18 Arahat

[Pitu Kecil]

Ada yang tahu 18 Arahat yang biasa ada di Vihara2, nama2 para arahat apa ya & masing2 naiki apa...
saya ada melihat ada arahat yang naek singa, ambil buku, dll.....
ada yang bisa memberikan pencerahan? terima kasih 

[nyanadhana]

The 18 Lohan were first painted in 891 A.D. by Chinese Buddhist monk Guan Xiu, who is said to have been visited by the Lohan in his dreams.  The 18 Lohan are generally presented in they are said to have appeared to Guan Xiu: Deer Sitting, Happy, Raised Bowl, Raised Pagoda, Meditating, Oversea, Elephant Riding, Laughing Lion, Open Heart, Raised Hand, Thinking, Scratched Ear, Calico Bag, Plantain, Long Eyebrow, Doorman, Taming Dragon and Taming Tiger.  The names of these figures provide insight into their attributes, special skills, or spiritual message.  These attributes have been passed down through legends, and although Guan Xiu's paintings are considered to be the definitive images of the Lohans, other artists have sought to create their own interpretation of these figures.  Thus images of the 18 Lohans vary between Buddhist nations and can depend on the time period in which they were created.


Bisa klik link ini juga

http://www.buddhanet.net/e-learning/history/lohans.htm

[Pitu Kecil]

masing2 melambangkan apa ya? history ada gak? saya kepengen banget tau

[nyanadhana]

 1.  Pin-tu-lo-Po-lo-to-she
                Pindola  the Bharadvaja.
            He has a retinue  of 1,000  arhats, and his place
        is the Godhanga region in the west.
            Sometimes  the name of this arhat  is transcribed
        Pin-  tou  ( ÀY  )-lo, and  sometimes  he  is  styled
        Bharadvaja simply.
            Pindola  was  one  of Buddha's  great  disciples,
        became   an  arhat,  and   was  distinguished   as  a
        successful  disputant and defender of orthodoxy, with
        a voice  like  the  roar  of a lion.(2)  But he had a
        weakness for exhibiting his magical powers before all
        sorts of people, and sometimes for unworthy objects.
        On one  occasion, according  to the  Pali  and  other
        editions   of  the  Vinaya,  in  order  to  show  his
        superhuman  powers,  he  rose  in  the  air,  took  a
        sandal-wood bowl  off  a  very  high pole, and floated about with
        it for a time  over the heads  of an admiring  crowd.
        This proceeding  brought  a severe  rebuke from the
        Master, and was  the occasion  of a rule  prohibiting
        the use of sandal-wood  bowls.(1)  The Buddha also on
        this occasion announced  to Pindola  that he was not to
        "take  Nirvana,"  but  was  to  remain  in  existence
        protect   Buddha's   system   until  the  coming   of
        Maitreya.(2)  We  read  also  of  Pindola  working  a
        miracle  with  a hill  in order  to go to a breakfast
        given by Sudatta's wife, and some make this to be the
        occasion  on which Buddha rebuked him and told him he
        was to remain in existence  to foster Buddhism  until
        the advent  of Maitreya  to bring in a new system.(3)
        But  Pindola  sometimes  wrought  miracles  for  good
        purposes, and his  exhibition  of magical  powers  at
        Rajagriha  led  to the conversion  of an unbelieving
        lady.(4)

            Pindola has been living ever since Buddha's time,
        and  he has appeared  on several  occasions  to pious
        workers for Buddhism. In India it was once the custom
        for lay believers when giving an entertainment to the
        Buddhist monks to " invite Pindola."  The arhat could
        not be seen, but the door was left  open for him, and
        it was known by the appearance  of the flowers or the
        condition  of the mat reserved for him whether he had
        been present.(5)  When King Asoka summoned  his great
        assembly  Pindola  was living  on the  Gandhamali  (or
        Gandhamadana)  mountain  with  a  company  of  arhats
        60,000  in number.  Called  to the  assembly, he flew
        swan-like  to the place of meeting, and on account of
        his undoubted seniority  he was chosen president.  He
        was then  a very  old man with  white  hair  and long
        eyebrows, which he had to hold back with his hands in
        order to see."(6)As he often has very long eyebrows in
        his pictures and images, the Chinese have come

       
        to know  him popularly  as the  "Ch'ang-mei-seng"  or
        "Long-eyebrowed  Monk."  But Lohans  with other names
        also have this characteristic  in the fancy portraits
        which adorn temples and pictures.

            In the seventh century  Pindola came to China and
        appeared  to  Tao-hsuan  ( ¹D«Å ), the  great  Vinaya
        doctor and signified  his approval  of the work which
        that zealous monk had been doing.(1)

            We find the name Pindola explained in Chinese com
        mentaries  as meaning  Pu-tung  or Unmoved, but  this
        cannot  have been intended  for a translation  of the
        word.   The  Tibetans  give  "Alms-receiver"  as  the
        equivalent, connecting  the name  with  pinda, but it
        may  have  been  derived  from  the  name  of a place
        transcribed  Pin-t'ou in Chinese.  This was a town or
        village in the Kosala country in Buddha's time.  In a
        far-back  existence  Pindola had been a bad son and a
        cruel  man, and  owing  to his bad  Karma  he had  to
        suffer in hell for a very long period.  Here his food
        was "tiles  and stones," and even when he was born to
        be a pious arhat of wonderful  powers, he retained  a
        tendency to live on "tiles and stones."(2)  We cannot
        wonder that he was thin and ribbed.

