상키아 학파

힌두교 **상키아 학파**(सांख्य, sāṃkhya, sāṁkhya) 또는 **샹키야 학파**는 힌두교의 정통 육파철학 중의 하나로, 불교 경전 및 논서에서는 **수론파**(數論派)로 한역(漢譯)되어 불리고 있다.종교·철학 > 세계의 종교 > 힌 두 교 > 힌두교 > 힌두교 전사(前史) > 상키아 학파, 《글로벌 세계 대백과사전》
상키아 학파
Samkhya學派
한역 불전(韓譯佛典)에서는 수론파 (數論派)로 번역된다. 시조는 카필라 (Kapila：BC 4∼BC 3세기의 사람)라고 하며, 6파 가운데에서 가장 오랜 것. 이 파는 1원론적(一元論的)인 의 철인(哲人) 우다라카의 유(有：sat)가 정신적인 원리이면서 동시에 물질 전개(展開)의 원리이기도 함을 비판하고 정신적 원리로서의 신아(神我：푸루샤), 물질적인 원리로서의 자성(自性：프라크리티) 또는 승인(勝因：프라다나)이라고 하는 2원론을 수립하였다. 처음에는 이 2원론을 통일하는 최고신으로서의 범(梵)을 시인하고 유신론에 바탕을 두었으나 후에는 이를 부정하고 무신론적 2원관이 되었다.
푸루샤(神我)는 순수의식으로서 아무런 작용도 하지 않고 다만 프라크리티(自我)를 관조(觀照)할 따름이다. 그러나 질료인(質料因)인 프라크리티는 물질을 전개하는 힘을 지니며 그 결과로서 나오는 물질은 구성의 우열에 따라 차이가 생겨나고 푸루샤와 결합하여 개체가 된다. 개체의 세계는 고(苦)이며 그것은 푸루샤와 프라크리티의 결합에 유인(由因)된다. 그러므로 푸루샤가 물질로부터 떨어져나간 상태에 이르는 것이 해탈(解脫)이다. 그렇지만 푸루샤는 불변순수(不變純粹)이기 때문에 해탈에 의한 변화는 없다. 해탈을 위한 푸루샤의 지(智)를 얻기 위해서는 요가의 수행(修行)이 강조되었다. 힌두교의 전통에 따르면, 상키아 학파의 시조는 카필라(Kapila: BC 4~3세기)이다. 그러나 현존하고 있는 가장 오랜 원전은 이스바라크리슈나(Iśvarakṛṣṇa.cw자재흑.cw自在黑: AD 4세기 또는 3세기)의 《상키아송(Sāṁkhya Kārikā)》이다.동양사상 > 동양의 사상 > 인도의 사상 > 정통바라문 계통의 철학체계 > 삼키아설, 《글로벌 세계 대백과사전》
삼키아설
Samkhya說
삼키아, 즉 수론학파(數論學派)의 개조는 가피라(전 350∼전250 ?)라고 전해지고 있으나 현존하고 있는 최고 원전은 이시바라크리슈나(自在黑, 4세기)의 이다. 삼키아 학파에서는 의 철학자인 웃달라카(전 600 ?∼전 500 ?)의 사상(思想)을 비판적으로 개혁하여 유일(唯一)한 유(有) 대신에 두 개의 실재적 원리를 산정하였다. 하나는 정신적 원리로서의 순수정신인데 푸루샤(神我), 혹은 아트만이라고도 한다. 이에 대하여 또 하나의 원리는 물질적인 근본원질(根本原質：프라크리티, 自性 또는 프라다나)인데, 이것은 현상세계의 개전(開戰)의 원리가 되기 때문에 미개전자(未開展者：아브야크타, 非變異)라고도 불린다. 순수정신은 실체로서의 개아이며 원자대(原子大)로서 다수 존재하는데 그 본질은 지(知, 즈냐) 또는 사(思, 칫트, 체타냐)라고 한다. 그것은 아무런 활동도 하지 않은 채 다만 근본원질(根本原質)을 관조할 뿐이요 그 자체는 상주불변이며 순수청정한 것이어서 생사도, 윤회도, 해탈도 모두 순수정신 그 자체에는 본질적인 관계가 없다. 이에 대하여 근본원질은 근본적인 질료인(質料因)이지만 순수정신의 관조를 기회인(機會因)으로 하여 개전(파리나마, 轉變)을 개시한다. 그때에 근본원질에서 최초로 생기는 것을 근원적 사기능(根源的 思機能：붓디, 覺) 또는 큰 것(마하도, 大)이라고 부른다. 이것은 확인의 작용(作用：決智)을 본질로 하고 있는 것이어서 정신적 작용의 근본이 된다. 그러나 순수한 물질적인 것으로 신체 속의 한 기관이다. 다음에 이 근원적 사유기능(思惟機能)으로부터 자아의식(自我意識：아항카라, 我慢)을 생한다. 이것이 있기 때문에 사람은 항상 "내가 한다. 이 물건은 나에게 속한다. 이것이 나다"라고 하여 자기 본위의 견해를 가지게 된다. 이와 같은 자기중심적인 자아의식의 그릇된 생각이 우리들의 윤회를 성립시키는 근본이 되고 있다. 다음에 그 자아의식으로부터 두 종류의 창조가 있게 된다. 한편으로는 10가지의 기관(目·耳·鼻·舌·身이라고 하는 다섯 가지 감각기관과 발성기관·수·족·배설기관·생식기관이라고 하는 다섯 가지의 행동기관)이 생기고 다른 한편으로는 다섯 가지의 대상영역의 미세한 요소(要素：단마트라, 唯)가 생기는데, 후자로부터 5원소가 생긴다(聲唯→空大, 觸唯→風大, 色唯→火大, 味唯→水大, 香唯→地大). 이상 열기한 제원리를 합쳐서 (二五諦)라고 일컫는다. 순수정신은 본래 순수청정(純粹淸淨)한 것이기는 하지만 물질에 의하여 제약되어 있기 때문에 이 생존은 괴로움이 되는 것이다. 그래서 그 순수청정한 본성이 나타나도록 하지 않으면 안된다. 허탈의 직접적인 원인은 지(智)인 것이다. 수행에 의하여 순수정신의 자가 완성되었을 때에 해탈이 일어나지만 그 해탈도 근본질료인(根本質料因)의 편에서 일어나는 것이요, 순수정신 그 자체에는 하등의 변화도 없다. 상키아 학파는 힌두교의 정통 육파철학 중 가장 오랜 학파이다.Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. 66쪽.
The Sāṁkhya is the oldest school of Hindū Philosophy, for it is the first attempt to harmonize the philosophy of the Vedas through reason. The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. The Sāṁkhya is held to be the most notable attempt in the realm of pure philosophy.
The term Sāṁkhya is derived from the word _sāṁkhyā_ , "number." This name is used because the Sāṁkhya enumerates the principles of cosmic evolution by rational analysis; and in the philosophical sense, the term is used because this system teaches discriminative knowledge which enables us to distinguish between Spirit and Matter. 산스크리트어 상키아(सांख्य.cwSāṁkhya)의 문자 그대로의 뜻은 '숫자(number)'로, 이 때문에 상키아 학파는 **수론파**(數論派)로 한역되었다. 이 때의 수(數)는 숫자 자체가 아니라 '수열 또는 나열(enumeration)'을 의미하는데, 즉 상키아 학파(수론파)라는 명칭은 우주의 전개 원리들을 순차적으로 나열하고 있기 때문에 붙여진 명칭이다. 상키아 학파에서는 두 가지 근본 원리인 푸루샤(purusa, 아트만, 신아 神我 divine self 신적 자아, 영혼, cosmic spirit, 정신)와 프라크리티(prakriti, 자성 自性 self-nature, 자연 自然 nature, 신체, cosmic substance, 물질)를 포함한 총 25가지의 우주적 전개 원리들을 통해 우주를 구성하고 있는 여러 계층적 구성 부분들을 밝히고 있으며 또한 우주의 전개와 해체를 설명하고 있다. 그런데, 힌두 철학자들에 따르면, 이러한 25가지의 우주적 전개 원리들을 보여주는 상키아 학파의 철학은 이론에 그치고 마는 형이상학적 담론 또는 사색이 결코 아니며, 뚜렷한 목적을 가지고 제공되는, 존재 즉 인간과 우주에 대한 철학적 설명 또는 견해이다.Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. 66–67쪽
66쪽: The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. . . . The term Sāṁkhya is derived from the word _sāṁkhyā_ , "number." This name is used because the Sāṁkhya enumerates the principles of cosmic evolution by rational analysis; and in the philosophical sense, the term is used because this system teaches discriminative knowledge which enables us to distinguish between Spirit and Matter.
67쪽: The purpose of the Sāṁkhya is to provide that knowledge which will forever remove the cause of misery and thereby release the soul from its bondage. 상키아 철학의 목적은 고(비참)의 원인을 영원히 제거할 지식을 제공하여서 영혼이 속박으로부터 벗어나게 하려는 것("모크샤.cw해탈")이다.
# 철학 개요
상키아 학파는, 우파니샤드의 철학자인 웃다라카(Uddalaka Aruni)의 1원론적(一元論的) 철학인, 유(有, sat, 존재)가 정신(스피릿)적인 원리이면서 동시에 물질(질료) 전개의 원리라는 견해를 비판하고 정신(스피릿)적 원리로서의 푸루샤(purusha, 아트만, 신아 神我 divine self 신적 자아, 영혼, cosmic spirit)와 질료적인 원리로서의 프라크리티(prakriti, 자성 自性 self-nature, 자연 自然 nature, 신체, cosmic substance, 물질)라고 하는 서로 별개인 두 가지 근본 원리 또는 실체에 의거하여 세계가 전개되고 해체된다는 2원론을 수립하였다. 처음에는 이 2원론을 통일하는 최고신으로서의 브라만(梵)을 시인하고 유신론에 바탕을 두었으나 후에는 이를 부정하고 무신론적 2원관이 되었다. 상키아 학파에 따르면, 푸루샤는 순수의식으로서 아무런 작용도 하지 않고 다만 프라크리티를 관조(觀照)할 따름이다. 그런데 질료인인 프라크리티는 물질(질료)을 전개하는 힘을 지니며 그 결과로서 나오는 물질은 구성의 우열에 따라 차이가 생겨나고 푸루샤와 결합하여 개체(아항카라.cwahamkara)가 된다. 개체(아항카라)의 세계는 고(苦)인데, 고는 푸루샤와 프라크리티의 결합에 기인한다. 그러므로 푸루샤가 프라크리티를 자기 자신으로 동일시 하지 않는 상태에 이르는 것이 해탈(解脫)이다. 그렇지만 푸루샤는 불변순수(不變純粹)이기 때문에 해탈에 의한 변화는 없다. 해탈을 위한 푸루샤의 지(智), 즉 아트마 즈냐나를 얻기 위해서는 요가의 수행이 강조되었다. 푸루샤와 프라크리티를 두 가지 최고 원리로 하는 상키아 학파의 이원론적 철학은, 이(理)와 기(氣)를 두 가지 최고 원리로 하는 중국 및 한국 철학의 이기이원론(理氣二元論)과 그 견해가 유사하다. 서양철학의 경우 데카르트의 레스 코그니탄스(res cogitans: 생각하는 자, 사유를 속성으로 하는 실체)와 레스 엑스텐사(res extensa: 연장하는 자, 연장을 속성으로 하는 실체)의 심신이원론(心身二元論)과 유사하다. 푸루샤의 개념은 서양의 밀교 중의 하나인 헤르메스주의의 신에 대한 견해 중에서 신이 모든 악에서 벗어나 있는 지고한 선(Supreme Good)이라는 개념과 유사하다. 반면 헤르메스주의의 신에 대한 견해 중에서 신이 선과 악을 포괄하는 전체 존재라는 개념은 상키아 철학의 기초가 되었던 우파니샤드의 철학자 웃다라카의 1원론적 철학과 유사하다.
# 용어 목록

## 숫자
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
3요소 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 98.
여하튼 상키야에 의할 것 같으면 푸루샤와 프라크리티의 접촉에 의하여 프라크르티의 내적 평형상태는 깨어지기 시작한다. 이 접촉에 의하여 제일 먼저 영향을 받는 것은 프라크리티의 **三要素** 가운데서 운동의 성질을 갖고 있는 라자스 rajas이다. 이 라자스가 먼저 흔들리기 시작하면 사트바와 타마스도 따라서 흔들리게 되며 進化의 과정은 시작되는 것이다. 일단 그 균형이 깨어진 프라크리티의 展開과정은 다음과 같다.
3덕 | 三要素https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=三要素&op;=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三要素 Sān yàosù 싼 야오쑤
Chinese (Simplified): 三要素 Sān yàosù 싼 야오쑤
English: three elements
Korean: 세 가지 요소
삼요소https://hanja.dict.naver.com/#/search?query=三要素⦥=all 네이버 한자사전. 2025년 11월 23일에 확인.
**三 석 삼**
부수 一(한일) 총 획수 3획
1\. 석, 셋 2. 자주, 여러 번 3. 세 개
弎(고자), 𢦘(동자), 𣬛(동자)
**要 요긴할 요/허리 요**
부수 襾(덮을아) 총 획수 9획
1\. 요긴하다(要緊--), 중요하다(重要--) 2. 요약하다(要約--) 3. 모으다, 합치다(合--)
𦥺(본자), 𠾅(고자), 𡢗(고자), 𦥼(고자), 𡕯(동자), 𡕹(동자), 腰(동자)
**素 본디 소/흴 소**
부수 糸(실사) 총 획수 10획
1\. 본디 2. 바탕, 근본(根本) 3. 성질(性質)
𦃃(본자), 𦃚(본자), 㕖(동자), 𦁘(동자), 𦅪(동자)
國家**三要素** 說 국가**삼요소** 설
나라는 국민(國民), 영토(領土), 주권(主權)으로 이루어진다는 학설(學說).
sān yàosùhttps://zh.dict.naver.com/#/search?range=all&query;=三要素 네이버 중국어사전. 2025년 11월 23일에 확인.
삼박자 三拍子
1\. 명사 三要素 。
2\. 명사 음악 三拍子 ，三拍 。
에듀월드 표준한한중사전
三进制代码 웹수집
전자 3 요소 부호(三要素符號) (영어: ternary code)
[ sān jìn zhì dài mǎ ]
웹수집
国家**三要素** 说
国家三要素说是一种政治手段用语，一般指的是国民、领土、主权三个要素。
[ guójiā **sān yàosù** shuō ]
HDWIKI
싼 야오쑤

三德https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=三德&op;=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三德 Sān dé 싼 더
Chinese (Simplified): 三德 Sān dé 싼 더
English: Three Virtues
Korean: 세 가지 미덕
삼덕https://hanja.dict.naver.com/#/search?query=三德⦥=all 네이버 한자사전. 2025년 11월 23일에 확인.
三德 삼덕
1\. 정직(正直), 강(剛), 유(柔)의 세 가지 덕(德).
2\. 지(智), 인(仁), 용(勇)의 세 가지 덕(德).
3\. 믿음과 소망(所望)과 사랑.
三德誦 삼덕송
믿음과 소망(所望)과 사랑의 세 가지 덕(德)을 구(求)하는 기도문(祈禱文).
福音三德 복음삼덕
복음(福音)으로 지키기를 권고(勸告)하여 예수(Jesus)가 가르친 세 가지 덕행(德行). 자원(資源)에 대(對)한 청빈(淸貧), 평생(平生)의 정결, 온전(穩全)한 순명(順命)을 이른다.
向主三德 향주삼덕
믿음, 소망(所望), 사랑의 세 가지 덕(德).
神學三德 신학삼덕
천주교(天主敎)에 있어서 세 가지 덕(德). 곧 믿음ㆍ소망(所望)ㆍ사랑.
**三 석 삼**
부수 一(한일) 총 획수 3획
1\. 석, 셋 2. 자주, 여러 번 3. 세 개
弎(고자), 𢦘(동자), 𣬛(동자)
**德 클 덕/덕 덕**
부수 彳(두인변) 총 획수 15획
1\. 크다 2. (덕으로)여기다 3. (덕을)베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
徳(일본자), 悳(고자), 徳(약자), 惪(속자), 𢙯(동자), 恴(동자), 㥁(동자), 𢛳(동자), 𢠀(동자), 𨗌(동자), 𨗤(동자)https://hanja.dict.naver.com/#/entry/ccko/9ad45094a6f9492a87f5b5fc64ec0eda 네이버 한자사전. 2025년 11월 23일에 확인.
三德(불교)
삼덕
**三 석 삼 德 클 덕**
1\. 정직(正直), 강(剛), 유(柔)의 세 가지 덕(德).
2\. 지(智), 인(仁), 용(勇)의 세 가지 덕(德).
3\. 믿음과 소망(所望)과 사랑.
4\. 법신덕(法身德), 반야덕(般若德), 해탈덕(解脫德)의 세 가지 덕(德).
5\. 은덕(恩德), 단 덕(斷德), 지덕(知德)의 세 가지 덕(德).
三
석 삼
1\. 석, 셋 2. 자주, 여러 번 3. 세 개
부수 一 (한일, 1획) 총획 3획
德
클 덕/덕 덕
1\. 크다 2. (덕으로)여기다 3. (덕을)베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
부수 彳 (두인변, 3획) 총획 15획
sān déhttps://zh.dict.naver.com/#/search?range=all&query;=三德 네이버 중국어사전. 2025년 11월 23일에 확인.
三德
The three virtues or powers, of which three groups are given below. (1) (a) 法身德 The virtue or potency of the Buddha's eternal, spiritual body, the dharmakāya; (b) 般若德 of his prājñā, or wisdom, knowing all things in their reality; (c) 解脫德 of his freedom from all bonds and h...
Dictionary of Chinese Buddhist Terms
三身三德
The 三身 are the 法, 報, and 應; the 三德 are 法, 般, and 解, i.e. the virtue, or merit, of the (a) 法身 being absolute independence, reality; of (b) 報身, being 般若 prajñā or wisdom; and of (c) 應身, being 解脫德 liberation, or Nirvāṇa.
Dictionary of Chinese Buddhist Terms
단어 31
三德
三德是清朝雍正年间和尚，俗名刘裕德，广东省惠阳人。其父在广州经商茶叶庄。店号设于双门底，该处为旗下佬聚居之所，他们平日恃强凌弱，无恶不作。刘裕德，清雍正末年，年方十六，素好习武，练就两臂有四百斤之力...
[ sān dé ]
HDWIKI
三德洞 웹수집
Samdeok-dong (South Korea)
[ Sāndédòng ]
웹수집
三德歌
《三德歌》是莱州市市歌。词作者林建宁，曲作者戚建波，由谭晶演唱。是中小学德育教育的一首好歌。孝德、诚德、爱德是中华民族的优秀的传统美德，这首《三德歌》，从大处着眼，从小处着手，生动形象地诠释了这“三...
[ sān dé gē ]
HDWIKI
食三德
具有如下三德：(一)(二)轻软，柔软甘和而不粗涩。(三)如法，随时措办，制造得宜。
[ shí sān dé ]
HDWIKI
三德十行
词语释义中国伊斯兰教汉文著述中对穆斯林认主及修持方式所作的概括。亦称“三品十条”。主要内容“三德”即信仰、认主的三要素，“十行”即十件宗教修持的方式和操守。王岱舆《正教真诠·戒慎章》云：“吾教修道之...
[ sān dé shíxíng ]
HDWIKI
싼 더

三特質
三特质https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=三特質&op;=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三特質 Sān tèzhì 싼 터지
Chinese (Simplified): 三特质 Sān tèzhì 싼 터지
English: Three traits
Korean: 세 가지 특성
삼특질https://hanja.dict.naver.com/#/search?query=三特質⦥=all 네이버 한자사전. 2025년 11월 23일에 확인.
**三 석 삼**
부수 一(한일) 총 획수 3획
1\. 석, 셋 2. 자주, 여러 번 3. 세 개
弎(고자), 𢦘(동자), 𣬛(동자)
**特 특별할 특/수컷 특**
부수 牜(소우3) 총 획수 10획
1\. 특별하다(特別--) 2. 뛰어나다 3. 달리하다
犆(동자), 𤙰(동자), 𤛀(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
sān tèzhìhttps://zh.dict.naver.com/#/search?range=all&query;=三特质 네이버 중국어사전. 2025년 11월 23일에 확인.
特质 HSK 고등단어
명사 특질.
[ tèzhì ]
고려대 중한사전
三 HSK1 BCT A
1\. 수사 3. 셋. (→数字)
2\. 부사 재삼(再三). 여러 번. 몇 번이고.
1
[ sān ]
고려대 중한사전
三
수사 3, 셋, 삼, 여러 번
[ sān ]
중국어-한국어 학습사전 (한국외국어대학교)
싼 터지 | त्रिगुणhttps://www.wisdomlib.org/definition/triguna 2025년 11월 22일에 확인.
**Sanskrit dictionary**
Triguna in Sanskrit glossary
**Triguṇa** (**त्रिगुण**).— _a._
1) consisting of three threads; व्रताय मौञ्जीं त्रिगुणां बभार याम् (_vratāya mauñjīṃ triguṇāṃ babhāra yām_) Kumārasambhava 5.1.
2) three-times repeated, thrice, treble, threefold, triple; सप्त व्यतीयुस्त्रिगुणानि तस्य (_sapta vyatīyustriguṇāni tasya_) (_dināni_) R.2. 25.
3) containing the **three Guṇas** सत्त्व, रजस् (_sattva, rajas_) and तमस् (_tamas_).
-_ṇam_ the Pradhāna (in Sāṅ. phil.); (_-ind._) three times; in three ways.
Triguṇa is a Sanskrit compound **consisting of the terms _tri_ and _guṇa_** (**गुण**).
Source: DDSA: The practical Sanskrit-English dictionary
**Triguṇa** (**त्रिगुण**).—mfn.
(_-ṇaḥ-ṇā-ṇī-ṇaṃ_) 1. Thrice, three times, triple. 2. Possessing the **three Gunas or properties**. n.
(_-ṇaṃ_) The aggregate of the three qualities incident to human nature. E. _tri_ three, _guṇa_ a time or property.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Triguṇa** (**त्रिगुण**).—I. m. pl. the **three principal qualities** , [Bhāgavata-Purāṇa, (ed. Burnouf.)] 4, 24, 28. Ii. adj. 1. consisting of three strings, [Kumārasaṃbhava, (ed. Stenzler.)] 5, 10. 2. three times as many, [Mānavadharmaśāstra] 5, 137.,
Triguṇa is a Sanskrit compound **consisting of the terms _tri_ and _guṇa_** (**गुण**).
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Triguṇa** (**त्रिगुण**).—1. [masculine] [plural], [neuter] sgl. the three qualities (ph.).
\--- OR ---
**Triguṇa** (**त्रिगुण**).—2. [adjective] consisting of three threads or strings; threefold, triple, [neuter] [adverb]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Triguṇa** (**त्रिगुण**):—[=_**tri-guṇa**_] [from _tri_] n. sg. the **3 Guṇas** (_sattva_ , _rajas_ , and _tamas_), [Bhāgavata-purāṇa iv]
2) [v.s. ...] m. [plural] idem, [Tattvasamāsa]
3) [v.s. ...] mf(_ā_)n. containing them, [Śvetāśvatara-upaniṣad; Manu-smṛti i, 15; Sāṃkhyakārikā; Kapila]
4) [v.s. ...] consisting of 3 threads or strings, [Śāṅkhāyana-śrauta-sūtra; Kātyāyana-śrauta-sūtra; Kumāra-sambhava v, 10]
5) [v.s. ...] threefold, thrice as great or as much, triple, [Kātyāyana-śrauta-sūtra; Manu-smṛti]
6) [v.s. ...] (_sapta tri-guṇāni dināni_ , 3 x 7 days), [Raghuvaṃśa ii, 25]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Triguṇa** (**त्रिगुण**):—[_**tri-guṇa**_] _(ṇaḥ-ṇā-ṇaṃ) a._ Thrice; having the **three qualities**. _n._ Aggregate of the three qualities.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Triguṇa** (**त्रिगुण**):—1. (_tri + guṇa_) m. pl. die drei Grundeigenschaften alles Seienden: das wahre Wesen (_sattva_), Drang (_rajas_) und Verfinsterung (_tamas_) [Sânkhya Philosophy 25.] n. sg. dass. [Bhāgavatapurāṇa 4, 24, 28.]
\--- OR ---
**Triguṇa** (**त्रिगुण**):—2. (wie eben) adj. f. _ā_
1) aus drei Schnüren oder Fäden bestehend, dreifach: _rajjū_ [Śāṅkhāyana’s Śrautasūtrāṇi 17, 2, 3.] _raśanā_ [Kātyāyana’s Śrautasūtrāṇi 6, 3, 15.] _mauñjī_ [Kumārasaṃbhava 5, 10.] _guṇam_ adv. auf dreifache Weise [Weber’s Indische Studien 3, 266.] —
2) dreimal so gross, so viel [Kātyāyana’s Śrautasūtrāṇi 20, 4, 15.] [Manu’s Gesetzbuch 5, 137. 8, 121. 237.] [Hemacandra’s Abhidhānacintāmaṇi 749.] _sapta triguṇāni dināni_ 3 Mal 7 Tage [Raghuvaṃśa 2, 25.] —
3) die drei Grundeigenschaften enthaltend [ŚVETĀŚV. Upakośā 5, 7.] [Manu’s Gesetzbuch 1, 15.] [SĀṂKHYAK. 11. 16. 17.] Davon nom. abstr. _tva_ n. [Kapila 1, 126.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Triguṇa** (**त्रिगुण**):—1. m. Pl. und n. S. die 3 Guṇa
1) n).
\--- OR ---
**Triguṇa** (**त्रिगुण**):—2. Adj. (f. _ā_) —
1) aus drei Schnüren oder Fäden bestehend. —
2) dreifach , dreimal so gross , — viel. _sapta traguṇāni dināni_ 21 Tage. _m_ Adv. auf dreifache Weise. —
3) die drei Guṇa 1)n) enthaltend. Nom.abstr. _tva_ n.
\--- OR ---
**Triguṇā** (**त्रिगुणा**):—Adv. mit _kar_ dreimal pflügen.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassunghttps://www.wisdomlib.org/definition/triguna 2025년 11월 22일에 확인.
**Samkhya (school of philosophy)**
Triguna in Samkhya glossary
**Triguṇa** (**त्रिगुण** , “constituted of **three guṇas** ”).—Among the six characteristics of _prakṛti_ “ _triguṇa_ ” is the most important one. Because, it is clearly mentioned in Sāṃkhyakārikā 14 that the five characteristics of _vyakta_ and _avyakta_ , other than _triguṇam_ , are established on the basis of the presence of the **three _guṇas_** (_**triguṇa**_) in them and absence in _puruṣa_. According to Sāṃkhyakārikā 12, the three _guṇas_ dominate, support and active one another and interact among themselves to create the world.
Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical review
triguṇa
tri-guṇa
tri-goo-nahGoogle Search - AI Mode: sanskrit pronunciation of triguṇa. 2025년 11월 23일에 확인.
The Sanskrit term triguṇa (त्रिगुण) is pronounced with the following general Classical Sanskrit International Phonetic Alphabet (IPA):
t as in "trip"
r as a rolled "r" sound (like in Spanish perro)
i as in "sit"
g as in "go"
u as in "put" or "flute"
ṇ as a retroflex "n" (tongue curled back slightly)
a as in "about" or the "u" in "but"
A general English approximation of the pronunciation would be "**tri-goo-nah** " with a rolled 'r' sound and the specific retroflex 'n'.
Pronunciation Breakdown
The word is a compound of two elements, tri and guṇa:
tri (त्रि): The prefix means "three". In Classical Sanskrit, it is typically pronounced as /t̪ɾi/.
guṇa (गुण): This word means "quality, attribute, or tendency". The Classical Sanskrit IPA is /ɡu.ɳa/. The dot under the 'n' (ṇ) indicates a retroflex consonant, meaning the tongue makes contact with the hard palate further back than the alveolar ridge used for a standard English 'n' sound.
트리구-나 | three guṇas

trigunahttps://www.howtopronounce.com/triguna Learn how to pronounce Triguna. 2025년 11월 23일에 확인.
트리구나
트라이구나
트구나

three Gunas or properties
three fundamental tendencies or forces that constitute nature
matrix of material existence
three qualities
three principal qualities
three virtues

## 가
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
가우다파다 | 喬荼波陀https://zh.wikipedia.org/zh-tw/数论颂 2025년 8월 24일에 확인.
《數論頌》主要有五種注釋本：
其一是喬荼波陀所作的《喬荼波陀注》（Gauḍapāda-bhāṣya，約7～8世紀出現）[1]；
其次是《金七十論》，作者不詳，公元6世紀由真諦法師譯為漢文，其原文梵本已不存，僅存漢譯[6]；
《道理之光》（Yuktidipikā），約公元6世紀出現，作者不詳，其中世抄本於20世紀中葉被發現[7]；
《摩特羅評註》（Māthara-vṛtti，8世紀左右出現）[3]
《明諦論》（Tattva-kaumudī，9世紀婆察斯巴蒂·彌尸羅所作[3][1] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[3] 《中國大百科全書》第三版網絡版中的條目：《數論頌》（簡體中文）
[6] 《中國大百科全書》第三版網絡版中的條目：《金七十論》（簡體中文）
[7] Albrecht Wezler and Shujun Motegi (1998), Yuktidipika - The Most Significant Commentary on the Såmkhyakårikå, Critically Edited, Vol. I. Stuttgart: Franz Steiner Verlag. ISBN 3-515-06132-0https://zh.dict.naver.com/#/search?query=乔荼波陀 네이버 중국어사전. 2025년 8월 24일에 확인.
간체 내용을 번체로 변환:
喬荼波陀（Gaudapda，約640年——690年），主要著作有《蛙氏奧義頌》（又稱《聖傳書》）。他認為世界最高的原理是梵，亦即最高我，最高我有四位。
乔荼波陀https://zh.wikipedia.org/zh-cn/数论颂 2025년 8월 24일에 확인.
《数论颂》主要有五种注释本：
其一是乔荼波陀所作的《乔荼波陀注》（Gauḍapāda-bhāṣya，约7～8世纪出现）[1]；
其次是《金七十论》，作者不详，公元6世纪由真谛法师译为汉文，其原文梵本已不存，仅存汉译[6]；
《道理之光》（Yuktidipikā），约公元6世纪出现，作者不详，其中世抄本于20世纪中叶被发现[7]；
《摩特罗评注》（Māthara-vṛtti，8世纪左右出现）[3]
《明谛论》（Tattva-kaumudī，9世纪婆察斯巴蒂·弥尸罗所作）[3]
[1] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[3] 《中国大百科全书》第三版网络版中的条目：《数论颂》（简体中文）
[6] 《中国大百科全书》第三版网络版中的条目：《金七十论》（简体中文））
[7] Albrecht Wezler and Shujun Motegi (1998), Yuktidipika - The Most Significant Commentary on the Såmkhyakårikå, Critically Edited, Vol. I. Stuttgart: Franz Steiner Verlag. ISBN 3-515-06132-0https://www.zgbk.com/ecph/words?SiteID=1&ID;=135426 《中国大百科全书》第三版网络版의《数论颂》항목(중국어 간체). 2025년 8월 24일에 확인.
《数论颂》在印度古代的注释主要有5个：《金七十论》（6世纪由真谛译为汉文，作者不详）、《道理之光》（Yuktidipikā，约6世纪出现，作者不详）、《**乔荼波陀** 注》（**Gauḍapāda** -bhāṣya，约7～8世纪出现）、《摩特罗评注》（Māthara-vŗtti，8世纪左右出现）、《明谛论》（Tattva-kaumudi，9世纪婆察斯巴蒂·弥尸罗所作）。https://zh.dict.naver.com/#/search?query=乔荼波陀 네이버 중국어사전. 2025년 8월 24일에 확인.
乔荼波陀（Gaudapda，约640年——690年），主要著作有《蛙氏奥义颂》（又称《圣传书》）。他认为世界最高的原理是梵，亦即最高我，最高我有四位。
[ qiáotúbō tuó ]
교다파다https://hanja.dict.naver.com/#/search?query=乔荼波陀⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**乔 높을 교**
부수 丿(삐침별) 총 획수 6획
1\. 높다 2. (높이)솟다 3. 뛰어나다
喬(교)의 간체자(簡體字). 喬(동자)
**荼 씀바귀 도, 차나무 다, 옥 이름 서, 성씨 야**
부수 艹(초두머리3) 총 획수 11획
1\. (씀바귀 도) 2. 씀바귀(국화과의 여러해살이풀) 3. 물억새의 이삭
茶(본자), 𦹍(고자)
**波 물결 파, 방죽 피**
부수 氵(삼수변) 총 획수 8획
1\. (물결 파) 2. 물결 3. 진동(振動)하는 결
𣴫(동자), 陂(동자)
**陀 비탈질 타**
부수 阝(좌부변) 총 획수 8획
1\. 비탈지다 2. 무너지다 3. 험하다(險--)
坨(속자), 陁(속자), 𨹕(동자)
교다파타
qiáotú bōtuó
차오투어 보투워 | गौडपाद
Gauḍapāda
https://sanskritdictionary.com/gauḍapāda गौडपादS/75328/1
2025년 8월 24일에 확인.
**gauḍapāda गौडपाद**
**Definition:** **m.** _Name_ of a commentator on several upaniṣad-s and on Sāṃkhyakārikāhttps://www.wisdomlib.org/definition/gaudapada 2025년 8월 24일에 확인
**Sanskrit dictionary**
Gaudapada in Sanskrit glossary
Gauḍapāda (गौडपाद).—Name of a commentator.
Derivable forms: _gauḍapādaḥ_ (गौडपादः).
Gauḍapāda is a Sanskrit compound consisting of the terms _gauḍa_ and _pāda_ (पाद).
Source: DDSA: The practical Sanskrit-English dictionary
Gauḍapāda (गौडपाद) as mentioned in Aufrecht’s Catalogus Catalogorum:_—read_ Burnell. 88^b. Cidānandakelivilāsa. _read_ 197^b.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Gauḍapāda (गौडपाद):—[=_gauḍa-pāda_] [from _gauḍa_] m. Name of a commentator on several Upaniṣads and on [Sāṃkhyakārikā]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Gauḍapāda (गौडपाद):—(_gauḍa_ \+ _pāda_) m. Nomen proprium eines Commentators verschiedener Upaniṣad und der Sāṃkhyakārikā [Colebrooke I, 95. 96. 104. 229. 335.] [Weber’s Verzeichniss No. 349.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Gauḍapāda (गौडपाद):——
1) m. Nomen proprium eines Commentators. —
2) f. _ī_ Titel eines Werkes.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassunghttps://en.wikipedia.org/wiki/Samkhya#Samkhyakarika 2025년 8월 23일에 확인
**Samkhyakarika**
. . .
The most popular commentary on the Samkhyakarika was the **Gauḍapāda Bhāṣya** attributed to **Gauḍapāda** , the proponent of Advaita Vedanta school of philosophy. Other important commentaries on the karika were _**Yuktidīpīka**_ (c. 6th century CE) and **Vācaspati** ’s _**Sāṁkhyatattvakaumudī**_ (c. 10th century CE).[145]
[145] King, Richard (1999), _Indian Philosophy: An Introduction to Hindu and Buddhist Thought_ , Edinburgh University Press, p. 64. ISBN 978-0-7486-0954-3King, Richard (1999), _Indian Philosophy: An Introduction to Hindu and Buddhist Thought_ , Edinburgh University Press, pp. 63-64. ISBN 0-7486-0954-7 (paperback).
-The Classical Sāṃkhya of Īśvarakṛṣṇa-
The first systematic exposition of Sāṃkhya philosophy as an independent school of thought that is available to us is the _Sāṃkhya Kārikā_ of Īśvarakṛṣṇa (350-450 CE). The _Sāṃkhya Kārikā_ performs the same function within the Sāṃkhya tradition as the _sūtras_ of the other schools of Hindu thought, in that it provides a foundational and authoritative source-text for Sāṃkhya philosophy and a basis for a tradition of commentarial elucidation based upon Sāṃkhya principles. However, the _Sāṃkhya Kārikā_ is clearly not the earliest attempt to systematise Sāṃkhya philosophy. The text refers to an earlier exposition (now apparently lost) known as the _Science of Sixty Topics_ (_Ṣaṣṭitantra_ , see SK v. 72) and is probably preceded by alternate schemes of fundamental principles (_tattva_) such as that found in the _Ahirbudhnyasaṃhitā_ , a Pañcarātra (Vaiṣṇava) text. The _Kārikā_ was brought to China by the Buddhist scholar Paramārtha in 546 CE and then translated by him into Chinese some time between 557 and 569 CE. The standard number of verses in the text is often stated as 72, but this remains a source of contention. Paramārtha translated 71 _kārikās_ (with verse 63 omitted), with other commentaries varying between 69 and 73 verses.
Apart from Paramārtha's commentary (entitled 'The Golden Seventy' or _Suvarṇasaptati_ , despite its 71 verses!), there are a number of extant commentaries on the _Sāṃkhya Kārikā_. The most popular has tended to be the _**Gauḍapāda Bhāṣya**_ , attributed to **Gauḍapāda** , the reputed teacher of Śaṅkarācārya's teacher Govinda. This figure is identified as the author of an important early text of the Advaita (non-dualistic) lineage of Vedanta 一 the _Māṇḍūkya-Kārikā_ or the _Gauḍapādīya Kārikā_ (see King, 1995). The attribution of common authorship seems unlikely, however, given their philosophical differences. Common authorship, however, is not impossible given the example of scholars, such as Vācaspati Miśra, who were able to compose authoritative commentaries and treatises from the point of view of a variety of philosophical stances. As we have seen, training and involvement in the science of Indian philosophical debate (_vāda-śāstra_) required one to be able to present the evidence of a rival perspective as an initial step (the _pūrvapakṣa_), before refutation and the establishment of one's own definitive position (_siddhānta_). Such practices required participants in Indian philosophical debates to develop a keen appreciation of a rival's perspective and an ability to present it in a clearly formulated and systematic fashion.
Of the remaining commentaries on the _Sāṃkhya Kārikā_ the most significant are the _**Light of Argumentation**_ (_**Yuktidīpikā**_) and **Vācaspati Miśra** 's _**The Moonlight on the Sāṃkhya Principles of Reality**_ (_**Sāṃkhyatattvakaumadī**_). The former has been assigned to the sixth century CE (Frauwallner 1973: 226) but may be later since it seems to contain an earlier work known as the _Rāja Vārttika_ (_Rāja's Elucidation_ or perhaps '_The King's Elucidation_ ') within the body of its own exposition (Wezler, 1974: 434-5). Vācaspati's work dates from the tenth century CE and became a standard authority on Īśvarakṛṣṇa's verses throughout India.https://en.wikipedia.org/wiki/Gaudapada 2025년 8월 24일에 확인.
**Gauḍapāda** (Sanskrit: गौडपाद; fl.c. 6th century CE),[1] also referred as **Gauḍapādācārya** (Sanskrit: गौडपादाचार्य; "Gauḍapāda the Teacher"),[2] was an early medieval era Hindu philosopher and scholar of the _Advaita_ Vedanta school of Hindu philosophy.[3][4] While details of his biography are uncertain, his ideas inspired others such as Adi Shankara who called him a _Paramaguru_ (highest teacher).[2][5]
. . .
**Other works by Gaudapadacharya**
. . .
Gaudapada is also credited with a commentary on _Samkhyakarikas_. According to Potter, the naive nature of this commentary is in sharp contrast to the depth of reflection in _Gaudapada Karikas_ , and it is unlikely that the commentary on the _Samkhyakarikas_ was written by Gaudapada.[78]
[1] Raju, P.T. (1971), _The Philosophical Traditions of India_ , Delhi: Motilal Banarsidass (1992 Reprint), p. 177.
[2] Potter, Karl. H. (1981), Gaudapada, _Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils_ , Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 103.
[3] Potter, Karl. H. (1981), Gaudapada, _Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils_ , Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 105.
[4] TRV Murti (1955), _The central philosophy of Buddhism_ , Routledge (2008 Reprint), ISBN 978-0-415-46118-4, page 114
[5] Sarma, Chandradhar (2007), _The Advaita Tradition in Indian Philosophy_ , Motilal Banarsidass, ISBN 978-8120813120, pp. 125–126. [78] Potter, Karl. H. (1981), Gaudapada, _Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils_ , Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 104.
It is also possible that the same author who wrote these _Kārikās_ also wrote the commentary on the _Sāṃkhyakārikās_ attributed to Gauḍapāda. But the somewhat naive character of the Sāṃkhya commentary seems so alien to the depths of reflection suggested in the Advaita stanzas that the identity seems unlikely. Gerald James Larson (1969, First Edition), _Classical Sāṃkhya: An Interpretation of its History and Meaning_ , Delhi: Motilal Banarasidas, pp. 159-160.
_**Gauḍapādabhāśya**_. A _terminus ad quem_ for this commentary is the eleventh century A.D., for Alberuni in his account of Sāṃkhya clearly uses the _Kārikā_ and refers to an "anchorite" by the name of "Gauḍa" who is an authority on the Sāṃkhya.195 Some have tried to link the **Gauḍapāda** of the Bhāśya with the **Gauḍapāda** of the _Māṇḍūkyakārikā_ , but, as Keith and others have pointed out, the philosophies are quite different.196 The only basis for a connection is the similarity of name which is obviously insufficient evidence. This commentary is perhaps the most useful, however, since it discusss the verses of the _Kārikā_ in a simple, direct manner.
195. M. Winternitz, _Geschichte der indischen Litteratur_ , III, _op_. _cit_., p. 453; and Edward Sachau, _Alberuni's India_ , 1 (London: Kegan Paul, 1910), pp. 266-267.
196. Keith, _The Sāṃkhya System_ , _op_. _cit_., p.85; Eliade, _Yoga: Freedom and Immortality_ , _op_. _cit_., p. 370; and cf. Umesha Mishra, "_Gauḍapādabhāṣya_ and _Māṭharavṛtti_ ," _Allahabad University Series_ , VII (1931), pp. 371-386; And Amar Nath Ray, "_The Māṇḍūkya Upaniṣad and the Karikas of Gauḍapāda_ ," _Indian Historial Quarterly_ , XIV (1938), pp. 564-569; and B.N. S. Krishnamurti, "New Light on the _Gauḍapāda-Karikas_ ," _Review of Philosophy and Religion_ , Poona, II (1931) pp. 35-56.
가우다 빠-다https://www.youtube.com/watch?v=CRb4OgPGlPM Gaudapadacharya गौडपादाचार्य Gauḍapādācārya Sanskrit Pronunciation. 2025년 8월 25일에 확인.
구다파다https://www.howtopronounce.com/hindi/gaudapada Learn how to pronounce Gaudapada. 2025년 8월 24일에 확인.
가우가파-다https://forvo.com/search/Gauḍapāda/ gaudapada [sa] 1 pronunciations. 2025년 8월 25일에 확인. | Gaudapada
가우다파다https://www.howtopronounce.com/gaudapada Learn how to pronounce Gaudapada. 2025년 8월 24일에 확인.
가현설 | 假現說http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=假現 DDB (Digital Dictionary of Buddhism). 2025년 10월 30일에 확인.
**假現**
**Pronunciations**
[py] jiǎxiàn
[wg] chia-hsien
[hg] 가현
[mc] gahyeon
[mr] kahyŏn
[kk] ケゲン
[hb] kegen
[qn] giả hiện
Basic Meaning: fabricated appearance
**Senses:**

* Nominal appearance, provisional appearance. In buddha-body theory refers to the transformation and response bodies 化身, 應身. In Yogâcāra theory of cognition, refers to the fabricated nature 遍計所執性. [Charles Muller; source(s): Nakamura]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 297b
假现说https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=假現說&op;=translate 구글 번역 2025년 10월 30일에 확인.
Chinese (Traditional): 假現說 Jiǎ xiàn shuō 쟈시앤 슈어
Chinese (Simplified): 假现说 Jiǎ xiàn shuō 쟈시앤 슈어
English: Hypothetical
Korean: 가정적인
가현설https://hanja.dict.naver.com/#/search?query=假現說⦥=all 네이버 한자사전. 2025년 10월 30일에 확인.
假現說 가현설
그리스도(Kristos)는 물질적(物質的)인 육체(肉體)와 결합(結合)할 수 없으며, 오로지 외관상(外觀上) 육체(肉體)의 모양(模樣)을 취(取)하였다고 하는 설(說).
基督假現說 기독가현설
그리스도(Kristos)는 물질적(物質的)인 육체(肉體)와 결합(結合)할 수 없으며, 오로지 외관상(外觀上) 육체(肉體)의 모양(模樣)을 취(取)하였다고 하는 설(說).
**假 거짓 가, 멀 하, 이를 격**
부수 亻(사람인변) 총 획수 11획
1\. (거짓 가) 2. 거짓 3. 가짜
仮(일본자), 仮(약자)
**現 나타날 현**
부수 𤣩(구슬옥변) 총 획수 11획
1\. 나타나다, 출현하다(出現--) 2. 나타내다, 드러내다 3. 실재(實在: 실제로 존재함)
现(간체자), 现(동자)
**說 말씀 설, 달랠 세, 기뻐할 열, 벗을 탈**
부수 言(말씀언) 총 획수 14획
1\. (말씀 설) 2. 말씀 3. 문체(文體)의 이름
说(간체자), 𧧘(와자), 说(동자), 説(동자)
jiǎxiàn shuōhttps://zh.dict.naver.com/#/entry/kozh/6af164b6e3374d2192320bf02306dc54 네이버 중국어사전. 2025년 10월 30일에 확인.
가현 假現
1\. 假现2. 出现
발음 [ 가ː현 ]
1\. 명사 불교 假现 jiǎxiàn。出现 chūxiàn。
흑룡강조선민족출판사 한중사전
佳县 웹수집
명사 지명 자현. 가현.
[ Jiāxiàn ]
jiǎ xiàn shuō
쟈시애 슈어https://zh.dict.naver.com/#/search?range=word&query;=说 네이버 중국어사전. 2025년 10월 30일에 확인.
说
번체
說
1\. 동사 말하다. 이야기하다.
2\. 동사 설명하다. 해설하다.
3\. 명사 이론. 주장. 학설.
[ shuō ]
고려대 중한사전https://zh.dict.naver.com/#/search?range=word&query;=假 네이버 중국어사전. 2025년 10월 30일에 확인.
假
이체 叚
1\. 명사,형용사 거짓(의). 가짜(의). 위조(의). 인조(人造)(의). (↔真(1), 真实)
2\. 부사 가짜로. 거짓으로.
3\. 동사 가정(假定)하다.
[ jiǎ ]
고려대 중한사전
假
이체 叚
명사 휴가. 휴일.
[ jià ]
고려대 중한사전
假
1\. 형용사 거짓의, 가짜의, 위조의, 인조의
2\. 관형어로 쓰이는 경우
3\. 술어로 쓰이는 경우
[ jiǎ ]
중국어-한국어 학습사전 (한국외국어대학교)
假
1\. 형용사 false
2\. 형용사 artificial
3\. 접속사 if
[ jiǎ ]
Collins Chinese Dictionary
假
명사 holiday
[ jià ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=现 네이버 중국어사전. 2025년 10월 30일에 확인.
现
번체
現
1\. 명사 현재. 지금.
2\. 부사 임시로. 곧. 당장. 즉흥적으로. 그 자리에서.
3\. 형용사 현재 지니고 있는. 눈앞에 실제로 있는.
[ xiàn ]
고려대 중한사전
现
1\. 형용사 present
2\. 형용사 ready
3\. 부사 on the spot
[ xiàn ]
Collins Chinese Dictionary
现买现卖
1\. 현금으로 매매(賣買)하다.
2\. 그 자리에서 사서 그 자리에서 팔다.
3\. 남의 지식이나 의견 등을 자기 생각인 것처럼 받아 옮기다.
[ xiànmǎi xiànmài ]
고려대 중한사전
现付
1\. 동사 맞돈 내다. 현금으로 지불하다.
2\. 명사 현금 지불.
[ xiànfù ]
고려대 중한사전
贴现
명사,동사 경제 어음 할인(하다). (=割刀)
[ tiēxiàn ]
고려대 중한사전
쟈시앤 슈어 | विवर्तवादhttps://www.wisdomlib.org/definition/vivartavada 2025년 10월 30일에 확인.
**Vivartavada, Vivartavāda, Vivarta-vada: 5 definitions**
**In Hinduism**
**Ayurveda (science of life)**
Vivartavada in Ayurveda glossary
**Vivartavāda** (**विवर्तवाद**):—The ideology of the Vedanta philosophy which believes that Brahma is only truth and others in the world are false
Source: gurumukhi.ru: Ayurveda glossary of terms
**Languages of India and abroad**
**Sanskrit dictionary**
Vivartavada in Sanskrit glossary
**Vivartavāda** (**विवर्तवाद**).—the doctrine of the Vedāntins that the visible world is illusory and Brahman alone is the real entity.
**Derivable forms:_vivartavādaḥ_** (**विवर्तवादः**).
Vivartavāda is a Sanskrit compound cons**isting of the terms _vivarta_ and _vāda_** (**वाद**).
Source: DDSA: The practical Sanskrit-English dictionary
**Vivartavāda** (**विवर्तवाद**) as mentioned in Aufrecht’s Catalogus Catalogorum:—vedānta. Bd. 666.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
**Vivartavāda** (**विवर्तवाद**):—[=_vi-varta-vāda_] [from _vi-varta > vi-vṛt_] m. a method of asserting the Vedānta doctrine (maintaining the development of the Universe from Brahma as the sole real entity, the phenomenal world being held to be a mere illusion or Māyā; cf. _pariṇāma-vādā_), [Madhusūdana]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
vivartavāda
vivarta-vādahttps://sanskritdictionary.com/?iencoding=iast&q;=vivarta⟨=sans&action;=Search 2025년 10월 30일에 확인.
vivarta illusion CC Adi 7.122
vivarta-vāda the theory of illusion CC Madhya 25.41
vi-varta-vāda | vivartavadahttps://en.wikipedia.org/wiki/Vivartavada 2025년 10월 30일에 확인.
**Vivartavada** is an Advaita Vedanta theory of causation, postulated by post-Shankara Advaita advaitins,[1] regarding the universe as an "illusory transformation" of Brahman.[2]
**Etymology**
The Sanskrit word _vivarta_ (विवर्त) means alteration, modification, change of form, altered condition or state. The term, _vivartavada_ is derived from the word _vivarta_.[web 1]
**Meaning**
All schools of Vedānta subscribe to the theory of _Satkāryavāda_ ,[web 2] which means that the effect is pre-existent in the cause. But there are different views on the origination of the empirical world from Brahman. _Parinamavada_ is the idea that the world is a real transformation (_parinama_) of Brahman.[3] **_Vivartavada_ is the idea that**
**the world is merely an unreal manifestation (_vivarta_) of Brahman**. Vivartavada states that although Brahman appears to undergo a transformation, in fact no real change takes place. The myriad of beings are unreal manifestation, as the only real being is Brahman, that ultimate reality which is unborn, unchanging, and entirely without parts.[3]
The _Brahma Sutras_ , the ancient Vedantins, most sub-schools of Vedānta,[3][web 2] as well as Samkhya argue for _parinamavada_.[web 2] The "most visible advocates of Vivartavada," states Nicholson, are the Advaitins, the followers of Shankara.[3] "Although the world can be described as conventionally real," adds Nicholson, "the Advaitins claim that all of Brahman's effects must ultimately be acknowledged as unreal before the individual self can be liberated."[web 2]
Yet, scholars disagree on whether Adi Shankara and his Advaita system explain causality through _parinamavada_ or through _vivartavada_.[web 2][3][4] Scholars such as Hajime Nakamura and Paul Hacker state that Adi Shankara does not advocate _Vivartavada_ and that his explanations are "remote from any connotation of illusion." According to these scholars, it was the 13th century scholar Prakasatman who gave a definition to _Vivarta_ and it is Prakasatman's theory that is sometimes misunderstood as Adi Shankara's position.[4][note 1] Andrew Nicholson concurs with Hacker and other scholars, adding that the _vivarta-vada_ isn't Shankara's theory, that Shankara's ideas appear closer to _parinama-vada_ , and that the _vivarta_ explanation likely emerged gradually in Advaita subschool later.[web 2][note 2]
**Rejection**
Vijnanabhiksu portrays casual relation as having three terms: unchangeable locus cause, changeable locus cause and effect. The locus cause is inseparable from and does not inhere in the changeable cause and the effect.[7]
The _Pratyabhijna_ philosophy of Somananda refutes the _Arambhvada_ (the 'Realistic view' of the Nyaya-Vaisesika), the _Parinamavada_ (the theory of Transformation of the _Sankhya-Yoga_) and the _**Vivartavada**_ (the **theory of Manifestation** of the Advaita), by postulating the theory of _Svatantryavada_ (the 'Universal voluntarism') which states that it is due to the sovereignty of God’s Will that Effect evolves from Cause.[8]
Whereas Ramanuja accepts Prakrti as the material cause but Madhava rejects this contention since material cause does not mean that which controls and superintends; Madhava also rejects the _Vivartavada_ because it does not accept any effect that has got to be accounted for.[9] In his philosophy of pure non-dualism (Shuddhadvaita), Vallabhacharya also does not support 'vivartavada' and propounds that Maya (or the 'Jagat') is real and is only a power of Brahman who himself manifests, of his own will, as Jiva and the world[10] and there is no transformation of Brahman in doing so, just as a gold ornament still remains gold only. Shuddhadvaita is also therefore known as ‘Avikṛta Pariṇāmavāda’ (Unmodified transformation).[11]
[1] King, Richard (1999), _Indian philosophy: an introduction to Hindu and Buddhist thought_ , Edinburgh University Press, ISBN 0-87840-756-1, p. 221.
[2] King, Richard (1999), _Indian philosophy: an introduction to Hindu and Buddhist thought_ , Edinburgh University Press, ISBN 0-87840-756-1, p. 220.
[3] Nicholson, Andrew J. (2010), _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_ , Columbia University Press, p. 27.
[4] Mayeda, Sengaku (2006), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), _A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara_ , Motilal Banarsidass, ISBN 978-8120827714, pp. 25–27.
[5] Hugh Nicholson (2011). _Comparative Theology and the Problem of Religious Rivalry_. Oxford University Press. ISBN 978-0-19-977286-5., pp. 266 note 20, 167–170.
[6] Hugh Nicholson (2011). _Comparative Theology and the Problem of Religious Rivalry_. Oxford University Press. ISBN 978-0-19-977286-5., p. 266 note 21.
[7] Andrew J. Nicholson. _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_. Columbia University Press. p. 48.
[8] Krishan Lal Kala (1985). _The Literary Heritage of Kashmir_. Mittal Publications. p. 278.
[9] Chen-chi Chang (1991). _A Treasury of Mahayana Sutras_. Motilal Banarsidass publishers. p. 246. ISBN 9788120809369.
[10] Devarshi Ramanath Shastri, “Shuddhadvaita Darshan (Vol.2)”, Published by Mota Mandir, Bhoiwada, Mumbai, India, 1917.
[11] “Brahmavād Saṅgraha”, Pub. Vaishnava Mitra Mandal Sarvajanik Nyasa, Indore, India, 2014.
[web 1] "Sanskrit dictionary". Spokensanskrit.de.
[web 2] Internet Encyclopedia of Philosophy, _Bhedābheda Vedānta_
[note 1] According to Hugh Nicholson, "the definitive study on the development of the concept of _vivarta_ in Indian philosophy, and in Advaita Vedanta in particular, remains Hacker's _Vivarta_.[5] To Shankara, the word _maya_ has hardly any terminological weight.[6]
[note 2] Compare the misunderstanding of Yogacharas concept of vijñapti-mātra, 'representation-only', as 'consciousness-only'.
vivarta-vada
theory of manifestation
theory of illusion
The Vedanta idea that the world is merely an unreal manifestation (vivarta) of Brahman
The Vedānta doctrine that the Universe is developed from Brahma as the sole real entity and the phenomenal world is a mere illusion or Māyā
결과 | 結果https://hanja.dict.naver.com/#/entry/ccko/7a944f03a74040bd816212a7efac04ed 네이버 한자사전. 2025년 10월 26일에 확인.
**結果 결과**
結 맺을 결 果 실과 과
연관 단어관련한자단어·성어
1\. 열매를 맺음. 또는 그 열매.
2\. 어떤 원인(原因)으로 결말(結末)이 생김. 또는 그런 결말(結末)의 상태(狀態).
3\. 내부적(內部的) 의지(意志)나 동작(動作)의 표현(表現)이 되는 외부적(外部的) 의지(意志)와 동작(動作) 및 그곳에서 생기는 영향(影響)이나 변화(變化).
유의어
結實(결실) 果(과)
結
맺을 결, 상투 계
1\. (맺을 결) 2. 맺다(끄나풀, 실, 노끈 따위를 얽어 매듭을 만들다) 3. 모으다
부수 糸 (실사, 6획) 총획 12획
果
실과 과, 시중들 와, 벗을 라(나), 강신제 관
1\. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
부수 木 (나무목, 4획) 총획 8획
结果https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=結果&op;=translate 구글 번역 2025년 10월 26일에 확인.
Chinese (Traditional): 結果 Jiéguǒ 지에꾸어
Chinese (Simplified): 结果 Jiéguǒ 지에꾸어
English: result
Korean: 결과https://zh.dict.naver.com/#/search?range=word&query;=結果 네이버 중국어사전. 2025년 10월 26일에 확인.
结果
1\. 명사 결실. 결과.
2\. 부사 결국. 드디어. 마침내. 끝내.
3\. 동사 조기백화 죽이다. 없애 버리다. 해치우다.
[ jiéguǒ ]
에듀월드 표준중중한사전
结果
동사 열매가[열매를] 맺다.
[ jiē//guǒ ]
고려대 중한사전
결과 結果
1\. 명사 结果 ，结实 ，挂果 , 果实 。
2\. 명사 结果 ，结局 ，成果 ，成就 。 (≒결말(結末), 종결(終結)), (↔원인(原因))
3\. 명사 철학 结果 。 (↔동기(動機)), (≒결실(結實))
에듀월드 표준한한중사전https://zh.dict.naver.com/#/search?range=word&query;=结果 네이버 중국어사전. 2025년 10월 26일에 확인.
结果
1\. 명사 결실. 결과.
2\. 부사 결국. 드디어. 마침내. 끝내.
3\. 동사 조기백화 죽이다. 없애 버리다. 해치우다.
[ jiéguǒ ]
에듀월드 표준중중한사전
结果
동사 열매가[열매를] 맺다.
[ jiē//guǒ ]
고려대 중한사전
结果
1\. 명사 result
2\. 부사 in the end
[ jiéguǒ ]
Collins Chinese Dictionary
결과
jiéguǒ
찌에꾸어
지에꾸어 | कार्यhttps://www.wisdomlib.org/definition/karya 2025년 10월 26일에 확인.
**Sanskrit dictionary**
**Karya** in Sanskrit glossary
**Kārya** (**कार्य**).— _pot. p._ [_kṛ-karmaṇi ṇyat_] What ought to be done, made, performed, effected &c. कार्या सैकतलीनहंसमिथुना स्रोतोवहा मालिनी (_kāryā saikatalīnahaṃsamithunā srotovahā mālinī_) Ś.6.17; साक्षिणः कार्याः (_sākṣiṇaḥ kāryāḥ_) Manusmṛti 8.61; so दण्डः, विचारः (_daṇḍaḥ, vicāraḥ_) &c.
-ryam 1 (_a_) Work, action, act, affair, business; कार्यं त्वया नः प्रतिपन्नकल्पम् (_kāryaṃ tvayā naḥ pratipannakalpam_) Kumārasambhava 3.14; Manusmṛti 5.15. (_b_) A matter, thing.
2) Duty; अभिचैद्यं प्रतिष्ठासुरासी- त्कार्यद्वयाकुलः (_abhicaidyaṃ pratiṣṭhāsurāsī- tkāryadvayākulaḥ_) Śiśupālavadha 2.1.
3) Occupation, enterprize, emergent business.
4) A religious rite or performance.
5) A motive, object, purpose; कार्यमत्र भविष्यति (_kāryamatra bhaviṣyati_) Pañcatantra (Bombay) 2.7 (v. l.); 116; Śiśupālavadha 2.36; H.4.61.
6) Want, need, occasion, business (with instr.); किं कार्यं भवतो हृतेन दयिता- स्नेहस्वहस्तेन मे (_kiṃ kāryaṃ bhavato hṛtena dayitā- snehasvahastena me_) V.2.2; तृणेन कार्यं भवतीश्वराणाम् (_tṛṇena kāryaṃ bhavatīśvarāṇām_) Pañcatantra (Bombay) 1.71, 4.27; Amaruśataka 73.
7) Conduct, deportment.
8) A law-suit, legal business, dispute &c.; बहिर्निष्क्रम्य ज्ञायतां कः कः कार्यार्थीति (_bahirniṣkramya jñāyatāṃ kaḥ kaḥ kāryārthīti_) Mṛcchakaṭika 9; Manusmṛti 8.43.
9) An **effect** , the necessary result of a cause (opp. _kāraṇa_).
1) (In Gram.) Operation; विभक्तिकार्यम् (_vibhaktikāryam_) declension.
11) The denouement of a drama; कार्योपक्षेपमादौ तनुमपि रचयन् (_kāryopakṣepamādau tanumapi racayan_) Mu.4.3.
12) Healthiness (in medicine).
13) Origin.
14) A body; कार्याश्रयिणश्च कललाद्याः (_kāryāśrayiṇaśca kalalādyāḥ_) (_kāryaṃ śarīram_) Sāṃkhyakārikā 43. [cf. Germ. _kāra;_ Pers. _kār;_ Prāk. _kajja;_ Mar. _kāja_]
Source: DDSA: The practical Sanskrit-English dictionary
**Kārya** (**कार्य**) or Kāryya.—mfn.
(_-ryaḥ-ryā-ryaṃ_) 1. To be done. 2. What ought to be done, fit, right. n.
(_-ryaṃ_) 1. Cause, origin. 2. Motive, object. 3. **Effect** , result of a cause. 4. Affair, business. 5. Law-suit, dispute. 6. The denouncement of a drama. 7. In grammar, an adjunct, either as an affix, augment or substitude. E. _kṛñ_ to do, and _ṇyat_ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Kārya** (**कार्य**).—I. ptcple. of the fut. pass. of 1. _kṛ_ , cf. _kṛ_. 1. What ought to be made, to be done, etc., [Mānavadharmaśāstra] 3, 248; superl. _kāryatama_ , That which must be done first, [Rāmāyaṇa] 5, 77, 16. 2. With an instr. To be used; use, [Pañcatantra] i. [distich] 81 (_tṛṇena kāryaṃ bhavatīśvarāṇām_ , kings use a blade of grass); with _na_ , No use, [Rāmāyaṇa] 1, 30, 5 (we do not care for possessing the earth); 2, 21, 60 (I am indifferent to life and joy). Ii. n. 1. Intention, [Rāmāyaṇa] 1, 18, 15. 2. Duty, [Mānavadharmaśāstra] 3, 80. 3. Service, [Mānavadharmaśāstra] 10, 47. 4. Business, [Mānavadharmaśāstra] 9, 299; affairs, 7, 59. 5. A law-suit, 8, 43. 6. **Effect** , [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 22.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Kārya** (**कार्य**).—[adjective] to be done etc. (v. 1 _kṛ_). [neuter] affair, duty, business, work, matter; lawsuit, dispute; an operation in grammar; **effect** , **result** ; purpose, object. _kiṃ kāryam_ to what purpose? _na_ _kāryamasmākam_ we have no business with or need of ([instrumental]).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) **Kārya** (**कार्य**):—mfn. ([future] [past participle] √1. _kṛ_), to be made or done or practised or performed, practicable, feasible, [Atharva-veda iii, 24, 5; Taittirīya-saṃhitā; Manu-smṛti] etc.
2) to be imposed (as a punishment), [Manu-smṛti viii, 276 & 285]
3) to be offered (as a libation), [Manu-smṛti] etc.
4) proper to be done, fit, right
5) to be caused to do, [Naiṣadha-carita]
6) ([from] √ _krt_ -) to be bought (?), [Maitrāyaṇī-saṃhitā]
7) n. work or business to be done, duty, affair, [Manu-smṛti; Mahābhārata] etc.
8) a religious action or performance, [Manu-smṛti] etc.
9) occupation, matter, thing, enterprise, emergency, occurrence, crisis
10) conduct, deportment
11) occasion, need (with inst. e.g. _tṛṇena kāryam_ , there is need of a straw; _na bhūmyā kāryam asmākam_ , we have no business with the earth, [Rāmāyaṇa i, 13, 50])
12) lawsuit, dispute
13) an operation in grammar (e.g. _sthāny-āśrayaṃ kāryam_ , an operation resting on the primitive form as opposed to the _ādeśa_ , or substitute), [Kāśikā-vṛtti on Pāṇini]
14) an **effect** , **result** , [Mahābhārata; Sāṃkhyakārikā; Vedāntasāra]
15) motive, object, aim, purpose (e.g. _kiṃ kāryam_ , for what purpose? wherefore?), [Manu-smṛti; Rāmāyaṇa] etc.
16) cause, origin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
17) the denouement of a drama, [Sāhitya-darpaṇa]
18) Kāryā (कार्या):—[from _kārya_] f. (= _kārī_ , _rikā_), Name of a plant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Kārya** (**कार्य**):— _(ryyaḥ)_ 1\. _n._ Cause; affair. _a._ That ought to be done.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English कार्य kārya. 2025년 10월 26일에 확인.
kārya
까-리야https://www.howtopronounce.com/hindi/karya Learn how to pronounce Karya. 2025년 10월 26일에 확인.
까-리아 | karyahttps://en.wikipedia.org/wiki/Karya 2025년 10월 26일에 확인.
**Karya** may refer to:

* Karya (Arcadia), a town of ancient Arcadia, Greece
* Karya Köse (born 1997), Turkish female water polo player
* Karya, Larissa, a municipal unit in Larissa regional unit, Greece
* Karya, Lefkada, a municipal unit on Lefkada island, Greece
* **Kārya** , cause and **effect** in Advaita Vedanta

커리야https://www.howtopronounce.com/karya Learn how to pronounce Karya. 2025년 10월 26일에 확인.

