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This portrait of the Buddhist embodiment of compassion is both an informative study by a leading scholar of Buddhism and an engaging account of the author's search for the mystical significance of the goddess. An object of joyous devotion in Chinese folk religion, Kuan Yin is revered for her saving power: it is said that anyone in distress who calls on her with sincerity will be rescued from suffering and harm. On a deeper level, Kuan Yin symbolizes the liberating energy of compassion, which is an indispensable aid in the quest for enlightenment. John Blofeld evokes the charming presence of Kuan Yin through colorful anecdotes, personal experiences, and descriptions of Buddhist rituals and legends encountered during his travels throughout China. At the same time, he offers a learned account of the goddess's history and importance in Chinese thought and religion. He explores the origin of the Bodhisattva of Compassion in India and Tibet, in the form of Avalokiteshvara (Tibetan: Chenresig), a male deity who evolved into the gentle mother/maiden figure of Chinese Buddhism. Meditation and visualization techniques associated with Kuan Yin are given, and her principal iconographic forms are described. Illustrated with images from Chinese and Tibetan sacred art, the book also contains translations of devotional poems and yogic texts. Bodhisattva of Compassion is undoubtedly the most complete and illuminating picture of Kuan Yin available.

A complete translation of Asanga's classic work on the distinguishing qualities of bodhisattvas that describes how to awaken, develop, and perfect the mind of enlightenment in the Great Vehicle, or Mahayana, Buddhist tradition. Arya Asanga, famous for having been the conduit through which the teachings contained in the Five Texts of Maitreya were received and recorded, is also considered to be the author in his own right of several other foundational works of Yogācāra philosophy. One of these, considered the definitive text of the Yogācāra school of Buddhism, is the encyclopedic synthesis of Mahayana Buddhist doctrines and practices known as the Yogācārabhūmi, or "Stages of Spiritual Practice." The Bodhisattvabhūmi, or "Stages of the Bodhisattva Path," is one portion of that massive work, though it is considered a stand-alone text in the Tibetan traditions--for example, it is counted among the six core texts of the Kadampas. However, despite the text's centrality to the Yogācāra school and its seminal importance in the Tibetan traditions, it has remained unavailable in English except in piecemeal translations; Engle's translation will therefore be especially welcomed by scholars and students alike.

Can there be a Buddhism without karma, nirvana, and reincarnation that is compatible with the rest of knowledge?If we are material beings living in a material world―and all the scientific evidence suggests that we are―then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism―almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In The Bodhisattva's Brain, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan's naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. "Buddhism naturalized," as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge―a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.

If we are material beings living in a material world -- and all the scientific evidence suggests that we are -- then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism -- almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In The Bodhisattva's Brain, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan's naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. "Buddhism naturalized," as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge -- a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.

A complete translation of Asanga's classic work on the distinguishing qualities of bodhisattvas that describes how to awaken, develop, and perfect the mind of enlightenment in the Great Vehicle, or Mahayana, Buddhist tradition. Arya Asanga, famous for having been the conduit through which the teachings contained in the Five Texts of Maitreya were received and recorded, is also considered to be the author in his own right of several other foundational works of Yogācāra philosophy. One of these, considered the definitive text of the Yogācāra school of Buddhism, is the encyclopedic synthesis of Mahayana Buddhist doctrines and practices known as the Yogācārabhūmi, or "Stages of Spiritual Practice." The Bodhisattvabhūmi, or "Stages of the Bodhisattva Path," is one portion of that massive work, though it is considered a stand-alone text in the Tibetan traditions--for example, it is counted among the six core texts of the Kadampas. However, despite the text's centrality to the Yogācāra school and its seminal importance in the Tibetan traditions, it has remained unavailable in English except in piecemeal translations; Engle's translation will therefore be especially welcomed by scholars and students alike.

How can we be happy and at the same time responsive to the suffering of others? It can be done: this is the message of the Bodhisattva ideal. The image of the Bodhisattva, one who wishes to gain Enlightenment for the sake of all beings, lies at the heart of much of Indian, Tibetan and Chinese Buddhism. For one wishing to follow this path, the development of inner calm and positivity that leads to true wisdom is balanced by a genuine and active concern for others which flowers into great compassion. Sustained by a deep understanding gained through meditation and reflection, the Bodhisattva is able to work tirelessly for the benefit of all. Sangharakshita places the ideal of the Bodhisattva within the context of the entire Buddhist tradition. Unfolding this vision of our potential, he demonstrates how we ourselves can move towards this ideal.

An informative reference for both scholars and interested believers offers an explanation of the psychology of bodhisattva Buddhism and uses illustrations and folklore to illuminate the bodhisattva ideal. Original.

How can we be happy and at the same time responsive to the suffering of others? It can be done: this is the message of the Bodhisattva ideal. The image of the Bodhisattva, one who wishes to gain Enlightenment for the sake of all beings, lies at the heart of much of Indian, Tibetan and Chinese Buddhism. For one wishing to follow this path, the development of inner calm and positivity that leads to true wisdom is balanced by a genuine and active concern for others which flowers into great compassion. Sustained by a deep understanding gained through meditation and reflection, the Bodhisattva is able to work tirelessly for the benefit of all. Sangharakshita places the ideal of the Bodhisattva within the context of the entire Buddhist tradition. Unfolding this vision of our potential, he demonstrates how we ourselves can move towards this ideal.

