The 18 Arhats (Luohan) – Disciples of the Buddha and Guardians of the Dharma

Preamble

This article explores in depth the tradition of the Eighteen Arhats—called Luohan in China, Rakan in Japan, and Arhat in Indian Buddhism.
These enlightened disciples of Gautama Buddha, revered figures in Mahāyāna and Theravāda Buddhism, embody wisdom, compassion, and the protection of faith.
From their origins in India to their integration into the Buddhist art and culture of China, Tibet, Japan, and Korea, the Luohan are depicted in temples, paintings, sculptures, and legendary tales.
Through this article, discover their history, their spiritual role, their symbolic attributes, as well as the artistic and cultural heritage they leave to practitioners and enthusiasts of Buddhism and Asian spirituality.

Reading Plan – Discovering the Eighteen Arhats and their meaning. Introduction – Who are the Arhats? Meaning of the term Arhat and Luohan Historical origin in India and evolution in Asia 1) The place of Arhats in Buddhism Theravāda Vision – Individual Awakening Mahāyāna Perspective – From Arhat to Bodhisattva 2) The Eighteen Luohan – Protectors of the Buddhist Faith Origins of the list of 18 Arhats Chinese Buddhist Iconography and Art 3) Portraits and legends of the Eighteen Arhats Pindola Bharadvaja – The Long-Eyebrowed Arhat Kanaka Bharadvaja – The Arhat with the Jar Kanaka Vatsa – The Arhat with the pearl necklace Subinda – The Meditating Arhat Nakula – The Arhat with the Deer Bhadra – The Arhat of the Sacred Book Kalika – The Arhat with the Pearl Vajraputra – The Arhat with the Sword Gobaka – The Arhat with the Crown Panthaka – The Arhat with the Broom Rahula – The Arhat with the Dragon Nagasena – The Arhat with the fan Angida – The Arhat with the Serpent Vanavasa – The Arhat with the flower Ajita – The Arhat with the Precious Pearl Chudapanthaka – The Arhat with the magic broom Nantimitra – The Arhat at the Stupa Fúhǔ Luóhàn – The Arhat Taming the Tiger 4) Symbols and teachings of the Eighteen Arhats 5) Heritage and cultural influence of the Arhats in China and Asia Conclusion - The Eighteen Arhats, Timeless Sentinels of the Dharma

Introduction: What is an Arhat?

In Buddhist tradition, an Arhat (simplified/traditional Chinese 罗汉 / 羅漢Luohan , Korean 아라한, Japanese 羅漢Rakan , Tibetan dgra bcom pa , literally "one who has vanquished the enemies of afflictions") refers to a practitioner who has reached a state of enlightenment so advanced that reincarnation is no longer necessary. Nirvana is then within immediate reach. According to the teachings, all true disciples of the Buddha are destined to become Arhats. In the popular imagination, these spiritual figures are often associated with supernatural powers and exceptional wisdom.

Among them, the Eighteen Arhats—called Luohan in China—occupy a central place, particularly in Chinese and East Asian Buddhism. Direct disciples of Gautama Buddha, they followed the Noble Eightfold Path, completed the four stages of enlightenment, and attained the state of Arhat, forever freed from worldly desires and illusions. Their mission does not end there: they remain in this world to protect the Buddhist faith and await the advent of Maitreya, the Buddha of the future, promised to come and guide humanity in the ages to come.

1) The place of Arhats in Buddhism

The Theravāda Vision of the Arhat: Ultimate Awakening

In Theravāda Buddhism—called the "Small Vehicle"—an Arhat is one who has fully understood the true nature of existence and achieved nirvana. This state represents the ultimate goal of Buddhist practice: the extinction of mental afflictions, the end of the cycle of rebirth in the world of suffering (saṃsāra), and access to the condition where "nothing remains to be learned."

Long before the rise of Buddhism, in ancient India, the term Arhat already referred to a holy person, associated with miraculous powers and a life of asceticism. Buddhism has retained this title, but with a modified meaning: miracles are no longer central to an Arhat's identity or mission; the essential focus lies in wisdom and liberation.

According to this tradition, after Enlightenment, the five aggregates—physical form, sensations, perceptions, mental formations, and consciousness—continue to function as long as bodily life lasts. This state is called nibbāna with residue. But at the death of the Arhat, when the body disintegrates, the five aggregates cease permanently, marking the total disappearance of all conditioned existence: this is nibbāna without residue, or parinirvāṇa.

The Buddha himself is considered an Arhat in Theravāda, as are his most accomplished disciples. Free from all defilement—greed, hatred, ignorance, illusions—they perceive reality as it is, here and now. The Sanskrit term arhat, a present participle of arh- (“to deserve”), literally means “deserving” or “conqueror of the enemy,” the enemy here being greed, anger, and ignorance.

Being an Arhat is the fourth and final stage of the śrāvaka (disciple) path. The major difference with a Buddha lies in the path taken: the Arhat attains Enlightenment through the teachings of a master, while the Buddha achieves this realization alone.

The Mahāyāna Perspective: From Arhat to Bodhisattva

In Mahāyāna Buddhism – or "Great Vehicle" – the path of śrāvaka , which consists of seeking above all personal liberation from saṃsāra , is often perceived as a limited, even selfish, path. Some texts go so far as to consider this exclusive aspiration to individual nirvāṇa as external to the authentic Buddhist ideal.

Rather than aspiring to become an Arhat, the Mahāyāna practitioner is encouraged to follow the Bodhisattva path , one that aims not only at personal enlightenment but also at the deliverance of all beings. An Arhat, according to this teaching, must sooner or later embrace this ideal. If he does not do so during the lifetime in which he has attained Arhatship, he remains in a deep samādhi of emptiness until he is awakened to pursue the Bodhisattva path. The Lotus Sutra asserts that every true Arhat will eventually accept the Mahāyāna path.

The Mahāyāna holds that the śrāvaka often acts out of fear of saṃsāra , which limits his ability to aim for complete Buddhahood. He would lack the fundamental qualities of the Bodhisattva: courage, wisdom, and compassion. Moreover, without the profound understanding of prajñāpāramitā (perfection of wisdom) and the mastery of skillful means ( upāya ), progress towards complete Enlightenment remains incomplete.

The Aṣṭasāhasrikā Prajñāpāramitā Sūtra thus relates the story of sixty novice Bodhisattvas who, despite their efforts, attained the state of Arhat rather than that of Buddha, proof that the path can branch off if the ultimate motivation is not clear.

While the Mahāyāna regards Arhatship as an honorable but secondary achievement compared to perfect enlightenment, it does not necessarily deny it all respect: the realms of the Buddhas are depicted as housing both Arhats and Bodhisattvas, each occupying their place in the cosmic order.

In Chinese, Tibetan, and other East Asian Buddhism, this view has always been accepted. Some lineages thus venerate specific groups of Arhats, such as the Sixteen Arhats, the Eighteen Arhats, or the Five Hundred Arhats.
In this article we will focus on the Eighteen Arhats, the enlightened disciples of Sakyamuni.

2) The Eighteen Arhats: Protectors of the Buddhist faith

Origins of the list of 18 Arhats

In Mahāyāna Buddhism, the Eighteen Arhats—or Luohan in Chinese—are presented as the original disciples of Gautama Buddha. Having followed the Noble Eightfold Path and completed the four stages of enlightenment, they have attained the state of nirvana, freed from the desires and illusions of this world. Their mission is twofold: to protect the Buddhist faith and to remain on Earth awaiting the advent of Maitreya, the Buddha of the future, whose arrival is prophesied several millennia after Gautama Buddha's parinirvana. In China, these spiritual figures are also a favorite theme of Buddhist art.