            Some  pictures   and  images  represent   Pindola
        sitting  and  holding  a book  in one  hand  and  his
        alms-bowl  in the other;  others  have him holding  a
        book reverently in both hands;  and sometimes we find
        him with an open  book on one knee  and a mendicant's
        staff at his side.

[Sunkmanitu Tanka Ob'waci]

www.quangduc.com/English/Dharma/18vialahan.668.html

kalo gak bisa kebuka : http://209.85.175.104/search?q=cache:haDPrQy3Mh8J:www.quangduc.com/English/Dharma/18vialahan.668.html+18+arhat+sariputra+rahula&hl=en&ct=clnk&cd=3&gl=id&client=firefox-a

ada juga ini : http://www.khandro.net/deities_arhats.htm

Saya pernah lihat di buku chinese deities dari buddhanet.net (kalo gak salah), lengkap dengan gambarnya

http://www.buddhanet.net/pdf_file/icon_nepbud.pdf

[nyanadhana]

2.  Ka-no-ka-Fa-tso  ( ­{¿Õ­{¥ïÁΠ ), Kanaka  the
        Vatsa.

            This arhat is appointed to Kashmir with a retinue
        of 500 other arhats.  He was originally a disciple of
        Buddha, and it was said  of him that  he comprehended
        all systems  good and bad.(3)  The Tibetans, in their
        usual  manner, have  translated  the  name  literally
        "Gold calf."
3.  Ka-no-ka-Po-li-tou-she  (  ­{¿Õ­{¶[Âç´kìG  ),
        Karaka the Bharadvaja.

            This  arhat's  station  is  in  the  Purva-Videha
        region and he has 600 arhats under his authority.  He
        is sometimes  pictured  as a very hairy  old man, and
        some paintings give him a small disciple at his side.

4. Su-p'in-t'e: ( ĬÀWªû ), Subhinda.

            His sphere of action  is the Kuru country  in the
        north, and he has a retinue of 800 arhats.

            This name does not occur in several of the lists,
        but it is found  in the temples  in China, Korea, and
        Japan. Instead of it we find occasionally Nandimitra,
        and  the new recension  and the  Tibetan give A-pi-ta
         (ªü¥²¹F),  which  may be for Abhida.  The Tibetan
        translation   of   the   name   is   inseparable   or
        indissoluble, and this seems to point  to an original
        like Abhinda or Abhida.

            This arhat  appears  as a venerable  sage with  a
        scroll  in  his  right  hand, or  as  sitting  in  an
        attitude  of meditation.  He is also  represented  as
        sitting with an alms-bowl and an incense-vase  beside
        him, holding  a sacred  book in the left  hand, while
        with the right he "cracks his fingers."  This gesture
        is indicative  of the rapidity with which he attained
        spiritual insight.

5. No-ku-lo ( ¿Õ¯xù ), Nakula.

            The sphere of this arhat's  action is Jambudripa,
        that  is, India, and his retinue  is composed  of 800
        arhats.

            This  name  is found  in the Chinese, Korean, and
        Japanese  temples, but in some lists instead of it we
        find  Pa-ku-la  ( ¤Ú¥j©Ô  ) or p'u-ku-lo  ( Á¡©ëù ),
        that is, Vakula. This was the name of one of Buddha's
        great disciples, often  mentioned  in the scriptures.
        Vakula  became  an  arhat, but  he  led  a  solitary,
        self-contained  life;  he never had a disciple and he
        never  preached  a word.  He was  remarkable  for his
        wonderful exemption  from bodily ailments and for the
        great length of life to which he attained. When  King Asoka visited  his tope and showed  his contempt
        for Vakula  by offering  a penny, the arhat was equal
        to the occasion and refused the coin.(l)

            We  must, however, go by Yuan-chuang's  text  and
        read  Nakula.   This  word  means  Mungoose,  and  we
        remember    the   arhat   called    Kundo-vahan    or
        Mungoose-bearer already mentioned.  We read also of a
        Nakula's  father, in Pali.  Nakula-pita, who became a
        devoted lay adherent of Buddha's teaching. Nakula was
        a Vrijjian  resident  at Uruvilva, but we do not find
        much about him in the scriptures.  He may be the same
        person  with  Nakulapita  converted  when  he was 120
        years  old, but  made  young  and  happy  by Buddha's
        teaching.(2)

            Nakuls  is often  represented, as in the  Tibetan
        picture, with a mungoose as his emblem, and sometimes
        instead  of that  animal  he has a three-legged  frog
        under his left arm.  Sometimes  he is represented  as
        meditating  or as teaching  with a little  boy by his
        side.

[naviscope]

klu yg gw tau,

18 Arahat itu sebenarnya jumlahnya cuma 16
sebab yg 2 itu uda kategori pho sat (alias bodhisattva)

CMIIW,

naviscope

[nyanadhana]

6. Po-t'e-lo ( ¶[ªûù ), Bhadra.

            This arhat was appointed to T'an-mo-lo-Chow, that
        is, Tamra-dvipa or Ceylon, and he was given a retinue
        of 900 other  arhats.  We sometimes  find  him called
        Tamra  Bhadra,  apparently   from  the  name  of  his
        station.

            The  Bhadra  of the  Buddhist  scriptures  was  a
        cousin  of the Buddha and one of his great disciples.
        He was a good preacher, and could expand in clear and
        simple language  the Master's  teaching.  Hence he is
        often represented  as expounding  the contents  of a
        book  which  he  holds  in  one  hand.  He  took  his
        profession  very  seriously  and  aimed  at spiritual
        perfection.

            Bhadra  often  appears  in  pictures  and  images
        accompanied by a tiger which he soothes or restrains,
        but he is also represented  without  the tiger and in
        an attitude of worship.

