Arhat

In Buddhism, an Arhat (Sanskrit: अर्हत्) or Arahant (Pali: अरहंत्, 𑀅𑀭𑀳𑀦𑁆𑀢𑁆) is one who has gained insight into the true nature of existence and has achieved Nirvana[1][2] and has been liberated from the endless cycle of rebirth.

The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda, and Caitika schools all regarded arhats as imperfect in their attainments compared to buddhas.

[3][4][5] Mahayana Buddhist teachings urge followers to take up the path of a bodhisattva, and to not fall back to the level of arhats and śrāvakas.

The Sanskrit word arhat (Pāḷi arahant) is a present participle coming from the verbal root √arh "to deserve",[10] cf.

arha "meriting, deserving"; arhaṇa "having a claim, being entitled"; arhita (past participle) "honoured, worshipped".

In pre-Buddhist India, the term arhat (denoting a saintly person in general) was closely associated with miraculous power and asceticism.

[17]In her reply, Nāgadatta rejects arhatship as a lower path: "A Buddha's wisdom is like empty space of the ten-quarters, which can enlighten innumerable people.

"[17] The Kāśyapīya school also believed that arhats were fallible and imperfect, similar to the view of the Sarvāstivādins and the Mahāsāṃghika sects.

But once the arhat passes away and with the disintegration of the physical body, the five aggregates will cease to function, hence ending all traces of existence in the phenomenal world and thus total release from the misery of samsara.

In Theravada Buddhism, the Buddha himself is first identified as an arhat, as are his enlightened followers, because they are free from all defilements, existing without greed, hatred, delusion, ignorance and craving.

][21][note 2] For those that have destroyed greed and hatred (in the sensory context) with some residue of delusion, are called anagami (non-returner).

[6] In contrast to the goal of becoming a fully enlightened buddha, the path of a śrāvaka in being motivated by seeking personal liberation from saṃsāra is often portrayed as selfish and undesirable.

[23] Instead of aspiring for arhatship, Mahayanins are urged to instead take up the path of the bodhisattva and to not fall back to the level of arhats and śrāvakas.

If they fail to do so in the lifetime in which they reach the attainment, they will fall into a deep samādhi of emptiness, thence to be roused and taught the bodhisattva path, presumably when ready.

[24] Mahāyāna teachings often consider the śrāvaka path to be motivated by fear of saṃsāra, which renders them incapable of aspiring to buddhahood, and that they therefore lack the courage and wisdom of a bodhisattva.

The Aṣṭasāhasrikā Prajñāpāramitā Sūtra compares these people to a giant bird without wings that cannot help but plummet to the earth from the top of Sumeru.

He donated these portraits to Shengyin Temple in Qiantang (modern Hangzhou), where they are preserved with great care and ceremonious respect.

The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda and Caitika schools all regarded arhats as being imperfect in their attainments compared to buddhas.