effect
result
경 | 經 | सूत्र
sūtra길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 91-92.
그러나 기원전 약 200년부터는 종래에 바라문의 전통 內에서 여러가지 흐름을 형성하여 오던 사상들이 각기 獨自的인 學派를 이루게 되었으며 이들은 자기들의 哲學的 見解들을 간략하게 집약하여 진술하는 經 sūtra이라는 문헌을 산출하게 되었다. 이 經들은 각 학파의 根本經典이 되었으며, 그 내용이 너무 간결하고 난해하기 때문에 자연히 그에 대한 註釋書인 疏 bhāṣya와 이 疏의 내용을 체계화하여 다루는 論 prakaraṇa이 씌어지게 되었다.
수뜨라Sutra Pronunciation Sanskrit सूत्र sūtra. 2025년 8월 11일에 확인.How to say formula in Sanskrit | How to pronounce Sūtra - with meaning - Easy to learn. 2025년 8월 11일에 확인.
수트라 | sutrahttps://en.wikipedia.org/wiki/Sutra 2025년 8월 11일에 확인.
Sutra (Sanskrit: सूत्र, romanized: sūtra, lit. 'string, thread') in Indian literary traditions refers to an aphorism or a collection of aphorisms in the form of a manual or, more broadly, a condensed manual or text. Sutras are a genre of ancient and medieval Indian texts found in Hinduism, Buddhism and Jainism.
고
괴로움
고통 | 苦 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 95.
상키야철학은 佛敎와 같이 세계를 苦로 보며, 이 苦를 극복하려는 데에 철학적 사유의 주목적이 있다. 또한 그 세계관에 있어서도 불교와 같이 요가의 체험에 기초한 心理學的인 世界觀, 즉 인간의 심리현상의 관찰을 중심하여 세계를 파악하려는 경향이 짙으며, 一元論的인 세계해석을 피하고 있다. 그러나 동시에 상키야철학은 불교에서는 인정하지 않고 있는 인간의 영원한 自我, 즉, 푸루샤(精神 : puruṣa)라는 실재를 인정하고 있으며, 이 점에서 佛敎와 결정적인 차이를 보이고 있다. 상키야철학은 세계의 모든 존재를 精神 puruṣa과 物質 prakṛti이라는 두 개의 형이상학적 원리로서 설명한다. 따라서 이 두 개념을 바로 이해하면 상키야철학의 근본을 파악하게 되는 것이다. | दुःखhttps://www.wisdomlib.org/definition/duhkha 2025년 9월 17일에 확인.
1) Duḥkha (दुःख):—1. _duḥkha_ mfn. (according to grammarians properly written _duṣ-kha_ and said to be from _dus_ and _kha_ cf. _su-kha_ ; but more probably a Prākritized form for _duḥ-stha_ q.v.) uneasy, uncomfortable, unpleasant, difficult, [Rāmāyaṇa; Harivaṃśa] ([Comparative degree] _-tara_ , [Mahābhārata; Rāmāyaṇa])
2) n. (ifc. f(_ā_). ) uneasiness, pain, sorrow, trouble, difficulty, [Śatapatha-brāhmaṇa xiv, 7, 2, 15; Manu-smṛti; Mahābhārata] etc. (personified as the son of Naraka and Vedanā, [Viṣṇu-purāṇa])
3) n. [impersonal or used impersonally] it is difficult to or to be ([infinitive mood]with an [accusative] or [nominative case] [Rāmāyaṇa vii, 6, 38; Bhagavad-gītā v, 6])
4) _duḥkham_ -√ _as_ , to be sad or uneasy, [Ratnāvalī iv, 19/20]
5) -√ _kṛ_ , to cause or feel pain, [Yājñavalkya ii, 218; Mahābhārata xii, 5298.]
6) 2. _duḥkha_ [Nominal verb] [Parasmaipada] _khati_ , to pain, [Saddharma-puṇḍarīka]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

duḥkhahttps://en.wikipedia.org/wiki/Samkhya#Buddhist_and_Jainist_influences 2025년 9월 16일에 확인.
Jainism was re-organised in 9th century BCE and Buddhism had developed in eastern India by the 5th century BCE. It is probable that these schools of thought and the earliest schools of Samkhya influenced each other.[121] According to Burely, there is no evidence that a systematic samkhya-philosophy existed prior to the founding of Buddhism and Jainism, sometime in the 5th or 4th century BCE.[122] A prominent similarity between Buddhism and Samkhya is the greater emphasis on **suffering** (**dukkha**) as the foundation for their respective soteriological theories, than other Indian philosophies.[121] However, suffering appears central to Samkhya in its later literature, which likely suggests a Buddhist influence. Eliade, however, presents the alternate theory that Samkhya and Buddhism developed their soteriological theories over time, benefiting from their mutual influence.[121]
[121] Larson, Gerald James (1998), _Classical Sāṃkhya: An Interpretation of Its History and Meaning_ , London: Motilal Banarasidass, ISBN 81-208-0503-8 [_first edition, 1968; second revised edition, 1979_], pp. 91–93
[122] Burley, Mikel (2006), _Classical Samkhya And Yoga: The Metaphysics Of Experience_ , Taylor & Francis, ISBN 978-0-415-39448-2, p. 16. https://en.wikipedia.org/wiki/Duḥkha#Hinduism 2025년 9월 18일에 확인.
**Hinduism**
In Hinduism, _duḥkha_ encompasses many meanings such as the phenomenological senses of pain and grief, a deep-seated dissatisfaction with the limitations of worldly existence, and the devastation of impermanence.[34]
In Hindu scriptures, the earliest Upani _ṣ_ ads — the _Bṛhadāraṇyaka_ and the _Chāndogya_ — in all likelihood predate the advent of Buddhism.[note 9] In these scriptures of Hinduism, the Sanskrit word _du _ḥ_ kha_ (दुःख) appears in the sense of "suffering, sorrow, distress", and in the context of a spiritual pursuit and liberation through the knowledge of Atman ('essence').[5][6][35]
The concept of sorrow and suffering, and self-knowledge as a means to overcome it, appears extensively with other terms in the pre-Buddhist Upanishads.[36] The term _Duhkha_ also appears in many other middle and later post-Buddhist Upanishads such as the verse 6.20 of Shvetashvatara Upanishad,[37] as well as in the Bhagavad Gita, all in the contexts of moksha and bhakti.[38][note 10]
The term also appears in the foundational Sutras of the six schools of Hindu philosophy, such as the opening lines of _Samkhya karika_ of the Samkhya school.[40][41] The Samkhya school identifies three types of suffering.[42] The Yoga Sutras of Patanjali state that "for one who has discrimination, everything is **suffering** " (_**duḥkham** eva sarvaṁ vivekinaḥ_).[43]
Some of the Hindu scripture verses referring to _duhkha_ are: | Hindu Scripture | Sanskrit | English
---|---|---
Bṛhadāraṇyaka Upaniṣad (Verse 4.4.14) | _ihaiva santo 'tha vidmas tad vayaṃ na ced avedir mahatī vinaṣṭiḥ
ye tad vidur amṛtās te bhavanty athetare **duḥkham** evāpiyanti_[44] | While we are still here, we have come to know it [__ā_ tman_]. If you've not known it, great is your destruction.
Those who have known it – they become immortal. As for the rest – only **suffering** awaits them.[5]
Chāndogya Upaniṣad (Verse 7.26.2) | _na paśyo mṛtyuṃ paśyati na rogaṃ nota**duḥkhatām**
sarvaṃ ha paśyaḥ paśyati sarvam āpnoti sarvaśaḥ_[45] | When a man rightly sees, he sees no death, no sickness or **distress**.[note 11]
When a man rightly sees, he sees all, he wins all, completely.[47][note 12]
Bhagavad Gita (Verse 2.56) | _**duḥkh**_ eṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate | One whose mind remains undisturbed amidst **misery** , who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.[48]
Bhagavad Gita (Verse 8.15) | mām upetya punar janma _**duḥkh**_ ālayam aśāśvatam
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ | Reaching me, these great souls never again experience birth in this temporal abode of **misery** , for they have attained the ultimate perfection.[49]
[5] Brihadaranyaka Upanishad 4 April 2014, trans. Patrick Olivelle (1996), p. 66.
[6] Paul Deussen (1980). _Sixty Upaniṣads of the Veda, Vol. 1_. Motilal Banarsidass (Reprinted). pp. 482–485, 497. ISBN 978-81-208-1468-4.
[34] Grebe, Matthias; Grössl, Johannes (13 July 2023). _T &T Clark Handbook of Suffering and the Problem of Evil_. Bloomsbury Publishing. p. 559. ISBN 978-0-567-68245-1.
[35] Robert Hume, Chandogya Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 261-262
[36] Paul Deussen (1980). _Sixty Upaniṣads of the Veda, Vol. 1_. Motilal Banarsidass (Reprinted). pp. 112, 161, 176, 198, 202–203, 235, 455, etc. ISBN 978-81-208-1468-4.
[37] Paul Deussen (1980). _Sixty Upaniṣads of the Veda, Vol. 1_. Motilal Banarsidass (Reprinted). p. 326. ISBN 978-81-208-1468-4.
[38] Paul Deussen (1980). _Sixty Upaniṣads of the Veda, Vol. 1_. Motilal Banarsidass (Reprinted). p. 305. ISBN 978-81-208-1468-4.
[39] Sargeant, Winthrop (2009), _The Bhagavad Gita_ , SUNY Press.
[40] Original Sanskrit: Samkhya karika Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives;
Second Translation (Verse 1): Ferenc Ruzsa (1997), The triple suffering - A note on the Samkhya karika, Xth World Sanskrit Conference: Bangalore, University of Hungary, Budapest;
Third Translation (all Verses): Samkhyakarika of Iswara Krishna John Davis (Translator), Trubner, London, University of Toronto Archives
[41] Samkhya karika by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press
[42] Gächter, Othmar (1998). "Evil and Suffering in Hinduism". _Anthropos_. **93** (4/6): 393–403. ISSN 0257-9774. JSTOR 40464839.
[43] Bryant, Edwin (2009). _The Yoga Sutras of Patanjali_. North Point Press. p. 302. ISBN 978-0865477360.
[44] Brihadaranyaka Upanishad, Retrieved 16 May 2016 from "SanskritDocuments.Org" at Brihadaranyaka IV.iv.14, Original: इहैव सन्तोऽथ विद्मस्तद्वयं विद्मस् तद् वयम्न चेदवेदिर्महती विनष्टिः । ये तद्विदुरमृतास्ते भवन्त्य् अथेतरे **दुःख** मेवापियन्ति ॥ १४ ॥
[45] Chandogya Upanishad 7,26.2. Retrieved 16 May 2016 from Wikisource छान्दोग्योपनिषद् ४ ॥ षड्विंशः खण्डः ॥, Quote: तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत **दुःखताँ** सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति ।
[46] Chandogya Upanishad 7.26.2, Max Muller (Translator), Oxford University Press, page 124
[47] Chandogya Upanishad 7.26.2, trans. Patrick Olivelle (1996), p. 166.
[48] Mukundananda, Swami. "BG 2.56: Chapter 2, Verse 56 – Bhagavad Gita, The Song of God – Swami Mukundananda". _www.holy-bhagavad-gita.org_. Retrieved 21 March 2024.
[49] B.V. Tripurari, Swami. "BG 8.15: Chapter 8, Verse 15 – Bhagavad Gita, Its Feeling and Philosophy – Swami B.V. Tripurari" (PDF). _www.swamitripurari.com_. Retrieved 16 April 2024.
[note 9] See, e.g., Patrick Olivelle (1996), _Upani _ṣ_ ads_ (Oxford: Oxford University Press), ISBN 978-0-19-283576-5, p. xxxvi: "The scholarly consensus, well-founded I think, is that the _Bṛhadāraṇyaka_ and the _Chāndogya_ are the two earliest Upani _ṣ_ ads.... The two texts as we have them are, in all likelihood, pre-Buddhist; placing them in the seventh to sixth centuries BCE may be reasonable, give or take a century or so."
[note 10] See _Bhagavad Gita_ verses 2.56, 5.6, 6.22-32, 8.15, 10.4, 13.6-8, 14.16, 17.9, 18.8, etc;[39]
[note 11] Max Muller translates _Duḥkhatām_ in this verse as "pain".[46]
[note 12] This statement is comparable to the Pali Canon's Dhammacakkappavattana Sutta (SN 56.11) where sickness and death are identified as examples of _dukkha_. afflictionhttps://en.wikipedia.org/wiki/Duḥkha#Translation 2025년 9월 18일에 확인.
**Translation**
The literal meaning of _duḥkha_ , as used in a general sense is "suffering" or "painful."[note 4] Its exact translation depends on the context.[note 5] Contemporary translators of Buddhist texts use a variety of English words to convey the aspects of _dukh_. Early Western translators of Buddhist texts (before the 1970s) typically translated the Pali term _dukkha_ as "**suffering**." Later translators have emphasized that "suffering" is a too limited translation for the term duḥkha, and have preferred to either leave the term untranslated,[15] or to clarify that translation with terms such as **anxiety** , **distress** , **frustration** , **unease** , **unsatisfactoriness** , **not having what one wants** , **having what one doesn't want** , etc.[19][20][21][note 6] In the sequence "birth is painful," _dukhka_ may be translated as "**painful**."[22] When related to vedana, "feeling," _dukkha_ ("**unpleasant** ," "painful") is the opposite of _sukkha_ ("pleasure," "pleasant"), yet all feelings are _dukkha_ in that they are impermanent, conditioned phenomena, which are unsatisfactory, incapable of providing lasting satisfaction.[_citation needed_] The term "**unsatisfactoriness** " then is often used to emphasize the unsatisfactoriness of "life under the influence of afflictions and polluted karma."[23][24][25][26][27][a]

[15] Walpola Rahula (2007), _What the Buddha Taught_ , Grove Press, Kindle Edition, Kindle Locations 542-550.
[19] Walpola Rahula (2007), _What the Buddha Taught_ , Grove Press, Kindle Edition, Kindle locations 524-528.
[20] Prebish, Charles (1993), _Historical Dictionary of Buddhism_, The Scarecrow Press, ISBN 0-8108-2698-4.
[21] Keown, Damien (2003), _Dictionary of Buddhism_ , Oxford University Press, ISBN 0-19-860560-9.
[22] Harvey, Peter (2013). _The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism_. Routledge. ISBN 978-1-136-78336-4., p. 30.
[23] Dalai Lama (1998), _The Four Noble Truths_ , Thorsons, p. 38.
[24] Gethin, Rupert (1998), _Foundations of Buddhism_ , Oxford University Press, p. 61.
[25] Smith, Huston; Novak, Philip (2009), _Buddhism: A Concise Introduction_ , HarperOne, Kindle Edition, Kindle location 2769.
[26] Keown, Damien (2000), _Buddhism: A Very Short Introduction_ , Oxford University Press, Kindle Edition, Kindle Locations 932-934.
[27] Bhikkhu Bodhi (2011), _The Noble Eightfold Path: Way to the End of Suffering_ , Independent Publishers Group, Kindle Edition, p. 6.
[a] Unsatisfactory:

* Analayo (2013), _Satipaṭṭhāna: The Direct Path to Realization_ : "Dukkha is often translated as “suffering”. Suffering, however, represents only one aspect of dukkha, a term whose range of implications is difficult to capture with a single English word [...] In order to catch the various nuances of “dukkha”, the most convenient translation is “unsatisfactoriness”, though it might be best to leave the term untranslated."
* Gombrich, _How Buddhism Began_ : "The first Noble Truth is the single word _dukkha_ , and it is explicated to mean that everything in our experience of life is ultimately unsatisfactory";

* Dalai Lama, Thubten Chodron, _Approaching the Buddhist Path_ , p.279 note 2: "_Duhkha_ (P. _dukkha_) is often translated as "suffering," but this translation is misleading. Its meaning is more nuanced and refers to all unsatisfactory states and experiences, many of which are not explicitly painful. While the Buddha says that life under the influence of afflictions and polluted karma is unsatisfactory, he does not say that life is suffering."

* Roderick Bucknell, Martin Stuart-Fox, _The Twilight Language_ , p.161: "Thus _dukkha_ at the most subtle level appears to refer to a normally unperceived unsatisfactory quality";
* Gombrich, _What the Buddha Thought_ , p.10: "there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context. But what is being expressed is that life as we normally experience it is unsatisfactory."

[note 4] Harvey, Peter (2013). _The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism_. Routledge. ISBN 978-1-136-78336-4., p. 30): ""suffering" is an appropriate translation only in a general, inexact sense [...] In the passage on the first True Reality, dukkha in "birth is dukkha" is an adjective [...] The best translation here is by the English adjective "painful," which can apply to a range of things."
[note 5] Gombrich, _What the Buddha Thought_ , p.10: "there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context.
[note 6] Contemporary translators have used a variety of English words to translate the term _duḥkha_ ; translators commonly use different words to translate aspects of the term. For example, _duḥkha_ has been translated as follows in many contexts:

* **Suffering** (Harvey, Williams, Keown, Anderson, Gombrich, Thich Nhat Hanh, Ajahn Succito, Chogyam Trungpa, Rupert Gethin, Dalai Lama, _et al._)
* **Pain** (Harvey, Williams, Keown, Anderson, Huxter, Gombrich, et al)
* **Unsatisfactoriness** (Dalai Lama, Bhikkhu Bodhi, Rupert Gethin, _et al._)
* **Stress** (Thanissaro Bhikkhu: Dhammacakkappavattana Sutta, Anuradha Sutta bottom)
* **Sorrow**
* **Anguish**
* **Affliction** (Brazier)
* **Dissatisfaction** (Pema Chodron, Chogyam Trunpa)
* **Distress** (Walpola Rahula)
* **Frustration** (Dalai Lama, _Four Noble Truths_ , p. 38)
* **Misery**
* **Anxiety** (Chogyam Trungpa, _The Truth of Suffering_ , pp. 8–10)
* **Uneasiness** (Chogyam Trungpa)
* **Unease** (Rupert Gethin)
* **Unhappiness**

https://en.dict.naver.com/#/search?query=affliction 네이버 영어사전. 2025년 9월 18일에 확인.
affliction 미국∙영국 [əˈflɪkʃn] 미국식 [əˈflɪkʃn]
명사 격식 고통, 고통의 원인
옥스퍼드 영한사전https://en.dict.naver.com/#/entry/enko/c50d0c401968480ab373b55ef2aa909b 네이버 영어사전. 2025년 10월 6일에 확인.
af·flic·tion
발음 미국∙영국 [ əˈflɪkʃn ] 미국식 [ əˈflɪkʃn ]
명사
1\. U, C
고통, 고뇌(distress), 고난, 고생, 불행; 고통의 원인, 재앙, 박해.
YBM 올인올 영한사전https://www.merriam-webster.com/dictionary/affliction Merriam-Webster Dictionary. 2025년 9월 20일에 확인.
**affliction**
noun
af·flic·tion ə-ˈflik-shən
1: a cause of persistent pain or distress
a mysterious affliction
2: great suffering
felt empathy with their affliction
3: the state of being afflicted by something that causes suffering
her affliction with polio
Synonyms
distress
agony
misery
pain
anguish
discomfort
Examples of affliction in a Sentence
She lost her sight and is now learning to live with her affliction.
He died from a mysterious affliction.https://www.dictionary.com/browse/affliction 2025년 9월 24일에 확인.
**affliction**
[uh-**flik** -shuhn] / əˈflɪk ʃən /
**noun**
1\. a state of pain, distress, or grief; misery.
They sympathized with us in our affliction.
Antonyms: solace, comfort, relief
2\. a cause of mental or bodily pain, as sickness, loss, calamity, or persecution.
Synonyms: disaster, catastrophe, calamity, tribulation, trouble, mishap
**Word History and Origins**
Origin of affliction
First recorded in 1300–50; Middle English _affliccioun,_ from Latin _afflīctiōn-,_ stem of _afflīctiō;_ equivalent to afflict + -ion
**Synonym Study**
Affliction, adversity, misfortune, trial refer to an event or circumstance that is hard to bear. A misfortune is any adverse or unfavorable occurrence: He had the misfortune to break his leg. Affliction suggests not only a serious misfortune but the emotional effect of this: Blindness is an affliction. Adversity suggests a calamity or distress: Job remained patient despite all his adversities. Trial emphasizes the testing of one's character in undergoing misfortunes, trouble, etc.: His son's conduct was a great trial to him.
**When To Use**
What is _affliction_?
_Affliction_ refers to a negative state that could include pain, suffering, or grief, as in _The servants watched over the manor while the duke was in a state of affliction following his son’s death.__Affliction_ can also refer to something that causes mental or bodily pain, such as disease or misfortune, as in _The captain was bedridden due to a mysterious affliction that the doctor couldn’t identify.__Affliction_ is used similarly to words like _adversity_ , _misfortune_ , and _trial_ , which also describe things that cause suffering or pain. Unlike these words, though, _affliction_ is often used to describe something specifically forced on a person that causes serious emotional effects in addition to other suffering.Example: _The man lost his hearing during the accident but has since learned to live with his affliction._ https://www.collinsdictionary.com/dictionary/english/affliction 2025년 9월 25일에 확인.
**affliction**
(əflɪkʃən)
Word forms: afflictions
variable noun
An affliction is something which causes physical or mental suffering.
[formal]
Hay fever is an affliction which arrives at an early age.
...the afflictions of modern society.
Synonyms: misfortune, suffering, trouble, trial
Collins COBUILD Advanced Learner’s Dictionary. Copyright © HarperCollins Publishershttps://www.collinsdictionary.com/dictionary/english/affliction 2025년 9월 25일에 확인.
**affliction**
in American English
(əˈflɪkʃən)
noun
Origin: ME affliccion 속성 목록(屬性目錄) (영어: attribute list)
[ shǔ xìng biǎo ]
웹수집
从属性 웹수집
명사 (특히 비정상적이거나 불필요할 정도의) 의존, 종속성 (영어: dependency)
[ cóng shǔ xìng ]
웹수집
属性值 웹수집
컴퓨터 속성값 (영어: attribute value)
[ shǔ xìng zhí ]
웹수집
属性
identity
律政司汉英法律词汇合并版
属性
attribute
The CEDICT Project (Chinese-English Dictionary）
属性
attribute
Bilingual Vocabulary-Academic Terms And Dictionary
主属性
lead attribute
Bilingual Vocabulary-Academic Terms And Dictionary
属性表
attribute list
Bilingual Vocabulary-Academic Terms And Dictionary
속성 2 屬性 [속썽]
1\. 명사 属性 ，性质 。 (≒자질(資質), 특성(特性))
2\. 명사 철학 属性 。 (≒부성(附性))
에듀월드 표준한한중사전
슈싱

質(qualities)
质https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=質&op;=translate 구글 번역 2025년 11월 15일에 확인.
Chinese (Traditional): 質 Zhì 지
Chinese (Simplified): 质 Zhì 지
English: quality
Korean: 품질
질https://hanja.dict.naver.com/#/entry/ccko/5aac6814333846f48706bc243674a1c0 네이버 한자사전. 2025년 11월 15일에 확인.
質
질,지
바탕 질, 폐백 지
부수 貝 [贝] (조개패, 7획)
모양자 貝(조개 패) + 斦(두 날 도끼 은)
총획수 15획
유니코드 U+8CEA
1\. (바탕 질)
a. 바탕
b. 본질(本質)
c. 품질(品質)
d. 성질(性質), 품성(稟性)
e. 저당물(抵當物), 저당품(抵當品)
f. 맹세(盟誓)
g. 모양
h. 소박하다(素朴--), 질박하다(質樸ㆍ質朴--: 꾸민 데가 없이 수수하다)
i. 대답하다(對答--)
j. 솔직하다
k. 이루다
l. 정하다(定--)
m. 저당잡히다(抵當---)
2\. (폐백 지)
a. 폐백(幣帛)
b. 예물(禮物)
유의어
朴(나무 껍질 박, 칠 복, 성씨 부) 樸(통나무 박/순박할 박, 빽빽할 복) 正(바를 정/정월 정) 素(본디 소/흴 소) 資(재물 자)
통자
贄(폐백 지, 움직이지 아니할 얼, 움직이지 않는 모양 집)
이체자
质 간체자
劕 동자
质 동자
貭 약자
회의문자
質자는 ‘품질’이나 ‘본질’, ‘저당물’이라는 뜻을 가진 글자이다. 質자는 貝(조개 패)자와 斦(모탕 은)자가 결합한 모습이다. 斦자는 두 자루의 도끼를 그린 것이다. 質자는 본래 ‘저당물’을 뜻했던 글자였다. 저당물이란 돈을 빌리기 위해 임시로 맡기는 물건을 말한다. 그래서 두 자루의 도끼를 그린 斦자는 ‘저당물’을 의미하고 貝자는 현금을 뜻한다. 그러니까 質자는 저당물을 맡기고 돈을 빌리는 모습을 표현한 것이다. 돈을 빌려주는 사람은 담보로 맡는 저당물의 가치를 확인해야 했다. 그래서 質자는 ‘저당물’이라는 뜻으로 쓰이다가 후에 ‘본질’이나 ‘품질’을 뜻하게 되었다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 조개패(貝 ☞ 돈, 재물)部와 음(音)을 나타내는 글자 斦(은→질)이 합(合)하여 이루어짐. 斦(은→질)은 날붙이를 두 개 가지런히 한 모양→나무나 풀을 자르는 도구(道具)→잘라서 가지런히 하는 일을, 貝(패)는 돈이나 물건(物件)을, 質(질)은 물건(物件)과 비등한 돈을 빌리다→인질(人質)→성질(性質) 따위의 뜻으로도 씀.
출처 : 디지털 한자사전 e-한자
사성음
zhì (zhì)
출처 : 디지털 한자사전 e-한자
영문
matter, material, substance.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/55c26ca962264e118e4d243bea6720cf 네이버 한자사전. 2025년 11월 15일에 확인.
質
질
1\. 사물(事物)의 속성(屬性), 가치(價値), 유용성(有用性), 등급(等級) 따위의 총체(總體).
2\. 사람의 됨됨이를 이루는 근본(根本) 바탕.
3\. 판단(判斷)에서 주개념(主槪念)과 빈개념(賓槪念)의 일치(一致) 여부(與否). 곧 긍정(肯定) 판단(判斷)이냐 부정(否定) 판단(判斷)이냐 하는 차별(差別)을 표현(表現)한다.
반의어
量(양)
zhìhttps://zh.dict.naver.com/#/search?range=all&query;=质 네이버 중국어사전. 2025년 11월 15일에 확인.
质 HSK4
번체
質
1\. 동사 묻다.
2\. 동사 문어 저당 잡히다.
[ zhì ]
고려대 중한사전
质
1\. 명사 nature
2\. 명사 quality
3\. 명사 matter
[ zhì ]
Collins Chinese Dictionary
지

特性
특성https://hanja.dict.naver.com/#/search?query=特性⦥=all 네이버 한자사전. 2025년 11월 16일에 확인.
特性 특성
일정(一定)한 사물(事物)에만 있는 특수(特殊)한 성질(性質).
**特 특별할 특/수컷 특**
부수 牜(소우3) 총 획수 10획
1\. 특별하다(特別--) 2. 뛰어나다 3. 달리하다
犆(동자), 𤙰(동자), 𤛀(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
tèxìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=特性&op;=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 特性 Tèxìng 허싱
Chinese (Simplified): 特性 Tèxìng 허싱
English: characteristic
Korean: 특성https://zh.dict.naver.com/#/search?range=all&query;=特性 네이버 중국어사전. 2025년 11월 16일에 확인.
特性 HSK5
명사 특성.
[ tèxìng ]
고려대 중한사전
特性
명사 characteristic
[ tèxìng ]
Collins Chinese Dictionary
특성 特性 [특썽]
명사 特性 ，特点 ，特征 。 (≒특수성(特殊性), 특유성(特有性), 특이성(特異性), 특질(特質))
에듀월드 표준한한중사전
터싱
허싱

特質
特质
특질https://hanja.dict.naver.com/#/search?query=特質⦥=all 네이버 한자사전. 2025년 11월 16일에 확인.
特質 특질
1\. 특종의 성질(性質).
2\. 특별(特別)한 성질(性質).
3\. 특성(特性).
**特 특별할 특/수컷 특**
부수 牜(소우3) 총 획수 10획
1\. 특별하다(特別--) 2. 뛰어나다 3. 달리하다
犆(동자), 𤙰(동자), 𤛀(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
tèzhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=特質&op;=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 特質 Tèzhì 허지
Chinese (Simplified): 特质 Tèzhì 허지
English: traits
Korean: 특성https://zh.dict.naver.com/#/search?range=all&query;=特质 네이버 중국어사전. 2025년 11월 16일에 확인.
特质 HSK 고등단어
명사 특질.
[ tèzhì ]
고려대 중한사전
特质 웹수집
Special characters or qualities.
[ tèzhì ]
웹수집
共同特质 웹수집
심리학 공통 특성(共通特性), 공통 특질 (영어: common trait)
[ gòng tóng tè zhì ]
웹수집
根源特质 웹수집
심리학 기본 특질(基本特質); 기본 특성, 근원 특질, 근원 특성 (영어: source trait)
[ gēn yuán tè zhì ]
웹수집
核心特质 웹수집
심리학 중심 특성(中心特性); 중심특질, 핵심특성, 중심성향, 핵심특질 (영어: central trait)
[ hé xīn tè zhì ]
웹수집
特质
trait
Bilingual Vocabulary-Academic Terms And Dictionary
特质
characteristic
The CEDICT Project (Chinese-English Dictionary）
特质图
trait profile
Bilingual Vocabulary-Academic Terms And Dictionary
主要特质
main attribute
律政司汉英法律词汇合并版
个人特质
personal attributes
律政司汉英法律词汇合并版
캐릭터 character
1\. 명사 (事物的)特性 ，性质 ，特征 ，特质 ，(人的)品质 ，性格 ，人格 ，个性 ，品格 。 (≒특성(特性), 특질(特質))
2\. 명사 (作品中出现的)人物 。 (≒등장인물(登場人物), 배역(配役), 캐스트(cast))
3\. 명사 (漫画、电影等中的)角色 。
에듀월드 표준한한중사전
특질 特質
1\. 명사 特性 ，特质 ，独特的性质 。
2\. 명사 特别的品质 。
에듀월드 표준한한중사전
터지
허지 | गुणhttps://en.wikipedia.org/wiki/Guṇa 2025년 11월 10일에 확인.
**_Guṇa_** (Sanskrit: **गुण**) refers to the **three fundamental tendencies or forces that constitute nature** , or the **matrix of material existence** in Hindu philosophies. It can be translated as "quality, peculiarity, attribute, property".[1][2]
The concept is originally notable as a feature of Samkhya philosophy.[3] The guṇas are now a key concept in nearly all schools of Hindu philosophy.[4] There are **three guṇas** (_**triguṇa**_), according to this worldview, that have always been and continue to be present in all things and beings in the world.[4] These three _guṇas_ are called: __sattva__ (goodness, calmness, harmonious), __rajas__ (passion, activity, movement), and __tamas__ (ignorance, inertia, laziness).[5] All of these three _guṇas_ are present in everyone and everything; it is the proportion that is different, according to Hindu worldview. The interplay of these _guṇas_ defines the character of someone or something, of nature and determines the progress of life.[4][6]
In some contexts, it may mean "a **subdivision, species, kind, quality** ", or an **operational principle or tendency** of something or someone.[6] In human behavior studies, _Guna_ means personality, innate nature and psychological attributes of an individual.[7][8][9]
Like many technical terms in other languages, _guṇa_ can be difficult to encapsulate with a single English word. Its original and common meaning is a thread, implying the original materials that weave together to make up reality. The usual, but approximate translation in common usage is "a **quality** ".[10]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Köln University, Germany
[3] Larson, Gerald James. _Classical Samkhya: An Interpretation_. p. 37. Referring to the opinions of Surendranath Dasgupta. Quote: "An older school of Samkhya can be seen in the Caraka Samhita and in the doctrines of Pancasikha in Mahabharata 12.219. This school accepted only twenty-four principles. It included purusa within the avyakta prakrti. **It had no theory of the gunas** , and the ultimate salvation state was a kind of unconscious annihilation."
[4] James G. Lochtefeld, "Guna", in _The Illustrated Encyclopedia of Hinduism_ : A–M, Vol. 1, Rosen Publishing, ISBN 978-0823931798, p. 265
[5] Alban Widgery (1930), "The principles of Hindu Ethics", _International Journal of Ethics_ , Vol. 40, No. 2, pp. 234–237
[6] Theos Bernard (1999), _Hindu Philosophy_ , Motilal Banarsidass, ISBN 978-8120813731, pp. 74–76
[7] Elankumaran, S (2004). "Personality, organizational climate and job involvement: An empirical study". _Journal of Human Values_. **10** (2): 117–130. doi:10.1177/097168580401000205.
[8] Deshpande, S; Nagendra, H. R.; Nagarathna, R (2009). "A randomized control trial of the effect of yoga on Gunas (personality) and Self esteem in normal healthy volunteers". _International Journal of Yoga_. **2** (1): 13–21. doi:10.4103/0973-6131.43287. PMC 3017961. PMID 21234210.
[9] Shilpa, S; Venkatesha Murthy, C. G. (2011). "Understanding personality from Ayurvedic perspective for psychological assessment: A case". _AYU_. **32** (1): 12–19. doi:10.4103/0974-8520.85716. PMC 3215408. PMID 22131752.
[10] Karl H. Potter (2011), _The Encyclopedia of Indian Philosophies_ , Volume 2: Indian Metaphysics and Epistemology, Motilal Banarsidass, ISBN 978-8120803091, p. 112
guṇa
구-나https://www.youtube.com/watch?v=TCeuk9uuUR4 Guna गुण guṇa Sanskrit Pronunciation. 2025년 11월 16일에 확인. | gunahttps://en.wikipedia.org/wiki/Guṇa#Terminology 2025년 11월 10일에 확인.
**Terminology**
_**Guna**_ appears in many ancient and medieval Indian texts. Depending on the context, it means:[1][2][11]

* string or thread, rope, sinew, chord (music, vowel phonology and arts literature)[12][13]
* virtue, merit, excellence (dharma and soteriological literature)[11][14]
* quality, peculiarity, tendency, attribute, property, species (sastras, sutras, the Epics, food and analytical literature)[15]

**The root and origins**
Guṇa is both a root and a word in Sanskrit. Its different context-driven meanings are derived from either the root or the word. In verse VI.36 of Nirukta by Yāska, a 1st millennium BC text on Sanskrit grammar and language that preceded Panini, _Guṇa_ is declared to be derived from another root _Gaṇa_ ,[16] which means "to count, enumerate".[17] This meaning has led to its use in speciation, subdivision, classification of anything by peculiarity, attribute or property. This meaning has also led to its use with prefixes such as _Dviguṇa_ (twofold), _Triguṇa_ (threefold) and so on.
In other contexts, such as phonology, grammar and arts, _"Guṇa-"_ takes the meaning of _āmantraṇā_ (आमन्त्रणा, addressing, invitation) or _abhyāsa_ (अभ्यास, habit, practice).[17] In the Mahabharata Book 6 Chapter 2, the meaning of _guṇa_ similarly comes in the sense of addressing each part (the root implying āmantraṇā), and thereby it means _avayava_ (अवयव, member, subdivision, portion). In Sanskrit treatises on food and cooking, _guṇa_ means quality, tendency and nature of ingredient. Ancient South Indian commentators, such as Lingayasurin, explain that the meaning of _guṇa_ as "thread, string" comes from the root _guṇa-_ in the sense of repetition (_abhyāsa_), while the Telugu commentator Mallinatha explains the root _guṇa-_ is to be understood in Sisupalavadha as _āmredana_ (आम्रेडन, reiteration, repetition).[17] Larson and Bhattacharya suggest that the "thread" metaphor relates to that which connects and runs between what we objectively observe to the tattva (तत्त्व, elementary property, principle, invisible essence) of someone or something.[11][18]
In the context of philosophy, morality and understanding nature, _"Guna-"_ with more dental _na_ takes the meaning of addressing quality, substance, tendency and property.[11][17] In abstract discussion, it includes all hues of qualities – desirable, neutral or undesirable; but if unspecified, it is assumed with good faith to be good and divine in Indian philosophy. Thus, _Guṇi_ from the root _"Guṇa-"_ means someone or something with "divine qualities", as in Svetasvatara Upanishad hymn VI.2.[17]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Köln University, Germany
[11] Gerald James Larson and Ram Shankar Bhattacharya (2014), The Encyclopedia of Indian Philosophies – Samkhya, A Dualist Tradition in Indian Philosophy, Volume 4, Princeton University Press, ISBN 978-0691604411, pp. 65–66
[12] W Raffé (1952), Rāgas and Rāginīs: A key to Hindu aesthetics, The Journal of Aesthetics and Art Criticism, 11(2): 105–117
[13] Benjamin Woodbridge Dwight, _Modern Philology: Comparative phonology. Comparative English etymology_ at Google Books
[14] E Yamaguchi (1967), "A Consideration to Pratyaya-Sarga", _Journal of Indian and Buddhist Studies_ , 15, 16–22
[15] Klostermaier, K (1984). "Time in Patañjali's Yogasūtra". _Philosophy East and West_. **34** (2): 205–210. doi:10.2307/1398919. JSTOR 1398919.
[16] gaNana Sanskrit-English Dictionary, Germany
[17] Kapila Vatsyayan, Kalātattvakośa: Manifestation of nature : Sr̥ṣṭi vistāra, Volume 4, Motilal Banarsidass, ISBN 978-8120815476, pp. 144–148
[18] tattva Sanskrit-English Dictionary, Koeln University, Germany
구나https://www.howtopronounce.com/guna Learn how to pronounce Guna. 2025년 11월 16일에 확인.
거나

innate nature and forces that together transform and keep changing the worldhttps://en.wikipedia.org/wiki/Guṇa#The_gunas_under_various_philosophies 2025년 11월 10일에 확인.
**The gunas under various philosophies**
**Innate qualities and tendencies** are key ancient concepts in Indian literature. Maitrayaniya Upanishad is one of the earliest texts making an explicit reference to Hindu trinity of Brahma, Vishnu and Shiva and linking them to their _Guna_ – as creator/activity, preserver/purity, destroyer/recycler respectively.[19] The idea of three types of _guṇa_ , **innate nature and forces that together transform and keep changing the world** is, however, found in numerous earlier and later Indian texts.[20]
[19] G. M. Bailey (1979), Trifunctional Elements in the Mythology of the Hindu Trimūrti, Numen, Vol. 26, Fasc. 2, pp. 152–163
[20] Gonda, Jan (1968). "The Hindu Trinity". _Anthropos_. **63** : 215–219.
innate qualities and tendencies
tendency, tendencies

substance, substanceshttps://en.wikipedia.org/wiki/Guṇa#Samkhya_school_of_Hinduism 2025년 11월 10일에 확인.
**Samkhya school of Hinduism**
In Samkhya philosophy, a _guṇa_ is one of three "**attributes** , **tendencies** , **qualities** ": sattva, rajas and tamas. This category of _guṇa_ s has been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:

* _Sattva_ is the _guṇa_ of balance, harmony, goodness, purity, universal-ism, holism, construction, creativity, positivity, peacefulness, and virtue.[21]
* _Rajas_ is the _guṇa_ of passion, activity, neither good nor bad and sometimes either, self-centeredness, egoism, individualization, drivenness, movement, and dynamism.[5][22]
* _Tamas_ is the _guṇa_ of imbalance, disorder, chaos, anxiety, impurity, destruction, delusion, negativity, dullness or inactivity, apathy, inertia or lethargy, violence, viciousness, and ignorance.[22][23]

Scholars of Samkhya have three main views on defining what gunas are. They are seen as either **substances** , **qualities** , or **capacities**.[24]
In Indian philosophy, these qualities are not considered present in an either-or fashion. Rather, everyone and everything has all three, only in different proportions and in different contexts.[4] The living being or substance is viewed as the net result of the joint effect of these three qualities.[4][5]
According to Samkya school, no one and nothing is either purely Sattvik or purely Rajasik or purely Tamasik.[5] One's nature and behavior constitute a complex interplay of all three guṇas, in varying degrees. In some, the conduct is Rajasik with significant influence of Sattvik guṇa; in some it is Rajasik with significant influence of Tamasik guṇa, and so on.[5]
The balance of Gunas of everything and everyone can change and does. However, change in one quality faces inertia from other two qualities in Indian worldview. Change needs internal or external influence or reinforcement, as knowledge and force to transform. The force to change comes from the _Rajas_ guṇa, the Sattva guṇa empowers one towards harmonious and constructive change, while Tamas guṇa checks or retards the process.
In Indian mythology, Vishnu is envisioned with more _Sattva_ , Brahma with more _Rajas_ , and Shiva seen with all three _Gunas_.[20]
[4] James G. Lochtefeld, "Guna", in _The Illustrated Encyclopedia of Hinduism_ : A–M, Vol. 1, Rosen Publishing, ISBN 978-0823931798, p. 265
[5] Alban Widgery (1930), "The principles of Hindu Ethics", _International Journal of Ethics_ , Vol. 40, No. 2, pp. 234–237
[20] Gonda, Jan (1968). "The Hindu Trinity". _Anthropos_. **63** : 215–219.
[21] Alter, Joseph S., _Yoga in Modern India_ , 2004 Princeton University Press, p. 55
[22] Feuerstein, Georg The Shambhala Encyclopedia of Yoga, Shambhala Publications, 1997
[23] Whicher, Ian _The Integrity of the Yoga Darśana_ , 1998 SUNY Press, p. 110
[24] Gupta, Gopal K. (2020). _Māyā in the Bhāgavata Purāna: human suffering and divine play_. Oxford theology and religion monographs. Oxford New York (N.Y.): Oxford university press. p. 54. ISBN 978-0-19-885699-3.
string, a single thread or strand of a cord or twinehttps://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
**Sanskrit dictionary**
Guna in Sanskrit glossary
**Guṇa** (**गुण**).— _a._ Of good quality (_guṇavān_); भ्राता कथं नाम मया गुणस्य भ्रातुर्वधं राम विरोचयेत (_bhrātā kathaṃ nāma mayā guṇasya bhrāturvadhaṃ rāma virocayeta_) Rām.4.24.9.
\--- OR ---
**Guṇa** (**गुण**).—[_guṇ-ac_]
1) A **quality (good or bad)** ; सुगुण, दुर्गुण (_suguṇa, durguṇa_); यदङ्गनारूपसरूपतायाः कञ्चिद्गुणं भेदकमिच्छतीभिः (_yadaṅganārūpasarūpatāyāḥ kañcidguṇaṃ bhedakamicchatībhiḥ_) Śiśupālavadha 3.42.
2) (_a_) A **good quality,**merit** , virtue, excellence**; कतमे ते गुणाः (_katame te guṇāḥ_) Mālatīmādhava (Bombay) 1; वसन्ति हि प्रेम्णि गुणा न वस्तुनि (_vasanti hi premṇi guṇā na vastuni_) Kirātārjunīya 8.37; R.1.9,22; साधुत्वे तस्य को गुणः (_sādhutve tasya ko guṇaḥ_) Pañcatantra (Bombay) 4.18. (_b_) Eminence.
3) Use, advantage, good (with instr. usually), Pañcatantra (Bombay) 5.; कः स्थानलाभे गुणः (_kaḥ sthānalābhe guṇaḥ_) 2.21; H.1.49; Mu.1.15.
4) Effect, result, efficacy, good result; संभावनागुणमवेहि तमीश्वराणाम् (_saṃbhāvanāguṇamavehi tamīśvarāṇām_) Ś.7.4; गुणमहतां महते गुणाय योगः (_guṇamahatāṃ mahate guṇāya yogaḥ_) Kirātārjunīya 1.25;6. 7.
5) (_a_) A single thread or string. (_b_) Thread, string, rope, cord, मेखलागुणैः (_mekhalāguṇaiḥ_) Kumārasambhava 4.8;5.1; तृणैर्गुणत्व- मापन्नैर्वध्यन्ते मत्तदन्तिनः (_tṛṇairguṇatva- māpannairvadhyante mattadantinaḥ_) H.1.32; यतः परेषां गुणग्रहीतासि (_yataḥ pareṣāṃ guṇagrahītāsi_) Bv.1. 9 (where _guṇa_ also means 'a merit').
6) The bowstring; गुणकृत्ये धनुषो नियोजिता (_guṇakṛtye dhanuṣo niyojitā_) Kumārasambhava 4.15,29; कनकपिङ्गतडिद्- गुणसंयुतम् (_kanakapiṅgataḍid- guṇasaṃyutam_) R.9.54.
7) The string of a musical instrument; कलवल्लकीगुणस्वानमानम् (_kalavallakīguṇasvānamānam_) Śiśupālavadha 4.57.
8) A sinew.
9) A quality, attribute, property in general; यादृग्गुणेन भर्त्रा स्त्री संयुज्येत यथाविधि (_yādṛgguṇena bhartrā strī saṃyujyeta yathāvidhi_) Manusmṛti 9.22.
1) A quality, characteristic or property of all substances, one of the seven categories of _padārthas_ of the Vaiśeṣikas, (the number of these properties is 24).
11) An ingredient or constituent of nature, any one of the three properties belonging to all created things; (these are _stva, rajas_ and _tamas_); गुणत्रयविभागाय (_guṇatrayavibhāgāya_) Kumārasambhava 2.4; सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः (_sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ_) Bhagavadgītā (Bombay) 14.5; R.3.27.
12) A wick, cotton thread; नृपदीपो धनस्नेहं प्रजाभ्यः संहरन्नपि । अन्तर- स्थैर्गुणैः शुभ्रैर्लक्ष्यते नैव केनचित् (_nṛpadīpo dhanasnehaṃ prajābhyaḥ saṃharannapi | antara- sthairguṇaiḥ śubhrairlakṣyate naiva kenacit_) || Pañcatantra (Bombay) 1.221.
13) An object of sense, (these are five _rūpa, rasa, gandha, sparśa_ , and _śabda_); गुणैर्गुणान्स भुञ्जान आत्मप्रद्योतितैः प्रभुः (_guṇairguṇānsa bhuñjāna ātmapradyotitaiḥ prabhuḥ_) Bhāgavata 11.3.5.
14) Repetition, multiplication, denoting 'folds' or 'times', usually at the end of comp. after numerals; आहारो द्विगुणः स्त्रीणां बुद्धिस्तासां चतुर्गुणा । षड्गुणो व्यवसायश्च कामश्चाष्टगुणः स्मृतः (_āhāro dviguṇaḥ strīṇāṃ buddhistāsāṃ caturguṇā | ṣaḍguṇo vyavasāyaśca kāmaścāṣṭaguṇaḥ smṛtaḥ_) || Chāṇ.78; so त्रिणुण (_triṇuṇa_); शतगुणीभवति (_śataguṇībhavati_) becomes a hundred-fold, अध्यर्धगुणमाहुर्यं बले शौर्ये च केशव (_adhyardhaguṇamāhuryaṃ bale śaurye ca keśava_) Mahābhārata (Bombay) 11.2.1.
15) A secondary element, a subordinate part (opp. _mukhya_); न च गुणानुग्रहार्थं प्रधानस्यावृत्तिर्युक्ता (_na ca guṇānugrahārthaṃ pradhānasyāvṛttiryuktā_) ŚB. on MS.12.1.4.
16) Excess, abundance, superfluity; पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः (_parāṅmukhavadhaṃ kṛtvā ko'tra prāptastvayā guṇaḥ_) Rām.4.17.16.
17) An adjective, a word subordinate to another in a sentence.
18) The substitution of ए, ओ, अर् (_e, o, ar_) and अल् (_al_) for इ, उ, ऋ (_i, u, ṛ_) (short or long) and लृ (_lṛ_), or the vowels अ, ए, ओ (_a, e, o_) and अर् (_ar_) and अल् (_al_).
19) (In Rhet.) Quality considered as an inherent property of a _Rasa_ or sentiment. Mammaṭa thus defines गुण (_guṇa_). --ये रहस्याङ्गिनो धर्माः शौर्यादय इवात्मनः । उत्कर्ष- हेतवस्ते स्युरचलस्थितयो गुणाः (_ye rahasyāṅgino dharmāḥ śauryādaya ivātmanaḥ | utkarṣa- hetavaste syuracalasthitayo guṇāḥ_) || K. P.8. (Some writers on rhetoric, such as Vāmana, Jagannātha Paṇḍita, Daṇḍin and others, consider _Guṇas_ to be properties both of _śabda_ and _artha_ , and mention ten varieties under each head. Mammaṭa, however, recognises only three, and, after discussing and criticizing the views of others, says : _mādhuryaujaḥprasādākhyāstrayaste na punardaśa_ K. P.8); Kirātārjunīya 17.6.
2) (In gram. and Mīm.) Property considered as the meaning of a class of words; _e. g._ grammarians recognise four kinds of the meaning of words; जाति, गुण, किया (_jāti, guṇa, kiyā_) and द्रव्य (_dravya_), and give गौः, शुक्लः, चलः (_gauḥ, śuklaḥ, calaḥ_) and डित्थः (_ḍitthaḥ_) as instances to illustrate these meanings.
21) (In politics) A proper course of action, an expedient. (The expedients to be used by a king in foreign politics are six :-- 1 _sandhi_ peace or alliance; 2 _vigraha_ war; 3 _yāna_ march or expedition; 4 _sthāna_ or _āsana_ halt; 5 _saṃśraya_ seeking shelter; 6 _dvaidha_ or _dvaidhībhāva_ duplicity; _sandhirnā vigraho yānamāsanaṃ dvaidhamāśrayaḥ_ Ak.) see Y.1.346; Manusmṛti 7.16; Śiśupālavadha 2.26; R.8.21.
22) The number 'three' (derived from the three qualities).
23) The chord of an arc (in geom.).
24) An organ of sense.
25) A subordinate dish; Ms. 3.226,233.
26) A cook.
27) An epithet of Bhīma as in युधिष्टिरोऽपि गुणप्रियः (_yudhiṣṭiro'pi guṇapriyaḥ_) Vas.
28) Leaving, abandonment.
29) A multiplier, coefficient (in math.)
3) Division, subdivision, species, kind.
31) The peculiar property of letters which are pronounced with external utterance (_bāhyaprayatna_); they are eleven.
**Derivable forms:_guṇaḥ_** (**गुणः**).
\--- OR ---
**Gūna** (**गून**).— _a._ Voided by stool (as ordure).
Source: DDSA: The practical Sanskrit-English dictionary
**Guṇa** (**गुण**).—(1) m. (Sanskrit and Pali id., not recorded in this use), _advantage_ : Mahāvastu i.155.7 (verse) kaṃ vā guṇaṃ karoti, _or what good does it do ? what use is it?_ ; (2) m. (= Pali guṇa), _cluster, bouquet, garland_ : Lalitavistara 214.19 (verse) sugan- dhamālāṃ guṇapuṣpasaṃcayāṃ (acc. pl.), _bunches of_ _flowers in clusters, of garlanded flowers_ ; kaṇṭhe-guṇa, see this; mālā-guṇa-parikṣiptaḥ Mahāvyutpatti 9463\. See also antra- guṇa (in which guṇa may perhaps mean lit. _garland,_ _chain_ , i.e. of the intestines).
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Guṇa** (**गुण**).—m.
(_-ṇaḥ_) 1. A quality, attribute, or property in general. 2. A property of all created things; three are particularized, the Satwa, Raja and Tama, or principles of truth or existence, passion or foulness, and darkness or ignorance. 3. A means of defence, one of six expedients in government, as, peace, war, a march, a halt, a stratagem, and recourse to protection: see _sandhi_ &c. 4. Form, shape, &c. or property of the body. 5. Knowledge, ignorance, &c. or quality of the mind. 6. Heroism, valor, &c. 7. White, black, &c. or the attributes of color. 8. An organ of sense. 9. A string in general. 10. A bow-string. 11. Abandoning, leaving. 12. A cook. 13. A name of Bhima. 14. Secondary subordinate. 15. Excellence, **merit** , freedom from fault or blemish. 16. (In arithmetic,) The given coefficient of any number. 17. (In geometry,) The chord of an arc. 18. (In grammar,) The substitution of e, o, ar and al for i, u, ri, lri. 19. (In rhetoric,) Consistency of plan, elegance of expression, &c. as the **merits** of a composition. 20. In composition with numerals, multiplication, as _dviguṇa_ twice, _triguṇa_ thrice. f.
(_-ṇā_) A plant of the firbes of which bow-strings are made: see _mūrvā_. E. _guṇa_ to address or advice, affix _kta_.
\--- OR ---
**Gūna** (**गून**).—mfn.
(_-naḥ-nā-naṃ_) Voided, (as ordure.) E. _gū_ to stooll, affix _kta_ deriv. irr.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Guṇa** (**गुण**).— (for _guṣ + na_ , from _guṣ_ in ved. _guṣ-p;_ cf. _puṣ_ and _puṣ-p_), m. 1. A string, [Raghuvaṃśa, (ed. Stenzler.)] 2, 83. 2. A bow-string, [Rāmāyaṇa] 3, 33, 16. 3. A lutestring, [Śiśupālavadha] 4, 57. 4. Time; _daśa guṇās_ , Ten times, [Mānavadharmaśāstra] 2, 85; in this signification it is almost always the latter part of a comp. adj. and preceded by numerals, e. g. _aṣṭaguṇa_ , i. e. _aṣṭan-_ , Eight-fold, [Mānavadharmaśāstra] 8, 400. _dvi-_ , a. Twofold, double, [Cāṇakya] 78. b. Twice as many, Mahābhārata 3, 14316. c. Folded, [Yājñavalkya, (ed. Stenzler.)] 1, 232. With an abl., As many times more as are denoted by the numeral, e. g. _mūlyāt pañcaguṇa_ , i. e. _pañcan-_ , Five times the value, [Mānavadharmaśāstra] 8, 289; _tvattaḥ śataguṇo bale_ , A hundred times stronger than thou, [Rāmāyaṇa] 6, 95, 11; also comparat., e. g. _dviguṇatara_ , Doubled, [Pañcatantra] 57, 15. 5. Species, Mahābhārata 12, 6847. 6. A subordinate element. 7. An accompanying dish, [Mānavadharmaśāstra] 3, 226. 8. Quality of a subject, [Mānavadharmaśāstra] 3, 36; 1, 76-78. 9. The three fundamental qualities: _sattva, rajas_ , and _tamas_ , [Mānavadharmaśāstra] 12, 24. 10. A good quality, virtue, [Mānavadharmaśāstra] 9, 141; excellence, [Raghuvaṃśa, (ed. Stenzler.)] 3, 30; gain, [Pañcatantra] ii [distich] 21. 11. Excess, Mahābhārata 3, 14746. 12. One of the six expedients in government, [Mānavadharmaśāstra] 7, 160.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Guṇa** (**गुण**).—[masculine] thread, cord, rope, string (adj. —° after a [numeral] = fold or — times, lit. threaded); division, species, kind; anything secondary or unessential, e.[grammar] the seasoning of a dish ([opposed] _anna_), ([grammar]) the secondary object (cf. _gaṇakarman_), the articulation ([opposed] _sthāna_), the secondary gradation ([opposed] _vṛddhi_); (ph.) the quality, peculiarity or attribute ([opposed] _dravya_ or _svabhāva_), one of the five attributes or the three qualities; good quality, virtue, excellence; **merit** , high degree, [plural] the six or four measures of royal policy. Abstr. _guṇatā_ [feminine], _tva_ [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Guṇa** (**गुण**):—m. (√ _grah_ , [Uṇādi-sūtra]) **a single thread or strand of a cord or twine** (e.g. _tri-g_ q.v.), **string** or thread, rope, [Taittirīya-saṃhitā vii; Mṛcchakaṭikā; Kumāra-sambhava; Raghuvaṃśa]
2) a garland, [Horace H. Wilson]
3) a bow-string, [Rāmāyaṇa iii, 33, 16] (_cāpa_ -), [Raghuvaṃśa ix, 54; Ṛtusaṃhāra; Hitopadeśa]
4) (in [geometry]) a sinew
5) the string of a musical instrument, chord, [Śiśupāla-vadha iv, 57] : ifc. (f(_ā_). ) with numerals ‘fold, times’ (See _catur_ -, _tri_ -, _daśa_ -, _dvi_ -, _pañca_ -; rarely the numeral stands by itself along with _guṇa_ e.g. _viśiṣṭo daśabhir guṇaiḥ_ , ‘of ten times higher value’ [Manu-smṛti ii, 85] [Atharva-veda x, 8, 43; Mahābhārata iii, 15649; Harivaṃśa 509; _guṇa_ = _bhāga_] [Pāṇini 5-2, 47; Kāśikā-vṛtti])
6) a multiplier, co-efficient (in [algebra])
7) subdivision, species, kind (e.g. _gandhasya guṇāḥ_ , the different kinds of smell, [Mahābhārata xii, 6847])
8) the 6 subdivisions of action for a king in foreign politics (viz. peace, war, march, halt, stratagem, and recourse to the protection of a mightier king), [Manu-smṛti vii, 160; Yājñavalkya i, 346; Mahābhārata ii, 155]
9) = _upāya_ (q.v., denoting the 4 ways of conquering an enemy), [Rāmāyaṇa v, 81, 41]
10) ‘requisite’ See _ṇopeta_
11) a secondary element, subordinate or unessential part of any action (e.g. _sarva-guṇa_ mfn. ‘reaching to all subordinate parts’, hence ‘valid throughout’ [Kātyāyana-śrauta-sūtra]), [Śāṅkhāyana-śrauta-sūtra; Āśvalāyana-śrauta-sūtra; Kātyāyana-śrauta-sūtra; Rāmāyaṇa v, 1, 71]
12) an auxiliary act, [Śāṅkhāyana-brāhmaṇa xxvi, 4]
13) a secondary dish (opposed to _anna_ id est. rice or the chief dish), side-dish, [Manu-smṛti iii, 224 ff.]
14) (= _-karman_ , in [grammar]) the secondary or less immediate object of an action, [Pāṇini 1-4, 51 [Scholiast or Commentator]]
15) a quality, peculiarity, attribute or property, [Lāṭyāyana; Śāṅkhāyana-gṛhya-sūtra; Manu-smṛti iii, ix, etc.]
16) an attribute of the 5 elements (each of which has its own peculiar quality or qualities as well as organ of sense; thus 1. ether has _śabda_ , or sound for its Guṇa and the ear for its organ; 2. the air has tangibility and sound for its Guṇas and the skin for its organ; 3. fire or light has shape or colour, tangibility, and sound for its Guṇas, and the eye for its organs; 4. water has flavour, shape, tangibility, and sound for its Guṇas, and the tongue for its organ; 5. earth has the preceding Guṇas, with the addition of its own peculiar Guṇa of smell, and the nose for its organ), [Manu-smṛti i, 20 and 76-78; Mahābhārata xii, 6846 ff.; Śakuntalā i, 1; Bhāgavata-purāṇa iii, 5, 35]
17) (in Sāṃkhya [philosophy]) an **ingredient or constituent of Prakṛti** , **chief quality of all existing beings** (viz. _sattva_ , _rajas_ , and _tamas_ id est. **goodness, passion, and darkness** , or **virtue, foulness, and ignorance** ; cf. [Religious Thought and Life in India pp. 31; 36; 163]), [Manu-smṛti i; iii, 40; xii, 24 ff.; Sāṃkhyakārikā; Bhagavad-gītā xiii f.]
18) (hence) the number ‘three’ [Varāha-mihira’s Bṛhat-saṃhitā iic, 1]
19) a property or characteristic of all created things (in Nyāya [philosophy] twenty-four Guṇas are enumerated, viz. 1. _rūpa_ , shape, colour; 2. _rasa_ , savour; 3. _gandha_ , odour; 4. _sparśa_ , tangibility; 5. _saṃkhyā_ , number; 6. _parimāṇa_ , dimension; 7. _pṛthaktva_ , severalty; 8. _saṃyoga_ , conjunction; 9. _vibhāga_ , disjunction; 10. _paratva_ , remoteness; 11. _aparatva_ , proximity; 12. _gurutva_ , weight; 13. _dravatva_ , fluidity; 14. _sneha_ , viscidity; 15. _śabda_ , sound; 16. _buddhi_ or _jñāna_ , understanding or knowledge; 17. _sukha_ , pleasure; 18. _duḥkha_ , pain; 19. _icchā_ , desire; 20. _dveṣa_ , aversion; 21. _prayatna_ , effort; 22. _dharma_ , **merit** or virtue; 23. _adharma_ , demerit; 24. _saṃskāra_ , the self-reproductive quality)
20) an epithet, [Kātyāyana-śrauta-sūtra]
21) good quality, virtue, **merit** , excellence, [Manu-smṛti; Mahābhārata] etc.
22) also ‘power, might’; _āt_ , ‘by virtue of’, ‘in consequence of’, ‘by means of’
23) the **merit** of composition (consistency, elegance of expression, etc.), [Kāvyādarśa i, 41 f.; Kāvyaprakāśa viii; Sāhitya-darpaṇa viii]
24) the peculiar properties of the letters (11 in number, viz. the 8 _bāhya-prayatnās_ [q.v.] and the 3 accents), [Kāśikā-vṛtti on Pāṇini 1-1, 9 and 50] (cf. _-mātra_)
25) the first gradation of a vowel, the vowels _a_ (with _ar_ , _al_ , [Pāṇini 1-1, 51]), _e_ , _o_ , [Nirukta, by Yāska x, 17; Ṛgveda-prātiśākhya xi, 6; Pāṇini]
26) an organ of sense, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
27) a cook (cf. _-kāra_), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
28) Bhīma-sena (cf. _-kāra_), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**29) Guṇā** (**गुणा**):—[from _guṇa_] f. Sanseviera Roxburghiana, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
30) [v.s. ...] the plant _māṃsarohiṇī_ , [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
31) [v.s. ...] Name of a princess, [Rājataraṅgiṇī iv, 695] (cf. _nir_ -, _vi_ -, _sa_ -; _gauṇa_.)
**32) Gūna** (**गून**):—[from _gū_] mfn. voided (as ordure), [Pāṇini 8-2, 44], [vArttika] 2.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Guṇa** (**गुण**):— _(ka, t) goṇayati_ 10\. _a._ To invite; to advise; to multiply.
2) _(ṇaḥ)_ 1\. _m._ A quality; a property; a means, a form; an excellence; a string. a chord; an organ of sense. (_ṇā_) _f._ Plant from which bow-strings are made.
**3) Gūna** (**गून**):—[_(naḥ-nā-naṃ) a._] Voided.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
constituent elements (of the primordial matter called prakṛti)
compositional components of existence
ingredient or constituent of Prakṛti

quality, qualities (good or bad)
subdivision, species, kind, quality
attribute, attributes
chief quality of all existing beings (sattva, rajas, and tamas = goodness, passion, and darkness = virtue, foulness, and ignorance)

capacity, capacities
operational principle or tendency
fundamental operating principles or “tendencies” of prakṛti (universal nature)https://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
**Samkhya (school of philosophy)**
Guna in Samkhya glossary
**Guṇa** (**गुण**).—In Samkhya philosophy, there are three major guṇas that serve as the **fundamental operating principles or “tendencies” of _prakṛti_ (universal nature)** which are called:

1. _sattva-guṇa_ , (associated with creation (_sattva_))
2. _rajas-guṇa_ , (associated with preservation (_rajas_))
3. and _tamas-guṇa_. (associated with destruction (_tamas_))

Source: Wikipedia: Samkhya
**Guṇa** (**गुण** , “**quality** ”).—The Sāṃkhya system uses the term _guṇa_ in the sense of the **constituent elements of the primordial matter called _prakṛti_**. Prakṛti is consisted of three _guṇas_ , viz.,

1. _sattva_ (goodness),
2. _rajas_ (passion),
3. _tamas_ (darkness).

These _guṇas_ are not perceptible but inferred from the existence of the things.
Sattva is the element of the _prakṛti_ and its nature is pleasure, light and bright. The manifestation of objects in _jñāna_ , the mind, the knowledge, the reflection of light, the reflection in mirror all are happened due to _sattvaguṇa_. The principle of activity of the objects is known as _rajas_. It has always movement and it makes other things move. It is possessor of both _cala_ (mobile) and _upaṣṭambhaka_ (stimulating). Fire spreads, the wind blows, the senses follow their objects, the mind feels pain, all these are happened due to the _rajas_. It helps _sattva_ and _tamas_ to perform their action. Tamas is inactive and it is opposite of sattva. Tamas is _guru_ (heavy) and _vāraṇaka_ (manifestless). Tamas becomes opposed in the motion of things and in the principle of _rajas_. It causes sleep, drowsiness and laziness through resisting our activity.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (samkhya)
three fundamental tendencies or forces that constitute nature
matrix of material existence
modes of material nature: goodness, passion, and ignorancehttps://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
**Vaishnavism (Vaishava dharma)**
Guna in Vaishnavism glossary
**Guṇa** (**गुण**) or Guṇāvatāra refers to “incarnations that control the material qualities”, according to the Śrī Caitanya Caritāmṛta 2.20.246 (“The Science of the Absolute Truth”).—Accordingly, “There are incarnations that control the material qualities [_guṇa-avatāras_], incarnations who appear during the reign of each Manu [_manvantara-avatāras_], incarnations in different millenniums [_yuga-avatāras_] and incarnations of empowered living entities [_śaktyāveśa-avatāras_]”.
Source: Prabhupada Books: Sri Caitanya Caritamrta
**Guṇa** (**गुण**) refers to “binding force. The three qualities of material nature bind the living entity. There are three _guṇas_ : goodness (_sattva_), passion (_rajas_) and darkness, or ignorance (_tamas_). Literally, ‘rope’ (See Chapter 14)”. (_cf_. Glossary page from Śrīmad-Bhagavad-Gītā).
Source: Pure Bhakti: Bhagavad-gita (4th edition)
**Guṇa** (**गुण**) refers to:—Quality; **modes of material nature: goodness, passion, and ignorance**. (_cf_. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Source: Pure Bhakti: Brhad Bhagavatamrtam
**Guṇa** (**गुण**) refers to—**Modes of material nature**.
Source: Pure Bhakti: Brahma-samhita

merit, merits
good quality, merit, virtue, excellence
positive characteristicshttps://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
**Shaivism (Shaiva philosophy)**
Guna in Shaivism glossary
**1) Guṇa** (**गुण**) [=Guṇatā?] refers to an “attribute”, according to the Īśvarapratyabhijñākārikā 3.2.11.—Accordingly, “And this Awareness-principle, consisting of [unlimited] Agency (_kartṛtā-maya_), [becomes] limited—[though] it is strengthened by partial agency—abiding as a [mere] attribute (_guṇatā_) in a person whose [habitual] nature is unconscious, [identifying as he does with] the void, [prāṇa, mind,] and [body].”.
**2) Guṇa** (**गुण**) refers to “**positive characteristics** (=‘pros’)” (as opposed to Doṣa—‘cons’), according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.—Accordingly, “[Devī spoke]:—O God, what kind of a woman is a Yoginī? Who is Māyā and who is Pāśavī? Tell me, O Bhairava, the pros (_guṇa_) and cons (_doṣa_) of having sex with them. [Bhairava spoke]:—A woman who is on the Kula Path [of the Yoginī clans], who avoids the path of bound souls [i.e. the path of the uninitiated], who is elevated by intoxication induced by liquor, and is free of the bonds that fetter the soul, and whose mind is filled with the bliss of wine, is [called] a Yoginī in Śiva’s teaching”.
Source: Brill: Śaivism and the Tantric Traditions

## 나
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
냐야-바이쉐시카 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
상키야哲學은 獨自的인 학파로서 근세까지 그 명맥을 유지하지는 못했으나 상키야哲學의 여러 理論들은 베단타哲學 등 他哲學학파들에 흡수되었으며5) 印度人의 세계관 형성에 큰 영향을 주어 왔다.
5) 15세기의 비슈누派의 베단타 哲學者인 비쥬냐나빅슈 Vijñānabhikṣus는 상키야哲學을 냐야-바이쉐시카 Nyāya-Vaiseṣika哲學과 더불어 영원한 베단타 眞理의 한 면으로 간주했다. 그는 상키야哲學을 神의 본질을 깨닫지 못하는 자를 위하여, 그들이 物質과 영혼의 차이를 알지 못할까봐 주어진 가르침이라고 생각했다. | | न्यायवैशेषिकhttps://www.wisdomlib.org/definition/nyayavaisheshika 2025년 8월 27일에 확인.
The Sanskrit terms Nyāya-vaiśeṣika and Nyāyavaiśeṣika can be transliterated into English as Nyaya-vaisesika or Nyaya-vaisheshika or Nyayavaisesika or Nyayavaisheshika, using the IAST transliteration scheme.
**Nyaya (school of philosophy)**
**Nyayavaisheshika in Nyaya glossary**
Nyāyavaiśeṣika (न्यायवैशेषिक).—After 10th century A.D., i.e. after the time of Udayana, these two schools [Nyāya and Vaiśeṣika] came nearer and became amalgamated to give rise to a new school which is treated as the syncretic school of Nyāya-Vaiśeṣika. Udayana was the last person who represented the earlier phase these systems. But it was Udayana who really paved the way for syncretism of these systems by treating them as an integral school. “Udayana considers the Nyāya and Vaiśeṣika not as two distinct schools but as forming one integral school. He has incorporated the ontology of the Vaiśeṣika with the epistemology of Nyāya and attempted to bring about a syncretism between the two”.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
Nyāya-Vaiseṣika
Nyāya-vaiśeṣika
Nyāyavaiśeṣika
냐-야 와이쉐-시카https://www.youtube.com/watch?v=sXwsNu4OqoA Nyaya Pronunciation Sanskrit न्याय nyāya. 2025년 8월 27일에 확인.https://www.youtube.com/watch?v=E0J3bnMen5A Vaisheshika Pronunciation Sanskrit वैशेषिक vaiśeṣika. 2025년 8월 27일에 확인. | Nyaya-vaisesika
Nyaya-vaisheshika
Nyayavaisesika
Nyayavaisheshika
논
논서 | 論 | प्रकरण
prakaraṇahttps://en.wiktionary.org/wiki/प्रकरण#Sanskrit
쁘라까라나Prakarana Pronunciation Sanskrit प्रकरण prakaraṇa. 2025년 8월 11일에 확인. | treatise, monograph, bookSanskrit Dictionary: prakaraṇa. 2025년 8월 11일에 확인.
Monier-Williams Search
prakaraṇa n. treatise, monograph, book, chapter (_especially_ introduction or prologue)

## 다
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
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단지 푸루샤의 곁에 있게 됨으로써 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 97.
그렇다면 어찌하여 프라크르티의 이러한 평형상태가 깨어지게 되는가? 상키야哲學의 이 문제에 관한 대답은 다음과 같다. 프라크리티는 **단지 푸루샤의 곁에 있게 됨으로써** **puruṣa-saṁnidhi-mātra** 그 평형이 깨어진다고 한다. 마치 자석이 철을 당기듯이 兩者의 **接觸** **saṁyoga** 이 있어야만 비로소 세계는 프라크르티로부터 전개되어 나온다는 것이다. 그러면 왜 이 두 개의 異質的인 存在는 접촉을 하게 되는가 하는 것이 문제이다. 상키야는 말하기를 푸루샤와 프라크르티의 접촉은 서로가 서로를 필요로 하기 때문이라고 한다. 푸루샤는 **解放** **apavarga** 이나 **享受** **bhoga** , **enjoyment** 를 위하여 프라크르티를 필요로 하며, 프라크르티는 자신을 보고 알며 즐기는 자로서 푸루샤를 필요로 한다는 것이다. 혹은 장님과 걷지 못하는 절름발이가 서로 협력하는 것과 마찬가지라고 비유적으로 설명하기도 한다. 그러나 이와 같은 상키야哲學의 설명은 說得力의 不足함을 인정할 수밖에 없다. 만약에 상키야哲學에서 주장하는 대로 解脫이란 푸루샤와 프라크르티의 分離에서 이루어지는 것이라면 푸루샤가 解放을 위하여 프라크르티를 필요로 한다는 것은 수긍하기 어려운 설명인 것이다. 뿐만 아니라 상키야哲學은 어떻게 하여 전혀 異質的인 두 개의 形而上學的 實在 사이에 처음부터 접촉이란 것이 가능한가라는 것을 설명해야만 한다. 이 문제를 해결하기 위하여 상키야哲學은 그 접촉은 **실제상의 접촉이 아니라 다만 그렇게 보일 뿐이라는 說** **samyogābhāsa** 을 내세운다. | | पुरुषसंनिधिमात्र
puruṣa-saṃnidhi-mātrahttps://www.google.com/search?q=puruṣa-saṃnidhi-mātra&rlz;=1C1CHZN_koKR956KR956&sourceid;=chrome&ie;=UTF-8 2025년 11월 18일에 확인.
AI Overview
"**Puruṣa-saṃnidhi-mātra** " (**पुरुषसंनिधिमात्र**) is a Sanskrit philosophical term that translates to "**merely the presence of the Puruṣa** ".
The phrase is a compound of three terms:

* Puruṣa (पुरुष): In Indian philosophy, this typically refers to the "pure consciousness," "eternal self," or "cosmic being". It is the unchanging, witnessing aspect of existence, distinct from material nature (Prakṛti).
* Saṃnidhi (संनिधि): This word means "presence," "proximity," or "nearness".
* Mātra (मात्र): This particle means "merely," "only," or "just".

