Lịch sử 18 vị La-hán trong Phật Giáo Trung Hoa
Từ 16 vị La-hán diễn biến
thành 18 vị
Thích Phước Sơn
Sự tích 16 vị La-hán được
chép trong sách Pháp Trụ Ký. Sách
này do vị Đại A-la-hán
Ngài Nan Đề Mật Đa La (còn có tên là Khánh Hữu) người Tích Lan, ra đời khoảng năm 800 năm sau Phật Niết bàn. Theo Pháp Trụ Ký (Fachu-chi), thì Ngài chỉ lược thuật lại kinh Pháp Trụ Ký do Phật thuyết giảng mà thôi. Sách này trình bày danh tánh, trú xứ và sứ mệnh của 16 vị La-hán. Các Ngài đã đạt được Tam minh, Lục thông và Bát giải thoát, vâng thừa giáo chỉ của Phật, kéo dài thọ mạng, trụ tại thế gian tại thế gian để hộ trì chánh pháp và làm lợi lạc quần sanh. Mỗi khi các tự viện tổ chức lễ hội khánh thành, làm phúc, cúng dường trai Tăng, các Ngài cùng với quyến thuộc thường vận dụng thần thông đến để chứng minh, tham dự, nhưng chúng ta không thể nào thấy được. Hiện nay, tuổi thọ trung bình của loài người là 80 tuổi. Tuổi thọ này - theo Pháp Trụ Ký - sẽ giảm dần còn 10 tuổi là giai đoạn cuối cùng của kiếp giảm. Sau đó, sang giai đoạn kiếp tăng, tuổi thọ con người từ 10 tuổi tăng dần đến 70000 tuổi. Bấy giờ các Ngài sẽ chấm dứt nhiệm vụ và nhập Niết bàn. (Bởi vì khi tuổi thọ loài người đến 80000 tuổi thì đức Phật Di Lạc sẽ ra đời).
Danh tánh và trú xứ của các Ngài như sau:
1. Tân Đâu Lô Bạt La Đọa Xà (S: Pindolabharadvàja), vị tôn giả này cùng 1000 vị A-la-hán, phần lớn cư trú tại Tây Ngưu Hóa châu.
2. Ca Nặc
Ca Phạt Sa (S: Kanakavatsa), vị tôn giả này
cùng với 500 vị A-la-hán, phần lớn
cư trú tại phương Bắc nước
3. Ca Nặc Ca Bạt Ly Đọa Xà (S: Kanakabharadvàja), vị tôn giả này cùng 600 vị A-la-hán, phần lớn cư trú tại Đông Thắng Thân châu.
4. Tô Tân Đà (S: Subinda), vị tôn giả này cùng với 700 vị A-la-hán, phần lớn cư trú tại Bắc Cu Lô châu.
5. Nặc Cự La (S: Nakula), vị tôn giả này cùng 800 vị A-la-hán phần lớn cư trú tại Nam Thiệm Bộ châu.
6. Bạt Đa La (S: Bhadra), vị tôn giả này cùng 800 vi A-la-hán, phần lớn cư trú tại Đam Một La châu.
7. Ca Lý Ca (S: Kàlika), vị tôn giả này cùng với 1000 vị A-la-hán, phần lớn cư trú tại Tăng Già Trà châu.
8. Phạt Xà La Phất Đa La (S: Vajraputra), vị tôn giả này cùng với 1100 vị A-la-hán, phần lớn cư trú tại Bát Thứ Noa châu.