Originally, tradition mentioned only ten Arhats. The earliest Indian sutras even specify that only four of them – Pindola, Kundadhana, Panthaka, and Nakula – had been ordered by the Buddha to await the arrival of Maitreya. The earliest Chinese representations of the Arhats, dating from the 4th century, mainly honored Pindola, popularized in art by the work Method for Inviting Pindola (賓度羅, Qǐng Bīndùluó Fǎ ).

The group later expanded to sixteen Arhats, including patriarchs and eminent adepts. Their teachings reached China, where they were called Luohan (translation of "Arhat"). In 654, the Nandimitrāvadāna (法住記, Fǎzhùjì ) – an account of the duration of the Law spoken by the great Arhat Nadimitra – was translated into Chinese by Xuanzang, thus fixing their names. For an unknown reason, Kundadhana was removed from this list.

Between the end of the Tang Dynasty and the beginning of the Five Dynasties and Ten Kingdoms period, two new Luohan were added, bringing their number to eighteen. This format became established in modern Chinese Buddhist tradition. A cult dedicated to the Luohan as guardians of the faith developed especially in the late 9th century, following religious persecutions under the Tang Emperor Wuzong.

Chinese Buddhist Iconography and Art

The Qianlong Emperor (18th century) was a fervent admirer of the Luohan. In 1757, during a visit to view their paintings, he carefully examined each image and composed a eulogy for each. These texts were preserved at the monastery, and in 1764, Qianlong ordered the works to be reproduced and engraved on stone tablets for preservation. They were installed as facets on a marble stupa, on public display. Although the temple was destroyed during the Taiping Rebellion, ink rubbings of the stelae were preserved, both in China and abroad.

In Chinese tradition, the eighteen Luohan are usually presented in the order in which they are said to have appeared to Guan Xiu – a prominent Buddhist monk, painter, poet, and calligrapher. Born in 832 in Lanxi (Zhejiang province) and died in 912 in Chengdu (Sichuan province), he is most famous for his masterful work depicting the Sixteen Arhats.

3) Portraits and legends of the Eighteen Arhats

1) Pindola Bharadvaja – The Arhat Riding a Deer
(Chinese: Qílù Luóhàn 骑鹿罗汉 or Zuòlù Luóhàn 坐鹿罗汉; Japanese: Bindora Baradaja 賓度羅跋囉惰闍 or Binzuru 賓頭盧; Tibetan: ར་དྷྭ་སྙོམས་ལེན་, Bharadodza Sönyom Le)

According to early Indian Buddhist sutras, Pindola Bharadvaja was one of the four Arhats entrusted by the Buddha with the mission of dwelling in the world to propagate the Dharma. Each of them was associated with one of the four cardinal directions, and Pindola excelled in the mastery of occult and psychic powers.

However, he was once reprimanded by the Buddha for using his powers to impress simple people. This wisdom acquired through humility would mark the rest of his spiritual life.

In a previous existence, he had been cruel and disrespectful to his parents, which earned him long suffering in purgatory, living on bricks and stones. In this life, he was born into a family of royal chaplains, but found no meaning in this worldly existence. Seeing the respect accorded to the Buddha's disciples, he decided to join the monastic community.

At first, he was prone to gluttony and roamed the streets with a large bowl of alms, but following the Buddha's direct guidance, he learned to be content with what he received and quickly attained Arhatship. Filled with gratitude, he devoted the rest of his life to serving others, often living secluded in the woods, in harmony with the animals he loved. Through constant meditation, he developed supernatural abilities: flying through the air like a bird and making his voice resonate with the power of a lion or a tiger.

His story goes that he returned one day to the palace of Jūshè-mí, where he had served as a high official, riding a deer. There, he convinced the king to abdicate and become a disciple of the Buddha. Since then, he has traditionally been depicted seated on a deer , holding a scroll of scriptures in his right hand and an alms bowl in his left. He lives, according to tradition, in a mountain cave on the eastern continent ( Pūrvavideha ) with a thousand other Arhats, ready to grant wishes, bestow wisdom, and protect from misfortune.

“Sitting with dignity on a deer, as if deep in thought. In perfect calm, content to be above the pursuits of the world.”

Why do we invoke the arhat? Pindola Bharadvaja?

Pindola Bharadvaja is invoked primarily for his powers of healing and spiritual protection. In many Asian traditions, he is venerated as a guardian of the Dharma remaining on Earth until the advent of Maitreya, and devotees seek his help in preserving the purity of Buddhist teachings.

In Japan, under the name Binzuru , the part of his statue corresponding to the diseased area is rubbed in order to obtain physical or mental relief.
He is also credited with the ability to instill inner strength, longevity and clarity of mind, his symbolic voice driving out ignorance like a lion's roar.

To meditate on him or to invoke him is to seek deep healing, both of body and mind, and to receive his benevolent protection against spiritual obstacles.

Attributes and symbols of Pindola Bharadvaja

• Deer : symbol of serenity, longevity and wisdom.

• Scroll of scriptures : representation of the Dharma and the transmission of Buddhist teachings.

• Alms bowl : a sign of humility, detachment and monastic life.

• Lion's Voice : Metaphor for spiritual power capable of dispelling ignorance.

• Place of residence : a mountain cave on Pūrvavideha , accompanied by 1,000 arhats, emphasizing his role as guide and protector.

2) Kanāka-vatsa – The Joyful Arhat
(Chinese: 迦諾迦伐蹉 Jiānuòjiāfácuō; iconographic nickname: 喜庆罗汉Kanakavatsa / Kanaka-vatsa)

Jiāfá-cuō 伽伐蹉, known in tradition as Kanāka-vatsa, was one of the Buddha's most renowned disciples. He was said to have a thorough understanding of all the systems of thought of his time—whether right or wrong—and to have been able to explain them with rare clarity. This skill was invaluable at a time when the quest for truth encountered a multitude of philosophical schools, each presenting arguments that were sometimes seductive but misleading, or, on the contrary, seemingly weak but carrying hidden truths. Thanks to his vast erudition, Jiāfá-cuō easily discerned truth from falsehood, the wise from the foolish. This lucidity gave him inner peace, and this ability to distinguish wisdom from folly nourished within him a profound joy.

According to the tradition of the Sixteen and Eighteen Arhats, Kanāka-vatsa is distinguished above all by his clear eloquence, capable of illuminating authentic doctrines and dispelling erroneous views. Tibetan liturgical texts place him in Kashmir, on the "saffron hill," surrounded by a retinue of five hundred arhats—an image of his spiritual authority and his role as guardian of the Dharma.

Legend has it that he received a jeweled lasso from the nāgas, a symbol of his teaching power: to capture the mind with the right words to guide it to understanding. He is also sometimes depicted holding a mala, a sign of infallible memory and perfect mastery of the mind, qualities that made him a reliable, benevolent, and respected transmitter of the Dharma.

“With a laughter as clear as a mountain spring,
he unties the knots of ignorance.
His words are threads of light,
capturing hearts to offer them to the Dharma.”

Why do we invoke Arhat Kanāka-vatsa?
Kanāka-vatsa is invoked to receive clarity of mind, reliable memory, right confidence, and kind speech—qualities essential for faithfully studying, assimilating, and transmitting the Dharma. Traditions report that his blessings ensure that practitioners remain close to their spiritual teachers and enjoy the respect of all, thus preserving harmony and sacred connection within the Buddhist community.

Attributes and symbols of Kanāka-vatsa

• Jeweled Lasso (gift of the nāgas) : symbol of his teaching power, capable of “capturing” the mind to guide it towards the truth.

