notable grouping is the Eighteen Arhats, who are said to be awaiting the return of the Buddha, Maitreya. In the Daishō-in temple, there are even five hundred statues of these figures.

The Chinese monk Guanxiu is famous for painting portraits of these figures in 891 CE. These artistic traditions help visualize the various levels of spiritual achievement within the broader Buddhist world.