বুদ্ধ প্রকৃতি

বুদ্ধ প্রকৃতি হলো বৌদ্ধ দর্শন মতে সমস্ত সংবেদনশীল প্রাণীর বুদ্ধ হওয়ার সম্ভাবনা বা সমস্ত প্রাণীর মধ্যে বিশুদ্ধ বুদ্ধ-সত্তার উপস্থিতি।^[2]^[3]^[4]^[5]^[6] বুদ্ধ-প্রকৃতি হলো বিভিন্ন সম্পর্কিত মহাযান বৌদ্ধ পদ বিশেষ করে, তথাগতগর্ভ বা সুগতগর্ভ ও বুদ্ধধাতু। তথাগতগর্ভ এর অর্থ তথাগত ব্যক্তির ভ্রুণ,^{[টীকা 2]} বা তথাগত-ধারণ। বুদ্ধধাতুর অর্থ বুদ্ধ-উপাদান, বুদ্ধ-স্তর বা বুদ্ধ-উপস্তর।^{[টীকা 3]}

বুদ্ধ-প্রকৃতির ভারতীয় এবং পরবর্তীতে পূর্বএশীয় ও তিব্বতি বৌদ্ধ সাহিত্যে বিস্তৃত (কখনও কখনও বিরোধপূর্ণ) অর্থ রয়েছে। ব্যাপকভাবে বলতে গেলে, এটি প্রভাময় মনের বিশ্বাসকে বোঝায়,^[8]^[9]^[10] "মনের স্বাভাবিক এবং সত্য অবস্থা,"^[11] যা ক্লেশ থেকে নির্মল মন,^[8] প্রতিটি সংবেদনশীল সত্তার মধ্যে সহজাতভাবে উপস্থিত, এবং শাশ্বত ও অপরিবর্তনীয়।^[12]^[13]^[14] যখন এটি অপবিত্রতা থেকে শুচি হয়ে যায়, অর্থাৎ, যখন মনের প্রকৃতি স্বীকৃত হয় যে এটি কী।

মহাযান মহাপরিনির্বাণ সূত্র, যা এই শিক্ষার চীনা অভ্যর্থনায় অত্যন্ত প্রভাবশালী ছিল,^[15] তথাগতগর্ভ ধারণাকে বুদ্ধধাতুর সাথে যুক্ত করেন।^[16] বুদ্ধধাতু শব্দটি মূলত বুদ্ধের অবশেষকে বোঝায়। সূত্রটিতে এটি তথাগতগর্ভের ধারণার জায়গায় ব্যবহার করা হয়েছে, বুদ্ধের ভৌত বুদ্ধ অবশেষের উপাসনাকে পরিত্রাণের নীতি হিসাবে অভ্যন্তরীণ বুদ্ধের উপাসনায় পুনর্নির্মাণ করা হয়েছে।^[17]

আদিম বা নির্মল মন, তথাগতগর্ভকেও প্রায়শই শূন্যতার সাথে সমতুল্য করা হয়;^[9] অলয়বিজ্ঞান সহ;^[9] এবং সকল ধর্মের অন্তর্ভূক্তির সাথে (পূর্বএশীয় ঐতিহ্যে যেমন হুযান)। বুদ্ধ প্রকৃতির ধারণা পূর্বএশীয় বৌদ্ধধর্মের কেন্দ্রবিন্দু, যা মহাপরিনির্বাণের মতো মূল বুদ্ধ-প্রকৃতির উৎসের উপর নির্ভর করে। তিব্বতি বৌদ্ধধর্মে, বুদ্ধ-প্রকৃতির ধারণাগুলিও গুরুত্বপূর্ণ, এবং বুদ্ধ-প্রকৃতির মূল ভারতীয় গ্রন্থ, রত্নগোত্রবিভাগের মাধ্যমে অধ্যয়ন করা হয়।