This specific term is often found in discussions within systems like the Sāṃkhya or Yoga philosophies to explain the relationship between the conscious principle (Puruṣa) and the material world (Prakṛti).
The core idea is that the activity or evolution of the material world occurs not because the Puruṣa directly acts upon it, but simply because the Puruṣa is present to witness it. The mere proximity of pure consciousness is what animates matter, without the Puruṣa itself being involved in the action. This subtle distinction is crucial for understanding the mechanism of creation and the path to liberation in these traditions.https://www.wisdomlib.org/definition/samnidhi 2025년 11월 18일에 확인.
**Sanskrit dictionary**
Samnidhi in Sanskrit glossary
**Saṃnidhi** (**संनिधि**).—
1) Putting down together, juxtaposition.
2) Proximity, vicinity, presence; असत्यामा- काङ्क्षायां संनिधानमकारणम् (_asatyāmā- kāṅkṣāyāṃ saṃnidhānamakāraṇam_) ŚB. on MS.6.4.23; N.2.53.
3) Perceptibility, appearance.
4) A receptacle.
5) Receiving, taking charge of.
6) Combination, aggregate; दोषाणां संनिधानम् (_doṣāṇāṃ saṃnidhānam_) (_strīyantram_) Pañcatantra (Bombay) 1.191.
7) Depositing.
8) The object of an organ of sense (_indriyaviṣaya_).
**Derivable forms:_saṃnidhiḥ_** (**संनिधिः**).
See also (synonyms): _saṃnidhāna_.
Source: DDSA: The practical Sanskrit-English dictionary
**Saṃnidhi** (**संनिधि**).—(gender ? = Pali id., m. according to Childers; compare Sanskrit nidhi), _store, hoard_ : °dhi-kāraḥ Mahāvyutpatti 8416 = Tibetan gsog ḥjog, _making a hoard, hoarding_ (a sin); (nāhaṃ kriṇāmi nāpi vikriṇāmi) na cāpi me °dhi asti kiṃcit Mahāvastu ii.49.16 (verse; in same verse Pali Jātaka (Pali) v.387.13 na…sannicayo ca atthi).
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Sannidhi** (**सन्निधि**).—f.
(_-dhiḥ_) 1. Proximity, approximation. 2. Perceptibility, presence, appearance, becoming or being visible or perceptible. 3. Placing. 4. Receiving. 5. A receptacle. E. _sam_ and _ni_ before _dhā_ to have, and _ki_ aff.; also _sannidha_ and _sannidhāna ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Saṃnidhi** (**संनिधि**).—[masculine] juxtaposition, approximation, nearness etc. = [preceding] Loc. in presence of, coram; [accusative] towards, near ([genetive] or —°).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Saṃnidhi** (**संनिधि**):—[=_saṃ-nidhi_] [from _saṃni-dhā_] m. depositing together or near, [Kātyāyana-śrauta-sūtra; Sāhitya-darpaṇa]
2) [v.s. ...] juxtaposition, nearness, vicinity, presence (_au_ , with [genitive case] or ifc., ‘in the presence of, near’; _im_ , ‘near to, towards’; idem, with √ _kṛ_ , _vi-√dhā_ or √ _bandh_ and [locative case], ‘to take one’s seat or place or abode in’), [Āśvalāyana-śrauta-sūtra; Manu-smṛti; Mahābhārata] etc.
3) [v.s. ...] visibility, existence (cf. _a-s_), [Kusumāñjali]
4) [v.s. ...] receiving, taking charge of [Horace H. Wilson]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Sannidhi** (**सन्निधि**):—[_sanni-dhi_] _(dhiḥ)_ 2\. _f. Idem._
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Saṃnidhi** (**संनिधि**):—(wie eben) m.
1) Nebeneinanderstellung, gleichzeitige Erwähnung [Kātyāyana’s Śrautasūtrāṇi 3, 2, 15. 4, 4, 3. 7, 1, 35. 10, 9, 22. 12, 4, 5. 22, 5, 52.] = _padānāmavilambenoccāraṇam_ [TARKAS. 50.] [Sāhityadarpana 17, 11. 27.] [Scholiast] zu [Kapila 1, 96.] —
2) Nähe, Gegenwart, Anwesenheit, das Vorhandensein [Amarakoṣa 3, 3, 23.] [Hemacandra’s Abhidhānacintāmaṇi 1451.] [Anekārthasaṃgraha 3, 351.] [Medinīkoṣa dh. 37.] [ADHYĀTMAR. 1, 1, 34.] [SARVADARŚANAS. 165, 21.] _viyoga_ [Mālavikāgnimitra 65, 10.] _rājasaṃnidhilokāḥ_ in der Nähe des Fürsten [Pañcatantra ed. orn. 23, 14.] _ratnapūrvā bhūḥ_ so v. a. mit vor ihm liegenden Juwelen [Spr. (II) 4594.] _saṃnidhau_ wenn man anwesend ist, _a_ wenn man nicht anwesend ist [Manu’s Gesetzbuch 5, 74. 8, 147.] Comm. zu [Kātyāyana’s Śrautasūtrāṇi 394, 21. fg. 423, 19.] _saṃnidhau_ mit einem gen. oder am Ende eines comp. in der Nähe, in Gegenwart von [Aśvalāyana’s Śrautasūtrāni 1, 9, 5.] [Manu’s Gesetzbuch 2, 194. 198. 4, 58. 99. 108. 8, 60. 79. 194 u.s.w.] [Mahābhārata 3, 2180. 2189. 2367. 2758. 5, 1220] (nach der Lesart der ed. Bomb.). [Rāmāyaṇa 1, 2, 13. 2, 22, 19. 32, 37. 64, 72. 82, 26. 101, 25.] [Yogasūtra 2, 35.] [Śākuntala 171.] [Spr. (II) 5101. 6413. 7336.] [Varāhamihira’s Bṛhajjātaka S. 96, 4.] [Kathāsaritsāgara 36, 46.] [Rājataraṅgiṇī 2, 147. 4, 132.] [Bhāgavatapurāṇa 1, 15, 8. 5, 9, 5. 6, 12, 6. 18, 5. 7, 5, 14.] _svasaṃnidhāvupaveśya_ [Dhūrtasamāgama 92, 5.] _nādhītaṃ guru_ beim Lehrer [Spr. (II) 4155.] _guru nītaḥ_ in die Nähe von, zu [Vetālapañcaviṃśati] in [Lassen’s Anthologie (III) 10, 17.] _nikṣepturasaṃnidhau_ in Abwesenheit von [Manu’s Gesetzbuch 8, 181.] _vicchinnakaraparamāṇvasaṃnidhau_ wenn nicht vorhanden ist [KUSUM. 15, 22.] _ahaṃ prāpto bhayārtastava saṃnidhim_ zu dir [Rāmāyaṇa 3, 42, 15.] _saṃnidhiṃ prasthitā_ [Prabodhacandrodaja 68, 5.] _yasya nāyāti saṃnidhim_ [Sāhityadarpana 118.] _jale smiṃsaṃnidhiṃ kuru_ erscheine in [PAÑCAR. 3, 6, 9.] _saṃnidhiṃ vi dhā_ Platz ergreifen, seinen Sitz aufschlagen in (loc.) [Rājataraṅgiṇī 4, 110.] _bandh_ dass. [507.] — Vgl. _sāṃnidhya_ .
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Saṃnidhi** (**संनिधि**) in the Sanskrit language is related to the Prakrit word: Saṃnihi.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)https://www.wisdomlib.org/definition/matra 2025년 11월 18일에 확인.
**Sanskrit dictionary**
Matra in Sanskrit glossary
**Mātra** (**मात्र**).— _a._ (-_trā, -trī_ _f._) [मा-त्रन् (_mā-tran_)] An affix added to nouns in the sense of 'measuring as much as', 'as high or long, or broad as', 'reaching as far as', as in ऊरुमात्री भित्तिः (_ūrumātrī bhittiḥ_); पञ्चदशयोजनमात्रमध्वानमतिचक्राम (_pañcadaśayojanamātramadhvānamaticakrāma_) K.; (in this sense the word may as well be considered to be _mātrā_ at the end of comp. q. v. below).
-traḥ A Brāhmaṇa of the lower order (by brith).
-tram 1 A measure, whether of length, breadth, height, size, space, distance or number; अग्रे तिष्ठत मात्रं मे (_agre tiṣṭhata mātraṃ me_) Bhāgavata 6.11.5; usually at the end of comp, _i. e._ अङ्गुलिमात्रम् (_aṅgulimātram_) a 'finger's breadth'; किंचिन्मात्रं गत्वा (_kiṃcinmātraṃ gatvā_) 'to some distance'; क्रोशमात्रे (_krośamātre_) 'at the distance of a Krośa', रेखामात्रमपि (_rekhāmātramapi_) 'even the breadth of a line, as much as a line'; रेखामात्रमपि क्षुण्णादा मनोर्वर्त्मनः परम् (_rekhāmātramapi kṣuṇṇādā manorvartmanaḥ param_), (_na vyatīyuḥ_) R.1.17; so क्षणमात्रम्, निमिष- मात्रम् (_kṣaṇamātram, nimiṣa- mātram_) 'the space of an instant', शतमात्र (_śatamātra_) 'a hundred in number'; so गजमात्र (_gajamātra_) 'as high or big as an elephant'; तालमात्र, यवमात्र (_tālamātra, yavamātra_) &c.
2) The full measure of anything, the whole or entire class of things, totality; जीवमात्रम् (_jīvamātram_) or प्राणिमात्रम् (_prāṇimātram_) 'the entire class of living beings'; मनुष्य- मात्रो मर्त्यः (_manuṣya- mātro martyaḥ_) 'every man is mortal'; वस्तुमात्रपक्षकोऽनुपसंहारी (_vastumātrapakṣako'nupasaṃhārī_) (_hetuḥ_) Tarka K.; मानुषमात्रदुष्करं कर्मानुष्ठितम् (_mānuṣamātraduṣkaraṃ karmānuṣṭhitam_) Dk.
3) The simple measure of anything, the one thing and no more, often translateable by '**mere** ', '**only** ', '**even** '; जातिमात्रेण (_jātimātreṇa_) H.1.58 'by mere caste', टिट्टिभमात्रेण समुद्रो व्याकुलीकृतः (_ṭiṭṭibhamātreṇa samudro vyākulīkṛtaḥ_) 2.149. 'by a mere wag-tail', वाचामात्रेण जाप्यसे (_vācāmātreṇa jāpyase_) Ś.2 'merely by words'; so अर्थमात्रम्, संमानमात्रम् (_arthamātram, saṃmānamātram_) Pañcatantra (Bombay) 1.83; used with past participles मात्र (_mātra_) may be translated by 'as soon as', 'no sooner than', 'just'; विद्धमात्रः (_viddhamātraḥ_) R.5.51 'as soon as pierced'; 'when just pierced'; भुक्तमात्रे (_bhuktamātre_) 'just after eating'; प्रविष्टमात्र एव तत्र- भवति (_praviṣṭamātra eva tatra- bhavati_) Ś.3 &c.
4) An element, elementary matter; अहं पयो ज्योतिरथानिलो नभो मात्राणि देवा मन इन्द्रियाणि (_ahaṃ payo jyotirathānilo nabho mātrāṇi devā mana indriyāṇi_) Bhāg. 1.59.31.
\--- OR ---
**Mātrā** (**मात्रा**).—1 A measure; see मात्रम् (_mātram_) above.
2) A standard of measure, standard, rule.
3) The correct measure; तस्य मात्रा न विद्यते (_tasya mātrā na vidyate_) Mahābhārata (Bombay) 13.93.45.
4) A unit of measure, a foot.
5) A moment.
6) A particle, an atom; पृथिवी च पृथिवीमात्रा (_pṛthivī ca pṛthivīmātrā_) &c. Praśna Up.4.8.
7) A part, portion; लभेमहि धनमात्रान् (_labhemahi dhanamātrān_) Ch. Up.1.1.6; सुरेन्द्रमात्राश्रितगर्भगौरवात् (_surendramātrāśritagarbhagauravāt_) R.3.11.
8) A small portion, a little, trifle, a little quantity, a small measure only; see मात्र (_mātra_) (3).
9) Account, consideration; राजेति कियती मात्रा (_rājeti kiyatī mātrā_) Pañcatantra (Bombay) 1.4 'of what account or consideration is a king', _i. e._ I hold him of no account; कायस्थ इति लध्वी मात्रा (_kāyastha iti ladhvī mātrā_) Mu.1.
1) Money, wealth, property; शून्यमठिकायां मात्राः समवतार्य (_śūnyamaṭhikāyāṃ mātrāḥ samavatārya_) Daśakumāracarita 2.8; नक्तंदिनं कक्षा- न्तरात्तां मात्रां न मुञ्चति (_naktaṃdinaṃ kakṣā- ntarāttāṃ mātrāṃ na muñcati_) Pañcatantra (Bombay) 1; कथमस्यार्थमात्रा हर्तव्या (_kathamasyārthamātrā hartavyā_) _ibid._
11) (In prosody) A prosodial or syllabic instant, the time required to pronounce a short vowel; गच्छेत् षोडशमात्राभिः (_gacchet ṣoḍaśamātrābhiḥ_) Śukra.4.963; एकमात्रो भवेद् ह्रस्वः (_ekamātro bhaved hrasvaḥ_).
12) An element.
13) The material world, matter.
14) The upper part of the Nāgarī characters.
15) An ear-ring.
16) An ornament; a jewel.
17) A measure of time (in music.).
18) Function of the organs (_indriyavṛtti_).
19) Change (_vikāra_); सन्निवेश्यात्ममात्रासु सर्वभूतानि निर्ममे (_sanniveśyātmamātrāsu sarvabhūtāni nirmame_) Manusmṛti 1.16.
2) = बुद्धिः (_buddhiḥ_); न मात्रामनुरुध्यन्ते (_na mātrāmanurudhyante_) Mahābhārata (Bombay) 12.27.12. (com. _mīyate viṣayā anayeti mātrā buddhiḥ_).
Source: DDSA: The practical Sanskrit-English dictionary
**Mātra** (**मात्र**).—(-mātra) (for -mātraṃ, adv.; m.c.), in composition with [Page429-a+ 71] preceding gerund, as in Sanskrit and Pali often with parti- ciples: utsṛjya-mātra bhaviyā (ger.) navapuṣpadāmāḥ Lalitavistara 298.9, _as soon as they had thrown_ (their bodies), _having_ _become fresh-flower-garlands,…_ (or is -mātra for -mātrāḥ, adj., with same meaning?). On *mātra, adj., _maternal_ , see mātrī.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Mātra** (**मात्र**).—n.
(_-traṃ_) 1. The whole, the entire thing or class of things. 2. (Adv.) **Only** , **solely** , (exclusive and identical, the very thing.) 3. The primitive subtle or invisible type of visible elementary matter. 4. A pleonastic addition to words. f.
(_-trā_) 1. Requisite, material. 2. Quantity, measure. 3. A little. 4. An ear-ring. 5. Wealth, substance. 6. A short vowel. 7. A moment. 8. Quantity in metre or prosody, a syllabic foot. 9. The upper or horizontal limb of the Nagari characters. E. _mā_ to measure, Unadi aff. _tran,_ fem. aff. _ṭāp_
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Mātra** (**मात्र**).—[_mā + tra_], I. f. _trā_. 1. Measure, [Hitopadeśa] 121, 5 (distance). 2. Quantity, [Pañcatantra] 32, 24; 226. 14 (_dravya-_ , f. All things of value). 3. Wealth, substance, [Pañcatantra] 34, 13. 4. Requisite, [Pañcatantra] 265, 5 (luggage); material. 5. A little, a trifle, [Pañcatantra] i. [distich] 46; an atom, [Mānavadharmaśāstra] 1, 27; an element. [Bhagavadgītā, (ed. Schlegel.)] 2, 14 (also n., [Bhāgavata-Purāṇa, (ed. Burnouf.)] 5, 11, 9). 6. A moment. 7. A short vowel. 8. Quantity in metre, [Pañcatantra] v. [distich] 43. 9. An ear-ring. Ii. n. 1. The totality, the whole, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 202, 17. 2. As latter part of comp. words (Being limited), alone, only, [Cāṇakya] 70 in Berl. Monatsb. 1864, 411 (cf. comp.). 3. As latter part of compounds, often almost without any signification; cf. e. g. _artha -mātra_.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Mātrā** (**मात्रा**).—[feminine] measure, limit (in sp. & time), quantity, size, duration (also _mātra_ [neuter]); unity of measure, foot; prosodial instant, moment i.[grammar]; particle, atom; element, matter (ph.); wealth, money, utensils; [neuter] —° in subst. all — whatever, or only, mere —; in adj. ([feminine] _ā_ & _ī_) so and so long, high, large, etc.; having or being only, consisting only of —; after a [participle] just, scarcely.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Mātra** (**मात्र**):—[from _mā_] a m. a Brāhman of the lowest order id est. only by birth, [Hemādri’s Caturvarga-cintāmaṇi]
**2) Mātrā** (**मात्रा**):—[from _mātra > mā_] a f. See sub voce
**3) Mātra** (**मात्र**):—[from _mā_] n. an element, elementary matter, [Bhāgavata-purāṇa]
4) [v.s. ...] (ifc.) measure, quantity, sum, size, duration, measure of any kind (whether of height, depth, breadth, length, distance, time or number e.g. _aṅgula-mātram_ , a finger’s breadth, [Pañcatantra]; _artha-mātram_ , a certain sum of money, [ib.]; _krośa-mātre_ , at the distance of a Kos, [Hitopadeśa] ; _māsa-mātre_ , in a month, [Lāṭyāyana]; _śata-mātram_ , a hundred in number, [Kathāsaritsāgara])
5) [v.s. ...] the full or simple measure of anything, the whole or totality, the one thing and no more, often = **nothing but** , **entirely** , **only** (e.g. _rāja-mātram_ , the whole class of kings, [Śāṅkhāyana-śrauta-sūtra]; _bhaya-m_ , all that may be called danger, any danger, [Varāha-mihira’s Bṛhat-saṃhitā]; _rati-m_ , nothing but sensuality, [Manu-smṛti]; _śabda-mātreṇa_ , only by a sound, [Śakuntalā])
6) [v.s. ...] mf(_ā_ and _ī_)n. (ifc.) having the measure of id est. as large or high or long or broad or deep or far or much or many (cf. _aṅguṣṭha_ -, _tāla_ -, _bāhu_ -, _yava_ -, _tāvan_ -, _etāvan-m_)
7) [v.s. ...] Possessing (only) as much as or no more than (cf. _prāṇa-yātrika-m_)
8) [v.s. ...] amounting (only) to (pleonastically after numerals; cf. _tri-m_)
9) [v.s. ...] being nothing but, simply or merely (cf. _padāti_ -, _manuṣya-m_ ; after a pp. = scarcely, as soon as, merely, just e.g. _jāta-m_ , scarcely or just born, [Manu-smṛti]; _kṛṣṭa-m_ , merely ploughed, [Kātyāyana-śrauta-sūtra]; _bhukta-mātre_ , immediately after eating, [Manu-smṛti])
**10) Mātrā** (**मात्रा**):—[from _mā_] b f. measure (of any kind), quantity, size, duration, number, degree etc., [Ṛg-veda] etc. etc. (_bhūyasyā mātrayā_ , in a higher degree, [Lalita-vistara])
11) [v.s. ...] unit of measure, foot, [Varāha-mihira’s Bṛhat-saṃhitā]
12) [v.s. ...] unit of time, moment, [Suśruta; Śārṅgadhara-saṃhitā] (= _nimeṣa_ , [Viṣṇu-purāṇa]; ifc. = lasting so many moments, [Gautama-dharma-śāstra])
13) [v.s. ...] metrical unit, a mora or prosodial instant id est. the length of time required to pronounce a short vowel (a long vowel contains 2 Mātrās, and a prolated vowel 3), [Prātiśākhya]
14) [v.s. ...] musical unit of time (3 in number), [Pañcatantra]
15) [v.s. ...] (only once ifc.) the full measure of anything (= _mātra_), [Harivaṃśa 7125]
16) [v.s. ...] right or correct measure, order, [Ṛg-veda; Chāndogya-upaniṣad]
17) [v.s. ...] a minute portion, particle, atom, trifle, [Śatapatha-brāhmaṇa] etc. etc. (_trayā_ , ind. in small portions, in slight measure, moderately, [Daśakumāra-carita; Suśruta])
18) [from _mā_] [f.] _rājeti kiyatī mātrā_ , of what account is a king? a king is a mere trifle, [Pañcatantra]
19) [v.s. ...] _kā mātrā samudrasya_ , what is the importance of the sea? the sea will easily be managed, [ib.]
20) [v.s. ...] an element (5 in number), [Bhāgavata-purāṇa]
21) [v.s. ...] matter, the material world, [Maitrī-upaniṣad; Mahābhārata; Bhāgavata-purāṇa]
22) [v.s. ...] materials, property, goods, household, furniture, money, wealth, substance, livelihood (also [plural]), [Vasiṣṭha; Manu-smṛti; Mahābhārata] etc.
23) [v.s. ...] a mirror, [Viṣṇu-smṛti, viṣṇu-sūtra, vaiṣṇava-dharma-śāstra]
24) [v.s. ...] an ear-ring, jewel, ornament, [Kādambarī]
25) [v.s. ...] the upper or horizontal limb of the Nāgarī characters, [Horace H. Wilson]
**26) Mātra** (**मात्र**):—b _traka_ etc. See p.804, [columns] 2, 3.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Mātra** (**मात्र**):— _(traṃ)_ 1\. _n._ The whole; the invisible type of visible matter; an addition. _f._ (_trā_) A little; a moment; quantity in metre; short vowel; wealth. _adv._ Only.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Mātra** (**मात्र**):—
\--- OR ---
**Mātra** (**मात्र**):—
1) b) α) _hetumātraṃ tu rāmo vai jayamūlaṃ vibhīṣaṇaḥ_ [Rāmāyaṇa 6, 95, 55.] _ślokamātram_ ein einziger Śloka [Kathāsaritsāgara 99, 28.] _pādamātram_ ein einziger Pāda [Oxforder Handschriften 50,a,13.] —
2) c) _śriyo mātrā_ [Bhāgavatapurāṇa 10, 52, 16.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Mātra** (**मात्र**):——
1) m. ein Brahmane auf der niedrigsten Stufe , der sich nur auf seine Geburt zu berufen vermag , [Hemādri’s Caturvargacintāmaṇi 1,26,3.8.] —
2) f. _mātrā_ — a) Maass , Maassstab. _bhuyasyā mātrayā_ in starkem Maasse. — b) Ausdehnung , Umfang. — c) Quantum , Menge. — d) Zeitmaass , Dauer , Lebensmaass. — e) Zahlenmaass , Zahlenverhältniss. — f) Maasseinheit , Maassfuss. — g) das Grundmaass der Zeit , Moment (in populärem Gebrauch , nicht mathematisch bestimmt). = _nimeṣa_ [Viṣṇupurāṇa 6,36.] — h) metrische Einheit , die Zeitdauer eines kurzen Vocals. — i) Zeitmaass in der Musik (deren drei). — k) an Ende eines Comp. das volle Maass , nur soviel als das vorangehende Wort besagt. Nur einmal , sonst in dieser Bed. _mātra_ n. — l) das richtige Maass , — Verhältniss , Ordnung. — m) ein kleiner Theil , Partikel , Kleinigkeit , ein Weniges. Instr. in kleinen Partien , in kleinem Maasse , mässig ; *Loc. ein wenig [Gaṇaratnamahodadhi 1,6.] _rājeti kiyati mātrā_ so v.a. mit einem Fürsten fertig zu werden , ist eine Kleinigkeit für (Gen.) _kā mātrā samudrasya_ mit dem Meere ist leicht fertig zu werden. — n) Element , Grundstoff (deren fünf). — o) Materie , die sinnliche Welt. — p) Habe , Gut , Besitz , Geld. Pl. [Vasiṣṭha 20,45.] — q) Hausgeräthe. — r) Spiegel [Viṣṇusūtra 65,14.] — s) Ohrenschmuck , Schmuck überh. [Kād. (1872) 18,3.] —
3) n. _mātra_ — a) Element , Grundstoff. Nur [Bhāgavatapurāṇa] — b) am Ende eines Comp. — α) Maass im Raume ; Höhe , Tiefe , Breite , Länge , Entfernung , Grösse. — β) Quantum , Menge. — γ) Dauer. — δ) nach einem Zahlwort pleonastisch. _śatamātra_ = _śata_. — ε) Alles was das vorangehende Wort besagt , Etwas im weitesten Sinne des Wortes. _rāja_ Alles was _rājan_ heisst , _kṛṣṭa_ gepflügt , gleichviel ob gut oder schlecht. — ζ) nur soviel als das vorangehende Wort besagt. Wiederzugeben durch Nichts als , nur , bloss. _jātamātre_ beim blossen Erfahren , so v.a. für die blosse Nachweisung ; _bhuktamātre_ wenn man nichts Anderes als gegessen hat , so v.a. unmittelbar nach dem Essen. Zum Ueberfluss tritt noch _eka_ an _mātra_. —
4) am Ende eines adj. Comp. (f. _ā_ u. _ī_) — a) so und so lang , — hoch , — breit , — dick , — tief , — weit , — gross , — viel. Nach einem Zahlwort pleonastisch. — b) nur soviel als — , nicht mehr als — besitzend , — übertragend , — ausmachend , nur aus — bestehend. — c) der Nichts als — ist , eine einfacher — ; mit — abgethan , so v.a. unmittelbar auf — folgend. Nach einem Partic. praes. pass. durch kaum , eben , nur wiederzugeben. — d) aus so und so vielen metrischen Einheiten bestehend. — e) so und so viele Momente während [Gautama's Dharmaśāstra 1,49.] — f) — als Habe besitzend.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Mātra** (**मात्र**) in the Sanskrit language is related to the Prakrit words: Matta, Mattā, Metta.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
puruṣa-saṁnidhi-mātrahttps://manblunder.com/articlesview/understanding-philosophies-part-5 2025년 11월 17일에 확인.
**Understanding Philosophies - Part 5**
Saturday, October 27, 2012
Puruṣa is the static energy and prakṛti is the dynamic energy and their conjugation gives rise to evolution. Though puruṣa becomes partly responsible in triggering evolution, it is only in prakṛti, evolution actually takes place. If the cause is puruṣa (in reality it is neither cause nor effect), then the effect is prakṛti (in reality, prakṛti is the cause) and this is discussed later in the this article. Sāṁkhya Sūtra (I.19) explains the purity of puruṣa thus; “Which is by nature, eternally pure, intelligent and free, does not stand in connection with bondage and matter.” Any modifications in the form of continuous evolution happen only in prakṛti, the Primitive Matter. Sāṁkhya Sūtra (I.61) says, “Prakṛti is the state of equipoise of sattva, rajas and tamas and from it arises intellect, from the intellect ego, from the ego arises mind, from mind arises two types of senses (1. Cognitive faculties and organs (5 + 5). 2. Action faculties and organs of actions (5+ 5); totalling to twenty).” Thus there are 23 tattvas that make a gross body (three of subtle body and twenty of gross body). Now this is being discussed further.
When the equipoise of the three guṇa-s (discussed at length under various topics in this site) are disturbed in prakṛti, evolution begins. The first evolute that arises due to the change of equipoise in guṇa-s is antaḥkaraṇa, the subtle body. From the intellect arises ego and from the ego arises mind. Intellect, ego and mind together are called antaḥkaraṇa or internal tools. All the three are subtle in nature and cannot work independently without any support by the gross body. In order to make them functional, a gross body needs to be formed. Simultaneously with the evolution of subtle body, gross body also evolves. Causal body which is formed by prāṇa is not discussed here. Once the mind is formed (the last of three components of antaḥkaraṇa), from the mind five cognitive faculties, also known as jñānedriya-s or knowledge organs are formed. The five jñānedriya-s are ears, eyes, nose, mouth and skin. (Two ears, two eyes, two nostrils, mouth and organs of procreation and excretion are called navadvāra-s or nine apertures of the body and the soul along with subconscious mind and prāṇa escape through any one of these apertures at the time of death.) Then karmendriyas are formed.
Intellect is predominantly of sattva guṇa, whereas ego could be of any one of the three guṇa-s and one guṇa is predominant at any given point of time. Prakṛti evolves both as macrocosm and microcosm based on these 23 principles (puruṣa and prakṛti excluded). There are definitions saying that both puruṣa and prakṛti do not unite directly, but **puruṣa becomes closer to prakṛti** , which is known as **puruṣa-saṁnidhi-mātra** (**mere juxtaposition to prakṛti**). Due to the **proximity of puruṣa to prakṛti** , ever illumine puruṣa gets itself reflected in prakṛti. Such intricate confusions prevail in Sāṁkhya philosophy. These confusions arise because of considering puruṣa and prakṛti as two independent entities, in contrast to Brahman and His māyā of Vedānta or Śiva and Śakti of Trika philosophy.
As far as Sāṁkhya is concerned, it uses the term Mahat which means greatness that encompasses everything both gross and subtle. In macrocosm it is Mahat and in microcosm it is intellect (buddhi). Only in this intellect, a component of antaḥkaraṇa, which again is a product of prakṛti, puruṣa gets reflected and because of this reflection, intellect becomes conscious. As intellect becomes active, it chooses to function on behalf of puruṣa; ego and mind begin to work for buddhi. Prakṛti produces mahat (Great) and mahat produces ego which in turn produces mind and mind it turn produces organs of perception and organs of action and further evolution happens. In the process, puruṣa wrongfully believes that it is the enjoyer whereas in reality, it only remains as a witness to all the actions. Puruṣa is neither the cause nor the effect whereas, prakṛti is the effect. It is effect because every action takes place only in prakṛti.
When there is evolution, there has to be some end to this expansion. When puruṣa becomes deluded and bonded, it is evolution and when the puruṣa is released from its delusion, it is liberation. Any experience in this world ultimately leads to pain. Pleasure is momentary or temporary, may be for a few days, months or even few years. Whether one enjoys pleasure or pain for the present, ultimately only the pain alone remains, either in the form of manifestation of his or her karmas or at the time of death. There is nobody to talk about death; but going by the various theories and interpretations, death is a painful process of destruction in the microcosmic plane. During existence in the world, everyone suffers from the onslaught arising from body and mind, co-habitants and superhuman forces. These are called ādhyātmika, ādhibhautika and ādhidaivika. In the process of liberation, the effects of all the three guṇa-s are annihilated and when there is no trace of any guṇa, further evolution cannot take place and the puruṣa gets liberated. Till it is liberated, it is bound by antaḥkaraṇa, concealing its true nature of purity and eternity. Because of puruṣa’s bondage, karmas accrue and as a result, the cycle of transmigration continues.
In order to attain liberation, puruṣa should first know that it is not the body and mind. As seen earlier, puruṣa gets reflected in the intellect. When puruṣa understands that it is only its reflection and the reflection is not the real self, the process of liberation gets initiated. This is possible only by acquiring knowledge. The moment this supreme knowledge is realized, at that very moment, liberation is completed. The process of liberation gets initiated in the mind, the lowest of three components of antaḥkaraṇa. Mind in turn works on ego and ego in turn works on intellect to complete the process of acquiring knowledge. Thus, it is only the mind that initiates the process of liberation. It is only through the mind, higher knowledge can be acquired, processed and passed on to ego and intellect. When higher knowledge is received by ego, it gradually loses its potency and as a result ‘me’, ‘mine’ and ‘I’ get dissolved paving way for the intellect to reveal the true nature of puruṣa.
There are more complicated and more realistic interpretations to the whole process, which is time consuming. Moreover, there are better philosophies that are more realistic and much easier to understand philosophies like Advaita and Trika. Advaita is an ocean and every single concept of Advaita is supported by authentic Upaniṣad-s. With this, bird’s eye view on Sāṁkhya is concluded which is meant only for the purpose of information.
(to be continued) | merely the presence of the Puruṣa
merely by the proximity or presence of Puruṣahttps://www.google.com/search?q=puruṣa-saṁnidhi-matra&rlz;=1C1CHZN_koKR956KR956&sourceid;=chrome&ie;=UTF-8 2025년 11월 17일에 확인.
AI Overview
The Sanskrit term **puruṣa-saṁnidhi-mātra** refers to the concept that the material world (Prakṛti) evolves or becomes active **merely by the proximity or presence of Puruṣa** (pure consciousness), without Puruṣa actively "doing" anything.
This concept is central to the Sāṃkhya and Yoga philosophies of Hinduism, where:

* Puruṣa is the non-active, unchanging, eternal principle of pure consciousness or the soul/self.
* Saṁnidhi means proximity, presence, or nearness.
* Mātra means merely, only, or just.
* Prakṛti is the active principle of matter, the material cause of the universe, and all its transformations.
The idea is often compared to a magnet that causes iron filings to move by its mere presence, without itself moving or actively touching them. Similarly, the proximity of the conscious Puruṣa to the inert Prakṛti is enough to initiate the creation and functioning of the material world and the individual mind/body complex. The Puruṣa remains a detached, passive witness (observer), while Prakṛti performs all actions.
puruṣa becomes closer to prakṛti
puruṣa's mere juxtaposition to prakṛti
proximity of puruṣa to prakṛti
대(大, mahat) | 붓디 참조

## 라
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
라자스https://ko.wikipedia.org/wiki/라자스 2025년 11월 6일에 확인.
**라자스**(산스크리트어: रजस् rajas)는 힌두 철학의 상키아 학파에서 수립한 존재론적, 철학적, 심리학적 개념인 3가지 구나(구성요소, 경향, 특질, 특성, 속성) 중 하나이다.[1][2] 다른 두 가지 구나는 사트바(선함, 균형)와 타마스(무기력, 폭력, 무질서)이다. 라자스는 이 두 구나와 마찬가지로 모든 사물에 본유하는 구성요소 또는 특질인데, 운동, 에너지 및 활동을 주도하는 구성요소 또는 특질이다.[3][4]
라자스는 때때로 열정(passion)으로 번역되며, 이 경우 좋고 나쁨의 구분 없이 그냥 활동(activity)의 의미로 사용된다. 그렇기는 하나 문맥에 따라 좋은 열정/활동/에너지나 나쁜 열정/활동/에너지의 뜻으로 사용될 수 있다.[1][2] 라자스는 다른 두 구나가 좋은 방향으로건 나쁜 방향으로건 현실화되는 데에 도움을 줄 뿐만 아니라 두 구나가 현실화되는데 있어 필수적인 요소이다.[5][6] 달리 말해, '열정', 즉, '에너지와 그에 따른 활동'이 없다면 선도 악도 잠재적 상태에 있을 뿐 현실의 사물, 즉, 현상계의 사건이나 물건으로 나타나지 않는다. 한편, 열정(passion)이라는 낱말은 고통(suffering)이라는 낱말과 밀접한 관련이 있는데, 이 때의 고통이란 수고로움을 감수하면서 행한다는 의미이다.
[1] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 10–18, 49, 163쪽. ISBN 978-81-208-0503-3.
[2] James G. Lochtefeld, Rajas, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 2, Rosen Publishing, ISBN 9780823931798ISBN 9780823931798, pages 546-547
[3] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 244쪽. ISBN 978-81-208-0503-3.
[4] Ian Whicher (1998), _The Integrity of the Yoga Darśana_ , State University of New York Press, pages 86-87, 124-125, 163-167, 238-243
[5] _Autobiography Of A Yogi_ , Paramahansa Yogananda, Self Realization Fellowship, 1973, p. 22
[6] Maharishi Mahesh Yogi on the Bhagavad Gita Translation and Commentary, Arkana, 1990 p. 236 | 羅闍http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=羅闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**羅闍**
**Pronunciations**
[py] luóshé
[wg] lo-she
[hg] 나사
[mc] nasa
[mr] nasa
[kk] ラジャ
[hb] raja
[qn] la xà
Basic Meaning: Skt. rajas
**Senses:**

* Transcription of the Sanskrit, which is one of the three qualities 三德 described in the Sāṃkhya 數論 school, the **quality (guṇa) of turbidity**. Translated as 激質, also transliterated as 刺闍. 〔金七十論 T 2137.54.1247c16〕 [Charles Muller; source(s): Nakamura]
* A king, sovereign, prince, chief (often applied to gods, e. g. to Varuṇa and the other Ādityas, to Indra, Yama etc., but esp. to Soma [ also the plant and juice ] and the Moon) (Skt. rājan). [Charles Muller; source(s): Hirakawa, M-W]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 1402a
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0946
Bukkyō daijiten (Mochizuki) (v.1-6)2882chttp://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=求那 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**求那**
**Pronunciations**
[py] qiúnà
[wg] ch'iu-na
[hg] 구나
[mc] guna
[mr] kuna
[kk] グナ
[hb] guna
[qn] cầu na
Basic Meaning: guṇa
**Senses:**

* Transcription of the Sanskrit. In Buddhism, the term refers in a general sense to attributes 相, virtues 德, or qualities 質. [Charles Muller]
* In Sāṃkhya 數論 philosophy, it refers to the three kinds of basic qualities 三德 of the compositional components of existence: **purity** (**喜**, Skt. **sattva** , transliterated as **薩埵**), **disturbance** (**憂**, Skt. **rajas** , transliterated as **羅闍**), and **darkness** (**闇**, Skt. **tamas** , transliterated as **多磨**). [Charles Muller]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 211
Bulgyo sajeon 71a
Zengo jiten (Iriya and Koga) 9-P90
Bukkyōgo daijiten (Nakamura) 274c
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0705
Bukkyō daijiten (Mochizuki) (v.1-6)689c
Bukkyō daijiten (Oda) 304-2
罗阇
라사https://hanja.dict.naver.com/#/search?query=羅闍⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**羅 그물 라(나)**
부수 罒(그물망머리) 총 획수 19획
1\. (새 잡는)그물 2. 체(가루를 곱게 치거나 액체를 밭거나 거르는 데 쓰는 기구) 3. 비단(緋緞), 깁(명주실로 바탕을 조금 거칠게 짠 비단)
罗(간체자), 𦌴(본자), 亽(약자), 罗(속자), 𦋝(동자)
**闍 망루 도, 사리 사**
부수 門(문문) 총 획수 17획
1\. (망루 도) 2. 망루(望樓: 적이나 주위의 동정을 살피기 위하여 높이 지은 다락집) 3. 도성(都城)의 거리
阇(간체자), 阇(동자), 𨶶(동자)
閻魔羅闍 염마나자
저승에서, 지옥(地獄)에 떨어지는 사람이 지은 생전(生前)의 선악(善惡)을 심판(審判)하는 왕(王). 지옥(地獄)에 살며 십팔 장관(十八將官)과 팔만(八萬) 옥졸(獄卒)을 거느리고 저승을 다스린다. 불상(佛像)과 비슷하고 왼손에 사람의 머리를 붙인 깃발(旗-)을 들고 물소를 탄 모습이었으나, 뒤에 중국(中國) 옷을 입고 노기(怒氣)를 띤 모습으로 바뀌었다.
luó shéhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=罗阇&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Simplified): 罗阇 Luó dū 로어셔
Chinese (Traditional): 羅闍 Luó dū 로어뚜
English: Luoja 루오야
Korean: 루오자https://zh.dict.naver.com/#/search?range=all&query;=罗 네이버 중국어사전. 2025년 11월 5일에 확인.
罗 HSK 고등단어
번체
羅
1\. 명사 새 그물.
2\. 명사 체. [가루를 치거나 액체를 받아 내는 데 쓰는 기구]
3\. 명사 얇고 성기게 짠 명주.
[ luó ]
고려대 중한사전
罗
1\. 명사 net
2\. 명사 sieve
3\. 명사 silk gauze
[ luó ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=阇 네이버 중국어사전. 2025년 11월 5일에 확인.
阇
번체
闍
명사 문어 성문(城門) 위의 대(臺).
[ dū ]
고려대 중한사전
阇
번체
闍
(→阇梨)
[ shé ]
고려대 중한사전
阇 웹수집
명사 The level space on top of a city gate. Broadly, a platform.
[ dū ]
웹수집
로어셔

刺闍http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=刺闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**刺闍**
**Pronunciations**
[py] làshé
[wg] la-she
[hg] 날사
[mc] nalsa
[mr] nalsa
[kk] ラジャ
[hb] raja
[qn] lạt xà
Basic Meaning: rajas
**Senses:**

* **Turbidity** , one of the three qualities 三德 in Sāṃkhya 數論 philosophy. Var. of 剌闍. Also written **羅闍**. [Charles Muller]
* Search SAT
* Search INBUDS Database

刺阇https://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=刺阇&op;=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Simplified): 刺阇 Cì dū 쯔두
Chinese (Traditional): 刺闍 Cì dū 쯔두
English: Cisha
Korean: 치샤
자사/라사https://hanja.dict.naver.com/#/search?query=刺闍⦥=all 네이버 한자사전. 2025년 11월 7일에 확인.
**刺 찌를 자, 찌를 척**
부수 刂(선칼도방) 총 획수 8획
1\. (찌를 자) 2. 찌르다, 찔러 죽이다 3. 끊다, 절단하다(切斷ㆍ截斷--)
㓨(동자), 朿(동자), 𣐁(동자)
**闍 망루 도, 사리 사**
부수 門(문문) 총 획수 17획
1\. (망루 도) 2. 망루(望樓: 적이나 주위의 동정을 살피기 위하여 높이 지은 다락집) 3. 도성(都城)의 거리
阇(간체자), 阇(동자), 𨶶(동자)
cī shé/là shéhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=刺闍&op;=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 刺闍 Cì dū 쯔두
Chinese (Simplified): 刺闍 Cì dū 쯔두
English: Ciji
Korean: 치지https://zh.dict.naver.com/#/search?range=all&query;=刺 네이버 중국어사전. 2025년 11월 7일에 확인.
刺 HSK4
1\. 동사 (바늘·가시 따위로) 찌르다. (→扎(1))
2\. 동사 (감정 따위를) 건드리다. 자극하다.
3\. 동사 암살하다.
3
[ cì ]
고려대 중한사전
刺
의성어·의태어 칙칙. 탁탁. 후다닥. [미끄러지거나 불이 붙을 때 나는 소리]
[ cī ]
고려대 중한사전
刺
1\. 동사 pierce
2\. 동사 irritate
3\. 동사 assassinate
[ cì ]
Collins Chinese Dictionary
刺
의성어 whoosh
[ cī ]
Collins Chinese Dictionary
剌
이체
拉
동사 문어 (인정이나 도리에) 어긋나다. 위배되다.
[ là ]
고려대 중한사전
쯔셔/라셔

剌闍http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=剌闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**剌闍**
**Pronunciations**
[py] làshé
[wg] la-she
[hg] 날사
[mc] nalsa
[mr] nalsa
[kk] ラジャ
[hb] raja
[qn] lạt xà
Basic Meaning: rajas
**Senses:**

* Transliteration of the Sanskrit, meaning dirt. Atmosphere, vapor, gloom, etc.; interpreted dust, minute; also hatred, suffering. Translated as 塵. Also transliterated as 囉惹. Var. 刺闍. 〔一切經音義 T 2128.54.482c5; 成唯瑞識込調〕 [Charles Muller; source(s): Nakamura, Soothill]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 1400b
Ding Fubao {Digital Version}
Bukkyō daijiten (Mochizuki) (v.1-6)1628b
Bukkyō daijiten (Oda) 1779-3
Soothill 297
剌阇https://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=剌阇&op;=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Simplified): 剌阇 Là dū 라셔
Chinese (Traditional): 剌闍 Là dū 라셔
English: Laja
Korean: 라자
라사/랄사https://hanja.dict.naver.com/#/search?query=剌闍⦥=all 네이버 한자사전. 2025년 11월 7일에 확인.
**剌 발랄할 랄(날)/어그러질 랄(날), 수라 라(나)**
부수 刂(선칼도방) 총 획수 9획
1\. (발랄할 랄(날)/어그러질 랄(날)) 2. 발랄하다(潑剌--) 3. 어그러지다, 서로 반대되다(反對--)
剌 라
부수 刀(칼도) 총 획수 9획
국음은 “라”. 수라. 임금이 먹는 밥.
단국대 한국한자어사전
**闍 망루 도, 사리 사**
부수 門(문문) 총 획수 17획
1\. (망루 도) 2. 망루(望樓: 적이나 주위의 동정을 살피기 위하여 높이 지은 다락집) 3. 도성(都城)의 거리
阇(간체자), 阇(동자), 𨶶(동자)https://hanja.dict.naver.com/#/entry/ccko/8b757264fbec47819469cbe2a20fd688 네이버 한자사전. 2025년 11월 7일에 확인.
剌
랄,날,라,나
발랄할 랄(날)/어그러질 랄(날), 수라 라(나)
부수 刂 [刀,⺈] (선칼도방, 2획)
모양자 刂(선칼도방 도) + 束(묶을 속)
총획수 9획
유니코드 U+524C
1\. (발랄할 랄(날)/어그러질 랄(날))
a. 발랄하다(潑剌--)
b. 어그러지다, 서로 반대되다(反對--)
c. 어지럽다, 어지럽게 되다, 시끄럽게 되다
d. 마음이 바르지 아니하다
e. 사물(事物)의 소리
f. 물고리가 뛰는 소리
g. 바람이 부는 소리
2\. (수라 라(나))
a. 수라(水剌: 궁중에서, 임금에게 올리는 밥을 높여 이르던 말)
회의문자
刂(도)＋束(속)의 합자(合字). 다발을 잘라냄의 뜻.
출처 : 디지털 한자사전 e-한자
사성음
là, lá (lá)
출처 : 디지털 한자사전 e-한자
영문
slash, cut in two. contradict.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/1677e139878b4d3aadc55146d9e5dd1c 네이버 한자사전. 2025년 11월 7일에 확인.
闍
도,사
망루 도, 사리 사
부수 門 [门] (문문, 8획)
모양자 門(문 문) + 者(놈 자)
총획수 17획
유니코드 U+95CD
1\. (망루 도)
a. 망루(望樓: 적이나 주위의 동정을 살피기 위하여 높이 지은 다락집)
b. 도성(都城)의 거리
c. 성곽(城郭ㆍ城廓: 도읍을 둘러싼 성)의 문(門)
2\. (사리 사)
a. 사리(舍利ㆍ奢利: 석가모니나 성자의 유골)
b. 고승(高僧)
이체자
阇 간체자
阇 동자
𨶶 동자
형성문자
뜻을 나타내는 문문(門 ☞ 두 짝의 문, 문중ㆍ일가)部와 음(音)을 나타내는 글자 者(자→도)가 합(合)하여 이루어짐.
출처 : 디지털 한자사전 e-한자
사성음
dū, shé (dū)
출처 : 디지털 한자사전 e-한자
영문
tower over city gate.
출처 : 디지털 한자사전 e-한자
là shéhttps://zh.dict.naver.com/#/search?range=all&query;=剌 네이버 중국어사전. 2025년 11월 7일에 확인.
剌
이체
拉
동사 문어 (인정이나 도리에) 어긋나다. 위배되다.
[ là ]
고려대 중한사전
剌
이체
拉
(☞拉(1))
[ lá ]
고려대 중한사전
拉 HSK2 BCT B
이체
剌 啦
1\. 동사 끌다. 당기다.
2\. 동사 (차나 수레에) 실어 운반하다. 실어 나르다.
3\. 동사 문어 (주로 대오를) 인솔하여 이동하다. 이끌다.
3
[ lā ]
고려대 중한사전
拉
이체
剌 啦
1\. 동사 끊다. 베다. 썰다.
2\. 동사 방언 잡담하다.
[ lá ]
고려대 중한사전
拉
이체
剌 啦
(→拉拉蛄)
[ là ]
고려대 중한사전
라셔

激質http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=激質 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**激質**
**Pronunciations**
[py] jīzhí
[wg] chi-chih
[hg] 격질
[mc] gyeokjil
[mr] kyŏkjil
[kk] ゲキシツ
[hb] gekishitsu
[qn] khích chất
Basic Meaning: **turbidity**
**Senses:**

* In Sāṃkhya 數論 philosophy, rajas, one of the three basic qualities 三德 of pre-manifested existence (prakṛti). See 二十五諦. Transcribed as 羅闍. [Charles Muller; source(s): Nakamura]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 314c
激质
격질https://hanja.dict.naver.com/#/search?query=激質⦥=all 네이버 한자사전. 2025년 11월 7일에 확인.
**激 격할 격, 여울 모양 교**
부수 氵(삼수변) 총 획수 16획
1\. (격할 격) 2. 격하다, 심하다(甚--: 정도가 지나치다) 3. 빠르다
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
jī zhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=激質&op;=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 激質 Jī zhì 지지
Chinese (Simplified): 激质 Jī zhì 지지
English: Stimuli
Korean: 자극https://zh.dict.naver.com/#/search?range=all&query;=激 네이버 중국어사전. 2025년 11월 7일에 확인.
激 HSK4
1\. 동사 (물결이) 일다. 솟구치다.
2\. 동사 (찬물에 몸이 젖어) 병이 되다.
3\. 동사 방언 (찬물에 담그거나 섞어서) 차게 하다. (찬물에) 채우다.
[ jī ]
고려대 중한사전
激
1\. 동사 surge
2\. 동사 catch a chill
3\. 동사 excite
[ jī ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=质 네이버 중국어사전. 2025년 11월 7일에 확인.
质 HSK4
번체
質
1\. 동사 묻다.
2\. 동사 문어 저당 잡히다.
[ zhì ]
고려대 중한사전
质
1\. 명사 nature
2\. 명사 quality
3\. 명사 matter
[ zhì ]
Collins Chinese Dictionary
지지

憂
忧
우https://hanja.dict.naver.com/#/search?query=⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
憂 우
근심 우
부수 心 [忄,㣺] (마음심, 4획)
모양자 百(일백 백) + 冖(덮을 멱) + 𢖻(사랑 애)
총획수 15획
유니코드 U+6182
1\. 근심, 걱정
2\. 병(病), 질병(疾病)
3\. 고통(苦痛), 괴로움, 환난(患難)
4\. 친상, 상중(喪中)
5\. 근심하다(속을 태우거나 우울해하다), 걱정하다, 애태우다
6\. 고생하다, 괴로워하다
7\. 두려워하다
8\. (병을)앓다
9\. 가엾게 여기다
10\. 상제(喪制)가 되다
11\. 전쟁에서 지다
12\. 후하게 대우하다(待遇--)
유의어
恝(근심 없을 괄, 근심 없을 개) 恙(병 양/근심할 양) 患(근심 환) 愁(근심 수, 모을 추)
통자
㥑(근심 우)
이체자
忧 간체자
𢝊 본자
𠪍 고자
𨗫 고자
𠮕 동자
忧 동자
㤑 동자
𢙥 동자
𢚧 동자
𢟜 동자
懮 동자
𩕂 동자
회의문자
憂자는 ‘근심’이나 ‘걱정’이라는 뜻을 가진 글자이다. 憂자는 頁(머리 혈)자와 冖(덮을 멱)자, 心(마음 심)자, 夂(올 치)자가 결합한 모습이다. 그러니 憂자는 사람의 머리부터 심장, 발까지가 묘사된 글자라 할 수 있다. 그런데 憂자의 구조를 보면 머리와 발 사이에 心자가 있어 마치 큰 머리가 심장을 짓눌르는 뜻한 모습을 하고 있다. 憂자는 ‘근심’을 뜻하기 위해 이렇게 심장이 압박받는 모습으로 그려진 글자이다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
그림으로 배우는 한자 더보기
회의문자
형성문자로 보는 견해(見解)도 있음. 본자(本字)는 頁(혈)과 心(심)의 합자(合字). 머리가 위에서 무겁게 마음을 짓누른다는 뜻에서 근심하다를 뜻함. 또는 뜻을 나타내는 뒤져올치(夂 ☞ 머뭇거림, 뒤져 옴)部와 음(音)을 나타내는 글자 㥑(우)로 이루어짐.
출처 : 디지털 한자사전 e-한자
사성음
yōu (yōu)
출처 : 디지털 한자사전 e-한자
영문
sad, grieved. grief, melancholy.
출처 : 디지털 한자사전 e-한자
yōuhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=憂&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 憂 Yōu 요우
Chinese (Simplified): 忧 Yōu 요우
English: worry
Korean: 걱정하다https://zh.dict.naver.com/#/search?range=all&query;=忧 네이버 중국어사전. 2025년 11월 5일에 확인.
忧 HSK6
번체
憂
1\. 동사 걱정하다. 근심하다. 우려하다.
2\. 명사 근심. 걱정. 우환. 재난.
3\. 명사 문어 부모의 상(喪).
[ yōu ]
고려대 중한사전
忧
1\. 형용사 anxious
2\. 동사 worry
3\. 명사 anxiety
[ yōu ]
Collins Chinese Dictionary
요우

苦
고https://hanja.dict.naver.com/#/entry/ccko/2da4da60c4124134977285ca304ecd52 네이버 한자사전. 2025년 11월 6일에 확인.
苦
고,호
쓸 고, 땅 이름 호
부수 艹 [艸,䒑,艹,艹] (초두머리3, 4획)
모양자 艹(초두머리 초) + 古(옛 고)
총획수 9획
유니코드 U+82E6
1\. (쓸 고)
a. 쓰다
b. 괴롭다, 괴로워하다
c. 애쓰다, 힘쓰다
d. 많다, 오래 계속되다(繼續--)
e. 병들다(病--)
f. 엉성하다, 졸렬하다(拙劣--: 옹졸하고 천하여 서투르다)
g. 급박하다(急迫--: 사태가 조금도 여유가 없이 매우 급하다)
h. 욕되다(辱--), 욕보이다(辱---)
i. 싫어하다
j. 손쓰다, 치료하다(治療--)
k. 간절하다, 절실하다(切實--)
l. 원망(怨望)스럽게 여기다
m. 씀바귀(국화과의 여러해살이풀)
n. 쓴 맛
o. 깊이, 심히
p. 기어코
2\. (땅 이름 호)
a. 땅의 이름
유의어
困(곤할 곤) 烈(세찰 렬(열)) 艱(어려울 간) 辛(매울 신) 辣(매울 랄(날)) 難(어려울 난, 우거질 나)
반의어
樂(노래 악, 즐길 락(낙), 좋아할 요) 甘(달 감)
이체자
𡿵 동자
瘔 동자
苦 동자
𩇵 동자
형성문자
苦자는 ‘쓰다’나 ‘괴롭다’라는 뜻을 가진 글자이다. 苦자는 艹(풀 초)자와 古(옛 고)자가 결합한 모습이다. 古자는 ‘옛날’이라는 뜻이 있지만, 여기에서는 발음역할만을 하고 있다. 苦자는 풀이 매우 쓰다는 뜻으로 艸자가 의미 역할을 하고 있다. 그래서 ‘괴롭다’라는 뜻도 파생되어 있다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 초두머리(艹(=艸) ☞ 풀, 풀의 싹)部와 음(音)을 나타내는 글자 古(고)가 합(合)하여 이루어짐. 古(고 ☞ 오래다→낡다→굳게 긴장(緊張)하는 느낌이 쓰다)와 쓴 풀( )의 뜻이 합(合)하여 「쓰다」, 「괴롭다」를 뜻함. 苦(고)는 씀바귀→쓰다→괴로움을 뜻함.
출처 : 디지털 한자사전 e-한자
사성음
kǔ, gǔ, hù (kǔ)
출처 : 디지털 한자사전 e-한자
영문
bitter. hardship, suffering.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/e0ef0dc3b9a14d1ca9432afa0d14dd70 네이버 한자사전. 2025년 11월 6일에 확인.
苦(불교)
고
1\. 몸이나 마음이 편(便)하지 않고 고통(苦痛)스러운 상태(狀態). 또는 그런 느낌.
2\. 전세(前世)에 지은 나쁜 업(業) 때문에 받는 몸과 마음의 괴로움. 이고(二苦), 삼고(三苦), 사고(四苦), 오고(五苦), 팔고(八苦), 십고(十苦) 따위가 있다.
3\. 사제(四諦)의 하나. 현세(現世)에서의 삶은 곧 고통(苦痛)이라고 하는 진리(眞理)를 이른다.
유의어
苦蔘(고삼) 苦諦(고제)
반의어
樂(낙)
kǔhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=苦&op;=translate 구글 번역 2025년 11월 6일에 확인.
Chinese (Traditional): 苦 Kǔ 쿠
Chinese (Simplified): 苦 Kǔ 쿠
English: bitter
Korean: 격렬한https://zh.dict.naver.com/#/search?range=all&query;=苦 네이버 중국어사전. 2025년 11월 6일에 확인.
苦 HSK3 BCT B
1\. 형용사 쓰다. (↔甜(1))
2\. 형용사 고통스럽다. 고생스럽다. 고되다. 괴롭다.
3\. 동사 고통스럽게 하다. 고생시키다. 괴롭게 하다.
[ kǔ ]
고려대 중한사전
苦 2
1\. 동사 고생시키다, 괴롭게 하다
2\. 苦＋목적어
[ kǔ ]
중국어-한국어 학습사전 (한국외국어대학교)
苦 3
부사 끈기 있게, 꾸준히, 극력
[ kǔ ]
중국어-한국어 학습사전 (한국외국어대학교)
苦
1\. 형용사 bitter
2\. 형용사 hard
3\. 동사 be hard on
[ kǔ ]
Collins Chinese Dictionary
쿠

嗔
진https://hanja.dict.naver.com/#/entry/ccko/a8ebc9ff63e8465a972290d0f1a477a3 네이버 한자사전. 2025년 11월 6일에 확인.
嗔
진,전
성낼 진, 성한 모양 전
부수 口 (입구, 3획)
모양자 口(입 구) + 眞(참 진)
총획수 13획
유니코드 U+55D4
1\. (성낼 진)
a. 성내다
b. 책망하다(責望--), 원망하다(怨望--)
2\. (성한 모양 전)
a. (기운이)성(盛)한 모양
b. 성하다(盛--: 기운이나 세력이 한창 왕성하다)
유의어
忿(성낼 분) 怒(성낼 노) 愾(성낼 개, 한숨 쉴 희, 이를 흘)
통자
瞋(부릅뜰 진)
이체자
謓 동자
형성문자
뜻을 나타내는 입구(口 ☞ 입, 먹다, 말하다)部와 음(音)을 나타내는 글자 眞(진)이 합(合)하여 이루어짐.
출처 : 디지털 한자사전 e-한자
사성음
tián, chēn (chēn)
출처 : 디지털 한자사전 e-한자
영문
be angry at, scold, rebuke.
출처 : 디지털 한자사전 e-한자
chēnhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=嗔&op;=translate 구글 번역 2025년 11월 6일에 확인.
Chinese (Traditional): 嗔 Chēn 첸
Chinese (Simplified): 嗔 Chēn 첸
English: Anger
Korean: 화https://zh.dict.naver.com/#/search?range=all&query;=嗔 네이버 중국어사전. 2025년 11월 6일에 확인.
嗔
1\. 동사 성내다. 노하다. 화내다.
2\. 동사 불평하다. 불만을 품다. 짜증을 내다.
[ chēn ]
고려대 중한사전
嗔
1\. 동사 be angry
2\. 동사 complain
[ chēn ]
Collins Chinese Dictionary
첸

激性
격성https://hanja.dict.naver.com/#/search?query=激性⦥=all 네이버 한자사전. 2025년 11월 7일에 확인.
**激 격할 격, 여울 모양 교**
부수 氵(삼수변) 총 획수 16획
1\. (격할 격) 2. 격하다, 심하다(甚--: 정도가 지나치다) 3. 빠르다
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
衝激性 충격성
서로 세차게 부딪치는 성질(性質).
感激性 감격성
마음속 깊이 감동(感動)이나 고마움을 느끼는 성질(性質).
過激性 과격성
정도(程度)가 지나치게 격렬(激烈)한 성질(性質).
jī xìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=激性&op;=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 激性 Jī xìng 지싱
Chinese (Simplified): 激性 Jī xìng 지싱
English: Exciting
Korean: 신나는https://zh.dict.naver.com/#/search?range=all&query;=激性 네이버 중국어사전. 2025년 11월 7일에 확인.
应激性的 웹수집
irritable
[ yìng jī xìng de ]
웹수집
应激性 웹수집
irritability
[ yìng jī xìng ]
웹수집
趋激性 웹수집
telotaxis, tropotaxis
[ qū jī xìng ]
웹수집
向激性 웹수집
topotropism
[ xiàng jī xìng ]
웹수집
电应激性 웹수집
electric irritability
[ diàn yìng jī xìng ]
웹수집
지싱 | रजस्https://en.wikipedia.org/wiki/Rajas 2025년 11월 5일에 확인.
_**Rajas**_ (Sanskrit: रजस्) is one of the three _guṇas_ (tendencies, qualities, attributes), a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy.[1][2] The other two qualities are _sattva_ (goodness, balance), and _tamas_ (lethargy, violence, disorder). _Rajas_ is **innate tendency or quality that drives motion, energy, and activity**.[3][4]
_Rajas_ is sometimes translated as **passion** , where it is used in the sense of **activity** , which according to the context can be either good or bad.[1][2] _Rajas_ helps actualize the other two _guṇa_.[5][6] In simply it is the mixture of both _sattva_ and _tamas_.
**Description**
In Samkhya philosophy, a _guṇa_ is one of three "tendencies, qualities": _sattva_ , _rajas_ and _tamas_. This category of qualities have been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:

* _Sattva_ is the quality of balance, harmony, goodness, purity, universalizing, holistic, constructive, creative, building, positive attitude, luminous, serenity, being-ness, peaceful, virtuous.[4][7][8]
* _Rajas_ is the **quality of passion, activity, neither good nor bad and sometimes either** , self-centeredness, egoistic, individualizing, driven, moving, dynamic.[9][10]
* _Tamas_ is the quality of imbalance, disorder, chaos, anxiety, impure, destructive, delusion, negative, dull or inactive, apathy, inertia or lethargy, violent, vicious, ignorant.[11]

[1] Gerald James Larson (2001). _Classical Sāṃkhya: An Interpretation of Its History and Meaning_. Motilal Banarsidass. pp. 10–18, 49, 163. ISBN 978-81-208-0503-3.
[2] James G. Lochtefeld, Rajas, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 2, Rosen Publishing, ISBN 9780823931798, pages 546-547
[3] Gerald James Larson (2001). _Classical Sāṃkhya: An Interpretation of Its History and Meaning_. Motilal Banarsidass. p. 244. ISBN 978-81-208-0503-3.
[4] Ian Whicher (1998), _The Integrity of the Yoga Darśana_ , State University of New York Press, pages 86-87, 124-125, 163-167, 238-243
[5] _Autobiography Of A Yogi_ , Paramahansa Yogananda, Self Realization Fellowship, 1973, p. 22
[6] Maharishi Mahesh Yogi on the Bhagavad Gita Translation and Commentary, Arkana, 1990 p. 236
[7] Alter, Joseph S., _Yoga in Modern India_ , 2004 Princeton University Press, p 55
[8] Mikel Burley (2007). _Classical Samkhya and Yoga: An Indian Metaphysics of Experience_. Routledge. pp. 101–105, 120–122, 167, 185. ISBN 978-1-134-15978-9.
[9] Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pp. 234–237.
[10] Ian Whicher (1998), _The Integrity of the Yoga Darśana_ , State University of New York Press, pp. 63, 124–129, 138, 188–190.
[11] Ian Whicher (1998), _The Integrity of the Yoga Darśana_ , State University of New York Press, pp. 63, 110–112, 124–126, 163, 188.
rajas
라자스https://www.youtube.com/watch?v=AMub-n9NMtc Rajas Pronunciation Sanskrit रजस् rajas. 2025년 11월 5일에 확인. | rajas
라자스https://www.howtopronounce.com/rajas Learn how to pronounce rajas. 2025년 11월 5일에 확인.
라저스

passion
activity
disturbance
innate tendency or quality that drives motion, energy, and activity
turbidity
quality of passion, activity, neither good nor bad and sometimes either
quality or property of passionhttps://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
**Sanskrit dictionary**
Rajas in Sanskrit glossary
**Rajas** (**रजस्**).— _n._ [_rañj-asun nalopaḥ_ Uṇādi-sūtra 4.224]
1) Dust, powder, dirt; धन्यास्तदङ्गरजसा मलिनीभवन्ति (_dhanyāstadaṅgarajasā malinībhavanti_) Ś.7.17; आत्मोद्धतैरपि रजोभिरलङ्घनीयाः (_ātmoddhatairapi rajobhiralaṅghanīyāḥ_) 1.8; R.1.42;6.33.
2) The dust or pollen of flowers; भूयाद् कुशेशयरजोमृदुरेणुरस्याः (_bhūyād kuśeśayarajomṛdureṇurasyāḥ_) (_panthāḥ_) Ś. 4.11; Meghadūta 35,67; Śiśupālavadha 7.42.
3) A mote in a sun-beam, any small particle (of matter); cf. Manusmṛti 8.132; जाल- सूर्यमरीचिस्थं त्रसरेणू रजः स्मृतम् (_jāla- sūryamarīcisthaṃ trasareṇū rajaḥ smṛtam_) Y.1.362.
4) A ploughed or cultivated land, arable field.
5) Gloom, darkness.
6) Foulness, passion, emotion, moral or mental darkness; अपथे पदमर्पयन्ति हि श्रुतवन्तोऽपि रजोनिमीलिताः (_apathe padamarpayanti hi śrutavanto'pi rajonimīlitāḥ_) R.9. 74.
7) The second of the three Guṇas or constituent qualities of all material substances (the other two being _sattva_ and _tamas_ ; _rajas_ is supposed to be the cause of the great activity seen in creatures; it predominates in men, as _Sattva_ and _Tamas_ predominate in gods and demons); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः (_antargatamapāstaṃ me rajaso'pi paraṃ tamaḥ_) Kumārasambhava 6.6; Bhagavadgītā (Bombay) 6. 27; रजोजुषे जन्मनि (_rajojuṣe janmani_) K.; Mālatīmādhava (Bombay) 1.2.
8) Menstrual discharge, menses; रजसाभिप्लुतां नारी नरस्य ह्युपगच्छतः । प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रहीयते (_rajasābhiplutāṃ nārī narasya hyupagacchataḥ | prajñā tejo balaṃ cakṣurāyuścaiva prahīyate_) || Manusmṛti 4.41;5.66.
9) Safflower.
1) Tin.
11) Ved. Air, atmosphere.
12) A division of the world.
13) Vapour.
14) Cloud or rain-water.
15) Sin (_pāpa_); प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः (_prāyaścittaṃ ca kurvanti tena tacchāmyate rajaḥ_) Rām.4. 18.34.
Source: DDSA: The practical Sanskrit-English dictionary
**Rajas** (**रजस्**).—n.
(_-jaḥ_) 1. The second of the three primary qualities of nature the **quality or property of passion** : that which produces sensual desire, worldly coveting, pride, and falsehood, and is the cause of pain. 2. Dust. 3. The dust or pollen of a flower. 4. Any particle of matter. 5. The menstrual evacuation. 6. Cultivated fields. 7. A mole in a sun-beam. E. _rañj_ to colour, to be attached to, Unadi aff. _asun ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Rajas** (**रजस्**).—I. i. e. _rañj + as_ , n. (the original signification was probably ‘Dimness;’ cf. _rajani_ and [Gothic.] riquis). 1. Sky, Chr. 289, 7 = [Rigveda.] i. 50, 7. 2. Dust, [Mānavadharmaśāstra] 11, 110. 3. The pollen of a flower, [Vikramorvaśī, (ed. Bollensen.)] [distich] 26. 4. The menses, [Mānavadharmaśāstra] 4, 41. Ii. i. e. perhaps _ṛj + as_ (cf. ), n. The **quality of passion** , [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 8.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Rajas** (**रजस्**).—[neuter] atmosphere, air, [especially] the lower region of clouds and vapours ([opposed] _div_ or _rācana_); the sky (conc. also as twofold, _rajasī_) mist, gloom (i.[grammar]); dust, pollen of flowers, any small particle of matter; foulness, impurity, [especially] the menstrual secretion, darkness or soul-darkening passion (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**Rajaḥ** (**रजः**):—[from _raj_] in [compound] for _rajas_.
**1) Rajas** (**रजस्**):—[from _raj_] n. ‘coloured or dim space’, the sphere of vapour or mist, region of clouds, atmosphere, air, firmament (in Veda one of the divisions of the world and distinguished from _div_ or _svar_ , ‘the sphere of light’, and _rocanā divaḥ_ , ‘the ethereal spaces’, which are beyond the _rajas_ , as ether is beyond the air; often _rajas_ , = ‘the whole expanse of heaven or sky’, divided into a lower and upper stratum, the _rajas uparam_ or _pārthivam_ and the _rajas uttamam_ or _paramam_ or _divyam_ ; hence [dual number] _rajasī_ , ‘the lower and higher atmospheres’; sometimes also three and, [Ṛg-veda i, 164, 6] even six such spheres are enumerated, hence [plural] _rajāṃsi_ , ‘the skies’), [Ṛg-veda; Atharva-veda; Taittirīya-saṃhitā; Vājasaneyi-saṃhitā; Brāhmaṇa]
2) [v.s. ...] vapour, mist, clouds, gloom, dimness, darkness, [Ṛg-veda; Atharva-veda]
3) [v.s. ...] impurity, dirt, dust, any small particle of matter, [Ṛg-veda] etc. etc. (cf. _go-r_)
4) [v.s. ...] the dust or pollen of flowers, [Kālidāsa; Bhāgavata-purāṇa]
5) [v.s. ...] cultivated or ploughed land (as ‘dusty’ or ‘dirty’), arable land, fields, [Ṛg-veda]
6) [v.s. ...] the impurity id est. the menstrual discharge of a woman, [Gṛhya-sūtra; Manu-smṛti; Mahābhārata; Suśruta] etc.
7) [v.s. ...] the ‘darkening’ quality, passion, emotion, affection, [Mahābhārata; Kāvya literature] etc.
8) [v.s. ...] (in [philosophy]) the second of the three Guṇas or qualities (the other two being _sattva_ , goodness, and _tamas_ , darkness; cf. [Indian Wisdom, by Sir M. Monier-Williams 85]; _rajas_ is sometimes identified with _tejas_ q.v.; it is said to predominate in air, and to be active, urgent, and variable), [Sāṃkhyakārikā; Varāha-mihira’s Bṛhat-saṃhitā; Suśruta] etc.
9) [v.s. ...] ‘light’ or ‘day’ or ‘world’ or ‘water’ [Nirukta, by Yāska iv, 19]
10) [v.s. ...] a kind of plant (= _parpaṭa_), [Bhāvaprakāśa]
11) [v.s. ...] tin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] autumn, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] sperm, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) [v.s. ...] safflower, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] m. Name of a Ṛṣi (son of Vasiṣṭha), [Viṣṇu-purāṇa]
16) [v.s. ...] cf. [Greek] ἔ-ρεβος; [Gothic] riqis.
**Rajo** (**रजो**):—[from _raj_] in [compound] for _rajas_.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Rajas** (**रजस्**):— _(jaḥ)_ 5\. _n._ The quality, passion, or sensual feelings; dust; desire; pollen; menses.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Rajas** (**रजस्**):—
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Rajas** (**रजस्**):——
1) n. — a) Dunstkreis , Luftkreis , insofern darin Nebel , Wolken u.s.w. sich bewegen ; Pl. die Lüfte. Im Besondern — α) eines der Weltgebiete. — β) irdischer und himmlischer Dunstkreis. — γ) drei und sechs Dunstkreise. — δ) Du. die untere und die obere Region (über der Erde.) — ε) die obere und untere Grenze des Dunstkreises. — b) Dunst , Nebel ; Düsterkeit , Dunkel. — c) Staub ; Unreinigkeit , kleine Partikeln irgend eines Stoffes ; Staubkörnchen. — d) Blüthenstaub. — e) das Staubige , d.i. das aufgerissene und bebaute Land , Feld. — f) die menses. — g) Leidenschaft ; m. der Philosophie die mittlere der drei Qualitäten , die den Geist verdüsternde Leidenschaftlichkeit. — h) Zinn. — i) eine best. Pflanze , = _parpaṭa_ [Rājan 5,8.] [Bhāvaprakāśa 3,101.] — k) = _jyotis udaka loka ahan_. —
2) m. Nomen proprium eines Sohnes des Vasiṣṭha.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Rajas** (**रजस्**) in the Sanskrit language is related to the Prakrit word: Raya.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
**Hindi dictionary**
Rajas in Hindi glossary
Rajas in Hindi refers in English to:—(_a_) born of or appropriate to [_rajoguna_]; passionate; see [_rajasi_] (_nm_) arrogance; rage; excitement..—rajas** (**राजस**) is alternatively transliterated as Rājasa.
Source: DDSA: A practical Hindi-English dictionary
**Tamil dictionary**
Rajas in Tamil glossary
Rajas (ரஜஸ்) _noun_ adhyava-so_] clinging to (earthly things), [Divyāvadāna]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Adhyavasāya** (**अध्यवसाय**):—[tatpurusha compound] m.
(_-yaḥ_) 1) Ascertainment, determining.
2) As-siduous application, effort, energy.
3) (In philosophy.) The specific function of _buddhi_ or intellect (q. v.), apprehension by intellect, its taking hold of an object either by ascertainment or volition.
4) (In rhetoric.) The same as _adhyavasāna_. E. _so_ with _ava_ and _adhi,_ kṛt aff. _ṇa_ and āgama _yuk_.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
**Adhyavasāya** (**अध्यवसाय**):—[_adhya+vasāya_] _(yaḥ)_ 1\. _m._ Perseverance.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Adhyavasāya** (**अध्यवसाय**):—(von _sā, syati_ mit _adhi + ava_) m. = _utsāha_ [Amarakoṣa 1, 1, 7, 29.] = _ūrja_ [Hemacandra’s Abhidhānacintāmaṇi 300.] = _karmasu pratyayaḥ_ [NAYANĀNANDA], = _karmasu sukaraḥ pratyayaḥ_ [MADHU], = _karmasu dṛḍhaprayatnakārako bhāvaḥ_ [Ramānātha], = _aśakye balodyamaḥ_ nach einigen Erklärern im [Śabdakalpadruma] fester Wille, fester Entschluss, festes Bestreben: _na svalpamapyadhyavasāyabhīroḥ karoti vijñānavidhirguṇaṃ hi_ [Hitopadeśa I, 163.] [Pañcatantra III, 261.] _adhyavasāyo buddhiḥ_ [SĀṂKHYAK. 23.] mit dem loc.: _svaprakṛtirapi tatraivādhyavasāyena hiṃsāparāṅmukhīva bhavati_ [60, 6.] _aśakye dhyavasāyaḥ samarthanā_ [Vopadeva’s Grammatik 25, 23.] _saṃbhāvanaṃ kriyāsu yogyatādhyavasāyaḥ_ [17.] im comp.: _vākyārthavicāraṇādhyavasāyanirvṛttā hi brahmāvagatiḥ_ [Brahmasūtra] in [Frid 108.] _prativiṣayādhyavasāyo dṛṣṭam_ [SĀṂKHYAK. 5.] _saṃbhāvana mastitvādhyavasāyaḥ_ [Pāṇini’s acht Bücher 6, 2, 21,] [Scholiast]
\--- OR ---
**Adhyavasāya** (**अध्यवसाय**):—= _adhyavasāna_ [SĀṂKHYAK. 5, 23] [?(= Kapila 2, 13).] _so dhyavasāyo gavādiṣu dravyeṣu yasmātpratipattiḥ . evametannānyathā_ [Sânkhya Philosophy 5.] [Sāhityadarpana 693.] [KUVALAY. 58,b.] [Vopadeva’s Grammatik 25,17. 23.] _lakṣaṇā sādhyavasāyā_ (vgl. u. _adhyavasāna)_ [PRATĀPAR.9,b,1.] _bhīru_ der sich scheut zu einer bestimmten Meinung, zu einem bestimmten Entschluss zu gelangen [Hitopadeśa I, 163] [?(Spr. 1502). Pañcatantra III, 261 (Spr. 3476). 60, 6.] Die Stelle _vākyārthavicāraṇā_ ist zu streichen; vgl. u. _adhyavasāna_ . Am Schluss ist zu lesen _saṃbhāvanamatistvadhyavasāyaḥ_ .
\--- OR ---
**Adhyavasāya** (**अध्यवसाय**):—fester Vorsatz [Sāhityadarpana 471.] _ka_ m. dass., = _pratijñā_ [484.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Adhyavasāya** (**अध्यवसाय**):—m. —
1) dass. —
2) Beschlussfassung , fester Vorsatz. —
3) buddh. blosse Meinung [Sarvadarśanasaṃgraha 22,17.]
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Adhyavasāya** (**अध्यवसाय**) in the Sanskrit language is related to the Prakrit word: Ajbhavasāya.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
决智https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=決智&op;=translate 구글 번역 2025년 12월 2일에 확인.
Chinese (Traditional): 決智 Jué zhì 지에찌 Did you mean: 決志
Chinese (Simplified): 决智 Jué zhì 지에찌
English: Juezhi 웨이지
Korean: 쥐지
결지https://hanja.dict.naver.com/#/search?query=決智⦥=all 네이버 한자사전. 2025년 12월 2일에 확인.
**決 결단할 결, 빠를 혈**
부수 氵(삼수변) 총 획수 7획
1\. (결단할 결) 2. 결단하다(決斷--), (승부를)가리다 3. 결정하다(決定--), 분별하다(分別--), 판단하다(判斷--)
𣲺(본자), 决(속자)
**智 슬기 지**
부수 日(날일) 총 획수 12획
1\. 슬기, 지혜(智慧ㆍ知慧) 2. 재능(才能) 3. 꾀, 기지(奇智), 모략(謀略)
𣉻(고자), 𢜔(동자), 𤾞(동자), 𥏼(동자), 𥏾(동자)https://hanja.dict.naver.com/#/search?query=决智⦥=all 네이버 한자사전. 2025년 12월 2일에 확인.
**决 결단할 결**
부수 冫(이수변) 총 획수 6획
1\. 결단하다(決斷--), (승부를)가리다 2. 결정하다(決定--), 분별하다(分別--), 판단하다(判斷--) 3. 결단(決斷), 결심(決心)
決(결)의 속자(俗字). 決(본자)
**智 슬기 지**
부수 日(날일) 총 획수 12획
1\. 슬기, 지혜(智慧ㆍ知慧) 2. 재능(才能) 3. 꾀, 기지(奇智), 모략(謀略)
𣉻(고자), 𢜔(동자), 𤾞(동자), 𥏼(동자), 𥏾(동자)
jué zhìhttps://zh.dict.naver.com/#/search?range=all&query;=决 네이버 중국어사전. 2025년 12월 2일에 확인.
决 HSK3
이체
決
1\. 동사 정하다. 결정하다. 결심하다.
2\. 동사 승패를 결정짓다.
3\. 동사 사형을 집행하다.
1
[ jué ]
고려대 중한사전
决
1\. 동사 decide
2\. 동사 execute
3\. 동사 burst
[ jué ]
Collins Chinese Dictionary
决死
동사 죽음을 각오하다. 필사적이 되다.
[ juésǐ ]
고려대 중한사전
决出
동사 결승 시합을 통해 결정해 내다.
[ juéchū ]
고려대 중한사전
决撒
1\. 동사 조기백화 (담판·회의가) 결렬되다. (관계가) 끊어지다. (=决裂)
2\. 동사 조기백화 실수하다. 실패하다. 결점을 드러내다.
[ juésā ]
고려대 중한사전https://zh.dict.naver.com/#/search?range=all&query;=智 네이버 중국어사전. 2025년 12월 2일에 확인.
智 HSK4
1\. 형용사 지혜롭다. 총명하다. 슬기롭다.
2\. 명사 지혜. 견식(見識).
3\. 명사 성(姓).
[ zhì ]
고려대 중한사전
智
1\. 형용사 wise
2\. 명사 wisdom
[ zhì ]
Collins Chinese Dictionary
지 1 智
명사 智 ，智慧 。 (≒슬기, 지혜(智慧・知慧))
에듀월드 표준한한중사전
智 (佛教)
즈냐나
[ zhì (fójiào) ]
위키백과
智将
명사 지장. 지혜가 있는 장수. {비유} 재능·수완이 있는 사람.
[ zhìjiàng ]
고려대 중한사전
지에찌

