Hakra Devanam Indra, the Hindu God of a War
Lesson 5
In Buddhism, the majority enter the path for personal reasons, which have been explained in previous lessons. In this lesson, we discuss the other end of the Theravada path, the acceptance of the Arahat state. This lesson is to let you see that the Arahat is not your image of a saint. His picture would not adorn some great church wall, nor would his face show the saintly character of the great paintings in the museums. No, Arahats are Awakened people. That is something more marvellous than being a saint, because “saints” are images invented by people. That is not to say that the saints of the Christians were not Arahats, but it shows the distortion that we make of such ideas in our heads.
The Buddhist “saints” are more akin to Moses than to Saint Francis, but inside, where it counts, they are the same.
What is an Arahat?
The first path to reach Nirvana, or Awakening, is Arahatship. This path is a comparatively easy path conceptually, open to all, but easy though it may be conceptually, the majority who enter the path do, as Buddha declared, wander up and down on this side (the world of clinging and craving) without ever crossing.
Before entering the path, a person is referred to as a worldling. He is one who dwells (within his stained mind) in the three lowest worlds of poisons, the worlds of Confusion and Delusion (doubts),Greed, and Aversion and Hostility.
The pilgrim on the path is referred to as an Ariya or noble one. In his mind, by his precepts and practice, he will have developed a restraint which is noble. These noble ones are raised by their minds into the three realms above them so that they can begin to work, having seen, more than most indeed have, that Samsara is not the world of great delights that it appears.
The essential first advance of the potential Arahat is an understanding of the Noble Truths and the practice of the Noble Eightfold Path. He then contemplates anicca (impermanence), dukkha (suffering) and anatta (no self). He realizes that the stream of life is conditioned by internal and external causes and that the mind and matter are in a state of constant change. When he realizes this he has a fleeting glimpse of Nirvana.
Now that is all very easy to explain in words, but the actual first advance and the further votes upon the path is not simply the regurgitation of words. The understanding of the four Noble Truths is known by almost all Buddhists and yet even those that practice have never really understood what those Noble Truths are. They think that they understand because the words and ideas are easy to understand, but the Truth of Suffering is called Noble, because it is more profound than a simple cognitive knowing. It is the same with the Eightfold Path. Everybody can recite the eight steps like parrots, but how many can explain how one travels that path, what significance each step has or what the interrelationship between them is?
If it were as easy as the thinking mind likes to make out, the world would be full of Buddhas. I believe you would agree that that is not the case.
It is clear, even to a child, that everything is constantly changing, that everything is impermanent, but few adults see beyond that childlike vision. They really do not see at a level more profoundly and so they cling to the objects that are in change with a body and mind in change, and make a link between them that generates clinging and craving. That is not an understanding of transience.
When it comes to suffering, how many can explain the profound direct experience of suffering? All they can do is express their own suffering. This is insufficient. When we say that there are no individuals in this world, it is easy to conceptualise that fact, but to experience that unity is quite another thing,
When it comes to an understanding of No Self that is more than an intellectual appreciation almost all fail. The number of years in Buddhism mean nothing. Titles in a university mean nothing, they simply mean that that person has passed a certain minimally accepted standard. It is the same with Buddhism. It is easy to put on a great show, but it is the understanding and the direct experience that is the liberator.
The Four Stages of the Ariya
The four stages of the Ariya are: Sotapanna, Sakadagami, Anagami and Arahat. In these stages the Ten Fetters or Characteristics are eradicated.
The first stage is the sotapanna (stream winner). The stream represents the Noble Eightfold Path, and now with calm, patience, resolution, perseverance and clear introspection the ariya may be firmly established on the path.
At this stage he overcomes three fetters:
1) a view of a permanent self
2) doubts about Buddha, Dhamma and the Sangha
3) Understanding and practice of the rites and ceremonies, with neither clinging nor craving.
The second stage is that of the sakadagami (once returner).
It is said that he will return once more to the world if he does not advance beyond:
1) detachment from sense desires
2) freedom from ill will.
The third stage is that of anagami (never returner).