7. Ka-li-ka ( ­{²z­{ ), Kalika or Kala.

            This arhat has 1,000 other arhats  under  him and
        resides  in Seng-ka-t'a  ( ¹¬­{¯ù ).  This  has  been
        supposed  to be Ceylon, but it is evidently  the name
        of some  other  region.  The Chinese  characters  may
        stand  for Simhata, and something like this may have
        been the name of the "Lion country  " in the Vrijjian
        territory already mentioned.(l)

            This  arhat  is  apparently  the  great  disciple
        called  "Lion King Kala" ( ®v¤l¤ý­{ù ), who attained
        arhatship  and was honoured by King Bimbisara.(2)  He
        is represented  as studying  a scroll  or sitting  in
        meditation, or holding  a leaf  of a tree, or he  has
        extremely  long eyebrows  which  he holds up from the
        ground.

 8.    Fa-she-lo-fuh-to-lo   (   ¥ïìGù¥±¦hù   ),
        Vajraputra.

            He has 1,100 arhats and resides in the Po-la-na (
        ²Ú¨ëÌV  )  division   of  the  world,  that   is,  in
        Parna-dvipa perhaps.

            In some temples  and lists of the Lohan  the name
        is given as Vajriputra.  This may be the Vajjiput  of
        the village  of the same name  who became  a disciple
        and attained  to arhatship.(3)  He is represented  as
        very hairy, or as very lean and ribbed.

9. Shu-po-ka ( ¦¦³Õ­{ ), Supaka perhaps.

            This  arhat  is  stationed  on  the  Gandhamadana
        mountain and has an establishment of 900 arhats.

            Instead of the character  for Shu we find in some
        places  Kie  (  §Ù ), that  is  Ka, making  the  name
        Kapaka, but  this  is evidently  wrong.  In  the  new
        transcription we have Kuo-pa-ka, that is, Gopaka. The
        Tibetans  have the two Chinese transcriptions  Kapaka
        and  Supaka, but  their  translation  is Sbed-byed,
        which  requires  the form  Gopaka  (or Gopa), meaning
        protector. We do not know of any disciple of Buddha  named  Supaka, but  we read  of one  named
        Gopaka, a sthavira at Pataliputra.

            The representations  of this arhat 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.

[nyanadhana]

10. Pan-t'o-ka ( ¥b°U­{ ), Panthaka or Pantha.

            This arhat's sphere is the Trayastrimsat  Heaven,
        and he is attended by 1,300 arhats.

            He is sometimes called simply Pantha or Panthaka,
        and  sometimes  Ta  (  ¤j  ) or  Maha-Panthaka, Great
        Panthaka, to distinguish  him from his young brother,
        who is No. 16 of this list.  The name is explained as
        meaning way or road, or "born on  the road," and a
        legend relates how it was given to the two boys because
        their births occurred  by the  roadside  while  their 
        mother  was making  journeys.(l) But we find the name 
        also explained as meaning "continuing the way," that is,
        propagating  Buddhism, and  the  Tibetan  translation
        gives "doctrine of the way" as its signification. But
        this  explanation   belongs  rather  to  the  younger
        brother, who also is frequently  styled simply Pantha
        or Panthaka.  We occasionally  find  in books  Pa (or
        Sa)-na-ka  for  Pan-  thaka, apparently  a  copylst's
        error.  Pantha is also found transcribed Pan-t'a ( ¯ë
        ), and for the second syllable  we find t'u ( ¨ß ) or
        t'e ( ¯S ).

            Panthaka  was distinguished  as among the highest
        of Buddha's  disciples, who  " by  thought  aimed  at
        excellence."(2)  He was also expert in solving doubts
        and difficulties  in doctrine for weaker vessels, and
        he had extraordinary magical powers.(3) He could pass
        through  solids and shoot through  the air, and cause
        fire and water to appear  at pleasure.  He could also
        reduce  his own  dimensions  little  by little  until
        there was nothing left of him.(4) These  magical  powers  were  called into  request by Buddha
        when he made his expedition to subdue and convert the
        fierce dragon-king Apalala.(1)

            The  various   pictures   and  images   represent
        Panthaka  as sitting under a tree or teaching from an
        open book, or as holding  a scroll, or as sitting  in
        profound meditation with his arms folded.  He is also
        frequently  depieted  in the act of charming a dragon
        into his alms-bowl.

            This  Panthaka  is not to be confounded  with the
        Upasaka  of the same name who accompanied  Mahinda in
        his  mission  for  the  conversion  of  Ceylon.   11.
        Lo-hu-lo ( ÅoÌ|ù ), Rahula.

            To Rahula was assigned the Priyangu-dvipa, a land
        of aromatic  herbs,(2) and  he had  a suite  of 1,100
        arhats.

            Rahula, the son of Buddha, was distinguished as a
        disciple  for his diligent study of the canon and his
        uncompromising  thorough  strictness  in carrying out
        the rules of his profession.  He is often represented
        in  pictures   and  images   as  having   the   large
        "umbrella-shaped"  head, prominent  eyes, and  hooked
        nose which  some books  ascribe  to him.  But in many
        cases  he  is  apparently  represented   without  any
        distinctive  features or attribute.  It is his lot to
        die  and return  to this  world  as Buddha's  son for
        several  times, and he is not to pass finally  out of
        existence for a very long time.

12. Na-ka-si-na ( ¯Ç¦÷µR¨º ), Nagasena.

            This  arhat  was appointed  to the Pan-tu-p'o  or
        Pandava Mountain  in Magadha, with a retinue of 1,200
        arhats.