大(mahat)http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=mahat DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **mahat**
[...](intelligence 覺) or **mahat** (pure potentiality 大 [...]:
View Full Entry 二十五諦
[...] chacun une nature à part ; le **Mahat** (et les autres tattva) est [...] indivisible dharma. Cependant le **mahat** = les trois guṇa (comme l'or [...] devez donc ou nier l'unité du **mahat** ou nier la triplicité des [...]:
View Full Entry 別
[...], prativiśiṣṭatara, **mahat** , sottara; Tib. lhag [...]:
View Full Entry 勝上
[...], bhūyo-bhāvatā, **mahat** , vardhamāna [...]:
View Full Entry 增上
[...], bhūyiṣṭha, **mahat** , mahad-gatatā, yad-bhūyasā [...]:
View Full Entry 多
[...] the total to seven 七大. . (Skt. **mahat** , mahā-vipula; bhūta, [...] bhūta, mahā-bhūta; ati**mahat** , atyartham, āyata, udāra, [...] bahu, bṛhat, bhūyas, bhṛśatara, **mahat** tā, mahat tva, [...] bhṛśatara, mahat tā, **mahat** tva, mahad-gata, [...]:
View Full Entry 大
[...]-guṇa, mahā-puṇya, **mahat** puṇyam [...]:
View Full Entry 大功德
[...]. vijetṛ, udāra, **mahat**). 月燈三昧經 [...]:
View Full Entry 大勝
[...]-kāruṇya-cetas, **mahat** kāruṇyam, mahā-kāruṇya; karuṇā-cittatā, karuṇâśaya, **mahat** -kāruṇya-citta; Tib. snying [...]:
View Full Entry 大悲心
[...] (Skt. mahā-phala, **mahat** puṇyam, *mahā-vipāka [...]:
View Full Entry 大果報
[...]-rucitā, pramodya, **mahat** sukham, mahā-rati, mahā [...]:
View Full Entry 大樂
[...] great monks (Skt. **mahat** bhikṣu [...]:
View Full Entry 大比丘衆
[...]; the Buddha (Skt. **mahat** puṇyamayaṃ kṣetram, dakṣiṇīyatā [...]:
View Full Entry 大福田
[...]-jña, mano-rama, **mahat** , mṛduka, mṛdukā, meru, [...]:
View Full Entry 妙
[...] great (Skt. **mahat** , mahā-, vistīrṇa) Translit [...]:
View Full Entry 巨
[...] calm (Skt. visada). (Skt. **mahat** , mahā-; ativistṛta, [...] bhūyo-bhūyas, bhūri, **mahat** tara, mahat tā, [...] bhūri, mahat tara, **mahat** tā, mahat tva, [...] mahat tara, mahat tā, **mahat** tva, mahad-gata, mahaudārya, [...]:
View Full Entry 廣大
[...] major elements 五大 (**mahat**). 中論疏記 T 2255.65.126a10 [...]:
View Full Entry 心根
[...], ghṛṇin, dayā, **mahat** kāruṇyam; Tib. snying rje [...]:
View Full Entry 悲愍
[...] 摩賀, 摩薩, etc. (Skt. **mahat** [...]:
View Full Entry 摩訶
[...], utsada, bhūyas, **mahat**). [...]:
View Full Entry 最重 https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=大&op;=translate 구글 번역 2025년 12월 2일에 확인.
Chinese (Traditional): 大 Dà 따
Chinese (Simplified): 大 Dà 따
English: big
Korean: 큰
대https://hanja.dict.naver.com/#/search?query=大⦥=all 네이버 한자사전. 2025년 12월 2일에 확인.
**大 클 대/큰 대, 클 태**
부수 大(큰대) 총 획수 3획
1\. (클 대/큰 대) 2. 크다, 심하다(甚--: 정도가 지나치다) 3. 높다, 존귀하다(尊貴--)
亣(고자), 𠘲(고자)
단어·성어 27,383
大 대
1\. 규모(規模)나 크기에 따라 큰 것, 중간(中間) 것, 작은 것으로 구분(區分)하였을 때에 가장 큰 것을 이르는 말.
2\. 중요(重要)한 것을 비유적(比喩的)으로 이르는 말.
3\. 규모(規模)나 가치(價値) 면(面)에서 그 수(數) 안에 꼽힘을 이르는 말.
dàhttps://zh.dict.naver.com/#/search?range=all&query;=大 네이버 중국어사전. 2025년 12월 2일에 확인.
大 HSK1 BCT A
1\. 명사 크기.
2\. 명사 어른. 나이든 사람.
3\. 존칭,존댓말 상대방이나 상대방과 관련된 사물 앞에 붙여 경의(敬意)를 나타냄.
[ dà ]
고려대 중한사전
大 HSK3
뜻은 ‘大’와 같고 ‘大城’·‘大夫’·‘大黄’·‘大王’ 따위에서는 ‘dài’로 쓰임. 그러나 ‘大王牌’(옥새)나 ‘气车大王’(자동차왕)과 같은 새로운 말들은 ‘dà’로 쓰임.
[ dài ]
고려대 중한사전
大 1
1\. 형용사 (체적·면적 등이) 크다. (수량·나이 등이) 많다. (힘·강도 등이) 세다, 강하다 (↔小)
2\. 관형어로 쓰이는 경우
3\. 술어로 쓰이는 경우
[ dà ]
중국어-한국어 학습사전 (한국외국어대학교)
大
1\. 형용사 big
2\. 형용사 great
3\. 형용사 important
[ dà ]
Collins Chinese Dictionary
大
[ dài ]
Collins Chinese Dictionary
大
1\. adult
2\. big, huge, large
3\. great, major, important
Chinese Notes(Chinese-English)
大
Maha. 摩訶; 麼賀. Great, large, big; all pervading, all-embracing; numerous 多; surpassing ; mysterious 妙; beyond comprehension 不可思議; omnipresent 體無不在. The elements, or essential things, i.e. (a) 三大 The three all-pervasive qualities of the 眞如 q.v. : its 體, 相 , ...
Dictionary of Chinese Buddhist Terms
大
see 大夫[dai4 fu5]
The CEDICT Project (Chinese-English Dictionary）
大
big
The CEDICT Project (Chinese-English Dictionary）
大〔词头〕
magni-
Bilingual Vocabulary-Academic Terms And Dictionary
따

大諦(mahattattva)
大谛https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=大諦&op;=translate 구글 번역 2025년 12월 3일에 확인.
Chinese (Traditional): 大諦 Dà dì 따 띠
Chinese (Simplified): 大谛 Dà dì 따 띠
English: Great Truth
Korean: 위대한 진실
대제https://hanja.dict.naver.com/#/search?query=大諦⦥=all 네이버 한자사전. 2025년 12월 3일에 확인.
**大 클 대/큰 대, 클 태**
부수 大(큰대) 총 획수 3획
1\. (클 대/큰 대) 2. 크다, 심하다(甚--: 정도가 지나치다) 3. 높다, 존귀하다(尊貴--)
亣(고자), 𠘲(고자)
**諦 살필 체, 울 제**
부수 言(말씀언) 총 획수 16획
1\. (살필 체) 2. 살피다 3. 자세(仔細ㆍ子細)히 알다
谛(간체자), 𧫚(속자), 谛(동자)
dà dìhttps://zh.dict.naver.com/#/search?range=all&query;=谛 네이버 중국어사전. 2025년 12월 3일에 확인.
谛
번체
諦
1\. 부사 문어 찬찬히. 상세히. 자세히.
2\. 명사 문어 불교 도리. 의의(意義). 진리.
[ dì ]
고려대 중한사전
二十五谛
명사 불교 이십오체. [인도(印度) 삼키아 학파(sāmkhya學派)에서 우주 만물(宇宙萬物)의 발생 순서(發生順序)를 설명하는 원리(原理)]
[ èrshíwǔdì ]
고려대 중한사전
谛听
동사 문어 자세히 듣다. (≒倾听, 凝听)
[ dìtīng ]
에듀월드 표준중중한사전
谛听 웹수집
동사 To listen carefully.
[ dìtīng ]
웹수집
따 띠

想(saṃvitti)http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=saṃvitti DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **saṃvitti**
[...], vyupaparīkṣaṇa, **saṃvitti** , smaraṇa; Tib. chos kyi [...]:
View Full Entry 思惟http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=思惟 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**思惟**
**Pronunciations**
[py] sīwéi
[wg] ssu-wei
[hg] 사유
[mc] sayu
[mr] sayu
[kk] シユイ
[hb] shiyui
[qn] tư duy
Basic Meaning: to think
**Senses:**

* To intend, ponder; think, intend (Skt. cintā; Tib. sems pa). [Charles Muller; source(s): Nakamura, Stephen Hodge]
* To consider or discriminate an object; focuses the mind upon, oriented towards, consider (Skt. manasi karoti; Tib. yid la byed pa, kun tu rtog pa). [Charles Muller; source(s): Stephen Hodge]
* Pondering, reflection upon; to continue thinking about one thing; deliberation (Skt. saṃkalpa, cetanā, mīmāṃsā, upadhyāna; Tib. bsam pa). [Charles Muller; source(s): Stephen Hodge]
* To consider theoretically. [Charles Muller]
* To think in view of achievement. [Charles Muller]
* To pay attention, to pay heed (Skt. maniskara). [Charles Muller]
* To practice the Buddhist Way. [Charles Muller]
* One of the Ten Dharma Practices 十法行. To infer a meaning through the principle (Skt. cintanā). [Charles Muller]
* (Skt. manasi-kāra, manas-kāra, saṃkalpa; anugama, anuvitarkita, āśaya, upanidhyāna, kalpa, citta, cintaka, cintana, cintayitum, cintāna, cintā-para, cintā-manaskāra, cintāmaya, cintita, cintin, cintya, cetita, dhyāna, dhyeya, nidhyapti, nidhyāna, paribhāvita, parivitarka, parīkṣya, prakalpayati, prakalpita, pratisaṃkhyāna, pratyavekṣaṇa, pratyavekṣita, pradhyāyamāna, prabhāvana, prekṣin, buddhi, bhāvanā, bhāvayati, manasi-kāratva, manasi-kuru, manasi-kṛta, manasi-kriyā, manas-kriyā, manyanā, vikalpa, vicāraṇā, vicārayati, vicārita, vitarka, vitarkita, vibhāvayati, *vyāpṛta, vyupaparīkṣaṇa, **saṃvitti**, smaraṇa; Tib. chos kyi don sems pa) [Charles Muller; source(s): Hirakawa, YBh-Ind]
* CJKV-E
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 428
Zengaku daijiten (Komazawa U.) 478d
Iwanami bukkyō jiten 389
Bukkyōgo daijiten (Nakamura) 540c → , 541c
Fo Guang Dictionary 3808
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0473
Bukkyō daijiten (Mochizuki) (v.1-6)2198c,2272c,2409a,4500a
Bukkyō daijiten (Oda) 843-1*1857-1-5
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)https://www.wisdomlib.org/definition/samvitti 2025년 12월 3일에 확인.
**Sanskrit dictionary**
Samvitti in Sanskrit glossary
**Saṃvitti** (**संवित्ति**).— _f._
1) Knowledge, perception, consciousness, feeling; श्वस्त्वया सुखसंवित्तिः स्मरणीयाऽधुनातनी (_śvastvayā sukhasaṃvittiḥ smaraṇīyā'dhunātanī_) Kirātārjunīya 11.34; 16.32.
2) Understanding, intellect.
3) Recognition, recollection.
4) Harmony (of feeling), mental reconciliation.
**Derivable forms:_saṃvittiḥ_** (**संवित्तिः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Saṃvitti** (**संवित्ति**).—f.
(_-ttiḥ_) 1. Understanding, intellect. 2. Perception. 3. Accommodation, reconciliation. 4. Recognition, recollection of a thing or person previously known. E. _sam_ before _vid_ to know, aff. _ktin:_ see the next.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Saṃvitti** (**संवित्ति**).—i. e. _sam-vid + ti_ , f. 1. Perception, knowledge, [Kirātārjunīya] 11, 34, 16, 32. 2. Recollection of a thing or person previously known. 3. Reconciliation, accommodation.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Saṃvitti** (**संवित्ति**).—[feminine] perception, knowledge, understanding.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Saṃvitti** (**संवित्ति**):—[=_saṃ-vitti_] [from _saṃ-vid_] f. knowledge, intellect, understanding, [ib.; Kirātārjunīya]
2) [v.s. ...] perception, feeling, sense of ([compound]), [Kirātārjunīya; Sarvadarśana-saṃgraha]
3) [v.s. ...] mutual agreement, harmony, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] recognition, recollection, [Horace H. Wilson]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Saṃvitti** (**संवित्ति**):—[_saṃ-vitti_] _(ttiḥ)_ 2\. _f._ Understanding; reconciliation; recognition.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Saṃvitti** (**संवित्ति**):—(von 1. _vid_ mit _sam_) f.
1) Erkenntniss [NṚS. TĀP. Upakośā] in [Weber’s Indische Studien 9, 163. fg.] [GAUḌAP.] zu [SĀṂKHYAK. 69.] _saṃvinnāla_ [WEBER, Rāmatāpanīya Upaniṣad 324.] _tattvasya_ [Kirātārjunīya 16, 32.] —
2) Empfindung: _gandha_ [Oxforder Handschriften 231], a, 26. _sukha_ [Kirātārjunīya 11, 34.] _grāhyagrāhakasaṃvittīnāṃ pṛthagavabhāsaḥ_ Empfindung, Wahrnehmung [SARVADARŚANAS. 16, 14. fg. 21.] —
1)
2) = _vedanā_ [Halāyudha 5, 33.] = _pratipad, pratipatti_ [Trikāṇḍaśeṣa 3, 3, 208.] [Hemacandra’s Anekārthasaṃgraha 3, 312.] [Medinīkoṣa t. 167.] = _buddhi, upalabdhi_ u.s.w. [Hemacandra’s Abhidhānacintāmaṇi 309.] [Halāyudha 2, 179.] —
3) Einverständniss, = _avivādo janasya_ [Medinīkoṣa] st. dessen bloss _avavāda_ (d. i. _avivāda_) [Hemacandra’s Anekārthasaṃgraha]
\--- OR ---
**Saṃvitti** (**संवित्ति**):—= _saṃbandha_ [Trikāṇḍaśeṣa 3, 3, 191.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Saṃvitti** (**संवित्ति**) in the Sanskrit language is related to the Prakrit word: Saṃvitti.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
상https://hanja.dict.naver.com/#/entry/ccko/0f08addc318a42c7873e13dee804b249 네이버 한자사전. 2025년 12월 3일에 확인.
想
상
생각 상
부수 心 [忄,㣺] (마음심, 4획)
모양자 心(마음 심) + 相(서로 상)
장단음 상(ː)
총획수 13획
유니코드 U+60F3
1\. 생각
2\. 생각컨대
3\. 생각하다, 사색하다(思索--)
4\. 그리워하다
5\. 상상하다(想像--)
6\. 원하다(願--), 바라다
7\. 닮다, 비슷하다
유의어
侖(생각할 륜(윤)) 念(생각 념(염)) 思(생각 사, 수염 많을 새) 恁(생각할 임, 너 님(임)) 惟(생각할 유) 慮(생각할 려(여), 사실할 록(녹)) 憶(생각할 억) 考(생각할 고)
회의문자
想자는 ‘생각하다’나 ‘그리워하다’, ‘상상하다’라는 뜻을 가진 글자이다. 想자는 相(서로 상)자과 心(마음 심)자가 결합한 모습이다. 相자는 눈으로 나무를 바라보는 모습을 그린 것으로 본래의 의미는 ‘자세히 보다’였다. 이렇게 자세히 바라보는 것을 뜻하는 相자에 心자가 결합한 想자는 자신의 내면을 자세히 들여다본다는 뜻으로 만들어졌다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
음(音)을 나타내는 글자 相(상)과 마음속으로(心) 상대를 그리워한다는 뜻이 합(合)하여 「생각」을 뜻함. 相(상)은 상대편을 가만히 보다, 마주보는 일, 想(상)은 상대편에 바라다→생각하다→생각.
출처 : 디지털 한자사전 e-한자
사성음
xiǎng (xiǎng)
출처 : 디지털 한자사전 e-한자
영문
think, speculate, plan, consider.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/55441b266c934da1904bf8433a3fc66f 네이버 한자사전. 2025년 12월 3일에 확인.
想(불교)
상
1\. 작가(作家)가 예술(藝術) 작품(作品)을 창작(創作)하는 데에 골격(骨格ㆍ骨骼)으로 삼는 생각.
2\. 대상(對象)의 모습을 마음속으로 생각하는 일.
xiǎnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=想&op;=translate 구글 번역 2025년 12월 3일에 확인.
Chinese (Traditional): 想 Xiǎng 시앙
Chinese (Simplified): 想 Xiǎng 시앙
English: think
Korean: 생각하다https://zh.dict.naver.com/#/search?range=all&query;=想 네이버 중국어사전. 2025년 12월 3일에 확인.
想 HSK1 BCT A
1\. 동사 생각하다. (→以为, 当 (1d))
2\. 동사 추측하다. 예상하다. …일 것이라고 여기다.
3\. 동사 바라다. …하고 싶다. …하려 하다. (→打算(1))
[ xiǎng ]
고려대 중한사전
想
1\. 동사 think
2\. 동사 reckon
3\. 동사 want to
[ xiǎng ]
Collins Chinese Dictionary
상 15 想
1\. 명사 构思 ，想法 。
2\. 명사 불교 冥想 。
에듀월드 표준한한중사전
상 4 想 [상]
명사 像，构想
국립국어원 한국어-중국어 학습사전
《想》
《想》是一首歌曲，演唱者：阿妹妹地区：中国。所属专辑：想。音乐风格：流行。
[ xiăng ]
HDWIKI
想
1\. to think
2\. to speculate, to suppose, to consider
3\. to want
Chinese Notes(Chinese-English)
想
to think
The CEDICT Project (Chinese-English Dictionary）
시앙

遍滿http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=遍滿 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**Digital Dictionary of Buddhism Search Results**
Headword matches for **遍滿** :
遍滿
ALSO IN: 妙音遍滿
遍滿一切世間成就遊
遍滿所緣

Entry body matches for **遍滿**
[...]), also written **遍滿** , referring to pervasive [...]:
View Full Entry 十八變
[...]; be **omnipresent**. [**遍滿**] (Skt. **spharaṇa** , sphuṭa [...]:
View Full Entry 徧滿
[...] perceptual object **遍滿** 所緣 the perceptual object [...]:
View Full Entry 四種所緣http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=遍滿 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**遍滿**
**Pronunciations**
[py] biànmǎn
[wg] pien-man
[hg] 편만
[mc] pyeonman
[mr] py'ŏnman
[kk] ヘンマン
[hb] henman
[qn] biến mãn
Basic Meaning: to extend
**Senses:**

* Spread, prevail, pervade, fill. To be pervaded, spread, extended, filled (Skt. vyāpana, āpūryate). 〔四分律 T 1428.22.964b21, 瑜伽論 T 1579.30.282a12〕 [Charles Muller; source(s): Nakamura]
* CJKV-E
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 1213c
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1156
Index to the Bussho kaisetsu daijiten (Ono) 584
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=spharaṇa DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **spharaṇa**
[...], samavasaraṇatā, **spharaṇa**) 大方廣佛華嚴經 [...]:
View Full Entry 互相涉入
[...] extension 流布 (Skt. **spharaṇa**), also written 遍滿, referring [...]:
View Full Entry 十八變
[...], sarvāvat, **spharaṇa** , sphuṭa, sphuṭam). 正法眼藏; 解深密經 [...]:
View Full Entry 周遍
[...], suvipula, suvuta, **spharaṇa** [...]:
View Full Entry 廣大
[...] (Skt. vighuṣṭa, **spharaṇa**) To disseminate broadly [...]:
View Full Entry 廣布
[...], vyāpin, samanta, **spharaṇa** , pari-; anugata, kṛtsna [...]:
View Full Entry 徧
[...]. [遍滿] (Skt. **spharaṇa** , sphuṭa, paripūrṇa; parisphuṭa [...]:
View Full Entry 徧滿
[...] clothed (Skt. pari**spharaṇa** , **spharaṇa** , saṃchanna, ava-ṣṭambh [...]:
View Full Entry 徧覆
[...] (Skt. abhikīrṇa, **spharaṇa**). [...]:
View Full Entry 悉充滿
[...] samanta, sarvatra, **spharaṇa** ; kṛtsna, pari-, prasṛta [...]:
View Full Entry 普
[...] universally (Skt. **spharaṇa** , samanta-prabha, samantâvabhāsa-**spharaṇa** , vairocana, ava-√bhās [...]:
View Full Entry 普照
[...].30.566c27 (Skt. **spharaṇa** , abhichanna [...]:
View Full Entry 普覆
[...] on all sides (Skt. **spharaṇa** , samanta, vyāpin; ananta [...]:
View Full Entry 普遍
[...] the world (Skt. **spharaṇa** , prasṛta, vidarśana, prajñapayati [...]:
View Full Entry 流布
[...] Interpenetration (**spharaṇa**). 大方廣佛華嚴經 T 293.10.686c18 [...]:
View Full Entry 涉入
[...] or penetrate (Skt. **spharaṇa** [...]:
View Full Entry 無不遍
[...], susamāpta, **spharaṇa** , svanta [...]:
View Full Entry 究竟
[...]. vyāpin, samanta, **spharaṇa** , sarvatra, kṛtsna, pari [...]:
View Full Entry 遍
[...](Skt. samavasaraṇa, **spharaṇa** [...]:
View Full Entry 遍周
[...], samantâvabhāsa, **spharaṇa**). Vairocana tathāgata [...]:
View Full Entry 遍照
遍满https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=遍滿&op;=translate 구글 번역 2025년 12월 3일에 확인.
Chinese (Traditional): 遍滿 Biàn mǎn 비앤 만
Chinese (Simplified): 遍满 Biàn mǎn 비앤 만
English: pervade
Korean: 스며들다
편만https://hanja.dict.naver.com/#/search?query=遍滿⦥=all 네이버 한자사전. 2025년 12월 3일에 확인.
遍滿 편만
널리 참. 꽉 참.
**遍 두루 편, 두루 변**
부수 辶(책받침2) 총 획수 13획
1\. (두루 편) 2. 두루 3. 모든, 전면적인(全面的-)
徧(고자)
**滿 찰 만**
부수 氵(삼수변) 총 획수 14획
1\. 차다 2. 가득 차 있다 3. 가득하다
满(간체자), 満(일본자), 𠐎(고자), 満(약자), 𣼛(속자), 𡈪(동자), 满(동자)
biàn mănhttps://zh.dict.naver.com/#/search?range=all&query;=遍满 네이버 중국어사전. 2025년 12월 3일에 확인.
要制造锁链，因为这地**遍满** 流血的罪，城邑充满强暴的事。 문장 분석
yào zhìzào suŏliàn yīnwèi zhè dì **biàn măn** liúxuè de zuì chéngyì chōngmăn qiángbào de shì
너는 쇠사슬을 만들라 이는 피 흘리는 죄가 그 땅에 **가득하고** 강포가 그 성읍에 찼음이라.
웹수집
以马内利阿，他展开翅膀，**遍满** 你的地。
yĭmănèilì ā tā zhănkāi chìbăng **biàn măn** nĭ de dì
Its outspread wings will **cover** the breadth of your land, O Immanuel!
웹수집
一间房屋又一间得房屋里, 家具被捣毁, 财物所有洒**遍满** 地。
yījiān fángwū yòu yījiān dé fángwū lĭ jiājù bèi dăohuĭ cáiwù suŏyŏu să**biàn măn** dì
House after house had furniture smashed and possessions **scattered**.
웹수집
相反，父的国度已经**遍满** 大地，只是人看不见而已
xiāngfăn fù de guódù yĭjīng **biàn măn** dàdì zhĭshì rén kànbùjiàn éryĭ
Rather, the kingdom of the Father **is spread out over** the earth and people do not see it.
웹수집
비앤 만

智(mati)http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=智 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**智**
**Pronunciations**
[py] zhì
[wg] chih
[hg] 지
[mc] ji
[mr] chi
[kk] チ
[hb] chi
[qn] trí
Basic Meaning: to know
**Senses:**

* Cognition, awareness (Skt. jñāna; Tib. shes pa, ye shes). The function of the intellect. Intelligence. Although in pre-Buddhist literary Chinese the primary connotation of this term is 'wisdom,' (as distinguished from 'knowledge' 知) in the translation of Abhidharma, Yogācāra, and Tathāgatagarbha texts from Sanskrit into Chinese, it was commonly used to translate jñāna, thus cognition, understanding, awareness. It is, nonetheless, also seen used to translate prajñā, as in 智度, as well as alone. The tendency in later East Asian works (Chan, Huayan, and Tiantai) is to move more in the direction of the sense of wisdom. Buddhist discourse commonly bifurcates cognition into two general types: (1) pure, nondiscriminating awareness (such as 正體智), and (2) the discriminating cognition necessary for mundane functionality, which can have either the negative connotation of deluded mundane discrimination or the accurate discrimination used by bodhisattvas to teach others. See 二智. Prajñā is transliterated as 若那 and jñāna is transliterated as 闍那. See also 一智 (Skt. dhī, buddhi, abhijñā, **mati**). [Charles Muller; source(s): Ui, Nakamura, YBh-Ind, Stephen Hodge, Yokoi]
* Perceiving (Pāli saṅjānana). 〔解脫道論 T 1648.32.414a01〕 [Nyanatusita]
* (Skt. jāneya, jñāna-dhātu, jñāna-saṃniśraya, jñānin, jñeya, paṇḍita-jātīya, parijñā, parijñāna, parijñeya, prajānatā, prajñā-dravya, pratibodha, pratyaya, pratyavagama, budha, vijña, vitti, vidyā, vidyāt, vidvas, vuddhi, saṃkalpa, saṃprajanya, samyag-jñāna, samyag-dṛṣṭi, susaṃprajñā, sūri, smṛti, svabhāva-buddhi; Pāli ñāṇa) [Charles Muller; source(s): Hirakawa]
* CJKV-E
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 725
Bulgyo sajeon 815a
Zengaku daijiten (Komazawa U.) 841d
A Glossary of Zen Terms (Inagaki) 63, 161, 239
Japanese-English Zen Buddhist Dictionary (Yokoi) 50
Bukkyōgo daijiten (Nakamura) 950a
Fo Guang Dictionary 5009
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0605
Bukkyō daijiten (Mochizuki) (v.1-6)3546a,606a,4514a,4664c, (v.9-10)694c
Bukkyō daijiten (Oda) 1187-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)https://www.wisdomlib.org/definition/mati 2025년 12월 3일에 확인.
**Sanskrit dictionary**
Mati in Sanskrit glossary
**Mati** (**मति**).— _f._ [_man bhāve ktin_]
1) Intellect, understanding, sense, knowledge, judgment; मतिरेव बलाद्गरीयसी (_matireva balādgarīyasī_) H.2.86; अल्पविषया मतिः (_alpaviṣayā matiḥ_) R.1.2.
2) Mind, heart; मम तु मतिर्न मनागपैतु धर्मात् (_mama tu matirna manāgapaitu dharmāt_) Bv.4.26; so दुर्मति, सुमति (_durmati, sumati_).
3) Thought idea, belief, opinion, notion, supposition, impression, view; ध्रुवा नीतिर्मतिर्मम (_dhruvā nītirmatirmama_) Bhagavadgītā (Bombay) 18.78; विधिरहो बलवानिति मे मतिः (_vidhiraho balavāniti me matiḥ_) Bhartṛhari 2.98; Pañcatantra (Bombay) 2.19.
4) Intention, design, purpose; see मत्या (_matyā_).
5) Resolution, determination.
6) Esteem, regard, respect; बहुमतिमधिकां ययावशोकः (_bahumatimadhikāṃ yayāvaśokaḥ_) Kirātārjunīya 1.9.
7) Wish, desire, inclination; तस्य तासु मतिं ज्ञात्वा धर्मात्मा वाक्य- मब्रवीत् (_tasya tāsu matiṃ jñātvā dharmātmā vākya- mabravīt_) Rām.7.25.17; प्रायोपवेशनमतिर्नृपतिर्बभूव (_prāyopaveśanamatirnṛpatirbabhūva_) R.8.94.
8) Counsel, advice.
9) Remembrance, recollection.
10) Ved. Devotion, prayer.
11) An adviser.
12) = प्राणः (_prāṇaḥ_) q. v.; केन विज्ञानयोगेन मतिश्चित्तं समास्थिता (_kena vijñānayogena matiścittaṃ samāsthitā_) Mahābhārata (Bombay) 14.21. 11 (com.).
13) Activity or disposition of the mind; न मतेर्मन्तारं मन्वीथाः (_na matermantāraṃ manvīthāḥ_) Bṛ. Up.3.4.2.
14) Blessing. (_matiṃ kṛ, -dhā, -ādhā_ 'to set the heart on', 'resolve upon', 'think of'. _matyā_ is used adverbially in the sense of
1) knowingly, intentionally, wilfully; _matyā bhuktvācaret kṛcchram_ Manusmṛti 4.222;5.19.
2) under the impression that; _vyāghramatyā palāyante_).
**Derivable forms:_matiḥ_** (**मतिः**).
\--- OR ---
**Māṭi** (**माटि**).—An armour, mail.
**Derivable forms:_māṭiḥ_** (**माटिः**).
See also (synonyms): _māṭhī_.
\--- OR ---
**Māti** (**माति**).— _f._
1) Measure.
2) A thought, idea, conception.
3) Accurate knowledge or determination.
**Derivable forms:_mātiḥ_** (**मातिः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Mati** (**मति**).—(1) name of a prince, son of the Buddha Candra-sūryapradīpa: Saddharmapuṇḍarīka 19.2; (2) name of a brahman youth, pre- vious incarnation of Dharmaruci; corresponds to Megha- datta of Mahāvastu, Megha of Pali, as associate of the previous incarnation of Śākyamuni (here called Sumati) under Dīpaṃkara: Divyāvadāna 247.2 ff.; (3) name of a prince, previous incarnation of Śākyamuni (is this the same as Sumati of Divyāvadāna?): Samādhirājasūtra p. 52 lines 21 (here text satī, read mati) and 30; (4) name of a teacher (a Buddha?) in the kṛta yuga: Laṅkāvatāra-sūtra 365.3; also called Mahāmati (5); in 365.7 apparently a different Mati (a Buddha, nāyakaḥ) is named, a later one, tho still in the kṛta yuga (Suzuki's translation(s) is wrong on this).
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Mati** (**मति**).—f.
(_-tiḥ_) 1. Understanding, intellect. 2. Wish, desire, inclination. 3. Memory, recollection. 4. Respect, reverence. 5. A potherb. E. _man_ to respect, &c. aff. _ktin ._
\--- OR ---
**Māti** (**माति**).—f.
(_-tiḥ_) 1. Measure. 2. Conception, idea.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Mati** (**मति**).—i. e. _man + ti_ , f. 1. Mind, [Pañcatantra] iii. [distich] 76. 2. Understanding, [Pañcatantra] 251, 6; intelligence, [Hitopadeśa] pr. [distich] 42. 3. Thought, [Pañcatantra] iii. [distich] 258; resolution, [Pañcatantra] 216, 14. 4. Hymn, Chr. 292, 2 = [Rigveda.] i. 86, 2. 5. Perception, Bhāṣāp. 126. 6. Opinion, Chr. 13, 13. 7. Advice. 8. Wish. 9. Recollection. 10. Respect. 11. A potherb.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Mati** (**मति**).—[feminine] devotion, prayer, worship, hymn or song of praise; thought, purpose, mind, intention to ([locative], [dative], or infin.); thought, meditation, opinion, belief; understanding, intelligence. _matyā_ on purpose or at discretion.
\--- OR ---
**Mati** (**मति**).—[feminine] devotion, prayer, worship, hymn or song of praise; thought, purpose, mind, intention to ([locative], [dative], or infin.); thought, meditation, opinion, belief; understanding, intelligence. _matyā_ on purpose or at discretion.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Mati** (**मति**):—a etc. See p. 783, col. 2.
2) [from _man_] b f. (in, [Śatapatha-brāhmaṇa] also _mati_) devotion, prayer, worship, hymn, sacred utterance, [Ṛg-veda; Vājasaneyi-saṃhitā]
3) [v.s. ...] thought, design, intention, resolution, determination, inclination, wish, desire (with [locative case] [dative case] or [infinitive mood]), [Ṛg-veda] etc. etc. (_matyā_ ind. wittingly, knowingly, purposely; _matiṃ_ √ _kṛ_ or _dhā_ or _dhṛ_ or _ā-√dhā_ or _samā-√dhā_ or _ā-√sthā_ or _sam-ā-√sthā_ , with [locative case] [dative case] [accusative] with _prati_ , or _artham_ ifc., to set the heart on, make up one’s mind, resolve, determine; _matim_ with [Causal] of _ni-√vṛt_ and [ablative] of a verbal noun, to give up the idea of; _āhita-mati_ ifc. -having resolved upon; _vinivṛtta-mati_ with [ablative] = having desisted from)
4) [v.s. ...] opinion, notion, idea, belief, conviction, view, creed, [???; Manu-smṛti; Mahābhārata] etc. (_matyā_ ind. at will; ifc., ‘under the idea of’ e.g. _vyāghra-m_ , ‘under the idea of its being a tiger’)
5) [v.s. ...] the mind, perception, understanding, intelligence, sense, judgement, [Śatapatha-brāhmaṇa] etc. etc. (in, [Ṛg-veda] also ‘that which is sensible’, intelligent, mindful, applied to Aditi, Indra and Agni)
6) [v.s. ...] esteem, respect, regard, [Kirātārjunīya]
7) [v.s. ...] memory, remembrance, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) [v.s. ...] Opinion personified (and identified with Subalātmajā as one of the mothers of the five sons of Pāṇḍu, or regarded as a daughter of Dakṣa and wife of Soma, or as the wife of Viveka), [Mahābhārata; Harivaṃśa; Prabodha-candrodaya]
9) [v.s. ...] a kind of vegetable or pot-herb, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) [v.s. ...] m. Name of a king, [Buddhist literature]
11) [v.s. ...] cf. [Latin] mens; [Anglo-Saxon] ge-mynd; [English] mind.
**12) Māti** (**माति**):—[from _mā_] a f. measure, accurate knowledge, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] a [particular] part of the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**14) Māṭi** (**माटि**):—f. armour, mail, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**15) Mātī** (**माती**):—[from _māta_] f. in _vān mātī_ , [Taittirīya-saṃhitā] (_mātyā_ , [Vājasaneyi-saṃhitā; Maitrāyaṇī-saṃhitā]; cf. [Pāṇini 4-1, 85], [vArttika] 1, [Patañjali])
**16) Māti** (**माति**):—b _mātu_ See p. 804, col. 2.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Mati** (**मति**):— _(tiḥ)_ 2\. _f._ Understanding; wish; memory; respect.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Mati** (**मति**):—
\--- OR ---
**Māti** (**माति**):—(von 3. _mā)_ f.
1) Maass. —
2) richtige Erkenntniss, = _avaccheda_ [Medinīkoṣa t. 44.] — Vgl. 1. _miti_ .
\--- OR ---
**Mati** (**मति**):—
1) d) _yayārthaṃ manute sā matiḥ_ [SARVADARŚANAS. 32, 8.] bei den Jaina die erste Stufe in der Erkenntniss der Wahrheit 5.
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Mati** (**मति**):—und _mati_ —
1) f. — a) Andacht , Gebet , Verehrung. — b) andächtiges Lied oder Spruch. — c) Gedanke , Vorhaben , Absicht , Entschluss , Verlangen , Sinn für ; das Wonach , Wozu , Woran oder Wofür im Loc. , Dat. oder Infin. _matiṃ kar_ seinen Sinn richten auf , gedenke , beschiessen ; die Ergänzung im Loc. , Dat. , Acc. mit _prati_ oder in Comp. mit _arthanm_. Ohne Ergänzung sich dazu entschliessen. _matiṃ dhā , ā dhā , samā dā_ beschliesse ; die Ergänzung im Dat. oder Loc. _ahitamati_ Adj. beschlossen habend zu (Nom. act.). _matiṃ dhar_ sich mit einem Gedanken tragen ; die Ergänzung im Dat. oder Loc. , _atim , ā sthā , samā sthā_ einen Entschluss fassen. _matiṃ ni vartay_ den Gedanken zu (Abl. eines Nom. act.) aufgeben. _vinivṛtta_ Adj. so v.a. abgestanden von (Abl.). _maryā_ absichtlich wissentlich. — d) Meinung , Ansicht , eine gewonnene Ueberzeugung ; Denkweise. _matyā_ nach Gutdünken. _apatyamatyā_ in der Meinung , dass es (dein) Kind sei. — e) das Denken , Vorstellen ; Einsicht , Verstand. — f) Achtung. — g) bei den Jaina die erste Stufe in der Erkenntniss der Wahrheit. — h) *Erinnerung. — i) die Einsicht u.s.w. personificirt , insbes. als eine der Mütter der 5 Pāṇḍu-Söhne , als Tochter Dakeṣ’s und als Gattin Viveka’s ( des Verstandes ). — k) concret sinnig , verständig , aufmerksam. — l) *ein best. Gemüse. —
2) m. Nomen proprium eines Prinzen.
\--- OR ---
**Matī** (**मती**):—Adv. mit _kar_ eggen oder walzen [Tāṇḍyabrāhmaṇa 2,9,2.] Vgl. _durmatī , sdumatī_ und 1. _matya_.
\--- OR ---
**Māti** (**माति**):—f. —
1) Maass. —
2) richtige Erkenntniss.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Mati** (**मति**) in the Sanskrit language is related to the Prakrit words: Mai, Mitti.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
지https://hanja.dict.naver.com/#/search?query=⦥=all 네이버 한자사전. 2025년 12월 3일에 확인.
智
지
슬기 지
부수 日 [⺜] (날일, 4획)
모양자 日(날 일) + 知(알 지)
총획수 12획
유니코드 U+667A
1\. 슬기, 지혜(智慧ㆍ知慧)
2\. 재능(才能)
3\. 꾀, 기지(奇智), 모략(謀略)
4\. 지혜(智慧ㆍ知慧)로운 사람, 총명(聰明)한 사람
5\. 슬기롭다
6\. 지혜롭다(智慧ㆍ知慧--), 총명하다(聰明--)
7\. 알다
유의어
慧(슬기로울 혜)
반의어
愚(어리석을 우)
이체자
𣉻 고자
𢜔 동자
𤾞 동자
𥏼 동자
𥏾 동자
회의문자
智자는 ‘슬기’나 ‘지혜’, ‘재능’이라는 뜻을 가진 글자이다. 智자는 日(해 일)자가 부수로 지정되어 있지만, 사실은 曰(말씀 왈)자가 쓰인 것이다. 그래서 智자는 曰자와 知(알 지)자가 결합한 것으로 해석해야 한다. 智자는 ‘화살(矢)이 순식간에 구멍(口)을 통과하듯이 말(曰)을 잘한다.’라는 뜻으로 만들어졌다. 말을 잘하려면 지식이나 지혜가 있어야 할 것이다. 그래서 智자는 “아는 것이 많아 말함에 거침이 없다”라는 의미에서 ‘지혜’를 뜻하게 되었다. 참고로 소전에서는 智자가 知자를 파생시키게 되었는데, 知자는 배워서 알게 됐다는 의미에서 ‘알다’로 智자는 지식이 아닌 사람이 타고난 ‘지혜’를 뜻하게 되었다. 즉 선천적인 ‘지혜’와 후천적인 ‘지식’을 구분한 것이다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
세상을 두루 밝게 안다는 뜻을 나타내는 날일(日 ☞ 해)部와 음(音)을 나타내는 동시(同時)에 神(신)의 말씀의 뜻을 나타내기 위한 知(지)가 합(合)하여 이루어짐. 지식(知識)이 있다의 뜻. 知(지)와 통함.
출처 : 디지털 한자사전 e-한자
사성음
zhì (zhì)
출처 : 디지털 한자사전 e-한자
영문
wisdom, knowledge, intelligence.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/c59da943ce7a41b2966c3f9cbf8aef71 네이버 한자사전. 2025년 12월 3일에 확인.
智(불교)
지
부표제어 知
1\. 사물(事物)의 이치(理致)를 밝히고 그것을 올바르게 판별(判別)하고 처리(處理)하는 능력(能力).
2\. 십바라밀(十波羅蜜)의 하나. 모든 사물(事物)이나 현상(現象), 도리(道理)에 대하여 올바른 판단(判斷)을 내리고 번뇌(煩惱)를 끊는 힘이다.
3\. 우리나라 성(姓)의 하나. 본관(本貫)은 봉산(鳳山), 봉주(鳳州) 등이 현존(現存)한다.
유의어
知(지) 智慧(지혜)
zhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=智&op;=translate 구글 번역 2025년 12월 3일에 확인.
Chinese (Traditional): 智 Zhì 지
Chinese (Simplified): 智 Zhì 지
English: wisdom
Korean: 지혜
지

慧(prajñā)http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=慧 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
**慧**
**Pronunciations**
[py] huì
[wg] hui
[hg] 혜
[mc] hye
[mr] hye
[kk] エ
[hb] e
[qn] huệ
Basic Meaning: wisdom
**Senses:**

* Insight, discernment, understanding; cognitive acuity; the power to discern things and their underlying principles and to decide the doubtful. Esp. superior cognitive function as distinguished from mundane cognition. The mental function of discriminating the relative and the absolute, cutting off doubt (Skt. **prajña**; Tib. shes rab). [Charles Muller; source(s): Soothill, Stephen Hodge, JEBD, Yokoi]
* Intelligence; the function of the mind which makes decisions and eliminates doubts; it also enables the mind to gain an understanding of phenomena. One of the omnipresent factors 大地法 in the Abhidharmakośa-bhāṣya 倶舍論. One of the five 'specialized function' 別境 mental factors in Yogâcāra (Skt. mati; Tib. blo gros). Clever, intellectual, quick-witted. [Charles Muller; source(s): Stephen Hodge]
* Knowledge (Skt. jñāna; Tib. shes pa). [Charles Muller; source(s): Stephen Hodge]
* Also commonly written with the variant form 惠, in which case it is often part of the name of a monk, e.g. 慧可 Huike; 慧思 Huisi. [Charles Muller]
* (Skt. adhiprajñā, dhī; agra-prajñā, ājñā, jina-jñāna, jñāna-skandha, darśana, prajñāvat, prajñêndriya, buddhi, medhā, vidarśanā, vidyā, vipaśyanā, saṃprajanya, saṃprajñāna, saṃpradhī, sūri; Pāli paññā, adhipaññā; Tib. shes rab) [Charles Muller; source(s): Hirakawa, YBh-Ind]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary): view / hide
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 78
Bulgyo sajeon 940a
Zengaku daijiten (Komazawa U.) 80d
Iwanami bukkyō jiten 66
Japanese-English Buddhist Dictionary (Daitō shuppansha) 49a/55
Japanese-English Zen Buddhist Dictionary (Yokoi) 107
Zengo jiten (Iriya and Koga) 6-P143
Bukkyōgo daijiten (Nakamura) 105a
Fo Guang Dictionary 6019
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0499
Bukkyō daijiten (Mochizuki) (v.1-6)250a,1290a,3323c,4258a
Bukkyō daijiten (Oda) 567-1-21*1860-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 230https://www.wisdomlib.org/definition/prajna 2025년 12월 4일에 확인.
**Sanskrit dictionary**
Prajna in Sanskrit glossary
**Prajñā** (**प्रज्ञा**).—9 U.
1) To know, know about, be acquainted with.
2) To be aware of, find out.
3) To discern, distinguish. _-Caus._ (_prajñapayati_)
1) To show, point out (as way).
2) To discover.
3) To call, summon, invite.
\--- OR ---
**Prajña** (**प्रज्ञ**).— _a._
1) Wise, intelligent, learned.
2) (At the end of comp.) conversant with.
-jñaḥ A wise or learned man.
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**Prajñā** (**प्रज्ञा**).—
1) Intelligence, understanding, intellect, wisdom; आकारसदृशप्रज्ञः प्रज्ञया सदृशागमः (_ākārasadṛśaprajñaḥ prajñayā sadṛśāgamaḥ_) R.1.15; नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता (_nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā_) Bhagavadgītā (Bombay) 2.57; शस्त्रं निहन्ति पुरुषस्य शरीरमेकं प्रज्ञा कुलं च विभवं यशश्च हन्ति (_śastraṃ nihanti puruṣasya śarīramekaṃ prajñā kulaṃ ca vibhavaṃ yaśaśca hanti_) || Subhāṣ.
2) Discernment, discrimination, judgment; इयं निष्ठा बहुविधा प्रज्ञया त्वध्यवस्यति (_iyaṃ niṣṭhā bahuvidhā prajñayā tvadhyavasyati_) Mahābhārata (Bombay) 14.3.24.
3) Device or design.
4) A wise or learned woman.
5) Longing for (_vāsanā_); impression (_saṃskāra_); तं विद्याकर्मणि समन्वारभेते पूर्वप्रज्ञा च (_taṃ vidyākarmaṇi samanvārabhete pūrvaprajñā ca_) Bṛ. Up.4.4.2.
6) Name of the goddess Sarasvatī.
7) A particular Śakti or energy.
8) A true or transcendental wisdom; Buddh.
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**Prājña** (**प्राज्ञ**).— _a._ (-_jñā, -jñī_ _f._) [प्रज्ञ एव स्वार्थे अण् (_prajña eva svārthe aṇ_)]
1) Intellectual.
2) Wise, learned, clever; किमुच्यते प्राज्ञः खलु कुमारः (_kimucyate prājñaḥ khalu kumāraḥ_) Uttararāmacarita 4.
-jñaḥ 1 A wise or learned man; तेभ्यः प्राज्ञा न बिभ्यति (_tebhyaḥ prājñā na bibhyati_) Ve.2.14; देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते (_devadvijaguruprājñapūjanaṃ śaucamārjavam brahmacaryamahiṃsā ca śārīraṃ tapa ucyate_) || Bhagavadgītā (Bombay) 17.14.
2) A kind of parrot.
3) Intelligence dependent on individuality; Vedāntasāra.
4) Supreme Being (Almighty); अयं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरम् (_ayaṃ puruṣaḥ prājñenātmanā saṃpariṣvakto na bāhyaṃ kiṃcana veda nāntaram_) Bṛ. Up.4.3.21.
-jñā 1 Intelligence, understanding.
2) A clever or intelligent woman.
-jñī 1 A clever or learned woman.
2) The wife of a learned man.
3) Name of a wife of the sun (_sūryapatnī_).
Source: DDSA: The practical Sanskrit-English dictionary
**Prajñā** (**प्रज्ञा**).—(Sanskrit, and Pali paññā), _knowledge_ : three kinds, śrutamayī, cintāmayī, bhāvanāmayī (so in Pali cintāmayā, sutamayā, and bhāvanāmayā paññā, Childers): Mahāvyutpatti 1550-3; Dharmasaṃgraha 110.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Prajña** (**प्रज्ञ**).—mfn.
(_-jñaḥ-jñā-jñaṃ_) 1. Wise, learned; also _prājña_. 2. Bandy-legged, having the knees for apart: see _prajñu_. f.
(_-jñā_) 1. A clever or sensible woman. 2. Understanding, wisdom, knowledge. 3. The goddess of arts and eloquence, Saraswati. 4. Discrimination, judgment. 5. Power of device or design. E. _pra_ before, _jñā_ to know, aff. _ka ._
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**Prājña** (**प्राज्ञ**).—mfn.
(_-jñaḥ-jñā-jñaṃ_) 1. Patient in investigation. 2. Wise, clever, sensible. m.
(_-jñaḥ_) 1. A Pandit, a learned or wise man. 2. A skilful or clever person. f.
(_-jñā_) Knowledge, understanding. f. (_-jñā-jñī_) A clever or intelligent woman. f. (_-jñī_) The wife of a Pandit. E. _pra_ and _āṅ_ before, _jñā_ to know, _ka_ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Prajña** (**प्रज्ञ**).—[_pra-jña_], I. adj. 1. (vb. _jñā_), Intelligent. 2. i. e. _pra-jānu_ , Bandylegged, having the knees far apart. Ii. f. _jñā_ , Understanding, wisdom, [Pañcatantra] i. [distich] 475; knowledge, [Mānavadharmaśāstra] 4, 41.
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**Prājña** (**प्राज्ञ**).—i. e. _prajñā + a_ , I. adj. Wise, [Pañcatantra] i. [distich] 129. Ii. m. A learned man, [Mānavadharmaśāstra] 2, 123. Iii. f. _jñā_ , Knowledge. Iv. f. _jñī_ and _jñā_ , A clever woman.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Prajña** (**प्रज्ञ**).—[adjective] intelligent, wise, knowing (—°); [feminine] _prajñā_ intelligence, wisdom, discernment, judgment, reason.
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**Prājña** (**प्राज्ञ**).—[adjective] intellectual; intelligent, wise, clever ([abstract] _tva_ † [neuter]). [masculine] a wise man.
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**Prajñā** (**प्रज्ञा**).—understand, distinguish, discern, be clever or wise, perceive, become aware of, find out.
Prajñā is a Sanskrit compound**consisting of the terms _pra_ and _jñā_** (**ज्ञा**).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Prajña** (**प्रज्ञ**):—[=_pra-jña_] 1. _pra-jña_ mfn. = _pra-jñu_ , [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**2) Prajñā** (**प्रज्ञा**):—[=_pra-√jñā_] a [Parasmaipada] _-jānāti_ , to know, understand ([especially] a way or mode of action), discern, distinguish, know about, be acquainted with ([accusative]), [Ṛg-veda] etc. etc.;
2) —to find out, discover, perceive, learn, [Mahābhārata; Kāvya literature] etc.:
2) —[Causal] -jYapayati, to show or point out (the way), [Śatapatha-brāhmaṇa];
2) —to summon, invite, [Lalita-vistara]
**3) Prajña** (**प्रज्ञ**):—[=_pra-jña_] [from _pra-jñā_] 2. _pra-jña_ mf(_ā_)n. (for 1. See above) wise, prudent, [Māṇḍūkya-upaniṣad, 12 mantra]
4) [v.s. ...] (ifc.) knowing, conversant with (cf. _nikṛti_ -, _pathi_ -)
**5) Prajñā** (**प्रज्ञा**):—[=_pra-jñā_] [from _pra-jña_] b f. See [column]2
6) [=_pra-jñā_] c f. wisdom, intelligence, knowledge, discrimination, judgement, [Śatapatha-brāhmaṇa] etc. etc.
7) [v.s. ...] device, design, [Śatapatha-brāhmaṇa; Śāṅkhāyana-śrauta-sūtra]
8) [v.s. ...] a clever or sensible woman, [Horace H. Wilson]
9) [v.s. ...] Wisdom personified as the goddess of arts and eloquence, Sarasvatī, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) [v.s. ...] a [particular] Śakti or energy, [Hemādri’s Caturvarga-cintāmaṇi]
11) [v.s. ...] (with, [Buddhist literature]) true or transcendental wisdom (which is three fold, [Dharmasaṃgraha 110]), [Monier-Williams’ Buddhism 126; 128]
12) [v.s. ...] the energy of Ādi-buddha (through the union with whom the latter produced all things), [Monier-Williams’ Buddhism 204.]
**13) Prājña** (**प्राज्ञ**):—[=_prā-jña_] [from _prā_] a mf(_ā_ and _ī_)n. ([from] _jñā_) intellectual (opp. to _śārīra_ , _taijasa_), [Śatapatha-brāhmaṇa; Nirukta, by Yāska; Māṇḍūkya-upaniṣad, 12 mantra]
14) [v.s. ...] intelligent, wise, clever, [Kaṭha-upaniṣad; Manu-smṛti; Mahābhārata] etc.
15) [v.s. ...] m. a wise or learned man, [Mahābhārata; Kāvya literature] etc.
16) [v.s. ...] intelligence dependent on individuality, [Vedāntasāra]
17) [v.s. ...] a kind of parrot with red stripes on the neck and wings, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**18) Prājñā** (**प्राज्ञा**):—[=_prā-jñā_] [from _prā-jña > prā_] f. intelligence, understanding, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**19) Prājña** (**प्राज्ञ**):—b etc. See p. 702, col. 1.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Prajña** (**प्रज्ञ**):—[_pra-jña_] _(jñaḥ-jñā-jñaṃ) a._ Wise; bandylegged. _f._ A clever woman; understanding; _Sarashwatī._
**2) Prājña** (**प्राज्ञ**):— _(jñaḥ)_ 1\. _m._ A _panḍit. f._ (_jñā_) Knowledge. _a._ Wise, clever.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
혜https://hanja.dict.naver.com/#/search?query=慧⦥=all 네이버 한자사전. 2025년 12월 4일에 확인.
**慧 슬기로울 혜**
부수 心(마음심) 총 획수 15획
1\. 슬기롭다, 총명하다(聰明--), 사리에 밝다 2. 교활하다(狡猾--), 간교하다(奸巧--) 3. 상쾌하다(爽快--), 시원스럽다
譿(동자)
단어·성어 100
慧 혜
사리(事理)를 분별(分別)하고 의심(疑心)을 끊는 슬기.
慧火 혜화 성어 읽기3급II
‘지혜(智慧ㆍ知慧)의 불’이라는 뜻으로, 번뇌(煩惱)를 없애는 지혜(智慧ㆍ知慧)를 비유적(比喩的)으로 이르는 말.
智慧 ( 知慧 ) 지혜
1\. 사물(事物)의 이치(理致)를 빨리 깨닫고 사물(事物)을 정확(正確)하게 처리(處理)하는 정신적(精神的) 능력(能力).
2\. 제법(諸法)에 환하여 잃고 얻음과 옳고 그름을 가려내는 마음의 작용(作用)으로서, 미혹(迷惑)을 소멸(消滅)하고 보리(菩提)를 성취(成就)함.
3\. 하나님의 속성(屬性) 가운데 하나. 히브리 사상(思想)에서는 지혜(智慧ㆍ知慧)의 특성(特性)을 근면(勤勉), 정직(正直), 절제(節制), 순결(純潔), 좋은 평판(評判)에 대(對)한 관심(關心)과 같은 덕행(德行)이라고 본다.
知慧 ( 智慧 ) 지혜
1\. 사물(事物)의 이치(理致)를 빨리 깨닫고 사물(事物)을 정확(正確)하게 처리(處理)하는 정신적(精神的) 능력(能力).
2\. 제법(諸法)에 환하여 잃고 얻음과 옳고 그름을 가려내는 마음의 작용(作用)으로서, 미혹(迷惑)을 소멸(消滅)하고 보리(菩提)를 성취(成就)함.
3\. 하나님의 속성(屬性) 가운데 하나. 히브리 사상(思想)에서는 지혜(智慧ㆍ知慧)의 특성(特性)을 근면(勤勉), 정직(正直), 절제(節制), 순결(純潔), 좋은 평판(評判)에 대(對)한 관심(關心)과 같은 덕행(德行)이라고 본다.
慧眼 혜안
1\. 사물(事物)을 밝게 보는 슬기로운 눈.
2\. 오안(五眼)의 하나. 모든 집착(執着)과 차별(差別)을 떠나 진리(眞理)를 밝히 보는 눈.https://hanja.dict.naver.com/#/entry/ccko/9f79628bd59941cfa69afe4dad8bed90 네이버 한자사전. 2025년 12월 4일에 확인.
慧
혜
슬기로울 혜
부수 心 [忄,㣺] (마음심, 4획)
모양자 心(마음 심) + 彗(비 혜)
장단음 혜ː
총획수 15획
유니코드 U+6167
1\. 슬기롭다, 총명하다(聰明--), 사리에 밝다
2\. 교활하다(狡猾--), 간교하다(奸巧--)
3\. 상쾌하다(爽快--), 시원스럽다
4\. 슬기, 능력(能力)
5\. 지혜(智慧ㆍ知慧)
6\. 깨달음
유의어
智(슬기 지) 睿(슬기 예)
통자
惠(은혜 혜)
이체자
譿 동자
회의문자
慧자는 ‘슬기롭다’나 ‘총명하다’, ‘사리에 밝다’라는 뜻을 가진 글자이다. 慧자는 彗(비 혜)자와 心(마음 심)자가 결합한 모습이다. 彗자는 손에 빗자루를 쥐고 있는 모습을 그린 것이다. 그런데 빗자루를 손에 쥔 모습을 그린 彗자가 ‘지혜’와는 무슨 관계가 있는 것일까? 그렇다면 사람의 지혜나 총명함은 눈에 보이는 것일까? 사람이 똑똑하다는 것을 글자로 표현하기는 쉽지 않을 것이다. 그래서 慧자는 빗질하는 모습을 그린 彗자를 응용해 빗질할 때 햇살에 먼지가 반짝거리듯이 사람의 총명함이 반짝거린다는 뜻을 표현했다. 매우 총명한 방법이 아닐 수 없다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 마음심(心(=忄, 㣺) ☞ 마음, 심장)部와 음(音)을 나타내는 동시(同時)에 날카롭다의 뜻을 가지는 彗(혜)로 이루어짐. 마음이 날카롭다의 뜻.
출처 : 디지털 한자사전 e-한자
사성음
huì (huì)
출처 : 디지털 한자사전 e-한자
영문
bright, intelligent. intelligence.
출처 : 디지털 한자사전 e-한자
huìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=慧&op;=translate 구글 번역 2025년 12월 4일에 확인.
Chinese (Traditional): 慧 Huì 회이
Chinese (Simplified): 慧 Huì 회이
English: Wisdom
Korean: 지혜https://zh.dict.naver.com/#/search?range=all&query;=慧 네이버 중국어사전. 2025년 12월 4일에 확인.
慧 HSK6
형용사 총명하다. 현명하다. (=惠(3))
[ huì ]
고려대 중한사전
慧
형용사 intelligent
[ huì ]
Collins Chinese Dictionary
慧 (佛教)
종교 반야
[ huì (fójiào) ]
위키백과
《慧》
《慧》的作者是成岩；作品驻站是2007年1月6日；作品状态是已完成；总点击量是1973；总推荐数是7。
[ huì ]
HDWIKI
慧给
형용사 문어 총명하고 말재주가 있다.
[ huìjǐ ]
고려대 중한사전
회이 | बुद्धिhttps://www.wisdomlib.org/definition/buddhi 2025년 11월 26일에 확인.
**Samkhya (school of philosophy)**
Buddhi in Samkhya glossary
**Buddhi** (**बुद्धि**) alone among the twenty-four components of prakṛti directly interacts with puruṣa. Orthodox Sāṃkhya wishes to maintain (1) a radical distinction between puruṣa and prakṛti, and (2) a prakṛti that is at once fully cognitive, sensorially aware and active, intellective, etc., and at the same time non-conscious (_acetana_). How can buddhi be rational, discerning, reflective, discriminative, in short, cognitive, and yet lack consciousness? Buddhi must provide both the linkage or communication between puruṣa and prakṛti, as well as generate the discernment that realizes their ultimate separation.
Source: China Buddhism Encyclopedia: Sāṃkhyahttps://www.wisdomlib.org/definition/buddhi 2025년 11월 26일에 확인.
**Sanskrit dictionary**
Buddhi in Sanskrit glossary
**Buddhi** (**बुद्धि**).— _f._ [_budh-ktin_]
1) Perception, comprehension.
2) **Intellect** , understanding, **intelligence** , talent; तीक्ष्णा नारुंतुदा बुद्धिः (_tīkṣṇā nāruṃtudā buddhiḥ_) Śiśupālavadha 2.19; शास्त्रेष्वकुण्ठिता बुद्धिः (_śāstreṣvakuṇṭhitā buddhiḥ_) R.1.19.
3) Information, knowledge; बुद्धिर्यस्य बलं तस्य (_buddhiryasya balaṃ tasya_) H.2.122 'knowledge is power'; P.I.4.52.
4) Discrimination, judgement, discernment; विदेशेष्वपि विज्ञाताः सर्वतो बुद्धिनिश्चयाः (_videśeṣvapi vijñātāḥ sarvato buddhiniścayāḥ_) Rām.1.7.17.
5) Mind; मूढः परप्रत्ययनेयबुद्धिः (_mūḍhaḥ parapratyayaneyabuddhiḥ_) M.1.2; so कृपण°, पाप° (_kṛpaṇa°, pāpa°_) &c.
6) Presence of mind, readiness of wit.
7) An impression, opinion, belief, idea, feeling; दूरात्तमवलोक्य व्याघ्रबुद्ध्या पलायन्ते (_dūrāttamavalokya vyāghrabuddhyā palāyante_) H.3; अनया बुद्ध्या (_anayā buddhyā_) Mu.1 'in this belief'; अनुक्रोशबुद्ध्या (_anukrośabuddhyā_) Meghadūta 117.
8) Intention, purpose, design; मन्दीचकार मरणव्यवसायबुद्धिम् (_mandīcakāra maraṇavyavasāyabuddhim_) Kumārasambhava 4.45. (_buddhyā_ 'intentionally', 'purposely', deliberately').
9) Returning to consciousness, recovery from a swoon; Mālatīmādhava (Bombay) 4.1.
1) (In Sāṅ. phil.) **Intellect** , the second of the 25 elements of the Sāṅkhyas; एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु (_eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śṛṇu_) Bhagavadgītā (Bombay) 2.39.
11) Nature (_prakṛti_); Bhāgavata 3.27.18.
12) A means, way (_upāya_); किं करिष्याम भद्रं ते बुद्धिरत्र विचार्यताम् (_kiṃ kariṣyāma bhadraṃ te buddhiratra vicāryatām_) Rām.1.4.9.
13) Name of the 5th astrological mansion.
**Derivable forms:_buddhiḥ_** (**बुद्धिः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Buddhi** (**बुद्धि**).—f.
(_-ddhiḥ_) Understanding, **intellect**. E. _budh_ to know, aff. _ktin ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Buddhi** (**बुद्धि**).—i. e. _budh + ti_ , f. 1. Understanding, Bhā-hāp. 50; [Vedāntasāra, (in my Chrestomathy.)] in Chr. 206, 24; [Pañcatantra] 81, 5. 2. Reflexion, [Rāmāyaṇa] 3, 48, 14. 3. Intellect, [Pañcatantra] i. [distich] 219. 4. Mind, [Pañcatantra] i. [distich] 87; Chr. 5, 8. 5. Thought, [Rāmāyaṇa] 3, 48, 14; intention, [Pañcatantra] v. [distich] 83. 6. Knowledge, Bhāṣāp. 165. 7. Opinion, [Hitopadeśa] 81, 14 (_vyāghra-_ , mistaking him for a tiger). 8. Presence of mind, [Pañcatantra] ii. [distich] 6.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Buddhi** (**बुद्धि**).—[feminine] insight, **intellect** , reason, mind, judgment; perception, comprehension, knowledge; opinion, persuasion, supposition, notion, idea, conjecture, the taking for (—°); design, intention, purpose; [instrumental] for the sake, on account, or because of (—°).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Buddhi** (**बुद्धि**):—[from _budh_] f. the power of forming and retaining conceptions and general notions, **intelligence** , reason, intellect, mind, discernment, judgement, [Manu-smṛti; Mahābhārata] etc.
2) [v.s. ...] perception (of which 5 kinds are enumerated, or with _manas_ 6; cf. _indriya_ , _buddhīndriya_)
3) [v.s. ...] comprehension, apprehension, understanding, [Sāhitya-darpaṇa]
4) [v.s. ...] (with _ātmanaḥ_ , or _buddhir brāhmī_) knowledge of one’s self. psychology, [Caraka]
5) [v.s. ...] (in Sāṃkhya [philosophy]) **Intellect** (= _adhy-avasāya_ , the **intellectual faculty** or **faculty of mental perception** , the second of the 25 Tattvas; cf. _buddhi-tattva_), [Indian Wisdom, by Sir M. Monier-Williams 80 etc.]
6) [v.s. ...] presence of mind, ready wit, [Pañcatantra; Hitopadeśa]
7) [v.s. ...] an opinion, view, notion, idea, conjecture, [Mahābhārata; Kāvya literature] etc.
8) [v.s. ...] thought about or meditation on ([locative case] or [compound]), intention, purpose, design, [ib.] (_buddhyā_ , with the intention of. designedly, deliberately; _anugraha-b_ , with a view to id est. in order to show favour; _buddhiṃ-√kṛ_ or _pra-√kṛ_ , to make up one’s mind, resolve, decide, with [locative case] [dative case] [accusative] with _prati_ , or [infinitive mood])
9) [v.s. ...] impression, belief, notion (often ifc. = considering as, taking for), [Kāvya literature; Kathāsaritsāgara; Purāṇa; Hitopadeśa]
10) [v.s. ...] right opinion, correct or reasonable view, [Rāmāyaṇa; Raghuvaṃśa]
11) [v.s. ...] a kind of metre, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] Name of the 5th [astrology] mansion, [Varāha-mihira’s Bṛhat-saṃhitā [Scholiast or Commentator]]
13) [v.s. ...] Intelligence personified (as a daughter of Dakṣa and wife of Dharma and mother of Bodha), [Mahābhārata; Purāṇa]
14) [v.s. ...] Name of a woman, [Hemacandra’s Pariśiṣṭaparvan]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Buddhi** (**बुद्धि**):— _(ddhiḥ)_ 2\. _f._ Understanding, intellect, perception.
2) [_jīvin (vī-vinī-vi) a._] Rational.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttps://en.wikipedia.org/wiki/Buddhi 2025년 11월 28일에 확인.
_**Buddhi**_ (Sanskrit: **बुद्धि**) refers to the intellectual faculty and the **power to "form and retain concepts, reason, discern, judge, comprehend, understand"**.[1][2]
...
**The Sānkhya-Yoga view**
According to the Sānkhya-Yoga view, _buddhi_ is in essence unconscious, and as such, cannot be an object of its own consciousness. This means that it can neither apprehend an object nor manifest itself.[5]
In the Yoga Sutra, it is explained that the _buddhi_ cannot illuminate itself, since it itself is the object of sight, "na tat svhāsam draśhyatvāt".[6]
In the Samkhyakarika, _buddhi_ , originally referred to as _mahat_ , is the fundamental entity that emerges during Prakrti's cosmic self-transformation. It has the sense of knowledge, and is synonymous with words like thought, idea, wisdom, and insight. Buddhi is characterized by its function as judgment, as it not only identifies the nature of things but also determines the best course of action. From _buddhi_ arises _ahamkara_ , the "I-maker", which begins the cosmic differentiation, producing inner sensation (_indriya_) through its transformed (_sattvika_) aspect and external perceptions through its elemental (_tamasika_) aspect, laying the foundation for subjectivity, objectivity, and self-awareness.[7]
[1] Sir Monier Monier-Williams; Ernst Leumann; Carl Cappeller (2002). _A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages_. Motilal Banarsidass. p. 733. ISBN 978-81-208-3105-6.
[2] Ian Whicher (1998). _The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga_. State University of New York Press. pp. 18, 71, 77, 92–95, 219, 231. ISBN 978-0-7914-3815-2.
[5] Saksena, Shri Krishna. _Essays on Indian Philosophy_. ISBN 978-0-8248-8595-3. OCLC 1256407633.
[6] Patañjali. (1996). _Yoga : discipline of freedom : the Yoga Sutra attributed to Patanjali ; a translation of the text, with commentary, introduction, and glossary of keywords_. University of California Press. ISBN 0-520-20190-6. OCLC 34894404.
[7] Parrott, Rodney J.; Parrot, Rodney J. (1986). "The Problem of the Sāṃkhya Tattvas as Both Cosmic and Psychological Phenomena". _Journal of Indian Philosophy_. **14** (1): 55–77. doi:10.1007/BF00165826. ISSN 0022-1791. JSTOR 23444164.
buddhi
붓디https://www.youtube.com/watch?v=QUcpOfuDB-A Buddhi बुद्धि buddhi Sanskrit Pronunciatio. 2025년 11월 30일에 확인.
붓티https://www.youtube.com/watch?v=TxBXVIy17fs How to pronounce Buddhi (Sanskrit word) - with meaning - Easy to learn. 2025년 11월 30일에 확인.