[ট 1]
The image of the moon as the Buddha-nature comes from the Platform Sutra. Dogen treats this metaphor in Shobogenzo 43, Tsuki ("On the Moon as One's Excellent Nature"). Compare also:
- A Zen master, Ryokan, lived a life of simplicity in his hut near the mountains. When he was away one night, a thief broke in only to find nothing worth stealing.
  Just then, Ryokan returned. "You have travelled far to visit me," he told the burglar. "I cannot let you return empty handed. Here are my clothes, please accept them as my gift."
  The baffled thief took the clothes and vanished.
  Naked now, the master gazed at the moon. "Poor man," he sighed, "How I wish I could give him this glorious moon." (Zen Story: Steal the Moon)
- "Clear mind is like the full moon in the sky. Sometimes clouds come and cover it, but the moon is always behind them. Clouds go away, then the moon shines brightly. So don't worry about clear mind: it is always there. When thinking comes, behind it is clear mind. When thinking goes, there is only clear mind. Thinking comes and goes, comes and goes. You must not be attached to the coming or the going." (Seung Sahn, Clear Mind Is Like The Full Moon)
- According to McRae (2003, pp. 61–65), in the famous story of the verse-contest in the Platform Sutra, the two verses are actually complementary:
  
  The body is the bodhi tree.
  The mind is like a bright mirror's stand.
  At all times we must strive to polish it
  and must not let dust collect.
  
  Bodhi originally has no tree.
  The mirror has no stand.
  The Buddha-nature is always clear and pure.
  Where is there room for dust?
  
  According to McRae, "T]he verse attributed to Shenxiu [does refer] to a constant practice of cleaning the mirror [...] Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains."
  
  See also Joko Beck, Everyday Zen (2008), p.19-20 and p.63 on the mirror verses:
  Now while the verse of the Sixth Patriarch is the true understanding, the paradox for us is that we have to practice with the verse that was not accepted: we do have to polish the mirror; we do have to be aware of our thoughts and actions; we do have to be aware of our false reactions to life."
[ট 2]
Enlightened one, a/the Buddha
[ট 3]
Kevin Trainor: "a sacred nature that is the basis for [beings'] becoming buddhas."^[7]

[1]
Bielefeldt (2015), p. 153.
[2]
Brunnholzl 2014, পৃ. 3।
[3]
Wayman 1990, পৃ. 45।
[4]
[5]
Heng-Ching Shih, The Significance Of 'Tathagatagarbha' – A Positive Expression Of 'Sunyata'
[6]
[7]
Trainor 2004, পৃ. 207।
[8]
Wayman 1990, পৃ. 42।
[9]
Brunnholzl 2014, পৃ. 54।
[10]
Sharf 2014।
[11]
Gregory 1991, পৃ. 288-289।
[12]
King 1991, পৃ. 112: "The final form of expression indicating that tathāgatagārbha or Buddha nature involves a substantialist monistic theory is found is those passages stating that the tathāgatagārbha, dharmakāya, nirvāṇa, or Buddha nature is beyond cause and conditions, is unborn, quiescent, or unchanging."
[13]
Ch’an Master Sheng-yen (১৯৯৯)। Complete Enlightenment: Zen Comments on the Sutra of Complete Enlightenment। Shambhala Publications। পৃষ্ঠা 165। আইএসবিএন 9781570624001। Buddha-nature, however, is universal and unchanging. It is impossible for it to exist at one point and not at another. It transcends space, time, and movement.
[14]
Duckworth, Douglas Samuel (২০০৮)। Mipam on Buddha-Nature: The Ground of the Nyingma Tradition। State University of New York Press। পৃষ্ঠা XIV। আইএসবিএন 9780791477984। The unchanging, permanent status attributed to Buddha-nature is a radical departure is a departure from the language emphasizing impermanence within the discourses of early Buddhism. Indeed the language of Buddha-nature is strikingly similar to the very positions that Buddhists often argue against, demonstrating a decisive break from the early Buddhist triad of impermanence (anitya), suffering (duḥkha), and selflessness (anātman)
[15]
Lai 2003, পৃ. ^{[পৃষ্ঠা নম্বর প্রয়োজন]}।
[16]
King 1991, পৃ. 14।
[17]
Jikido 2000, পৃ. 73।

