Определение араханта в ПК?

The formula for the arahant reads thus: "Here a monk is an arahant, one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge." Now all these epithets are true for the Buddha as well, but the Buddha is not described in this way; for these terms emphasize the attainment of one's own liberation, and the Buddha is extolled, not primarily as the one who has attained his own liberation, but as the one who opens the doors of liberation for others.

https://www.accesstoinsight.org/lib/authors/bodhi/arahantsbodhisattvas.html

The formula for the arahant reads thus: "Here a monk is an arahant, one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge." Now all these epithets are true for the Buddha as well, but the Buddha is not described in this way; for these terms emphasize the attainment of one's own liberation, and the Buddha is extolled, not primarily as the one who has attained his own liberation, but as the one who opens the doors of liberation for others.

https://www.accesstoinsight.org/lib/authors/bodhi/arahantsbodhisattvas.html

Иконография архатов

Несмотря на индийское происхождение понятия «архат», иконография изображения этих персонажей, судя по всему, в Индии не разрабатывалась. До наших дней не дошло ни одного индийского изображения архата до тех пор, пока их иконография не была изобретена в Китае. Так же изображения архатов отсутствуют в буддийском искусстве Шри Ланки и стран Юго-восточной Азии.

4 Arahat
An arahat is one who has attained arahatta-magga and phala. He
(or she) can enjoy the peace of Nibbàna whenever he wishes by
developing the meditative absorption corresponding to arahattaphala-
samàpatti. He can enjoy Nirodha-samàpatti if he attains the
eight jhànas.
Since arahatta-magga eliminates all the defilements (kilesas),
an arahat has no greed, ill-will, delusion, conceit, personalitybelief
and other bad mental factors. He has no attachment to
anything; so he is free from all entanglements. He does not regard
anything as his own; thus he has no reason to feel sad because
something is taken or stolen from him.
Because he has uprooted all dosa (anger, hatred or ill-will)
from his mind, he will never experience unpleasant mental
feeling which accompanies dosa-måla cittas. All the twelve
akusala-cittas (immoral consciousness) will never arise in him.
As his mind is always free from all defilements’s, it is at the
purest state making him the nobles one. He is a true Saint worthy
of respect by men and devas and worthy of receiving alms which
are offered to him with the intention of enjoying the benefits in
the present life as well as in future lives.
As arahat, literally meaning a worthy one, does not accomplish
fresh kammic activities, and he is not subject to rebirth
because the conditions for his reproduction in matter have been
destroyed.
Sotàpannas, sakadàgàmis and anàgàmis are called sekhas
because they have yet to undergo a training. Arahats are called
asekhas because they no longer need to undergo any training.
The arahat realizes that what is to be accomplished has been
done. A heavy burden of misery has finally been thrown away,
and all forms of craving and all shades of delusion have been
annihilated. He now stands on heights higher than celestial, far
removed from uncontrolled passions and the defilements of the
world.
There are five types of arahats:
1 Pa¤¤àvimutta-arahat – one who is emancipated through
pa¤¤à (wisdom),
2 Ubhatobhàgavimutta-arahat – one who is emancipated in
two ways, namely by aråpajjhàna and by ariyàmagga,
3 Tevijja-arahat – one who possesses the three vijjàs,
4 Chalàbhi¤¤a-arahat – one who possesses the six abhi¤¤às
(supernormal powers),
5 Pañisambhidhàpatta-arahat – one who possess the four
sambhidhàs, i.e. the knowledge of the meaning of the each
word, the knowledge of the text (pàli), the knowledge
of the origin of the words, and the determinate
knowledge together with the accurate discrimination
of the first three.