This unique study of the development of the earliest form of Buddhist self-defense practiced by Chuan Fa monks and mystics shows the philosophical basis of the skills they passed on to subsequent generations.The material is presented so readers can understand that what we think of as a competitive sport is really a meditation mandala in action. Over 100 illustrations. Glossary, bibliography, and index.

The Bodhisattva Vow: A Sourcebook is a compilation of commentaries and traditional text excerpts on the Buddhist Bodhisattva Vow by various teachers including Chögyam Trungpa, Sakyong Mipham, Thrangu Rinpoche, and Shantideva, among others. A valuable resource for both those preparing to take the vow, and for teachers of Buddhism. "We call a bodhisattva ...a 'warrior' because the person who is able to generate that kind of attitude is tremendously courageous despite daunting odds. We are actually making a conscious effort in our life to be of benefit to everybody."--Chögyam Trungpa

Collectible Hardcover with dust jacket

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Before the Dalai Lama bestows the Bodhisattva vow, he often teaches the short text known as the Twenty Verses on the Bodhisattva Vow by the Indian master Chandragomin. Chandragomin's text discusses some of the most important features regarding the vow, such as from whom it should be taken, how one should prepare for receiving it, what constitutes transgressions of the vow, and how they should be purified. In clear and accessible terms, Geshe Sonam Rinchen explains how to take and then safeguard the Bodhisattva vow.

Bodhisattvas Everywhere walks each reader into the nembutsu lives of Rev. Tokuso Sakakibara and his wife, Kazuko. This vivid translation by Dr. Toshikazu Arai offers a fresh insight into the teachings of Shin Buddhism in a range of subjects from that of the title to education, violence and to the altering of the genetic pool.

A Bodhisattva is a friend of the world who motivated by compassion, spontaneously seeks enlightenment to benefit all living beings. In this practical guide to compassionate living, Geshe Kelsang explains in detail how to take and keep the Bodhisattva vows, how to purify downfalls, and how to practise the Bodhisattva’s deeds of giving, moral discipline, patience, effort, concentration and wisdom.  With this handbook as our companion, we can enter the Bodhisattva's way of life and progress along the path to full enlightenment..

This book appears to be one of the earliest Bodhisattva scriptures to come down to us, and as such it offers a particularly valuable window on the process by which the Buddha's path came to be seen as a distinct vocational alternative.

The Bodhisattva Vow: A Sourcebook is a compilation of commentaries and traditional text excerpts on the Buddhist Bodhisattva Vow by various teachers including Chögyam Trungpa, Sakyong Mipham, Thrangu Rinpoche, and Shantideva, among others. A valuable resource for both those preparing to take the vow, and for teachers of Buddhism. "We call a bodhisattva ...a 'warrior' because the person who is able to generate that kind of attitude is tremendously courageous despite daunting odds. We are actually making a conscious effort in our life to be of benefit to everybody."--Chögyam Trungpa

In this book, the authors explore and reconsider the contemporary significance of the Christ and the Bodhisattva. The volume includes essays by three eminent Christian theologians, Langdon Gilkey, Brother David Steindl-Rast, and Ann Belford Ulanov, that explore the significance of the Christ from the perspectives of the Roman Catholic contemplative tradition, modern depth psychology, and liberal Protestantism. Drawing on information previously unavailable in English, three distinguished scholars of Buddhism, Robert Thurman, Luis Gomez, and His Holiness the Dalai Lama, investigate the significance of the Bodhisattva in India, East Asian, and Tibet.A substantive introduction sets the historical background for the Christ in Christianity and the Bodhisattva in Buddhism. Contributors' essays enhance our understanding of current presuppositions, problems, and prospects for the Buddhist-Christian dialogue.

"The Ten Bodhisattva Grounds" is an annotated English Translation by Bhikshu Dharmamitra of Tripitaka Master Śikṣānanda's circa 699 ce Sanskrit-to-Chinese translation of the Avataṃsaka Sūtra, Chapter 26. This text describes in great detail the ten highest levels of bodhisattva practice on the path to buddhahood as taught in that sutra. This edition of the translation includes the P. L. Vaidya Sanskrit text. The Sanskrit section headings are inset in the English translation to facilitate easy correlation of the English translation with the Sanskrit text.

Best-selling American Buddhist nun Pema Chödrön presents a friendly and encouraging guide to spiritual practice for all those who want to take up the path of the bodhisattva--one who aspires to live life with courage, generosity, patience, fearlessness, and compassion.The Way of the Bodhisattva has long been treasured as an indispensable guide to enlightened living, offering a window into the greatest potential within us all. Written in the eighth century by the scholar and saint Shantideva, it presents a comprehensive view of the Mahayana Buddhist tradition’s highest ideal—to commit oneself to the life of a bodhisattva warrior, a person who is wholeheartedly dedicated to the freedom and common good of all beings. And it has inspired many of the tradition’s greatest teachers, providing a remarkable source of insight on the means by which we may heal ourselves and our troubled world. These essential teachings present the core of the Buddhist path, from cultivating deep-seated confidence to infusing one’s life with selflessness, joyfulness, kindness, and compassion. Pema Chödrön here invites you to journey more deeply into this liberating way of life, presenting Shantideva’s text verse-by-verse and offering both illuminating stories and practical exercises to enrich the text and bring its timeless teachings to life in our world today. Previously published under the title No Time to Lose.