Brown, Brian Edward (১৯৯৪), The Buddha Nature. A Study of the Tathagatagarbha and Alayavijnana, Delhi: Motilal Banarsidass Publishers
Brunnholzl, Karl (২০১৪)। When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra। Boston & London: Snow Lion।
Cheng Chien Bhikshu (১৯৯২), "Introduction", Sun-Face Buddha. The Teachings of Ma-tsu and the Hung-chou School of Ch'an, Asian Humanities Press
Dumoulin, Heinrich (২০০৫a), Zen Buddhism: A History. Volume 1: India and China, World Wisdom Books, আইএসবিএন 978-0-941532-89-1
Dumoulin, Heinrich (২০০৫b), Zen Buddhism: A History. Volume 2: Japan, World Wisdom Books, আইএসবিএন 978-0-941532-90-7
Gethin, Rupert (১৯৯৮), Foundations of Buddhism, Oxford University Press
Gregory, Peter N. (১৯৯১), Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind. In: Peter N. Gregory (editor)(1991), Sudden and Gradual. Approaches to Enlightenment in Chinese Thought., Delhi: Motilal Banarsidass Publishers
Hakeda, Yoshito S., trans. (১৯৬৭), Awakening of Faith Attributed to Aśvaghoṣa, New York: Columbia University Press, সেপ্টেম্বর ১১, ২০১৩ তারিখে মূল থেকে আর্কাইভ করা
Harvey, Peter (১৯৯৫), An introduction to Buddhism. Teachings, history and practices, Cambridge University Press
Hookham, Shenpen (tr.) (১৯৯৮), The Shrimaladevi Sutra, Oxford: Longchen Foundation
Hopkins, Jeffrey (১৯৯৯), Introduction by Jeffrey Hopkins. In: His Holiness the Dalai Lama: Kalachakra Tantra. Rite of Initiation, Wisdom Publications
Jikido, Takasaki (২০০০), "The Tathagatagarbha Theory Reconsidered. Reflections on Some Recent Issues in Japanese Buddhist Studies", Japanese Journal of Religious Studies, 27 (1–2), জুলাই ২৭, ২০১৪ তারিখে মূল থেকে আর্কাইভ করা
Kapleau, Philip (১৯৮৯), The Three Pillars of Zen, Anchor Books
Kim, Seong-Uk (২০০৭), Understanding Tsung-Mi's view on Buddha nature
King, Sallie B. (১৯৯১), Buddha Nature, SUNY Press, আইএসবিএন 978-0-7914-0428-7
Lai, Whalen (২০০৩), Buddhism in China: A Historical Survey. In Antonio S. Cua (ed.): Encyclopedia of Chinese Philosophy (পিডিএফ), New York: Routledge, নভেম্বর ১২, ২০১৪ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা
Liu, Ming-Wood (১৯৮২), "The Doctrine of the Buddha-Nature in the Mahāyāna Mahāparinirvāṇa Sūtra", Journal of the International Association of Buddhist Studies, 5 (2): 63–94, অক্টোবর ১৬, ২০১৩ তারিখে মূল থেকে আর্কাইভ করা
Lopez, Donald S. (২০০১), The Story of Buddhism: a concise guide to its history & teaching, HarperCollins Publishers, Inc., আইএসবিএন 0-06-069976-0
Bielefeldt, Carl (২০১৫), "A Discussion of Seated Zen", Lopez, Jr., Donald S., Buddhism in Practice: Abridged Edition, Princeton University Press
Lusthaus, Dan (১৯৯৮), Buddhist Philosophy, Chinese. In: Routledge Encyclopedia of Philosophy: Index, Taylor & Francis
McRae, John (২০০৩), Seeing Through Zen, The University Press Group Ltd
Powers, J. A. (2000). Concise Encyclopaedia of Buddhism.
Rawson, Philip (1991). Sacred Tibet. London, Thames and Hudson. আইএসবিএন ০-৫০০-৮১০৩২-X.
Reeves, Gene (২০০৮)। The Lotus Sutra: A Contemporary Translation of a Buddhist Classic। Somerville, MA: Wisdom Publications। আইএসবিএন 978-0-86171-571-8।
Sasaki, Shizuka (১৯৯৯), "Review Article: The Mahaparinirvana Sutra and the Origins of Mahayana Buddhism" (পিডিএফ), Japanese Journal of Religious Studies, 26 (1–2), ২০১১-০৮-১১ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা, সংগ্রহের তারিখ ২১ জানুয়ারি ২০১২
Schaik, Sam (২০০৪), Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig (পিডিএফ), Wisdom Publications Inc., ২০১৪-০৭-১৪ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা, সংগ্রহের তারিখ ২০১৪-০৬-২৫
Sharf, Robert (২০১৪), "Mindfullness and Mindlessness in Early Chan" (পিডিএফ), Philosophy East and West, 64 (4): 933–964, এসটুসিআইডি 144208166, ডিওআই:10.1353/pew.2014.0074, ২০১৭-০২-২৩ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা
Shirō, Matsumoto (১৯৯৭)। "Tathagata-Garbha is not Buddhist"। Hubbard, Jamie; Swanson, Paul Loren। Pruning the Bodhi Tree: The Storm Over Critical Buddhism। University of Hawaii Press।
Snelling, John (১৯৮৭), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks
Suzuki, D.T. (1978). The Lankavatara Sutra, Prajna Press, Boulder.
Trainor, Kevin (২০০৪), Buddhism: The Illustrated Guide, Oxford University Press
Wayman, Alex and Hideko (১৯৯০), The Lion's roar of Queen Srimala, Delhi: Motilal Banarsidass Publishers
Williams, Paul (১৯৯৪), Mahayana Buddhism. The Doctrinal Foundations, Routledge
Williams, Paul (২০০৮), Mahayana Buddhism: The Doctrinal Foundations, Routledge
Williams, Paul (২০০০), Buddhist Thought, Routledge
Williams, Paul (২০০২), Buddhist Thought, Taylor & Francis, Kindle Edition
Yamamoto, Kosho (১৯৭৫), Mahayanism: A Critical Exposition of the Mahayana Mahaparinirvana Sutra, Karinbunko
Zimmermann, Michael (১৯৯৯)। "The Tathagatagarbhasutra: Its Basic Structure and Relation to the Lotus Sutra"। Annual Report of the International Research Institute for Advanced Buddhology at Soka University for the Academic Year 1998 (পিডিএফ)। Tokyo: The International Research Institute for Advanced Buddhology, Soka University। পৃষ্ঠা 143–168। অক্টোবর ৮, ২০১১ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা।
Zimmermann, Michael (২০০২)। "A Buddha Within: The Tathāgatagarbhasūtra" (পিডিএফ)। Biblotheca Philologica et Philosophica Buddhica। Tokyo: The International Research Institute for Advanced Buddhology, Soka University। VI। নভেম্বর ১১, ২০১৩ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা।

