By Robert Michulec
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'Skilful capability' is the main precept of Mahayana, one of many nice Buddhist traditions. First defined within the Lotus Sutra, it originates in myths of the Buddha's compassionate plans for elevating lifestyles from the ceaseless around of beginning and loss of life. His suggestions or interventions are 'skilful capability' - morally healthy methods devised for the aim of permitting nirvana or enlightenment.
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Additional resources for 4.Panzer Division on the Eastern Front (1). 1941-1943 (Concord 7025)
There is a fond and foolish father who divides his estate. There are two shameless sons who accept this shocking decision, which could, in such a time and place as firstcentury Galilee, imply that they wished he were dead. At the end of the story, their scandalised neighbours would, by coming to the feast held by the father to celebrate his younger son’s homecoming, have accepted both back into the solidarity of the community. Yet what of the elder son? He accuses his brother of squandering money on prostitutes, though the story has not previously indicated this (the NRSV’s translation, ‘dissolute living’, in verse 13 is mistaken; the Greek zon asotos means ‘living wastefully’).
I caught the last train back, and had no great hope of making the necessary connections thereafter to get me ‘home’. When I got to the nearest railway station to the village there was one horse and cart there. I took it as far as the owner would go. Near where he dropped me there was a hut. A man came out and, recognising me, offered to take me to the village, still a considerable way off, on his scooter. I accepted gratefully. Throughout the journey, my Western Enlightenment convictions were in abeyance.
57) If she is right, then despite the experience of most people reading this book, religion has most often been interpreted by humans, not as an optional extra within each culture, but as an essential component that interweaves closely with other perspectives in order to confer and sustain meaning for people in society. empathy for the religious other? Smith, Bowker and Douglas write as believers, unlike many authors on religion a generation or two before them. Is it possible to be empathetic towards the beliefs of others, whilst maintaining a proper scholarly impartiality?