• Mala : a sign of his prodigious memory and mastery of the mind, assets in the study and recitation of the Dharma.

• Place of residence : Kashmir, on the “Saffron Hill”, surrounded by 500 arhats, reflecting his role as spiritual leader and guardian of the Dharma.

• Qualities : clear eloquence, pragmatic wisdom and assurance in transmitting teachings.

3) Kanāka-bharadvaja – The Arhat raising a bowl of alms
(Chinese: 举钵罗汉 Jǔbō Luóhàn or 迦諾迦跋厘惰闍 Jiānuòjiābálíduòduō; Tibetan: གསེར་བ་བྲ་དྷྭ་ཛ; common translit: Kanaka-bharadvaja / Kanāka-bharadvāja)

Kanāka-bharadvaja, known in Chinese as Jǔbō Luóhàn, was known for his unique ascetic lifestyle. Like all wandering monks of the Buddha's time, he lived solely on alms. But unlike other disciples, he never directly solicited donations. His method consisted of raising his begging bowl above his head, facing the sky, while intoning melodious chants.

These chants had a dual effect: some, annoyed by this insistent sound, gave him food to make him stop; others, touched by the sincerity and vibration of his voice, recognized in him a holy man and willingly offered their support. This practice became his distinctive mark and earned him his nickname of "Arhat raising an alms bowl."

Tibetan liturgical texts place him in the Vijayapuri region, or in some versions in Gandhara, living on top of a hill, in a hermitage open to the wind and the sky. His posture, with the bowl raised, was not just a physical gesture: it symbolized the reception of heavenly blessings, receptivity to universal compassion, and the total renunciation of the ego.

His physiognomy is also singular: he is described as a particularly hairy man, a detail sometimes preserved in iconography, especially in China. He often wears a broad smile, a reflection of his inner joy, and a round or cylindrical alms bowl that he raises high, sometimes accompanied by a pilgrim's staff.

“The bowl raised to the sky waits for nothing,
and yet everything is given to him.
In the breath of a song,
the heart fills like an open cup.

Why do we invoke Arhat Kanāka-bharadvaja?

To cultivate the spirit of renunciation, gratitude, simple joy, and trust in the generosity of life. She is also invoked to teach us to “let come”—receive without attachment, share without counting the cost—and to harmonize speech through song that soothes and uplifts.

Attributes and symbols of Kanāka-bharadvaja

• Alms bowl raised : receptivity to blessings, absolute confidence in the Dharma.

• Chant : vibratory power that purifies the spirit and edifies others.

• Abundant hair : a sign of asceticism, of unpolished authenticity.

• Hermitage on a hill : detachment, broad vision, availability to heaven.

4) Suvinda / Shubhinda (Nandimitra) – The Arhat holding a pagoda
(Chinese: 托塔罗汉 Tuōtǎ Luóhàn or 苏频陀 Sūpín-tuó; Indian variants: Suvinda, Shubhinda, sometimes Subhadra or Nandimitra)

In Buddhist tradition, Nandimitra is recognized as the last disciple to be received by the Buddha during this lifetime. As the Master approached his parinirvāṇa , Nandimitra asked with humble but unwavering insistence to receive a final teaching. His determination was such that he finally obtained permission to enter the Buddha's presence and be ordained, sealing his commitment forever by keeping the Buddha's name engraved in his heart.

In memory of this final encounter, the iconography depicts him holding a storied pagoda, a tangible symbol of the Buddha's living presence and the vigilant guardianship of sacred relics. In some traditions, he is depicted snapping his fingers, a gesture signifying the rapidity of his awakening. Other representations show him near an alms bowl, an incense burner, or holding a scroll of scripture, signs of devotion, study, and worship. He is also said to have presided over a procession of 800 "minor" arhats, an image of his role as guide and protector of the Dharma.

In East Asia, his pagoda is interpreted as a sign that "the Buddha is always with him." According to some folk legends, it contains śarīra (sacred relics), reinforcing his nickname "Luohan of the High Pagoda."

“Seven-story pagoda, Buddha’s power unfolded:
power without anger, presence that illuminates.

Why do we invoke Arhat Tuōtǎ (Nandimitra)?

Devotees turn to Nandimitra to strengthen their faith, preserve a faithful memory of the Buddha's teachings, and gain clear and instant understanding, reflecting his lightning-fast awakening. He is also prayed to for the protection of relics and sacred sites, and to preserve the integrity of practice within the community, ensuring unity around the Dharma.

Attributes and symbols of Tuōtǎ Luóhàn

• Pagoda (塔) : symbol of the living presence of the Buddha, the guardianship of relics and the protection of the Dharma.

• Writing / alms bowl / incense burner : signs of study, offering and worship of relics.

• Snapping fingers : Representing instant awakening and unwavering determination.

• Procession of “800 arhats” : evocation of his spiritual authority and his role as guide.

5) Vakula / Nakula – The Meditating Arhat
(Chinese: 静坐罗汉 Jìngzuò Luóhàn or 距罗 Nuòjù-luó; variants: Vakula, Nakula)

In the Arhat tradition, Nakula (or Vakula) is depicted as an ancient warrior of exceptional physical strength and imposing stature. But after experiencing the futility of violence, he abandoned weapons to embrace the path of peace. Sitting in deep meditation, he maintained such an intense presence that his power always seemed to radiate, even in absolute stillness. This transformation of martial strength into inner serenity earned him the title of "meditating Arhat."

Many legends identify him with the Nakula of the Mahābhārata : son of Pāndu and Queen Madri, twin brother of Sahadeva, the earthly image of the Aśvin horse gods. Admired for his beauty and mastery of combat, he nevertheless chose to turn away from battles, convinced that killing was a sterile act, incapable of restoring life. He then devoted himself to meditative exploration, seeking to unravel the mystery of existence and soothe the torments of the mind.

“The mighty warrior becomes the rock of silence;
In meditation, he is peace and unchanging presence.

Why do we invoke Arhat Vakula / Nakula?

He is invoked to strengthen inner stability, strengthen personal discipline, and cultivate a deep peace that remains intact in the face of the world's turmoil. He embodies the ability to transform brute force into spiritual energy, inspiring perseverance on the path despite challenges.

Attributes and Symbols of the Meditating Arhat

• Sitting meditation posture : fusion of physical strength and inner calm, image of spiritual transformation.

• Aura of power : imposing presence, even in silence, recalling vigilance and determination.

• Rosary (mala) or little disciple : transmission of peace and continuity of the Dharma through teaching.

Vakula / Nakula is a living example that true victory is not won on the battlefield, but in the silent conquest of oneself.

6) Bhadra – The Arhat who crossed the rivers
(Chinese: 过江罗汉 Guòjiāng Luóhàn or 跋陀罗 Bátuóluó – “tree of virtue”)

Born under the tree of virtue ( bátuóluó ), Bhadra was given a name from birth that foreshadowed his spiritual destiny. A servant of the Buddha while he was still a prince, he became one of his most devoted disciples. Driven by the vow to dispel suffering and spread the path to liberation, he went to preach the Dharma as far as the East.

Stories say he crossed rivers with the lightness of a dragonfly, moving effortlessly while meditating and reciting his sutras. This ability became his symbol: "the Arhat who crosses rivers." In some traditions, he is also called Bodhidruma, but the image of the fluid passage from one bank to the other always dominates, a metaphor for the spiritual path to enlightenment.

“Carrying the sutras, sail to the East to spread the world.
Climb mountains and cross streams,
for the deliverance of humanity.

Why do we invoke Arhat Bhadra?