महत्https://www.wisdomlib.org/definition/mahat 2025년 11월 26일에 확인.
**Sanskrit dictionary**
Mahat in Sanskrit glossary
**Mahat** (**महत्**).— _a._ [_mah-ati_] (compar. _mahīyas_ ; superl. _mahiṣṭha_ ; nom. _mahān, mahāntau, mahāntaḥ_ ; acc. pl. _mahataḥ_)
1) Great, big, large, huge, vast; महान् सिंहः, व्याघ्रः (_mahān siṃhaḥ, vyāghraḥ_) &c.
2) Ample, copious, abundant, many, numerous; महाजनः, महान् द्रव्यराशिः (_mahājanaḥ, mahān dravyarāśiḥ_).
3) Long, extended, extensive; महान्तौ बाहू यस्य स महाबाहुः (_mahāntau bāhū yasya sa mahābāhuḥ_); so महती कथा, महानध्वा (_mahatī kathā, mahānadhvā_).
4) Strong, powerful, mighty; as महान् वीरः (_mahān vīraḥ_).
5) Violent, intense, excessive; महती शिरोवेदना, महती पिपासा (_mahatī śirovedanā, mahatī pipāsā_).
6) Gross, thick, dense; महानन्धकारः (_mahānandhakāraḥ_).
7) Important, weighty, momentous; महत्कार्यमुपस्थितम्, महती वार्ता (_mahatkāryamupasthitam, mahatī vārtā_).
8) High, lofty, eminent, distinguished, noble; महत्कुलम्, महाञ् जनः (_mahatkulam, mahāñ janaḥ_).
9) Loud; महान् घोषः-ध्वनिः (_mahān ghoṣaḥ-dhvaniḥ_).
1) Early or late; महति प्रत्यूषे (_mahati pratyūṣe_) 'early in the morning'; महत्यपराह्णे (_mahatyaparāhṇe_) 'late in the afternoon'.
11) High; महार्घ्र (_mahārghra_). _-m._
1) A camel.
2) An epithet of Śiva.
3) (In Sāṅ. phil.) The **great principle** , the **intellect** (distinguished from _manas_), the second of the twenty-five elements or _tattvas_ recognized by the Sāṅkhyas; Manusmṛti 1.15;12.14; महदाद्याः प्रकृतिविकृतयः सप्त (_mahadādyāḥ prakṛtivikṛtayaḥ sapta_) Sāṃkhyakārikā 3,8,22 &c.
4) The superior of a monastery. _-n._
1) Greatness, infiniteness, numerousness.
2) Kingdom, dominion; 'महद्राज्यविशालयोः (_mahadrājyaviśālayoḥ_)' Viśva; इन्द्रियाणि महत्प्रेप्सुः (_indriyāṇi mahatprepsuḥ_) Mahābhārata (Bombay) 5.129.26.
3) Sacred knoweldge.
4) The Supreme Being (_paramātmā_); बुद्धेः परतरं ज्ञानं ज्ञानात् परतरं महत् (_buddheḥ parataraṃ jñānaṃ jñānāt parataraṃ mahat_) Mahābhārata (Bombay) 12.24.1. _-ind._ Greatly, excessively, very much, exceedingly; त्रैलोक्योद्वेगदं महत् (_trailokyodvegadaṃ mahat_) Rām.6.111.48. (_Note :_ _mahat_ as the first member of a Tatpuruṣa compound and a few other cases, remains unchanged, while in Karmadhāraya and Bahuvrīhi comp. it is changed to _mahā_ q. v.)
Source: DDSA: The practical Sanskrit-English dictionary
**Mahat** (**महत्**).—nt. of Sanskrit mahant (possibly adv.), _great_ _(greatly?)_ ; used in Epic Sanskrit ([Boehtlingk and Roth] s.v.) instead of (acc.) masc., allegedly m.c.; so possibly (but not m.c.; end of line of verse) nom., narako dāruṇo mahat Mahāvastu i.179.14 (or adv., _greatly?_ this usage has not been found recorded); perhaps also mahad viśāradaḥ Mahāvastu i.179.6, but here mahad- may be stem form in composition, = normal Sanskrit mahā-; see § 18.3 for other cases of this.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Mahat** (**महत्**).—mfn. (_-hān-hatī-hat_) 1\. Great, large, bulky. 2\. Much, many. 3\. Best, excellent, illustrious. 4\. Loud. 5\. Far advanced. 6\. Long. 7\. Intense. 8\. Important. 9\. Eminent, high. 10\. Dense, thick. 11\. Numerous. n. (_-t_) 1\. Kingdom, dominion. 2\. The **intellectual principle** , the second principle in creation. 3\. Sacred knowledge. 4\. Infinity, greatness. Adv. Much, very, exceeding. f. (_-tī_) The Vina or lute of Narada, containing seven or one hundred strings. 2\. The egg-plant, (Solanum melongena.) m. (_-hān_) 1\. The second of the twenty five principles of creation according to Sankhya philosophy. 2\. A camel. 3\. An epithet of Rudra. E. _mah_ to worship, _ati_ Unadi aff. In composition _mahā_ is generally substituted, _ā_ being inserted in place of the final.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
1) **Mahat** (**महत्**):—[from _mah_] a mfn. ([originally] [present participle] of √1. _mah_ ; strong form, _mahānt_ f. _mahatī_ ; in [Epic] often _mahat_ for _mahāntam_ ; [in the beginning of a compound] mostly _mahā_ q.v.) great (in space, time, quantity or degree) id est. large, big, huge, ample, extensive, long, abundant, numerous, considerable, important, high, eminent, [Ṛg-veda] etc. etc. (also ind. in _mahad-√bhū_ , to become great or full [said of the moon] [Śiśupāla-vadha])
2) [v.s. ...] abounding on rich in ([instrumental case]), [Chāndogya-upaniṣad]
3) [v.s. ...] (ifc.) distinguished by, [Śakuntalā]
4) [v.s. ...] early (morning), [ib.]
5) [v.s. ...] advanced (afternoon), [Mahābhārata]
6) [v.s. ...] violent (pain or emotion), [ib.]
7) [v.s. ...] thick (as darkness), gross, [ib.]
8) [v.s. ...] loud (as noise), [Lāṭyāyana]
9) [v.s. ...] many (people, with _jana_ sg.), [Mahābhārata] (with _uktha_ n. a [particular] Uktha of 720 verses; with _aukthya_ n. Name of a Sāman, [Mahābhārata]; _mahānti bhūtāni_ , the gross elements, [Manu-smṛti; Mahābhārata]; cf. _mahābhūta_)
10) [v.s. ...] m. a great or noble man (opp. to _nīca_ , _alpa_ or _dīna_), [Kāvya literature; Kāmandakīya-nītisāra; Pañcatantra]
11) [v.s. ...] the leader of a sect or superior of a monastery, [Religious Thought and Life in India 87 n. 1]
12) [v.s. ...] a camel, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] Name of Rudra or of a [particular] R°, [Bhāgavata-purāṇa]
14) [v.s. ...] of a Dānava, [Harivaṃśa]
15) [v.s. ...] ([scilicet] _gaṇa_), a [particular] class of deceased progenitors, [Mārkaṇḍeya-purāṇa]
16) [v.s. ...] of two princes, [Viṣṇu-purāṇa]
17) [v.s. ...] m. (rarely n. [scilicet] _tattva_), ‘the **great principle** ’, Name of Buddhi, ‘**Intellect** ’, or the **intellectual principle** (according to the Sāṃkhya philosophy the second of the 23 principles produced from Prakṛti and so called as the _great_ source of Ahaṃkāra, ‘self-consciousness’, and Manas, ‘the mind’; cf. [Indian Wisdom, by Sir M. Monier-Williams 83, 91 etc.]), [Maitrī-upaniṣad; Manu-smṛti; Sāṃkhyakārikā; Mahābhārata] etc.
18) [from _mah_] n. anything great or important, [Chāndogya-upaniṣad]
19) [v.s. ...] greatness, power, might, [Śatapatha-brāhmaṇa; Āśvalāyana-gṛhya-sūtra]
20) [v.s. ...] dominion, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
21) [v.s. ...] a great thing, important matter, the greater part, [Āśvalāyana-gṛhya-sūtra]
22) [v.s. ...] advanced state or time (_mahati rātriyai_ or _rātryai_ , in the middle of the night, [Taittirīya-saṃhitā; Brāhmaṇa])
23) [v.s. ...] sacred knowledge, [Mahābhārata]
24) b _mahan_ etc. See p.794, [columns] 2, 3.
Source: Cologne Digital Sanskrit Dictionaries: Mo**nier-Williams Sanskrit-English Dictionary Mahat** (**महत्**):—[_(hān-hatī-hat) a._] Great, much; best. _f._ Lute of _Nārada;_ eggplant. _n._ Dominion; intellectual principle. _adv._ Very much.
Source: Cologne Digital Sanskrit Dictio**naries: Yates Sanskrit-English Dictionary Mahat** (**महत्**):—Adv. mit _bhu_ gross , — voll werden (vom Monde).
Source: Cologne Digital Sanskrit Dictionaries**: Sanskrit-Wörterbuch in kürzerer Fassung Mahat** (**महत्**) in the Sanskrit language is related to the Prakrit words: Maha, Mahalla.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
mahat
마핫https://www.youtube.com/watch?v=6WzvkRooJRI Mahat Pronunciation Sanskrit महत् mahat. 2025년 11월 30일에 확인.

महत्तत्त्वhttps://www.wisdomlib.org/definition/mahattattva 2025년 11월 30일에 확인.
**Sanskrit dictionary**
Mahattattva in Sanskrit glossary
**Mahattattva** (**महत्तत्त्व**).—the second of the 25 principles of the Sāṅkhyas.
**Derivable forms:_mahattattvam_** (**महत्तत्त्वम्**).
Mahattattva is a Sanskrit compound consisting of the terms _mahat_ and _tattva_ (तत्त्व).
Source: DDSA: The practical Sanskrit-English dictionary
**Mahattattva** (**महत्तत्त्व**):—[=_**mahat-tattva**_] [from _mahat > mah_] n. ‘the great principle’, Intellect (See above), [Bhāgavata-purāṇa]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Mahattattva** (**महत्तत्त्व**):—[_(mahant + tattva)_] n. das Princip Mahant, der Intellect: _mahattattvādvikurvāṇādahaṃtattvaṃ vyajāyata_ [Bhāgavatapurāṇa 3, 5, 29. 27.] [Siddhāntaśiromaṇi 3, 1.] [WEBER, Rāmatāpanīya Upaniṣad 335.] Nur an der ersten Stelle nothwendig comp. — Vgl. _mahātattva_ .
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Mahattattva** (**महत्तत्त्व**):—n. das Princip Mahant , der Intellect.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
mahat-tattva
mahattattva
마핫 땃트와https://www.youtube.com/watch?v=dbjfcpe3rfw Tattwa Pronunciation Tattva Sanskrit तत्त्व tattva. 2025년 11월 30일에 확인. | buddhihttps://en.wiktionary.org/wiki/buddhi 2025년 12월 1일에 확인.
**buddhi**
**English**
**Etymology**
From Sanskrit _बुद्धि_ (buddhi).
**Noun**
**buddhi** (_uncountable_)

1. (Hinduism) A transpersonal faculty of mind higher than the rational mind that might be translated as ‘intuitive intelligence’ or simply ‘higher mind’. It is ‘that which knows’, i.e. able to discern truth from falsehood.

https://www.merriam-webster.com/dictionary/buddhi Merriam-Webster Dictionary. 2025년 12월 1일에 확인.
**buddhi**
noun
bud·dhi ˈbüdē, ˈbu̇-
plural-s
: the faculty of intuitive discernment or direct spiritual awareness in the beliefs of Hinduism and Buddhism
Word History
Etymology
Sanskrit, literally, understanding, from bodhati he awakes, understandshttps://www.dictionary.com/browse/buddhi 2025년 12월 1일에 확인.
**buddhi**
[**boo** -dee, **bood** -ee] / ˈbu di, ˈbʊd i /
**noun**
Hinduism, Buddhism.
1\. intellect, seen as an intuitive faculty giving increased spiritual awareness.
**Word History and Origins**
Origin of buddhi
vi-jñā] m. Name of scholar, [Catalogue(s)]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Vijñāna Bhikṣu
윅냐-나 빅슈https://www.youtube.com/watch?v=J2eXnKmDSOg Vijnana Pronunciation Sanskrit विज्ञान vijñāna. 2025년 9월 10일에 확인.https://www.howtopronounce.com/hindi/bhiksu Learn how to pronounce bhiksu. 2025년 9월 10일에 확인. | Vijnanabhikshu
Vijnanabhiksuhttps://en.wikipedia.org/wiki/Vijnanabhiksu 2025년 8월 20일에 확인.
**Vijnanabhiksu**
**Vijñānabhikṣu** (also spelled _Vijnanabhikshu_) was a Hindu philosopher from Bihar, variously dated to the 15th or 16th century,[1][2] known for his commentary on various schools of Hindu philosophy, particularly the Yoga text of Patanjali.[3][4] His scholarship stated that there is a unity between Vedānta, Yoga, and Samkhya philosophies,[5][6] and he is considered a significant influence on Neo-Vedanta movement of the modern era.[7]
. . .
Vijnanabhiksu's commentary, _Sāṁkhyapravacanabhāṣya_ , on the Samkhya Sutras challenges the traditional interpretation of the Samkhya Sutras by arguing that, contrary to appearances, Kapila actually believed in the existence of God.[11]
[1] T. S. Rukmani (1978), _VIJÑĀNABHIKṢU ON BHAVA-PRATYAYA AND UPĀYA-PRATYAYA YOGĪS IN YOGA-SUTRAS_ , Journal of Indian Philosophy, Vol. 5, No. 4 (August 1978), pages 311-317
[2] Andrew O. Fort (2006), Vijñānabhikṣu on Two Forms of "Samādhi", International Journal of Hindu Studies, Vol. 10, No. 3 (Dec., 2006), pages 271-294
[3] Jeaneane D. Fowler (2002). _Perspectives of Reality: An Introduction to the Philosophy of Hinduism_. Sussex Academic Press. p. 202. ISBN 978-1-898723-93-6.
[4] T. S. Rukmani (1988), _VIJÑĀNABHIKṢU'S DOUBLE REFLECTION THEORY OF KNOWLEDGE IN THE YOGA SYSTEM_ , Journal of Indian Philosophy, Vol. 16, No. 4 (DECEMBER 1988), pages 367-375
[5] Nicholson, Andrew (2007), "Reconciling Dualism and Non-Dualism: Three Arguments in Vijñānabhikṣu's Bhedābheda Vedānta", _Journal of Indian Philosophy_ , **35** (3): 2007, pp 371–403, doi:10.1007/s10781-007-9016-6, S2CID 170439037
[6] Edwin Francis Bryant; Patañjali (2009). _The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators_. North Point Press. pp. 190, 239. ISBN 978-0-86547-736-0.
[7] Nicholson, Andrew J. (2010), _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_ , Columbia University Press.
[11] Nicholson, Andrew J. (2010), _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_ , Columbia University Press. p. 85-87.
비즈나나 빅슈https://www.howtopronounce.com/vijnana Learn how to pronounce Vijnana 2025년 9월 10일에 확인.
https://www.howtopronounce.com/bhikshu Learn how to pronounce Bhikshu 2025년 9월 10일에 확인.

## 사
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
상사접촉
실제상의 접촉이 아니라 다만 그렇게 보일 뿐이라는 설
| 相似接觸
相似接触https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=相似接觸&op;=translate 구글 번역 2025년 11월 20일에 확인.
Chinese (Traditional): 相似接觸 Xiāngsì jiēchù 샹쓰 지에추
Chinese (Simplified): 相似接触 Xiāngsì jiēchù 샹쓰 지에추
English: Similar Contact
Korean: 유사한 연락처
상사접촉https://hanja.dict.naver.com/#/search?query=相似接觸⦥=all 네이버 한자사전. 2025년 11월 20일에 확인.
**相 서로 상, 빌 양**
부수 目(눈목) 총 획수 9획
1\. (서로 상) 2. 서로 3. 바탕
**似 같을 사**
부수 亻(사람인변) 총 획수 7획
1\. 같다, 비슷하다 2. 같게 하다, 본뜨다 3. 흉내내다
㐶(동자), 佀(동자), 𠋨(동자)
**接 이을 접, 빠를 첩, 거둘 삽**
부수 扌(재방변) 총 획수 11획
1\. (이을 접) 2. 잇다 3. 접붙이다
擑(동자), 𪉚(동자)
**觸 닿을 촉**
부수 角(뿔각) 총 획수 20획
1\. 닿다, 접촉하다(接觸--: 서로 맞닿다) 2. 찌르다, (뿔로)떠받다(머리나 뿔로 세게 밀어 부딪치다) 3. 느끼다, 감각하다(感覺--: 눈, 코, 귀, 혀, 살갗을 통하여 바깥의 어떤 자극을 알아차리다)
触(간체자), 触(일본자), 𧢻(고자), 觕(고자), 触(속자), 𡝈(동자), 𡟌(동자), 𧣈(동자), 𧥘(동자)
xiāngsì jiēchùhttps://zh.dict.naver.com/#/search?query=相似接觸 네이버 중국어사전. 2025년 11월 20일에 확인.
중국어 문장 분석 결과 총 2개 단어
相似 接觸
xiāngsì jiēchùhttps://zh.dict.naver.com/#/search?query=相似接触 네이버 중국어사전. 2025년 11월 20일에 확인.
중국어 문장 분석 결과 총 2개 단어
相似 接触
xiāngsì jiēchùhttps://zh.dict.naver.com/#/search?range=all&query;=相似接触 네이버 중국어사전. 2025년 11월 20일에 확인.
相似 HSK3 BCT B
동사 문어 닮다. 비슷하다. (=相类)
1
[ xiāngsì ]
고려대 중한사전
相似
1\. 형용사 닮다, 비슷하다, 흡사하다, 유사하다
2\. 관형어로 쓰이는 경우
3\. 술어로 쓰이는 경우
[ xiāngsì ]
중국어-한국어 학습사전 (한국외국어대학교)
接触 HSK5 BCT B
1\. 동사 닿다. 접촉하다.
2\. 동사 접촉하다. 관계를 갖다. 교제하다.
3\. 명사 물리 접촉.
1
[ jiēchù ]
고려대 중한사전
接触
1\. 동사 접촉하다, 접하다, 닿다
2\. 동사 접촉하다, 관계를 갖다, 교제하다, 충돌하다 (=打交道, 交往)
[ jiēchù ]
중국어-한국어 학습사전 (한국외국어대학교)
相似
형용사 similar
[ xiāngsì ]
Collins Chinese Dictionary
샹쓰 지에추 | संयोगाभास
saṃyogābhāsa
= saṃyoga (संयोग 접촉) +
0.6emābhāsa (आभाष 상사, 유사)https://www.wisdomlib.org/definition/abhasa 2025년 11월 20일에 확인.
**Sanskrit dictionary**
Abhasa in Sanskrit glossary
**Ābhāṣa** (**आभाष**).—[_bhāṣ-ghañ_]
1) Addressing.
2) An introduction, preface.
3) Speech, talk.
4) A saying, proverb.
**Derivable forms:_ābhāṣaḥ_** (**आभाषः**).
\--- OR ---
**Ābhāsa** (**आभास**).—[_bhās-ac_]
1) Splendour, light, lustre.
2) A reflection; तत्राज्ञानं धिया नश्येदाभासात्तु घटः स्फुरेत् (_tatrājñānaṃ dhiyā naśyedābhāsāttu ghaṭaḥ sphuret_) Vedānta.
3) (_a_) **Resemblance** , **likeness** ; oft. at the end of comp; नभश्च रुधिराभासम् (_nabhaśca rudhirābhāsam_) Rām. &c.; चिदाभास (_cidābhāsa_), (_b_) Semblance, phantom; m; युक्तिवाक्यतदाभाससमाश्रयाः (_yuktivākyatadābhāsasamāśrayāḥ_)तत्साहसाभासम् (_tatsāhasābhāsam_) Mālatīmādhava (Bombay) 2 looks like wantonness.
4) Any unreal or fallacious appearance (as in _hetvābhāsa_); पुनरुक्तवदाभासः (_punaruktavadābhāsaḥ_) S. D.
5) A fallacy, fallacious reasoning, semblance of a reason, an erroneous but plausible argument; see हेत्वाभास (_hetvābhāsa_); S. D.27.
6) An intention, purpose.
7) One of the nine materials of which idols are made, a marble.
8) A class of building.
9) An irreligious kind of worship; विधर्मः परधर्मश्च आभास उपमा छलः । अधर्मशाखाः पञ्चेमा धर्मज्ञोऽधर्मवत्त्यजेत् (_vidharmaḥ paradharmaśca ābhāsa upamā chalaḥ | adharmaśākhāḥ pañcemā dharmajño'dharmavattyajet_) || Bhāgavata 7.15.12.
**Derivable forms:_ābhāsaḥ_** (**आभासः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Ābhāsa** (**आभास**).—m. (in Pali only in the Sanskrit meaning of _light,_ _radiance_ ; so also in [Buddhist Hybrid Sanskrit], e.g. Mahāvastu i.83.5), _appearance_ and hence _range, scope_ , of sense organs: Mahāvastu iii.66.4 ff., where each of the external (bāhirāṇi) āyatanāni (i.e. the objects of sense) _comes into the range_ of the corresponding internal (ādhyātmikāni) āyatanāni (i.e. the sense organs or powers), e.g. rūpo ca bāhiraṃ āyatanaṃ cakṣuṣaḥ ābhāsam āgataṃ bhavati.In a similar Pali passage, Majjhimanikāya (Pali) i.190.21 ff., āpātha takes the place of our ābhāsa. Similarly Mahāvastu i.6.3 manuṣ- yāṇāṃ śrotābhāsam āgacchati, _comes within the range of_ _men's hearing_ ; Śikṣāsamuccaya 128.13 cakṣuṣa ābhāsam āgacchanti; [Page099-a+ 71] 129.3 santy anābhāsagatāḥ (see anābhāsa) sattvā ye mama cakṣuṣa ābhāsaṃ nāgacchanti; 151.10 śrotendriya- syābhāsam āgacchanti; Sukhāvatīvyūha 55.2 cakṣuṣa ābhāsam āgacchati.In same meaning avabhāsa, q.v. 2.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Ābhāṣa** (**आभाष**).—m.
(_-ṣaḥ_) Introduction, preface. E. _āṅ_ before _bhāṣa_ to speak, aff. _ac_.
\--- OR ---
**Ābhāsa** (**आभास**).—m.
(_-saḥ_) 1. Light. 2. Reflexion. 3. Intention, purpose. 4. (In logic) Fallacy, semblance of a reason, an argument that is erroneous though plausible: it is classed as of various kinds. E. _āṅ_ before _bhāsa_ shining.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Ābhāṣa** (**आभाष**).—[_ā-bhāṣ + a_], m., and ā- bhāṣaṇa _ābhāṣaṇa_ , i. e. _ā-bhāṣ + ana_ n. Addressing, speaking to, [Rāmāyaṇa] 3, 26, 12; [Rājataraṅgiṇī] 5, 462.
\--- OR ---
**Ābhāsa** (**आभास**).—[_ā-bhās + a_], m. 1. Splendour, [Rāmāyaṇa] 6, 77, 17. 2. Light, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 219, 11. 3. Appearance, [Kathāsaritsāgara, (ed. Brockhaus.)] 12, 16. 4. Semblance, Bhā- ṣāp. 70.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Ābhāsa** (**आभास**).—[masculine] splendour, light; **appearance** , **phantom**.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Ābhāṣa** (**आभाष**):—[=_ā-bhāṣa_] [from _ā-bhāṣ_] m. speech, talking
2) [v.s. ...] addressing, [Rāmāyaṇa]
3) [v.s. ...] a saying, proverb
4) [v.s. ...] introduction, preface, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**5) Ābhāsa** (**आभास**):—[=_ā-bhāsa_] [from _ā-bhās_] m. splendour, light, [Rāmāyaṇa; Vedāntasāra 195]
6) [v.s. ...] colour, appearance, [Rāmāyaṇa; Suśruta; Bhagavad-gītā]
7) [v.s. ...] **semblance** , **phantom** , phantasm of the imagination
8) [v.s. ...] **mere appearance** , fallacious appearance, [Vedāntasāra; Śāṅkhāyana-śrauta-sūtra]
9) [v.s. ...] reflection
10) [v.s. ...] intention, purpose
11) [v.s. ...] (in [logic]) fallacy, semblance of a reason, sophism, an erroneous though plausible argument (regarded by logicians as of various kind)
12) [v.s. ...] mfn. ifc. looking like, having the mere appearance of a thing, [Gautama-dharma-śāstra; Sāhitya-darpaṇa etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Ābhāṣa** (**आभाष**):—[_ā-bhāṣa_] _(ṣaḥ)_ 1\. _m._ Preface.
**2) Ābhāsa** (**आभास**):—[_ā-bhāsa_] _(saḥ)_ 1\. _m._ Light; reflection; purpose; fallacy.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttp://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=相似 DDB (Digital Dictionary of Buddhism). 2025년 11월 20일에 확인.
**相似**
**Pronunciations**
[py] xiāngsì
[wg] hsiang-ssu
[hg] 상사
[mc] sangsa
[mr] sangsa
[kk] ソウジ
[hb] sōji
[qn] tương tự
Basic Meaning: resemblance
**Senses:**

* Similarity. To simulate. [Charles Muller; source(s): Nakamura]
* An imitation; a simulation. [Charles Muller]
* Conformable (anulomika). 〔解脫道論 T 1648.32.445a23〕 [Nyanatusita]
* Alike, like, similar, identical (Skt. sadṛśa, sādṛśya, tulya, sādharmya; anurūpa, anvaya, ānurūpya, **ābhāsa**, tad-upama, tādṛśa, prakāśa, pratirūpa, pratirūpaka, prativarṇika, mādṛśa, leśa-mātra, saṃkrama, sabhāga, samatā, samāna, sādṛśa, sāmānya, sthânīya). [Charles Muller; source(s): Soothill, Hirakawa]
* CJKV-E
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Zengaku daijiten (Komazawa U.) 731b
A Glossary of Zen Terms (Inagaki) 379
Bukkyōgo daijiten (Nakamura) 866d
Fo Guang Dictionary 3900
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0871
Bukkyō daijiten (Mochizuki) (v.1-6)3064b
Bukkyō daijiten (Oda) 594-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=似顯現 DDB (Digital Dictionary of Buddhism). 2025년 11월 20일에 확인.
**似顯現**
**Pronunciations**
[py] sì xiǎnxiàn
[wg] ssu-hsien-hsien
[hg] 사현현
[mc] sa hyeonhyeon
[mr] sa hyŏnhyŏn
[kk] ジケンゲン
[hb] ji kengen
[qn] tự hiển hiện
Basic Meaning: appearing like
**Senses:**

* Looking like; similitude (Skt. **ābhāsa**, pratibhāsa). 〔瑜伽論 T 1579.30.427b12 〕 [Charles Muller; source(s): Hirakawa,]
* (Tib. de bzhin du snang ba) [Charles Muller; source(s): YBh-Ind]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0108
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version} | semblance of contact
appearance of conjunctionhttps://www.google.com/search?q=samyogābhāsa Google Search. 2025년 11월 20일에 확인.
AI Overview
In Samkhya philosophy, **Samyogābhāsa** (Sanskrit: **संयोगाभास**) means the "**semblance of contact** " or "**appearance of conjunction** " between the two fundamental, eternally distinct realities of the universe: Puruṣa (pure consciousness/spirit) and Prakṛti (matter/nature).
Samkhya is a dualistic system that posits Puruṣa and Prakṛti are completely separate and independent.
Puruṣa is the inactive, unchanging, all-pervading conscious principle, serving as a silent witness or observer. There are countless individual Puruṣas.
Prakṛti is the active, constantly changing material principle, composed of the three guṇas (qualities: sattva, rajas, tamas).
The concept of Samyogābhāsa explains the beginning of creation and the appearance of the phenomenal world. Although Puruṣa is eternally distinct from Prakṛti, it appears to come into contact with it. This "contact" is not a physical union, but a metaphorical proximity, much like a magnet drawing iron filings to itself, or an image being reflected in a mirror.
This apparent conjunction causes Puruṣa to mistakenly identify itself with the modifications and actions of Prakṛti (such as the body, mind, and ego), leading to the cycle of suffering (saṃsāra). The goal of Samkhya practice is to realize the true, separate nature of Puruṣa from Prakṛti, which leads to liberation (mokṣa or kaivalya).
사트바 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 96-97.
상키야에 의하면 프라크르티는 **사트바 sattva** , **라자스 rajas** , **타마스 tamas** 라는 세 종류의 **요소 guṇa** 로 구성되어 있다. 이 세 요소들은 눈에 보이지는 않으나 그 결과들로부터 추리된 존재들로서, 사트바는 知性, 가벼움, 줄거움, **빛남 prakāśaka** , 흰 색깔의 성질을 갖고 있으며, 라자스는 힘과 끊임없는 운동, 고통, 빨간색의 속성을 가지고 있고, 타마스는 질량, 무거움, 沮止, 無知, 무감각과 까만색의 속성을 지녔다고 한다. 세계의 만물의 차이는 프라크르티의 이 세 가지 요소가 어떤 비율로 결합되어 그 중의 어떤 것이 지배적인가 하는 데에 따라 결정된다고 한다. 이 세 요소는 서로서로에 영향을 주며, 限界와 形態가 없는 프라크르티의 상태로부터 점점 더 분명한 한계와 형태를 가진 현상세계를 산출시킨다. 만약에 이 세 요소가 꼭 같은 비율로 섞여 있어 완전한 **平衡 sāmyāvasthā** 을 이루고 있을 때에는 비록 이 요소들 자체는 바삐 운동을 계속하고 있기는 하지만 어떤 요소의 성질도 지배적으로 나타나지 않기 때문에 프라크르티는 아무런 변형도 없이 未顯現 그대로 남아 있게 된다고 한다.https://ko.wikipedia.org/wiki/사트바 2025년 11월 5일에 확인.
**사트바**(산스크리트어: **सत्त्व**)는 힌두 철학의 삼키아 학파에서 이해하는 철학적 및 심리적 개념인 세 가지 구나 또는 "존재 방식"(경향, 자질, 속성) 중 하나이다.[1][2] 다른 두 가지 특성은 라자스(열정과 활동)와 타마스(파괴, 혼돈)이다. 사트바는 다르마와 즈냐나(지식)로 이끌리는 선함, 순수함, 긍정성, 진실, 평온, 균형, 평화 및 미덕의 특성이다.[1]
[1] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 10–18, 49, 163쪽. ISBN 978-8120805033.
[2] James G. Lochtefeld, "Sattva", in _The Illustrated Encyclopedia of Hinduism_ : A–M, Vol. 2, Rosen Publishing, ISBN 978-0823931798, p. 608 | 薩埵楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第一節 數論派的歷史
. . .
前文曾引《金七十論》的論文說：神我想見到的「**三德** 自性」，因而自性即創造了萬物給神我受用。然而，什麼是「三德自性」呢？原來，這是「具有三德的自性」之省略語。也就是說，**三德** 是自性所具有的**三股成分** 。依據《金七十論》卷上的說法，這三股成分是：
**三德** 者，一、**薩埵** ；二、**羅闍** ；三、**多磨** 。**喜** 為薩埵體，羅闍**憂** 為體，**闇癡** 多磨體。……是三德何所作？初能作光照，次則作生起，後能作繫縛。[註44]
**三德**(**triguṇa**)，是指組成自性的**三股要素**[註45]；由引文，我們知道它們是：(1)**薩埵** （**喜** ，**樂** ，**貪** ，**sattva** ）；(2)**羅闍** （**憂** ，**苦** ，**嗔** ，**rajas** ）；(3)**多磨** （**闇** ，**捨** ，**癡** ，**tamas** ）。其中，**薩埵** 代表快樂、浮昇、光亮、照明等特質；所以引文說：「初（薩埵）能作光照」。以它為主，形成了生命體的**有情世間** 。當它表現為生命型態時，即為知覺(jñāna)。相反地，**多磨** 代表事物中靜態或否定的一面；以它為主，形成了非生命的**無情世間** ──**器世間** 。它代表滯重，可以阻止羅闍所帶來的活動（詳下）。它也代表愚癡和黑暗（混沌），所以引文說：「後（多磨）能作繫縛」。而羅闍則代表事物之中動態的原理；它永遠活動著，也促使其他事物活動著。由於它，非動態的薩埵和滯重不動的多磨，才能活動起來；所以引文說：「次（羅闍）則作生起」。而在生命體中，它是痛苦之源。」
**三德** 是自性中**三股** 不可分割的**成分** ，它們相生相剋，共同創造宇宙中的萬事萬物。三德中的任何一德，都無法獨立創造事物；必須有另外兩德的幫助，才能完成創造萬物的過程。所以，《金七十論》卷上，曾說三德之間，具有更互相伏、更互相依、更互相生、更互相雙、更互（相）起等五事。而在說明更互相依和更互相生時，曾說：
二、更互相依者，是三德相似，能作一切事。如三杖互能相依，能持澡灌等。三、更互相生者，有時喜生憂癡，有時憂惱能生喜癡，有時癡能生憂喜。譬如三人，更互相怙，同造一事。如是三德，在大等中，更互相怙，共造死生。[註46]
引文所謂三德在「大」等當中「更互相怙，共造死生」，我們可以舉三德在我慢中創造萬物為例，來加以說明：首先，《金七十論》卷中說：「從此我慢，有二種變異生。何者二種？一、十一根生；二、五唯、五大。」引文告訴我們，我慢可以生起五作根、五知根和心根等「十一根」，以及五唯和五大。接著《論》又說：「若覺中**喜** 增長，則生**我慢** ，……此我慢是**喜種** ，……能生十一根。云何得知？此以喜樂多故，輕光清淨故，……說此十一名為**薩埵種** 。」[註47]這是說，如果內存於自性之中的**薩埵** （**喜德** ），力量蓋過其他**多磨** 、**羅闍** 二德，那麼，就會由「覺」（大）生起我慢，然後由我慢再生起十一根。因此，十一根是由於覺或我慢中的薩埵力量較強時，而生起的。十一根，代表的是生命體的有情世間；因此，**有情世間** 是因為自性中的**薩埵** 較強時，才生起的。
相反地，由五唯和五大所變化而生起的**無情世間** ──**器世間** ，則是由於自性中的**多磨** （**闇德** ）較強時，才生起的。所以，《金七十論》卷中說：「若大中**闇** （**多磨** ）增長，則生**我慢** ，……此我慢是**癡（多磨）種** ，……生五唯故，五唯及五大，悉**闇癡（多磨）種類** 。」[註48]
值得注意的是，三德中的**羅闍** ，雖然是以「生起」為其特性（詳前引《金七十論》文），卻只能促使另外兩德去創造有情世間和器世間；它自己並不創造任何事物。
現在，讓我們用下面的圖表，把神我和自性合作生起萬物的整個過程，表示出來：
[chart 圖表]
在上面這個圖表當中，神我和自性之間，以箭頭連接；這意味著透過神我對自性的欲望（希望見到「三德自性」），而後助成自性生起萬物。因此，真正創造萬物的原因是自性，而非神我。也就是說，**自性** 既是「**物質因** 」(**material cause**)，又是「**動力因** 」(**efficient cause**)；而**神我** 則是「**目的因** 」(**final cause**)。其次，三德當中的羅闍，和另外兩德之間，也是以箭頭連接；這意味著**羅闍** 並沒有直接創造萬物，而是分別助成**薩埵** 創造**有情世間** 、**多磨** 創造**器世間** 。
[註44]：引見《大正藏》卷54，頁1247，下。
[註45]：「三德」一詞中的「**德** 」(**guṇa**)，有**性質** 、**要素** （**成分** ）、**股** （織成一條繩子之粗線──「股」）等意思。(Cf. S. Chatterjee and D. Datta, An Introduction to Indian Philosophy, p. 260.)而在數論，「股」是最為貼切的翻譯。因為**三德** 不只是自性的抽象**性質** ，而且是自性當中可以創造萬物的**三股成分** 。
[註46]：引見《大正藏》卷54，頁1247，下─1248，上。
[註47]：引見前書，頁1251，中。
[註48]：同[47]。http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=薩埵 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**薩埵**
**Pronunciations**
[py] saduo
[wg] sa-tuo
[hg] 살타
[mc] salta
[mr] salt'a
[kk] サッタ
[hb] satta
[qn] tát đoá
Basic Meaning: (Skt. sattva)
**Senses:**

* A transliteration of the Sanskrit, meaning '(sentient) being.' (Tib. sems can). Monier-Williams: "Being, existence, essence, nature, life, sense, consciousness, substance, any living or sentient being, etc." Translated into Chinese as 情 sentient, 有情 possessing sentience, feeling, or consciousness; and by 衆生 all the living. (Skt. sāttvika, dehin) [Charles Muller; source(s): Nakamura, Hirakawa, JEBD, Yokoi, Soothill, YBh-Ind,Iwanami]
* An abbreviation of bodhisattva 菩提薩埵. [Charles Muller]
* Abbreviation of Vajrasattva 金剛薩埵. [Charles Muller; source(s): Nakamura]
* To exist, like 有. 〔唯識述記〕 [Charles Muller; source(s): Nakamura]
* In Sāṃkhya 數論 philosophy, **sattva** (**purity** **純質**) is one of the three basic qualities 三德, along with tama and rajas. 〔金七十論〕 [Charles Muller; source(s): Nakamura]
* CJKV-E
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 342
Bulgyo sajeon 392a
Zengaku daijiten (Komazawa U.) 384d
Iwanami bukkyō jiten 306
Japanese-English Buddhist Dictionary (Daitō shuppansha) 261b/289
Japanese-English Zen Buddhist Dictionary (Yokoi) 596
Bukkyōgo daijiten (Nakamura) 453c
Fo Guang Dictionary 6602
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1027
Bukkyō daijiten (Mochizuki) (v.1-6)1445b,210c,1628b,2468a,2882c
Bukkyō daijiten (Oda) 601-1
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
萨埵https://www.zgbk.com/ecph/words?SiteID=1&ID;=219245&Type;=bkzyb&SubID;=104157 《中国大百科全书》第三版网络版의《三德》항목(중국어 간체). 2025년 11월 5일에 확인.
**三德** /three qualities/
条目作者 姚卫群
最后更新 2022-01-20浏览 373次0意见反馈一键引用
印度古代哲学中数论派的概念。
英文名称 **three qualities**
原语种名称 **triguṇa**
所属学科 哲学
数论派认为，世间事物或人生现象是由两个实体结合后产生的。一个是物质性的实体“**自性** ”，另一个是精神性的实体“**神我** ”。当“神我”接近“自性”并对其发生影响时，“自性”就开始转变出事物。“自性”和其转变出的事物内部都是由**三种性质或成分** 构成的。这**三种性质或成分** 被称为“**三德** ”。它们是：“**萨埵** ”（**sattva** ，意译为“**喜** ”），它具有喜的本质和照明作用；“**罗阇** ”（**rajas** ，意译为“**忧** ”），它具有忧的本质和冲动作用；“**多磨** ”（**tamas** ，意译为“**暗** ”），它具有迷暗的本质和抑制作用。这三德之间处在相互抑制、相互依存、相互产生、相互作用等诸种状态的变化之中。数论派认为，在世界的各种物体中，有不同构成的三德，或者是这种德起支配作用，或者是那种德起支配作用。当“自性”中“三德”**平衡** 时，事物处于**不显现** 状态，但当这种**平衡** 丧失后，“自性”就开始**转变出** 世间的各种现象。而“三德”**平衡状态** 的丧失，与“神我”对“自性”的作用（**观照** ）直接相关。“三德”仅存在于“自性”和其转变物中。“神我”中不具有“三德”。数论派的这种“三德”理论，用事物内部的不同成分之间的对立和相互作用来解释事物的**产生和发展** 。这在古代印度是一种很有特色、有价值的思想。这种思想也随数论派的其他思想一起传入中国，受到中国古代思想界和现代学术界的重视。
살타https://hanja.dict.naver.com/#/search?query=薩埵⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
薩埵 살타
1.
모든 살아 있는 무리.
2.
위로 보리(菩提)를 구(求)하고 아래로 중생(衆生)을 제도(濟度)하는, 대승불교(大乘佛敎)의 이상적(理想的) 수행자상(修行者像).
菩提薩埵 보리살타
위로 보리(菩提)를 구(求)하고 아래로 중생(衆生)을 제도(濟度)하는, 대승불교(大乘佛敎)의 이상적(理想的) 수행자상(修行者像).
**薩 보살 살**
부수 艹(초두머리3) 총 획수 18획
1\. 보살(菩薩) 2. 성(姓)의 하나
萨(간체자), 萨(동자)
**埵 언덕 타**
부수 土(흙토) 총 획수 11획
1\. 언덕 2. 단단한 흙 3. 풀무(불을 피울 때에 바람을 일으키는 기구)에 달린 철통
𡑊(본자)
sà duŏhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=萨埵&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Simplified): 萨埵 Sà duǒ 싸둬
Chinese (Traditional): 薩埵 Sà duǒ 싸둬
English: Sattva
Korean: 사트바https://zh.dict.naver.com/#/search?range=all&query;=萨埵 네이버 중국어사전. 2025년 11월 5일에 확인.
萨埵
萨埵】《佛学大词典》梵语sattva，巴利语satta。又作萨多婆、萨和萨、萨婆萨埵、萨怛缚、索埵。含有存在、生、实、真、善、美、贤等义。于成唯识论述记卷一本，称萨埵为有情，即有情意之义；佛地经论卷二则作勇猛之义...
[ sà duŏ ]
HDWIKI
萨埵王子
萨埵王子为释尊于因位修菩萨行时之名，亦即以投身饲虎而为后人所知之王子。又称摩诃萨埵
[ sà duŏ wángzi ]
HDWIKI
金刚萨埵
金刚萨埵，音译缚直啰萨怛缚摩诃萨怛缚，译名执金刚，持金刚，金刚手，金刚手秘密主，金刚萨埵，金刚手菩萨摩诃萨，金刚手萨埵摩诃萨埵等。萨埵者有情之义，勇猛之义，总言勇猛之大士。真言宗八祖中之第二祖，大日...
HDWIKI
摩诃萨埵
“摩诃萨埵”犹如当今社会中的重要头衔，常被放在“菩提萨埵”后，以示该菩萨的崇高地位及其无边法力。在汉文经典中常被译作“摩诃萨”，跟“菩萨”连称为“菩萨、摩诃萨”，如在《如意宝轮王陀罗尼》中，有“南无...
[ mó hē sà duŏ ]
HDWIKI
观在萨埵
观在萨埵。总通分观自在菩萨。菩提萨埵。
[ guān zài sà duŏ ]
HDWIKI
싸둬

純質https://zh.wikipedia.org/zh-tw/三特质 2025년 11월 5일에 확인.
**三特質** ，又稱**三德** （梵語：**गुण** ； _Guṇa_ ），古印度六派哲學之一的數論派之重要哲學概念，即**純質** （**sattva** / **सत्त्व** ）、**激質** （**Rajas** / **रजस्** ）、**闇質** （**tamas** / **तमस्** ），也稱為**悅性** 、**激性** 、**惰性** 。前者為前進和發展的原動力；後者相反，是保持原狀態或回歸的原動力；中間者則介於二者之間，為中立的原動力，它按照自己的利益行事。人們的心理都有這**三種特性** ，沒有**悅性** ，不能認知事物；沒有**激性** ，不能運動；沒有**惰性** ，就沒有穩定性和一致性。三特質的平衡就是**悅性** 狀態。http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=三德 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**三德**
**Pronunciations**
[py] sāndé
[wg] san-te
[hg] 삼덕
[mc] samdeok
[mr] samdŏk
[kk] サントク
[hb] santoku
[qn] tam đức
Basic Meaning: **three virtues**
**Senses:**

* In Sāṃkhya 數論 philosophy, the **three guṇas** (**qualities**) of **purity** **純質** (**sattva**), **turbidity** **激質** (**rajas**), and **obscuration** **翳質**（**tamas**) (Skt. tri-guṇa, traiguṇya, guṇa). The phonetic transcriptions/spellings used by Paramârtha in his Chinese translation of the Sāṃkhyakārikās, the seminal work of classical Sāṃkhya philosophy are: **sattva** (Ch. sachui **薩埵**), **rajas** (Ch. luoshe **羅闍**), and **tamas** (Ch. duomo **多磨**). Xuanzang, the prolific translator of both Buddhist and Brahmanical philosophical works into Chinese, uses very similar spellings for this triad of **three qualities**. He uses, respectively, sachui **薩埵**, cishe **刺闍**, and damo **答摩** (e.g., see the discussions of the Sāṃkhya doctrine in fascicle 1 of his Cheng weishi lun T 1585.31.2b23). [Charles Muller, Billy Brewster; source(s): Ui, Nakamura, Iwanami]
* Three aspects of the Buddhaʼs virtue:
1. the merit of his compassion 恩德;
2. the merit of severing affliction 斷德;
3. the merit of his wisdom 智德.
〔攝大乘論釋 T 1595.31.207b6〕
[Charles Muller; source(s): Hirakawa, JEBD, Yokoi]
* Three qualities associated with the Buddhaʼs mahā-parinirvāṇa (supreme enlightenment) given in the Mahāparinirvāṇa-sūtra: 涅槃經
1. The body of the Buddha is nothing but the Dharma-nature (which is eternal and permanent) 法身德.
2. The Buddha possesses wisdom which enables him to see the essential nature of things 般若德.
3. The Buddha has perfect and ultimate freedom (since he is free of all afflictions) 解脫德.
[Charles Muller]
* (a) 因圓德 The perfection of the Buddhaʼs causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others. [Charles Muller; source(s): Soothill]
* les trois qualités. [Paul Swanson]
* la délivrance, la sagesse, et le corps de Loi. [Paul Swanson]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 371
Bulgyo sajeon 367a
Bukkyō daijiten (Oda) 651-1
Zengaku daijiten (Komazawa U.) 406b
Iwanami bukkyō jiten 325
Japanese-English Buddhist Dictionary (Daitō shuppansha) ---/287
Japanese-English Zen Buddhist Dictionary (Yokoi) 592
Zengo jiten (Iriya and Koga) 9-P176
Bukkyōgo daijiten (Nakamura) 484a
Fo Guang Dictionary 668
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0027
(Soothill's) Dictionary of Chinese Buddhist Terms 64http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=純質 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
**純質**
**Pronunciations**
[py] chúnzhí
[wg] ch'un-chih
[hg] 순질
[mc] sunjil
[mr] sunjil
[kk] ジュンシツ
[hb] junshitsu
[qn] thuần chất
Basic Meaning: purity
**Senses:**

* In Sāṃkhya 數論 philosophy, one of the three basic qualities 三德 of unmanifest existence. Clarity, lack of obstruction. See 二十五諦. [Charles Muller; source(s): Nakamura, YBh-Ind]
* 〔瑜伽論 T 1579.30.421c13〕 [Charles Muller]
* (Tib. thad ka) thad ka - 1) right in front of, drang thad; 2) nearby, around about; 3) straight, direct; 4) level of [IW] [Charles Muller; source(s): YBh-Ind]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 676a
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version}
纯质https://zh.wikipedia.org/zh-cn/三特质 2025년 11월 5일에 확인.
**三特质** ，又称**三德** （梵语：**गुण** ； _Guṇa_ ），古印度六派哲学之一的数论派之重要哲学概念，即**纯质** （**sattva** / **सत्त्व** ）、**激质** （**Rajas** / **रजस्** ）、**暗质** （**tamas** / **तमस्** ），也称为**悦性** 、**激性** 、**惰性** 。前者为前进和发展的原动力；后者相反，是保持原状态或回归的原动力；中间者则介于二者之间，为中立的原动力，它按照自己的利益行事。人们的心理都有这**三种特性** ，没有**悦性** ，不能认知事物；没有**激性** ，不能运动；没有**惰性** ，就没有稳定性和一致性。三特质的平衡就是**悦性** 状态。
순질https://hanja.dict.naver.com/#/search?query=純質⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**純 순수할 순, 가선 준, 묶을 돈, 온전할 전, 검은 비단 치**
부수 糸(실사) 총 획수 10획
1\. (순수할 순) 2. 순수하다(純粹--) 3. 순박하다(淳朴ㆍ淳樸ㆍ醇朴--)
纯(간체자), 𠄤(고자), 㝄(고자), 𥾑(와자), 𡗥(동자), 纯(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
chún zhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=純質&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 純質 Chún zhì 천지
Chinese (Simplified): 纯质 Chún zhì 천지
English: pure
Korean: 순수한https://zh.dict.naver.com/#/search?range=all&query;=纯质 네이버 중국어사전. 2025년 11월 5일에 확인.
纯质因数 웹수집
purity factor
[ chún zhì yīn shù ]
웹수집기
천지

喜
희https://hanja.dict.naver.com/#/entry/ccko/be999707ad4445ce8ee13ff1d0ae956a 네이버 한자사전. 2025년 11월 5일에 확인.
喜
희
기쁠 희
부수 口 (입구, 3획)
모양자 口(입 구) + 壴(악기 이름 주)
총획수 12획
유니코드 U+559C
1\. 기쁘다, 기뻐하다
2\. 즐겁다, 즐거워하다
3\. 임신하다(妊娠ㆍ姙娠--: 아이나 새끼를 배다)
4\. 빛나다
5\. 흥성하다(興盛--: 기운차게 일어나거나 대단히 번성하다)
6\. 좋아하다
7\. 기쁨
8\. 경사(慶事: 축하할 만한 기쁜 일)
9\. 임신(妊娠ㆍ姙娠)
10\. 갈거미(갈거밋과의 하나)
11\. 음식물(飮食物)
유의어
僖(기쁠 희) 娛(즐길 오) 樂(노래 악, 즐길 락(낙), 좋아할 요) 欣(기뻐할 흔) 歡(기쁠 환) 甘(달 감) 耽(처질 탐/즐길 탐) 誾(온화할 은)
반의어
哀(슬플 애) 嗚(슬플 오) 怒(성낼 노) 悼(슬퍼할 도) 悽(슬퍼할 처, 바쁠 서) 悲(슬플 비) 慨(분개할 개)
통자
蟢(갈거미 희)
이체자
𢐭 고자
𠶮 속자
㐂 동자
𡔯 동자
憘 동자
憙 동자
歖 동자
회의문자
喜자는 ‘기쁘다’나 ‘즐겁다’라는 뜻을 가진 글자이다. 喜자는 壴(악기 이름 주)자와 口(입 구)자가 결합한 모습이다. 壴자는 지지대 위에 올려놓은 북을 그린 것이다. 이렇게 북을 그린 壴자에 口자가 더해진 喜자는 북을 치고 노래를 부르며 즐거워한다는 뜻이다. 지금도 중국에서는 경사가 있는 날에는 북을 치고 폭죽을 터트리며 축제를 즐기곤 한다. 喜자는 바로 그러한 모습을 표현한 것이다. 하지만 기쁨을 표현하기에는 喜자 하나만으론 부족했는지 결혼식과 같은 큰 행사에서는 기쁨 두 배라는 뜻의 囍(쌍희 희)자가 더 자주 쓰인다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
회의문자
「음식물」의 뜻일 때 본음(本音)은 「치」. 북(큰 북이나 장구 같은 타악기(打樂器), 또는 악기(樂器)를 치며 즐거워함)을 치며 노래 부르니(口) 기분이 좋아진다는 데서 「기쁘다」를 뜻함.
출처 : 디지털 한자사전 e-한자
사성음
xǐ, xī, chì (xǐ)
출처 : 디지털 한자사전 e-한자
영문
like, love, enjoy. joyful thing.
출처 : 디지털 한자사전 e-한자
xǐhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=喜&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 喜 Xǐ 시
Chinese (Simplified): 喜 Xǐ 시
English: happiness
Korean: 행복https://zh.dict.naver.com/#/search?range=all&query;=喜 네이버 중국어사전. 2025년 11월 5일에 확인.
喜
1\. 형용사 기쁘다. 즐겁다.
2\. 명사 기쁨. 기쁜 일. 경사.
3\. 명사 구어 임신.
검색 연관 이미지
2
[ xǐ ]
고려대 중한사전
喜
1\. 형용사 happy
2\. 형용사 celebratory
3\. 동사 like
[ xǐ ]
Collins Chinese Dictionary
시

喜德
희덕https://hanja.dict.naver.com/#/search?query=喜德⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**喜 기쁠 희**
부수 口(입구) 총 획수 12획
1\. 기쁘다, 기뻐하다 2. 즐겁다, 즐거워하다 3. 임신하다(妊娠ㆍ姙娠--: 아이나 새끼를 배다)
𢐭(고자), 𠶮(속자), 㐂(동자), 𡔯(동자), 憘(동자), 憙(동자), 歖(동자)
**德 클 덕/덕 덕**
부수 彳(두인변) 총 획수 15획
1\. 크다 2. (덕으로)여기다 3. (덕을)베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
徳(일본자), 悳(고자), 徳(약자), 惪(속자), 𢙯(동자), 恴(동자), 㥁(동자), 𢛳(동자), 𢠀(동자), 𨗌(동자), 𨗤(동자)
xǐdéhttps://zh.dict.naver.com/#/search?range=all&query;=喜德 네이버 중국어사전. 2025년 11월 5일에 확인.
喜德县
명사 지명 시더현. 희덕현.
[ Xǐdéxiàn ]
웹수집
喜德
喜德县 Xide County, lying in Liangshan Yizu Autonomous Prefecture, Sichuan Province
[ Xǐdé ]
웹수집
喜德 Xide
시더
[ Xǐdé ]
차이나랩 중국 고유명사 사전
xǐ déhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=喜德&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 喜德 Xǐ dé 시더
Chinese (Simplified): 喜德 Xǐ dé 시더
English: Xide
Korean: 자이드
시더

樂
乐https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=樂&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 樂 Lè 러
Chinese (Simplified): 乐 Lè 러
English: happy
Korean: 행복하다
낙https://hanja.dict.naver.com/#/search?query=樂⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**樂 노래 악, 즐길 락(낙), 좋아할 요**
부수 木(나무목) 총 획수 15획
1\. (노래 악) 2. 노래, 음악(音樂) 3. 악기(樂器)
乐(간체자), 楽(일본자), 楽(약자), 㦡(속자), 乐(동자), 𨊊(동자)
단어·성어 1,657
樂 낙
1\. 살아가는 데서 느끼는 즐거움이나 재미.
2\. 고통(苦痛)이 없이 편안(便安)히 지내는 즐거움.
3\. 국악(國樂) 가곡(歌曲)에서 계락(界樂), 우락(羽樂), 언락(言樂), 편락(編樂) 따위를 통틀어 이르는 말.
樂山樂水 요산요수 유래 성어 읽기6급II
산수(山水)의 자연(自然)을 즐기고 좋아함.
출전 논어(論語)
喜喜樂樂 희희낙락 성어 읽기4급
매우 기뻐하고 즐거워함.
仁者樂山知者樂水 인자요산지자요수 유래 성어 읽기4급
어진 자는 의리(義理)에 밝고 산과 같이 중후(重厚)하여 변(變)하지 않으므로 산을 좋아하고, 지혜(智慧ㆍ知慧)로운 자는 사리(事理)에 통달(通達)하여 물과 같이 막힘이 없으므로 물을 좋아한다는 말.
출전 논어(論語)
智者樂水仁者樂山 지자요수인자요산 성어 읽기4급
지혜(智慧ㆍ知慧)로운 사람은 물을 좋아하며, 어진 사람은 산을 좋아함.
출전 논어(論語)
lèhttps://zh.dict.naver.com/#/search?range=all&query;=乐 네이버 중국어사전. 2025년 11월 5일에 확인.
乐 HSK2
번체
樂
1\. 형용사 즐겁다. 기쁘다.
2\. 동사 즐기다. 좋아하다.
3\. 명사 즐거움. 쾌락.
[ lè ]
고려대 중한사전
乐 HSK2
번체
樂
1\. 명사 음악.
2\. 명사 악경(樂經)을 가리킴.
3\. 명사 성(姓).
1
[ yuè ]
고려대 중한사전
乐
번체
樂
동사 문어 좋아하다. 즐기다.
[ yào ]
고려대 중한사전
乐
번체
樂
명사 방언 라오. 락.
[ lào ]
에듀월드 표준중중한사전
乐
1\. 형용사 happy
2\. 동사 take pleasure in
3\. 동사 laugh
[ lè ]
Collins Chinese Dictionary
러

貪
贪https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=貪&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 貪 Tān 탄
Chinese (Simplified): 贪 Tān 탄
English: greedy
Korean: 탐욕스러운
탐https://hanja.dict.naver.com/#/search?query=貪⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**貪 탐낼 탐**
부수 貝(조개패) 총 획수 11획
1\. 탐내다(貪--), 탐하다(貪--) 2. 바라다 3. 희망하다(希望--)
贪(간체자), 贪(동자)
단어·성어 88
貪 탐
1\. 가지거나 차지하고 싶은 마음.
2\. 육번뇌(六煩惱)의 하나. 자기(自己)의 뜻에 잘 맞는 사물(事物)에 집착(執着)하는 번뇌(煩惱)이다.
tānhttps://zh.dict.naver.com/#/search?range=all&query;=贪 네이버 중국어사전. 2025년 11월 5일에 확인.
贪 HSK 고등단어
번체
貪
1\. 동사 (불법으로 금전·물품 따위를) 탐내다. 탐오(貪汚)하다.
2\. 동사 탐내다. 욕심을 부리다. 골몰하다.
3\. 동사 몹시 바라다. 갈망하다. 추구하다.
[ tān ]
고려대 중한사전
贪
1\. 동사 be corrupt
2\. 동사 crave
3\. 동사 covet
[ tān ]
Collins Chinese Dictionary
贪 (佛教)
종교 탐
[ tān (fójiào) ]
위키백과
贪[文字]
贪，汉字，形容通过不正当方法，获得不正当所得。
HDWIKI
탄