সাধারণ

Kalupahana, David J. (1992), A history of Buddhist philosophy. Delhi: Motilal Banarsidass Publishers
Sallie, B. King: Buddha Nature, State University of New York Press 1991, আইএসবিএন ০-৭৯১৪-০৪২৮-৫

চীন

King, Sallie B. (১৯৮৯)। "Buddha nature and the concept of person"। Philosophy East and West। 39 (2): 151–170। জেস্টোর 1399375। ডিওআই:10.2307/1399375। জুলাই ২৯, ২০১৪ তারিখে মূল থেকে আর্কাইভ করা।
Lusthaus, Dan (১৯৯৮), Buddhist Philosophy, Chinese. In: Routledge Encyclopedia of Philosophy: Index, Taylor & Francis
Lai, Whalen, Buddhism in China: A Historical Survey (পিডিএফ), সেপ্টেম্বর ১৬, ২০১২ তারিখে মূল (পিডিএফ) থেকে আর্কাইভ করা

তিব্বত

Brunnholzl, Karl (2009), Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Snow Lion Publications. আইএসবিএন ৯৭৮-১-৫৫৯৩৯-৩১৮-৮
Hookham, S.K. (১৯৯১), The Buddha Within: Tathagatagarbha Doctrine According to the Shentong Interpretation of the Ratnagotravibhaga, SUNY Press

