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 _/\_ :) :lotus:
_/\_
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
masing2 melambangkan apa ya? history ada gak? saya kepengen banget tau _/\_ :)
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.
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
2. Ka-no-ka-Fa-tso ( {¿Õ{¥ïÁÎ ), 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.
klu yg gw tau,
18 Arahat itu sebenarnya jumlahnya cuma 16
sebab yg 2 itu uda kategori pho sat (alias bodhisattva)
CMIIW,
naviscope
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.
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.
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.
Selesai copasnya huehehehehe _/\_ semoga menambah pengetahuan
Wah Lengkap2 XIe2 Gan En, nnt ambil kamus translate deh :) GRP Send untuk semuanya _/\_ :lotus: :)
Eh kurang 1 ya? yang 18 punya ;D
cuma ada 16, mas....
17 & 18 tidak pernah disebut-sebut, entah dari jumlahnya mana bisa jd 18... ;D
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
setahu saya jg ada 16 Arahat / Lohan. :)
soalnya dulu pernah baca ttg teks Pujian kepada 16 Arahat.
By : Zen
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.
Rahula bukannya sudah Parinirvana sebelum Sang Buddha Parinirvana?
Atau memang ada perbedaan teks juga?
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.
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.
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 ;D
Semoga bermanfaat _/\_
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
Btw, gambar2 ke 16 arhat nya donk... ada yg punya gak?