            Nagasena  is, I think, the disciple called Seni (
        ´µ¥§  )  in  the  "  Tseng-i-a-han-ching  "  and  the
        "Fen-pie-kung-te- lun." In the former this bhikshu is
        selected  for praise as an orthodox expounder  of the
        principles  or essentials  of  Buddhism.  The  latter
        treatise also calls him first in exposition.  It adds
        that he was a bhikshu thirty years before he attained
        arhatship, because he made the laying down  of  dogma  the  one chief  thing postponing  to
        this  release  from  sin,  that  he  was  skilled  in
        analysis  and the logical development  of principles,
        and that he left a treatise embodying  the results of
        his studies.(l)

            Now  this  Se-ni  is, I think, the  Nagasena  who
        composed  the  original  work  which  was  afterwards
        amplified into the '" Questions of Milinda." In the "
        Tsa-pao-tsang-ching  " We have this  Nagasena, called
        also Se-na, a man of commanding  presence, proud and
        learned, subtle-minded  and  ready-witted, and  he is
        put through  a severe ordeal by a king called Nan-t'e
        or  Nanda.(2)  Then  these  Nanda  and  Nagasena  are
        evidently   the  Min-lin-t'e   and  Nagasena  of  one
        translation  of the '' Abhidharma-kosa-vyakhya-Sastra
        '' and the Pi-lin-t'e  and Lung-chun, Dragon-host  of
        the other  translation.(3)  They  are also the Mi-lan
        and Na-hsien of the " Na-hsien-pi-chiu-ching "(4) and
        the  Milinda  and  Nagasena  of the  " Questions  of
        Milinda." (5)

            This  Nagasena   was,  or  was  taken  to  be,  a
        contemporary of the Buddha and Sariputra, although he
        is also supposed  to be living  long  after  Buddha's
        time.  He  is  called  arhat  by the  author  of  the
        introduction  to the "Questions," but in the body  of
        the  book  he is not an arhat.  In this  treatise  he
        defends  against  his  cross-examiner  the unity  and
        consistency  of Buddha's  teachings, and explains and
        expands  hard  doctrines   with  great  learning  and
        richness  of illustration.  He became 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.     The    "
        Abhidharma-kosa-sastra      "     and      the      "
        Tsa-pao-tsang-ching  " quote  from  a text  which  is
        neither    the   "Na-hsien-pi-chiuching"    nor   the
        "Questions," and these two last differ very much.

13. Yin-kie-t'e ( ¦]´¦ªû ), Angida.

            This  arhat's  station  is  the  mountain  called
        Kuaug-hsie  or Broad-side, that is, Vipulaparsva, and
        he has a retinue of 1,300 arhats. In one place I have
        seen Mu ( ¥Ø ) instead of Yin, and the Tibetans  have
        Angija, but all other tran- scriptions are apparently
        either Angida, or Angila.

            One of Buddha's great disciples was named Angaja,
        and he was noted for the cleanness  and fragrance  of
        his body.(1)  Another great disciple  was Angila, who
        was  described  as being  perfect  in all  things.(2)
        These  two  names  may  possibly  indicate  only  one
        person.

            The Lohan  called  Angida  is sometimes  the fat,
        jolly creature who is supposed  to be Maitreya or his
        incarnation. Other pictures or images make him a lean
        old monk with a staff  and a book  containing  Indian
        writing.   This   latter   is  the   old  traditional
        representation  handed  down from  the period  of the
        T'ang dynasty.

14. Fa-na-p'o-ssu ( ¥ï¨º±C´µ ), Vanavasa.

            A  Korean   temple   has   Fa-lo-p'o-ssu,  giving
        Varavasa, but all the other  transcriptions  seem  to
        have Vanavasa.

            This  arhat, who  has  a retinue  of 1,400  other
        arhats, is  stationed  on  the  K'o-chu  ( ¥i¦í  ) or
        Habitable  Mountain.   He  is  sometimes  represented
        sitting in a cave meditating with eyes closed, or his
        hands make a mudra, or he nurses his right knee.

            15. A-shih-to ( ªü¤ó¦h ), Asita or Ajita.

            These characters  do not represent  Yuan-chuang's
        ordinary transcription either for Asita or Ajita, and
        it is probable that here he adopted the transcription
        of a predecessor.  The new authorized  reading gives
        Ajita, and  it is so in the  Tibetan.  But  Ajita  is
        Maitreya,  and  that  Bodhisattva, according  to  all
        accounts, remains in Tus**ta Paradise  until the time
        comes for him to become incarnate on this earth.

         So  he  cannot   properly   be   a  guardian   of
        Sakyamuni's  system,  which  must  have  passed  away
        before he can become Buddha.

            This  arhat, whom we may call  Asita, resides  on
        the Gridhrakuta Mountain, and has 1,500 arhats in his
        suite. It cannot be that he is the old seer Asita who
        came  from  his distant  home  to see the  newly-born
        infant  who  was to become  Buddha.  The  images  and
        pictures generally  represent the arhat as an old man
        with  very long eyebrows, nursing  his right  knee or
        absorbed in meditation.

[nyanadhana]

16.  Chu-ch'a,(t'a)-Pan-t'o-ka  (  ª`¯ù¥b°U­{  ),
        ChotaPanthaka.

            The  first  part  of the name  is also  given  as
        Chou-li  ( ©P§Q  ) or Chu-li  ( ¯¬ or ¦¶§Q  ).  These
        transcriptions  stand  for the Sanskrit  Kshulla  and
        Pali Chulla (or Chula), and Chota is a dialectic form
        still  preserved  in the vernacular.  The words  mean
        little, small, and this Panthaka  received  the above
        name  in order  to distinguish  him  from  his  elder
        brother  already noticed.  He is also called Hsiao-lu
        or Little  Road, the elder  brother  being  Ta-lu  or
        Great Road.