悅性
悦性
열성https://hanja.dict.naver.com/#/search?query=悅性⦥=all 네이버 한자사전. 2025년 11월 5일에 확인.
**悅 기뻐할 열**
부수 忄(심방변) 총 획수 10획
1\. 기뻐하다 2. 심복하다(心服--: 마음속으로 기뻐하며 성심을 다하여 순종하다) 3. 사랑하다
悦(간체자), 悦(일본자), 恱(속자), 悦(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
yuè xìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=悅性&op;=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 悅性 Yuè xìng 웨싱
Chinese (Simplified): 悦性 Yuè xìng 웨싱
English: Sattvic
Korean: 사트바https://zh.dict.naver.com/#/search?range=all&query;=悦性 네이버 중국어사전. 2025년 11월 5일에 확인.
怡情悦性
성어 마음이 후련하고 상쾌하다. 마음이 편안하고 유쾌하다. (=怡情理性)
[ yí qíng yuè xìng ]
고려대 중한사전
웨싱 | सत्त्वhttps://en.wikipedia.org/wiki/Sattva 2025년 11월 5일에 확인.
_**Sattva**_ (Sanskrit: **सत्त्व** , meaning _**goodness**_) is one of the three _guṇas_ or "modes of existence" (tendencies, qualities, attributes), a philosophical and psychological concept understood by the Samkhya school of Hindu philosophy.[1][2] The other two qualities are _rajas_ (passion and activity) and _tamas_ (destruction, chaos). _Sattva_ is the quality of goodness, purity, positivity, truth, serenity, balance, peacefulness, and virtuousness that is drawn towards _Dharma_ and _jñāna_ (knowledge).[1][3][4] The act or a person who bears this is called _Sattvik_.
[1] Gerald James Larson (2001). _Classical Sāṃkhya: An Interpretation of Its History and Meaning_. Motilal Banarsidass. pp. 10–18, 49, 163. ISBN 978-8120805033.
[2] James G. Lochtefeld, "Sattva", in _The Illustrated Encyclopedia of Hinduism_ : A–M, Vol. 2, Rosen Publishing, ISBN 978-0823931798, p. 608
[3] Ian Whicher (1998), _The Integrity of the Yoga Darśana_ , State University of New York Press, pp. 86–87, 124–125, 163–167, 238–243 [_ISBN missing_]
[4] Carus, Paul. "Karma and Nirvana. Are the Buddhist Doctrines Nihilistic?" Monist 4 (1893-94): 417-439.https://www.wisdomlib.org/definition/sattva 2025년 11월 5일에 확인.
**Sanskrit dictionary**
Sattva in Sanskrit glossary
**Sattva** (**सत्त्व**).—[_sato bhāvaḥ_] (Said to be _m._ also in the first ten senses)
1) Being, existence, entity.
2) Nature, essence.
3) Natural character, inborn disposition; अच्योष्ट सत्त्वान्नृपतिश्च्युताशः (_acyoṣṭa sattvānnṛpatiścyutāśaḥ_) Bhaṭṭikāvya 3.2.
4) Life, spirit, breath, vitality, principle of vitality; उद्गतानीव सत्त्वानि बभूवुरमनस्विनाम् (_udgatānīva sattvāni babhūvuramanasvinām_) Rām.2.48.2; चित्रे निवेश्य परिकल्पित- सत्त्वयोगा (_citre niveśya parikalpita- sattvayogā_) Ś.2.1.
5) Consciousness, mind, sense; वाक्च सत्वं च गोविन्द बुद्धौ संवेशितानि ते (_vākca satvaṃ ca govinda buddhau saṃveśitāni te_) Mahābhārata (Bombay) 12.46.4; Bhagavadgītā (Bombay) 16.1; Bhāgavata 7.15.41.
6) An embryo.
7) Substance, thing, wealth.
8) An elementary substance such as earth, air, fire &c.
9) (also _m._) A living or sentient being, animal, beast; वन्यान् विनेष्यन्निव दुष्टसत्त्वान् (_vanyān vineṣyanniva duṣṭasattvān_) R.2.8;15.15; किं नोऽपत्यनिर्विशेषाणि सत्वानि विप्रकरोषि (_kiṃ no'patyanirviśeṣāṇi satvāni viprakaroṣi_) Ś7; Mālatīmādhava (Bombay) 9; यश्चासूनपि संत्यजेत् करुणया सत्त्वार्थमभ्युद्यतः (_yaścāsūnapi saṃtyajet karuṇayā sattvārthamabhyudyataḥ_) Nāg.2.1.
1) An evil spirit, a demon, ghost; अद्य नूनं दशरथः सत्त्वमाविश्य भाषते (_adya nūnaṃ daśarathaḥ sattvamāviśya bhāṣate_) Rām.2.33.1.
11) Goodness, virtue, excellence.
12) Truth, reality, certainty.
13) Strength, energy, courage, vigour, power, inherent power, the stuff of which a person is made; निजमेव सत्त्वमुपकारि साम् (_nijameva sattvamupakāri sām_) Kirātārjunīya 18. 14; Mahābhārata (Bombay) 12.313.17; क्रियासिद्धिः सत्त्वे भवति महतां नोपकरणे (_kriyāsiddhiḥ sattve bhavati mahatāṃ nopakaraṇe_) Subhāṣ.; R.5.31; Mu.3.22.
14) Wisdom, good sense.
15) The **quality of goodness or purity** regarded as the highest of the three Guṇas q. v.; (it is said to predominate most in gods and heavenly beings).
16) A natural property or quality, characteristic.
17) A noun, substantive.
18) Intellect (_buddhi_); अघ्राणमवितर्कं च सत्त्वं प्रविशते परम् (_aghrāṇamavitarkaṃ ca sattvaṃ praviśate param_) Mahābhārata (Bombay) 12.24.18.
19) The subtle body of individual soul (_liṅgaśarīra_); गृहाणीव हि मर्त्यानामाहुर्देहानि पण्डिताः । कालेन विनियुज्यन्ते सत्त्वमेकं तु शाश्वतम् (_gṛhāṇīva hi martyānāmāhurdehāni paṇḍitāḥ | kālena viniyujyante sattvamekaṃ tu śāśvatam_) || Mahābhārata (Bombay) 11.3.8.
**Derivable forms:_sattvam_** (**सत्त्वम्**).
Source: DDSA: The practical Sanskrit-English dictionary
**Sattva** (**सत्त्व**).—n.
(_-ttvaṃ_) 1. One of the three Gunas or properties of man and nature; the **quality of excellence or goodness** : that which enlightens, constitutes knowledge, and is the cause of truth, and the predominance of which renders the person, in whom it resides, virtuous, gentle, devout, charitable, chaste, honest, &c., and the thing, pure, mild, &c. 2. Substance, thing, either elementary substance, as, earth, air fire, &c., or anything of which some property may be predicated. 3. Mind, intellect. 4. Nature, natural, property or disposition. 5. Vigour, power. 6. Strength. 7. Self-possession or command. 8. Breath. 9. Being, existence. 10. Essence, substance. 11. Wealth. 12. Certainty. 13. Life, the principle of being. 14. A substantive, noun. 15. A demon, a goblin. mn.
(_-ttvaḥ-ttvaṃ_) 1. An animal, a being. 2. An embryo. E. _ṣad_ to perish, aff. _tvat;_ or _sat_ being, good, excellent, &c., _tva_ aff. of the abstract: one _ta_ being rejected also, it is read _satva ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Sattva** (**सत्त्व**).—i. e. _sant_ (ptcple. pres. of 1. _as_), _\+ tva_ ,
I. m. and n.
1\. An animal, [Pañcatantra] 69, 5 (n.); [Hitopadeśa] 56, 20; [Lassen, Anthologia Sanskritica.] 2. ed. 44, 3 (m.); a beast, [Raghuvaṃśa, (ed. Stenzler.)] 15, 15; a monster, [Rāmāyaṇa] 1, 40, 20. 2\. A being, [Pañcatantra] 165, 9; [Rāmāyaṇa] 3, 55, 48 (n.). Ii. n.
1\. Being, existence.
2\. Life, [Śākuntala, (ed. Böhtlingk.)] [distich] 42.
3\. Nature, natural property, [Hitopadeśa] ii. [distich] 39; character, 100, 6.
4\. Essence, true essence, [Bhagavadgītā, (ed. Schlegel.)] 2, 45; 10, 36.
5\. Certainty, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 204, 17.
6\. Breath.
7\. Mind, [Draupadīpramātha] 7, 15.
8\. Strength, power, [Hitopadeśa] 67, 5, M. M.; courage, [Hitopadeśa] ii. [distich] 78.
9\. Self-possession, [Arjunasamāgama] 6, 20.
10\. A demon, a goblin.
11\. The **quality of goodness** , [Mānavadharmaśāstra] 3, 40; virtue, [Lassen, Anthologia Sanskritica.] 2. ed. 44, 2.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Ṣaṭtva** (**षट्त्व**).—[neuter] the number six.
\--- OR ---
**Sattva** (**सत्त्व**).—[neuter] being, existence, reality, nature, character; firmness, resolution, energy, courage; goodness (ph.); spiritual or intellectual being, spirit or vital. breath; real being, thing, object; (also [masculine]) living or sentient being, [especially] animal, beast; phantom, spectre, imp, goblin.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Ṣaṭtva** (**षट्त्व**):—[=_ṣaṭ-tva_] [from _ṣaṭ > ṣaṣ_] n. a hexade [vArttika] on [Pāṇini 5-2, 29.]
**2) Sattva** (**सत्त्व**):—[=_sat-tva_] [from _sat_] a See below.
3) [=_**sat-tva**_] [from _sat_] b n. (ifc. f(_ā_). ) being, existence, entity, reality (_īśvara-s_ , ‘the existence of a Supreme Being’), [Taittirīya-saṃhitā]etc. etc.
4) [v.s. ...] true essence, nature, disposition of mind, character, [Pañcaviṃśa-brāhmaṇa; Mahābhārata] etc.
5) [v.s. ...] spiritual essence, spirit, mind, [Muṇḍaka-upaniṣad; Yājñavalkya; Mahābhārata; Bhāgavata-purāṇa]
6) [v.s. ...] vital breath, life, consciousness, strength of character, strength, firmness, energy, resolution, courage, self-command, good sense, wisdom, magnanimity, [Mahābhārata; Rāmāyaṇa] etc.
7) [v.s. ...] the **quality of purity or goodness** (regarded in the Sāṃkhya [philosophy] as the highest of the three Guṇas [q.v.] or constituents of Prakṛti because it renders a person true, honest, wise etc., and a thing pure, clean etc.), [Maitrī-upaniṣad; Manu-smṛti; Yājñavalkya] etc., [Mahābhārata; Rāmāyaṇa]
8) [v.s. ...] material or elementary substance, entity, matter, a thing, [Nirukta, by Yāska; Prātiśākhya]
9) [v.s. ...] a substantive, noun, [Horace H. Wilson]
10) [v.s. ...] m. n. a living or sentient being, creature, animal, [Manu-smṛti; Mahābhārata] etc.
11) [v.s. ...] m. embryo, fetus, rudiment of life (See _-lakṣaṇā_)
12) [v.s. ...] a ghost, demon, goblin, monster, [Rāmāyaṇa; Varāha-mihira’s Bṛhat-saṃhitā; Kathāsaritsāgara]
13) [v.s. ...] Name of a son of Dhṛta-rāṣṭra, [Mahābhārata]
14) [=_sat-tva_] c See p. 1135, col. 2.
**15) Sāttva** (**सात्त्व**):—mfn. ([from] _sat-tva_) relating to the quality Sattva etc., [Mārkaṇḍeya-purāṇa]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Sattva** (**सत्त्व**):— _(ttvaṃ)_ 1\. _n._ Existence, reality; life, breath, mind; substance, wealth; natural quality or power; vigor; self-possession; the **quality of truth and genuine goodness**. _m. n._ Animal being.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
sattva
sat-tva
삿트와https://www.youtube.com/watch?v=cJWYbnWQEBU Sattva Pronunciation Sanskrit सत्त्व sattva. 2025년 11월 5일에 확인.https://www.youtube.com/watch?v=HRvj9wIXftc Sattwa Pronunciation Sanskrit सत्त्व sattva. 2025년 11월 5일에 확인.
삿뜨와https://www.howtopronounce.com/hindi/sattva Learn how to pronounce Sattva. 2025년 11월 5일에 확인. | sattva
삳으바https://www.howtopronounce.com/sattva Learn how to pronounce Sattva. 2025년 11월 5일에 확인.
삳바

goodness
purityhttps://www.wisdomlib.org/definition/sattva 2025년 11월 5일에 확인.
**General definition (in Hinduism)**
Sattva in Hinduism glossary
There are three kinds of morbid elements _(doṣa)_ of the body, viz. _vāta, pitta_ and _śleṣman_ , and two morbid elements which affect the mind _(sattva),_ viz. _rajas_ and _tamas._ By the disorder of the first three the body becomes diseased, and by that of the second two the mind becomes affected.
Source: archive.org: A History of Indian Philosophy
1) In Vedic philosophy, **sattva** ("**purity** ", "existence, reality"; adjectival sāttvika "pure") is the most rarefied of the three gunas in Samkhya, sāttvika "pure", rājasika "excitable", and tāmasika "indifferent". Importantly, no value judgement is entailed as all guna are indivisible and mutually qualifying.
2) **Sattva** encompasses **qualities of goodness, light, and harmony**. According to the Yoga Vasistha, people who are of a sattvic nature and whose activities are mainly based on sattva, will tend to seek answers regarding the origin and truth of material life. With proper support they are likely to reach liberation.
Source: WikiPedia: Hinduism
qualities of goodness, light, and harmony
quality of excellence or goodness
quality of purity or goodness
quality of truth and genuine goodness
삼키아
상캬문을식(2013), 《요가 · 상캬 철학의 이해》, 도서출판 여래
상키아 학파
상키아길희성(2014), 《인도 철학사》2판 8쇄, 민음사. 〈상키아 · 요가 철학〉 pp. 91-104.
상키야 학파S.C. Chatterjee · D.M Datta 지음, 김형준 옮김(2009), 《학파로 보는 인도 사상》초판 4쇄, 예문서원. 〈7. 상키야 학파〉 pp. 255-289.
샹캬 학파R. 뿔리간들라 지음, 이지수 옮김(1991), 《인도철학》, 민족사. 〈제5장 샹캬 학파〉 pp. 124-147. | 數論
数论
數論派
数论派
數論學派
数论学派 | सांख्यhttps://www.wisdomlib.org/definition/samkhya 2025년 11월 2일에 확인.
**Sanskrit dictionary**
Samkhya in Sanskrit glossary
**Saṃkhya** (**संख्य**).—War, battle, fight; एकमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् (_ekamuktvārjunaḥ saṃkhye rathopastha upāviśat_) Bhagavadgītā (Bombay) 1.47; संख्ये द्विषां वीररसं चकार (_saṃkhye dviṣāṃ vīrarasaṃ cakāra_) Vikr.1.68. 7; Ve.3.25; Śiśupālavadha 18.7; Mālatīmādhava (Bombay) 8.9.
**Derivable forms:_saṃkhyam_** (**संख्यम्**).
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**Saṃkhyā** (**संख्या**).—2 P.
1) To count, enumerate, calculate, sum up; तावन्त्येव च तत्त्वानि सांख्यैः संख्यायन्ते (_tāvantyeva ca tattvāni sāṃkhyaiḥ saṃkhyāyante_) Ś. B.
2) Ved. To appear along with, be connected with.
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**Saṃkhyā** (**संख्या**).—1 Enumeration, reckoning, calculation; संख्यामिवैषां भ्रमरश्चकार (_saṃkhyāmivaiṣāṃ bhramaraścakāra_) R.16.47.
2) A number.
3) A numeral.
4) Sum.
5) Reason, understanding, intellect; उदारसंख्यैः सचिवैरसंख्यैः (_udārasaṃkhyaiḥ sacivairasaṃkhyaiḥ_) Bu. Ch.1.14.
5) Deliberation, reflection, exposition; धर्मसंख्या महाराज व्यवहार इतीष्यते (_dharmasaṃkhyā mahārāja vyavahāra itīṣyate_) Mahābhārata (Bombay) 12.121. 9.
7) Manner.
6) War, battle; संख्यासमयविस्तीर्णमभि- जातोद्भवं बहु (_saṃkhyāsamayavistīrṇamabhi- jātodbhavaṃ bahu_) Mahābhārata (Bombay) 12.98.21.
9) Appellation, name; ततो द्वापरसंख्या सा युगस्य समजायत (_tato dvāparasaṃkhyā sā yugasya samajāyata_) Rām.7.74.22 (com. _dvāpara- saṃkhyā dvāpara iti nāma | pṛṣodarāditvāt sādhuḥ_ |).
1) (In geom). A gnomon.
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**Sāṃkhya** (**सांख्य**).— _a._ [_saṃkhyayā nirvṛttam aṇ_]
1) Relating to number.
2) Calculating, enumerating.
3) Discriminative.
4) Deliberating, reasoning, a reasoner; त्वं गतिः सर्वसांख्यानां योगिनां त्वं परायणम् (_tvaṃ gatiḥ sarvasāṃkhyānāṃ yogināṃ tvaṃ parāyaṇam_) Mb.
-khyaḥ, -khyam Name of one of the six systems of Hindu philosophy, attributed to the sage Kapila; (this philosophy is so called because it 'enumerates' twentyfive _Tattvas_ or true principles; and its chief object is to effect the final emancipation of the twenty-fifth _Tattva, i.e._ the _Puruṣa_ or soul, from the bonds of this worldly existence-the fetters of phenomenal creation -by conveying a correct knowledge of the twenty-four other _Tattvas_ and by properly discriminating the Soul from them. It regards the whole universe as a development of an inanimate principle called Prakṛti q. v, while the Puruṣa is altogether passive and simply a looker-on. It agrees with the Vedānta in being synthetical and so differs from the analytical Nyāya or Vaiśeṣika; but its great point of divergence from the Vedānta is that it maintains two principles which the Vedānta denies, and that it does not admit God as the creator and controller of the universe, which the Vedānta affirms); सांख्यमिव कपिला- धिष्ठितम् (_sāṃkhyamiva kapilā- dhiṣṭhitam_) K.
-rūyaḥ 1 A follower of the Sāṃkhya philosophy; ज्ञानयोगेन सांख्यानां कर्मयोगेण योगिनाम् (_jñānayogena sāṃkhyānāṃ karmayogeṇa yoginām_) Bhagavadgītā (Bombay) 3.3; 5.5.
2) An epithet of Śiva.
Source: DDSA: The practical Sanskrit-English dictionary
**Saṃkhya** (**संख्य**).—nt., Mahāvyutpatti 7928 (cited from Gaṇḍavyūha), or saṃ- khyā, f., Gaṇḍavyūha 106.19; 134.4, a high number.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Saṅkhya** (**सङ्ख्य**).—n.
(_-ṅkhyaṃ_) War, battle. f.
(_-ṅkhyā_) 1. Number in general, or a number, a numeral. 2. Deliberation, reasoning, reflection. 3. Intellect, understanding. 4. Manner. 5. Enumeration. E. _sam_ before _khyā_ substituted for _cakṣ_ to speak well, affs. _aṅ_ and _ṭāp ._
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**Sāṃkhya** (**सांख्य**).—mfn.
(_-khyaḥ-khyī-khyaṃ_) See _sāṅkhya ._
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**Sāṅkhya** (**साङ्ख्य**).—mfn.
(_-ṅkhyaḥ-ṅkhyī-ṅkhyaṃ_) 1. Numeral, relating to number. 2. Deliberating, reasoning. 3. Rational, discriminative. m.
(_-ṅkhyaḥ_) 1. The Sankhya system of philosophy, ascribed originally to the Muni Kapila, and so called as enumerating twenty-five Tatwas or true principles; its object is to effect the final liberation of the twenty-fifth Tatwa, viz. Purusha, (the soul,) from the fetters of the phenomenal creation by conveying a correct knowledge of the twenty-four other Tatwas; the Sankhya system agrees with Vedantism in being synthetical, so differing from the analytical Nyaya; its great point of divergence from the Vedanta is its maintaining two principles, which the Vedanta denies. 2. A follower of the Sankhya system of philosophy. E. _saṅkhyā_ number, &c., _aṇ_ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Saṃkhya** (**संख्य**).—i. e. _sam-khyā_ , I. n. War, battle, [Rāmāyaṇa] 3, 54, 28. Ii. f. _yā_ , 1. Number in general, [Pañcatantra] 156, 6; _saṃkhyayā parivarjita_ , Without number, innumerable, [Pañcatantra] ii. [distich] 62. 2. A numeral. 3. Reflection, deliberation. 4. Intellect. 5. Manner, [Rājataraṅgiṇī] 5, 172.
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**Sāṅkhya** (**साङ्ख्य**).—i. e. _saṃkhya + a_ , I. adj. 1. Numeral, relating to number. 2. Deliberating, reasoning, [Bhagavadgītā, (ed. Schlegel.)] 3, 3. 3. Rational, discriminative. Ii. m. The Sāṅkhya system of philosophy, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 5, 18, 33; [Bhagavadgītā, (ed. Schlegel.)] 2, 39.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Śāṅkhya** (**शाङ्ख्य**).—[adjective] made of shells.
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**Saṃkhya** (**संख्य**).—[neuter] fight, war.
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**Saṃkhyā** (**संख्या**).—[feminine] reckoning up, numbering; number (also [grammar]), numeral; appellation, name.
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**Sāṃkhya** (**सांख्य**).—[adjective] relating to the number ([grammar]); [neuter] [Name] of a philosophical system, [masculine] an adherent of it.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Śāṅkhya** (**शाङ्ख्य**):—[from _śāṅkha_] mfn. made or prepared from shells, [Suśruta]
2) [v.s. ...] born in Śaṅkha [gana] _śaṇḍikādi_
3) [v.s. ...] m. [patronymic] [from] _śaṅkha_ [gana] _gargādi_.
**4) Saṃkhyā** (**संख्या**):—[=_saṃ-√khyā_] a [Parasmaipada] _-khyāti_ , to reckon or count up, sum up, enumerate, calculate, [Śatapatha-brāhmaṇa; Manu-smṛti; Mahābhārata] etc.;
—to estimate by ([instrumental case]), [Mahābhārata];
— [Ātmanepada] (only [Aorist] _saṃ-akhyata_) to appear along with, be connected with, belong to ([instrumental case]), [Ṛg-veda; Vājasaneyi-saṃhitā] :
—[Causal] _-khyāpayati_ , to cause to be looked at or observed by ([instrumental case]), [Taittirīya-saṃhitā; Śatapatha-brāhmaṇa]
**5) Saṃkhya** (**संख्य**):—[=_saṃ-khya_] [from _saṃ-khyā_] mfn. counting up or over, reckoning or summing up, [Pāṇini 3-2, 7 [Scholiast or Commentator]] (ifc.; cf. _go-s_)
6) [v.s. ...] m. Name of a man, [Catalogue(s)]
**7) Saṃkhyā** (**संख्या**):—[=_saṃ-khyā_] [from _saṃ-khya_] b f. See below
**8) Saṃkhya** (**संख्य**):—[=_saṃ-khya_] [from _saṃ-khyā_] n. conflict, battle, war (only in [locative case]; cf. [Naighaṇṭuka, commented on by Yāska ii, 17]), [Mahābhārata; Kāvya literature; Rājataraṅgiṇī]
**9) Saṃkhyā** (**संख्या**):—[=_saṃ-khyā_] c f. reckoning or summing up, numeration, calculation (ifc. = ‘numbered or reckoned among’), [Rāmāyaṇa; Raghuvaṃśa; Rājataraṅgiṇī]
10) [v.s. ...] a number, sum, total (ifc. ‘amounting to’), [Śatapatha-brāhmaṇa] etc. etc.
11) [v.s. ...] a numeral, [Prātiśākhya; Pāṇini] etc.
12) [v.s. ...] (in gram.) number (as expressed by case terminations or personal t°), [Kāśikā-vṛtti on Pāṇini 2-3, 1]
13) [v.s. ...] deliberation, reasoning, reflection, reason, intellect, [Mahābhārata; Kāvya literature]
14) [v.s. ...] name, appellation (= _ākhyā_), [Rāmāyaṇa]
15) [v.s. ...] a [particular] high number, [Buddhist literature]
16) [v.s. ...] manner, [Monier-Williams’ Sanskrit-English Dictionary]
17) [v.s. ...] (in [geometry]) a gnomon (for ascertaining the points of the compass), [RāmRās.]
**18) Sāṃkhya** (**सांख्य**):—mfn. ([from] _saṃ-khyā_) numeral, relating to number, [Horace H. Wilson]
19) relating to number (in gram. as expressed by the case-terminations etc.), [Patañjali]
20) rational, or discriminative, [Horace H. Wilson]
21) m. one who calculates or discriminates well, ([especially]) an adherent of the Sāṃkhya doctrine, [Cūlikā-upaniṣad; Mahābhārata] etc.
22) Name of a man, [Caraka]
23) [patronymic] of the Vedic Ṛṣi Atri, [Anukramaṇikā]
24) Name of Śiva, [Mahābhārata]
25) n. ([according to] to some also m.) Name of one of the three great divisions of Hindū philosophy (ascribed to the sage Kapila q.v., and so called either from ‘discriminating’, in general, or, more probably, from ‘reckoning up’ or ‘enumerating’ twenty-five Tattvas [See _tattva_] or true entities [twenty-three of which are evolved out of Prakṛti ‘the primordial Essence’ or ‘first-Producer’], viz. Buddhi, Ahaṃkāra, the five Tan-mātras, the five Mahā-bhūtas and Manas; the twenty-fifth being Puruṣa or Spirit [sometimes called Soul] which is neither a Producer nor Production [see _vikāra_], but wholly distinct from the twenty-four other Tattvas, and is multitudinous, each separate Puruṣa by its union with Prakṛti causing a separate creation out of Prakṛti, the object of the philosophy being to effect the final liberation of the Puruṣa or Spirit from the fetters caused by that creation; the Yoga q.v. branch of the Sāṃkhya recognizes a Supreme Spirit dominating each separate Puruṣa; the Tantras identify Prakṛti with the wives of the gods, [especially] with the wife of Śiva; the oldest systematic exposition of the S° seems to have been by an author called Pañca-śikha [the germ, however, being found in the Ṣaṣṭi-tantra, of which only scanty fragments are extant]; the original Sūtras were superseded by the S° of Īśvara-kṛṣṇa, the oldest manual on the S° system that has come down to us and probably written in the 5th century A.D., while the S°-sūtras or Ś° and Tattva-samāsa, ascribed to the sage Kapila, are now thought to belong to as late a date as the 14th or 15th century or perhaps a little later), [Śvetāśvatara-upaniṣad; Mahābhārata] etc., [Indian Wisdom, by Sir M. Monier-Williams 73 etc.; Religious Thought and Life in India]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Saṅkhya** (**सङ्ख्य**):— _(ṅkhyaṃ)_ 1\. _n._ War, battle. 1. _f._ Number; reflection; intellect.
**2) Sāṅkhya** (**साङ्ख्य**):—[_(ṅkhyaḥ-ṅkhyā-ṅkhyaṃ) m._] The _Sāṃkhya_ philosophy. _a._ Numerical, logical.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Sāṃkhya
SāṁkhyaBernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. p. 66.
The Sāṁkhya is the oldest school of Hindū Philosophy, for it is the first attempt to harmonize the philosophy of the Vedas through reason. The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. The Sāṁkhya is held to be the most notable attempt in the realm of pure philosophy.길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 92.
상키야 Sāṁkhya哲學은 인도의 체계화된 철학학파 가운데서 가장 먼저 형성된 것으로 여겨진다.2)
. . .
2) 상키야哲學은 세계를 25원리(tattva)에 의하여 說明하므로 數를 중시한다하여 數論이라 불려 왔다. 〈Sāṁkhya〉라는 말도 〈計算하는 者〉라는 뜻을 지닌 것으로 풀이되고 있다.
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상키아 How to pronounce sankhya in English (1 out of 22). 2025년 8월 8일에 확인.
Sankhya Pronunciation Sanskrit साङ्ख्य Sāṅkhya Sāṃkhya. 2025년 8월 8일에 확인.
Sankhya Sutra Pronunciation Sanskrit सान्ख्यसूत्र sānkhyasūtra. 2025년 8월 8일에 확인.
Sankhya Karika Pronunciation Sanskrit साङ्ख्यकारिका sāṅkhyakārikā. 2025년 8월 8일에 확인.
How to say "samkhya"! (High Quality Voices). 2025년 8월 8일에 확인.
How to say "sankhya's"! (High Quality Voices). 2025년 8월 8일에 확인.
How to say "sankhya"! (High Quality Voices). 2025년 8월 8일에 확인.
삼키아Google tranaslation of Hindi सांख्य Sāṃkhya. 2025년 8월 8일에 확인.
삼캬sankhya pronunciation in Sanskrit - Pronunciation by KrSaurav (Male from India). 2025년 8월 8일에 확인. | Samkhyahttps://en.wikipedia.org/wiki/Samkhya 2025년 8월 9일에 확인.
Samkhya or Sankhya (/ˈsɑːŋkjə/; Sanskrit: सांख्य, romanized: sāṃkhya) is a dualistic orthodox school of Hindu philosophy.
Sankhyahttps://en.wikipedia.org/wiki/Samkhya 2025년 8월 9일에 확인.
Samkhya or Sankhya (/ˈsɑːŋkjə/; Sanskrit: सांख्य, romanized: sāṃkhya) is a dualistic orthodox school of Hindu philosophy."San·khya", 《American Heritage Dictionary of the English Language》, Fifth Edition (2011), p. 1554.
**San·khya** (säng**′** kyə) _n. Hinduism_ A system of Hindu philosophy based on a dualism involving the ultimate principles of soul and potential matter. [Sanskrit _sāṁkhya-_ , based on enumeration, Sankhya aham_] m. conception of one’s individuality, self-consciousness, [Chāndogya-upaniṣad] etc.
2) [v.s. ...] the making of self, thinking of self, egotism, [Mahābhārata] etc.
3) [v.s. ...] pride, haughtiness, [Rāmāyaṇa] etc.
4) [v.s. ...] (in Sāṅkhya [philosophy]) the third of the eight producers or sources of creation, viz. the conceit or conception of individuality, individualization
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Ahaṅkāra** (**अहङ्कार**):—[_aha-ṅkāra_] _(raḥ)_ 1\. _m._ Pride.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Ahaṃkāra** (**अहंकार**):—(_aham + kāra_) m.
1) Selbstbeziehung, das Bewusstsein des Ichs, Egoismus [Chāndogyopaniṣad 7, 25, 1.] [Praśnopaniṣad 4, 8.] [ŚVETĀŚV. Upakośā 5, 8.] _udvavarhātmanaścaiva manaḥ sadasadātmakam . manasaścāpyahaṃkāramabhimantāramīśvaram .._ [Manu’s Gesetzbuch 1, 14.] _ko haṃkāra iti proktaḥ . -. mahājñānamahaṃkāraḥ_ [Mahābhārata 3, 17384. fg.] [Yājñavalkya’s Gesetzbuch 3, 177.] [Bhagavadgītā 7, 4.] [SĀṂKHYAK. 22. 24. 25.] [Vedāntasāra] in [Benfey’ Chrestomathie aus Sanskritwerken 207, 3.] [Bālabodhanī 7\. 8. 10.] —
2) Selbstbewusstsein, grosse Meinung von sich, Dünkel, Stolz, Hochmuth [Amarakoṣa 1, 1, 7, 22.] [Hemacandra’s Abhidhānacintāmaṇi 316.] [Vopadeva’s Grammatik 11, 4.] _sāma dānamahaṃkāraḥ kṣamā satyaṃ dhṛtiḥ sthitiḥ . iti kṣatraguṇā rāma daṇḍaścāpyapakāriṇām .._ [Rāmāyaṇa 4, 16, 22.] _nirmamo nirahaṃkāraḥ_ [Bhagavadgītā 2, 71.] _mūḍhatayāhaṃkāramāśrito mama vacanaṃ na karoṣi_ [Pañcatantra 176, 2.] _mayā nivārito pi na sthito tilaulyādvidyāhaṃkārācca_ [247, 20.] [Kathāsaritsāgara 5, 135.] _ahamahamikā tu sā syātparasparaṃ yo bhavatyahaṃkāraḥ_ [Amarakoṣa 2, 8, 2, 70.]
\--- OR ---
**Ahaṃkāra** (**अहंकार**):—
2) _rūpāhaṃkāra_ [Kathāsaritsāgara 52, 77.] _vacaḥ sāhaṃkāram_ stolz, übermüthig [60, 189.] —
3) Nomen proprium eines Mannes [Oxforder Handschriften 148,a,8.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Ahaṃkāra** (**अहंकार**):—m. —
1) Ichbewusstsein. —
2) Selbstsucht [Indische sprüche 810.] —
3) Selbstbewusstsein , Dünkel , Hochmuth. —
4) Nomen proprium eines Mannes.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Ahaṃkāra** (**अहंकार**) in the Sanskrit language is related to the Prakrit word: Ahaṃkāra.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Ahaṃkāra (in Sanskrit) can be associated with the following Chinese terms:
1) 吾我 [_wú wǒ_]: “self”.
Note: ahaṃkāra can be alternatively written as: _ahaṃ-kāra_.
Source: DILA Glossaries: Sanskrit-Chinese-English (dictionary of Buddhism)https://www.wisdomlib.org/definition/ahamkara 2025년 12월 11일에 확인.
**Mahayana (major branch of Buddhism)**
Ahamkara in Mahayana glossary
**Ahaṃkāra** (**अहंकार**) refers to the “**conception of self** ”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[Tolerance (_kṣānti_), examples]—As for patience, when thinking ‘I have patience with those abusing me’, is concerned with the conception of mine, but it is not the patience similar to open space; when thinking ‘these abuses are to be endured by me’, this is the conception of self (_ahaṃkāra_), but it is not the patience like open space; when thinking ‘I am not quarrelsome,’ this is the patience of sound and voice, but it is not the patience like open space; [...]”.
Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
**Ahaṃkāra** (**अहंकार**) refers to “**(self-) conceit** ”, according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.—Accordingly, “Now there lived a Brahmin called Viṣṇudatta in Navanagara. [...] In the crop-growing season he experienced a lack of water. With words of self-conceit (_ahaṃkāra-śabda_), [possessing] approval [to use] _mantrapadas_ he said, ‘I am going to send forth rain showers and summon Nāgas’. He sacrificed the prescribed fire oblation with sesame seed, rice grain and mustard seed anointed with pungent oil. He prepared an image-form of a certain harmful Nāga. [...]”.
Source: De Gruyter: A Buddhist Ritual Manual on Agriculture
ahaṃkāra
ahaṁkāra
ah-hung-KAA-rahttps://www.google.com/search?q=sanskrit+pronunciation+of+ahaṃkāra Google Search. 2025년 12월 17일에 확인.
**AI Overview**
The Sanskrit word **ahaṃkāra** (**अहंकार**) is pronounced approximately as **ah-hung-KAA-ra**. Here is a breakdown of the pronunciation:

* **ah** : The first 'a' is a short, open 'a' sound, like the 'u' in "but".
* **hung** : The ṃ (anusvāra) is a nasal sound. When it appears before consonants like 'k', it is pronounced as an 'ng' sound, similar to the 'ng' in "sing".
* **KAA** : The 'k' sound is standard, and the ā is a long 'a' sound, like the 'a' in "father".
* **ra** : The final 'ra' has a short 'a' sound again, with a slight trill or flip of the tongue for the 'r' sound.

The phonetic transcription (IPA) is **/ɐhɐŋkaːɾɐ/**. You can also listen to audio examples for ahamkara pronunciation on Forvo.com.
/ɐhɐŋkaːɾɐ/
아항까-라https://www.youtube.com/watch?v=oM3ncKtjUlE Ahamkara अहङ्कार ahaṅ kāra Sanskrit Pronunciation. 2025년 12월 17일에 확인.| ahamkarahttps://www.britannica.com/topic/ahamkara 2025년 12월 11일에 확인.
**ahamkara**
Hindu philosophy
Sanskrit: “**I-saying** ,” or “**I-making** ”
Related Topics: Samkhya
**ahamkara** , in Samkhya, one of the six orthodox systems (darshans) of Indian philosophy, the second stage of development of the prakriti, the original stuff of material nature, which evolves into the manifest world. In Hinduism the term also refers to **excessive self-regard** , or **egoism**.
Ahamkara follows the stage of buddhi (intelligence, or perception), in which the purusha (soul, or self)—once in a state of pure consciousness, i.e., without an object of contemplation—becomes focused on the prakriti and thus on existence outside of itself. From the “this-awareness” of the buddhi level evolves the **ahamkara** , or **ego-consciousness** (an “**I-this awareness** ”). Ahamkara is thus the **mistaken assumption of personality or individuality**. It is mistaken because the soul is incapable of acting; it is rather the prakriti, the essential matter, that acts. Ahamkara in turn gives way to other stages in the transmigration of the soul.
아햄끄라https://www.howtopronounce.com/ahamkara Learn how to pronounce ahamkara. 2025년 12월 17일에 확인.
아함까-라
아함카-라
아햄캐라

I-saying
I-making

ego
individuality
conception of self
conception of one’s individuality
self-consciousness
ego-consciousness
I-this awareness
construction of a self-concept
mistaken assumption of personality or individuality
false identification of the self (Purusha, atman) with impermanent entities such as the body, mind, or material objects
false identification of the self (atman) with material nature

(self-) conceit
excessive self-regard
egoism
요가 수트라
요가경 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 93-94.
상키야철학 연구의 또 하나의 중요한 자료는 요가학파의 문헌들이다. 요가는 상키야철학의 세계관과 형이상학을 거의 그대로 받아들이고 있는 동시에 實踐 · 修行의 면을 더욱 강조하고 있는 학파로서, 『요가經 Yoga-sūtra』이라는 근본경전을 갖고 있다. | 요가經
瑜伽經https://zh.wikipedia.org/zh-tw/瑜伽經 2025년 8월 27일에 확인.
瑜伽經（Yoga sutra），約在公元前2-4世紀由印度哲人波顛闍利編纂，將古老的印度瑜伽傳統加以整理，形成四品195頌的著作。其思想涉及了佛教、耆那教、數論派和《奧義書》，並批判佛教唯識思想中的自證分[1]。
《瑜伽經》是中世紀時期，翻譯語言最多的古印度文本，囊括了40種印度語言和兩種非印度語：古爪哇語和阿拉伯語。本書從12世紀起，隱沒了將近700年的時光，直到19世紀晚期，才由英國的東方學學者重新發現，並在斯瓦米·維韋卡南達等人的努力下重新傳承。本書受到了許多練習瑜伽者的重視，為古印度六派哲學瑜伽派的重要經典[2][1]。
[1] 莊國彬. 《瑜伽經》與佛教思想的比較 (PDF). 圓光佛學學報. 2015 [2016-07-04]. （原始內容存檔 (PDF)於2021-01-17）. [2] White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton University Press. 2014.
瑜伽经https://zh.wikipedia.org/zh-cn/瑜伽經 2025년 8월 27일에 확인.
瑜伽经（Yoga sutra），约在公元前2-4世纪由印度哲人波颠阇利编纂，将古老的印度瑜伽传统加以整理，形成四品195颂的著作。其思想涉及了佛教、耆那教、数论派和《奥义书》，并批判佛教唯识思想中的自证分[1]。
《瑜伽经》是中世纪时期，翻译语言最多的古印度文本，囊括了40种印度语言和两种非印度语：古爪哇语和阿拉伯语。本书从12世纪起，隐没了将近700年的时光，直到19世纪晚期，才由英国的东方学学者重新发现，并在斯瓦米·维韦卡南达等人的努力下重新传承。本书受到了许多练习瑜伽者的重视，为古印度六派哲学瑜伽派的重要经典[2][1]。
[1] 庄国彬. 《瑜伽經》與佛教思想的比較 (PDF). 圆光佛学学报. 2015 [2016-07-04]. （原始内容存档 (PDF)于2021-01-17）. [2] White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton University Press. 2014. | Yoga-sūtra | Yoga Sutras
요가경소 | 요가經疏

瑜珈經注
한자 독음/중국어 발음:
유가경주https://hanja.dict.naver.com/#/search?query=瑜伽经注⦥=all 네이버 한자사전. 2025년 9월 11일에 확인. **瑜 아름다운 옥 유**
부수 𤣩(구슬옥변) 총 획수 13획
1\. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
**伽 절 가**
부수 亻(사람인변) 총 획수 7획
1\. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
**经 날 경**
부수 纟(실사변2) 총 획수 8획
1\. 날, 날실(피륙이나 그물을 짤 때, 세로 방향으로 놓인 실) 2. 노끈, 새끼 3. 글(생각이나 일 따위의 내용을 글자로 나타낸 기록)
經(경)의 간체자(簡體字). 經(동자)
**注 부을 주/주 달 주/병 주**
부수 氵(삼수변) 총 획수 8획
1\. 붓다(액체나 가루 따위를 다른 곳에 담다) 2. (물을)대다 3. (뜻을)두다
澍(동자), 疰(동자), 註(동자)
yújiā jīng zhù楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第八章 瑜伽派的歷史與哲學
第一節 瑜伽派的歷史
. . .
以上所說都不足以構成一個具有教派意義的瑜伽。瑜伽派的真正創始者是**鉢顛闍梨** （**Patañjali** ，約西元前二世紀），傳說他是《**瑜伽經** 》(**Yoga-Sūtra**)的作者[註12]。六世紀時，**廣博(Vyāṣa)** 為《瑜伽經》注釋，稱為《**瑜伽釋論** 》(**Yoga-bhāṣya**)。第九世紀中葉，**跋遮濕鉢底．彌續羅(Vācaspati Miśra)** ，著有《**真實探奧** 》(**Tattva-vaiśāradī**)，對廣博的《瑜伽釋論》再作注解。這些都是瑜伽派的重要哲學家和著作。
[註12]：現存版本的《瑜伽經》，顯然是二至六世紀之間的作品；這是因為該書第四部分──〈獨存品〉，曾批判佛教瑜伽行派的緣故。（參見中村元著，葉阿月譯，《印度思想》，臺北：幼獅文化公司，1984，頁136～138。又見S. Radhakrishnan, _Indian Philosophy_ , New York: The Macmillan Co., 1962, vol. II, p. 341.）
瑜伽释论https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=瑜伽釋論&op;=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 瑜伽釋論 Yújiā shì lùn
Chinese (Simplified): 瑜伽释论 Yújiā shì lùn
English: Yoga Commentary
Korean: 요가 해설
한자 독음/중국어 발음:
유가석론https://hanja.dict.naver.com/#/search?query=瑜伽釋論⦥=all 2025년 9월 10일에 확인.
**瑜 아름다운 옥 유**
부수 𤣩(구슬옥변) 총 획수 13획
1\. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
**伽 절 가**
부수 亻(사람인변) 총 획수 7획
1\. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
**釋 풀 석, 기뻐할 역**
부수 釆(분별할변ㆍ캘채변) 총 획수 20획
1\. (풀 석) 2. 풀다 3. 설명하다(說明--)
**論 논할 론(논), 조리 륜(윤)**
부수 言(말씀언) 총 획수 15획
1\. (논할 론(논)) 2. 논하다(論--), 논의하다(論議--) 3. 서술하다(敍述--)
yújiā shìlùn
위쟈 쉬런 | योगसूत्रभाष्यhttps://www.wisdomlib.org/definition/yogasutrabhashya 2025년 9월 9일에 확인.
Sanskrit dictionary
Yogasutrabhashya in Sanskrit glossary
Yogasūtrabhāṣya (योगसूत्रभाष्य):—[=yoga-sūtra-bhāṣya] [from yoga-sūtra > yoga] n. Name of [work] relating to the Yoga-sūtra
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Yoga-sūtra-bhāṣya
Yogasūtrabhāṣya 2025년 9월 9일에 확인.
yogasūtrabhāṣyahttps://sanskritdictionary.com/yogasūtrabhāṣya/187162/1 2025년 9월 10일에 확인.
yogasūtrabhāṣya योगसूत्रभाष्य
Definition: n. _Name of work_ relating to the yoga-sūtra-
Dictionary: Monier-Williams

योगभाष्यhttps://www.wisdomlib.org/definition/yogabhashya 2025년 9월 9일에 확인.
Yogabhāṣya (योगभाष्य):—[=_yoga-bhāṣya_] [from yoga] n. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Yoga-bhāṣya
Yogabhāṣya
yoga-bhāṣya
yogabhāṣyahttps://sanskritdictionary.com/yogabhāṣya/187031/1 2025년 9월 10일에 확인.
yogabhāṣya योगभाष्य
Definition: n. _Name of work_
Dictionary: Monier-Williams | Yogabhashyahttps://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali 2025년 9월 9일에 확인.
The _**Yoga Sutras of Patañjali**_ (IAST: Patañjali yoga-sūtra) is a compilation "from a variety of sources"[1] of Sanskrit sutras (aphorisms) on the practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras (according to others, including BKS Iyengar). The _Yoga Sutras_ were compiled in India in the early centuries CE by the sage **Patanjali** , who collected and organized knowledge about yoga from Samkhya, Buddhism, and older Yoga traditions,[2][3][4][5] and possibly another compiler who may have added the fourth chapter.[a] He may also be the author of the _**Yogabhashya**_ , a commentary on the Yoga Sutras, traditionally attributed to the legendary Vedic sage **Vyasa** ,[6] but possibly forming a joint work of Patanjali called the _Pātañjalayogaśāstra_.[5]
[1] Larson, Gerald M. (2008). _The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation._ Motilall Banarsidass, p. 32.
[2] Larson, Gerald M. (2008). _The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation._ Motilall Banarsidass, p. 44-45.
[3] Feuerstein, Georg (1978), _Handboek voor Yoga (Dutch translation; English title "Textbook of Yoga"_ , Ankh-Hermes, p. 108.
[4] Tola, Fernando; Dragonetti, Carmen; Prithipaul, K. Dad (1987), _The Yogasūtras of Patañjali on concentration of mind_ , Motilal Banarsidass, p. x.
[5] Wujastyk, Dominik (2011), _The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice"_ , Princeton University Press, p. 33.
[6] Bryant, Edwin F. (2009), _The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press_ , ISBN 978-0865477360, p. Introduction.
[a] Larson, Gerald James (1998), _Classical Sāṃkhya: An Interpretation of Its History and Meaning_ , London: Motilal Banarasidass, ISBN 81-208-0503-8, p. 38: "The fourth book of the _Yoga Sutra_ , however, is a later addition and cannot be attributed to Patanjali." https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali 2025년 9월 9일에 확인.
**Text -_Pātañjalayogaśāstra_**
Scholars hold that the _Yoga sutras_ and the _Yogabhasya_ , a commentary on the sutras, were written by one person, and form an integral work.[23][24][31] According to Philipp A. Maas, based on a study of the original manuscripts, Patañjali's composition was entitled _Pātañjalayogaśāstra_ ("The Treatise on Yoga according to Patañjali") and consisted of both _Sūtras and Bhāṣya_.[23] According to Maas and Wujastyk, Patanjali compiled yoga from older traditions in _Pātañjalayogaśāstra_ , and added his own explanatory passages to create the unified work that, since 1100 CE, has been considered the work of two people.[5] The practice of writing a set of aphorisms with the author's own explanation was well known at the time of Patañjali, as for example in Vasubandhu's _Abhidharmakośabhāṣya_ (that, incidentally, Patañjali quotes). These research findings change the historical understanding of the yoga tradition, since they allow us to take the Bhāṣya as Patañjali's very own explanation of the meaning of his somewhat cryptic sūtras.[23][d] This commentary is indispensable for the understanding of the aphoristic and terse Yoga sutras, and the study of the sutras has always referred to the **_Yogabhashya_**.[6]
While the **_Yogabhashya_** was probably written by Patanjali,[32] it has traditionally also attributed to the legendary Vedic sage Vyasa who is said to have composed the Mahabharata.[e] The _bhasya_ has also been attributed by some to Vindhyavasin (late 4th century CE), who reinterpreted the samkhya-philosophy due to his knowledge of Buddhist philosophy;[33] his reinterpretation is closely related to the **_Yogabhasya_** , which builts on this reinterpretation.[34]
[5] Wujastyk, Dominik (2011), _The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice"_ , Princeton University Press, p. 33.
[6] Bryant, Edwin F. (2009), _The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press_ , ISBN 978-0865477360, p. Introduction.
[23] Maas, Philipp A. (2006), _Samādhipāda. Das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert. (Samādhipāda. The First Chapter of the Pātañjalayogaśās-tra for the First Time Critically Edited)._ , Aachen: Shaker
[24] Maas, Philipp A. (2013). "A Concise Historiography of Classical Yoga Philosophy". In Franco, Eli (ed.). _Periodization and Historiography of Indian Philosophy_. Wien: "Sammlung de Nobili, Arbeitsgemeinschaft für Indologie und Religionsforschung", Institut für Südasien-, Tibet- und Buddhismuskunde der Universität. ISBN 978-3-900271-43-5. OCLC 859540980. [twelve lectures held at the fourteenth World Sanskrit Conference (Kyoto, September 1–5, 2009)]
[31] Wujastyk, Dominik (2011), _The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice"_ , Princeton University Press, p. 32-33.
[32] Larson, Gerald M. (2008). _The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation._ Motilall Banarsidass, p. 40.
[33] Larson, Gerald M. (2008). _The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation._ Motilall Banarsidass, p. 39-41.
[33] Larson, Gerald M. (2008). _The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation._ Motilall Banarsidass, p. 40-41.
[d] See James Woods, _The yoga-system of Patañjali; or, The ancient Hindu doctrine of concentration of mind, embracing the mnemonic rules, called Yoga-sutras, of Patañjali, and the comment, called Yoga-bhashya (1914)_ , archive.org for a complete translation
[e] Some scholars see Vyasa as a later 4th or 5th century CE commentator (as opposed to the ancient mythic figure).[6]
Yogasutrabhashya
요가순수강요 | 요가純粹綱要

瑜伽精髓集要https://www.zgbk.com/ecph/words?SiteID=1&ID;=219542&Type;=bkzyb&SubID;=104157 《中国大百科全书》第三版网络版의 吠若那比柯宿 항목(중국어 간체). 2025년 9월 14일에 확인.
**吠若那比柯宿**
条目作者: 姚卫群
最后更新: 2022-01-20
印度哲学中数论派和瑜伽派的哲学家。生卒年不详。
原语种名称: Vijñāna-bhikṣu
国籍: 印度
代表作品:《数论解明疏》《数论精要》《瑜伽释补》《瑜伽精髓集要》等
约16世纪人。他对于数论派和瑜伽派在当时的思想较为了解。生平情况不详。较重要的著作有《**数论解明疏** 》（Sāṃkhya-pravacana-bhāṣya）、《**数论精要** 》（Sāṃkhya-sāra）、《**瑜伽释补** 》（Yoga-vārttika）、《**瑜伽精髓集要** 》（Yoga-sāra-saṃgraha）等。
在这些著作中，《数论解明疏》的影响较大。此典对后期数论派的主要文献《数论经》做了细致的解说。分析的数论派主要思想有：三苦、自性和神我、自在天、轮回与解脱等。
吠若那比柯宿认为，三苦是依内苦、依外苦、依天苦。依内苦分为身体的苦和精神的苦。依外苦的产生被认为是人外部的一些生物产生的，如老虎和窃贼等。依天苦的产生与天有关，如火、风和神等天上的存在物。
吠若那比柯宿还认为，自性是事物的根本因。自性演化出世间事物是通过与精神性实体神我的接近或结合而实现的。这二者是产生世间事物和生命现象的两个基本实体。
吠若那比柯宿对一些印度哲学派别提出的自在天能创造万物的观念提出了质疑。他指出：若自在天是解脱的，他将不能胜任创造等的工作，因为他不具有想成为什么和想做什么的意愿等。若自在天是受束缚的，那他将处于迷惑等中，不能胜任创造的工作。因此，自在天造世的说法不能成立。
吠若那比柯宿还论述了轮回和解脱问题。他认为，轮回世界的出现与人的欲望有关。欲望及相应行为产生业，使人受到束缚。轮回中的痛苦与人不能辨别自性和神我有关。若获得对二者的辨别智，人就能终止轮回，达到脱苦的最高境界。
吠若那比柯宿的著作对人们明了后期印度哲学中的数论派和瑜伽派的基本情况起了重要作用。
精选发现
三障 无为法 泰戈尔，R. 有为法 离言自性 《数论解明疏》 毗耶舍 《摄一切悉檀》
한자 독음/중국어 발음:
유가정수집요https://hanja.dict.naver.com/#/search?range=letter&query;=瑜伽精髓集要&autoConvert;= 네이버 한자사전. 2025년 9월 14일에 확인.
**瑜 아름다운 옥 유**
부수 𤣩(구슬옥변) 총 획수 13획
1\. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
**伽 절 가**
부수 亻(사람인변) 총 획수 7획
1\. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
**精 정할 정**
부수 米(쌀미) 총 획수 14획
1\. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 2. 깨끗하다 3. 정성스럽다(精誠---)
精(정)과 동자(同字). 精(동자)
**精 정할 정, 맑을 청**
부수 米(쌀미) 총 획수 14획
1\. (정할 정) 2. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 3. 깨끗하다
䊒(동자), 精(동자)
**髓 골수 수**
부수 骨(뼈골) 총 획수 23획
1\. 골수(骨髓: 물질의 중심에 있어 굳기름처럼 응고된 것) 2. 뼛골(뼈의 골수) 3. 정수(精髓: 사물의 중심이 되는 골자 또는 요점)
髄(일본자), 𩪏(고자), 髄(약자), 𦝦(동자), 膸(동자), 𦢪(동자), 𩩜(동자), 䯝(동자), 𩪄(동자), 𩪦(동자), 𩪷(동자)
**集 모을 집**
부수 隹(새추) 총 획수 12획
1\. 모으다, 회동하다(會同--: 일정한 목적으로 여러 사람이 한데 모이다) 2. 모이다, 모아 합치다(合--) 3. 편안(便安)히 하다
𠍱(동자), 雦(동자), 雧(동자)
**要 요긴할 요/허리 요**
부수 襾(덮을아) 총 획수 9획
1\. 요긴하다(要緊--), 중요하다(重要--) 2. 요약하다(要約--) 3. 모으다, 합치다(合--)
𦥺(본자), 𠾅(고자), 𡢗(고자), 𦥼(고자), 𡕯(동자), 𡕹(동자), 腰(동자)
yújiā jīngsuǐ jíyàohttps://zh.dict.naver.com/#/search?query=瑜伽精髓集要 네이버 중국어사전. 2025년 9월 14일에 확인.
중국어 문장 분석 결과 총 3개 단어
瑜伽 精髓 集要
yújiā jīngsuǐ jíyào
위쟈 징쇠이 지요योगसारसंग्रहhttps://www.wisdomlib.org/definition/yogasarasamgraha 2025년 9월 14일에 확인.
**Yogasarasamgraha, Yogasārasaṃgraha, Yogasārasaṅgraha, Yogasara-samgraha, Yogasara-sangraha, Yogasarasangraha: 5 definitions**
**In Hinduism**
**Ayurveda (science of life)**
Yogasarasamgraha in Ayurveda glossary
**Kalpa (Formulas, Drug prescriptions and other Medicinal preparations)**
Yogasārasaṃgraha (योगसारसंग्रह) or Yogasārasaṅgraha is a Keralite work on Āyurveda by one Vāsudeva. It is an unpublished but complete work in the form of manuscript. As the name indicates it is a compendium of the entire recipe in the route of administration. Hence it may come under the purview of pharmacy (_bhaiṣajyakalpanā-vijñāna_), which is a branch of pharmacology (_dravyaguṇa-vijñāna_). The work comprises eight chapters, division of which is based on the pharmaceutical forms of drugs.
The eight chapters are

1. _kaṣāyakhaṇḍa_ ,
2. _khalakhaṇḍa_ ,
3. _tailakhaṇḍa_ ,
4. _lepakhaṇḍa_ ,
5. _ghṛtakhaṇḍa_ ,
6. _cūrṇakhaṇḍa_ ,
7. _gulikākhaṇḍa_ ,
8. _lehakhaṇḍa_.

In total Yogasārasaṃgraha possesses about 880 recipes.
Kasṣāyakhaṇḍa, the chapter on decoction, is the first chapter of Yogasārasaṃgraha. This chapter starts with an invocation verse which praises Lord Gaṇapati, the trouble shooter, and who desires fresh stalks of sugarcane the most. In the second verse the author mentions the name of the work as ‘Yogasārasaṃgraha’, i.e, compendium of the entire recipe in the route of administration and his name Vāsudeva, who desires the course of treatment. According to the author, physicians are specialized in administering special forms of drugs like _kaṣāya_ (decoction), _khala_ , _taila_ (medicated oil), _ghṛta_ (medicated ghee), _cūrṇa_ (powder), _vasti_ (clyster) and so on. Some others are famous for treating with Siddha medicine, gems, mystic spells, rejuvenators etc. Thus by implicitly indicating why division of the chapters has been done in such a manner, the author directly enters into the description of the combinations.
Source: Shodhganga: Edition translation and critical study of yogasarasamgraha
**Yoga (school of philosophy)**
Y**ogasarasamgraha** in Yoga glossary
**Yogasārasaṅgraha** (**योगसारसङ्ग्रह**) [**_yoga-sāra-saṅgraha_**] is the name of a work dealing with the Yoga system of Philosophy. It deals with—A manual of Yoga practice. By Vijñāna Bhikṣu. Cf. _North Western Provinces Catalogue._ I., Cf. Hall’s Contributions, Cf. _Kielhorn’s Central Provinces Catalogue._
Source: archive.org: Yoga Aphorisms of Patanjali with Bhoja Vritti
Yogasārasaṅgraha (योगसारसङ्ग्रह) represents an 18th-century text dealing with Yoga.—The Yogasārasaṅgraha undoubtedly postdates the Haṭhapradīpikā and the Śivayogapradīpikā. The latter was probably composed in the late fifteenth century. However, the Yogasārasaṅgraha may post-date the Haṭharatnāvalī (seventeenth century), as it shares a verse on _bhujaṅgīkaraṇa_ , a technique that is only taught in the Haṭharatnāvalī (2.31), as far as I am aware (cf. Yogasārasaṅgraha p. 28, lines 4–5).
Source: Brill: Śaivism and the Tantric Traditions (yoga)
**Languages of India and abroad**
**Sanskrit dictionary**
**Yogasarasamgraha** in Sanskrit glossary
1) Yogasārasaṃgraha (योगसारसंग्रह) as mentioned in Aufrecht’s Catalogus Catalogorum:—yoga. Rādh. 17\. Oppert. 2973\.
—by Kṛṣṇa Śukla. NW. 436.
2) Yogasārasaṃgraha (योगसारसंग्रह):—a brief exposition of the Yoga system, by Vijñānabhikṣu. Oxf. 232^a. Hall. p. 12. K. 138\. Ben. 67\. NW. 422.
3) Yogasārasaṃgraha (योगसारसंग्रह):—med. by Tulasīdāsa. Peters. 3, 399.
4) Yogasārasaṃgraha (योगसारसंग्रह):—based on Bhavadeva's Yogasaṃgraha, by Harisevaka Miśra. L. 864.
Yogasārasaṃgraha has the following synonyms: Yogasārasamuccaya.
5) Yogasārasaṃgraha (योगसारसंग्रह):—yoga. Gov. Or. Libr. Madras 73.
6) Yogasārasaṃgraha (योगसारसंग्रह):—med. by Bhoja. Ulwar 1673.
—Yogasūtrabhāṣya, by Bhoja. Ulwar 753.
Yogasārasaṃgraha has the following synonyms: Rājamārtaṇḍa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
**Yogasārasaṃgraha** (**योगसारसंग्रह**):—[=**_yoga-sāra-saṃgraha_**] [from _yoga-sāra > yoga_] m. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

Yogasāra-saṁgraha
Yoga-sāra-saṃgraha
yoga-sāra-saṃgraha
Yogasārasaṃgraha

योगसारसङ्ग्रह
Yogasārasaṅgraha
yoga-sāra-saṅgraha | Yogasarasamgraha
요가평석 | 요가評釋

瑜珈釋補https://translate.google.com/?sl=auto&tl;=en&text;=瑜伽释补&op;=translate 2025년 9월 10일에 확인.
Chinese (Simplified) - Detected: 瑜伽释补 Yújiā shì bǔ 위쟈 시뿌
Chinese (Traditional): 瑜珈釋補 Yújiā shì bǔ 위쟈 시뿌
English: Yoga Remedies 요가 레머디스
Korean: 요가 레메디
瑜伽释补https://www.zgbk.com/ecph/words?SiteID=1&ID;=135559&Type;=bkzyb&SubID;=104157#section1-8 中国大百科全书《瑜伽经》 2015년 9월 10일에 확인.
《**瑜伽经** 》在印度后世的主要注与复注有：**毗耶舍** 的《**瑜伽经注** 》、**婆察斯巴蒂·弥尸罗** （**Vācaspati miśra** ，9世纪）对毗耶舍注释的注《**真理明晰** 》（** _Tatva-vaisārabī_** ）、**博阇** （**Bhoja** ，11世纪）对《瑜伽经》作的注《**王注** 》（** _Rājamārtāṇḍa_** ）、**吠若那比柯宿** （**Vijñāna-bhikṣu** ，16世纪）对毗耶舍注释所作的《**瑜伽释补** 》（** _Yoga-vārttika_** ）等。
한자 독음/중국어 발음:
유가석보https://hanja.dict.naver.com/#/search?query=瑜伽释补⦥=all 2025년 9월 10일에 확인.
**瑜 아름다운 옥 유**
부수 𤣩(구슬옥변) 총 획수 13획 획순보기
1\. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
**伽 절 가**
부수 亻(사람인변) 총 획수 7획 획순보기
1\. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
**释 풀 석**
부수 釆(분별할변ㆍ캘채변) 총 획수 12획
1\. 풀다 2. 설명하다(說明--) 3. 풀리다, 깨닫다
釋(석)의 간체자(簡體字). 釋(동자)
**补 기울 보/도울 보**
부수 衤(옷의변) 총 획수 7획 획순보기
1\. 깁다(떨어지거나 해어진 곳을 꿰매다) 2. 돕다, 보좌하다(補佐ㆍ輔佐--) 3. (관복을)꾸미다, 수식하다(修飾--: 겉모양을 꾸미다)
補(보)의 간체자(簡體字). 補(동자)
yújiā shì bǔhttps://zh.dict.naver.com/#/search?query=瑜伽释补 2025년 9월 10일에 확인.
중국어 문장 분석 결과
총 2개 단어
**瑜伽 释补**
**yújiā shìbǔ**
https://zh.dict.naver.com/#/search?query=瑜伽 2025년 9월 10일에 확인.
**瑜伽**
명사 음역어 요가(범 yoga).
[ yújiā ]
고려대 중한사전
https://zh.dict.naver.com/#/search?query=释补 2025년 9월 10일에 확인.
**释**
번체 **釋**
1\. 동사 해석하다. 설명하다. 해설하다.
2\. 동사 (의심·원한 따위를) 풀다.
3\. 동사 석방하다.
[ shì ]
고려대 중한사전
**补**
번체 **補**
1\. 동사 보수하다. 때우다. 깁다.
2\. 동사 보충하다. 보태 채우다. 메우다.
3\. 동사 공백(空白)·공석(空席)을 채우다.
[ bǔ ]
고려대 중한사전
위쟈 시뿌 | योगवार्त्तिकhttps://www.wisdomlib.org/definition/yogavarttika 2025년 9월 10일에 확인.
**Sanskrit dictionary**
Yogavarttika in Sanskrit glossary
Yogavarttikā (योगवर्त्तिका).—f.
(-kā) A magical lamp, a magical lantern.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Yogavārttika (योगवार्त्तिक) as mentioned in Aufrecht’s Catalogus Catalogorum:—by Vijñānabhikṣu. See Yogasūtra.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Yogavārttika (योगवार्त्तिक):—[=_yoga-vārttika_] [from _yoga_] n. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Yogavarttikā (योगवर्त्तिका):—f. ein magisches Licht, Zauberlaterne [Daśakumāracarita 71, 3.]
\--- OR ---
Yogavārttika (योगवार्त्तिक):—n. Titel eines Commentars, = _pātañjalabhāṣyavārttika_ [HALL 10.] [Oxforder Handschriften 232,a, No. 562.] [Colebrooke] [?I,231. 235. 335.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
pātañjalabhāṣyavārttika
Vārttika
Yoga-vārttika
Yogavārttika
yoga-vārttika
https://sanskritdictionary.com/yogavārttika/187089/1
2025년 9월 10일에 확인.
yogavārttika योगवार्त्तिक
Definition: n. _Name of work_
Dictionary: Monier-Williams

