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050▲ 凸出平包勹 ■ 철출평포포 50 （ 볼록할 철 ）（ 날 출/ 단락 척 ）（ 평평할 평 / 다스릴 편 ）（ 쌀 포/ 꾸러미 포 ）（ 쌀 포 ) 024▲ 攵丰夫父不 ■ 복봉부부부 24 ( 칠 복 / 등 글월문 )（ 예쁠 봉 / 풍채 풍 ）（ 지아비 부 ）（ 아버지 부/ 아비 부, 자 보 ）（ 아닐 부 / 아닐 불 ） 재춘법한자
■ 영-중-일-범-팔-불어 관련-퀴즈 [wiki-bud]Brahma (Buddhism) [san-chn] ātma-viparyāsa 我倒, 我顚倒 [san-eng] śrīmaccankarabhagavat.h+caraṇaiḥ $ 범어 by the Shankaracarya who is known [pali-chn] saṅkhārapariccheda 行想 [pal-eng] pa–canetta $ 팔리어 adj.having five sorts of visions. [Eng-Ch-Eng] 中邊論 The Madhya^nta-vibha^ga; see prior 中邊分別論. [Muller-jpn-Eng] 心馬 シンメ horse-like mind [Glossary_of_Buddhism-Eng] WOMEN☞ See also: Ananda; Theragatha / Therigatha. “To be born into a woman’s body was considered a cause for special suffering on account of menstruation, childbirth and menopause…” (Susan Murcott, The First Buddhist Women)
“On one occasion while the Buddha was conversing with King Kosala of India, a messenger came and informed the King that a daughter was born unto him. Hearing it, the King was displeased. But the Buddha comforted and stimulated him, saying: ‘A woman child, O Lord of men, may prove even a better offspring than male.’ To women who were placed under various disabilities before the appearance of the Buddha, the establishment of the order of Bhikkhunis was certainly a blessing. In this order queens, princesses, daughters of noble families, widows, bereaved mothers, helpless women, courtesans – all, despite their caste or rank – met on a common footing, enjoyed perfect consolation and peace, and breathed that free atmosphere which was denied to those cloistered in cottages and palatial mansions. Many, who otherwise would have fallen into oblivion, distinguished themselves in various ways and gained their emancipation by seeking refuge in the order.”
“Buddhism has always aimed at the ideal relationship between men and women. Women played an important part in the spread of early Buddhism, both as lay disciples and Bhikkhuni. Famous women in early Buddhism were: Bhadda, famous for her discourses and for her memories of former lives; Visakha, a wealthy patroness of the order; Ambapali, a courtesan who became a convert and supported the Sangha; Dhammadipa, the great preacher; Mahaprajapati, the Buddha’s foster-mother, who founded the Sangha for women; Khema, the consort of king Bimbisara, renowned for her profound insight and Yashodhara, the wife of Gotama, also entered the Sangha. In later times, we have Sanghamitta, the daughter of Asoka, who founded the Sangha in Sri Lanka.” Murt: 67 “In Hindu tradition, the main duties assigned to women were childbearing and housework. Consequently, a single life was seen as a wasted life and unmarried women were subject to scoffs. On the contrary, in Buddhism, married life was viewed as a hindrance to spiritual pursuits. Wherever the Buddhist point of view prevailed, a woman was no longer compelled to marry to achieve self respect and approval from her family. From the founding of this order, it has provided an even better option for women who were spiritually and religiously inclined. Sumana, the youngest daughter of Anathapindika did not marry but joined the order at an advanced age. There are other instances recorded in the Therigatha.” Note: “When investigating feminine imagery in Buddhist literature, it is important to keep in mind the social and cultural setting within which the teachings were given. The original texts themselves present a range of variant images, not contradictory in an absolute sense, but speaking to different audiences and to beings of different propensities. One point to be noted, for example, is that many of the discourses in these early texts were aimed at helping celibate males break through attachments to the female form. Had the Buddha been addressing celibate females, the defects of the male form would have been similarly elaborated.” (Karma Lekshe Tsomo, Daughters of the Buddha.)