Bhadra is called upon to help him cross to the other shore, that of wisdom and liberation. His legend inspires serene determination: to overcome obstacles without unnecessary resistance, and to spread the truth of the Dharma with fluidity and constancy. He is also invoked as the protector of spiritual travelers and guardian of the righteous path.

Attributes and symbols

• Crossing rivers with lightness : a symbol of grace and mastery in the face of trials.

• Sutras carried in hand : representation of the mission to teach and transmit the Dharma.

• Name linked to virtue : reminder of just, pure and protective practice.

• Role of guide : he is said to have led many disciples to awakening, embodying the master who opens the way.

7) Karika (Kalika / Kala) – The Arhat leading an elephant
(Chinese: 迦力迦 Jiālǐ-jiā or 骑象罗汉 Qíxiàng Luóhàn — "the Arhat on the Elephant")

From birth, Jiālǐ-jiā was distinguished by an unusual trait: his eyebrows, unusually long, fell down to his eyes. Each time he cut them, they grew back immediately, as if to signify a mystical link with the eternal cycle of life. This singular sign became one of his iconographic attributes.

But Jiālǐ-jiā's true fame comes from his unique gift for understanding and guiding elephants. In the plains and forests of his country, he tamed animals reputed to be untamable. Where others used chains or shouts, he employed patience, a look, and gentle words. The elephants, sensitive to this benevolent energy, followed him and carried out his orders with almost joyful obedience. This extraordinary friendship between man and animal inspired his poetic nickname: "The Arhat Leading an Elephant."

In some legends, it is said that an enraged elephant, having escaped from a royal procession, sowed panic in a village. The terrified inhabitants had barricaded themselves, but Jiālǐ-jiā advanced alone, reciting the sutras aloud. The animal, instead of charging, bowed before him, calmed by the vibration of the mantras.

“Driving an elephant with a dignified bearing,
chanting the sutras aloud.
With an open heart for humanity,
eyes roaming the four corners of the universe.

Why do we invoke Arhat Karika?
Karika embodies strength harnessed by compassion, a symbol of power in the service of Dharma. She is invoked to:

• Soothe inner anger and tame the ego like taming an elephant.

• Develop patience and emotional control.

• Finding the balance between authority and gentleness in the conduct of people.

• Cultivate a wisdom that does not yield to violence, even in the face of brute force.

In Buddhism, the elephant is a major symbol: it represents both the power of the unruly mind and, when tamed, the stability of awakened consciousness. Karika is therefore the archetype of one who has transformed wild instinct into pure spiritual energy, guiding not by coercion but by example.

Attributes and symbols of Karika

• Elephant : embodiment of controlled strength, patient wisdom and memory of the Dharma.

• Full and long eyebrows : a distinctive mark, a sign of wisdom and exception.

• Chanting of the sutras : vibration that soothes, harmonizes and connects all beings.

• Dignified posture on the elephant : image of the supremacy of the mind over physical strength.

Karika teaches us that true power is not that which crushes, but that which leads with kindness. Like the tamed elephant that becomes the protector of sacred paths, the disciplined mind becomes the guardian of the Dharma and a companion for all beings.

8) Vājraputra – The Arhat playing with a lion
(Chinese: 笑狮罗汉 Xiàoshī Luóhàn or 舞狮罗汉 Wǔshī Luóhàn – “The Laughing Lion Arhat” or “Dancing”)

Vājraputra, whose name means "son of the vajra"—the diamond thunderbolt, symbolizing indestructible energy and awakening —was once a renowned hunter, feared throughout the kingdom for his mastery of tracking and his relentless strength. He knew the forests like the back of his hand and could track the slightest breath of life. Among his most sought-after prey were lions, rulers of the plains and guardians of the valleys.

Yet, despite his successes, a silent anxiety dwelled within him. Each life he took cast a heavier shadow within him. The thought continued to haunt him: "What if one day I were hunted as I pursue these beings? What if they desired my flesh or my bones?" These reflections became unbearable until the day he met the Buddha. The Master's words, evoking the interdependence of all lives and universal suffering, were for him like a blow of the vajra that broke his inner chains. He renounced weapons and became a monk, determined to do no more harm.

Then a wonderful event occurred. While he was meditating in the forest, two young lions—recently orphaned—approached fearlessly. Sensing that they had nothing to fear from this man, once a hunter, they came to cuddle up with him. Days passed, and one of the cubs, more mischievous, took to playing with his new friend: gently tugging at his clothing, bouncing around him during his meditations, or resting his head on his knees. The entire forest seemed to bless this unlikely friendship.

Thus was born the timeless image of the Arhat playing with a lion: not the tamer imposing his strength, but the true friend who transforms fear into trust and violence into shared joy.

“Playful and uninhibited,
The lion cub leaps for joy.
Easily alternating tension and relaxation,
rejoicing with all living things."

Why do we invoke Arhat Vājraputra?
He is prayed to to soften the heart, to dissolve violent tendencies, and to awaken compassion even where anger and domination once reigned. He inspires one to transform raw power into protective and benevolent energy. The lion, in Buddhist iconography, symbolizes the voice of the Dharma, majestic and invincible—but here, he appears playful and peaceful, reminding us that true strength does not need to roar to be heard.

Attributes and symbols of Vājraputra

• Playful Lion Cub : embodies power tamed by love, the transmutation of destructive instinct into a protective bond.

• Relaxed but alert posture : union of serenity and alert attention.

• Joyful expression : call to practice the way without excessive austerity, in a simple and profound joy.

• Indestructible connection with nature : a reminder that awakening is part of harmony with all living beings.

Vājraputra is the luminous face of redemption: proof that even those who have shed blood can become a source of protection and joy, when wisdom and compassion replace fear and violence.

9) Gobaka – The Arhat revealing his heart
(Chinese: 戍博迦 Shùbó-jiā or 开心罗汉 Kāixīn Luóhàn — “The Open-Hearted” or “Joyful Arhat”)

But his choice threatened to set the kingdom ablaze. His younger brother, eager to reign, feared that Shùbó-jiā would not give up the crown and was preparing an armed rebellion to seize it. Realizing that violence would lead to bloodshed, the elder decided to end the conflict before it began.

He summoned his brother and spoke to him calmly: he did not desire to rule, for his heart was not set on glory, but on eternal truth. The younger brother, skeptical, accused him of cunning: "No man voluntarily renounces the right to rule."

Then Shùbó-jiā stood up, parted the hems of his robe, and revealed what no mortal had ever seen: in the center of his chest, instead of a simple heart, radiated the peaceful face of a Buddha. This was irrefutable proof that his heart contained nothing but Buddha nature—pure, luminous, without worldly ambition. The brother, overwhelmed, renounced war and accepted the crown.

“Open the heart and there is Buddha,
each revealing their true strength.
No need to compete,
because the power of Buddha is unlimited."

Why do we invoke Arhat Gobaka?
He is prayed to for purifying intention, calming family or political conflicts, and for finding the strength to renounce pride and honors in favor of inner truth. He embodies absolute sincerity and the peacemaking power that arises from the transparency of the heart.

Attributes and symbols of Gobaka

• Buddha face on the chest : direct manifestation of awakened nature, symbol of absolute sincerity and purity.

• Half-open dress : a gesture of openness, honesty and sacred vulnerability.

• Absence of attachment to power : teaching on liberation from worldly desires.

• Peaceful mediator : one who defuses war without brandishing weapons.

Gobaka teaches that the most resounding victory is not that won by force or ambition, but that achieved by fearlessly showing one's true heart—a heart in which resides the light of the Buddha.

