Faces of Compassion: Classic Bodhisattva Archetypes and by Taigen Dan Leighton, Joan Halifax Roshi

By Taigen Dan Leighton, Joan Halifax Roshi

Faces of Compassion introduces us to enlightened beings, the bodhisattvas of Buddhist lore. They're no longer otherworldly gods with superhuman characteristics yet shining examples of our personal maximum strength. Archetypes of knowledge and compassion, the bodhisattvas of Buddhism are strong and compelling pictures of awakening. pupil and Zen instructor Taigen Dan Leighton engagingly explores the imagery and lore of the seven most crucial of those archetypal figures, bringing them alive as mental and religious wellsprings.

Emphasizing the universality of non secular rules, Leighton reveals features of bodhisattvas expressed in a number of favourite smooth personages - from Muhammad Ali to Mahatma Gandhi, from Bob Dylan to Henry Thoreau, and from Gertrude Stein to mom Teresa. This version incorporates a revised and multiplied creation that frames the booklet as a fascinating and broad-scoped view of Mahayana Buddhism. It's up to date all through to make it of extra use to students and an ideal significant other to survey classes of global religions or a 200-level direction on Buddhism.

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By Taigen Dan Leighton, Joan Halifax Roshi

Faces of Compassion introduces us to enlightened beings, the bodhisattvas of Buddhist lore. They're no longer otherworldly gods with superhuman characteristics yet shining examples of our personal maximum strength. Archetypes of knowledge and compassion, the bodhisattvas of Buddhism are strong and compelling pictures of awakening. pupil and Zen instructor Taigen Dan Leighton engagingly explores the imagery and lore of the seven most crucial of those archetypal figures, bringing them alive as mental and religious wellsprings.

Emphasizing the universality of non secular rules, Leighton reveals features of bodhisattvas expressed in a number of favourite smooth personages - from Muhammad Ali to Mahatma Gandhi, from Bob Dylan to Henry Thoreau, and from Gertrude Stein to mom Teresa. This version incorporates a revised and multiplied creation that frames the booklet as a fascinating and broad-scoped view of Mahayana Buddhism. It's up to date all through to make it of extra use to students and an ideal significant other to survey classes of global religions or a 200-level direction on Buddhism.

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Read Online or Download Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression - An Introduction to Mahayana Buddhism PDF

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Extra info for Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression - An Introduction to Mahayana Buddhism

Sample text

This “raison d’etre” (karanahetu) means that any one dharma*6is determined by all the other dharmas, since a dharma cannot exist save when its possibility has not been centralised by the reality of the others. The “raison d’etre” of a dharma must be first sought in the other dharmas and not in itself. Before its appearance no dharma is; and not being, it can in no way contain the reason for its future being. But this merely negative interpretation of the “raison d’etre” deserves a cursory criticism: its over-generalization deprives it of all significance.

Time, being and non-being. Once the principle according to which the origin of the dharmas depends on causes and conditions is established, it is possible to ask where these causes and conditions should be sought. Within the same dharma the origin of which we are trying to explain? Outside of it? at the same time within it and outside of it? neither within it nor outside of it? ”1 In order not to limit the scope of this proposition it is immediately added that at no time, in no place, can anything be born.

Space and the “destructions” do not need to be explained by conditions foreign to themselves. This independence makes them eternal, without this eternity implying substantiality. 50 Proceeding like “one EARLY BUDDHISM AND THE “ LITTLE VEHICLE” 37 who eliminates the wrinkles off a hide by scraping it,” the ascetic, without even the intuition of infinite space, without even the intuition of infinite con­ sciousness, without even the intuition of inexistence, without even the intuition of the limit of intuition, stripped of everything, shall have to attain this inviolable state of supreme vacuity which will enable him to “ realise the work” and free himself from the cycle of existences.

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