[fra-eng] séduis $ 불어 seduce [chn_eng_soothil] 嗢呾羅 (or嗢怛羅) uttarā, tr. by 上 superior, predominant, above all. [vajracchedikā prajñāpāramitā sūtraṁ] ▼●[羅什] 若有人, 能受持讀誦, 廣爲人說, 如來悉知是人, 悉見是人! 만일 어떤 사람이 이 경전을 받아 지니고 읽고 외우고 여러 사람들에게 일 러 주면 여래가 이 사람을 다 알고 보시어, [玄奘] 善現, 若有於此法門受持､讀誦､究竟通利, 及廣為他宣說開示､如理作意, 即為如來以其佛智悉知是人, 即為如來以其佛眼悉見是人, 則為如來悉覺是人! [義淨] 若有人能受持､讀誦､廣為他說, 如來悉知､悉見是人! 15-05 ये इमं धर्मपर्यायमुद्ग्रहीष्यन्ति धारयिष्यन्ति वाचयिष्यन्ति पर्यवाप्स्यन्ति, परेभ्यश्च विस्तरेण संप्रकाशयिष्यन्ति, ज्ञातास्ते सुभूते तथागतेन बुद्धज्ञानेन, दृष्टास्ते सुभूते तथागतेन बुद्धचक्षुषा, बुद्धास्ते तथागतेन। ye imaṁ dharmaparyāyamudgrahīṣyanti dhārayiṣyanti vācayisyanti paryavāpsyanti parebhyaśca vistareṇa samprakāśayiṣyanti | jñātāste subhūte tathāgatena buddhajñānena | dṛṣṭāste subhūte tathāgatena buddhacakṣuṣā | buddhāste subhūte tathāgatena | 그들이 이 법문을 배우고 외우고 독송하고 깊이 이해하여 남들을 위해 상세하게 설명해준다면, 수보리여! 그들은 그렇게오신분에 의해 깨달은 지혜로써 알려지며, 수보리여! 그들은 그렇게오신분에 의해 깨달은 눈으로써 보여지며, 그들은 그렇게오신분에 의해 깨닫게 된다. ▼▷[ye] ① ye(pn.ƾ.nom.pl.) → [(어떠한) 그들이] ▼[imaṁ] ① imaṁ(pn.ƾ.acc.) → [이] ▼[dharmaparyāyamudgrahīṣyanti] ① dharma+paryāyam(ƾ.acc.) + udgrahīṣyanti(fut.Ⅲ.pl.) → [법문을､ 받아들이고(→배우고)] ② udgrah(9.ǁ. to take up; to take or draw out; to deposit; to preserve) ▼[dhārayiṣyanti] ① dhārayiṣyanti(caus.fut.Ⅲ.pl.) → [간직하고(→외우고)] ② dhṛ(1.ǁ.10.dž. to hold, bear, carry; maintain, support) > dhāray(caus.) ▼[vācayisyanti] ① vācayisyanti(caus.fut.Ⅲ.pl.) → [이야기하고(→독송하고)] ② vac(2.ǁ. to speak, say, tell) > vācay(caus. to cause to speak; to go over, read; to say) ▼[paryavāpsyanti] ① paryavāpsyanti(fut.Ⅲ.pl.) → [깊이 취하고(→깊이 이해하고),] ② paryavāp(5.dž.) < pari(ƺ. towards, near to, down upon) + avāp(5.dž. to get, obtain, secure, gain; to reach, go to, enter; to suffer, incur, receive) → understand ▼[parebhyaśca] ① parebhyaḥ(ƾ.dat.pl.) + ca(ƺ.) → [그리고､ 남들을 위해] ② para(nj. different: ƾ. another person, foreigner; an enemy: ƿ. the highest point or pitch) ▼[vistareṇa] ① vistareṇa(ƾ.ins.→adv.) → [상세함으로 → 상세하게] ② vistara(ƾ. extension, expansion; minute details, detailed description; diffuseness) ▼[samprakāśayiṣyanti] ① samprakāśayiṣyanti(caus.fut.Ⅲ.pl.) → ▼[보여준다면(→설명해준다면),] ② saṁ(ƺ. with) + prakāśay(caus. to show, display) < prakāś(1.Ʋ. to shine, gleam; to become visible or manifest) ▼▷[jñātāste] ① jñātāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [알려진다､ 그들은] ② jñāta(nj. knowing, intelligent, wise: ƾ. a wise man; an acquaintance; a bail) < * + ta('the state of') < jñā(9.dž. to know, to learn; to know, be aware of; to find out) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해] ▼[buddhajñānena] ① buddha+jñānena(ƿ.ins.) → [깨달은 지혜로써.] ② jñāna(ƿ. cognizance, knowing; knowledge, learning; consciousness, cognizance) ▼▷[dṛṣṭāste] ① dṛṣtāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [보여진다､ 그들은] ② dṛṣta(p.p. seen, looked, perceived; visible, observable; regarded, considered) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해] ▼[buddhacakṣuṣā] ① buddha+cakṣuṣā(ƿ.ins.) → [깨달은 눈으로써.] ② cakṣus(nj. seeing: ƿ. the eye; sight, look, vision; light, clearness) ▼▷[buddhāste] ① buddhāḥ(njp.→ƾ.nom.pl.) + te(pn.ƾ.nom.pl.) → [깨달아진다､ 그들은] ② buddha(p.p. known, understood, perceived; awakened, awake; observed; enlightened, wise) ▼[subhūte] ① subhūte(ƾ.voc.) → [수보리여!] ▼[tathāgatena] ① tathāgatena(ƾ.ins.) → [그렇게오신분에 의해.]
