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  • noun

Synonyms for Arhat

a Buddhist who has attained nirvana


References in periodicals archive ?
"Rai chue phra arahan nai yuk patchuban thuk sai thang phrasong mae chi lai kharawat" [List of arahants in the present era from all lineages, including monks, nuns and laypeople] <http:// show&WBntype=l&No=1301804> (accessed 12 April 2016).
I find a key to understanding in some texts where the arahants are criticized by the Buddha.
Similarly, the mention in the text of two of the other most severe sins, that of killing arahants or spilling the blood of a Buddha, does not presuppose contemporary belief in the current existence of arahants or a Buddha.
Such ability of bhikkhunis to become arahants is a recurring topic in the early discourses.
Thai people are so lucky to have much exposure to the Buddha and Arahants by seeing their relics which is very unusual in Malaysia.
The strongest evidence that certain acts are evaluated as kusala independently of vipaka is perhaps that the acts of arahants are said to be kusala, yet to issue in no vipaka; that, however, would seem to be a special case.
"Personality Differences of Arahants and the Origins of Theravada: A Study of Two Great Elders of the Theravada Tradition: Maha Kassapa and Ananda." In Dhamma-Vinaya: Essays in Honour of Venerable Professor Dhammavihari (Jotiya Dhirasekera), edited by Asanga Tilakaratne et al., 229-257.
In his effort to maintain a unified ethics, Keown maintains that punna and kusala refer to the same set of actions--with an exception for arahants. (6) Kusala in Keown's formulation refers to the rightness of actions, that is, in his characterization, their participation in nirvanic virtues, and punna refers to the tendency of those same actions to generate pleasant results (122), though he does not follow this definition consistently.
(8) (However, it is usually taught that they can become arahants).
Buddhists would probably admit that this included all Arahants, as differing from a Buddha only in degree of powers and attainments.
The presentation in the Samyukta-agama discourse and in the (Mula-)Sarvastivada Vinaya receives an unexpected confirmation from the Pali commentary on the Anguttara-nikaya, according to which with Nandaka's second instruction the nuns had indeed all become arahants. (83) The same is also reported in the commentaries on the Theragatha and the Thengatha.
A related position can be found in the Jain tradition, as according to the Jinacaritra (17) in Jacobi (38,9) future arahants or wheel-turning kings will avoid taking birth in a low womb or even in a Brahmin womb.
But 40 years earlier, Buddhadasa had already formulated the main idea of Buddhism's relation to worldly affairs: the example of the arahant could end civil strife.
Four articles can be labeled "content analyses of doctrinal texts." Bhikkhu Bodhi compares the discussion about the arahant who is "liberated by wisdom" (pannavimutta) in the Susima Sutta of the Samyutta Nikaya with its parallels in the (Chinese) Mahasanghika Vinaya, in the Samyuktagama of the (Mula-)Sarvastivadins, and in the Abhidharmavibhasa Sastra.
It is Tathagata, the Arahant, the Perfectly Enlightened One.