Category: Holidays » Buddhist holidays
Naidani-Khural - Commemorated of Arhats, marked followers of Lamaism. Conducted since the full moon day of the sixth month in 45 days. Arhat ("worthy") - the holy ascetic who took the path of spiritual perfection and reached its highest level - Enlightenment (Bodhi).
Theravada Buddhism denotes arhat (Sanskrit) and arahant (pali) as "one who is worthy" or is a "perfected person" having attained nirvana. In other Buddhist traditions the term has also been used for people far advanced along the path of Enlightenment, but who may not have reached full Buddhahood. The understanding of the concept has changed over the centuries, and varies between different schools of Buddhism and different regions. A range of views on the attainment of arhats existed in the early Buddhist schools. The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda, and Caitika schools all regarded arhats as being imperfect in their attainments compared to buddhas.
Mahayana Buddhists are urged to take up the path of a bodhisattva, and to not fall back to the level of arhats and śrāvakas. The arhats, or at least the senior arhats, came to be widely regarded as "moving beyond the state of personal freedom to join the Bodhisattva enterprise in their own way". In Mahayana Buddhism, a group of Eighteen Arhats with names and personalities were regarded as awaiting the return of the Buddha as Maitreya, and other groupings of 6, 8, 16, 100, and 500 also appear in tradition and Buddhist art, especially in East Asia. They can be seen as the Buddhist equivalents of the Christian saints, apostles and early disciples and leaders of the faith.
A range of views on the attainment of arhats existed in the early Buddhist schools. The Sarvāstivāda, Kāśyapīya, Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, Bahuśrutīya, Prajñaptivāda and Caitika schools all regarded arhats as being imperfect in their attainments compared to buddhas. The Dharmaguptaka sect believed that "the Buddha and those of the Two Vehicles, although they have one and the same liberation, have followed different noble paths."
The Mahīśāsaka and the Theravada regarded arhats and buddhas as being similar to one another. The 5th century Theravadin commentator Buddhaghosa regarded arhats as having completed the path to enlightenment. According to Bhikkhu Bodhi, the Pāli Canon portrays the Buddha declaring himself to be an arahant. According to Bhikkhu Bodhi, nirvāṇa is "the ultimate goal", and one who has attained nirvana has attained arahantship: Bhikkhu Bodhi writes, "The defining mark of an arahant is the attainment of nirvāṇa in this present life." The Mahayana discerned a hierarchy of attainments, with samyaksambuddhas at the top, mahāsattvas below that, pratyekabuddhas below that and arhats further below. "But what was it that distinguished the bodhisattva from the sravaka, and ultimately the buddha from the arhat? The difference lay, more than anywhere else, in the altruistic orientation of the bodhisattva."
In pre-Buddhist India, the term arhat, denoting a saintly person in general, was closely associated with miraculous power and asceticism. The Buddhists drew a sharp distinction between their Arhat and Indian holy men in general, in Buddhism these miraculous powers were no longer central to arhat identity or to his mission. A range of views on the relative perfection of arhats existed amongst the early Buddhist schools. In general, Mahāsāṃghikas such as the Ekavyāvahārikas, Lokottaravādins, Bahuśrutīyins, Prajñaptivādins, and Caitikas schools, advocated the transcendental and supramundane nature of the buddhas and bodhisattvas and the fallibility of arhats.
In Theravada Buddhism, an arahant is a person who has eliminated all the unwholesome roots which underlie the fetters – who upon their death will not be reborn in any world, since the bonds (fetters) that bind a person to the samsara have been finally dissolved. In the Pali Canon, the word tathagata is sometimes used as a synonym for arahant, though the former usually refers to the Buddha alone. After attainment of Nibbana, the five aggregates (physical forms, feelings/sensations, perception, mental formations and consciousness) will continue to function, sustained by physical bodily vitality.
Mahayana Buddhists see Gautama Buddha himself as the ideal towards which one should aim in one's spiritual aspirations. A hierarchy of general attainments is envisioned with the attainments of arhats and pratyekabuddhas being clearly separate and below that of samyaksambuddha or tathāgatas such as Gautama Buddha. In contrast to the goal of becoming a fully enlightened buddha, the path of a śrāvaka in being motivated by seeking personal liberation from saṃsāra is often portrayed as selfish and undesirable.
Solemn prayers (khurals) committed during the celebration Naidani-Khural early in the morning. At the time of their paintings are hung in the temples (tank), which depicts the revered tradition of Arhats. During the sermon monks tell about the life of a believer Arhats and perfect their virtues. Naidani-Khural urges the faithful to remember the dangers of all attachment to earthly life, as this attachment always leads to new and not always good rebirth.
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