9月 7, 2016

新西兰信息系统学论文代写:乔达摩-悉达多成佛道路

新西兰信息系统学论文代写:乔达摩-悉达多成佛道路

人们必须理解男性的观点来理解塔拉。妇女被认为是劣质和虚弱。的感觉是,女性不能达到佛的最高境界——保留与男性身份。这在很大程度上塑造了塔拉崇拜。虽然一些学者Avalokiteshwara看见她为妻,很多人认为她的母亲文殊。这两个男神,因此,重要为了理解塔拉的概念和性质。有趣的是,她的角色是“母亲”和“妻子”已经存在。通过挪用智慧和慈悲,她蔑视规范和成为一个异常。通过这样做,她偏离指定角色的超越。,有趣的是成佛的道路意味着放弃玛雅或错觉。乔达摩-悉达多成为佛前,他放弃了他的家庭。同一申请塔拉,只有部分。换句话说,尽管她有了佛,一个不得不呼吁Avalokiteshwara拜访她。他表现得像个桥尽管塔拉没有他崇拜。也许,这是一个原因,她同情随着时间的流逝而闻名(林,2014)。

新西兰信息系统学论文代写:乔达摩-悉达多成佛道路

最后,有趣的是,度母菩萨坦陀罗神出现的骨灰的强权政治的性别。虽然强大,但是只有通过Avalokiteshwara她可以被访问。坦陀罗崇拜本身似乎也接受双性性格随着时间的进展。通过这种方式,塔拉仍然是受人尊敬的。她被称为菩萨指导他们的母亲通过智慧而挪用慈悲。这是有趣的在上面的感觉,虽然她平时固定的性别角色,仍然有一些数量的限制,因为她的性别。显而易见,她的故事有两个截然不同的方面——同化,其次是回收,为了获得佛,并最终成为一个佛。

新西兰信息系统学论文代写:乔达摩-悉达多成佛道路

One has to understand the masculine viewpoint in order to understand Tara. Women were considered to be inferior and weak. It was felt that women could not achieve the supreme state of Buddhahood- which was reserved with the masculine identity. This had shaped the Tara cult to a large degree. While some scholars saw her as a wife of Avalokiteshwara, many believed her to be the Mother of Manjusri. Both these male dieties are, therefore, important in order to understand the conception and nature of Tara. Interestingly, her roles as ‘mother’ and ‘wife’ had already existed. By appropriating both wisdom and compassion, she defied the norms and became an anomaly. By doing so, she deviated from her assigned roles to that of transcendence. It is interesting to note that the path to Buddhahood meant giving up Maya or illusion. Before Siddhartha Gautama became a Buddha, he gave up his family. The same applied for Tara, only partially. In other words, even though she has gained Buddhahood, one had to call on Avalokiteshwara to call on her. He acted as a bridge even though Tara was worshipped without him. Perhaps, this was a reason that she became known for compassion with the passage of time (Lam, 2014).

新西兰信息系统学论文代写:乔达摩-悉达多成佛道路
To conclude, it is interesting to note that Tara Bodhisattva as a Tantric deity emerged out of the ashes of the usual power politics along the lines of gender. While powerful, she could be accessed only through Avalokiteshwara. Tantra worship itself seemed to accept androgyny as well as time progressed. In this way, Tara continued to be revered. She came to be known as the Mother of the Bodhisattvas guiding them through wisdom while appropriating compassion. This is interesting in the sense that while she grew above the usual fixed gender roles, there still remained some amount of restriction because of her gender. It becomes clear that her story has two distinct sides- that of assimilation, followed by reclamation, in order to gain Buddhahood and eventually becoming a Buddha.

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