9. Thú Bát Ca (S: Jìvaka), vị tôn giả này cùng với 900 vị A-la-hán, phần lớn cư trú tại trong núi Hương Túy.
10. Bán Thác Ca (S: Panthaka), vị tôn giả này cùng với 1300 vị A-la-hán cư trú tại cõi trời 33.
11. La Hỗ La (S: Ràhula), vị tôn giả này cùng với 1100 vị A-la-hán, phần lớn cư trú tại Tất Lợi Dương Cù châu.
12. Ma Già Tê Na (S: Nàgasena), vị tôn giả này cùng với 1200 vị A-la-hán, phần lớn cư trú tại núi Bán Độ Ba.
13. Nhân Yết Đà (S: Angala), vị tôn giả này cùng với 1300 vị A Lan Hán, phần lớn cư trú tại trong núi Quảng Hiếp.
14. Phạt Na Bà Tư (S: Vanavàsin), vị tôn giả này cùng 400 vị A-la-hán, phần lớn cư trú tại trong núi Khả Trụ.
15. A Thị Đa (S: Ajita), vị tôn giả này cùng với 1500 vị A-la-hán, phần lớn cư trú tại trong núi Thứu Phong.
16. Chú Trà Bán Thác Ca (S: Cùdapanthaka), vị tôn giả này cùng với 600 vị A-la-hán, phần lớn cư trú trong núi Trì Trục.
Sau khi Pháp Trụ ký được dịch sang chữ Hán, Thiền sư Quán Hưu (832-912), vốn là một họa sĩ tài ba đã vẽ ra hình ảnh 16 vị A-la-hán. Tương truyền, nhân Thiền sư nằm mơ cảm ứng thấy được hình ảnh của các Ngài rồi vẽ lại. Những hình ảnh này ngày nay người ta còn tìm thấy tàng trữ nơi vách tường Thiên Phật động tại Đôn Hoàng thuộc tỉnh Cam Túc, Trung Quốc. Sau Thiền sư Quán Hưu còn có hoạ sĩ Pháp Nguyện, Pháp Cảnh và Tăng Diệu cũng chuyên vẽ về các vị La-hán.
Vì sao 16 vị La-hán trở thành 18 vị?
Từ khi có hình ảnh 16 vị La-hán, các chùa thường tôn trí hình ảnh của các Ngài, và từ con số 16 người ta thêm tôn giả Khánh Hữu thành 17 và tôn giả Tân Đầu Lô thành 18 (nhưng không biết ai là tác giả đầu tiên của con số 18 này).
Thật ra tôn giả Khánh Hữu (tên dịch nghĩa ra chữ Hán) vốn là Nan Đề Mật Đa La (tên phiên âm từ chữ Phạn), người đã thuyết minh sách Pháp Trụ Ký; còn Tân Đầu Lô chính là Tân Đầu Lô Bạt La Đọa Xa2, vị La-hán thứ nhất trong 16 vị. Do khômg am tường kinh điển và không hiểu tiếng Phạn mà thành lầm lẫn như thế!
Về sau, Sa môn Giáp Phạm và Đại thi hào Tô Đông Pha (1036-1101) dựa vào con số 18 này mà làm ra 18 bài văn ca tụng. Mỗi bài đều có đề tên một vị La-hán. Rồi họa sĩ Trương Huyền lại dựa vào 18 bài văn ca tụng của Tô Thức mà tạc tượng 18 vị La-hán, nhưng lại thay hai vị 17 và 18 bằng tôn giả Ca Diếp và Quân Đề Bát Thán. Do thế mà từ con số 16 lần hồi trở thành con số 18. Từ đời Nguyên trở đi, tại Trung Quốc cũng như Việt Nam, con số 18 này được mọi người mặc nhiên chính thức công nhận, con số 16 chỉ còn lưu giữ trong sổ sách mà thôi. Nhưng, tại Tây Tạng, ngoài 16 vị trên, người ta thêm Đạt Ma Đa La và Bố Đại Hòa Thượng; hoặc thêm hai tôn giả Hoàng Long và Phục Hổ, hoặc thêm Ma Da Phu nhân và Di Lặc để thành ra 18 vị.