Here he dissolves the first five fetters mentioned above but progresses to overcome the next five fetters:
1) attachment to form realms
2) attachment to formless realms
3) pride
4) restlessness
5) ignorance.
It is understood that the anagami, on passing away, is in the heavenly (pure) abodes (suddhavasa).
At the fourth stage, on the path to be an arahat, all these fetters or characteristics are completely transcended and eliminated. An ariya is referred to as a sekha because he has to undergo more training.
Then, in the following four stages on the path, an ariya becomes an arahat and realizes Nirvana or Awakening. He is then called an asekha, as he does not have to undergo further training.
Until he passes away, the Arahat lives in a peaceful and happy state, teaching others by example and presenting the Dharma. He is essentially a Bodhisattva but in Theravadin terms he is a non returner.
This state of being a non returner is considered by Mahayana Buddhista a less desirable state, because a true Bodhisattva (Mahayana) pledges himself to return again and again until all sentient creatures are free.
We will discuss this extremely complicated issue of Rebirth, the states of returning and the Bodhisattva states later in the course.
An Arhat then is one who has completely eradicated all the defilements and one who is worthy of reverence. As he has attained the ultimate realization, he is also capable of rendering spiritual assistance to others for their liberation. This realization automatically releases in him the Bodhisattva state, which is an unselfish ideal to help all sentient creatures.
Paths of the Bodhisattva
The Theravada texts do not do not give details of the a path of the bodhisattva, though they do give the ten perfections (paramis) which have to be practised by the bodhisattva. The Mahayana, on the other hand, because of the special place it gives to the bodhisattva, developed a detailed, step-by-step path of the bodhisattva through the bodhisattva levels (bhumis).
Now that you know what an Arahat is, we can consider the famous sixteen Arahats.
In China you will find these arahats called Lohans, in Japan Rakan, and in Tibet Natan Chudug. In Sanskrit these Arahats are often referred to as shravaka or the hearers.
In the Far East, the 16 arahats are considered worthy of special joy and awe (devotion) and therefore have incense burnt before their images and are generally made the objects of special ceremonies. There are very clear reasons for this.
Buddhist images do not represent real Superior beings or Divinities. Each image represents (including Buddha images) human qualities which dwell within us, covered over by a great veil of Ignorance, entangled in the three poisons. We consider the sangha within us, that is true, for the sangha represents the unity in the dharma of all human creatures, but the Arhats represent individual characters. What then is the use of representing these figures? It is twofold.
1. To let us see that becoming an Arahat does not mean that we lose the positive, apparently individual character that each person has.
2. To remind us that the Dharma does need constant defence against Mara.
You may have wondered why the statue of Hakra Devanam Indra, the Hindu God of a war is presented here at the head of a lesson on the 16 Arahats.
It is because Buddhists in Tibet, China, and Japan have adopted Indra, the Hindu god of war, as their guardian deity. You will no doubt remember Indra in the first lessons concerning the Vedas. In India, he is Guardian of the center, in the same position, but not the same role as Vajradhara, who is the Buddha of Unity
Kakra Deva, also called Taishakuten, is the God of wealth. He is guarded and assisted by his four generals, the Four Heavenly Kings.
These 4 Guardians of the Directions (Skt: Devarajah) are :
Dhritarashtra is the white king of the East and of the Gandharvas or celestial musicians holding a lute.
Vaishravana (Tib: Nam Toseh) holding a victory banner, sometimes called Jambhala, is Guardian of the North. He is the lord of the Yakshas.
Virupaksha (Tib: chen mi zang dang) red lord of the West, Naga-ruler, holding a chaitya or reliquary
Virudhaka (Tib: pag pi kye bo) blue king of the South and ruler of the Kumbhandas, dwarves. His hand is upon the hilt of his curved sword.
Now that is all very interesting, but what has that to do with the sixteen arahats? Well it happens that these four Guardians, along with sixteen arahats and Indra, were given by Buddha the task of Guarding the Dharma.
Did Buddha then believe that these Guardians actually existed or were they just symbolically representing the necessity to defend the Dharma?
