The Three Types of Arhat

The original text of the Lankavatara Sutra: "Mahamati, what is an Arhat? It refers to one who has attained the various meditative absorptions (dhyanas), samadhis, and liberations, possessing the power of liberation. Such a one clearly perceives the suffering caused by afflictions and perceives the non-substantiality of delusional thoughts. Therefore, they are called Arhats." Mahamati addressed the Buddha, saying: "World-Honored One, you have spoken of three kinds of Arhats. Which Arhat is being referred to here? World-Honored One, is it the Arhat who attains the path of quiescence and the One Vehicle? Or is it the Arhat manifested through skillful means by Bodhisattva Mahasattvas? Or is it the Arhat manifested by the Buddha?"

Explanation: The Buddha said, Mahamati, what is an Arhat? An Arhat is one who has realized the four dhyanas and eight samadhis. Through the liberating power of samadhi, they clearly perceive the suffering caused by all worldly afflictions. Consequently, they eradicate all delusional thoughts arising from fundamental ignorance, realizing the delusional thoughts of their own mind lack true substance. Thus, their mind is freed from all delusional thinking, and delusions cease to arise. Therefore, they are called Arhats. Mahamati said to the Buddha, "World-Honored One, you have spoken of three kinds of Arhats. Which one are you speaking of now? Is it the Arhat who continuously advances towards Nirvana without residue, attaining the path of quiescent liberation? Or is it the Arhat deliberately manifested through skillful means by Bodhisattva Mahasattvas to liberate sentient beings? Or is it the Arhat manifested by the Buddha to transform sentient beings?"

Original text: The Buddha told Mahamati: "It is the Śrāvaka who attains the path of quiescence and the One Vehicle, not the others. The others are those who practice the conduct of Bodhisattvas, and those manifested by the Buddha. Due to skillful means and their original vows, they manifest birth among the multitude to adorn the Buddha's retinue. Mahamati, in the place of delusional thinking, various teachings are given, speaking of attaining fruits (of enlightenment) and attaining dhyanas. Those who practice dhyana enter into meditation, yet all this is to be entirely transcended. They manifest the attainment of the self-realized measure of the mind and the characteristics of the fruits (of the path), thus it is conventionally named 'attaining the fruit'."

Explanation: The Buddha told Mahamati, I am now speaking of the Arhat who advances towards the path of quiescent liberation. Seeking swift liberation, they diligently cultivate the four dhyanas and eight samadhis, attaining liberation through the power of meditative concentration and entering Nirvana without residue. I am not speaking of the other two kinds of Arhats: the Arhat who practices the Bodhisattva conduct and the Arhat manifested by the Buddha. These are skillful means manifesting the conduct of an Arhat, arising from the power of the original vows of Bodhisattvas and the Buddha. They manifest birth among the multitude in the identity of an Arhat, also for the purpose of adorning the Buddha's retinue.

Mahamati, the Buddhas and Bodhisattvas, in the place where sentient beings harbor delusional thoughts, give various teachings, saying that through such practice one can realize the fruit of Arhatship, that through such practice one can attain the four dhyanas and eight samadhis, and that cultivating meditative concentration allows one to enter absorption. All these also belong to unreal delusional thoughts; they are illusory appearances without inherent arising and should be entirely transcended (in order to enter reality). The Buddhas and Bodhisattvas manifest the arising of great wisdom, revealing the realm of the self-realized measure of the mind. They manifest the characteristics of attaining the first to the fourth fruits (of the path), establishing a conventional designation called 'attaining the fruit'. In reality, there is no fruit, nor is there one who attains the fruit; all are delusional thoughts. (Only the non-arising and non-ceasing nature of the mind itself is not delusion.)