योगवार्टीकाhttps://www.wisdomlib.org/definition/yogavartika 2025년 9월 10일에 확인.
**In Hinduism**
Yoga (school of philosophy)
Yogavartika in Yoga glossary
**Yogavārṭīkā** (**योगवार्टीका**) is the name of a work dealing with the Yoga system of Philosophy. It deals with—A commentary on **Vyāsa** ’s **Yoga-bhāṣya**. By **Vijñāna Bhikṣu**. N. W. P. and Cf. _Oudh Catalogue_. VI. Yoga-vāsiṣṭha. Vide No. 85.
Source: archive.org: Yoga Aphorisms of Patanjali with Bhoja Vritti
Yogavārṭīkā | Yogabhashyavarttikahttps://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali#Medieval_commentaries 2025년 9월 10일에 확인
**Medieval commentaries**
Medieval commentaries on the Yoga sutras include: *_Vyasa_ (AD 4th or 5th Century), as mentioned above, has been attributed authorship of the commentary _**Yogabhāṣya**_ , the first medieval commentary on the Yoga Sutras, and the one upon which all subsequent medieval commentaries were based. However, some scholars have argued that this commentary was written by Patanjali himself.[141] * **Adi Shankara** (AD 8th Century) is said to have authored the commentary _**Vivaraṇa**_ , although the authorship of this commentary is debated.[142] * **Vācaspati Miśra** (AD 900–980) who composed the commentary _**Tattvavaiśāradī**_ , described as the "most significant early subcommentary".[143] * **Bhoja Raja** 's _**Raja-Martanda**_ , 11th century. * **Vijnanabhiksu** 's 16th century _**Yogabhashyavarttika**_ or simply _**Yogavarttika**_ ("Explanation of the Commentary on the Yoga Sutras" of Vyasa). The writer was a Vaishnava philosopher and exegete who tried to harmonize Samkhya and Vedanta and held the Bhedabheda view.[6] * **Ramananda Sarasvati** 's _**Yogamani-Prabha**_ (16th century). [6] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. Introduction.
[141] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. 40.
[142] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. 41.
[143] Jacobsen, Knut A. (2019). "_Classical Yoga Philosophy and the Legacy of Sāṃkhya: With Sanskrit Text and English Translation of Pātañjala Yogasūtra-s, Vyāsa Bhāṣya and Tattvavaiśāradī of Vācaspatimiśra, by Gerald James Larson_ ". _Religions of South Asia_. 12 (3): 410–412. doi:10.1558/rosa.39892. ISSN 1751-2689.
Yogavarttika
원인 | 原因https://hanja.dict.naver.com/#/entry/ccko/fcab5d6082584356ab6893bc25e4a061네이버 한자사전. 2025년 10월 28일에 확인.
原因
원인
**原 언덕 원 因 인할 인**
1\. 어떤 사물(事物)이나 상태(狀態)를 변화(變化)시키거나 일으키게 하는 근본(根本)이 된 일이나 사건(事件).
유의어
原由(원유) 理由(이유)
반의어
結果(결과)
原
언덕 원/근원 원
1\. 언덕 2. 근원(根源), 근본(根本) 3. 저승
부수 厂 (민엄호ㆍ민엄호밑, 2획) 총획 10획
因
인할 인
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
부수 囗 (큰입구몸, 3획) 총획 6획
원인
yuányīnhttps://zh.dict.naver.com/#/search?range=word&query;=原因 네이버 중국어사전. 2025년 10월 28일에 확인.
原因
명사 원인. (=元因, 起因, 缘故)
[ yuányīn ]
고려대 중한사전
原因
명사 reason
[ yuányīn ]
Collins Chinese Dictionary
원인 2 原因 [워닌]
명사 原因 ，缘由 ，缘故 。 (≒까닭, 빌미, 뿌리, 싹, 영문, 기인(起因・基因), 내인(內因), 도인(導因), 배태(胚胎), 소인(素因), 생인(生因), 시근(始根), 원유(原由), 이유(理由)), (↔결과(結果))
에듀월드 표준한한중사전https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=原因&op;=translate 구글 번역 2025년 10월 28일에 확인.
Chinese (Traditional): 原因 Yuányīn
Chinese (Simplified): 原因 Yuányīn
English: reason
Korean: 이유
웬인 | कारणhttps://www.wisdomlib.org/definition/karana 2025년 10월 29일에 확인.
**Sanskrit dictionary**
Karana in Sanskrit glossary
**Karaṇa** (**करण**).— _a._ [_kṛ-lyuṭ_]
1) Making, doing, effecting, producing.
2) (Ved.) Clever, skilled; रथं न दस्रा करणा समिन्वथः (_rathaṃ na dasrā karaṇā saminvathaḥ_) Ṛgveda 1.119.7.
-ṇaḥ 1 (Ved.) An assistant. यमस्य करणः (_yamasya karaṇaḥ_) Av.6.46.2.
2) A man of a mixed tribe.
3) A writer, जज्ञे धीमांस्ततस्तस्यां युयुत्सुः करणो नृप (_jajñe dhīmāṃstatastasyāṃ yuyutsuḥ karaṇo nṛpa_) Mahābhārata (Bombay) 1.115. 43; Manusmṛti 1.22.
4) A child. cf. ...... करणः शिशौ । शूद्राविशोः सुतेऽपि स्यात् (_karaṇaḥ śiśau | śūdrāviśoḥ sute'pi syāt_) Nm.
-ṇam 1) Doing, performing, accomplishing, effecting; परहित°, संध्या°, प्रिय° (_parahita°, saṃdhyā°, priya°_) &c.
2) Act, action.
3) Religious action; Y.1.251.
4) Business, trade.
5) An organ of sense; वपुषा करणोज्झि- तेन सा निपतन्ती पतिमप्यपातयत् (_vapuṣā karaṇojjhi- tena sā nipatantī patimapyapātayat_) R.8.38,42; पटुकरणैः प्राणिभिः (_paṭukaraṇaiḥ prāṇibhiḥ_) Meghadūta 5; R.14.5.
6) The body; उपमानमभूद्विलासिनां करणं यत्तव कान्तिमत्तया (_upamānamabhūdvilāsināṃ karaṇaṃ yattava kāntimattayā_) Kumārasambhava 4.5.
7) An instrument or means of an action, न तस्य कार्यं करणं न विद्यते (_na tasya kāryaṃ karaṇaṃ na vidyate_) Śvet.6.8; करणं च पृथग्विधम् (_karaṇaṃ ca pṛthagvidham_) Bhagavadgītā (Bombay) 18.14.18. उपमितिकरणमुपमानम् (_upamitikaraṇamupamānam_) T. S.; तस्य भोगाधिकरणे करणानि निबोध मे (_tasya bhogādhikaraṇe karaṇāni nibodha me_) Mahābhārata (Bombay) 3.181.19.
8) (In Logic) The instrumental cause which is thus defined :व्यापारवद- साधारणं कारणं करणम् (_vyāpāravada- sādhāraṇaṃ kāraṇaṃ karaṇam_).
9) A cause or motive (in general).
10) The sense expressed by the instrumental case (in gram.); साधकतमं करणम् (_sādhakatamaṃ karaṇam_) P.1.4.42; or क्रियायाः परिनिष्पत्तिर्यद्- व्यापारादनन्तरम् । विवक्ष्यते यदा यत्र करणं तत्तदा स्मृतम् (_kriyāyāḥ pariniṣpattiryad- vyāpārādanantaram | vivakṣyate yadā yatra karaṇaṃ tattadā smṛtam_) ||
11) (In law) A document, a bond, documentary proof; Manusmṛti 8.15,52,154.
12) A kind of rhythmical pause, beat of the hand to keep time; अनुगर्जितसंधिग्धाः करणै- र्मुरजस्वनाः (_anugarjitasaṃdhigdhāḥ karaṇai- rmurajasvanāḥ_) Kumārasambhava 6.4.
13) (In Astrol.) A Division of the day; (these Karaṇas are eleven).
-bava, bālava, kaulava, taitila, gara, vaṇija, viṣṭi, śakuni, catuṣpāda, nāga and [rkistughna].
14) The Supreme Being.
15) Pronunciation.
16) The posture of an ascetic.
17) A posture in sexual enjoyment. बोभुज्यते स्म करणेन नरेन्द्रपुत्री (_bobhujyate sma karaṇena narendraputrī_) Bil. ch.42. वात्स्यायनोक्तकरणैर्निखिलैर्मनोज्ञै । संभुज्यते कविवरेण नरेन्द्रपुत्री (_vātsyāyanoktakaraṇairnikhilairmanojñai | saṃbhujyate kavivareṇa narendraputrī_) || Ibid.45.
18) A field.
19) Plastering with the hand.
2) The usage of the writer caste.
21) The Principle of intelligence; दृष्टाः करणाश्रयिणः (_dṛṣṭāḥ karaṇāśrayiṇaḥ_) Sāṃkhyakārikā 43.
22) (In Astron.) Name of a treatise of Varāhamihira on the motion of planets.
-ṇī 1) A woman of a mixed caste. माहिष्येण करण्यां तु रथकारः प्रजायते (_māhiṣyeṇa karaṇyāṃ tu rathakāraḥ prajāyate_) Y.1.95.
2) Absurd or irrational number.
-sutā _f._ An adopted daughter.
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**Kāraṇa** (**कारण**).—[_kṛ-ṇic lyuṭ_]
1) A cause, reason; कारणकोपाः कुटुम्बिन्यः (_kāraṇakopāḥ kuṭumbinyaḥ_) M.1.18; R.1.74; Bhagavadgītā (Bombay) 13.21; oft. with loc. of the effect; Bhartṛhari 2.84.
2) Ground, motive, object; प्रव्राज्य चीरवसनं किं नु पश्यसि कारणम् (_pravrājya cīravasanaṃ kiṃ nu paśyasi kāraṇam_) Rām.2.73. 12. किं पुनः कारणम् (_kiṃ punaḥ kāraṇam_) Mahābhārata ; Y.2.23; Manusmṛti 8.347; कारण- मानुषीं तनुम् (_kāraṇa- mānuṣīṃ tanum_) R.16.22.
3) An instrument, means; गर्भस्रावे मासतुल्या निशाः शुद्धेस्तु कारणम् (_garbhasrāve māsatulyā niśāḥ śuddhestu kāraṇam_) Y.3.2,65.
4) (In Nyāya phil.) A cause, that which is invariably antecedent to some product and is not otherwise constituted; or, according to Mill, 'the antecedent or concurrence of antecedents on which the effect is invariably and unconditionally consequent'; according to Naiyāyikas it is of three kinds; (1) समवायि (_samavāyi_) (intimate or inherent); as threads in the case of cloth; (2) असमवायि (_asamavāyi_) (non-intimate or non-inherent), as the conjunction of the threads in the case of cloth; (3) निमित्त (_nimitta_) (instrumental) as the weaver's loom.
5) The generative cause, creator, father; Kumārasambhava 5.81.
6) An element, elementary matter; Y.3.148; Bhagavadgītā (Bombay) 18. 13.
7) The origin or plot of a play, poem &c.
8) An organ of sense; हित्वा तनुं कारणमानुषीं ताम् (_hitvā tanuṃ kāraṇamānuṣīṃ tām_).
9) The body.
10) A sign, document, proof or authority; प्रमाणं चैव लोकस्य ब्रह्मात्रैव हि कारणम् (_pramāṇaṃ caiva lokasya brahmātraiva hi kāraṇam_) Manusmṛti 11.84.
11) That on which any opinion or judgment is based.
12) Action; आत्मना कारणैश्चैव समस्येह महीक्षितः (_ātmanā kāraṇaiścaiva samasyeha mahīkṣitaḥ_) Mahābhārata (Bombay) 12.59.13.
13) A legal instrument or document.
14) Agency, instrumentality.
15) A deity (as the proximate or remote cause of creation)
16) Killing, injuring.
17) A desire (_vāsanā_) created formerly (as _pūrvavāsanā_); पूर्वं नित्यं सर्वगतं मनोहेतुम- लक्षणम् । अज्ञानकर्मनिर्दिष्टमेतत्कारणलक्षणम् (_pūrvaṃ nityaṃ sarvagataṃ manohetuma- lakṣaṇam | ajñānakarmanirdiṣṭametatkāraṇalakṣaṇam_) || Mahābhārata (Bombay) 12.211.6.
-ṇā 1) Pain, agony.
2) Casting into hell.
3) Urging, instigation. (-_kāraṇāt_ for the reason that; _dveṣa°_ on account of hatred; _matkāraṇāt_ for my sake; Pañcatantra (Bombay) 1.22.)
4) Action; निमित्ते कारणात्मके (_nimitte kāraṇātmake_) Mahābhārata (Bombay) 12.289.7.
Source: DDSA: The practical Sanskrit-English dictionary
**Karaṇā** (**करणा**).—(compare karaṇī; both = Sanskrit karaṇa, nt.), _means,_ _cause_ : Lalitavistara 434.2, repeated 3—4, sarva-sāmkleśikāntarāyika- dharmāntarāya-karaṇā-nirvāṇasye 'ti (both times one ms., a different one each time, with Calcutta (see LV.) °karaṇa-).
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**Kāraṇa** (**कारण**).— _cause_ (as in Sanskrit; a few special uses): (1) Laṅkāvatāra-sūtra 9.18 f. sarva-kāraṇa-tīrthya-vyapeta-buddheḥ (Laṅ- kādhipateḥ), probably _having his intellect turned away from the_ _heretics_ (who are characterized by the view that) _all things_ _are caused_ (Suzuki's version is impossible); (2) acc. adv., _for the sake_ (of, gen.): Saddharmapuṇḍarīka 74.8 (prose) āgacchata (read probably °tha with most mss.) śīghraṃ teṣāṃ kāraṇaṃ nirdhāvata (°tha), _come, run forth quickly for the sake of_ (getting) _these_ (toys)!; (3) loc., quasi-adv., used in a way resembling Sanskrit sthāne, _with good reason_ : Jātakamālā 223.20 (verse) jagad idam avakīrṇam kāraṇe tvadyaśobhiḥ.
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**Kāraṇā** (**कारणा**).—(= Pali id.; essentially Buddhist word, tho cited in Sanskrit Lexx. and once from Daśak., [Boehtlingk and Roth] s.v.), _torture,_ _torment_ , especially applied to torments of hell: with kārayati, _causes to undergo, inflicts_ , °ṇāṃ kārayanti Divyāvadāna 376.12; °ṇāḥ (so with mss.) sattvānām ārabdhāḥ kārayitum id. 16; kāraṇāviśeṣāḥ (in hell) pratiprasrabhyante, _are allayed,_ _quieted_ , Divyāvadāna 68.3; 138.10; 265.23 (°srabdhāḥ); 568.15; Avadāna-śataka i.4.10—11; 10.10—11, etc.; kāraṇābhiḥ kārito, _tortured_ _with torments_ (in hell and elsewhere) Śikṣāsamuccaya 186.11; of earthly torments, kāraṇāś ca kārenti Lalitavistara 259.19 (verse), _they make_ _him_ (the Bodhisattva, practising austerities) _undergo_ (physical) _torments_ ; ātmanaḥ kāraṇāṃ kārayasi Śikṣāsamuccaya 39.3; _you inflict torture on yourself_.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Karaṇa** (**करण**).—n.
(_-ṇaṃ_) 1. An instrument or means of action. 2. Making, doing. 3. Action, act. 4. Cause, motive. 5. Business, occupation, as trade. &c. 6. An organ of sense. 7. The body. 8. The mind or heart. 9. A field. 10. Grain. 11. The posture, abstinence, &c. of an ascetic. 12. Copulation, (seu modus coeundi.) 13. The usage or practice of the writer caste. 14. Acting, dramatic action. 15. Song, singing. 16. The particular business of any tribe or caste. 17. Plaistering, spreading any thing with the hand. 18. A Karana, an astrological division of time; the Karanas are eleven: 7 moveable and 4 fixed, and two are equal to a lunar day; or the time during which the moon’s motion from the sun amounts to 6º. 19. (In grammar) The instrumental case, or noun in that case. m.
(_-ṇaḥ_) A man of a mixed class, the son of a Sudra woman by a Vaisya; or, according to some, of an outcaste K'shetriya, by a K'shetriya female; the occupation of this class is writing, accounts, &c. a writer, a scribe. f. (_-ṇī_) 1. A woman of the same caste. 2. (In arithmetic, &c.) A surd or irrational quantity. E. _kṛ_ to do, to act, &c. _lyuṭ_ aff.
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**Kāraṇa** (**कारण**).—n.
(_-ṇaṃ_) 1. Cause, motive, origin, principle: in logic, cause is of three kinds; Samavayi inherent or direct; Asamavayi proximate or indirect; and Nimitta instrumental or incidental. 2. Action, agency. 3. Killing, injuring. 4. An organ of sense. 5. An instrument or means. 6. An element, elementary matter. 7. A deity, as the remote or proximate cause of creation. 8. A number of scribes. 9. A kind of musical instrument. 10. A sort of song, &c. see _karaṇa_. 11. The origin of a story (of a play or poem.) f.
(_-ṇā_). 1. Pain, agony. 2. Casting into hell. 3. An astronomical period. E. _kṛñ_ to do or act, in the causal form, and _yuc_ or _lyuṭ_ affix, or _karaṇa,_ and _aṇ_ added.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Karaṇa** (**करण**).—i. e. _kṛ + ana_ , I. adj., f. _ṇī_ , Making, causing, e. g. _vaidhavya-_ , Causing widowhood, [Rāmāyaṇa] 6, 95, 27. _saṃjīva-_ , Causing health, [Rāmāyaṇa] 6, 26, 5. Ii. n. 1. Making, Mahābhārata 3, 15297; performing, [Pañcatantra] 40, 15. 2. Action, [Rāmāyaṇa] 1, 11, 17. 3. Instrument, Bhāṣāp. 57. 4. An organ of sense, [Raghuvaṃśa, (ed. Stenzler.)] 8, 38. 5. The body, [Kumārasaṃbhava, (ed. Stenzler.)] 4, 5. 6. A document, [Mānavadharmaśāstra] 8, 51. 7. Musical time, [Kumārasaṃbhava, (ed. Stenzler.)] 6, 40. Iii. m. The son of a Vrātya Kṣatriya, [Mānavadharmaśāstra] 10, 22.
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**Kāraṇa** (**कारण**).—i. e. _kṛ_ , [Causal.], _\+ ana_. I. m. 1. Motive, [Pañcatantra] iii. [distich] 99. 2. Cause, [Suśruta] 1, 310, 4; [Kathāsaritsāgara, (ed. Brockhaus.)] 3, 31 (with the loc.). 3. Primary cause, [Mānavadharmaśāstra] 5, 152; [Bhartṛhari, (ed. Bohlen.)] 2, 82. 4. An element, [Yājñavalkya, (ed. Stenzler.)] 3, 148. 5. Basis, [Mānavadharmaśāstra] 11, 84. 6. Argument, [Nala] 16, 27; proof, [Mānavadharmaśāstra] 8, 200. 7. An instrument, a means, [Rāmāyaṇa] 1, 65, 10 (cf. Gorr. 1, 67, 4, who reads _upāyaiḥ_). 8. An organ of sense, [Raghuvaṃśa, (ed. Stenzler.)] 16, 22. 9. Abl. _kāraṇāt_ , and loc. _ṇe_ , On account of, [Rāmāyaṇa] 5, 56, 136; 5, 28, 9. Instr. _ṇena_ , By some reason, [Cāṇakya] 23. _yena kāraṇena_ , Because, [Pañcatantra] 175, 10. _kiṃ punaḥ kāraṇam_ , From what motive, Mahābhārata 1, 3600. Ii. f. _ṇā_ , Torture, [Daśakumāracarita] in Chr. 195, 16.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Karaṇa** (**करण**).—1. [adjective] active, clever, skilled.
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**Karaṇa** (**करण**).—2. [feminine] _ī_ making, causing (—°). [masculine] helper, assistant, [Name] of a caste ([feminine] _ī_); complex of sounds, i.e. word. [neuter] making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case ([grammar]); document, bond, evidence ([jurisprudence]).
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**Kāraṇa** (**कारण**).—[adjective] = 1 _kāra_ (—°). [neuter] (adj. —° [feminine] _ī_) cause, reason, motive, first or chief matter or element, substance; sign, mark, document, proof; means, instrument, organ. °—, [ablative], [instrumental], & [locative] from some cause or reason; for the sake of ([genetive]); [ablative] also instead of ([genetive]). —* Abstr. _tā_ [feminine], _tva_ [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Karaṇa** (**करण**):—[from _kara_] a mf(_ī_) n (once _karaṇa_ , [Ṛg-veda i, 119, 7]) doing, making, effecting, causing ([especially] ifc.; cf. _antakaraṇa_ , _uṣṇaṃ-k_ , etc.), [Rāmāyaṇa] etc.
2) [v.s. ...] clever, skilful, [Ṛg-veda i, 119, 7]
3) [v.s. ...] m. a helper, companion, [Atharva-veda vi, 46, 2; xv, 5, 1-6; xix, 57, 3]
4) [v.s. ...] a man of a mixed class (the son of an outcast Kṣatriya, [Manu-smṛti x, 22]; or the son of a Śūdra woman by a Vaiśya, [Yājñavalkya i, 92]; or the son of a Vaiśya woman by a Kṣatriya, [Mahābhārata i, 2446; 4521]; the occupation of this class is writing, accounts etc.)
5) [v.s. ...] writer, scribe, [Horace H. Wilson]
6) [v.s. ...] m. (in [grammar]) a sound or word as an independent part of speech (or as separated from the context; in this sense usually n.), [Kāśikā-vṛtti on Pāṇini 3-1, 41; Patañjali] [commentator or commentary] on [Ṛgveda-prātiśākhya]
7) [v.s. ...] m. (in mus.) a kind of time, [Kumāra-sambhava vi, 40]
8) [from _kara_] n. the act of making, doing, producing, effecting, [Śatapatha-brāhmaṇa; Mahābhārata] etc. (very often ifc. e.g. _muṣṭi-k_ , _virūpa-k_)
9) [v.s. ...] an act, deed, [Ṛg-veda]
10) [v.s. ...] an action ([especially] a religious one), [Yājñavalkya i, 250; Rāmāyaṇa]
11) [v.s. ...] the special business of any tribe or caste, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] a calculation ([especially] an astronomical one), [Varāha-mihira’s Bṛhat-saṃhitā]
13) [v.s. ...] an astrological division of the day (these Karaṇas are eleven, viz. _vava_ , _valava_ , _kaulava_ , _taitila_ , _gara_ , _vaṇija_ , _viṣṭi_ , _śakuni_ , _catuṣpada_ , _kintughna_ , and _nāga_ , two being equal to a lunar day; the first seven are called _a-dhruvāṇi_ or movable, and fill, eight times repeated, the space from the second half of the first day in the moon’s increase to the first half of the fourteenth day in its wane; the four others are _dhruvāṇi_ or fixed, and occupy the four half-days from the second half of the fourteenth day in the wane of the moon to the first half of the first day in its increase), [Varāha-mihira’s Bṛhat-saṃhitā; Suśruta] etc.
14) [v.s. ...] pronunciation, articulation, [Atharvaveda-prātiśākhya]
15) [v.s. ...] (in [grammar]) a sound or word as an independent part of speech, separated from its context, [Pāṇini; Kāśikā-vṛtti] etc., (_karaṇa_ may be used in this way like _kāra_ e.g. _iti-karaṇa_ , [Śāṅkhāyana-śrauta-sūtra])
16) [v.s. ...] the posture of an ascetic
17) [v.s. ...] a posture in sexual intercourse
18) [v.s. ...] instrument, means of action, [Śvetāśvatara-upaniṣad; Yājñavalkya; Meghadūta]
19) [v.s. ...] an organ of sense or of speech, [Vājasaneyi-saṃhitā-prātiśākhya; Pāraskara-gṛhya-sūtra]
20) [v.s. ...] (in law) an instrument, document, bond, [Manu-smṛti viii, 51; 52; 154]
21) [v.s. ...] (in [grammar]) the means or instrument by which an action is effected, the idea expressed by the instrumental case, instrumentality, [Pāṇini 1-4, 42; ii, 3, 18; iii, 2, 45]
22) [v.s. ...] cause (= _kāraṇa_)
23) [v.s. ...] a spell, charm, [Kathāsaritsāgara] (cf. _karaṇa-prayoga_)
24) [v.s. ...] rhythm, time, [Kumāra-sambhava]
25) [v.s. ...] body, [Meghadūta; Kumāra-sambhava; Kādambarī]
26) [v.s. ...] Name of a treatise of Varāha-mihira on the motion of the planets
27) [v.s. ...] of a work belonging to the Śiva-darśana
28) [v.s. ...] a field, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
29) [v.s. ...] the mind, heart, [Horace H. Wilson] (cf. _antaḥ-karaṇa_)
30) [v.s. ...] grain, [Horace H. Wilson]
31) [v.s. ...] (also) a sinew, tendon, muscle, [Kirātārjunīya]
32) b etc. See p. 254, col. 1.
**33) Kāraṇa** (**कारण**):—[from _kāra_] 1. _kāraṇa_ n. cause, reason, the cause of anything ([genitive case], also often [locative case]), [Kātyāyana-śrauta-sūtra; Mahābhārata; Manu-smṛti] etc.
34) [v.s. ...] instrument, means
35) [v.s. ...] motive origin, principle
36) [v.s. ...] a cause (in [philosophy] id est. that which is invariably antecedent to some product cf. _samavāyi-k_ , _asamavāyi-k_ , _nimitta-k_)
37) [v.s. ...] an element, elementary matter, [Yājñavalkya iii, 148; Bhagavad-gītā xviii, 13]
38) [v.s. ...] the origin or plot of a play or poem, [Sāhitya-darpaṇa]
39) [v.s. ...] that on which an opinion or judgement is founded (a sign, mark; a proof; a legal instrument, document), [Manu-smṛti; Mahābhārata] etc.
40) [v.s. ...] an organ of sense, [Raghuvaṃśa xvi, 22 etc.]
41) [v.s. ...] an action, [Mahābhārata xii, 12070]
42) [v.s. ...] agency, instrumentality, condition, [Kathāsaritsāgara cxii, 178]
43) [v.s. ...] ‘the cause of being’, a father, [Horace H. Wilson]
44) [v.s. ...] ‘cause of creation’, a deity, [Horace H. Wilson]
45) [v.s. ...] the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
46) [v.s. ...] a kind of musical instrument, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
47) [v.s. ...] a sort of song, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
48) [v.s. ...] a number of scribes or Kāyasthas, [Horace H. Wilson]
**49) Kāraṇā** (**कारणा**):—[from _kāraṇa > kāra_] f. pain, agony, [Daśakumāra-carita]
50) [v.s. ...] an astronomical period, [Horace H. Wilson] ([_kāraṇāt_ , from some cause or reason, [Ṛgveda-prātiśākhya iii, 13; Manu-smṛti viii, 355]; _kasmāt kāraṇāt_ , from what cause? _mama-kāraṇāt_ , for my sake, [Rāmāyaṇa] etc.; _a-kāraṇena_ , without a reason, [Yājñavalkya ii, 234]; _yena kāraṇena_ , because; _yasmin kāraṇe_ , from which motive, wherefore.])
**51) Kāraṇa** (**कारण**):—[from _kāra_] 2. _kāraṇa_ n. killing, injury, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Karaṇa** (**करण**):—[_(ṇaḥ-ṇaṃ)_] 1. _n._ An instrument or means of action; act; organ; cycle; business. _m._ Man of a mixed caste.
**2) Kāraṇa** (**कारण**):— _(ṇaṃ)_ 1\. _n._ Cause; or means. _f._ (_ṇā_) Agony; a cycle.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
kāraṇa
까-라나https://www.youtube.com/watch?v=GTXVBiGzFSE Karana Pronunciation Sanskrit कारण kāraṇa. 2025년 10월 29일에 확인.https://www.youtube.com/watch?v=am0yNIFT4P4 Karana Sharira Pronunciation Sanskrit कारणशरीर kāraṇa śarīra. 2025년 10월 29일에 확인. | karanahttps://en.wikipedia.org/wiki/Karana 2025년 10월 29일에 확인.
**Karana** may refer to:

* Karana, ancient Assyrian-Babylonian city state, modern day Tell al-Rimah
* Karrana, a village in Bahrain
* Karana (dance) are the 108 key transitions in classical Indian dance described in Natya Shastra
* Karan (caste) or Karana, a caste of Odisha state in India
* Karana (astronomy), a historical genre of Indian texts on astronomy
* Karana (pancanga), one among the five co-ordinate members (pancanga) in the Indian system of astronomical calculations
* _Karana_ (moth), a genus of moths of the family Noctuidae
* **Kāraṇa** , cause and effect in Advaita Vedanta
* Karana, colloquial term for Indians in Madagascar
* Karana, the main character in Scott O'Dell's novel _Island of the Blue Dolphins_ , who is based on the historical Juana Maria
* Karana the Rainkeeper, the god of rain and storms in the _EverQuest_ MMORPG

커라나https://www.howtopronounce.com/karana Learn how to pronounce Karana. 2025년 10월 29일에 확인.https://www.howtopronounce.com/karana-sarira Learn how to pronounce karana-sarira. 2025년 10월 29일에 확인.
카라나

cause
reason
이슈바라크리쉬나 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
[93-2] 현존하는 古典 상키야철학서 가운데서 가장 오래되며 동시에 가장 중요한 것은 이슈바라크리쉬나 Īśvarakṛṣṇa 自在黑의 『數論頌 Sāṁkhya-kārikā』이다. 우리는 이 『數論頌』에 와서야 數論哲學이 분명히 二元論的, 無神論的 哲學으로 정립되는 것을 보게 된다. 『數論頌』은 기원후 4세기 경에 씌어진 것으로 추측되며4) 모두 70절로 되어 있어 『數論七十 Sāṁkhyasaptati』이라고 불리기도 하며, 인도의 古典哲學書 가운데서도 白眉로 간주되는 名著이다. 9세기의 哲學者 가우다파다 Gauḍapāda의 註釋書 『數論頌疏 Sāṁkhyakārikā-bhāṣya』와 9세기의 베단타 哲學者 바차스파티미슈라 Vācaspatimiśra의 주석서인 『眞理月光 Tattvakaumudī』이 있다.
4) 『數論頌』은 560년 경에 진제 Paramārtha에 의하여 주석과 함께 漢譯되었다.
자재흑 | 自在黑 | ईश्वरकृष्णhttps://www.wisdomlib.org/definition/ishvarakrishna 2025년 8월 21일에 확인.
**Sanskrit dictionary**
[«previous (I) next»] — **Ishvarakrishna** in Sanskrit glossary
Īśvarakṛṣṇa (ईश्वरकृष्ण).—Name of the author of Sāṅkhya Kārikā.
Derivable forms: _īśvarakṛṣṇaḥ_ (ईश्वरकृष्णः).
Īśvarakṛṣṇa is a Sanskrit compound consisting of the terms _īśvara_ and _kṛṣṇa_ (कृष्ण).
Source: DDSA: The practical Sanskrit-English dictionary
1) Īśvarakṛṣṇa (ईश्वरकृष्ण) as mentioned in Aufrecht’s Catalogus Catalogorum:—poet. [Subhāshitāvali by Vallabhadeva]
2) Īśvarakṛṣṇa (ईश्वरकृष्ण):—Sāṃkhyakārikā.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum Īśvarakṛṣṇa (ईश्वरकृष्ण):—[=īśvara-kṛṣṇa] [from īśvara > īś] m. Name of the author of the Sāṃkhya-kārikā.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Īśvarakṛṣṇa (ईश्वरकृष्ण):—(ī + kṛ) m. Nomen proprium des Verfassers der [SĀṂKHYAKĀRIKĀ] [SĀṂKHYAK. 71.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Īśvarakṛṣṇa (ईश्वरकृष्ण):—m. Nomen proprium eines Autors.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
ईश्वर कृष्णःhttps://en.wikipedia.org/wiki/Īśvarakṛṣṇa 2025년 8월 20일에 확인.
**Īśvarakṛṣṇa** (Sanskrit: ईश्वर कृष्णः, _Īśvara Kṛṣṇa_ , Chinese: 自在黑; pinyin: _Zìzàihēi_) (fl. c. 350 CE)[1] was an Indian philosopher and sage. He was the author of _Samkhyakarika_ (“Verses on Samkhya”), an account of the universe and its components (tattvas) according to the Samkhya school, one of the six schools of Hindu philosophy.[2] _Samkhyakarika_ is the earliest surviving authoritative text on classical Samkhya philosophy.[3]
[1] "Sankhya | Internet Encyclopedia of Philosophy". Retrieved 2022-02-21.
[2] Davies, John (2013-10-08). _Hindu Philosophy: The Sankhya Karika of Iswara Krishna._ Routledge. ISBN 978-1-136-38973-3.
[3] King, Richard (1999), _Indian Philosophy: An Introduction to Hindu and Buddhist Thought_ , Edinburgh University Press, p. 63. ISBN 978-0-7486-0954-3.
Īśvarakṛṣṇa
Īśvara Kṛṣṇa
īśvara-kṛṣṇa 2025년 8월 21일에 확인.
**Īśvará-kṛishṇa** m., N. of the author of the Sāṃkhya-kārikā.
발음:
이-스와라 크리슈나https://www.youtube.com/watch?v=CAR5arzzKQ4 Ishwara Pronunciation Sanskrit ईश्वर īśvara. 2025년 8월 21일에 확인.https://www.youtube.com/watch?v=6PBp_kgUII4 Krishna Pronunciation Sanskrit कृष्ण kṛṣṇa. 2025년 8월 21일에 확인. | Ishvarakrishna
Ishvara Krishnahttps://en.wikipedia.org/wiki/Samkhyakarika 2025년 8월 20일에 확인.
The **Samkhyakarika** (Sanskrit: सांख्यकारिका, Sāṁkhyakārikā) is the earliest surviving text of the Samkhya school of Indian philosophy.[1][2] The text's original composition date is unknown, but its terminus ad quem (completed before) date has been established through its Chinese translation that became available by 569 CE.[3] It is attributed to **Ishvara Krishna** (Iśvarakṛṣṇa, 350 CE).[4]
[1] Gerald James Larson (1998), _Classical Sāṃkhya: An Interpretation of Its History and Meaning,_ Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[2] Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), _Yoga: Immortality and Freedom_ , Princeton University Press, ISBN 978-0691142036, page 367
[3] Gerald James Larson (1998), _Classical Sāṃkhya: An Interpretation of Its History and Meaning_ , Motilal Banarasidass, ISBN 81-208-0503-8, page 4
[4] Feuerstein, Georg (2008). _Yoga Tradition_. Prescott, Arizona: Hohm Press. p. 75. ISBN 978-1-890772-18-5.
발음:
이스바라 크리슈나https://www.howtopronounce.com/isvara Learn how to pronounce isvara. 2025년 8월 21일에 확인.https://www.howtopronounce.com/krishna Learn how to pronounce krishna. 2025년 8월 21일에 확인.
이슈바라 크리쉬나
인중무과론 | 因中無果論
因中无果论https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=因中無果論&op;=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 因中無果論 Yīn zhōng wú guǒ lùn 인쫑우꿔런 Did you mean: 因中無論
Chinese (Simplified): 因中无果论 Yīn zhōng wú guǒ lùn 인쫑우꿔런
English: Theory of No Effect in Cause
Korean: 원인에 대한 무효과 이론https://zh.dict.naver.com/#/search?range=all&query;=因中无果论 네이버 중국어사전. 2025년 10월 29일에 확인.
因中无果论 문장 분석
yīn zhōng wúguŏ lùn
doctrine of effect being a new emergence.
웹수집
인중무과론https://hanja.dict.naver.com/#/entry/ccko/815a333940d6450981671a034a967be9 네이버 한자사전. 2025년 10월 29일에 확인.
因中無果論
인중무과론
**因 인할 인 中 가운데 중 無 없을 무 果 실과 과 論 논할 론(논)**
장단음 인중무과-론
1\. 결과(結果)와 원인(原因)은 등질(等質)이 아니라는 설(說). 따라서 만물(萬物)은 등질이 아니고, 일에서 다(多)가 생기는 일은 없음. 만유(萬有)의 원인(原因)은 다(多)이며, 그들의 결합(結合)에 의(依)하여 잡다(雜多)한 만물(萬物)이 생긴다고 함.
因
인할 인
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
부수 囗 (큰입구몸, 3획) 총획 6획
中
가운데 중
1\. 가운데 2. 안, 속 3. 사이
부수 丨 (뚫을곤, 1획) 총획 4획
無
없을 무
1\. 없다 2. 아니다(≒非) 3. 아니하다(≒不)
부수 灬 (연화발, 4획) 총획 12획
果
실과 과, 시중들 와, 벗을 라(나), 강신제 관
1\. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
부수 木 (나무목, 4획) 총획 8획
論
논할 론(논), 조리 륜(윤)
1\. (논할 론(논)) 2. 논하다(論--), 논의하다(論議--) 3. 서술하다(敍述--)
부수 言 (말씀언, 7획) 총획 15획
yīn zhōng wúguŏ lùn
yīn zhōng wú guǒ lùn
인쫑우꿔런

因中無果http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中無果 DDB (Digital Dictionary of Buddhism). 2025년 10월 29일에 확인.
**因中無果**
**Pronunciations**
[py] yīn zhōng wúguǒ
[wg] yin-chung wu-kuo
[hg] 인중무과
[mc] in jung mugwa
[mr] in chung mugwa
[kk] インチュウムカ
[hb] inchū muka
[qn] nhân trung vô quả
Basic Meaning: effects are not [necessarily] inherent in their causes
**Senses:**

* The theoretical position that causes do not always contain the character of their effects (Skt. asat-kārya). This position was held by the Vaiśeṣika school 勝論宗. As distinguished from the 因中無果 position held by the Sāṃkhyas. 〔中論 T 1564.30.6c17〕 [Charles Muller]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 54
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Bukkyōgo daijiten (Nakamura) 72a
Fo Guang Dictionary 2272
Bukkyō daijiten (Mochizuki) (v.1-6)184c,2819b
因中无果
인중무과
yīn zhōng wúguŏ
yīn zhōng wú guǒ
인쫑우꿔 | असत्कार्यवादhttps://www.wisdomlib.org/definition/asatkaryavada 2025년 10월 29일에 확인.
**Asatkaryavada, Asatkarya-vada, Asatkāryavāda: 4 definitions**
**In Hinduism**
**Ayurveda (science of life)**
Asatkaryavada in Ayurveda glossary
**Asatkāryavāda** (**असत्कार्यवाद**):—The **ideology which believes that the effect is not present in the cause**
Source: gurumukhi.ru: Ayurveda glossary of terms
**Nyaya (school of philosophy)**
Asatkaryavada in Nyaya glossary
**Asatkāryavāda** (**असत्कार्यवाद**) refers to a particular doctrine of “cause and effect”.—In Indian Philosophy, theory of causation has great significance. Satkāryavāda and _asatkāryavāda_ are two prime doctrines. Asatkāryavādins say that though, the effect is produced out of the cause only and nothing else, still the **effect, as an effect, is not in cause** , since it is not seen to be present there. The final outcome of this theory is that, effect is only potentially and not actually present in the cause.
This cause and effect relationship is very well explained in details here in Nyāya darśana as compared to similar theories of Jainism, Buddhism and Mimamsa. The prominent defect of Nyāya darśana is that it believes consciousness as accidental character of ātman, as free soul is unconsciousness. Many have criticized their theory of _mokṣa_ , as “ _mokṣa_ of Nyāya is a word without any meaning”.
Source: Shodhganga: Comparative study of spiritual practices in Jainism and Patanjala yoga (Nyaya)
**General definition (in Hinduism)**
Asatkaryavada in Hinduism glossary
**Asatkāryavāda** (**असत्कार्यवाद**) refers to one of the philosophical systems regarding the cause and effect relation prevalent in Ancient India.—Asatkāryavāda has also two divisions: (a) Ārambhavāda and (b) Pratītyasamutpādavāda. According to the _asatkāryavāda_ , **the effect is a new beginning (_arambha_), a new creation**; it is different from its cause and it can never be the same with cause. Uddyotakara, Vācaspati Miśra, and others also do not accept _satkāryavāda_ and have given arguments to establish _asatkāryavāda_.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (h)
**Languages of India and abroad**
**Sanskrit dictionary**
Asatkaryavada in Sanskrit glossary
Asatkāryavāda (in Sanskrit) can be associated with the following Chinese terms:
1) 無因 [_wú yīn_]: “nonexistence of cause”.
2) 無因論 [_wú yīn lùn_]: “doctrine of non-causality”.
Note: asatkāryavāda can be alternatively written as: _asat-kārya-vāda_.
Source: DILA Glossaries: Sanskrit-Chinese-English (dictionary of Buddhism)
asatkāryavāda
asat-kārya-vāda
아삿 까-리아 바-다

asat-kārya
아삿 까-리아 | asatkaryavada
doctrine of effect being a new emergence
ideology which believes that the effect is not present in the cause
theory of no effect in cause
effects are not [necessarily] inherent in their causes
effect, as an effect, is not in cause
인중유과론 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 96.
상키야철학에 의하면 無에서 有가 나올 수 없기 때문에 어떤 결과도 원인에 이미 내재하고 있어야 한다. 결과란 눈에 보이지는 않으나 잠재적으로 이미 원인에 존재하고 있던 것이 눈에 보이게 나타나는 것에 불과한 것이다. 이러한 견해를 印度哲學에서는 **因中有果論 satkāryavāda** 이라 부른다. 즉 **결과 kārya** 가 **원인 kāraṇa** 속에 이미 **존재 sat** 한다고 하는 견해이며, 說一切有部와 같은 小乘佛敎나 냐야-바이쉐시카철학이 대표하는 **因中無果論 asatkāryavāda** 과 대조를 이룬다. 因中有果論을 대표하는 철학 가운데서도 결과를 원인의 참다운 변형으로 보는 **轉變說 pariṇāmavāda** 이 있는가 하면, 결과를 원인의 환상적 나타남으로 보는 **假現說 vivartavāda** 의 인과론도 있다. 前者를 가장 잘 대표하는 것이 상키야철학이고 後者는 不二論的 베단타哲學에서 그 전형적인 예를 찾아 볼 수 있다. 예를 들어 말하자면, 전변설에 의할 것 같으면 진흙 안에 이미 항아리가 보이지 않는 형태이지만 존재하고 있고, 항아리는 진흙의 참다운 변형인 것이다. 반면에 假現說에 의할 것 같으면 진흙만이 유일한 실재이고 항아리는 거짓 나타남에 지나지 않는다는 것이다. | 因中有果論
因中有果论https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=因中有果論&op;=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中有果論 Yīn zhōng yǒu guǒ lùn 인쫑 요 꿔런
Chinese (Simplified): 因中有果论 Yīn zhōng yǒu guǒ lùn 인쫑 요 꿔런
English: Theory of Cause and Effect
Korean: 인과관계 이론
인중유과론https://hanja.dict.naver.com/#/search?query=因中有果論⦥=letter 네이버 한자사전. 2025년 10월 25일에 확인.
因中有果論 인중유과론
결과(結果)로서 생기게 되는 것은 그 형(形)이야 어떻든 이미 그것이 원인(原因) 가운데 선주(先主)한다는 설(說).
**因 인할 인**
부수 囗(큰입구몸) 총 획수 6획
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
**中 가운데 중**
부수 丨(뚫을곤) 총 획수 4획
1\. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**果 실과 과, 시중들 와, 벗을 라(나), 강신제 관**
부수 木(나무목) 총 획수 8획
1\. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자)
**論 논할 론(논), 조리 륜(윤)**
부수 言(말씀언) 총 획수 15획
1\. (논할 론(논)) 2. 논하다(論--), 논의하다(論議--) 3. 서술하다(敍述--)
论(간체자), 𧪺(본자), 倫(동자), 𠐜(동자), 论(동자)
yīnzhōng yǒu guǒlùnhttps://zh.dict.naver.com/#/search?query=因中有果論 네이버 중국어사전. 2025년 10월 25일에 확인.
중국어 문장 분석 결과 총 3개 단어
因中 有 果論
yīnzhōng yǒu guǒlùnhttps://zh.dict.naver.com/#/search?query=因中有果论 네이버 중국어사전. 2025년 10월 25일에 확인.
중국어 문장 분석 결과 총 3개 단어
因中 有 果论
yīnzhōng yǒu guǒlùn
yīn zhōng yǒu guǒ lùn
인쫑 요 꿔런https://zh.dict.naver.com/#/search?range=all&query;=因中 네이버 중국어사전. 2025년 10월 25일에 확인.
特别是，因中彩票成为富翁，引发不幸事件的情况不在少数。
tèbié shì ， yīn zhōng căipiào chéngwéi fùwēng ， yĭnfā bùxìng shìjiàn de qíngkuàng bù zài shăoshù 。
특히 복권 당첨으로 대박이 터진 경우 후일담은 쪽박인 경우가 적지 않다.
웹수집
因中无果论
yīn zhōng wúguŏ lùn
doctrine of effect being a new emergence.
웹수집https://zh.dict.naver.com/#/search?range=word&query;=有 네이버 중국어사전. 2025년 10월 25일에 확인.
有
1\. 동사 가지고 있다. 소유하다. [소유를 나타냄]
2\. 동사 있다. [존재를 표시함]
3\. 동사 …만큼 되다. …만하다. [계량(計量) 또는 비교를 나타냄]
검색 연관 이미지
1
[ yǒu ]
고려대 중한사전
有
부사 문어 …과[와]. [우수리를 표시함] (=又(1f))
[ yòu ]
고려대 중한사전
有
1\. 동사 have
2\. 동사 occur
[ yǒu ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=word&query;=果论 네이버 중국어사전. 2025년 10월 25일에 확인.
金刚果论
《金刚心总持论》又名《金刚果论》,2002年前后,先父在读此书后,发现其中有对“四句偈”的解释,认为对《金刚经》的注解意义重大
[ jīn gāngguŏ lùn ]
HDWIKI

因中有果http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中有果 DDB (Digital Dictionary of Buddhism). 2025년 10월 24일에 확인.
**因中有果**
**Pronunciations**
[py] yīnzhōng yǒuguǒ
[wg] yin-chung yu-kuo
[hg] 인중유과
[mc] injung yugwa
[mr] injung yugwa
[kk] インチュウウカ
[hb] inchū uka
[qn] nhân trung hữu quả
Basic Meaning: the result exists within the cause
**Senses:**

* The theory which maintains that effects are innate or immanent in their causes. This position is held by the Sāṃkhya school 數論. The opposite of 因中無果 (Skt. sat-kārya). 〔瑜伽論 T 1579.30.303b26〕 [Charles Muller; source(s): JEBD]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 54
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Bukkyōgo daijiten (Nakamura) 71d
Fo Guang Dictionary 2271
Bukkyō daijiten (Mochizuki) (v.1-6)184b
인중유과https://hanja.dict.naver.com/#/search?query=因中有果⦥=all 네이버 한자사전. 2025년 10월 25일에 확인.
**因 인할 인**
부수 囗(큰입구몸) 총 획수 6획
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
**中 가운데 중**
부수 丨(뚫을곤) 총 획수 4획
1\. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**果 실과 과, 시중들 와, 벗을 라(나), 강신제 관**
부수 木(나무목) 총 획수 8획
1\. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자)
因中有果論 인중유과론
결과(結果)로서 생기게 되는 것은 그 형(形)이야 어떻든 이미 그것이 원인(原因) 가운데 선주(先主)한다는 설(說).
yīnzhōng yǒuguǒhttps://zh.dict.naver.com/#/search?query=因中有果 네이버 중국어사전. 2025년 10월 25일에 확인.
중국어 문장 분석 결과 총 2개 단어
因中 有果
yīnzhōng yǒuguǒ
yīn zhōng yǒu guǒhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=因中有果&op;=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中有果 Yīn zhōng yǒu guǒ 인쫑 요꿔
Chinese (Simplified): 因中有果 Yīn zhōng yǒu guǒ 인쫑 요꿔
English: Cause and effect
Korean: 원인과 결과
인쫑 요꿔https://zh.dict.naver.com/#/search?range=word&query;=有果 네이버 중국어사전. 2025년 10월 25일에 확인.
有果胡同
有果胡同是北京胡同的其中一条胡同，解放前叫做“有鬼胡同”。
[ yŏu guŏ hútòng ]
HDWIKI
《樱桃有果初长成》
《樱桃有果初长成》是一个现代诗歌文学作品，作者：丁子
[ yīngtáo yŏu guŏ chū chángchéng ]
HDWIKI
有
1\. 동사 가지고 있다. 소유하다. [소유를 나타냄]
2\. 동사 있다. [존재를 표시함]
3\. 동사 …만큼 되다. …만하다. [계량(計量) 또는 비교를 나타냄]
검색 연관 이미지
1
[ yǒu ]
고려대 중한사전
果
1\. 명사 과실. 열매. (=菓, 果子(1))
2\. 명사 (사물의) 귀결. 결과. (↔因(3))
3\. 동사 이루다. 실행하다.
[ guǒ ]
고려대 중한사전
오픈사전
百因必有果
자업자득 이란 뜻과 비슷하며 원인이 있으면 결과가 그에 따른다는 뜻 예) 1. 선한일을 하여 나중에 큰 보상을 받음 2. 나쁜일을 하여 나중에 큰 벌을 받음

因中說果http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中說果 DDB (Digital Dictionary of Buddhism). 2025년 10월 24일에 확인.
**因中說果**
**Pronunciations**
[py] yīn zhōng shuōguǒ
[wg] yin-chung shuo-kuo
[hg] 인중설과
[mc] in jung seol gwa
[mr] in chung sŏl kwa
[kk] インチュウセッカ
[hb] in chū sekka
[qn] nhân trung thuyết quả
Basic Meaning: to speak of the result before the cause has fully matured
**Senses:**

* (Skt. sat-kārya-vāda, *kārye kāraṇôpacāraḥ) 〔金光明經文句記 T 1786.39.147c24〕 [Charles Muller]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Bukkyō jiten (Ui) 54
Bulgyo sajeon 734a
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Fo Guang Dictionary 2272
Ding Fubao {Digital Version}
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0283
Bukkyō daijiten (Mochizuki) (v.1-6)184c
Bukkyō daijiten (Oda) 96-1https://www.wisdomlib.org/definition/yin-zhong-shuo-guo 2025년 10월 24일에 확인.
**Yin zhong shuo guo, Yīn zhōng shuō guǒ: 2 definitions**
**In Buddhism**
**Chinese Buddhism**
Yin zhong shuo guo in Chinese Buddhism glossary
[_The following represents an unverified English translation. For all purposes consult the original Chinese text._]
因中說果 [_yin zhong shuo guo_]—"" (yīn zhōng shuō guǒ) — [Term] A method of discourse that speaks of the fruit (effect) based on the cause.
Nirvana Sutra (涅槃經 [_nie pan jing_]), Chapter 37, states: "Sometimes, the Tathagata speaks of the fruit in the cause, and the cause in the fruit (果中說因 [_guo zhong shuo yin_]). For example, ordinary people say that mud is a bottle, and thread is clothing; this is called speaking of the fruit in the cause. As for speaking of the cause in the fruit (果中說因 [_guo zhong shuo yin_]), it is like saying a cow is water and grass, or a person is food."
Mahāprajñāpāramitopadeśa (智度論 [_zhi du lun_]), Chapter 43, states: "Knowing that a person eats (food equivalent to) several bolts of cloth daily – though cloth itself is inedible – yet from the cause and condition of cloth, one obtains food; this is called speaking of the fruit in the cause. Like seeing a good painting and saying it's a good hand (meaning a good painter); this is speaking of the cause in the fruit (果中說因 [_guo zhong shuo yin_])."
Source: DILA Glossaries: Ding Fubao: Dictionary of Buddhist Studies
**Languages of India and abroad**
**Chinese-English dictionary**
Yin zhong shuo guo in Chinese glossary
因中說果 [_yīn zhōng shuō guǒ_] refers to: “speak of the result before the cause has fully matured”.
因中說果 is further associated with the following language/terms:
[Sanskrit] kārye kāraṇopacāraḥ; sat-kārya-vāda.
[Vietnamese] nhān trung thuyết quả.
[Korean] 인중설과 / _in jung seol gwa_.
[Japanese] インチュウセッカ / _in chū sekka_.
Source: DILA Glossaries: Digital Dictionary of Buddhismhttps://glossaries.dila.edu.tw/search?locale=en&term;=因中說果&commit;=Search Dictionary of Buddhist Studies. 2025년 10월 24일에 확인.
**因中說果**
【術語】於因上說果之論法。涅槃經三十七曰：「如來或時，因中說果，果中說因。如世間人，說泥即是瓶，縷即是衣，是名因中說果。果中說因者，牛即水草，人即是食。」智度論四十三曰：「知人日食數匹布，不可食，從布因緣得食，是名因中說果。如見好畫而言好手，是為果中說因。」
因中说果https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=因中說果&op;=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中說果 Yīn zhōng shuō guǒ 인쫑 슈어꿔
Chinese (Simplified): 因中说果 Yīn zhōng shuō guǒ 인쫑 슈어꿔
English: The effect from the cause
Korean: 원인으로부터의 결과
인중설과https://hanja.dict.naver.com/#/search?query=因中說果⦥=letter 네이버 한자사전. 2025년 10월 25일에 확인.
**因 인할 인**
부수 囗(큰입구몸) 총 획수 6획
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
**中 가운데 중**
부수 丨(뚫을곤) 총 획수 4획
1\. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
**說 말씀 설, 달랠 세, 기뻐할 열, 벗을 탈**
부수 言(말씀언) 총 획수 14획
1\. (말씀 설) 2. 말씀 3. 문체(文體)의 이름
说(간체자), 𧧘(와자), 说(동자), 説(동자)
**果 실과 과, 시중들 와, 벗을 라(나), 강신제 관**
부수 木(나무목) 총 획수 8획
1\. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자)
yīnzhōng shuōguǒhttps://zh.dict.naver.com/#/search?query=因中说果 네이버 중국어사전. 2025년 10월 25일에 확인.
중국어 문장 분석 결과 총 2개 단어
因中 说果
yīnzhōng shuōguǒ
因
이체
囙
1\. 동사 문어 (전례에) 따르다. (옛 것을) 그대로 좇다. 답습하다. 이어받다.
2\. 동사 문어 의거하다. 근거하다. 의지하다.
3\. 명사 연유. 까닭. 원인. 이유.
[ yīn ]
고려대 중한사전
中
1\. 명사 한가운데. 복판. 중심. 중앙.
2\. 명사 중급(中級). 중등(中等). 중류.
3\. 명사 안. 속.
[ zhōng ]
中
1\. 동사 맞히다. 명중하다. 들어맞다. 당첨되다. 합격하다.
2\. 동사 맞다. 받다. 입다. 당하다.
[ zhòng ]
고려대 중한사전
고려대 중한사전
说
번체
說
1\. 동사 말하다. 이야기하다.
2\. 동사 설명하다. 해설하다.
3\. 명사 이론. 주장. 학설.
[ shuō ]
고려대 중한사전
果
1\. 명사 과실. 열매. (=菓, 果子(1))
2\. 명사 (사물의) 귀결. 결과. (↔因(3))
3\. 동사 이루다. 실행하다.
[ guǒ ]
고려대 중한사전
yīn zhōng shuō guǒ
인쫑 슈어꿔 | सत्कार्यवादhttps://en.wikipedia.org/wiki/Satkaryavada 2025년 10월 24일에 확인.
**Satkaryavada**
The Samkhya school of philosophy, which follows Prakṛti Parinama-vada (doctrine of the transformation of objective nature), describes the origination and evolution of universe through its theory of **Satkāryavāda** (Sanskrit: **सत्कार्यवाद**) which is the theory of causation. According to this theory, the manifested effect is pre-existent in the cause; and the original material cause of everything that is perceived is Prakriti. When Prakriti is not in proximity with immutable Purusha, the conscious ability (chiti-shakti), the three modes (gunas-sattva, rajas and tamas) of prakriti are in equipoise and prakriti is an unmanifest potential. When the conscious ability and the objective ability interact the three modes of the objective nature become disturbed and enter a state of flux giving rise to diverse manifest appearance.https://www.wisdomlib.org/definition/satkaryavada 2025년 10월 24일에 확인.
**Sanskrit dictionary**
Satkaryavada in Sanskrit glossary
**Satkāryavāda** (**सत्कार्यवाद**):—[=_**sat-kārya-vāda**_] [from _sat-kārya > sat_] m. (or _-siddhānta_ m., [Kapila]) the doctrine of the actual existence of an effect (in its cause), [Bādarāyaṇa’s Brahma-sūtra [Scholiast or Commentator]]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Satkāryavāda** (in Sanskrit) can be associated with the following Chinese terms:
1) 因中說果 [_yīn zhōng shuō guǒ_]: “speak of the result before the cause has fully matured”.
Note: satkāryavāda can be alternatively written as: _sat-kārya-vāda_.
Source: DILA Glossaries: Sanskrit-Chinese-English (dictionary of Buddhism)
satkāryavāda
sat-kārya-vāda
삿 까-리아 바-다https://www.youtube.com/watch?v=jFJs9-disjI Satkaryavada in Indian Philosophy || #Philosophyin60sec || by Namrata Choudhury. 2025년 10월 24일에 확인. | satkaryavada
satkarya-vadahttps://www.wisdomlib.org/definition/satkaryavada#hinduism 2025년 10월 24일에 확인.
**Satkaryavada, Satkarya-vada, Satkāryavāda: 9 definitions**
**In Hinduism**
**Samkhya (school of philosophy)**
Satkaryavada in Samkhya glossary
Satkāryavāda (सत्कार्यवाद) refers to one of the philosophical systems regarding the cause and effect relation prevalent in Ancient India.—Satkāryavāda is upheld by the Sāṃkhya-Yoga and Advaita Vedānta philosophers. According to Satkāryavāda the effect already exists in the cause in a potential condition. So, it is not basically new creation and different from the material cause. But effect is only an explicit manifestation of that which are contained in its material cause. For example, a pot is not different from the clay, a cloth is not different from the threads.
There are two divisions of Satkāryavāda—a) Pariṇāmavāda and b) Vivartavāda. They are called to be Pariṇāmavādins, who believes that the effect is a real transformation of its cause, but who believes that the effect is unreal, they are Vivartavādins. Sāṃkhya-Yoga’s view is known as Prakṛti-Pariṇāmavāda, Rāmānuja’s view is known as Brahma-Pariṇāmavāda, Śaṃkara is Vivartavādin.
It is the Sāṃkhyas who have actually established the theory _satkāryavāda_ by different arguments. Īśvaṛakṛṣṇa has discussed the theory of _satkāryavāda_ in his Sāṃkhyakārikā. He gives five arguments to prove this theory. The five arguments are discussed here as follows:

1. _asadakaranād_ ,
2. _upādāna-grahaṇāt_ ,
3. _sarvasambhavābhāvāt_ ,
4. _śaktasya-śakyakaraṇāt_ ,
5. _kāraṇabhāvāt_.

Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (samkhya)
Satkāryavāda (सत्कार्यवाद, “form”) refers to the Sāṃkhya’s concept of causation.—Satkāryavāda (the doctrine that the effect pre-exists in its cause), presents the three fundamental qualities (i.e. _triguṇa_) as the grounds for an argument by asserting that the diversity of the phenomenal world is also nothing but the transformation of the three qualities according to the relative superiority or inferiority among their forces. In this case, an aspect of superiority or inferiority among the three qualities is expressed in the concept of _saṃsthāna_.
Source: krindology.com: Dignāga’s Critical Issues against the Sāṃkhya Definition of Perception (s)

## 자
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
전변설 | 轉變說https://hanja.dict.naver.com/#/search?query=轉變說⦥=all 네이버 한자사전. 2025년 10월 29일에 확인.
轉變說 전변설
인도(印度) 철학(哲學)의 우주론(宇宙論)의 하나. 유일(唯一)의 실재(實在)가 스스로 개전(開展), 변화(變化)하여 잡다(雜多)의 세계(世界)가 된다는 설(說).
**轉 구를 전**
부수 車(수레거) 총 획수 18획
1\. 구르다, 회전하다(回轉ㆍ廻轉--) 2. 선회하다(旋回--), 맴돌다 3. (벼슬을)옮기다
转(간체자), 転(일본자), 転(약자), 转(동자), 䡱(동자)
**變 변할 변**
부수 言(말씀언) 총 획수 23획
1\. 변하다(變--), 변화하다(變化--) 2. 고치다, 변경하다(變更--) 3. 변통하다(變通--)
变(간체자), 𢒛(고자), 𢒟(고자), 㣐(고자), 𢒦(고자), 𢒪(고자), 变(약자), 𠮓(속자), 変(속자), 變(속자), 𣁧(와자), 𢒭(동자), 𢻝(동자), 𣀵(동자), 𦇥(동자), 變(동자)
**變 변할 변**
부수 言(말씀언) 총 획수 22획
1\. 변하다(變--), 변화하다(變化--) 2. 고치다, 변경하다(變更--) 3. 변통하다(變通--)
變(변)과 동자(同字). 變(동자)
變 변할 변
부수 言(말씀언) 총 획수 22획
1\. 변하다(變--), 변화하다(變化--) 2. 고치다, 변경하다(變更--) 3. 변통하다(變通--)
變(변)의 속자(俗字). 變(본자)
**說 말씀 설, 달랠 세, 기뻐할 열, 벗을 탈**
부수 言(말씀언) 총 획수 14획
1\. (말씀 설) 2. 말씀 3. 문체(文體)의 이름
说(간체자), 𧧘(와자), 说(동자), 説(동자)
转变说https://www.zgbk.com/ecph/words?SiteID=1&Name;=数论派#section1-4 《中国大百科全书》第三版网络版의《数论派》항목(중국어 간체). 2025년 10월 29일에 확인.
因中有果论
所谓“因中有果论”是数论派在展示其**转变说** 理论体系时的一个基本论证。数论派认为，世间事物或人生现象都是由一个根本因转变出来的。诸种事物千变万化，都具有结果的性质，而任何结果都仅仅是原因的转变。在一切事物的原因中，已经包含了结果。结果是潜在于原因中的，原因和结果是同一物的隐蔽状态和显现状态，是同一物的因位和果位，二者在本质上是相同的。例如，从种子生长出果实，种子在这里是因，果实是果。在数论派看来，它们是同一个东西，种子是果实的隐蔽状态，是因位，而果实是种子的显现状态，是果位。二者无本质差别，种子在未结成果实之前已包含了果实（因中有果）。与此类似，世间一切事物是一种果，它们是由某一根本因转变而来的。这根本因在转化出世间现象之前，已经在自身内部中包含着世间现象了。
数论派的这种因果理论强调了事物在发展过程中的联系，但也在一定程度上忽视了因与果之间的差别。这在印度古代曾引起其他派别的指责。佛教等派别经常对数论派的因中有果论进行破斥。https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=轉變說&op;=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 轉變說 Zhuǎnbiàn shuō 쫜비앤 슈어
Chinese (Simplified): 转变说 Zhuǎnbiàn shuō 쫜비앤 슈어
English: Transformation Theory
Korean: 변환 이론
전변설
zhuǎnbiàn shuōhttps://zh.dict.naver.com/#/search?range=word&query;=转变说 네이버 중국어사전. 2025년 10월 29일에 확인.
转变
1\. 동사 전변하다. (점점) 바뀌다. 전환(轉換)하다. (→改变)
2\. 동사 (사상적인 면에서) 전향하다.
[ zhuǎnbiàn ]
고려대 중한사전
说
번체 說
1\. 동사 말하다. 이야기하다.
2\. 동사 설명하다. 해설하다.
3\. 명사 이론. 주장. 학설.
[ shuō ]
고려대 중한사전
转变
1\. 동사 (상황·관념·사상 등이) 점점 바뀌다, 전환하다, 전향하다
2\. 술어로 쓰이는 경우
[ zhuǎnbiàn ]
중국어-한국어 학습사전 (한국외국어대학교)
说
번체 說
동사 설득하다. 설복하다.
[ shuì ]
고려대 중한사전
说
번체 說
(☞悦(1,2))
[ yuè ]
고려대 중한사전
쫜비앤 슈어 | परिणामवादhttps://www.wisdomlib.org/definition/parinamavada 2025년 10월 29일에 확인.
**Parinamavada, Pariṇāmavāda, Parinama-vada, Parīṇāmavāda: 5 definitions**
**In Hinduism**
**Ayurveda (science of life)**
Parinamavada in Ayurveda glossary
**Pariṇāmavāda** (**परिणामवाद**):—[pariṇāmavādaḥ] Theory of tramsformation which states that all the substances get changes continously
Source: gurumukhi.ru: Ayurveda glossary of terms
**Languages of India and abroad**
**Sanskrit dictionary**
Parinamavada in Sanskrit glossary
**Pariṇāmavāda (परिणामवाद) or Parīṇāmavāda** (**परीणामवाद**).—the Sāṅkhya doctrine of evolution.
**Derivable forms:_pariṇāmavādaḥ_** (**परिणामवादः**)**,_parīṇāmavādaḥ_** (**परीणामवादः**).
Pariṇāmavāda is a Sanskrit compound consi**sting of the terms _pariṇāma_ and _vāda_** (**वाद**).
Source: DDSA: The practical Sanskrit-English dictionary
**Pariṇāmavāda** (**परिणामवाद**):—[=_pari-ṇāma-vāda_] [from _pari-ṇāma > pari-ṇam_] m. the ‘doctrine of evolution’, the Sāṃkhya doctrine, [Sarvadarśana-saṃgraha]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Pariṇāmavāda** (**परिणामवाद**):—m. die Entwickelungstheorie , die Sāṃkhya-Theorie.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
pariṇāmavāda
pari-ṇāma-vāda
파리 나-마 바-다https://www.youtube.com/watch?v=QKsC3XVrAHI Parinamavada Pronunciation Sanskrit परिनामवाद parināmavāda. 2025년 10월 29일에 확인.

परीणामवाद
parīṇāmavāda | parinamavadahttps://en.wikipedia.org/wiki/Advaita_Vedanta#Parinamavada_and_vivartavada_-_causality_and_change 2025년 10월 29일에 확인.
**_Parinamavada_ and _vivartavada_ \- causality and change**
See also: Satkāryavāda, Ajativada, and Vivartavada Cause and effect are an important topic in all schools of Vedanta.[note 52] Two sorts of causes are recognised, namely _Nimitta kāraṇa_ , the efficient cause, that which causes the existence of the universe, and _Upādāna kāraṇa_ , the material cause, that from which the matery of this universe comes.[310] All schools of Vedānta agree that Brahman is both the material and the efficient cause, and all subscribe to the theory of _Satkāryavāda_ ,[web 18] which means that the effect is pre-existent in the cause.[23][note 53]
There are different views on the origination of the empirical world from Brahman. All commentators "agree that Brahman is the cause of the world," but disagree on how exactly Brahman is the cause of the world.[23] According to Nicholson, "Mediaeval Vedantins distinguished two basic positions." **_Parinamavada_ is the idea that the world is a real transformation (_parinama_) of Brahman**.[23] **_Vivartavada_ is the idea that**
**the world is merely an unreal manifestation (_vivarta_) of Brahman**. Vivartavada states that although Brahman appears to undergo a transformation, in fact no real change takes place. The myriad of beings are unreal manifestation, as the only real being is Brahman, that ultimate reality which is unborn, unchanging, and entirely without parts.[23]
20th verse of _Brahmajnanavalimala_ , attributed to Shankara:
ब्रह्म सत्यं जगन्मिथ्या
जीवो ब्रह्मैव नापरः
Brahman is real, the world is an illusion
Brahman and Jiva are not different.
_Brahmajnanavalimala_ 1.20[web 20]
The _Brahma Sutras_ , the ancient Vedantins, most sub-schools of Vedānta,[23][web 18] as well as Samkhya argue for _parinamavada_.[web 18] The "most visible advocates of Vivartavada," states Nicholson, are the Advaitins, the followers of Shankara.[23] "Although the world can be described as conventionally real", adds Nicholson, "the Advaitins claim that all of Brahman's effects must ultimately be acknowledged as unreal before the individual self can be liberated".[web 18][note 54]
Yet, Adi Shankara himself most likely explained causality through _parinamavada_.[web 18][23][24][312] In Shankara's works "_Brahman_ constitutes the basic essence (_svabhava_) of the universe (BS Bh 3.2.21) and as such the universe cannot be thought of as distinct from it (BS Bh 2.1.14)." In Shankara's view, then, "The world is real, but only in so far as its existence is seen as totally dependent upon _Brahman_."[312]
Shankara introduced the concept of "Unevolved Name-and-Form," or primal matter corresponding to _Prakriti_ , from which the world evolves,[223] but this concept was not adopted by the later Advaita tradition.[24] Vivartavada became the dominant explanation, with which the primacy of Atman/Brahman can be maintained.[219][220] Scholars such as Hajime Nakamura and Paul Hacker already noted that Adi Shankara did not advocate _Vivartavada_ , and his explanations are "remote from any connotation of illusion".[24][note 55]
Manisha Panchakam, attributed to Adi Shankara:[web 21]
2\. I am Brahman (pure consciousness). It is pure consciousness that appears as this universe.
It was the 13th century scholar Prakasatman, who founded the influential Vivarana school, who gave a definition to _vivarta_ , introducing the notion that the world is illusory. It is Prakasatman's theory that is sometimes misunderstood as Adi Shankara's position.[24] Andrew Nicholson concurs with Hacker and other scholars, adding that the _vivarta-vada_ isn't Shankara's theory, that Shankara's ideas appear closer to **_parinama-vada_** , and the _vivarta_ explanation likely emerged gradually in Advaita subschool later.[web 18][note 56]
[23] Nicholson, Andrew J. (2010), _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_ , Columbia University Press, p. 27.
[24] Mayeda, Sengaku (2006), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), _A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara_ , Motilal Banarsidass, ISBN 978-8120827714, pp. 25–27.
[219] Koller, John M. (2006), "Foreword", _A thousand teachings: the Upadeśasāhasrī of Śaṅkara_ , Motilall Banarsidass.
[220] Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), _Routledge Companion to Philosophy of Religion_ , Routledge.
[223] Mayeda, Sengaku (1992), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), _A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara_ , State University of New York City Press, ISBN 0-7914-0944-9, p. 20.
[309] Nagao, Gadjin M. (1991). _Madhyamika and Yogacara: A Study of Mahayana Philosophies_. State University of New York Press. ISBN 978-0-7914-0187-3., pp. 127–128.
[310] Lipner, Julius J. (1996). "Ancient Banyan: an Inquiry into the Meaning of 'Hinduness'". _Religious Studies_. **32** (1). Cambridge University Press: 109–126. doi:10.1017/s0034412500024100. S2CID 170138813., pp. 109–126.
[311] Deutsch, Eliot (1973), _Advaita Vedanta: A Philosophical Reconstruction_, University of Hawaii Press, ISBN 978-0-8248-0271-4, archived from the original on 16 January 2024, retrieved 21 September 2016, pp. 40–43.
[312] King, Richard (1999). "Orientalism and the Modern Myth of "Hinduism"". _NUMEN_. **46** (2). BRILL: 146–185. doi:10.1163/1568527991517950. S2CID 45954597., p. 221.
[313] Nicholson, Hugh (2011). _Comparative Theology and the Problem of Religious Rivalry_. Oxford University Press. ISBN 978-0-19-977286-5. Archived from the original on 16 January 2024. Retrieved 3 February 2017., pp. 266 note 20, 167–170.
[314] Nicholson, Hugh (2011). _Comparative Theology and the Problem of Religious Rivalry_. Oxford University Press. ISBN 978-0-19-977286-5. Archived from the original on 16 January 2024. Retrieved 3 February 2017., p. 266 note 21.
[web 17] "cause". Archived from the original on 11 February 2017, "effect". Archived from the original on 11 February 2017, _Sanskrit English Dictionary_ , University of Koeln, Germany.
[web 18] "Internet Encyclopedia of Philosophy, _Bhedābheda Vedānta_ ". Archived from the original on 18 February 2015. Retrieved 16 January 2017.
[web 19] "Brahma Sutras by Swami Sivananda". Swami-krishnananda.org. Archived from the original on 12 June 2011. Retrieved 10 June 2011.
[web 20] Sanskrit:Sanskrit documents Archived 23 June 2021 at the Wayback Machine, Brahmajnanalimala 1.20
[web 21] "manIShApanchakam" (PDF). Archived (PDF) from the original on 17 April 2024. Retrieved 17 April 2024.
[note 52] These concepts are discussed in ancient and medieval texts of Hinduism, and other Indian religions, using synonymous terms. Cause is referred to as __kāraṇa__ (कारण), _nidana_ (निदान), _hetu_ (हेतु) or _mulam_ (मूलम्), while effect is referred to as __kārya__ (कार्य), _phala_ (फल), _parinam_ (परिणाम) or _Shungam_ (शुङ्ग).[web 17][309]
[note 53] Advaita furthermore states that effect (__kārya__) is non-different from cause (__kāraṇa__), but the cause is different from the effect. This principle is called __kārya-kāraṇa ananyatva__. When the cause is destroyed, the effect will no longer exist. For example, cotton cloth is the effect of the cotton threads, which is the material cause. Without threads there will be no cotton cloth. Without cotton there will be no thread. According to Swami Sivananda, in his comments on the _Brahmasūtra-Bhāṣya_ 2.1.9, Adi Shankara describes this as follows:
__ananyatve'pi kāryakāraṇayoḥ kāryasya kāraṇātmatvaṃ na tu kāraṇasya kāryātmatvaṃ__
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect.
The effect is of the nature of the cause and not the cause the nature of the effect.
Therefore the qualities of the effect cannot touch the cause.[web 19]
[note 54] According to Eliot Deutsch, Advaita Vedānta states that from "the standpoint of Brahman-experience and Brahman itself, there is no creation" in the absolute sense, all empirically observed creation is relative and mere transformation of one state into another, all states are provisional and a cause-effect driven modification.[311]
[note 55] According to Hugh Nicholson, "the definitive study on the development of the concept of _vivarta_ in Indian philosophy, and in Advaita Vedanta in particular, remains Hacker's _Vivarta_.[313] According to Hacker, "the word _maya_ has for [Shankara] hardly any terminological weight."[314]
[note 56] Compare the misunderstanding of Yogacharas concept of vijñapti-mātra, 'representation-only', as 'consciousness-only'.
parinama-vada
퍼리 나마 바다https://www.howtopronounce.com/parinamavada Learn how to pronounce parinamavada. 2025년 10월 29일에 확인.
파리 내미 배다

doctrine of evolution
theory of tramsformation (which states that all the substances get changes continously)
In Vedanta, the idea that the world is a real transformation (parinama) of Brahman
접촉 | 接觸
接触https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=接觸&op;=translate 구글 번역 2025년 11월 18일에 확인.
Chinese (Traditional): 接觸 Jiēchù 지에추
Chinese (Simplified): 接触 Jiēchù 지에추
English: touch, contact
Korean: 만지다
접촉https://hanja.dict.naver.com/#/entry/ccko/73a9bc6900e140e6bb81a5026a71f91c 네이버 한자사전. 2025년 11월 18일에 확인.
接觸
접촉
**接 이을 접 觸 닿을 촉**
관련한자단어·성어
1\. 맞붙어서 닿음.
2\. 교섭(交涉)함. 촉접(觸接).
3\. 직각(直角) 좌표상(座標上) 두 접한 곡선(曲線)이 한 접촉점(接觸點)에 있어서 그 미계수(微係數)가 일치(一致)하는 일. n위(位)의 접촉(接觸)을 한다 함.
4\. 촉매(觸媒)에 의(依)하여 화학(化學) 반응(反應)을 일으키는 일.
接
이을 접, 빠를 첩, 거둘 삽
1\. (이을 접) 2. 잇다 3. 접붙이다
부수 扌 (재방변, 3획) 총획 11획
觸
닿을 촉
1\. 닿다, 접촉하다(接觸--: 서로 맞닿다) 2. 찌르다, (뿔로)떠받다(머리나 뿔로 세게 밀어 부딪치다) 3. 느끼다, 감각하다(感覺--: 눈, 코, 귀, 혀, 살갗을 통하여 바깥의 어떤 자극을 알아차리다)
부수 角 (뿔각, 7획) 총획 20획
jiēchùhttps://zh.dict.naver.com/#/search?range=all&query;=接触 네이버 중국어사전. 2025년 11월 18일에 확인.
接触 HSK5 BCT B
1\. 동사 닿다. 접촉하다.
2\. 동사 접촉하다. 관계를 갖다. 교제하다.
3\. 명사 물리 접촉.
1
[ jiēchù ]
고려대 중한사전
接触
1\. 동사 접촉하다, 접하다, 닿다
2\. 동사 접촉하다, 관계를 갖다, 교제하다, 충돌하다 (=打交道, 交往)
[ jiēchù ]
중국어-한국어 학습사전 (한국외국어대학교)
接触
1\. 동사 come into contact with
2\. 동사 clash
3\. 동사 encounter
[ jiēchù ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=接觸 네이버 중국어사전. 2025년 11월 18일에 확인.
接触 HSK5 BCT B
1\. 동사 닿다. 접촉하다.
2\. 동사 접촉하다. 관계를 갖다. 교제하다.
3\. 명사 물리 접촉.
1
[ jiēchù ]
고려대 중한사전
접촉 接觸 [접촉]
1\. 명사 相碰 ，碰撞 。 (≒촉접(觸接))
2\. 명사 接触 ，交往 。
3\. 명사 수학 接触 。
에듀월드 표준한한중사전
肢体接触
신체 접촉. (의견 충돌에 의한) 몸싸움.
[ zhītǐ jiēchù ]
고려대 중한사전
접촉하다 接觸-- [접초카다]
1\. 자동사,타동사 相碰 ，碰撞 。
2\. 자동사,타동사 接触 ，交往 。
에듀월드 표준한한중사전
접촉되다 接觸--
자동사 相碰 ，碰撞 ；接触 。
에듀월드 표준한한중사전
지에추 | संयोगhttps://www.wisdomlib.org/definition/samyoga 2025년 11월 18일에 확인.
**Samkhya (school of philosophy)**
Samyoga in Samkhya glossary
**Saṃyoga** (**संयोग** , “**contact** ”).—The relation between _prakṛti_ and _puruṣa_ is called a special kind of _**saṃyoga**_ (**contact**) in Sāṃkhya. Saṃyoga is a type of relation. It is of different categories. At least two relata (_saṃvandhi_) are necessary to establish a relation (_saṃvandha_) of contact.
There are many types of contact (_saṃyoga_), such as

1. _anyatarakarmaja-saṃyoga_ (unilateral contact),
2. _ubhayakarmaja-saṃyoga_ (bilateral contact),
3. _saṃyogaja-saṃyoga_ (contact generated contact),
4. _svābhāvika-saṃyoga_ (natural contact),
5. _śaktinimitta-saṃyoga_ (contact for potency),
6. _yogyatālakṣaṇa-saṃyoga_ (capability defined contact),
7. _yādṛcchika-saṃyoga_ (accidental contact),
8. _viṣaya-viṣayīnimitta-saṃyoga_ (dependent-substratum based contact),

Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical reviewhttps://www.wisdomlib.org/definition/samyoga 2025년 11월 18일에 확인.
**Sanskrit dictionary**
Samyoga in Sanskrit glossary
**Saṃyoga** (**संयोग**).—1 (_a_) **Conjunction** , union, combination, junction, association, intimate union; संयोगो हि वियोगस्य संसूचयति संभवम् (_saṃyogo hi viyogasya saṃsūcayati saṃbhavam_) Subhāṣ. (_b_) Endowment with, possesssion of.
2) **Conjunction** (as one of the 24 guṇas of the Vaiśeṣikas).
3) Addition, annexation.
4) A set; आभरणसंयोगाः (_ābharaṇasaṃyogāḥ_) Mālatīmādhava (Bombay) 6.
5) Alliance between two kings for a common object.
6) (In gram.) A conjunct consonant; हलोऽनन्तराः संयोगः (_halo'nantarāḥ saṃyogaḥ_) P.I.1.7.
7) (In astr.) The conjunction of two heavenly bodies.
8) An epithet of Śiva.
9) (In phil.) **Contact** (direct material).
1) Carnal contact.
11) Matrimonial relation.
12) Agreement of opinion.
13) Sum, total amount.
**Derivable forms:_saṃyogaḥ_** (**संयोगः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Saṃyoga** (**संयोग**).—(m., = Pali id.), _binding, attachment_ (in bad sense): (iyaṃ dṛṣṭiḥ saṃrāgāya saṃvartate nāsaṃ- rāgāya saṃdveṣāya) nāsaṃdveṣaya saṃmohāya nāsaṃ- mohāya saṃyogāya nāsaṃ° Avadāna-śataka ii.188.9.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Saṃyoga** (**संयोग**).—m.
(_-gaḥ_) 1. Intimate union or association. 2. Living with, being in company with. 3. Adherence, junction. 4. The conjunction of two heavenly bodies, (in astro.) 5. (In grammar,) A conjunc consonant. E. _sam_ before _yuj_ to join, _ghañ_ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Saṃyoga** (**संयोग**).—i. e. _sam-yuj + a_ , m. 1. Connexion, [Mānavadharmaśāstra] 3, 157; [Rāmāyaṇa] 3, 49, 20; Chr. 38, 15 (_saṃyogam enasā na prāpsyase_ , You will not incur guilt). 2. Junction, Bhāṣāp. 3; adherence, accession, [Pañcatantra] ii. [distich] 146. 3. A kind of alliance where both parties unite only for one object, but attack with united power, [Hitopadeśa] iv. [distich] 115. 4. Union, being, living, with, [Meghadūta, (ed. Gildemeister.)] 85; 88.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Saṃyoga** (**संयोग**).—[masculine] **conjunction** , **connection** , coherence; **contact** (ph.); relation, friendship, alliance; matrimony sexual intercourse with (_saha_); a conjunct consonant ([grammar]).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Saṃyoga** (**संयोग**):—[=_saṃ-yoga_] [from _saṃ-yuj_] m. **conjunction** , combination, **connection** (_ge_ or _geṣu_ ifc. ‘in connection with, with regard to, concerning’), union or absorption with or in ([genitive case], or [instrumental case] with and without _saha_ , or [locative case], or ifc.), [Āpastamba; Mahābhārata] etc.
2) [v.s. ...] **contact** ([especially] in [philosophy] ‘direct material contact’, as of sesamum seed with rice-grains [in contradistinction to contact by the fusion of particles, as of water with milk], enumerated among the 24 Guṇas of the Nyāya cf. under _sam-bandha_), [Yoga-sūtra; Kaṇāda’s Vaiśeṣika-sūtra; Bhāṣāpariccheda]
3) [v.s. ...] carnal contact, sexual union, [Mahābhārata] etc.
4) [v.s. ...] matrimonial connection or relationship by marriage with or between ([genitive case], _saha_ with [instrumental case], or [compound]), [Gautama-dharma-śāstra; Manu-smṛti; Mahābhārata] etc.
5) [v.s. ...] a kind of alliance or peace made between two kings with a common object, [Kāmandakīya-nītisāra; Hitopadeśa]
6) [v.s. ...] agreement of opinion, consensus (opposed to _bheda_), [Rāmāyaṇa]
7) [v.s. ...] applying one’s self closely to, being engaged in, undertaking (_gaṃ_ √ _kṛ_ , ‘to undertake, set about, begin’; _agnihotra-saṃyogam_ √ _kṛ_ , ‘to undertake the maintenance of a sacred fire’), [Āpastamba; Manu-smṛti; Rāmāyaṇa]
8) [v.s. ...] (in gram.) a conjunct consonant, combination of two or more consonants, [Prātiśākhya; Pāṇini] etc.
9) [v.s. ...] dependence of one case upon another, syntax, [Vopadeva]
10) [v.s. ...] (in [astronomy]) conjunction of two or more heavenly bodies, [Monier-Williams’ Sanskrit-English Dictionary]
11) [v.s. ...] total amount, sum, [Varāha-mihira’s Bṛhat-saṃhitā]
12) [v.s. ...] Name of Śiva, [Mahābhārata]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Saṃyoga** (**संयोग**):—[_saṃ-yoga_] _(gaḥ)_ 1\. _m._ Junction; intimate union or association.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
saṃyoga
saṁyoga
쌈 요가https://www.youtube.com/watch?v=nRRBv1k9dgU Samyoga Pronunciation Sanskrit संयोग saṃyoga. 2025년 11월 18일에 확인.
Sahm-YOH-guhhttps://www.google.com/search?q=sanskrit+pronunciation+of+saṃyoga 2025년 11월 18일에 확인.
AI Overview
The Sanskrit pronunciation of **saṃyoga** is **Sahm-YOH-guh** , with the "saṃ" representing a nasal sound before the "y". The "saṃ" syllable is pronounced like "sahm" and the "yoga" syllable is pronounced as in the English word "yoga".
saṃ: Pronounced like sahm, with a nasal sound indicated by the anusvara. The nasal sound is similar to the "n" in "ink" but more nasalized.
yo: Pronounced like the English word "yo".
ga: Pronounced like the English word "guh". | contact
conjunction
connection
정신적 성향들
삼스카라글로벌 세계 대백과사전/세계사상/사 상 용 어/동양사상 관계/불교 관계#행
행
行 범어 산스칼라의 역어. '만드는 것'과 '이변(異變)하는 것'의 뜻이 있다고 하며, 12연기(十二緣起)의 제2행(行)은 전자, 즉 업(業)의 뜻이고, 제행무상이라고 할 때에는 후자, 즉 모든 현상을 말한다. 그러나 수행(修行)이란 뜻에서의 행은 그 원어가 다르다.https://www.google.com/search?q=삼스카라 Google Search. 2025년 12월 6일에 확인.
AI Overview
'삼스카라'는 산스크리트어로 마음에 남은 흔적이나 인상을 의미하며, 경험이 쌓여 무의식에 형성된 사고방식이나 습관, 심리적 콤플렉스를 말합니다.
삼스카라(Samskara)
정의: 과거 경험이 마음과 몸에 남긴 흔적으로, 습관처럼 굳어진 성향, 심리적 인상, 무의식적 콤플렉스를 의미합니다.
형성: 말, 행동, 생각을 통해 짓는 업(카르마)에 의해 형성되며, 이러한 삼스카라가 다시 행동의 패턴을 규정합니다.
예시:
무의식적으로 특정 감정을 자주 느끼거나 특정 반응을 보이는 것.
먹는 것, 웃는 것 등 육체적 즐거움에 대한 욕구.
행(行)