জাপান

Harada, Sekkei (২০০৮), The essence of Zen. The Teachings of Sekkei Harada, Wisdom Publications

Critical Buddhism

Hubbard, Jamie; Swanson, Paul Loren, সম্পাদকগণ (১৯৯৭), Pruning the Bodhi Tree: The Storm over Critical Buddhism, University of Hawai'i Press

Thich Hang Dat, The Interpretation of Buddha-nature in Chan Tradition
On the Buddha-nature of Insentient Things, Robert H. Sharf
"Nirvana Sutra": full text of "Nirvana Sutra", plus appreciation of its teachings. and Nirvana Sutra (2,6 MB)
The Laṅkāvatāra Sūtra A Mahāyāna Text
Hodge, Stephen (2009 & 2012). "The Textual Transmission of the Mahayana Mahaparinirvana-sutra"

বৌদ্ধধর্ম বিষয়ক এই নিবন্ধটি অসম্পূর্ণ। আপনি চাইলে এটিকে সম্প্রসারিত করে উইকিপিডিয়াকে সাহায্য করতে পারেন।

[2] [ট 1]
The image of the moon as the Buddha-nature comes from the Platform Sutra. Dogen treats this metaphor in Shobogenzo 43, Tsuki ("On the Moon as One's Excellent Nature"). Compare also:
A Zen master, Ryokan, lived a life of simplicity in his hut near the mountains. When he was away one night, a thief broke in only to find nothing worth stealing.
Just then, Ryokan returned. "You have travelled far to visit me," he told the burglar. "I cannot let you return empty handed. Here are my clothes, please accept them as my gift."
The baffled thief took the clothes and vanished.
Naked now, the master gazed at the moon. "Poor man," he sighed, "How I wish I could give him this glorious moon." (Zen Story: Steal the Moon)

"Clear mind is like the full moon in the sky. Sometimes clouds come and cover it, but the moon is always behind them. Clouds go away, then the moon shines brightly. So don't worry about clear mind: it is always there. When thinking comes, behind it is clear mind. When thinking goes, there is only clear mind. Thinking comes and goes, comes and goes. You must not be attached to the coming or the going." (Seung Sahn, Clear Mind Is Like The Full Moon)

According to McRae (2003, pp. 61–65), in the famous story of the verse-contest in the Platform Sutra, the two verses are actually complementary:

The body is the bodhi tree.
The mind is like a bright mirror's stand.
At all times we must strive to polish it
and must not let dust collect.

Bodhi originally has no tree.
The mirror has no stand.
The Buddha-nature is always clear and pure.
Where is there room for dust?

According to McRae, "T]he verse attributed to Shenxiu [does refer] to a constant practice of cleaning the mirror [...] Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains."

See also Joko Beck, Everyday Zen (2008), p.19-20 and p.63 on the mirror verses:
Now while the verse of the Sixth Patriarch is the true understanding, the paradox for us is that we have to practice with the verse that was not accepted: we do have to polish the mirror; we do have to be aware of our thoughts and actions; we do have to be aware of our false reactions to life."

[2] A Zen master, Ryokan, lived a life of simplicity in his hut near the mountains. When he was away one night, a thief broke in only to find nothing worth stealing.
Just then, Ryokan returned. "You have travelled far to visit me," he told the burglar. "I cannot let you return empty handed. Here are my clothes, please accept them as my gift."
The baffled thief took the clothes and vanished.
Naked now, the master gazed at the moon. "Poor man," he sighed, "How I wish I could give him this glorious moon." (Zen Story: Steal the Moon)

[3] "Clear mind is like the full moon in the sky. Sometimes clouds come and cover it, but the moon is always behind them. Clouds go away, then the moon shines brightly. So don't worry about clear mind: it is always there. When thinking comes, behind it is clear mind. When thinking goes, there is only clear mind. Thinking comes and goes, comes and goes. You must not be attached to the coming or the going." (Seung Sahn, Clear Mind Is Like The Full Moon)

[4] According to McRae (2003, pp. 61–65), in the famous story of the verse-contest in the Platform Sutra, the two verses are actually complementary:

The body is the bodhi tree.
The mind is like a bright mirror's stand.
At all times we must strive to polish it
and must not let dust collect.