10) Panthaka (Pantha the Elder) – The Long-Armed Arhat
(Chinese: 长手罗汉 Chángshǒu Luóhàn or 半托迦 Bàntuō-jiā — “The Arhat with Infinite Hands”)

Panthaka, Chulapanthaka's elder brother, was born along a path, earning him the nickname of Grand-born-by-the-road ( Dà Lùbiànshēng ), while his twin brother was given that of Little-born-by-the-road ( Xiǎo Lùbiànshēng ). From childhood, Panthaka displayed extraordinary abilities: a vigorous body, a lively mind, and above all, abnormally long arms that seemed to stretch at will. Thanks to this gift, he could pick the highest fruits, reach out of reach objects, and even capture a bird in mid-flight.

Despite this exceptional ability, he was not proud and already cultivated a deep curiosity for the mysteries of existence. The death of their mother, whom they loved dearly, marked them deeply, and the two brothers then chose to leave secular life to become monks.

Panthaka became an accomplished scholar, training hundreds of students. His destiny changed when he heard a monk expound the Buddha's teaching on interdependence ( pratītyasamutpāda ). This revelation prompted him to seek full ordination. He studied and meditated tirelessly until he attained Arhatship, and then devoted himself to teaching the Dharma widely.

According to tradition, Panthaka now resides in the Thirty-Three Heaven ( Trāyastriṃśa ), atop Mount Meru, along with 900 other arhats. This second heaven of the realm of desire is presided over by Indra (Śakra), sovereign of the gods. Panthaka is depicted with his left hand in vitarka mudrā (gesture of teaching) and his right hand holding a book, symbolizing the transmission of the Dharma. He is said to extend his arms without limit to help those who sincerely aspire to study, practice, and meditate.

“Easy and comfortable,
stretching like the universe itself.
In a state of omniscience,
peaceful and happy with his destiny.

Why do we invoke the Arhat Panthaka?
He is prayed to by those seeking to deepen their spiritual studies, broaden their understanding, and use their talents to serve others. His outstretched arms symbolize the ability to reach what seems unattainable, both physically and spiritually. He is called upon to expand the reach of his compassion and knowledge, and to overcome limitations believed to be insurmountable.

Attributes and symbols of Panthaka

• Extendable arms : supernatural power to reach what is out of reach, metaphor for mind expansion and compassion.

• Book of Dharma : knowledge and transmission of Buddhist teachings.

• Vitarka mudrā : gesture of explanation, sign of a master who enlightens others.

• Heavenly residence : symbol of one's spiritual realization and connection with the divine realm.

Panthaka teaches that true greatness lies not in physical strength or scholarship alone, but in the ability to use these gifts in service to others, reaching out with one's hand—or arms—to guide, protect, and impart wisdom.

11) Rāhula – The Arhat lost in thought
(Chinese: 罗睺罗 Luóhóuluó or 沉思罗汉 Chénsī Luóhàn — “The Meditative Arhat”)

The only son of Śākyamuni Buddha and Princess Yaśodharā, Rāhula is one of the most singular figures in ancient Buddhism. His name has several interpretations: some see it as a link to Rāhu, the celestial deity responsible for lunar eclipses, others translate it as "fetter" , because upon the announcement of his birth, Siddhārtha Gautama declared that it constituted for him an attachment to be overcome. The two meanings converge: an eclipse is a veil placed over the light, just as an earthly bond can delay awakening.

Birth and childhood

Tradition tells that the Buddha left the palace on the very evening of Rāhula's birth, but other versions from the Jātakas state that Yaśodharā, having decided to follow the ascetic path, carried the child for six long years before giving birth. This unusual pregnancy provoked suspicion and accusations, until miracles or the return of the Buddha himself confirmed the paternity.

At the age of seven or eight, upon his father's first return to Kapilavastu, Rāhula was urged by his mother to claim his royal inheritance. The Buddha refused all material goods, instead offering him the Dharma as his supreme treasure. He then asked his disciple Śāriputra to ordain him as a monk, which caused considerable uproar at the palace. To avoid tearing children away from their families in this way, the Buddha instituted the rule that novices would no longer be ordained without parental consent.

The ideal novice

Rāhula became the epitome of a sikkhākāmā, one who desires to learn. Every morning, he threw a handful of sand into the air, declaring that he wished to receive as many teachings as grains. Śāriputra transmitted the doctrine to him, Moggallāna the monastic discipline. With exemplary rigor, he sometimes slept under the stars so as not to break the rule that forbade novices from sharing the roof of fully ordained monks.

His resolve was tested when he had to confront Māra in the form of a black elephant, without giving in to fear. The Buddha personally taught him many suttas, including the Rahulovāda Sutta, on the importance of truthfulness, and the Cūla Rahulovāda Sutta, which led him to enlightenment in the company of 100,000 devas.

Spiritual Destiny and Past Lives

Tradition teaches that Rāhula was destined for an extraordinary spiritual destiny for countless lifetimes. Under the Buddha Padumuttara, he vowed to one day become the son of a Buddha. In his previous existences, he was a Naga king, a human prince, the son of Gautama in various forms, and sometimes even the son of Śāriputra.

At the time of Kassapa Buddha, he was Pathavindhara, prince of Benares, who built 500 dwellings for monks. His generosity and commitment to the path of Dharma are thus repeated from era to era.

End of life and memory

Having become an Arhat while still young, Rāhula died before his father and teachers. It is said that he had not slept for twelve years at the time of his parinirvāṇa, such was his constant meditative vigilance. Emperor Aśoka had a stūpa erected in his honor, a place of pilgrimage for novices.

“Think and meditate,
understand everything.
Above this world,
free from any convention,
compassion radiates
to the ninth heaven.

Why invoke Arhat Rāhula?

• To cultivate discipline and rigor in spiritual study.

• To develop inner truth and righteousness in speech.

• To free oneself from material attachments and receive the inheritance of the Dharma.

• To strengthen vigilance and perseverance in the face of trials.

Iconographic attributes

• Meditative posture : expression of deep reflection and early wisdom.

• Gaze turned inward : symbol of constant introspection.

• Simple monastic clothing : humility and simplicity.

• Sometimes depicted holding a lotus or a sutra scroll , recalling purity and study.

Rāhula embodies the thirst for learning and the sincerity of the spiritual journey, showing that the most precious inheritance is not found in an earthly realm, but in the awakening of the spirit.

12) Nagaena / Nagasena – The Arhat cleaning his ears
(Chinese:那伽犀那Nàjiā-xīnà, also written那迦犀那Nàjiā-xīnà; nickname:挖耳罗汉Wā'ěr Luóhàn — "The Arhat Who Cleans the Ears")

Origins and vocation

Nagasena was born into a royal family, heir to a throne he did not desire. From childhood, he perceived court life as a gilded prison: intrigues, forced alliances, and decisions with far-reaching, sometimes bloody consequences frightened him. He understood early on that his future role would expose him to waging wars and rendering unjust judgments.
Driven by a sincere thirst for truth, he turned away from the pomp of the palace and, renouncing all his privileges, went to join the monastic community founded by the Buddha.

Under the direct instruction of the elders, Nagasena immersed himself in the study of the Tripitaka, the three baskets of the Dharma: the Vinaya (monastic discipline), the Sutta (words of the Buddha), and the Abhidhamma (philosophical treatises). His prodigious memory and analytical skills made him famous throughout the Sangha. But even more, he was praised for a rare quality: an absolute detachment from honors, wealth, and even reputation.

Iconographic portrait

In tradition, Nagasena resides on Mount Vipulaparśva, surrounded by 1,200 arhats. He is often depicted:

• Right hand holding a khakkhara (ringed monk's staff) — symbol of the itinerant monk, who warns of his presence and awakens consciences.

