Arhats and Bodhisattvas Explained

I see arhats and bodhisattvas as archetypes of full enlightenment, as ideals that we can continue to work towards for the entire spiritual path. You can argue whether there are arhats and bodhisattvas among us, but the archetypes remain as beacons for us all.

That said, they differ in which ideal enlightened qualities they emphasise. The arhant archetype or ideal comes from Theravadan Buddhism, and means worthy, or saint, or sage. The Bodhisattva archetype comes from Mahayana Buddhism and later elaborations.

I’ve also found that the Bodhisattva implicitly includes the Arhat, like a Russian doll: you need full arhathood to be a full bodhisattva.

Let’s look more closely at both, starting with the arhat.

The Arhat Archetype

The idea of the arhat comes from Theravadan Buddhism, in which the goal is to fully transcend samsara and suffering, and take up residence in the self that is beyond self.

Theravada is the way of liberation, purification and positive behaviour. It stresses renunciation, simplicity, restraint and morality.

A real-life arhat is equal to the Buddha in terms of wisdom (prajna), purification (vishuddi) and morality (sila). They have completed the Eightfold Path, and have fully worked through the egoic perspective. The Dalai Lama elucidates this in his book on Dzogchen meditation:

our direct understanding of emptiness might be motivated by the wish to attain liberation for ourselves alone. By cultivating that understanding of emptiness, we can free ourselves from emotional obscurations and delusions, and so attain the state of arhat. Yet this will not have the power to free us from the cognitive obscurations, the “obstructions to knowledge,” left behind in our minds by these delusions.

the Dalai lama

That they must be equal to the Buddha in these dimensions makes them pretty rare. I did say it was an ideal or model to aspire to, rather than a living, breathing person or people. In agreement with me is one of my main teachers, Shinzen Young, who has been meditating and teaching for over 50 years and is now involved in cutting-edge contemplative neuroscience:

Arhats… are extremely rare. In my entire career, I have met three of four masters who were perhaps arhats.

Shinzen young

Arhats and Bodhisattvas: The Bodhisattva Archetype

Let’s now turn to the Bodhisattva archetype.

First, we must understand that the Bodhisattva ideal originally comes from the Mahayana tradition, which is the second elaboration or “Turning of the Wheel” of Buddhism.

Mahayana traditions emphasise compassion, wisdom, unselfish attitudes and courage. It’s not just about liberation: it’s about bringing our liberation into the world for the good of all. It’s both wisdom and skillful means.

I searched my copy of the Dalai Lama’s book on Dzogchen (a Vajrayana school and often considered the Fourth Turning of Buddhism), for the words arhat or arhant. Three matches. Bodhisattva? 36 matches.

Clearly, the Dalai Lama believes that the highest archetype of the Vajrayana path isn’t the siddha or saint, rather than the Bodhisattva. It’s no coincidence that the Dalai Lama is an accepted emanation of Avalokitesvara, the ultimate Bodhisattva archetype.

In short, the Bodhisattva is ready for enlightenment but play their role in the world to help others. The bodhisattva is active and engaged, aiming to bring about enlightenment for all: “there’s nobody to save, so I’ll save them all.”

In Mahayana schools, trainees take takes the Bodhisattva Vow and continually renew it:

The Boddhisattva Vow

Sentient beings are numberless: I vow to liberate them.
Delusions are inexhaustible: I vow to transcend them.
Dharma teachings are boundless: I vow to master them.
The Buddha’s enlightened way is unsurpassable: I vow to embody it.

Again, this is an ideal that we aim for as we live in this nitty-gritty world. As long as you can genuinely affirm that intention, you are a Bodhisattva. But the real test comes through your action. Do you use your enlightenment to liberate as many as possible?

I picture a Bodhisattva as active in the world, deeply enlightened but down to earth, concerned with the everyday problems of people. You might say they have enlightened bliss AND meat and potatoes: they are transcendent yet earthly.

I like to think of the Bodhisattva as being the Buddhist equivalent of Jesus Christ, like a spiritual Santa Claus. And The Buddha (whether archetype or historical figure) certainly is or was a Bodhisattva too, regardless of the fact his original tradition promotes the arhat archetype.

A Bodhisattva is someone with pure, impeccable intentions – a gentle yet fearless spiritual warrior who strives unceasingly to help everyone reach nirvanic peace and enlightenment.

LAMA SURYA DAS

My (Informal) Take

Assuming for the moment there are people who tick all these boxes, I believe that the actions of arhats and bodhisattvas are fundamentally different. Arhats sit at home meditating, free of self, free of desire, free of craving, but they are robotic, bland, and disconnected. They sit on their throne looking down at all the unenlightened ones.

Bodhisattvas, on the other hand, are engaged, up-to-date, worldly, approachable. They realise there is no contradiction between liberation and ordinary living. They dance through life, giving as good as they get, yet remain deeply liberated in that act. Let’s have the best of both: enlightenment and earthliness.

Out of arhats and bodhisattvas, I prefer the latter. I believe the bodhisattva archetype is much more relevant to dedicated lay practitioners living in the 21st century, like myself.