            Chota-Panthaka  has a household  of 1,600 arhats,
        and his station is the Ishadhara  Mountain, a part of
        the great range of Sumeru.

            As a disciple  Little Pantha was at first and for
        a long time  exceedingly  dull and stupid, the result
        of bad Karma.  He could not make any progress  in the
        spiritual  life, being  unable  to apply  his mind or
        commit  to memory even one stanza of doctrine.(1)  He
        was accordingly  slighted  by the Brethren  and their
        lay  patrons, but  the Master  always  had  pity  and
        patience. On one occasion the King invited Buddha and
        the disciples  to breakfast, but  Little  Pantha  was
        excluded.  When Buddha discovered  this he refused to
        sit down to breakfast until the despised disciple was bidden  to the feast.(1)  And when Little  Pantha
        was   expelled   by  his  elder   brother   as  being
        incorrigibly dull and stupid, Buddha brought him back
        and would not allow him to be expelled.  He comforted
        the  sorrowing   disciple  and  gave  him  the  words
        "Sweeping  broom" to repeat and keep in mind.  In the
        effort  to do so the  intellectual  faculties  of the
        poor dullard were 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.(2)  Having entered on the
        good  way he went  on towards  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.(3)   By  his  determined
        perseverance  he  attained  a thorough  insight  into
        religious truths, and expounded these with such power
        and eloquence that even giddy nuns, who came to laugh
        and mock, remained to be impressed and edified.(4) In
        process  of time Little  Pantha  attained  arhatship,
        with  the powers  of flying  through  the air and of
        assuming  any  form  at pleasure.  He had also  other
        miraculous  powers, and on one  occasion  he produced
        500  strange  oxen  and  proceeded  to  ride  one  of
        them.(5)

            This arhat  is sometimes  pictured  as an old man
        sitting  under and 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 long staff surmounted by a hare's head.

17  and  18.  There  does  not  seem  to  be  any
        historical  account of the first introduction  of the
        Lohan into the Halls of Buddhist  temples, nor can it
        be ascertained when the number  of  these  guardians  was raised from sixteen
        to eighteen  in Chinese  temples.  In some  of these,
        down to the present time, the number of the Lohan is
        still  sixteen, e.g.  in the Pao-ning-ssu, near Mount
        Omi, visited  by  Mr.  Baber.(1)  Some  Chinese  have
        supposed  that  there  were  formerly  eighteen  gods
        regarded as protectors  of Buddhist temples, and that
        the Lohan  took  their  places.  But we know  nothing
        about  these  gods, and the supposition  need  not be
        taken into consideration. Another suggestion, and one
        which seems not improbable, is that the Buddhists  in
        this matter imitated  a certain  Chinese institution.
        When we read the history  of the reigns  of T'ang Kao
        Tsu and T'ai  Tsung, we find  the record  of an event
        which  may have given the idea of grouping  the Lohan
        in the Chief  Hall of a temple  and of raising  their
        number  to  eighteen.  In the  year  621  T'ai  Tsung
        instituted  within the palace  grounds  a very select
        college composed of eighteen members. These dons were
        officials  of high  standing, of sound  learning  and
        good literary attainments, and faithful adherents and
        personal friends of the founder. Among them were such
        famous   men  as  Tu  Ju-mei   and  his  friend  Fang
        Hsuan-ling;  Yu Chi-ming, learned  scholar  and loyal
        statesman, who wrote the preface  to Yuan-chuang's  "
        Hsiyu-chi  ";  Lu  Te-ming, and  K'ung  Ying-ta.  The
        members  took  their  turns  in batches  of three  in
        attending on duty, and while in the college they were
        liable to be visited and interrogated by the emperor.
        He had portraits of the members made for the college,
        and each portrait was furnished  with a statement  of
        the name, birthplace, and  honours  of the  original.
        The merits of each were described  in ornate verse by
        one of the number, Chu Liang. These favoured men were
        called the Shih-pa-hsue-shih ( ¤Q¤K¾Ç¤h ) or Eighteen
        Cabinet  Ministers, and they were popularly  said  to
        have  teng-ying-chou  (  µnÃs¬w  ),  to  have  become
        Immortals.  It is this Hall of the Eighteen  which  I
        think  may  have  led  to  the  installation  of  the
        Eighteen  Arhats  in  Buddha's  Hall.  The   names   of   these
        venerable   ones  are  given,  and  sometimes   their
        stations  and retinues  are  added.  There  are  also
        temples in which the Lohan are arranged  in groups of
        three.

            But these  Eighteen  Lohan  have  never  received
        authoritative  recognition, and they  are not given
        even in the modern accepted  Buddhist  treatises.  We
        find them, however, occasionally  in modern  Chinese
        works of art.  The South Kensington Museum has a pair
        of bowls  on which  they are painted, and the British
        Museum  has them  on an incense-vase.  This  vase  is
        remarkable  for departing SO far from the established
        doctrine  of the Lohan  as to represent  three of the
        eighteen  as boys  or  very  young  men.  The  modern
        Chinese artist, followed  by the Japanese, apparently
        takes  the Lohan  to be Immortals, and he shows  them
        crossing  to the  Happy  Land  of Nirvana  or leading
        lives of unending  bliss among the pines of the misty
        mountain-tops.