• Left hand holding a vase of wealth, which drives away not only material poverty, but above all spiritual misery.

• Sometimes in popular thangkas and statues he is depicted cleaning his ear with a thin stick or a small rake.

Among the faithful, this gesture is interpreted literally: "he wants to clearly hear the prayers of all those who invoke him."
Among the sages, this is a subtle metaphor: to purify the ear is to purify the sense of hearing, so that no sound—flattery, criticism, rumor, or illusion—disturbs the perception of the ultimate truth ( tathatā ).

Spiritual symbolism

In Buddhist teaching, the sensory doors (sight, hearing, smell, taste, touch, thought) are both openings to reality and vectors of illusion. The "right ear" ( sammā-sota ) is the ability to listen without being drawn into ego or emotion.
Nagasena reminds us that true listening is an act of meditation:

• Listen without judging.

• Hearing beyond words.

• Receive the Dharma with a clear mind, like a lake without ripples.

Legends and miracles

Folk tales tell that Nagasena, thanks to his pure hearing, could perceive not only the words of men, but also the murmurs of the devas, the complaints of the beings of hell and even the rustling of leaves announcing a storm.
It is said that one day, hearing the moan of a dying old woman in the wind from miles away, he sent a monk to rescue her—thus saving her life and leading her to the path of Dharma.

“Quiet and content,
full of wit and humor,
curious about the world and open to wisdom,
he hears beyond the noise of men.

Why invoke Arhat Nagasena?

We pray to him for:

• Purify the hearing : detach yourself from gossip, flattery and deceptive speech.

• Cultivate clarity of mind : develop deep and accurate listening.

• Receiving clear instruction : learning to discern what elevates from what distracts.

• Benefit from spiritual prosperity , symbolized by his vase.

Attributes and symbols

• Khakkhara : vigilance, itinerant teaching, active compassion.

• Vase of wealth : inner abundance, shared wisdom.

• Ear Cleansing Wand : Purification of the senses, preparation for right vision.

• Mount Vipulaparśva and its 1,200 arhats : spiritual authority, unity and strength of the Sangha.

13) Ingata / Angida – The Arhat with the canvas bag
(Chinese: 揭陀 Yīnjiē-tuó or 布袋罗汉 Bùdài Luóhàn — “The Arhat with the Canvas Bag”)

Legendary origins

Angida, one of the very first eighteen Arhats, was an Indian snake catcher whose mission was to protect travelers from venomous bites. Filled with compassion, he captured dangerous reptiles, carefully removed their poisonous fangs, and then released them back into the wild, restoring their freedom without taking their lives. This act of mercy, repeated tirelessly, elevated him to the enlightenment of Bodhi.
To transport the snakes without harming them, he used a canvas bag, which became his distinctive symbol.

From India to China: Assimilation in Budai

In China, during the Five Dynasties (907–960), a jovial wandering monk named Qiècǐ (契此) traveled around Fújiàn province carrying a large canvas bag, distributing smiles, comforting words, and gestures of mutual aid. The locals, touched by his kindness and humor, nicknamed him "the Canvas Bag Priest."
Over time, the historical figure of Angida and the popular one of Budai (布袋) mingled in Chinese Buddhist art, giving rise to the familiar image of the corpulent, laughing Arhat carrying an inexhaustible bag.

Symbol and iconography

Budai is depicted as a pot-bellied, laughing monk, holding or carrying a never-empty bag—a metaphor for the abundance of the Dharma, boundless compassion, and inexhaustible generosity. He is often surrounded by laughing children, a vivid image of the joyful and spontaneous transmission of teachings. In many temples, his figure is conflated with that of Maitreya, the Buddha to come, of whom he is said to be an earthly incarnation.

“Buddha of infinite life,
precious bag containing
the secrets of heaven and earth.
Happy and satisfied,
full of laughter and kindness.

Why do we invoke Arhat Angida?

He is called upon for:

• Transforming danger into protection , like his actions towards snakes.

• Cultivate joyful generosity , capable of warming hearts.

• Receive hope and comfort , through the benevolence that emanates from his image.

• Encourage optimism , even in the most troubled times.

Attributes and symbols

• Canvas bag : receptacle of goodness and abundance, capable of offering what is needed at the right time.

• Jovial silhouette : embodiment of joy and inner fullness, in contrast to monastic austerity.

• Laughter and children at his feet : harmonious union of wisdom and innocence.

Angida teaches us that awakening is nourished not only by meditation and asceticism, but also by concrete gestures of compassion, sincere joy, and active protection. Her inexhaustible bag and luminous smile are the eternal echo of a heart open to all beings.

14) Vanavāsin – The Arhat of the Banana Tree
(Chinese: 伐那波斯 Fánà-bōsī or 芭蕉罗汉 Bājiāo Luóhàn — “The Arhat with the Banana Tree”)

Origins and encounter with the Dharma

Once a scholar of the Vedas, Vanavāsin turned away from worldly honors and affairs to embrace the life of an ascetic deep in the forest, in search of spiritual truth. One day, the Buddha came to the grove where he was meditating. The mere sight of the Enlightened One awakened in him a deep and immediate faith. Receiving the teachings, he practiced with devotion, until he attained the state of Arhat.
The Buddha then designated him as the most excellent among those who live in solitude, recognizing his perfect mastery of inner and outer hermitage.

Spiritual residence

Vanavāsin resides in the Saptaparni Cave near Rajagriha, surrounded by 1,400 arhats under his guidance. He protects the Dharma against all forces opposed to the Three Jewels, dispels distractions, and helps those who pray to him fulfill their noble and pure aspirations.

Etymology and symbolism

At his birth, heavy rain began to hit the banana trees near his family home, producing a repeated sound similar to "vanavassa." This omen gave rise to his name. Often meditating in the soothing shade of a banana tree, he became known to the faithful as the Banana Arhat, a living image of refuge and simplicity.

“Carefree and tranquil,
he contemplates the great void.
Heavenly in its essence,
he transcends this mortal world."

Why invoke it?

We pray to Arhat Vanavāsin for:

• Finding inner peace in solitude , like his forest meditation.

• Remove obstacles and distractions that block the path.

• Receive the guidance and quiet strength needed to achieve higher spiritual goals.

Attributes and symbols

• Saptaparni Cave : a place of meditation, listening and teaching of the Dharma.

• Circle of 1,400 arhats : symbol of a united and protective spiritual brotherhood.

• Banana tree : embodiment of natural shelter, simplicity and peaceful meditation.

• Protective powers : subtle force that neutralizes what threatens the practice.

Vanavāsin embodies the peaceful power of the awakened hermit: anchored in solitude, he watches over the Dharma and inspires practitioners with the example of a simple, profound and unwavering life.

15) Ajita / Asita – The Arhat with long eyebrows
(Chinese: 阿氏多 Ā shì duō or 长眉罗汉 Cháng méi Luóhàn — “The Arhat with Long Eyebrows”)

Origins and background

From birth, Ajita displayed all the signs of great virtue. His long white eyebrows, similar to those of legendary sages, were seen as an omen of wisdom and longevity. His father surrounded him from an early age with an environment conducive to spiritual study.
As a young man, he fell in love with the daughter of King Prasenajit. Through his dignity, nobility of heart, and uprightness, he won the sovereign's esteem and obtained the princess's hand, despite the difference in rank.
The Buddha then revealed that Ajita and his wife, in a previous existence, had offered gifts to Buddha Vipashyin. He had predicted that they would marry in a future life before turning to the religious path together. True to this prophecy, they renounced their possessions, entered the Sangha, and Ajita became one of the Enlightened One's most eminent disciples.