Ngoài ra, còn có hai sự tích khác về 18 vị La-hán
1. Sự tích thứ nhất được kể trong tập sách viết bằng chữ Hán của thầy Giáo thọ Hoằng Khai, trụ trì chùa Càn An, tỉnh Bình Định, vào năm Tự Đức thứ tư (1851). Theo sách này thì nước Triệu có nàng công chúa tên là Hy Đạt, vốn rất chí thành mộ đạo, nàng chuyên niệm danh hiệu đức Phật A Di Đà. Năm 15 tuổi, nàng ăn một đóa hoa sen vàng rồi hoài thai đến 6 năm mới sinh ra 18 đồng tử. Các đồng tử ấy về sau được đức Quan Âm hóa độ và thọ ký để họ trở thành 18 vị La-hán.
Nội dung sự tích này khá lý thú, tương đối có giá trị về mặt văn chương, nhưng cốt truyện lại pha trộn tinh thần Phật, Khổng, Lão nên ít có giá trị về mặt lịch sử.
2. Sự tích thứ hai: tương truyền ngày xưa tại Trung Quốc có 18 tên tướng cướp rất hung hãn. Về sau họ hồi tâm cải tà quy chánh, nương theo Phật pháp tu hành và đắc quả A-la-hán.
Sự tích này tương đối có ý nghĩa, nhưng lại có tính cách huyền thoại, do đó ít được người ta chấp nhận.
Thích Phước Sơn
Tham khảo:
- Phật Quang Đại Tư Điển, tr.359, 394, 4791, 6787;
- Phật học Đại Tư Điển, tr. 2844-2845;
- Pháp Trụ Ký, Hán tạng tập 49 tr.12;
- Phật Tổ Thống Kỷ, quyển 33, Hán tạng tập 49, tr. 319;
- Phật Thuyết Di Lặc Hạ Sanh Kinh, Hán tạng tập 14, tr.421
Source: LotusNet Production,và Buddhasasana
English Article
The Journal of the Royal Asiatic Society, 1898.04, pp.329--347
-oOo-
When you enter the chief hall of a Buddhist
temple in
When
we examine the Buddhist literature preserved in the libraries of the great
monasteries in
An early mention
of spiritual protectors of Buddha's religion after his decease is found in the
"Sutra of Sari putra's Questions," No. 1,152 in Mr. Bunyio Nanjio's
Catalogue. We do not know when or by whom this book was translated or when it
Teas brought to
In another treatise called the "Ju-ta-sheng-lun," the " Mahayanavataraka-sastra" of Nanjio, No. 1,243, we have further mention of guardians of Buddhism. Here we have ninety-nine lakhs of " great arhats" and also sixteen called "Great Sravakas." Of these only two names are given, Pindola and Rahula, the reader being supposed to be acquainted with the sutras from which the author quotes. These guardians of Buddha's religion are dispersed over the world, the names of some of their spheres being given. Among these are Purva-Videha, the Wheat (Godhuma) region, the Chestnut (Priyangu) region, the Lion (Simha) region, and the "Bhadrika place." This sastra was corn posed by the learned Buddhist Sthiremati, and translated into Chinese by Tao-t'ai and others about A.D. 400.
The
test, however, from which all our knowledge of the names of the Sixteen Arhats
or Lohan of Buddhist temples in
The
book begins with the statement that according to tradition within 800 years
from Buddha's decease there was an arhat named Nandimitra at the capital of
King Sheng-chun in the Chih-shih-tzu country. Nanjio took Sheng-chun to be
Prasenajit and Chih-shih-tzu to be
The sutra then proceeds to narrate how the great Arhat Nandimitra answered the questions of his perplexed and desponding congregation about the possible continued existence of Buddhism in the world. He tells his hearers that the Buddha when about to die entrusted his religion to sixteen great Arhats. These men are to watch over and care for the religious welfare of the lay-believers and generally protect the spiritual interests of Buddhism. They are to remain in existence all the long time until Maitreya appears as Buddha and brings in a new system. Then, according to Nandimitra, the Sixteen Arhats will collect all the relics of Sakyamuni and build over them a magnificent tope. When this is finished they will pay their last worship to the relics, rising in the air and doing pradakshina to the tope. Then they will enter an igneous ecstasy and so vanish in remainderless nirvana. At his hearers' request Nandimitra gives the names of these Protectors of the Faith, their homes or spheres of action, and the numbers of their retinues. These Arhats are the Sixteen Rakan of the Japanese and Koreans and constitute sixteen of the Eighteen Lohan of the Chinese. They have incense burnt before their images, but generally speaking they are not worshipped or consulted like the gods and P'usas of the temples.
