https://commons.tsadra.org/index.php?action=history&feed=atom&title=ArhatArhat - Revision history2024-03-28T14:41:01ZRevision history for this page on the wikiMediaWiki 1.35.6https://commons.tsadra.org/index.php?title=Arhat&diff=60006&oldid=prevKPhuntsho at 05:37, 26 October 20202020-10-26T05:37:08Z<p></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-EnglishIW=arhat</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-EnglishIW=arhat</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-SourceLanguage=Sanskrit</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-SourceLanguage=Sanskrit</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-Definition=A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not <del class="diffchange diffchange-inline">be </del>take an ordinary birth.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-Definition=A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth <ins class="diffchange diffchange-inline">again</ins>.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-Senses=The term arhat refers to someone worthy of <del class="diffchange diffchange-inline">venerable </del>as well as someone who has overcome the enemies. The Tibetan translation has the latter meaning as arhats are said to have defeated the foes of defiling emotions.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-Senses=The term arhat refers to someone worthy of <ins class="diffchange diffchange-inline">veneration </ins>as well as someone who has overcome the enemies. The Tibetan translation has the latter meaning as arhats are said to have defeated the foes of defiling emotions.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-DefinitionPDB=(P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ögu; K. arahan/ünggong PījBiSI/JøSffi). In Sanskrit, “worthy one”; one who has destroyed the afflictions (kleśa) and all causes for future rebirth and who thus will enter nirväna at death; the Standard Tibetan translation dgra bcom pa (drachompa) (“foe-destroyer”) is based on the paronomastic gloss ari (“enemy”) and han (“to destroy”). The arhat is the highest of the four grades of Buddhist saint or “noble person” (Aryapudgala) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAApanna or “stream- enterer” (the first and lowest grade), the sakrdAgämin or “once- returner” (the second grade), and the a n ä g ä m i n or “nonreturner” (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (samyojana) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring seif (satkàyadrsti); (2) skeptical doubt (about the efficacy of the path) (vicikitsA); (3) belief in the efficacy of rites and rituals (śIlavrataparàm arśa) ; (4) sensual craving (kämaräga); (3) malice (vyäpäda); (6) craving for exis tence as a divinity ( d e v a ) in the realm o f subtle materiality (rüparäga); (7) craving for existence as a divinity in the imma terial realm (Arüpyaräga); (8) pride (mAna); (9) restlessness (auddhatya); and (10) ignorance (avidyä). Also described as one who has achieved the extinction of the contaminants (Asravaksaya), the arhat is one who has attained nirväna in this life, and at death attains final liberation (parinirvàna) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MahAyäna the attainment of an arhat pales before the far- superior achievements of a buddha. Although arhats also achieve enlightenment ( b o d h i ) , the Mahâyäna tradition pre- sumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (kleśAvarana), but are still subject to the noetic obstructions (jńeyàvarana); only the buddhas have completely overcome both and thus realize</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-DefinitionPDB=(P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ögu; K. arahan/ünggong PījBiSI/JøSffi). In Sanskrit, “worthy one”; one who has destroyed the afflictions (kleśa) and all causes for future rebirth and who thus will enter nirväna at death; the Standard Tibetan translation dgra bcom pa (drachompa) (“foe-destroyer”) is based on the paronomastic gloss ari (“enemy”) and han (“to destroy”). The arhat is the highest of the four grades of Buddhist saint or “noble