Spiritual residence

Ajita now resides on Mount Drang-song, the "mountain of the wise hermit," accompanied by one hundred arhats. His meditation mudra posture inspires a practice centered on moral purity and bestows protection, stability, and determination on those who follow the path.

Iconography and legend

In Chinese art, Ajita is depicted with long eyebrows reaching down to his chest, a symbol of ancient wisdom and foresight. In Tibetan tradition, he is found in collective frescoes, surrounded by practitioners paying homage to the Buddha, embodying the alliance of deep meditation and active benevolence.

“Ancient compass of compassion,
monk awake forever.
Seeing the wordless infinity,
it shines in silence.

Why invoke Arhat Ajita?

We pray to him for:

• Receive strength, dedication and perseverance in practice.

• Be guided into deep meditation, protected by his benevolent wisdom.

• Cultivate spiritual dignity, moral courage and sincere humility.

Attributes and symbols

• Long, white eyebrows : a mark of timeless wisdom and discernment.

• Meditation mudra : symbol of right attention and inner mastery.

• Mount Drang-song : image of chosen solitude and spiritual retreat.

• Circle of One Hundred Arhats : embodiment of the unity and continuity of the awakened community.

Ajita embodies the nobility of soul born of faith and renunciation. From prince to hermit, his journey reminds us that enlightenment is achieved through constancy, discipline, and humility, and that true greatness is measured by the inner light that emanates from wisdom.

16) Cūḍapanthaka (Chota-Panthaka) – The Guardian Arhat
(Chinese: 注荼半托迦 Zhùchá Bàntuō-jiā or 看门罗汉 Kànmén Luóhàn — “The Gatekeeper Arhat”)

Origins and Path to Awakening

Cūḍapanthaka was the younger brother of the famous Panthaka, the Long-Armed Arhat.
Both were born on the side of a road, an unusual circumstance which gave their name the meaning of "born near the road", symbolizing a destiny on the fringes of ordinary paths.

From childhood, the differences were marked: his brother, endowed with a keen intelligence and exceptional physical abilities, excelled in study and practice. Cūḍapanthaka, on the other hand, appeared dull, slow to learn, and clumsy, which sometimes attracted mockery or condescension.

The Buddha, however, perceived in him a hidden inner strength: steadfastness. He entrusted him with humble tasks—serving tea, welcoming visitors, guarding the monastery gates—not as punishment, but as a training ground for cultivating mindfulness, patience, and humility.

Over the years, this silent discipline forged in him a sharp focus and profound insight. Through repeated practice of simple teachings and attention to every gesture, he attained the state of Arhat, joining the circle of the awakened.

Residence and spiritual role

Cūḍapanthaka resides in the sacred Dharma precinct, overlooked by the Buddha's teachings, surrounded by 1,600 minor arhats whom he guides and protects.
It symbolizes constant vigilance—not the kind based on fear, but the kind that emanates from clarity and a sense of responsibility. Its presence at the "gates" of the Dharma reminds us that awakening requires filtering what enters our minds and rejecting what interferes with practice.

In temples, he is sometimes associated with rituals of purification of places and protection of assemblies, embodying the spiritual sentinel who preserves the harmony of the community.

Iconography and symbolism

• In China , he is often depicted standing near a monastery door or wall, holding a monk's staff (khakkhara) whose ringing drives away negative influences.

• In Tibet , he may appear seated under a bare tree, holding a fan or staff , a symbol of spiritual refreshment and the clear breath that dispels the mists of ignorance.

• In Japan , in certain Zen schools, it is considered a protective figure of places of meditation, marking the entrance to a sacred space.

His features are sometimes severe, not out of anger but out of watchful attention, his eyes seeming to probe the soul of the one who approaches.

“Powerful, hoarse, tireless,
he watches vigilantly.
Supported by a Buddhist staff,
He dispels shadows and destroys evil.

Why summon the Guardian Arhat?

Cūḍapanthaka is addressed for:

• Develop inner vigilance , filtering harmful thoughts and influences.

• Learn the value of humble service , which nourishes long-term spiritual strength.

• Protect daily practice from distraction and dispersion.

• Strengthen perseverance in the face of judgment or discouragement.

Attributes and symbols

• Humble tasks : serving tea, welcoming visitors—symbols of pure action, without the pursuit of glory.

• Buddhist staff (khakkhara) : ritual tool to mark the awakened presence and ward off harmful energies.

• Fan : calming, mental clarity, freshness of mind.

• 1,600 minor arhats : an image of extensive responsibility and discreet authority.

• Monastery Gates : a metaphor for the gates of the mind, to be kept with care.

Cūḍapanthaka teaches that awakening can sprout from the simplest gestures. His life reminds us that mindfulness is a daily practice, and that inner strength is born from patience and selfless service. A silent guardian, he stands at the edge between the profane world and the sacred, ready to protect all who enter the path of the Dharma.

17) Mahākāśyapa – The Arhat Mastering the Dragon
(Chinese: 庆友 Qìngyǒu, 降龙罗汉 Jiànglóng Luóhàn — “The Arhat Who Tames the Dragon” or 摩訶迦葉 Mohejiashe)

Origins and role in the Sangha

Born Pippali into a Brahmin family in Mahatittha, Magadha, Mahākāśyapa chose the ascetic path at an early age, abandoning worldly honors. Refusing an arranged marriage, he adopted the thirteen austere practices (dhutangas) and achieved enlightenment in just nine days, driven by unwavering discipline.

After the Buddha's passing, he played a central role in convening and presiding over the First Buddhist Council, bringing together arhats to preserve the integrity of the teachings and the cohesion of the monastic community.

Silent Transmission of the Dharma

One of the most famous episodes of his life occurred at Vulture Mountain. During the Flower Sermon , the Buddha, without uttering a word, twirled an Udumbara flower between his fingers. Among the assembly, only Mahākāśyapa grasped its profound meaning. He responded with a smile, thus marking the first direct transmission of the Dharma from mind to mind ( i shin den shin ), a founding gesture in the Chan and Zen traditions.

The "Dragon Tamer"

In Chinese iconography, Mahākāśyapa is represented as the Xianglong Luohan—"He Who Subdues the Dragon." The dragon here symbolizes the forces of chaos and illusion; to tame it is to manifest the spiritual authority capable of calming conflicts and preserving the order of the Dharma.

“In his hands, spiritual pearl and sacred bowl,
boundless is his power.
Courageous, vigorous, dignified,
he subdues the ferocious dragon.

Why invoke it?

• To restore spiritual order in times of confusion, as he did after the death of the Buddha.

• To receive silent wisdom , that which transcends words and directly illuminates the heart.

• To stabilize the practice , following its example of rigor, integrity and ethical governance.

Attributes and symbols

• Robe of the Buddha : unique symbol of monastic transmission and spiritual authority.

• Mastered Dragon : Representation of one's power to dominate disruptive forces and protect the Dharma.

• Silent smile : sign of deep understanding, beyond speeches, and of the living transmission of the Dharma.

Mahākāśyapa embodies benevolent firmness and silent wisdom. An uncompromising guardian of discipline, he is also the protector of the purity of the Dharma, taming the forces of disorder with dignity and compassion.

18) Fúhǔ Luóhàn – The Arhat taming the tiger
(Chinese: 伏虎罗汉 Fúhǔ Luóhàn or 宾头卢 Bīntóu-lú — “The Arhat Taming the Tiger”)

Origins and monastic life

Bīntóu-lú was a humble and discreet monk, known for his simple life and his total commitment to meditation and monastic discipline. In his monastery, he spent his days performing humble tasks—carrying water, sweeping the paths, tending the garden—with the same attention he devoted to his meditation sessions. His serenity and lack of pride made him a respected brother, but he remained aloof from honors and intrigue.