  As to the  persons  who  should  be  admitted  as
        guardian Lohans of Buddha and his religion, there has
        been a great  diversity  of opinion, and consequently
        different  worthies  have  been  added  in  different
        places. In many old temples we find the 17th and 18th
        places given respectively  to Nandimitra and a second
        Pindola. This Nandimitra, in Chinese Ch'ing-yu ( ¼y¤Í
        ), is the arhat already mentioned  as describing  the
        appointment  and distribution  of the Sixteen Arhats.
        As one of the additional Lohans we sometimes find the
        well-known  Imperial  patron of Buddhism, Liang Wu Ti
        (A.D.   502   to  550),  or  Kumarajiva,  the   great
        translator  who flourished about A.D.  400..  In some
        temples we find Maitreya or his supposed  incarnation
        the Pu-tai-ho  shang, or Calico-bag  (cushion)  Monk.
        This monk is said to have lived in the sixth  century
        A.D., but he was not honoured as a Lohan until modern
        times.  He is the special  patron of tobacco-sellers,
        and his jolly fat little  image  often  adorns  their
        shop-fronts.  Another  interesting  person  sometimes
        found among the Eighteen Lohan is the Indian Buddhist
        Dharmatara (or Dharmatrata), Fa-Chiu ( ªk±Ï ).  This is perhaps the Dharmatara
        who was a great master of Dhyana and learned  author,
        and lived about the middle  of the first  century  of
        our  era  probably.  He is sometimes  called  a great
        Upasaka,  and   is  represented   as   receiving   or
        introducing the Sixteen (or Eighteen) Lohan.  Writing
        about  Lhassa  the learned  Mr.  Chandra  Das has the
        following: "In the Na-chu Lha Khang Chapel erected by
        one of the Sakya Lamas named Wang Chhyug Tsondu, were
        the most remarkable statue-like images of the Sixteen
        Sthaviras  called Natan Chudug, arranged to represent
        the scene of their reception by Upashaka Dharma Tala,
        one of the most celebrated  and devout  Buddhists  of
        ancient  China."(1)  In Tibet the Sixteen  Arhats are
        called  Sthaviras, and "Natan  Chudug"  means Sixteen
        Sthaviras.  Then "Dharma Tala" is for Dharmatara, who
        was Indian, not Chinese.  He is also  now  one of the
        Eighteen   Lohan  in  Tibet  as  in  China.   Another
        illustrious personage installed as one of these Lohan
        in many temples is Kuanyin P'usa.  He appears as such
        in  his  capacity   as  Protector   of  Buddhism  and
        Buddhists.

[nyanadhana]

Selesai copasnya huehehehehe  semoga menambah pengetahuan

[Pitu Kecil]

Wah Lengkap2 XIe2 Gan En, nnt ambil kamus translate deh GRP Send untuk semuanya

[Pitu Kecil]

Eh kurang 1 ya? yang 18 punya

[naviscope]

cuma ada 16, mas....

17 & 18 tidak pernah disebut-sebut, entah dari jumlahnya mana bisa jd 18... 
setau gw, 2 sisanya, uda kategori pho sat (alias boddhisattva)
jd tidak bisa dimasukkan kedalam kategori arahat lg. geto.

tapi wout ever, uda terkenalnya 18, mo gimana lg?

CMIIW,

naviscope

[Hikoza83]

setahu saya jg ada 16 Arahat / Lohan.
soalnya dulu pernah baca ttg teks Pujian kepada 16 Arahat.


By : Zen

[dilbert]

menurut LEGENDA, dikatakan bahwa BUDDHA memerintahkan 16 orang ARAHAT untuk menunda parinibbana-nya untuk terus membabarkan dharma dan menolong umat manusia. TEtapi dalam perkembangannya, terutama dalam kebudayaan tertentu (apalagi dengan adanya personifikasi dalam bentuk patung) kemudian muncul lagi 2 orang ARAHAT sehingga total menjadi 18 ARAHAT atau dalam tradisi Tiongkok disebut dengan Se Pa Lo Han (18 ARAHAT).

Jika dilihat dari nama-namanya, memang hanya 16 ARAHAT yang memiliki nama sedangkan 2 ARAHAT tambahan lainnya tidak memiliki nama dan hanya diberikan identitas khusus.
1. Pindola, the bharadvaja
2. Kanaka, the vatsa
3. Kanaka, the bharadvadaja or pindola
4. Nandimitra or subhinda
5. Vakula or Nakula or Pakula
6. TAmra Badra
7. Kalika or Kala
8. Vajraputra.
9. Gobaka, the protector
10. Panthaka or Pantha, the elder
11. Rahula, the son of buddha
12. Nagasena
13. Angida
14. Vanavasa
15. ASita or ajita
16. Chota panthaka or pantha the younger
17. Taming Tiger Arahat
18. Taming Dragon Arahat.

jadi arahat ke 17 dan ke-18 hanya dinamakan demikian, karena memang tidak diketahui NAMANYA.

[Sunkmanitu Tanka Ob'waci]

Rahula bukannya sudah Parinirvana sebelum Sang Buddha Parinirvana?

Atau memang ada perbedaan teks juga?

[nyanadhana]

17 dan 18 itu unknown karena originalnya adalah 16.

Rahula dimasukkan juga karena dia juga seorang Arahat.btw 18 Arahat itu muncul in a dream seperti yang saya jelaskan di halaman pertama.dari situ semua imagenya dibentuk.

[kullatiro]

jadi mimpi bawaan dewa gitu. yah mungkin karena keterbatasan kemampuan ingatan (seperti ananda tidak bisa melihat semua nya atau seluruh  kehidupan kehidupan lalu sang buddha cuma dari pertapa sumeda saja batas yang di perkenan kan sang Buddha). maka yang terakhir terlewat kan/ terlupakan.