Bodhi originally has no tree.
The mirror has no stand.
The Buddha-nature is always clear and pure.
Where is there room for dust?

According to McRae, "T]he verse attributed to Shenxiu [does refer] to a constant practice of cleaning the mirror [...] Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains."

See also Joko Beck, Everyday Zen (2008), p.19-20 and p.63 on the mirror verses:
Now while the verse of the Sixth Patriarch is the true understanding, the paradox for us is that we have to practice with the verse that was not accepted: we do have to polish the mirror; we do have to be aware of our thoughts and actions; we do have to be aware of our false reactions to life."

[8] [ট 2]
Enlightened one, a/the Buddha

[10] [ট 3]
Kevin Trainor: "a sacred nature that is the basis for [beings'] becoming buddhas."^[7]

[FOOTNOTEBielefeldt2015153-1] [1]
Bielefeldt (2015), p. 153.

[FOOTNOTEBrunnholzl20143-3] [2]
Brunnholzl 2014, পৃ. 3।

[FOOTNOTEWayman199045-4] [3]
Wayman 1990, পৃ. 45।

[:7-5] [4]

[web.archive.org-6] [5]
Heng-Ching Shih, The Significance Of 'Tathagatagarbha' – A Positive Expression Of 'Sunyata'

[:12-7] [6]

[FOOTNOTETrainor2004207-9] [7]
Trainor 2004, পৃ. 207।

[FOOTNOTEWayman199042-11] [8]
Wayman 1990, পৃ. 42।

[FOOTNOTEBrunnholzl201454-12] [9]
Brunnholzl 2014, পৃ. 54।

[FOOTNOTESharf2014-13] [10]
Sharf 2014।

[FOOTNOTEGregory1991288-289-14] [11]
Gregory 1991, পৃ. 288-289।

[15] [12]
King 1991, পৃ. 112: "The final form of expression indicating that tathāgatagārbha or Buddha nature involves a substantialist monistic theory is found is those passages stating that the tathāgatagārbha, dharmakāya, nirvāṇa, or Buddha nature is beyond cause and conditions, is unborn, quiescent, or unchanging."

[16] [13]
Ch’an Master Sheng-yen (১৯৯৯)। Complete Enlightenment: Zen Comments on the Sutra of Complete Enlightenment। Shambhala Publications। পৃষ্ঠা 165। আইএসবিএন 9781570624001। Buddha-nature, however, is universal and unchanging. It is impossible for it to exist at one point and not at another. It transcends space, time, and movement.

[duckworth-17] [14]
Duckworth, Douglas Samuel (২০০৮)। Mipam on Buddha-Nature: The Ground of the Nyingma Tradition। State University of New York Press। পৃষ্ঠা XIV। আইএসবিএন 9780791477984। The unchanging, permanent status attributed to Buddha-nature is a radical departure is a departure from the language emphasizing impermanence within the discourses of early Buddhism. Indeed the language of Buddha-nature is strikingly similar to the very positions that Buddhists often argue against, demonstrating a decisive break from the early Buddhist triad of impermanence (anitya), suffering (duḥkha), and selflessness (anātman)

[FOOTNOTELai2003<sup_class="noprint_Inline-Template_"_style="white-space:nowrap;">&#91;<i>[[উইকিপিডিয়া:উৎসনির্দেশ|<span_title="এই_উদ্ধৃতির_একটি_সুনির্দিষ্ট_পাতা_বা_পাতার_পরিসীমাসহ_তথ্যসূত্র_প্রয়োজন।&#32;(এপ্রিল_২০২৪_থেকে)">পৃষ্ঠা_নম্বর_প্রয়োজন</span>]]</i>&#93;</sup>-18] [15]
Lai 2003, পৃ. ^{[পৃষ্ঠা নম্বর প্রয়োজন]}।

[FOOTNOTEKing199114-19] [16]
King 1991, পৃ. 14।

[FOOTNOTEJikido200073-20] [17]
Jikido 2000, পৃ. 73।

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