The encounter with the tiger

One day, an event disrupted the tranquility of the monastery. Roars echoed through the valley: an immense tiger, with burning amber eyes, had ventured near the sacred buildings. Its presence chilled the blood of the monks and worshippers, who fled at the sight of it. The beast seemed hungry, its ribs visible beneath its fur.

Bīntóu-lú, like the others, felt fear at first. But instead of panicking, he watched the tiger for a long time and understood that it was not naturally cruel: it was hunger that inflamed its ferocity. Moved by deep compassion, he took some of his rice ration and, approaching cautiously, placed it at a safe distance.

Transformation through compassion

In the following days, the tiger returned. Each time, Bīntóu-lú shared his food. Little by little, the beast grew accustomed to his presence, ceasing to growl or bare its fangs. As the months passed, a silent friendship was born: the tiger no longer sought to frighten anyone and, sometimes, simply came to lie down next to the monk, without asking for food, as if to enjoy his peaceful company.

This relationship became a living parable for the people of the region: through generosity and consistency, even the fiercest of creatures can be softened.

Spiritual meaning

In Chinese Buddhism, the tiger is both a symbol of wild power and a metaphor for the untamed passions of the mind: anger, greed, fear. Taming the tiger is not about crushing it, but about recognizing its nature and transforming it into an allied force. Thus, Fúhǔ Luóhàn embodies gentle control, the quiet power that calms destructive forces without violence.

Why invoke it?

Fúhǔ Luóhàn is invoked for:

• Soothe deep fears and regain inner calm when faced with a threatening situation.

• Transforming conflicts into harmonious relationships through patience and understanding.

• Dominate inner passions —anger, violence, resentment—by converting them into constructive energy.

• Find strength in gentleness , victory in compassion.

Iconography and symbols

In Buddhist art, Fúhǔ Luóhàn is almost always depicted with a tiger at his side, sometimes lying calmly, sometimes with its head resting on the monk's lap. This motif is common in Qing dynasty woodcarvings, in temple frescoes in Fujian, and in the murals of Mount Emei.

• The tamed tiger : a universal image of strength transformed into a protector.

• The gesture of sharing : often depicted as offering or feeding the animal.

• Serene presence : impassive face, reflection of the immutable spirit that does not give in to fear.

A famous bamboo sculpture at the Metropolitan Museum of Art illustrates this scene with touching realism: the tiger, far from being threatening, seems to be listening attentively to its human companion.

“Precious ring with magical powers,
infinitely resourceful.
Vigorous and powerful,
he subdues the ferocious tiger."

Fúhǔ Luóhàn teaches us that true spiritual strength lies not in brutal domination, but in active and persistent compassion. Through giving, listening, and fearlessness, he transforms savagery into loyalty. He is a master of pacification through presence—one who, faced with the roar of the tiger, responds with a gesture of offering.

4) Symbols and teachings of the Eighteen Arhats

In Buddhist tradition, the Eighteen Arhats—or Luohan (羅漢)—are not just historical or legendary figures: they embody a true spiritual map of the path to Enlightenment. Each of them carries a unique Buddhist symbol, expressed through their gesture (mudrā), their attribute (vajra, beads, alms bowl, protective animals), and their story. Their iconography, ubiquitous in temples, murals, and stone and wood sculptures, constitutes a visual language intended to recall the fundamental Buddhist virtues: compassion (karuṇā), wisdom (prajñā), inner strength, equanimity, generosity, and protection against the forces of evil.

In Chinese and Tibetan Buddhism, the Luohan are considered protectors of the Dharma. Their symbols act as spiritual talismans, guiding practitioners along the Noble Eightfold Path. The tiger of the Fúhǔ Luóhàn represents mastery of instincts and victory over fear; the dragon of the Jiānlù Luóhàn symbolizes the domination of the mind over chaotic forces; the alms bowl recalls humility and the renunciation of attachments; the beaded necklace (mala) embodies the continuous recitation of mantras and meditative discipline.

On the spiritual level, the Eighteen Arhats transmit three universal teachings:

• Perseverance : Awakening is not a gift, but a path of daily practice, marked by effort and vigilance.

• The unity of inner and outer forces : by taming tigers, dragons or demons, the Arhat shows that true victory is first won over oneself.

• Continuity of Faith : By remaining in the world until the advent of Maitreya, the Luohan affirm that spiritual commitment extends beyond personal realization.

In Chinese temples, the statues of the Eighteen Luohan are arranged in a long procession, forming a protective hedge around the main Buddha. This architectural arrangement serves both a ritual and energetic purpose: to channel attention, protect the sacred space, and invite the worshipper to symbolically cross the circle of protection before entering the heart of the sanctuary.

Thus, contemplating the Eighteen Arhats is not only a matter of artistic admiration; it is also participating in a living transmission of the Dharma, where each glance at these sculpted faces awakens a dormant spiritual quality within us.

5) Heritage and Cultural Influence of Arhats in China and Asia

The legacy of the Eighteen Arhats extends far beyond religion: it is reflected in the architecture, sculpture, painting, and even literature of Buddhist Asia. Introduced to China through translations of sutras and the stories of great traveling masters, the Luohan quickly became a favorite subject of Chinese Buddhist art, as well as Korean, Japanese, Vietnamese, and Tibetan art.

In China, since the Tang Dynasty, Luohan murals and sculptures have adorned the walls of monasteries, often placed in procession along meditation halls or corridors leading to the main Buddha hall. These representations act as symbolic protectors, inviting the faithful to enter a purified space.

The influences vary according to the regions:

• In China , the works of Guan Xiu (9th century) marked a turning point, establishing a recognizable style – elongated faces, thin beards, meditative postures – which would influence centuries of Buddhist painting.

• In Japan , Rakan (羅漢) are often integrated into sets of polychrome statues, such as at the Tōdai-ji temple, expressing the vitality and compassion of the awakened.

• In Tibet , Arhats (Neten in Tibetan) appear in thangkas as guardians surrounding Shakyamuni Buddha, illustrating the continuity of faith up to Maitreya.

On a spiritual level, this heritage conveys a universal message: Awakening unfolding through living archetypes, each embodying an essential virtue. The statues and paintings thus become supports for meditation, reminding practitioners of the stages of the path to liberation.

Even today, the Luohan continue to inspire artists, monks, and lay people. Their image can be found in restored temples as well as in contemporary art, series of ink paintings, monumental sculptures, and international museum exhibitions. In a world searching for guidance, the Eighteen Arhats remind us that timeless wisdom and active compassion can span centuries and cultures without losing their power.

Conclusion – The Eighteen Arhats, Timeless Sentinels of the Dharma

In the dust of the centuries, the eighteen arhats stand like timeless silhouettes, watching over the Buddha's teachings. Neither deified as Buddhas nor mere disciples, they embody the living force of the awakened community: each carries within them an aspect of the path, which they express through wisdom, compassion, rigor, or even mastery of wild forces.

Their diversity reflects the richness of the Dharma: the wandering ascetic, the dragon tamer, the contemplative poet, the monk feeding a hungry tiger... So many images, stories and symbols that cross countries and eras, from Gandhara to China, from Chan to Zen, sculpted in wood, stone or painted on silk.

To invoke or meditate upon them is to join an unbroken lineage: that of those who, throughout the ages, have kept the flame of the Dharma burning through thick and thin. They are the living memory of the words of the Awakened One, but also their silent extension in our lives.

Perhaps, in the clarity of meditation or in the shadow of a dream, one of them will approach—and you, in turn, will perceive this connection of mind to mind, beyond words, beyond time.