After his enlightenment, Sakyamuni Buddha frequently visited Mount Gridhrakrta near Rajagirha, the capital of Magadha, where an assembly of disciples gathered, and there he propagated his teachings. Each time Buddha taught the Dharma, his disciples of monks and arahats, bodhisattvas, incalculable numbers of gods, semi gods and humans, would gather there and listen attentively to Buddha's speech. This assembly was called the ‘Assembly at Vulture Peak’.
In order for Buddha’s teachings to flourish after his time so that sentient beings could be given the opportunity to understand and follow the Buddhist Dharma, Sakamuni Buddha ordered his sixteen arahats to dwell in different lands and disseminate his teachings to benefit all sentient beings.
Buddhist scripture indicates that the sixteen arahats, the four special Guardians and Indra were to be the patrons and guardians of Shakyamuni Buddha's meditative system, the Dharma, and of its adherents, both lay and monastic. Early mention of these spiritual protectors is found in the Sutra of Shariputra's Questions.
This Sutra was transported to China where it was translated in the fourth century CE. In this, Buddha is said to have committed his new concepts to the protection of Shakra (the god Indra) and the four Devarajas.
The propagation of the Dharma was entrusted to the four Great Bhikshus:
his son Rahula, Mahakassapa, Pindola and Kundovahan
Rahula Mahakassapa
These four were to remain in existence and not experience final Nirvana until the advent of Maitreya as Buddha. Above you will see models of two of the most important among them.
The 16 arahats and their regions of influence:
1 Arahat and Holy Elder Pindola Bharadvaja
He has a retinue of 1,000 arahats, in the Godhanga region in the west.
2. Arahat and Holy Elder Kanakavatsa.
His region is Kashmir
with a retinue of 500 arahats.
3. Arahat and Holy Elder Kanaka Bharadvaja (Ka-no-ka Po-li-tou-she)
This arahat's region is the Purva-Videha region, the wheat region, where he has 600 arahats under his authority.
4. Arahat and Holy Elder Subhinda or Abheda
He resides in Kulu country
He has a retinue of 800 arahats.
5. Arahat and Holy Elder Nakula (No-ku-lo) or Bakula, Vakula, Kundo-vahan
Mongoose-bearer
His sphere of influence is Jambudvipa,
the 'Rose-apple Land' that is India; his retinue numbers 800 arahats.
6. Arahat and Holy Elder Bhadra (Po-t'e-lo) or Tamra Barda
He was appointed to T'an-mo-lo-Chow, that is, Tamradvipa or Sri Lanka with a retinue of 900 arahats.
7. Arahat and Holy Elder Kalika or Kala
He has 1,000 other arahats under him
He resides in Seng-ka-t'a. This Simhata or Lion country is probably an area in northeast India.
He has 1,100 arahats and resides
in Po-la-na that is, in Parnadvipa .
9. Arahat and Holy Elder Gopaka, Shupaka or Kapaka
He resides on Gandhamadana the eastern mountain with 900 arahats.
10. Arahat and Holy Elder Panthaka or Pantha (Pan-t'o-ka)
He resides in the Trayashtrimsat Heaven and he is attended by 1,300 arahats.
11. Arahat and Holy Elder Rahula ( Lo-hu-lo)
Rahula, the son of Buddha, was assigned Priyangudvipa, land of aromatic herbs and spices, with 1,100 arahats.
12. Arahat and Holy Elder Nagasena
Appointed to Pandava Mountain in Magadha, with a retinue of 1,200 arahats.
13. Arahat and Holy Elder Angida or Angaja (Yin-kie-t'e)
who presides over Mount Tisela at Broad-side or Vipulaparshva with a retinue of 1,300 arahats
14. Arahat and Holy Elder Vanavasa (Fa-na-p'o-ssu, Fa-lo-p'o-ssu)
He lives on Habitable Mountain, with a retinue of 1,400 arahats.
15. Arahat and Holy Elder Ajita or Ashita
Ashita resides on Gridhrakuta Mountain
with 1,500 arahats.