[Mr. Wei]

Source: Hikmah Tridharma Edisi Maret-April 2007 halaman 12

Langsung g kutip...

##
Siapa saja arahat ke 17 dan 18 tidaklah jelas; sama tidak jelasnya dalam hal dari mana muncul tambahan 2 arahat lagi. Seperti diceritakan di HT (Hikmah Tridharma - wei) edisi lalu, transkrip2 buddhis awal yang ditulis oleh arahat Nandimitra hanya menyebut ada 16 arahat. Keenam belas lohan itu bertugas mengawal spiritualis dan sistem buddhisme yang dibawa oleh Sakyamuni Buddha, juga melindungi pengikut Buddhisme. Namun berbeda dengan dewa atau bodhisatva (di majalah ditulis bodhisatwa - wei) yang melindungi dan menolong secara aktif atau langsung, maka para lohan ini tidak berhubungan dengan pengikut buddhisme.

Secara singkat para arahat bertindak sebagai pengawal dan penjaga buddhisme yang karena tugasnya, tidak akan parinirvana hingga Maitreya Bodhisatva Mahasatva (di majalah ditulis Bodhisatwa Mahasatwa - wei) menjadi Buddha.

Karena tidak jelas, ada yang menyebut Nandimitra dan Pindola (arahat ini beda dengan Pindola Bharadvaja yang pernah disebutkan sebelumnya) atau ada yang menduga Maitreya dan Mahakasyapa. Mencantumkan Maitreya dianggap mengundang pertanyaan: jika para lohan bertugas hingga Maitreya menjadi Buddha, bagaimana mungkin saat ini Maitreya menjadi salah satu diantara para lohan itu???

Sumber tulisan:
1. Watters, T. 1898. The Eighteen Lohans of Chinese Buddhist Temples. The Journal of the Royal Asiatic Society, 1898.04, pp.329-347. Dalam www.vovinam-via.org
2. Setiawan, E. dan Kwa Thong Hay. 1990. Dewa-Dewi Kelenteng. Kelenteng Sam Po Kong
3. www.mi-le-fo.thetempleguy.com
4. www.buddhanet.net
Sumber gambar: www.phoenixdragonkungfu.com

##


Dari koleksi majalah n buku di kamar aye
Semoga bermanfaat

[GandalfTheElder]

Menurut Nandimitrāvadāna (法住記 -Da Aluohan Nandimiduoluo Suoshuo Fazhuji ), ditulis oleh Arahat Nandimitra, Taisho Tripitaka 2030 yang diterjemahkan oleh Bhiksu Tang Xuanzang terdapat daftar dari 16 Arahat:

1. 賓度羅跋羅惰闍 (Sk: Pindolabharadvaja)
2. 迦諾迦伐蹉 (Sk:Kanakavatsa)
3. 迦諾迦跋釐堕闍 (Sk: Kanakabharadvaja)
4. 蘇頻陀 (Sk: Subinda)
5. 諾距羅 (Sk:Nakula)
6. 跋陀羅 (Sk: Bhadra)
7. 迦哩迦 (Sk:Kalika)
8. 伐闍羅弗多羅 (Sk: Vajraputra)
9. 戌博迦 (Sk:Jivaka)
10. 半託迦 (Sk:Panthaka)
11. 羅怙羅 (Sk:Rahula)
12. 那伽犀那 (Sk:Nagasena)
13. 因掲陀 (Sk:Angaja)
14. 伐那波斯 (Sk:Vanavasin)
15. 阿氏多 (Sk:Ajita)
16. 注荼半託迦 (Sk:Chudapanthaka)

Angaja atau Angida terkadang digantikan oleh Bodhidharma (Damo Zushi).

16 Arahat pertama kali disebutkan dalam Mahayana Vataraka Shastra yang ditulis oleh Sthiramati dan diterjemahkan oleh Bhiksu Daotai ke dalam bahasa Tionghoa pada abad ke-5 M.

Dalam Taiwan Wenxian (dokumen dari Taiwan) disebutkan bahwa di anatara 18 Arahat, yang tercatat dalam sutra-sutra hanayalah 16 Arahat, dua lainnya ditambahkan oleh umat Buddhis di Tiongkok.