person” (Aryapudgala) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAApanna or “stream- enterer” (the first and lowest grade), the sakrdAgämin or “once- returner” (the second grade), and the a n ä g ä m i n or “nonreturner” (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (samyojana) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring seif (satkàyadrsti); (2) skeptical doubt (about the efficacy of the path) (vicikitsA); (3) belief in the efficacy of rites and rituals (śIlavrataparàm arśa) ; (4) sensual craving (kämaräga); (3) malice (vyäpäda); (6) craving for exis tence as a divinity ( d e v a ) in the realm o f subtle materiality (rüparäga); (7) craving for existence as a divinity in the imma terial realm (Arüpyaräga); (8) pride (mAna); (9) restlessness (auddhatya); and (10) ignorance (avidyä). Also described as one who has achieved the extinction of the contaminants (Asravaksaya), the arhat is one who has attained nirväna in this life, and at death attains final liberation (parinirvàna) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MahAyäna the attainment of an arhat pales before the far- superior achievements of a buddha. Although arhats also achieve enlightenment ( b o d h i ) , the Mahâyäna tradition pre- sumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (kleśAvarana), but are still subject to the noetic obstructions (jńeyàvarana); only the buddhas have completely overcome both and thus realize</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>complete, perfect enlightenment (anuttarasamyaksambodhi). Certain arhats were selected by the Buddha to remain in the world until the coming of M aitreya. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sodaśasthavira), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the Mahāyāna sūtras, the bodhisattva is extolled over the arhats, arhats figure prominendy in these texts, very often as members of the assembly for the Buddha’s discourse and sometimes as key figures. For example, in the SaddharmapundarIkasütra (“Lotus Sütra”), Śàriputra is one of the Buddha’s chief interlocutors and, with other arhats, receives a prophecy of his future buddha hood; in the V ajracchedikàprajñApAramitAsūtra, S ubhüti is the Buddha’s chief interlocutor; and in the VimalakIrtinirdeśa, Säriputra is made to play the fool in a conversation with a goddess.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>complete, perfect enlightenment (anuttarasamyaksambodhi). Certain arhats were selected by the Buddha to remain in the world until the coming of M aitreya. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sodaśasthavira), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the Mahāyāna sūtras, the bodhisattva is extolled over the arhats, arhats figure prominendy in these texts, very often as members of the assembly for the Buddha’s discourse and sometimes as key figures. For example, in the SaddharmapundarIkasütra (“Lotus Sütra”), Śàriputra is one of the Buddha’s chief interlocutors and, with other arhats, receives a prophecy of his future buddha hood; in the V ajracchedikàprajñApAramitAsūtra, S ubhüti is the Buddha’s chief interlocutor; and in the VimalakIrtinirdeśa, Säriputra is made to play the fool in a conversation with a goddess.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-DefinitionRPW=[[rigpa:Arhat]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|Glossary-DefinitionRPW=[[rigpa:Arhat]]</div></td></tr>
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</table>KPhuntshohttps://commons.tsadra.org/index.php?title=Arhat&diff=60004&oldid=prevKPhuntsho: Created page with "{{GlossaryEntry |Glossary-Term=arhat |Glossary-PartOfSpeech=Noun |Glossary-HoverChoices=arhat; foe destroyer |Glossary-Tibetan=དགྲ་བཅོམ་པ། |Glossary-Wyli..."2020-10-23T05:53:57Z<p>Created page with "{{GlossaryEntry |Glossary-Term=arhat |Glossary-PartOfSpeech=Noun |Glossary-HoverChoices=arhat; foe destroyer |Glossary-Tibetan=དགྲ་བཅོམ་པ། |Glossary-Wyli..."</p>
<p><b>New page</b></p><div>{{GlossaryEntry<br />
|Glossary-Term=arhat<br />
|Glossary-PartOfSpeech=Noun<br />
|Glossary-HoverChoices=arhat; foe destroyer<br />
|Glossary-Tibetan=དགྲ་བཅོམ་པ།<br />