16. Arahat and Holy Elder Chota-Panthaka (Chu-ch'a, T'a -Pan-t'o-ka)
He resides with 1,600 arahats on Ishadhara Mountain, part of Sumeru.
More than seventeen thousand Arahats lived all around the region to spread the teachings in defence of the Dharma, a veritable army of the Dharma. Do we have such an army here today to defend the Dharma? This is a rhetorical question.
We said that one of the reasons that we study the Arhats is to let us see that becoming an Arahat does not mean that we lose the positive, apparently individual character which each person has. Let us then look at these arahats individually.
1. Pindola Bharadvaja (Ch'ang-mei-seng or "Long-eyebrowed Monk,")
He was one of the two types of Dharma defenders. He did not teach with the voice of a songbird, but with a ‘lion's roar'. It is said that he was one of Buddha's great disciples and a noble disputant and Dharma defender.
His weakness was for demonstrating his powers and often for unworthy reasons. Legend says, in some editions of the Vinaya, that in order to demonstrate powers, he rose in the air and took a sandalwood bowl from a high pole floating over the heads of an admiring crowd, which brought a severe rebuke from the Buddha.
Pindola is thus considered to be living among us, as he was one of the four told to remain in this world, presumably returning after each death. Or was he to remain here in spirit, due to his great erudite and strong defence of the dharma?
When King Ashoka summoned his great assembly, Pindola was living on Gandhamali (or Gandhamadana) mountain with a company of 60,000 arahats.
Some images show Pindola sitting, holding a book in one hand and his alms-bowl in the other. Other images have him holding a book in both hands or with an open book on one knee and a mendicant's staff at his side.
2. Kanakavatsa.
Kanakavatsa holds a jeweled lasso in both hands as image. He was reputed to have a complete understanding of both Samsara and Nirvana and the relationship between them. This may seem like a rather small attribute, but in all practices one cannot advance towards Nirvana without the presence of Samsara, and once having accepted the Awakening, the final illumination requires that Samsara be fully understood.
3 Kanaka Bharadvaja (Ka-no-ka Po-li-tou-she)
Kanaka Bharadvaja is sometimes pictured as a very hairy old man in hands in meditation or standing with an alms bowl. #8 in the Tibet Art
Now there is something here worth mentioning that will give some insight into his character. Taking alms is not begging in the traditional sense in which one relies upon the mundane compassion of the giver. I have seen in Thailand bikkhus walking in a stream to receive alms from local givers. They were receiving (at least theoretically) not from custom, but from the generous heart of the person who knew that these bikkhus were working for the benefit of all sentient creatures. But it was not clear that the bikkhus knew this.
The correct reception is one in which one projects compassion to all sentient beings. The receiving of alms is not a selfish act, it is the receiving of a tribute. It must be accepted with natural humility and an understanding, for often the givers are poor and are giving sometimes even with personal sacrifice. This must be born in mind.
Kanaka Bharadvaja
4 Subhinda or Apita, Abhida, Michepa
His name signifies Inseparable in Tibetan. He is represented with an alms-bowl and a vase beside him. He holding a sacred book in the left hand, while with the right he snaps his fingers, a gesture indicative of the rapidity with which he attained insight. He also appears sitting in meditation with a scroll in his right hand. We see here the value of a quick mind.
5. Nakula (No-ku-lo, mongoose ), Pakula, Bakula or Vakula.
This was the name of one of Buddha's great disciples often mentioned in the scriptures. He led a solitary life, never preaching or teaching. Legend says that he was exempted from bodily ailments and lived far beyond the normal life span.
King Ashoka is said to have visited his stupas and to have only offered one anna (a meagre sum). He is said to have shown disdain for the King's meagre donation. This judgement and reaction perhaps illustrates his original Savage Beast nature.
6. Bhadra (Po-t'e-lo) , Tamra Bhadra.
Bhadra was a cousin of the Buddha and one of his great disciples. He was a good preacher who could expound in clear and simple language, thus he is often shown with his hands in the predication mudra. He may often appear with a tiger over which he appears to have dominion. He too appears with a fierce demeanour.
