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 features yet shining examples of our personal optimum capability. Archetypes of knowledge and compassion, the bodhisattvas of Buddhism are strong and compelling photos of awakening. student and Zen instructor Taigen Dan Leighton engagingly explores the imagery and lore of the seven most vital of those archetypal figures, bringing them alive as mental and religious wellsprings.
Emphasizing the universality of non secular principles, Leighton unearths points of bodhisattvas expressed in quite a few commonly used glossy personages - from Muhammad Ali to Mahatma Gandhi, from Bob Dylan to Henry Thoreau, and from Gertrude Stein to mom Teresa. This version encompasses a revised and elevated creation that frames the ebook 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 worldwide religions or a 200-level direction on Buddhism.
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Extra info for Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression - An Introduction to Mahayana Buddhism
The Buddha), who is endowed with great compassion. " After hearing these words, the buffalo feels disgust towards its own body and fasts to death. After that the animal is reborn as a god in heaven, as foretold by the Buddha. Soon after his rebirth the former animal descends to earth in order to receive instructions from him. He thereupon attains a spiritual breakthrough, namely, a vision of the Four discarded outright. The fact that Gangika was praised for the way in which he acted, however, renders Filliozat's hypothesis rather improbable.
39 Martin Delhey In view of this obviously quite positive attitude towards religious suicide, it seems to be impossible that the Sarvastivadins regarded ' suicide as being intrinsically wrong from the standpoint of morality, since the arhat is depicted as a man who has become virtually incapable of committing deeds that are morally wrong. Significantly, the Sarvastivadins were of the opinion that the killing of living beings, or even any harmful or beneficial act, derives its character of being karmically relevant from being directed towards other living beings.
32 According to Keown, the Buddha's assurance that Vakkali's death will have no bad consequences does not imply that his suicide is condoned or exonerated. See 35 Martin Delhey However, a third recension of this sermon, which can be found in the Chinese *Ekottarikagama, 33 differs considerably. According to this version, Vakkali is not in a state of release while committing suicide; on the contrary, after inflicting on himself the lethal wound, he comes to the conclusion that he has acted wrongly and that he will suffer bad consequences as a result.