The names of the Sixteen Arhats or Lohan, together with their residences and retinues, are now given according to this sutra of the Duration of the Law and in the order in which that work gives them. Variations as to the names which have been noticed in other lists and in different temples are also given. But as to the pictures and images of the Sixteen we must remember that these, whether merely works of art or consecrated to religion, are not supposed to be faithful representations of the men indicated by the names attached. The pictures and images are to be taken merely as symbols or fanciful creations. (2)
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-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. (3) 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. (4) 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. (5) 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. (6) But Pindola sometimes wrought miracles for good purposes, and his exhibition of magical powers at Rajagriha led to the conversion of an unbelieving lady. (7)
Pindola
has been living ever since Buddha's time, and he has appeared on several
occasions to pious workers for Buddhism. In
In
the seventh century Pindola came to
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." (11) 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.
2. Ka-no-ka-Fa-tso, Kanaka the Vatsa.
This
arhat is appointed to
3. Ka-no-ka-Po-li-tou-she, 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, 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
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, Nakula.
The
sphere of this arhat's action is Jambudripa, that is,
This name is found in the Chinese, Korean, and Japanese temples, but in some lists instead of it we find Pa-ku-la or p'u-ku-lo, 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. (l3)
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. (14)
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.
6. Po-t'e-lo, Bhadra.
This
arhat was appointed to T'an-mo-lo-Chow, that is, Tamra-dvipa or
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, Kalika or Kala.
This
arhat has 1,000 other arhats under him and resides in Seng-ka-t'a. This has
been supposed to be
This arhat is apparently the great disciple called "Lion King Kala", who attained arhatship and was honoured by King Bimbisara. (16) 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, Vajraputra.
He has 1,100 arhats and resides in the Po-la-na 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. (17) He is represented as very hairy, or as very lean and ribbed.
9. Shu-po-ka, 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, 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, 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 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. (l8) 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, and for the second syllable we find t'u or t'e.
Panthaka was distinguished as among the highest of Buddha's disciples, who " by thought aimed at excellence." (19) He was also expert in solving doubts and difficulties in doctrine for weaker vessels, and he had extraordinary magical powers. (20) 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. (21) These magical powers were called into request by Buddha when he made his expedition to subdue and convert the fierce dragon-king Apalala. (22)
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
11. Lo-hu-lo, Rahula.
To Rahula was assigned the Priyangu-dvipa, a land of aromatic herbs, (23) 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, Nagasena.
This
arhat was appointed to the Pan-tu-p'o or
Nagasena is, I think, the disciple called Seni 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. (24)
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. (25) 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. (26) They are also the Mi-lan and Na-hsien of the " Na-hsien-pi-chiu-ching " (27) and the Milinda and Nagasena of the " Questions of Milinda." (28)
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, 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 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. (29) Another great disciple was Angila, who was described as being perfect in all things. (30) 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, 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 or
15. A-shih-to, 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 Tushita 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
16. Chu-ch'a, (t'a) -Pan-t'o-ka, Chota-Panthaka.
The
first part of the name is also given as Chou-li or Chu-li. 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
Chota-Panthaka
has a household of 1,600 arhats, and his station is the
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
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 or Eighteen Cabinet Ministers, and they were popularly said to have teng-ying-chou, 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
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, 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), in Chinese Fa-Chiu. 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." (38) In
NOTES:
(1) The "
Chih-shih-tzu-kuo" of this sutra and the " Shih-tzu-kuo" of the
" TSeng-i-a-han-ching" are probably the Simhadvipa of Schiefner's
"
(2) For illustrations and details of the Lohan see Anderson's "Catalogue of Japanese and Chinese Paintings in the British Museum"; Pandar's "Das Pantheon d. Tschangtscha Hutuktu, " S. 83f.; Hsiang-chiao-p'i-pien, ch. 2.