Bhadra The Tiger Dominating Arahat
7. Kalika or Kala
Kalika holds a gold earring in each hand
He seems to be the great disciple, called 'Lion-king Kala', who was honoured
by King Bimbisara. He is represented as studying a scroll, or sitting in meditation, or holding a leaf of a tree, or with extremely long eyebrows which he holds off the ground.
8Vajraputra (Fa-she-lo-fuh-to-lo)
Is represented often as very lean with his rib cage pronounced, showing his tendency to asceticism. While this practice is not recommended in extremes, certainly the idea of asceticism brings clearly the idea of restraint which is so important, especially in the earlier part of the path where the impediments must be dissolved.
9. Gopaka (protector) or Shupaka (shed-byed)
Tibetans use both Chinese forms of the name but translate them as Sbed-byed which would have come via Gopa, meaning protector [as a herder]. Also there does not seem to be mention of any disciple of Buddha named Shupaka, but there is a sthavira at Pataliputra named Gopaka. Gopaka holds a book.
Representations of this arahat often show him with a small figure of a saint above his right shoulder or close to his side, but he also appears with a book or a fan in his hand.
10. Panthaka or Pantha (Pan-t'o-ka)
Pantha was the older brother of Chota-Panthaka, the 16th arahat.
The name means "born on the road," and legend relates how it was given to both boys, their mother giving birth by the roadside when she was travelling.
Panthaka was among the highest of Buddha's disciples who, by thought, aimed at excellence, and was a possessor of the powers. He holds a book and performs the mudra of explication. He was expert in resolving doubts and difficulties in doctrine for weaker students
Images are varied and he is shown sitting under a tree, teaching from an open book, holding a scroll, sitting in profound meditation with his arms folded or charming a dragon into his alms-bowl.
11. Rahula ( Lo-hu-lo)
Rahula holds a jewelled tiara to indicate his princely status. He was notable for his diligent study of the canon and his observance of the rules of the order. He is often represented as having an "umbrella-shaped" head, prominent eyes and hooked nose but in many cases he has no distinctive features or attributes.
12. Nagasena
He is the one referred to as 'Seni' in the Chinese texts. He is the bikkhu noted as a teacher of the principles of Buddhism who was a monk for 30 years before he attained arahatship. He delayed his attainment of that spiritual state so that he could complete a treatise, Abhidharma-kosha, embodying the results of his studies. Nagasena holds a vase and staff.
It is believed that this is the Nagasena who composed the original work which was afterwards amplified into the ‘Questions of Milinda’. He is described as of commanding presence, proud and learned, subtle-minded and ready-witted as he is tested by the king's questions.
In the discussion, he defends the unity and consistency of Buddha's teachings and explains and expands hard doctrines with great learning and richness of illustration. He then becomes "the head of the Church in Milinda's country to watch over and maintain Buddhist orthodoxy." His treatise must have existed in various lands and in different forms from a comparatively early period since the various Chinese versions seem to quote from a text earlier than the ‘Questions,’ as we know it.
13. Angida or Angaja (Yin-kie-t'e)
Angaja holds a fly whisk and incense bowl.
The Angila who was described as being perfect in all things is probably the same person.
Other images make him a lean old monk with a staff and a book containing Indian writing or bearing a sack. This latter is the older traditional representation handed down from the T'ang dynasty.
Angida
14. Vanavasa (Fa-na-p'o-ssu, Fa-lo-p'o-ssu)
This arhat is in a cave meditating with eyes closed, or his hands make a mudra, or he hugs his right knee.
15. Ajita or Ashita
Ajita’s his head is sometimes covered and his hands are in a meditation gesture, The images and pictures generally represent the arhat as an old man with very long eyebrows, hugging his right knee, sometimes resting with a deer, perhaps showing his close relationship with nature.
Ashita
16. Chota-Panthaka (Chu-ch'a, T'a -Pan-t'o-ka)
Has both hands in meditation.
As a disciple, Little Pantha was at first and for a long time exceedingly dull and stupid because of his karma. It is said that he could not apply his mind or commit to memory even one stanza of doctrine. He was slighted by the sangha and their patrons, but the Master always had pity and patience for him.