18 Arahat dalam lukisan Guan Xiu pada tahun 891 M:

01. Rahula, Arahat Pemikir, 罗怙罗多尊者，Luo Hu Luo Duo Zun Zhe, 沉思罗汉, Chen Si Luo Han.
02. Pindola Bharadvaja, Arahat Penunggang Rusa, 宾度罗跋罗堕阇尊者，Bin Du Luo Ba Luo Duo She Zun Zhe, 骑鹿罗汉，Qi Lu Luo Han.
03. Subinda, Arahat Pembawa Pagoda, 苏频陀尊者，Su Pin Tuo Zun Zhe, 托塔罗汉，Tuo Ta Luo Han.
04. Panthaka, Arahat Pengangkat Tangan, 半托迦尊者，Ban Tuo Jia Zun Zhe, 探手罗汉，Tan Shou Luo Han.
05. Bhadra, Arahat Pengelana, 跋陀罗尊者，Ba Tuo Luo Zun Zhe, 过江罗汉，Guo Jiang Luo Han.
06. Vanavasa, Arahat di bawah pohon pisang, 伐那婆斯尊者，Fa Na Po Si Zun Zhe, 芭蕉罗汉，Ba Jiao Luo Han.
07. Nakula, Arahat Pemeditasi, 诺距罗尊者，Nuo Ju Luo Zun Zhe, 静座罗汉，Jing Zuo Luo Han.
08. Kalika, Arahat Penunggang Gajah, 迦理迦尊者，Jia Li Jia Zun Zhe, 骑象罗汉，Qi Xiang Luo Han.
09. Chudapanthaka, Arahat Penjaga Pintu, 注茶半托迦尊者，Zhu Cha Ban Tuo Jia Zun Zhe, 看门罗汉, Kan Men Luo Han.
10. Nandimitra, Arahat Penjinak Naga, 庆友尊者，Qing You Zun Zhe, 降龙罗汉，Jiang Long Luo Han.
11. Kanaka Bharadvaja, Arahat Pembawa Mangkok, 迦诺迦跋黎堕阇尊者, Jia Nuo Jia Ba Li Duo She Zun Zhe, 举钵罗汉，Ju Bo Luo Han.
12. Angida, Arahat Karung Besar， 布袋罗汉，Yin Jie Tuo Zun Zhe, 因揭陀尊者, Bu Dai Luo Han.
13. Asita/Ajita, Arahat dengan Alis Panjang, 阿氏多尊者，A Shi Duo Zun Zhe, 长眉罗汉，Chang Mei Luo Han.
14. Gobaka, Arahat pembuka Hati, 戌博迦尊者，Xu Bo Jia Zun Zhe, 开心罗汉，Kai Xin Luo Han.
15. Kanakavatsa, Arahat Bahagia, 迦诺迦代蹉尊，Jia Nuo Jia Dai Cuo Zun Zhe, 喜庆罗汉, Xi Qing Luo Han.
16. Nagasena, Arahat Pembersih Telinga, 那迦犀那尊者，Na Jia Xi Na Zun Zhe, 挖耳罗汉，Wa Er Luo Han.
17. Vajraputra, Arahat Singa Tertawa, 伐阇罗弗多尊者，Fa She Luo Fu Duo Zun Zhe, 笑狮罗汉，Xiao Shi Luo Han.
18. Pindola, Arahat Penjinak Macan, 宾头庐尊者，Bin Tou Lu Zun Zhe, 伏虎罗汉， Fu Hu Luo Han.

Arahat Penunggang Rusa terkadang menunjuk pada Pindola Bharadvaja dan terkadang menunjuk pada Ajita.

Mahakasyapa dengan Nandimitra juga sering tertukar-tukar.

Versi lainnya:
1. 彌勒尊者 (Mile Zunzhe) - Maitreya
2. 達摩祖師 (Damo Zushi) - Bodhidharma
3. 志公禪師 (Zhigong Chanshi) - Bhiksu Zhigong
4. 降龍尊者 (Jianglong Zunzhe) - Mahakashyapa
5. 目蓮尊者 (Mulian Zunzhe) - Maudgalyayana
6. 飛杖尊者 (Feizhang Zunzhe)
7. 開心尊者 (Kaixin Zunzhe)
8. 進花尊者 (Jinhua Zunzhe)
9. 進香尊者 (Jinxiang Zunzhe)
10.獅子尊者 (Shizi Zunzhe) / 戲獅尊者 (Xishi Zunzhe)
11.長眉尊者 (Changmei Zunzhe) - Pindola Bharadvaja
12.伏虎尊者 (Fuhu Zunzhe)
13.洗耳尊者 (Xier Zunzhe)
14.弄鈸尊者 (Longpo Zunzhe)
15.戲笠尊者 (Duoli Zunzhe) / 优婆尊者 (Youpo Zunzhe) / 道悟尊者 (Daowu Zunzhe)
16.進燈尊者 (Jindeng Zunzhe)
17.進果尊者 (Jinguo Zunzhe)
19.梁武帝尊者 (Liang Wudi Zunzhe) - Raja Liang Wudi

Jadi dua Arahat lainnya tersebut ada berbagai macam versi:

1. Manjusri Bodhisattva dan Samantabhadra Bodhisattva
2. Nandimitra (Arahat Penjinak Naga) dan Pindola (Arahat Penjinak Macan)
3. Raja Liang Wudi dan Bhiksu Zhi Gong (guru Kaisar Liang)
4. Ji Gong (Dao Ji - 濟公尊者) dan Mahamaudgalyayana (Mogallana)
5. Mahakashyapa (Arahat Penjinak Naga) dan Maitreya (Arahat Penjinak Macan)

Di Indonesia, 18 Arahat ini ada di kelenteng-kelenteng seperti:
1. Jin De Yuan - Kim Tek Ie / Vihara Dharma Bhakti (Jakarta)
2. Wen De Miao - Boen Tek Bio / Vihara Padumuttara (Jakarta)
3. Kong Hoa Sie - Vihara Vaipulya Sasana (Tangerang)
4. Da Jue Si - Tay Kak Sie (Semarang)
5. Ying An Gong - Eng An Kiong (Malang)
6. Bei Ji Miao - Pai Kik Bio (Surabaya)
7. Fu An Gong - Hok An Kiong (Surabaya)
8. Tempat Ibadah Sanggar Agung Kenjeran (Surabaya)
9. Kelenteng Xian Ma (Makassar)
dan banyak lainnya

Di kelenteng-kelenteng tersebut, 18 Arahat kebanyakan ditempatkan di samping kanan dan kiri altar Avalokitesvara Bodhisattva. [Layaknya formasi altar di beberapa vihara-vihara Tiongkok].

Di Surabaya juga ada Vihara Mahayana Jigong Tang (Chikung Dang) di mana di dalamya juga terdapat altar 18 Arahat.

 
The Siddha Wanderer

[Mr. Wei]

Btw, gambar2 ke 16 arhat nya donk... ada yg punya gak?