|Glossary-Wylie=dgra bcom<br />
|Glossary-Phonetic=drachöm<br />
|Glossary-Devanagari=अर्हत्<br />
|Glossary-Sanskrit=arhat<br />
|Glossary-PhoneticSkt=arhat<br />
|Glossary-Chinese=阿羅漢<br />
|Glossary-Pinyin=ā luó hàn<br />
|Glossary-Japanese=阿羅漢<br />
|Glossary-JapanTranslit=arakan<br />
|Glossary-Korean=아라한<br />
|Glossary-KoreanTranslit=arahan<br />
|Glossary-English=arhat<br />
|Glossary-EnglishJH=Foe Destroyer<br />
|Glossary-EnglishIW=arhat<br />
|Glossary-SourceLanguage=Sanskrit<br />
|Glossary-Definition=A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not be take an ordinary birth.<br />
|Glossary-Senses=The term arhat refers to someone worthy of venerable as well as someone who has overcome the enemies. The Tibetan translation has the latter meaning as arhats are said to have defeated the foes of defiling emotions.<br />
|Glossary-DefinitionPDB=(P. arahant; T. dgra bcom pa; C. aluohan/yinggong; J. arakan/ögu; K. arahan/ünggong PījBiSI/JøSffi). In Sanskrit, “worthy one”; one who has destroyed the afflictions (kleśa) and all causes for future rebirth and who thus will enter nirväna at death; the Standard Tibetan translation dgra bcom pa (drachompa) (“foe-destroyer”) is based on the paronomastic gloss ari (“enemy”) and han (“to destroy”). The arhat is the highest of the four grades of Buddhist saint or “noble person” (Aryapudgala) recognized in the mainstream Buddhist schools; the others are, in ascending order, the SROTAApanna or “stream- enterer” (the first and lowest grade), the sakrdAgämin or “once- returner” (the second grade), and the a n ä g ä m i n or “nonreturner” (the third and penultimate grade). The arhat is one who has completely put aside all ten fetters (samyojana) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring seif (satkàyadrsti); (2) skeptical doubt (about the efficacy of the path) (vicikitsA); (3) belief in the efficacy of rites and rituals (śIlavrataparàm arśa) ; (4) sensual craving (kämaräga); (3) malice (vyäpäda); (6) craving for exis tence as a divinity ( d e v a ) in the realm o f subtle materiality (rüparäga); (7) craving for existence as a divinity in the imma terial realm (Arüpyaräga); (8) pride (mAna); (9) restlessness (auddhatya); and (10) ignorance (avidyä). Also described as one who has achieved the extinction of the contaminants (Asravaksaya), the arhat is one who has attained nirväna in this life, and at death attains final liberation (parinirvàna) and will never again be subject to rebirth. Although the arhat is regarded as the ideal spiritual type in the mainstream Buddhist traditions, where the Buddha is also described as an arhat, in the MahAyäna the attainment of an arhat pales before the far- superior achievements of a buddha. Although arhats also achieve enlightenment ( b o d h i ) , the Mahâyäna tradition pre- sumes that they have overcome only the first of the two kinds of obstructions, the afflictive obstructions (kleśAvarana), but are still subject to the noetic obstructions (jńeyàvarana); only the buddhas have completely overcome both and thus realize<br />
complete, perfect enlightenment (anuttarasamyaksambodhi). Certain arhats were selected by the Buddha to remain in the world until the coming of M aitreya. These arhats (called LUOHAN in Chinese, a transcription of arhat), who typically numbered sixteen (see sodaśasthavira), were objects of specific devotion in East Asian Buddhism, and East Asian monasteries will often contain a separate shrine to these luohans. Although in the Mahāyāna sūtras, the bodhisattva is extolled over the arhats, arhats figure prominendy in these texts, very often as members of the assembly for the Buddha’s discourse and sometimes as key figures. For example, in the SaddharmapundarIkasütra (“Lotus Sütra”), Śàriputra is one of the Buddha’s chief interlocutors and, with other arhats, receives a prophecy of his future buddha hood; in the V ajracchedikàprajñApAramitAsūtra, S ubhüti is the Buddha’s chief interlocutor; and in the VimalakIrtinirdeśa, Säriputra is made to play the fool in a conversation with a goddess.<br />
|Glossary-DefinitionRPW=[[rigpa:Arhat]]<br />
}}</div>KPhuntsho