Later, when Little Pantha was expelled by his brother for his stupidity, Buddha would not allow it and brought him back, comforting the sorrowing disciple and giving him the words "Sweeping broom" as his practice.
With that mantra and accompanying practice his mind was "stimulated, and he came to see that the two words meant that all attachment to things of this world was defilement and to be swept away by the broom of Buddha's doctrine." He achieved perfection, and became noted as one of the first disciples in 'mental aiming at excellence'; he was chiefly occupied with the mind and mental contemplation.
He is sometimes pictured as an old man sitting leaning against a dead tree, one hand having a fan and the other held up in the attitude of teaching. He is also represented as a venerable sage sitting on a mat-covered seat and holding a staff surmounted by a hare's head.
The Eighteen Arahats
In some Chinese monasteries, one encounters not sixteen but eighteen arahats, but Buddhist literature mentions only sixteen. The number eighteen is a comparatively modern idea (1894) in native treatises.
The idea of there being Eighteen Lohan has never received authoritative recognition. We find this number occasionally in modern Chinese works of art. Different worthy individuals have been added to make up the full number of eighteen.
In many old temples we find the 17th and 18th places given respectively to Nandimitra and a second Pindola. This Nandimitra (Chinese Ch'ing-yu) is the arhat who was the author of the “Record of the Duration of the Law” describing the Sixteen Arhats.
The ‘Record of the Duration’ begins with the Chinese Buddhist tradition that within 800 years of Buddha's decease, an arhat named Nandimitra answered questions of his despondent listeners about the continued existence of Buddhism in the world.
He declared authoritatively that the Buddha, when about to die, entrusted his religion to sixteen great Arahats. These Arahats were to watch over and care for the spiritual welfare of Buddhists and protect all spiritual interests of Buddhism until Maitreya appears.
At his congregation's request, Nandimitra named these Sixteen Protectors, their spheres of action, and the size of their retinues.
Sometimes we find the important Chinese Imperial patron of Buddhism, Liang Wu Ti ( 502 to 550 CE) mentioned or Kumarajiva, the great translator who flourished about 400 CE.
Another figure found among the Eighteen Arhats is the Indian master Dharmatara ( Fa-Chiu). This is probably the Dharmatara who was a great master of dhyana and lived about the middle of the first century of our era. He is sometimes called a great upasaka or adept.
In Tibetan tangkas of the sixteen arahats, there also appear other figures such as two attendants, the plump Hvashang, surrounded by playful children and the above-mentioned Dharmatala or -tara, seated upright who may also be the one accompanied by a tiger which is seen in many paintings and ink drawings.
Sixteen is however the accepted number. In the Arya Vasumitra-Bodhisattva Sangiti Shastra we find the sixteen mentioned in another way.
The treatise, written in the 1st century of our era and translated into Chinese in 384 CE, mentions sixteen 'Brahmins'. Buddha often uses this word to designate the Bodhisattvas, but this is probably a reference to the sixteen arahats.
Another treatise, the ‘Mahayana Vataraka Shastra’, translated by Tao-t'ai into Chinese in 400 CE, written by Sthirematiis, the Guardians of Buddhism once more appear Here we have ninety-nine lakhs of great arahats plus the sixteen Great Shravakas or Hearers.
Whether or not the Arhats existed or not as a Guardian Group is not the point here. Certainly it would be logical that Buddha would send Dharma Envoys throughout the zone to pass the Dharma message. What is interesting is the varied character of the Arhats. It is also worth noticing the varying apparent faults which some had. Neither arahats nor Bodhisattvas are perfect. That must be remembered. Upon accepting the Awakening one does not become “all wise” or “all pure”, one simply then is aware of the truth. That is why it is awakening. It is like the first awakening of a new life, a new birth. It is then that one has to begin applying that truth to the world of Samsara and slowly allow even those cankers to dissolve until final illumination.
Exercise Five
Now you have a rather difficult task, but one which you may perhaps enjoy. Write two quite different descriptions,:
1. a description of yourself as an Arahat
2. quite another description, presenting yourself as a traditional “Saint”