(3) Tseng-i-a-han-ching, ch. 3 (Bun., No. 543, tr. A.D. 385) ; Fo-shuo-a-lo-han-chu-te-ching (Bun., No. 897, tr. about 900).
(4) Vinaya Texts, iii, p. 79.
(5) Ch'ing-Pin-t'ou-lu-ching (or-fa) (Bun., No. 1,348, tr. 457).
(6) Tsa-a-han-ching, ch. 23 (Bun., No. 544, tr. between 420 and 479).
(7) Tsng-i-a-han-ching, ch. 20.
(8) Ching-Pin-t'ou-ching.
(9) Divyavadana, p. 402; Burnouf, Introd., p. 397; Tsa-a-han-ching, l.c.
(10) Ta-Sung-seng-shi-liao, ch.2.
(11) Ken-pen-shuo-i-ch'ie-yu Vinaya Yao-shi, ch. 16 (tr. by I-ching about 710)
(12) Fo-shuo-a-lo-han-chu-te-ching.
(13) Tseng-i-a-han-ching, chs. 3, 23.
(14) Tsa-a-han-ching, ch. 5; A-lo-han-chu-te-ching.
(15) In the
Sarvata Vinaya Yao-shih, ch. 8, we find mention of the "
(16) Sarvata Vinaya Yao-shih, ch. 17.
(17) Tsa-a-han-ching, ch. 29.
(18) Fen-pie-kung-te-lun, ch. 5 (Bun., No. 1,290, tr. perhaps about 200).
(19) Abhidharma pa-kan-tu-lun, ch. 27 (Bun., No. 1,273, tr. 383).
(20) A-lo-han-chu-te-ching.
(21) Tseng-i-a-han-ching, ch. 3.
(22) Fen-pie-kung-te-lun, l.c.
(23) But the Chinese pilgrims were taught that priyangu was the Indian name for the chestnut.
(24) Tseng-i-a-han-ching, ch. 3; Fen-pie-kung-te-lun, ch. 5.
(25)
(26) Abhidharma-kosa-vyakhya-sastra, ch. 22 (Bun., No. 1,269, tr. 565) ; Abhidharma-kosa-sastra, ch. 30 (Bun., No. 1,267, tr. 652).
(27) Na-hsien-pi-chiu-ching (Bun., No 1,358, tr. between 317 and 420).
(28) " The Questions of King Milinda Milinda," translated from the Pali by T. W. Rhys Davids.
(29) Tseng-i-a-han-ching, ch. 3.
(30) A-lo-han-chu-te-ching.
(31) Tseng-i-a-han-ching, ch 11; Fen-pie-kung-te-lun, ch 5; Sarvata Vinaya Yao-Shih, ch. 17. Compare the account of Chulla-Panthaka in Jataka (Chalmers), p. 14, and see note at p. 20.
(32)
Fa-chu-pi-yu-ching, ch. 2 (Bun., No. 1,353, tr. about 300) ; Ch'u-
(33) Tseng-i-a-han-ching, l.c.
(34) Abhidharma-pa-kan-tu-lun, ch. 27 (Bun., No. 1,273, tr. 383) ; Abhidharma- fa-chih-lun, ch. 18 (Bun., No. 1,275, tr. about 660).
(35) Fa-chu-pi-yu-ching, I.c.
(36) Tseng-i-a-han-ching, chs. 3 and 22.
(37) "
Travels and Researches in
(38)
"Narrative of a Journey to