Arhat From The Perspective Of Mahayana
Posted: Sun Feb 26, 2012 9:55 pm
Taking this from wikipedia http://en.wikipedia.org/wiki/Arhat_(Bud ... st_schools
In the early Buddhist schools
A range of views on the relative perfection of arhats existed amongst the early Buddhist schools. In general, the Mahāsāṃghika branch, such as the Ekavyāvahārikas, Lokottaravādins,[9] Bahuśrutīyas,[10] Prajñaptivādins, and Caitika[11] schools, advocated the transcendental and supermundane nature of the buddhas and bodhisattvas, and the fallibility of arhats.[12] The Caitikas, for example, advocated the ideal of the bodhisattva (bodhisattvayāna) over that of the arhat (śrāvakayāna), and they viewed arhats as being fallible and still subject to ignorance.[13]
According to A.K. Warder, the Sarvāstivādins held the same position as the Mahāsāṃghika branch regarding arhats, considering them to be imperfect and fallible.[14] The Kāśyapīya school also held the doctrine that arhats were fallible and imperfect, similar to the view of the Sarvāstivādins and the various Mahāsāṃghika sects.[15] The Kāśyapīyas believed that arhats have not fully eliminated desires, that their "perfection" is incomplete, and that it is possible for them to relapse.[16]
Can anyone explain the specifics on how the Hinayana Arhats are "fallible and imperfect" and "possible for to relapse?"
My main source of information (on how Yogacara makes the distinction) is from Tsongkhapas Ocean of Eloquence translated by Gareth Sparham. In it (if I remember correctly) they differentiate the difference of the attainments of the Arhat, in contrast to bodhisattvas on the pure gounds and that of buddhas in these ways: That the alaya-vijnana has "ceased" for the (post-learner) arhats and they are no longer subject to the 7th consciousness taking the alaya as its objective support (and are hence always in samadhi.) Though, Yogacara says that the continuum of the klista manas for the arhats cease while in nirodhi samapatti (9th jhana of cessation.) Yet, they say that bodhisattvas on the pure grounds (8th bhumi and up) the continuum of the seeds of the 7th consciousness cease entirely in both the absorption and post-absorption period. While of course for buddhas, the alaya is "overturned" or "transformed" into the wisdoms of a buddha.
So if anyone could help clarify (and correct) the specifics for me, it would be greatly appreciated.
In the early Buddhist schools
A range of views on the relative perfection of arhats existed amongst the early Buddhist schools. In general, the Mahāsāṃghika branch, such as the Ekavyāvahārikas, Lokottaravādins,[9] Bahuśrutīyas,[10] Prajñaptivādins, and Caitika[11] schools, advocated the transcendental and supermundane nature of the buddhas and bodhisattvas, and the fallibility of arhats.[12] The Caitikas, for example, advocated the ideal of the bodhisattva (bodhisattvayāna) over that of the arhat (śrāvakayāna), and they viewed arhats as being fallible and still subject to ignorance.[13]
According to A.K. Warder, the Sarvāstivādins held the same position as the Mahāsāṃghika branch regarding arhats, considering them to be imperfect and fallible.[14] The Kāśyapīya school also held the doctrine that arhats were fallible and imperfect, similar to the view of the Sarvāstivādins and the various Mahāsāṃghika sects.[15] The Kāśyapīyas believed that arhats have not fully eliminated desires, that their "perfection" is incomplete, and that it is possible for them to relapse.[16]
Can anyone explain the specifics on how the Hinayana Arhats are "fallible and imperfect" and "possible for to relapse?"
My main source of information (on how Yogacara makes the distinction) is from Tsongkhapas Ocean of Eloquence translated by Gareth Sparham. In it (if I remember correctly) they differentiate the difference of the attainments of the Arhat, in contrast to bodhisattvas on the pure gounds and that of buddhas in these ways: That the alaya-vijnana has "ceased" for the (post-learner) arhats and they are no longer subject to the 7th consciousness taking the alaya as its objective support (and are hence always in samadhi.) Though, Yogacara says that the continuum of the klista manas for the arhats cease while in nirodhi samapatti (9th jhana of cessation.) Yet, they say that bodhisattvas on the pure grounds (8th bhumi and up) the continuum of the seeds of the 7th consciousness cease entirely in both the absorption and post-absorption period. While of course for buddhas, the alaya is "overturned" or "transformed" into the wisdoms of a buddha.
So if anyone could help clarify (and correct) the specifics for me, it would be greatly appreciated.