만드는 것
조작(造作)
업(業)

이변(異變)하는 것
천류(遷流)하는 것
모든 현상 | 精神的性向
정신적 성향https://hanja.dict.naver.com/#/search?query=精精神神的性向⦥=letter 네이버 한자사전. 2025년 12월 7일에 확인.
**精 정할 정**
부수 米(쌀미) 총 획수 14획
1\. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 2. 깨끗하다 3. 정성스럽다(精誠---)
精(정)과 동자(同字). 精(동자)
**精 정할 정, 맑을 청**
부수 米(쌀미) 총 획수 14획
1\. (정할 정) 2. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 3. 깨끗하다
䊒(동자), 精(동자)
**神 귀신 신**
부수 礻(보일시변) 총 획수 9획
1\. 귀신(鬼神) 2. 신령(神靈) 3. 정신(精神), 혼(魂)
神(신)의 간체자(簡體字). 神(동자)
**神 귀신 신**
부수 示(보일시) 총 획수 10획
1\. 귀신(鬼神) 2. 신령(神靈) 3. 정신(精神), 혼(魂)
神(간체자), 𥛃(본자), 𥘲(고자), 𥛠(고자), 𥙍(동자), 神(동자), 𥚞(동자), 𥜩(동자), 䰠(동자)
**的 과녁 적/밝을 적**
부수 白(흰백) 총 획수 8획
1\. 과녁 2. 참, 진실(眞實) 3. 목표(目標), 표준(標準)
旳(본자), 墑(동자), 㢩(동자), 𤾠(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
**向 향할 향, 성씨 상**
부수 口(입구) 총 획수 6획
1\. (향할 향) 2. 향하다(向--) 3. 나아가다
嚮(동자), 曏(동자), 𤖽(동자), 𥥩(동자)
jīngshénde xìngxiànghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=精神的性向&op;=translate 구글 번역 2025년 12월 7일에 확인.
Chinese (Traditional): 精神的性向 Jīngshén dì xìngxiàng 징센더 싱샹
Chinese (Simplified): 精神的性向 Jīngshén dì xìngxiàng 징센더 싱샹
English: spiritual orientation
Korean: 영적 지향https://zh.dict.naver.com/#/search?range=all&query;=精神的 네이버 중국어사전. 2025년 12월 7일에 확인.
정신적 精神的 [정신적]
관형사,명사 精神的 ，精神上的 ，精神 ，思想的 ，思想上的 ，思想 ，心理的 ，心理上的 ，心理 。 (↔물질적(物質的), 육체적(肉體的)), (≒내부적(內部的))
에듀월드 표준한한중사전
精神的
phrenic
위키낱말사전
促精神的
형용사 정신에 작용하는, 향(向)정신성의 (영어: psychotropic)
[ cù jīng shén de ]
웹수집
神经精神的
형용사 신경 심리(학적)의 (영어: neuropsychic)
[ shén jīng jīng shén de ]
웹수집
理想精神的
형용사 (성서 어구 등을) 신비적[영적]으로 해석하는, [심리] (무의식적인) 이상(理想)[덕성] 추구의 (영어: anagogic)
[ lǐ xiǎng jīng shén de ]
웹수집https://zh.dict.naver.com/#/search?range=all&query;=性向 네이버 중국어사전. 2025년 12월 7일에 확인.
性向
명사 철학 성향.
[ xìngxiàng ]
고려대 중한사전
性向
명사 성향. 경향.
[ xìngxiàng ]
교학사 현대중한사전
성향 1 性向 [성:향]
명사 心态动向 ，趋向 ，趋势 ，倾向 ，嗜好 。 (≒경향(傾向), 기질(氣質), 성미(性味))
에듀월드 표준한한중사전
性向测验
심리 적성 검사(適性檢査).
[ xìngxiàng cèyàn ]
고려대 중한사전
性向测验 웹수집
적성검사 (aptitude test)
[ xìngxiàngcèyàn ]
웹수집
性向
aptitude
The CEDICT Project (Chinese-English Dictionary）
性向
aptitude
Bilingual Vocabulary-Academic Terms And Dictionary
징센더 싱시앙
징센더 싱샹

行勢http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=九德 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**九德**
**Pronunciations**
[py] jiǔdé
[wg] chiu-te
[hg] 구덕
[mc] gudeok
[mr] kudŏk
[kk] クドク
[hb] kudoku
[qn] cửu đức
Basic Meaning: nine qualities [of the self]
**Senses:**

* The nine distinctive qualities 德 (guṇa) that inhere in the self 我 (ātman) according to Vaiśeṣika 勝論 philosophy. These are:
1. pleasure (sukha 樂)
2. pain (duḥkha 苦)
3. desire (icchā 貪)
4. aversion (dveṣa 瞋)
5. effort (prayatna 勤勇)
6. merit (dharma 法)
7. demerit (adharma 非法)
8. **power** (**saṃskāra** **行勢**)
9. cognition (buddhi 智)
The Vaiśeṣika taxonomies enumerate a total of twenty-four qualities 二十四德, although these nine qualities are distinctive to the self qua substance (dravya 實).
〔勝宗十句義論T 2138.54.1262c28; 大乘廣百論釋論 T 1571.30.195b15〕
References:
Kumar, Shashiprabha. 2017. Classical Vaiśeṣika in Indian Philosophy: On Knowing and What Is to Be Known. London: Routledge. [Billy Brewster; source(s): Kumar]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Dai kanwa jiten No. 167.495, p. 378
行势https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=行勢&op;=translate 구글 번역 2025년 12월 7일에 확인.
Chinese (Traditional): 行勢 Xíng shì 싱쉬 Did you mean: 形勢
Chinese (Simplified): 行势 Xíng shì 싱쉬
English: trend
Korean: 경향
행세https://hanja.dict.naver.com/#/search?query=行勢⦥=all 네이버 한자사전. 2025년 12월 7일에 확인.
行勢 행세
세도(勢道)를 부림.
不義行勢 불의행세 성어 읽기4급II
의리(義理)에 틀리는 짓.
斜行勢 사행세
등패(藤牌)를 쓰는 자세의 한 가지. 몸을 옆으로 비껴서 걷는 자세이다.
단국대 한국한자어사전
行勢道 행세도
세도(勢道)를 부림.
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
**勢 형세 세**
부수 力(힘력) 총 획수 13획
1\. 형세(形勢) 2. 권세(權勢) 3. 기세(氣勢: 기운차게 뻗치는 형세)
势(간체자), 势(속자), 㔟(속자), 埶(동자)
xíng shìhttps://zh.dict.naver.com/#/search?range=all&query;=行势 네이버 중국어사전. 2025년 12월 7일에 확인.
近几年的**行势** 公认得到了好转。 문장 분석
jìnjĭnián de xíng shì gōngrèn dédào le hăozhuăn
The **situation** is generally acknowledged to have been improving in recent years.
웹수집
싱쉬

行勢力http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=行勢力 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**行勢力**
**Pronunciations**
[py] xíng shìlì
[wg] hsing shih-li
[hg] 행세력
[mc] haeng seryeok
[mr] haeng seryŏk
[kk] ギョウセイリキ
[hb] gyō seiriki
[qn] hàng thế lực
Basic Meaning: momentum of practices
**Senses:**

* **Power of practices** (Skt. **saṃskāra**). 〔二障義 HBJ 1.811c21〕 [Charles Muller; source(s): Hirakawa]
* Search SAT
* Search INBUDS Database

**[Dictionary References]**
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1046
行势力https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=行勢力&op;=translate 구글 번역 2025년 12월 9일에 확인.
Chinese (Traditional): 行勢力 Xíng shìlì 싱쉬리 Did you mean: 星勢力
Chinese (Simplified): 行势力 Xíng shìlì 싱쉬리
English: Power
Korean: 힘
행세력https://hanja.dict.naver.com/#/search?query=行勢力⦥=all 네이버 한자사전. 2025년 12월 9일에 확인.
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
**勢 형세 세**
부수 力(힘력) 총 획수 13획
1\. 형세(形勢) 2. 권세(權勢) 3. 기세(氣勢: 기운차게 뻗치는 형세)
势(간체자), 势(속자), 㔟(속자), 埶(동자)
**力 힘 력(역)**
부수 力(힘력) 총 획수 2획
1\. 힘 2. 하인(下人: 남의 집에 매여 일을 하는 사람) 3. 일꾼, 인부(人夫)
𠠲(고자)
xíngshìlìhttps://zh.dict.naver.com/#/search?range=all&query;=行势力 네이버 중국어사전. 2025년 12월 9일에 확인.
势力 HSK5
1\. 명사 세력. 권력.
2\. 명사 방언 위엄. 위신. 기세. 허세. 티. (→架子(3), 派头(儿))
3\. (☞势利)
[ shì‧lì ]
고려대 중한사전
行 HSK1 BCT A
1\. 동사 걷다. 가다. (=走)
2\. 명사 문어 길.
3\. 명사,형용사 여행(의).
1
[ xíng ]
고려대 중한사전
行 HSK2
1\. 명사 줄. 열.
2\. 명사 형제 사이의 항렬. 순서. (=排行)
3\. 명사 직업. 장사. 업무.
[ háng ]
고려대 중한사전
行
(→树行子)
[ hàng ]
고려대 중한사전
行
(→道行)
[ héng ]
고려대 중한사전
싱쉬리

行"行(행)", 운허. 《불교사전》. 2025년 12월 9일에 확인:
行(행)
[1] 【범】 saṃskāra 【팔】 Saṅkhāra 조작(造作)의 뜻. 일체의 유위법을 말함. 유위법은 연을 따라서 모여 일어나고, 만들어진다는 뜻. 또는 이것이 항상 변화하여 생멸하는 것이므로 천류(遷流)의 뜻으로 해석. (1) 5온(蘊)의 하나. 행온(行蘊)의 준 이름. ⇒행온(行蘊) (2) 12연기(緣起)의 하나. 무명(無明)을 근원으로 하고, 감각(感覺) 등 여러 가지를 발생하는 신ㆍ구ㆍ의 3업. (3) 제행무상(諸行無常)에서의 행은 변화하는 모든 현상을 가리킴.
[2] 【범】 caryā 동작 또는 행위의 뜻. 몸소 실천해 나아가는 행. (1) 명행족(明行足)의 행은, 부처님이 지혜와 함께 행의 체험자임을 의미함. (2) 원행(願行)의 행은, 간절히 바라는 이상적인 경지에 이르기 위한 수행. (3) 교행(敎行)의 행은, 부처님의 가르침에 대한 실행. (4) 심행(心行)의 행은 정토문에서 안심(安心)의 대(對), 안심에서 일어나는 행. (5) 육도만행(六度萬行)의 행은, 번뇌를 대치(對治)하는 것. 번뇌가 많은 까닭에 행의 수도 많으므로 만행이라 함. (6) 이밖에 4안락행(安樂行)ㆍ5행ㆍ10행ㆍ난행(難行)ㆍ이행(易行)ㆍ정행(正行)ㆍ잡행(雜行) 등의 행은 모두 행위ㆍ수행 등의 행.
[3] 【팔】 caṅkramaṇa 행보내왕(行步來往)하는 뜻. 4위의(威儀)의 하나. 비구가 걸어가는 거동을 말함."行", 星雲. 《佛光大辭典》(불광대사전) 3판.
**行**
(一)梵語 saṃskāra，巴利語 saṅkhāra。音譯刪迦羅、僧娑迦羅。原為造作之意，後轉為遷流變化之意。(1)造作之義。義同於「業」。十二緣起中第二支「行」即屬此類。指能招感現世果報之過去世三業（身業、口業、意業）。亦即人的一切身心活動。(2)遷流變化，即「有為」之義。蓋有為乃由因緣所造，故係指無常之一切法。諸行無常中之「行」即屬此類。五蘊中之「行蘊」亦即此義。（參閱「十二因緣」492、「五蘊」1584、「行蘊」3219、「業」6890）
(二)梵語 caryā 或 carita，巴利語 cariyā 或 carita。(1)意謂動作、行為。(2)指為到達悟境所作之修行或行法。如行解相應、行說一致、教行證、教理行果之「行」，意即對於知解言說之實地踐行。日本淨土真宗謂稱名念佛為大行。
(三)梵語 gamana。指進行、步行。行住坐臥（四威儀）之行即是此義。（參閱「四威儀」2234）p3199http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=行 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**行**
**Pronunciations**
[py] xíng
[wg] hsing
[hg] 행
[mc] haeng
[mr] haeng
[kk] ギョウ
[kk] コウ
[kk] アン
[hb] gyō
[hb] kō
[hb] an
[qn] hàng
Basic Meaning: to practice
**Senses:**
* To undertake; conduct, do, carry out; to practice; accomplishing, practicing; a path. Religious acts, deeds, or exercises aimed at taking one closer to the final goal of enlightenment (Skt. carya; pratipad, prāyoga; Pāli cariyā; Tib. spyod pa, lam, sgrub pa). [Charles Muller, Will Giddings; source(s): Ui, Nakamura, Stephen Hodge, Yokoi, Iwanami]
* As carita it refers to a beingʼs temperament, conduct, behavior, actions, etc. the Yogâcārabhūmi-śāstra lists five kinds of temperament 五行. [Charles Muller]
* (Skt. **saṃskāra**) **Conditioning** ; **conditioning forces** ; **dharmas produced through causation** , i.e., so-called **conditioned phenomena** **有爲法**; **formative forces**. **Those things which arise out of causes and conditions and constantly change**. Also **volition; impulse, intention, orientation—the mental function of 'going' toward external objects** ; one of the five aggregates 五蘊. The second of the twelve links of dependent arising 十二因緣. It refers to all deeds, both good and evil, produced in the past. (Pāli saṅkhāra; Tib. 'dus byas) [Charles Muller; source(s): Stephen Hodge]
* In connection with the above, in Yogâcāra, conditioned phenomena are expressed as the good and evil manifestations 現行 and seeds 種子 produced by volition through ignorance. [Charles Muller; source(s): JEBD]
* To go, move, proceed. To walk, to continue (Skt. ā-car*; √gam*; Tib. 'gro ba; kun tu spyod pa). [Charles Muller; source(s): Stephen Hodge, JEBD]
* A feature; a defining activity, like 行相 (Skt. ākāra; Tib. rnam pa). [Charles Muller; source(s): Stephen Hodge]
* To engage in (Skt. ava-car*; Tib. 'jug par byed pa). [Charles Muller; source(s): Stephen Hodge]
* A row, a line, a series. [Charles Muller]
* To travel; a trip. [Charles Muller]
* (Skt. gati, gamana; samudācāra; paṅkti; adhigama, adhyāpatti, anugata, anucarita, anuprayāta, anubhava, anuyāta, anuyoga, anuvartanatā, anusaraṇa*, anusārin, abhinirhāra, abhinirhṛta, abhiyukta, abhisaṃskāra, abhisamaya, abhyāsa, avacara, avacāraka, ākāraṇa, āgamana, ācarita, ācāra, ānuśaṃsa, āpādana, ārambha, āhvayana, iti, īryā-patha, īhana, upaga, upacaya, upacāra, upasthāpayati, upāyatva, karman, kārin, kārya, kurvat, kṛtya, kriyā, gata, gatavat, gama, gāmin, go-cara, caṅkrama, caṅkramaṇa, cara, caraṇa, caratas, cari, caritavat, caritavya, caritāvin, caritu-kāma, carin, cariyā, cariṣṇu, cariṣṇutā, carī, cāra, cāraṇa, cārayati, cārika, cārikā, cāritra, cārin, cīrṇa, ceṣṭa, ceṣṭā, ceṣṭita, jaṅgama, dharma-pratipatti, niṣevaṇa, parâyaṇa, paricaryā, pariprapayati, purima-cari, prakāra, prakramaṇa, pracarita, pracāra, pracārin, praticārin, pratipattavya, pratipanna, prayāṇa, prayāta, prayukta, pravartamāna; pratipatti, pravṛtta, pravṛtti, prasara, prasaraṇa, praskandha, prasthâna, prasthita, bhāva, bhāvanā, bhāvita, bhramat, maryādā, yukta, yoga, lambuka, vartaka, vāha, vikrama, vicarita, vicāraṇa, vicāraṇā, viprakṛṣṭa, viṣaya, visṛta, viharaṇa, vihāra, vihārin, vṛtta, vṛtti, vṛtty-artha, vyavacāra, vyavacāraṇatā, vyāpṛta, vrata, saṃskṛta, saṃcarita, saṃcāra, saparivartamāna, samaṅgin, samavasṛta, samācaraṇa, samācāra, samārūḍha, samudācāratā, samudācārin, saṃpad, saṃprayukta, saṃpravṛtti, saṃprasthita, saṃbhāra, saṃmukhībhāva, suparibhāvita, sevanatā, sthita) [Charles Muller; source(s): Hirakawa]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary):
(1) view / hideENTRY (2) view / hideENTRY
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* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 187
Bulgyo sajeon 926a
Zengaku daijiten (Komazawa U.) 214b
Iwanami bukkyō jiten 169
A Glossary of Zen Terms (Inagaki) 63
Japanese-English Buddhist Dictionary (Daitō shuppansha) 93a/103
Japanese-English Zen Buddhist Dictionary (Yokoi) 186
Zengo jiten (Iriya and Koga) 6-P119
Bukkyōgo daijiten (Nakamura) 241b
Fo Guang Dictionary 2551
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1043
Bukkyō daijiten (Mochizuki) (v.1-6)560c,572a,1714b, (v.1-6)561a,573b,573c,576a,621a,854c,2438a, (v.9-10)150c,343b,387c
Bukkyō daijiten (Oda) 267-1
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 549http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=受想行識 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**受想行識**
**Pronunciations**
[py] shòu xiǎng xíng shì
[wg] shu-hsiang-hsing-shih
[hg] 수상행식
[mc] su sang haeng sik
[mr] su sang haeng sik
[kk] ジュソウギョウシキ
[hb] ju sō gyō shiki
[qn] thụ tưởng hàng thức
Basic Meaning: sensation, conception, **volition** , consciousness
**Senses:**
* The four mental aggregates—vedanā, saṃjñā, **saṃskāra** , vijñāna. 〔 成唯識論 T 1585.31.46c28〕 [Charles Muller; source(s): Soothill]
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**[Dictionary References]**
Bukkyō jiten (Ui) 490
Ding Fubao {Digital Version}
Bukkyō daijiten (Oda) 984-2
Bukkyōgo daijiten (Nakamura) 639a
Soothill 251http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=十二因緣 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**十二因緣**
**Pronunciations**
[py] shíèr yīnyuán
[wg] shih-erh yin-yüan
[hg] 십이인연
[mc] sibi inyeon
[mr] sibi inyŏn
[kk] ジュウニインネン
[hb] jūni innen
[qn] thập nhị nhân duyên
Basic Meaning: twelve links of dependent arising
**Senses:**
* (Skt. dvādaśâṅga pratītyasamutpāda). When inquiring into what it is that gives rise to human suffering, the Buddha found it to be a continuum of twelve phases of conditioning in a regular order. These twelve links of conditioned existence (with Chinese equivalents listed in chronological order of their appearance in translated texts) are the following:
1. avidyā (癡, 不明, 無明) nescience (ignorance, unenlightenment);
2. **saṃskāra** (行) **action-intentions; action, activity, conception, karmic predispositions**
3. vijñāna (識) consciousness;
4. nāma-rūpa (名字, http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?54.xml+id('b547d-5b57') 命字,* 名像, 名色) name and form; * probably a scribal error for 名字
5. ṣaḍāyatana (六入, 六衰, 六處) the six sense organs and their respective objects
6. sparśa (更受, 致, 所更,災, 栽, 更樂, 合, 觸) contact;
7. vedanā (痛, 痛痒 [var. 痛癢], 痛樂, 受) sensation, feeling;
8. tṛṣṇā (愛) thirst, desire, craving;
9. upādāna (受, 求, 取) grasping, appropriation;
10. bhava (有) becoming, being, existing;
11. jāti (生) birth;
12. jarā-maraṇa (老死) old age and death.
In this order, the prior situation is the condition for the arising of the next situation. Also, in the same order, if the prior condition is extinguished, the next condition is extinguished. Also written as 十二緣起, 十二有支, 十二率連, 十二棘園, 十二輪; 十二重城, 十二觀, and 支佛觀. The classical formula reads
"By reason of nescience dispositions; by reason of dispositions consciousness,"
etc. A further application of the twelve nidānas is made in regard to their causation of rebirth: (1) nescience, as inherited affliction from the beginningless past; (2) karma, good and evil, of past lives; (3) conception as a form of perception; (4) nāmarūpa, or body and mind evolving (in the womb); (5) the six organs on the verge of birth; (6) childhood whose intelligence is limited to sparśa, contact or touch; (7) receptivity or budding intelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love, age of puberty; (9) the urge of sensuous existence; (10) forming the substance, bhāva, of future karma; (11) the completed karma ready for rebirth; (12) old age and death. The two first are associated with the previous life, the other ten with the present. The theory is equally applicable to all realms of reincarnation. The twelve links are also represented in a chart, at the center of which are the serpent (anger), boar (nescience, or stupidity), and dove (lust) representing the fundamental sins. Each catches the other by the tail, typifying the train of sins producing the wheel of life. In another circle the twelve links are represented as follows: (1) nescience, a blind woman; (2) action, a potter at work, or man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, a man and woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) craving, a couple in union; (10) existence through childbirth; (11) birth, a man carrying a corpse; (12) disease, old age, death, an old woman leaning on a stick. See 十二因緣論 Pratītya-samutpāda śāstra. (Skt. *dvādaśa-nidāna, dvādaśâṅgaḥ pratītya-samutpādaḥ, dvādaśa-pratītya-samutpāda) [Charles Muller, Jan Nattier; source(s): Ui, Nakamura, JEBD, Yokoi, Hirakawa, Iwanami]
* les douze relations de causalité [Paul Swanson]
* l'ignorance, les constructions psychiques, la conscience, le nom-forme, les six facultés sensorielles, la prise de contact, les sensations, la soif, l'appropriation, l'existence, la naissance, la vieillesse et la mort [Paul Swanson]
* Cf. Karashima (Lokakṣema Glossary): view / hideENTRY
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* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 507
Bulgyo sajeon 537a
Zengaku daijiten (Komazawa U.) 491b
Iwanami bukkyō jiten 396
Japanese-English Buddhist Dictionary (Daitō shuppansha) 151b/168
Japanese-English Zen Buddhist Dictionary (Yokoi) 310
Zen Dust (Sasaki) 308
Zengo jiten (Iriya and Koga) 9-P209
Bukkyōgo daijiten (Nakamura) 656c
Fo Guang Dictionary 337
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0215
Bukkyō daijiten (Mochizuki) (v.1-6)2321c, (v.9-10)371b,355c
Bukkyō daijiten (Oda) 92-1*930-1
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 428
행https://hanja.dict.naver.com/#/search?query=⦥=all 네이버 한자사전. 2025년 12월 9일에 확인.
行
행,항
다닐 행, 항렬 항
부수 行 (다닐행, 6획)
모양자 彳(조금 걸을 척) + 亍(자축거릴 촉)
총획수 6획
유니코드 U+884C
디지털 한자사전 e-한자
한국한자어사전
이전 탭댜음 탭
1\. (다닐 행)
a. 다니다, 가다
b. 행하다(行--), 하다
c. 행하여지다(行----), 쓰이다
d. 보다, 관찰하다(觀察--)
e. 유행하다(流行--)
f. 돌다, 순시하다(巡視--)
g. 늘다, 뻗다
h. 장사지내다(葬事---)
i. 시집가다(媤---)
j. 길, 도로(道路), 통로(通路)
k. 길, 도로(道路)를 맡은 신(神)
l. 고행(苦行), 계행(戒行)
m. 행실(行實), 행위(行爲)
n. 여행(旅行), 여장(旅裝: 여행할 때의 차림)
o. 행직(行職: 품계는 높으나 직위는 낮은 벼슬을 통틀어 이르는 말)
p. 일
q. 행서(行書), 서체(書體)의 하나
r. 시체(詩體)의 이름
s. 장차(將次), 바야흐로
t. 먼저, 무엇보다도
u. 다닐행(--行: 부수(部首)의 하나)
2\. (항렬 항)
a. 항렬(行列)
b. 줄, 대열(隊列)
c. 열위(列位), 제위(諸位)
d. 항오(行伍), 군대(軍隊)의 대열(隊列)
e. 순서(順序), 차례(次例)
f. 같은 또래
g. 직업(職業)
h. 점포(店鋪), 가게
i. 깃촉
j. 의지(意志)가 굳센 모양
k. 늘어서다
l. 조잡하다(粗雜--)
유의어
動(움직일 동) 搬(옮길 반) 搖(흔들 요) 擧(들 거) 爲(할 위) 移(옮길 이, 크게 할 치) 運(옮길 운)
반의어
知(알 지) 言(말씀 언, 화기애애할 은) 語(말씀 어)
이체자
𧗞 동자
𧗟 동자
상형문자
行자는 ‘다니다’나 ‘가다’, ‘돌다’라는 뜻을 가진 글자이다. 行자는 네 방향으로 갈라진 사거리를 그린 것이다. 갑골문에 나온 行자를 보면 네 갈래로 뻗어있는 사거리가 그려져 있었다. 이것은 사람이나 마차가 다니던 사거리를 그린 것이기 때문에 行자가 부수로 쓰일 때는 ‘길’이나 ‘도로’, ‘가다’라는 뜻을 전달하게 된다. 行자는 한쪽 부분이 생략된 彳(조금 걸을 척)자가 쓰일 때가 있는데, 이는 彳자 자체가 별도의 부수 역할을 하는 경우로 역시 ‘가다’라는 뜻을 전달한다. 참고로 行자가 ‘항렬’이나 ‘줄’이라는 뜻으로 쓰일 때는 ‘항’으로 발음을 구분하고 있다.
갑골문
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
회의문자
상형문자로 보는 견해(見解)도 있음. 彳(척 ☞ 왼발의 걷는 모양)과 亍(촉 ☞ 오른발의 걷는 모양)의 합자(合字). 좌우의 발을 「차례(次例)로 옮겨 걷는다」의 뜻을 나타냄. 또는 「네거리 →굽지 않고 바로 가는 일, 나중에 가다 →하다」란 뜻과 「항렬(行列) →같은 또래」란 뜻의 두 가지로 나누어짐.
출처 : 디지털 한자사전 e-한자
사성음
háng, xìng, xíng, hàng, héng (xíng)
출처 : 디지털 한자사전 e-한자
영문
go. walk. move, travel. circulate.
출처 : 디지털 한자사전 e-한자
xínghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=行&op;=translate 구글 번역 2025년 12월 9일에 확인.
Chinese (Traditional): 行 Xíng 싱
Chinese (Simplified): 行 Xíng 싱
English: OK
Korean: 좋아요https://zh.dict.naver.com/#/entry/zhko/d1e4bfe1b2974a07809257483076f6a8 네이버 중국어사전. 2025년 12월 9일에 확인.
行 걸을 행 6획 획순보기
1\. 걷다2. 길3. 여행4. 이동식의
발음
[ xíng ]
고려대 중한사전
에듀월드 중중한사전
교학사 현대중한사전
흑룡강 중한사전
이전 탭댜음 탭
병음 생성기 예문 닫기
1\. 동사 걷다. 가다.
步行
bùxíng
보행하다
通行
tōngxíng
통행하다
飞行
fēixíng
비행하다
人行道
rénxíngdào
인도
上行车
shàngxíng chē
상행 열차
日行千里
rìxíngqiānlĭ
하루에 천 리를 가다
유의어
走
2\. 명사 [문어] 길.
千里之行始于足下
qiānlĭzhīxíngshĭyúzúxià
{문어} 천 리 길도 한 걸음부터 시작된다
3\. 명사,형용사 여행(의).
行装
xíngzhuāng
행장
行程
xíngchéng
여정(旅程)
启行
qĭ xíng
길을 떠나다
非洲之行
fēizhōu zhī xíng
아프리카 여행
不虚此行
bùxūcĭxíng
이번 여행은 헛되지 않았다
4\. 형용사 이동식의. 유동적인. 임시의.
行商
xíngshāng
행상
行营
xíngyíng
임시 병영
行灶(儿)
xíngzàoér
임시로 설치한 화덕
5\. 동사 보내다. 전달하다. 송달하다.
行公文
xíng gōngwén
공문을 보내다
참고어
行文(1)
6\. 동사 유통[유행]하다. 널리 퍼뜨리다.
行销
xíngxiāo
(각지에) 상품을 판매하다
流行
liúxíng
유행하다
发行报刊
fāxíng bàokān
간행물을 발행하다
风行一时
fēngxíngyīshí
{성어} 한 때를 풍미(風靡)하다
通行全国
tōngxíng quánguó
전국에 널리 퍼지다
7\. 동사 하다. 실행하다.
举行
jŭxíng
거행하다
行医
xíngyī
(주로 자신이 하는 병원에서) 의사 노릇을 하다
便宜行事
piányíxíngshì
알맞게 처리하다
试行
shìxíng
시행하다
执行
zhíxíng
집행하다
行不通
xíngbùtōng
실행할 수 없다
行举手礼
xíng jŭshŏu lĭ
거수경례를 하다
简便易行
jiănbiànyìxíng
간편해서 하기 쉽다
所行不端
suŏ xíng bùduān
행실이 바르지 못하다
8\. 동사 (단음절 부사와 쌍음절 동사 사이에 쓰여) …활동을 하다.
另行通知
lìngxíng tōngzhī
따로 통지하다
尽行扫荡
jĭn xíng săodàng
다 소탕하다
先行调查
xiānxíng diàochá
먼저 조사하다
9\. 명사 행위. 행동.
品
pĭn
~품행
言行一致
yánxíngyīzhì
{성어} 언행일치
罪行
zuìxíng
죄행
10\. 형용사 좋다. 괜찮다. 충분하다.
行, 咱们就照这样办吧!
xíng zánmen jiù zhào zhèyàng bàn ba
좋다. 우리 그러면 이와 같이 처리하자!
不加油不行
bù jiāyóu bùxíng
분발하지 않으면 안 된다
算了, 把事情说明白就行了
suàn le bă shìqíng shuōmíng bái jiù xíng le
됐다, 사정을 분명히 말했으면 충분하다
行了, 车修好了
xíng le chē xiūhăo le
됐어, 차를 다 고쳤다
这天气行了, 不至于再下雨了
zhè tiānqì xíng le bùzhìyú zài xiàyŭ le
이런 날씨는 괜찮다. 비는 다시 오지 않을 것이다
没准备就开会可不行
méi zhŭnbèi jiù kāihuì kĕbù xíng
준비가 안 되었는데 회의를 시작하면 안 된다
유의어
可以
11\. 형용사 뛰어나다. 유능하다. 훌륭하다. 대단하다.
他真行, 三天就把文章写出来了
tā zhēn xíng sāntiān jiù bă wénzhāng xiĕ chūlái le
그는 정말 유능하다. 사흘만에 글을 써냈다
你看他干这工作行吗?
nĭ kàn tā gān zhè gōngzuò xíng ma
너는 그가 이 일을 잘 할 수 있다고 보느냐?
不要认为只有自己才行
bùyào rènwéi zhĭ yŏu zìjĭ cái xíng
자신만이 잘 할 수 있다고 여기지 마라
12\. 부사 [문어] 곧. 머지않아. 금방.
行将毕业
xíngjiāng bìyè
곧 졸업하게 된다
行及半岁
xíng jí bànsuì
곧 반 년이 된다
유의어
将要
13\. 부사 혹은. …한다든지 안 한다든지. …인가 했는데.
行去行不去, 赶紧给我个回音儿吧
xíng qù xíng bù qù gănjĭn gĕi wŏ gè huíyīn ér ba
가는지 안 가는지 빨리 회신해 주시오
行哭就笑
xíng kū jiù xiào
우는가 했더니 금방 웃는다
14\. 명사 악부(樂府)에서 전화(轉化)한 고시(古詩)의 한 형식.
兵车行
bīng chē xíng
병거행
琵琶行
pípá xíng
비파행
15\. 명사 성(姓).
고려대 중한사전
이미지1
썸네일 이미지
총 획수
6획
다음자
行, [háng]
行, [hàng]
行 [héng]
HSK 활용단어
HSK 2급 단어
流行 [ liúxíng ]
1\. 유행
2\. 성행
3\. 넓게 퍼지다
4\. 널리 행해지다
HSK 3급 단어
行李 [ xíng‧li ]
1\. 여행짐
2\. 행장
3\. 수화물
4\. 사신
HSK 4급 단어
步行 [ bùxíng ]
1\. 걸어서 가다
2\. 도보로 가다
HSK 5급 단어
运行 [ yùnxíng ]
1\. 운행하다
HSK 6급 단어
出行 [ chūxíng ]
1\. 다른 지역으로 가다
2\. 외출하여 멀리 가다
HSK 고등단어
航行 [ hángxíng ]
1\. 항행하다
여행 旅行 [여행]
명사 旅行 ，行 ，旅游 ，周游 ，游 ，出游 ，行程 。 (≒객려(客旅), 유람(遊覽), 정행(征行))
에듀월드 표준한한중사전
괜찮다 [괜찬타]
1\. 형용사 不错 ，还不错 ，还可以 ，还好 ，还行 ，可以 ，差不离儿 。 (≒쓸 만하다, 좋다, 나쁘지 않다)
2\. 형용사 没关系 ，行 ，可以 ，不要紧 ，无妨 ，没什么 ，没事儿 。 (≒일없다, 상관없다(相關--), 무방하다(無妨--))
에듀월드 표준한한중사전
줄 3
1\. 의존명사 수량 단위 队 ，排 ，行 ，列 。
2\. 의존명사 수량 단위 串 。
3\. 의존명사 表示能力或方法 。
에듀월드 표준한한중사전
좋아 [조:아]
감탄사 好啊 ，成 ，好的 ，好 ，行 ，得 ，好么 。
에듀월드 표준한한중사전
잘되다 [잘뒈다]
1\. 자동사 好 ，行 ，成 ，妥 。 (≒좋게 되다, 형통하다(亨通--)), (↔안되다)
2\. 자동사 上进 。
3\. 자동사 (达到一定的程度)足有 。 (↔안되다)
에듀월드 표준한한중사전
싱

行蘊"行蘊(행온)", 운허. 《불교사전》. 2025년 12월 9일에 확인:
行蘊(행온)
【범】 saṃskāra-skandha 5온의 하나. 4대로 이루어진 색온(色蘊)이 수ㆍ상의 2온(蘊)을 거치면서 더욱 단단하게 집착이 가해진 상태. 유위법, 곧 5온은 모두 이 뜻이 있으며, 행온 가운데는 다른 4온보다 이 조작(造作)ㆍ천류(遷流)하는 행의 뜻을 많이 가지고 있으므로 특히 행온이라 함. 설일체유부(說一切有部)에서는 46심소(心所)에서 수(受)ㆍ상(想)을 제외한 44와 불상응법(不想應法) 14를 합한 58법을 총칭하여 행온이라 함. ⇒행(行)"行蘊", 星雲. 《佛光大辭典》(불광대사전) 3판.
**行蘊**
梵語 saṃskāra-skandha，巴利語 saṅkhāra-khandha。行，遷流、變化、造作之意；蘊，聚集、類別之意。佛教將一切有為法分類為五種，稱為「五蘊」，行蘊即其中之第四類，乃指具有造作、遷流性質之諸法所類聚者。俱舍宗將一切有為、無為之諸法概分為七十五法，其中，有四十四種心所與十四種不相應法等，共計五十八法，總稱為行蘊。此係於全部五蘊中，除去色、受、想、識等四蘊之外，將其餘一切諸行皆統攝於行蘊。然若依準「一切有為法皆為造作遷流者」之義而言，則不獨行蘊，即連其餘色、受等四蘊亦皆可稱為行蘊。惟俱舍宗極力反對此說，如普光之俱舍論記卷一即謂，色、受、想、識等四蘊雖亦屬造作遷流者，然因涵攝行之性質較少之故，故宜各別稱名，而行蘊涵攝行之性質較多之故，故得以稱為行。
行蘊之解釋及其涵攝之範圍，除上記之外，另有異說，如經部與大乘佛教即以六思身為行蘊。所謂六思身，即與六識相應之「思」，如眼觸所生之思、耳觸所生之思，乃至鼻、舌、身、意等諸觸所生之思。此一界說，範圍極為寬廣。〔大乘阿毘達磨集論卷一、大毘婆沙論卷七十四、卷七十五、俱舍論卷一、大乘法苑義林章卷五本〕（參閱「五蘊」1584）p3219http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=行蘊 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**行蘊**
**Pronunciations**
[py] xíngyùn
[wg] hsing-yün
[hg] 행온
[mc] haeng-on
[mr] haeng'on
[kk] ギョウウン
[hb] gyōun
[qn] hàng uẩn
Basic Meaning: **aggregate of volition**
**Senses:**
* **Aggregate of dispositions, karmic formations** ; Or **will, intention, habituation** ; the **mental function that accounts for impulsive craving** (Skt. saṃskāra-skandha). The **gathering of the powers of formation potential**. The fourth of the five skandhas, saṃskāra, action which inevitably passes on its effects. It is also understood as the general mental functions outside of feeling and perception. The collection of mentally conditioned factors. The gathering of phenomenal and temporal existence according to the production of causes and conditions. In Abhidharmakośa theory this aggregate encompasses all things outside the other four aggregates; namely, among the 46 mental function factors, the 44 (excluding the two mental functions of feeling and perception) plus the fourteen factors not associated with mind, which totals fifty-eight. In Yogâcāra theory, included in this skandha are forty-nine of the mental function factors (excluding feeling and perception) plus the twenty-four factors not associated with mind, totaling seventy-three (Skt. saṃskāra; Pāli saṅkhāra-khandha; Tib. 'du byed kyi phung po). 〔 成唯識論 T 1585.31.6b12〕 [Charles Muller; source(s): Ui, Nakamura, Soothill, Hirakawa, YBh-Ind]
* In his commentary on the Awakening of Faith, Wonhyo identifies this aggregate with the coarse mark of producing karma 起業相. [Charles Muller]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 188
Bulgyo sajeon 928a
Bukkyōgo daijiten (Nakamura) 242a
Fo Guang Dictionary 2567
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1047
Bukkyō daijiten (Mochizuki) (v.1-6)562a,560b,1095a
Bukkyō daijiten (Oda) 267-1
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=五蘊 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**五蘊**
**Pronunciations**
[py] wǔyùn
[wg] wu-yün
[hg] 오온
[mc] o-on
[mr] o'on
[kk] ゴウン
[hb] go'un
[qn] ngũ uẩn
Basic Meaning: five aggregates
**Senses:**
* Also translated into Chinese as 五陰 and 五衆. Skandha 蘊 means 'accumulation.' The collection of the five compositional elements of our existence. The five skandhas are a classification of matter and mind into five categories, which are form, feeling, perception, impulse and consciousness.
1. 'Form' 色蘊 (rūpa) is matter in general, the body or materiality.
2. 'Feeling' or 'sensation' 受蘊 (vedanā) is receptive or sensory function.
3. 'Ideation' or 'perception' 想蘊 (saṃjñā) refers to images that surface in the mind. Symbolic function.
4. '**Impulse** ' **行蘊** (**saṃskāra**) is **will** , **intention** , or the **mental function that accounts for craving**. The **power of formation potential**. It is also understood as all of the general mental functions not included in the skandhas of feeling or perception.
5. 'Consciousness' 識蘊 (vijñāna) is the cognitive, or discriminating function. Knowing through discrimination (Skt. pañca-skandha).
The first is physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所 and factors not directly associated with mental functions 心不相應行蘊; (5) is associated with the faculty or nature of the mind 心王 manas (Skt. skandha-pañcaka, pañca-skandhaka, pañca-skandhāḥ; Pāli pañca-khandhā; Tib. phung po lnga). [Charles Muller, Lu Wang; source(s): Ui, JEBD, Soothill, Hirakawa, YBh-Ind, Yokoi, Iwanami]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 265
Bulgyo sajeon 616a
Zengaku daijiten (Komazawa U.) 328d
Iwanami bukkyō jiten 261
A Glossary of Zen Terms (Inagaki) 87, 306, 337
Japanese-English Buddhist Dictionary (Daitō shuppansha) 91a/100
Japanese-English Zen Buddhist Dictionary (Yokoi) 177
Zengo jiten (Iriya and Koga) 5-P106, 9-P110
Bukkyōgo daijiten (Nakamura) 355a
Fo Guang Dictionary 1212
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0090
Bukkyō daijiten (Mochizuki) (v.1-6)1094c,993b
Bukkyō daijiten (Oda) 125-1*511-3
(Soothill's) Dictionary of Chinese Buddhist Terms 126
行蕴https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=行蘊&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 行蘊 Xíng yùn 싱윈
Chinese (Simplified): 行蕴 Xíng yùn 싱윈
English: Xingyun
Korean: 싱윤
행온https://hanja.dict.naver.com/#/search?query=行蘊⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
**蘊 쌓을 온/붕어마름 온**
부수 艹(초두머리3) 총 획수 20획
1\. 쌓다 2. 저축하다(貯蓄--) 3. 간직하다, 감추다
蕴(간체자), 藴(속자), 溫(동자), 蕴(동자), 薀(동자)https://hanja.dict.naver.com/#/search?query=行蕴⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
**蕴 쌓을 온**
1\. 쌓다 2. 저축하다(貯蓄--) 3. 간직하다, 감추다
蘊(온)의 간체자(簡體字). 蘊(동자)
xíng yùnhttps://zh.dict.naver.com/#/search?range=all&query;=行蕴 네이버 중국어사전. 2025년 12월 10일에 확인.
行蕴
行蕴（mental?factors;sa&nkh;^ar^a）︰在五蕴中，指与识尘有关联所产生的造作力以及其它心的作用力。
[ xíng yùn ]
HDWIKIhttps://zh.dict.naver.com/#/search?range=all&query;=行蘊 네이버 중국어사전. 2025년 12월 10일에 확인.
行蘊
The fourth of the five skandhas, saṁskāra, action which inevitably passes on its effects.
Dictionary of Chinese Buddhist Terms
行犍度
The saṃskāraskandha, the fourth of the five skandhas. v. 行蘊.
Dictionary of Chinese Buddhist Terms
싱윈

有爲http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=有爲 DDB (Digital Dictionary of Buddhism). 2025년 12월 10일에 확인.
**有爲**
**Pronunciations**
[py] yǒuwéi
[wg] yu-wei
[hg] 유위
[mc] yuwi
[mr] yuwi
[kk] ウイ
[hb] ui
[qn] hữu vay
Basic Meaning: conditioned
**Senses:**
* Compounded, created, caused, active, changing, phenomenal, the processes resulting from the laws of karma 有作. Opposite of 'unconditioned' 無爲. The three compounded phenomena 三有爲法 are material 色法, or things which have form, mental, 心法 and neither the one nor the other 非色非心法. The four characteristic marks of conditioned factors 四有爲相 are coming into existence, abiding, changing, and ceasing 生住異滅; they are also spoken of as threefold, the two middle terms being treated as having similar meaning, as in the compound sthityanyathātva, translated as "change in continuance" by Dessein (2011). The different enumerations of three or four characteristic marks of the conditioned derive from different ways of parsing this compound. The verse found in the Abhidharmakośa 2.45cd (Pradhan 1967, 75) speaks of "change in impermanence" 住異 (sthityanyathātva), which appears to support the view that there exist four marks of conditioned factors, as 'change' (Skt. anyathātva) is another word for the third mark. Some parse this compound as a coordinative compound 相違釋, meaning 'change-and-continuance,' and hence take there to exist four marks, while others parse it as a dependent compound 依主釋, hence, the translation as
'change-in-continuance'
and the view that there exist only three marks. (Skt. **saṃskṛta**, abhisaṃskṛta, abhisaṃskṛta, ābhisaṃskārika, **saṃskāra**, saṃskāra-gata, saṃskṛtatva, saṃskṛta-dharma, saṃskṛta-lakṣaṇa, saṃskṛtādharmāḥ; Pāli saṃkhata; Tib. 'dus byas, 'dus byas pa).
〔大般若波羅蜜多經 T 220.6.2a18〕
References:
Dessein, Bart. 2011. “Time, Temporality, and the Characteristic Marks of the Conditioned: Sarvāstivāda and Madhyamaka Buddhist Interpretations.” Asian Philosophy 21 (4): 341–360.
Pradhan, Prahlad, ed. 1967. Abhidharmakośa(bhāṣyam). Patna: K. P. Jayaswal Research Institute.
[Charles Muller, Billy Brewster; source(s): Ui, Soothill, Stephen Hodge, Hirakawa]
* CJKV-E
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 59
Bulgyo sajeon 673a"有爲(유위)", 운허. 《불교사전》. 2025년 12월 10일에 확인:
有爲(유위)
【범】 saṃskṛta ↔ 무위(無爲). 위는 위작(爲作)ㆍ조작의 뜻. 이것은 인연으로 말미암아 조작되는 모든 현상. 이런 현상에는 반드시 생(生)ㆍ주(住)ㆍ이(異)ㆍ멸(滅)의 형태가 있음. 구사(俱舍)의 75법 중 72법. 유식의 백법(百法) 중 94법. 생멸하는 온갖 법의 총칭."有為", 星雲. 《佛光大辭典》(불광대사전) 3판.
**有為**
梵語 saṃskṛta，巴利語 saṅkhata。謂有所作為、造作之意。又稱有為法。泛指由因緣和合所造作之現象；狹義而言，亦特指人的造作行為。亦即一切處於相互聯繫、生滅變化中之現象，而以生、住、異、滅之四有為相為其特徵。相對於此，永遠不變而絕對存在者，則稱為無為法。據俱舍論光記卷五載，因緣造作稱為「為」，色、心等法從因緣生，有因緣之造作，故稱為有為，因此有為亦為緣起法之別名。小乘著重以有為來說明人生無常，大乘則擴大為對世界一切物質現象與精神現象之分析，說明性空、唯心之理。
一般以五蘊為有為法。俱舍宗七十五法中，有為法佔七十二種；唯識宗百法中，有為法佔九十四種。大別之，有為法可分為：色法（物質）、心法（心）、非色非心法（不相應法）三種，稱為三有為。
有為法乃無常之法，於每一剎那皆在轉變、遷移，故又稱為有為轉變。復次，言有為法為無常者，係因凡有為法皆具有生、住、異、滅四相，此即上記所謂的有為法之四個基本特徵，稱為四有為相；此外，亦有將住、異二相合併為一，而立三有為相。
俱舍論卷一曾舉出有為法四種異稱：(1)世路：世，三世之意；路，即法，乃世所依者。謂過去法是世已行之法；現在法，是世正行之法；未來法，是世當行之法。故有為法為三世之所依，故稱為世路。又「世」含有「可破壞」之意，有為法乃可破壞之法，又為無常之所依，故稱為世路。(2)言依：言，指以音聲為其體之言語，乃「能詮之名言」與「所詮之實義」所賴以表顯、依存者。稱有為法為言依者，蓋以所詮之義，與能詮之名，俱墮於三世而行於三世，故稱為言依。(3)有離：離，永離之意，即指涅槃。一切有為諸法終將被捨離，而至涅槃，故稱為有離。(4)有事：事，因之義。有為諸法皆從因而生，故稱為有事。
又有為法須藉因果之關係始能成立，即凡為有為之法，必定會引生其果，故有為又稱有果。此外，另有「有剎那」之異稱，則在強調其剎那間生滅變遷之性質。〔俱舍論卷五、成唯識論卷二、俱舍論頌疏卷一、成唯識論述記卷二末、大乘義章卷二〕（參閱「五位七十五法」1439、「五位百法」1440、「四相」2239）p3067
有为https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=有爲&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 有爲 Yǒu wèi 요웨이
Chinese (Simplified): 有为 Yǒu wéi 요웨이
English: promising
Korean: 유망한
유위https://hanja.dict.naver.com/#/search?query=有爲⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
有爲 유위
1\. 재능(才能)이 있음.
2\. 쓸모 있음.
3\. 여러 인연(因緣)이 화합(和合)하여 생기는 생멸(生滅) 무상(無常) 현상(現象).
有爲轉變 유위전변 성어 읽기4급
‘세상(世上)의 모든 사물(事物)은 인연(因緣)에 의(依)하여 이루어지고 항상(恒常) 변천(變遷)하여 잠시(暫時)도 가만히 있지 아니한다.’는 뜻으로, 세상사(世上事)의 덧없음을 이르는 말.
有爲變轉 유위변전 성어 읽기4급
세상(世上)은 항상(恒常) 변화무쌍(變化無雙)하여 잠시(暫時)도 머물러 있는 법이 없다는 뜻.
有爲之才 유위지재 성어 읽기3급II
장차 큰 일을 할 수 있는 재능(才能). 또는 그 사람.
有爲之士 유위지사 성어 읽기3급II
유능(有能)하여 쓸모 있는 사람.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**爲 할 위**
부수 爫(손톱조2) 총 획수 12획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
为(간체자), 為(일본자), 𤓸(고자), 𦥮(고자), 𨤒(고자), 為(약자), 为(속자), 𢏽(동자)
오픈사전 1
有爲者
함이 있는 자.
격몽요결 입지장 뜻풀이 사전https://hanja.dict.naver.com/#/search?query=有为⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**为 할 위**
부수 丶(점주) 총 획수 4획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
爲(위)의 속자(俗字)ㆍ간체자(簡體字). 爲(본자)
yŏuwéihttps://zh.dict.naver.com/#/search?range=all&query;=有为 네이버 중국어사전. 2025년 12월 10일에 확인.
有为
형용사 장래성이 있다. 유망하다.
[ yǒuwéi ]
고려대 중한사전
有为
형용사 promising
[ yǒuwéi ]
Collins Chinese Dictionary
有作有为
(☞有作为)
[ yǒu zuò yǒu wéi ]
고려대 중한사전
大有为
(☞大有作为)
[ dàyǒuwéi ]
에듀월드 표준중중한사전
姜有为 웹수집
미술 장유웨이(姜有爲).
[ jiāngyǒuwéi ]
웹수집
요웨이

有爲法http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=有爲法 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**有爲法**
**Pronunciations**
[py] yǒuwéi fǎ
[wg] yu-wei fa
[hg] 유위법
[mc] yuwi beop
[mr] yuwi pŏp
[kk] ウイホウ
[hb] ui hō
[qn] hữu vay pháp
Basic Meaning: **conditioned phenomena**
**Senses:**
* Manifest phenomena that are created as the synthesis of causes and conditions. That which is created by cause and condition, and which arises, changes and ceases. That which is created through the function of karma. Created things. Conditioned existence. That which is conditioned. Also refers to the five skandhas of form, feeling, perception, impulse and consciousness, all of which are conditioned dharmas (Skt. saṃskṛta, saṃskṛta-dharmāḥ,saṃskṛta-dharma, saṃskṛtādharmāḥ, **saṃskāra**, saṃskṛta, saṃskṛta-lakṣaṇa, lakṣya; Tib. chos 'dus byas; 'dus byas). The counterpart of 無爲法. See also 三有爲法. 〔瑜伽論 T 1579.30.335c20〕 [Charles Muller; source(s): Ui, Nakamura, Hirakawa, YBh-Ind]
* Defilement, affliction. [Charles Muller]
* That which is temporary or provisional. [Charles Muller]
* (Skt. pratyaya; bhāva) [Charles Muller; source(s): Hirakawa]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 59
Bulgyo sajeon 673a
Zengaku daijiten (Komazawa U.) 61d
A Glossary of Zen Terms (Inagaki) 414
Zengo jiten (Iriya and Koga) 8-P81
Bukkyōgo daijiten (Nakamura) 80b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0630
Bukkyō daijiten (Mochizuki) (v.1-6)203b, (v.9-10)1059a
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version}
有为法https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=有爲法&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 有爲法 Yǒu wèi fǎ 요웨이 파
Chinese (Simplified): 有为法 Yǒu wéi fǎ 요웨이 파
English: conditioned phenomena
Korean: 조건화된 현상
유위법https://hanja.dict.naver.com/#/search?query=有爲法⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
有爲法 유위법
인연(因緣)에 의(依)하여 생멸(生滅)하는 만유일체(萬有一體)의 법(法).
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**爲 할 위**
부수 爫(손톱조2) 총 획수 12획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
为(간체자), 為(일본자), 𤓸(고자), 𦥮(고자), 𨤒(고자), 為(약자), 为(속자), 𢏽(동자)
**法 법 법**
부수 氵(삼수변) 총 획수 8획
1\. 법(法), 법률(法律) 2. 방법(方法) 3. 예법(禮法: 예의로써 지켜야 할 규범)
佱(고자), 灋(고자), 𣳬(속자), 𢌇(동자), 㳒(동자), 𣳴(동자)https://hanja.dict.naver.com/#/search?query=有为法⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**为 할 위**
부수 丶(점주) 총 획수 4획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
爲(위)의 속자(俗字)ㆍ간체자(簡體字). 爲(본자)
**法 법 법**
부수 氵(삼수변) 총 획수 8획
1\. 법(法), 법률(法律) 2. 방법(方法) 3. 예법(禮法: 예의로써 지켜야 할 규범)
佱(고자), 灋(고자), 𣳬(속자), 𢌇(동자), 㳒(동자), 𣳴(동자)
yŏuwéi făhttps://zh.dict.naver.com/#/search?range=all&query;=有为法 네이버 중국어사전. 2025년 12월 10일에 확인.
有为法
有为法指因缘和合而生的一切事物。有为”，指有所作为、造作之意。又称有为法。泛指由因缘和合所造作之现象；狭义而言，亦特指人的造作行为。亦即一切处于相互联系、生灭变化中之现象，而以生、住、异、灭之四有为...
[ yŏuwéi fă ]
HDWIKI
有 HSK1 BCT A
1\. 동사 가지고 있다. 소유하다. [소유를 나타냄]
2\. 동사 있다. [존재를 표시함]
3\. 동사 …만큼 되다. …만하다. [계량(計量) 또는 비교를 나타냄]
1
[ yǒu ]
고려대 중한사전
为法
1\. 동사 문어 법을 만들다. 법률을 제정하다.
2\. 동사 문어 법(法)으로 하다[삼다]. 모범으로 삼다.
[ wéifǎ ]
고려대 중한사전
有
부사 문어 …과[와]. [우수리를 표시함] (=又(1f))
[ yòu ]
고려대 중한사전
洧
1\. 명사 지명 웨이수이(洧水). 허난(河南)성에 있는 강 이름.
2\. 지명(地名)에 쓰이는 글자.
[ Wěi ]
고려대 중한사전
요웨이 파

有爲行http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=有爲行 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**有爲行**
**Pronunciations**
[py] yǒuwéi xíng
[wg] yu-wei hsing
[hg] 유위행
[mc] yuwi haeng
[mr] yuwi haeng
[kk] ウイギョウ
[hb] ui gyō
[qn] hữu vay hàng
Basic Meaning: **conditioned practices**
**Senses:**
* Conditioned activities, conditioned behavior (Skt. ābhisaṃskārika, ābhisaṃskārikin). 〔梵網經古迹記 HBJ 3.421a8〕 [Charles Muller; source(s): Hirakawa, M-W]
* **Conditioned phenomena**. (**saṃskāra**) [Charles Muller; source(s): Hirakawa, M-W]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0630
有为行https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=有爲行&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 有爲行 Yǒu wèi xíng
Chinese (Simplified): 有为行 Yǒu wéi xíng
English: Actions
Korean: 행위
유위행https://hanja.dict.naver.com/#/search?query=有爲行⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**爲 할 위**
부수 爫(손톱조2) 총 획수 12획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
为(간체자), 為(일본자), 𤓸(고자), 𦥮(고자), 𨤒(고자), 為(약자), 为(속자), 𢏽(동자)
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)https://hanja.dict.naver.com/#/search?query=有为行⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**为 할 위**
부수 丶(점주) 총 획수 4획
1\. 하다, 행하다(行--) 2. 위하다(爲--) 3. 다스리다
爲(위)의 속자(俗字)ㆍ간체자(簡體字). 爲(본자)
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
yǒuwèi xínghttps://zh.dict.naver.com/#/search?range=all&query;=有 네이버 중국어사전. 2025년 12월 10일에 확인.
有 HSK1 BCT A
1\. 동사 가지고 있다. 소유하다. [소유를 나타냄]
2\. 동사 있다. [존재를 표시함]
3\. 동사 …만큼 되다. …만하다. [계량(計量) 또는 비교를 나타냄]
1
[ yǒu ]
고려대 중한사전
为 HSK2 BCT A
이체
為
번체
爲
1\. 동사 문어 돕다. 보위(保衛)하다.
2\. 개사 …에게. …을 위하여. [행위의 대상을 나타냄] (→给(3,4), 替(1b))
3\. 개사 …을[하기] 위하여. [목적을 나타냄]
[ wèi ]
고려대 중한사전
为 HSK2
이체
為
번체
爲
1\. 동사 하다. 행하다. 만들다.
2\. 동사 (주로 ‘以…为…’로 쓰여) …로[라고] 생각하다[여기다]. …으로 삼다.
3\. 동사 …으로 변[변화]하다. …이 되다.
[ wéi ]
고려대 중한사전
行 HSK1 BCT A
1\. 동사 걷다. 가다. (=走)
2\. 명사 문어 길.
3\. 명사,형용사 여행(의).
1
[ xíng ]
고려대 중한사전
行 HSK2
1\. 명사 줄. 열.
2\. 명사 형제 사이의 항렬. 순서. (=排行)
3\. 명사 직업. 장사. 업무.
[ háng ]
고려대 중한사전
예문
英俊有为。
yīngjùn yŏuwéi 。
재능이 뛰어나고 능력이 있다.
에듀월드 표준중중한사전
我爷爷年轻时便奋发有为。 → 奋发有为
wŏ yéyé niánqīng shí biàn fènfāyŏuwéi 。
우리 할아버지는 젊었을 때 애써 노력하여 소기의 목적을 이루셨다.
에듀월드 표준중중한사전
利用权力去做生意的想法还是不要有为好。 → 끼다
lì yòng quánlì qù zuò shēngyì de xiăngfă háishì bù yào yŏu wéi hăo
권력을 끼고 사업을 하겠다는 생각은 하지 않는 것이 좋다.
고려대 한한중사전
经济危机爆发时往往会出现有行无市的现象。 → 有行无市
jīngjì wēijī bàofā shí wăngwăng huì chūxiàn yŏu xíng wú shì de xiànxiàng 。
경제위기가 갑자기 발생했을 때 왕왕 상품값이 올라 상품 교역이 잘 이루어지지 않는 현상이 나타난다.
에듀월드 표준중중한사전
小伙子真是年轻有为啊，19岁就戴上队长袖标了。 → 年轻
xiăohuŏzi zhēn shì niánqīngyŏuwéi a ， suì jiù dài shàng duìcháng xiùbiāo le 。
열아홉에 벌써 팀의 주장 완장을 차다니 젊은이가 정말 젊고 유능하다.
에듀월드 표준중중한사전
요웨이 싱

將養http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=將養 DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**將養**
**Pronunciations**
[py] jiāngyǎng
[wg] chiang-yang
[hg] 장양
[mc] jangyang
[mr] changyang
[kk] ソウヨウ
[hb] sōyō
[qn] tướng dưỡng
Basic Meaning: to **recuperate**
**Senses:**
* To **convalesce** (Skt. **saṃskāra**). Putting together, forming well, making perfect, accomplishment. [Charles Muller; source(s): Hirakawa, LinYutang, M-W]
* To nourish, as in "To nourish with loving thoughts, like a loving mother who thinks of her child" 如慈母念子。愛念將養 〔法界次第初門 T 1925.46.671c26〕 [Griffith Foulk; source(s): T1945]
* CJKV-E
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Koga 215
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0392
将养https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=將養&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 將養 Jiāng yǎng 쨩양
Chinese (Simplified): 将养 Jiāng yǎng 쨩양
English: recuperate
Korean: 회복하다
장양https://hanja.dict.naver.com/#/search?query=將養⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
將養 장양
길러 양육(養育)함.
**將 장수 장**
부수 寸(마디촌) 총 획수 11획
1\. 장수(將帥), 인솔자(引率者) 2. 장차(將次) 3. 문득
将(간체자), 将(일본자), 𢪽(고자), 将(약자), 将(속자), 𤕭(동자)
**養 기를 양**
부수 食(밥식) 총 획수 15획
1\. (낳아서)기르다 2. (젖을)먹이다 3. (심어)가꾸다
养(간체자), 𩛬(본자), 𢼝(고자), 𢽁(고자), 䍩(고자), 飬(속자), 养(동자), 羪(동자)https://hanja.dict.naver.com/#/entry/ccko/b21007e8628849019393dc59e40fcdf1 네이버 한자사전. 2025년 12월 10일에 확인.
將
장
장수 장
부수 寸 (마디촌, 3획)
모양자 爿(나뭇조각 장) + ⺼(육달월변 육) + 寸(마디 촌)
장단음 장(ː)
총획수 11획
유니코드 U+5C07
1\. 장수(將帥), 인솔자(引率者)
2\. 장차(將次)
3\. 문득
4\. 청컨대
5\. 무릇, 대저(大抵: 대체로 보아서)
6\. 만일(萬一), 만약(萬若), 혹은(或-: 그렇지 아니하면)
7\. 또한, 한편
8\. 거의, 대부분(大部分)
9\. 그리고, 그리하여
10\. 오히려
11\. 원하건대, 바라건대
12\. 어찌
13\. 거느리다, 인솔하다(引率--)
14\. 기르다, 양육하다(養育--)
15\. 동반하다(同伴--)
16\. 행하다(行--), 행동(行動)으로 옮기다
17\. 나아가다, 발전하다(發展--)
18\. 가지다, 취하다(取--)
19\. 받들다
20\. 지키다
유의어
帥(장수 수, 거느릴 솔)
반의어
兵(병사 병) 卒(마칠 졸, 버금 쉬)
이체자
将 간체자
将
일본자
𢪽 고자
将
속자
𤕭 동자
将 약자
회의문자
將자는 ‘장수’나 ‘장차’라는 뜻을 가진 글자이다. 將자는 爿(나뭇조각 장)자와 肉(고기 육)자, 寸(마디 촌)자가 결합한 모습이다. 그런데 將자의 갑골문을 보면 爿자에 양손이 그려져 있었다. 이것은 큰 평상을 드는 모습을 표현한 것이다. 소전에서는 여기에 肉자가 더해지기는 했지만, 갑골문에서의 將자는 혼자서도 평상을 들 정도로 힘이 센 사람을 뜻했다. 참고로 지금의 將자는 ‘장차’라는 뜻으로도 가차(假借)되어 쓰인다.
갑골문
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
문자의 오른쪽 부분(部分)은 ⺼(육 ☞ 肉)과 寸(촌)을 합(合)한 모양, 옛날에는 ⺼(육)과 人(인)을 합(合)한 모양으로나 또는 ⺼(육)과 手(수)를 합친 모양으로도 썼음. 고기를 손으로 가지는 일이라 생각됨. 음(音)을 나타내는 爿(장)은 몸을 의지(依支)하는 침대(寢臺)→의지(依支)가 되는 것을 나타냄. 將(장)은 어린아이의 손을 끌거나 노인의 팔꿈치를 잡거나 하여 걸음을 돕는 일, 나중에 壯(장 ☞ 씩씩한 남자)과 결부되어 군대(軍隊)가 의지(依支)로 삼는 사람→군대(軍隊)를 이끄는 대장(大將)의 뜻으로 씀. 또 음(音)을 빌어 어조사(語助辭)로 씀.
출처 : 디지털 한자사전 e-한자
사성음
jiàng, jiāng, qiāng, yáng, jiǎng (jiāng)
출처 : 디지털 한자사전 e-한자
영문
will, going to, future. general.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/464497fcf0804d66bbda5eb71db8242a 네이버 한자사전. 2025년 12월 10일에 확인.
養
양
기를 양
부수 食 [飠,饣,𩙿] (밥식, 9획)
모양자 𦍌(양 양) + 八(여덟 팔) + 良(어질 량(양))
장단음 양ː
총획수 15획
유니코드 U+990A
1\. (낳아서)기르다
2\. (젖을)먹이다
3\. (심어)가꾸다
4\. 수양하다(收養--: 다른 사람의 자식을 맡아서 제 자식처럼 기르다)
5\. 봉양하다(奉養--), 공양하다(供養--)
6\. 가르치다
7\. 맡다, 관장하다(管掌--)
8\. 치료하다(治療--), (질병을)다스리다
9\. 취하다(取--)
10\. 숨기다, 은폐하다(隱蔽--)
11\. 가렵다
12\. 즐기다
13\. (시간적으로)길다
14\. 다스리다, 수양하다(修養--)
15\. 땔나무 산지(山地)
유의어
育(기를 육, 후손 주) 飼(기를 사)
통자
翔(날 상)
이체자
养 간체자
𩛬
본자
𢼝 고자
𢽁 고자
䍩 고자
飬
속자
养 동자
羪 동자
회의문자
養자는 ‘기르다’나 ‘먹이다’, ‘봉양하다’라는 뜻을 가진 글자이다. 養자는 羊(양 양)자와 食(밥 식)자가 결합한 모습이다. 글자의 조합으로만 보면 養자는 마치 양에게 밥을 먹이는 모습과도 같다. 그러나 養자의 갑골문을 보면 羊자와 攴(칠 복)자만이 그려져 있었다. 이것은 목축업을 하는 모습을 표현한 것이다. 그러나 후에 ‘기르다’나 ‘번식시키다’라는 뜻이 파생되자 攴자를 食자로 바꾸게 되면서 지금의 養자가 만들어지게 되었다.
갑골문
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 밥식(食(=飠) ☞ 먹다, 음식)部와 음(音)을 나타내는 글자 羊(양)이 합(合)하여 「기르다」, 「양육하다」를 뜻함. 羊(양)은 양의 고기, 중국(中國)에서는 고급 요리, 食(식)은 식사를 하는 일, 養(양)은 먹을 것을 주다→양육하는 일.
출처 : 디지털 한자사전 e-한자
사성음
yàng, yǎng (yǎng)
출처 : 디지털 한자사전 e-한자
영문
raise, rear, bring up. support.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/search?query=将养⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**将 장수 장**
부수 寸(마디촌) 총 획수 10획
1\. 장수(將帥), 인솔자(引率者) 2. 장차(將次) 3. 문득
將(장)의 약자(略字)ㆍ간체자(簡體字). 將(본자)
将 장수 장/장차 장
부수 寸(마디촌) 총 획수 10획
1\. 장수(將帥), 인솔자(引率者) 2. 장차(將次)
將(장)의 속자(俗字). 將(본자)
**养 기를 양**
부수 羊(양양) 총 획수 9획
1\. (낳아서)기르다 2. (젖을)먹이다 3. (심어)가꾸다
養(양)의 간체자(簡體字). 養(동자)
jiāngyǎnghttps://zh.dict.naver.com/#/search?range=all&query;=将养 네이버 중국어사전. 2025년 12월 10일에 확인.
将养
1\. 동사 휴양하다. 양생(養生)하다. 보양(保養)하다. 몸조리하다. (=将息(1), 休养(1))
2\. 동사 양육하다. 보살피다. 부양하다.
1
[ jiāngyǎng ]
고려대 중한사전
将 HSK3 BCT A
번체
將
1\. 동사 문어 부축하다. 돕다. 부조(扶助)하다.
2\. 동사 문어 거느리다. 데리다.
3\. 동사 조기백화 가지다. 쥐다. 들다.
4\. 동사 문어 몸조리하다. 보양(保養)하다. 조섭하다.
[ jiāng ]
고려대 중한사전
养 HSK2
번체
養
1\. 동사 먹여 살리다. 기르다. 양육하다. 부양하다.
2\. 동사 (가축이나 화초 따위를) 기르다. 가꾸다. 사육하다. 치다. 재배하다.
3\. 동사 (자식을) 낳다. 출산하다.
[ yǎng ]
고려대 중한사전
将 HSK 고등단어
번체
將
1\. 명사 군사 장군(將軍). 장성.
2\. 동사 문어 (군대를) 거느리다. 지휘하다. 통솔하다.
3\. 명사 장수. 장교. 옛날, 군대의 지휘관.
[ jiàng ]
고려대 중한사전
将
번체
將
동사 문어 원하다. 청하다.
[ qiāng ]
고려대 중한사전
예문
嫂子刚生完小孩，需要将养。 → 将养
săozi gāng shēng wán xiăohái ， xūyào jiāng yăng 。
형수는 갓 아기를 낳아 몸조리가 필요하다.
에듀월드 표준중중한사전
他很孝顺，尽心将养瘫痪多年的母亲。 → 将养
tā hĕn xiàoshùn ， jĭnxīn jiāng yăng tānhuàn duōnián de mŭqīn 。
그는 효성이 지극하여 여러 해 동안 반신불수로 계시는 어머니를 온 정성을 다해 봉양한다.
에듀월드 표준중중한사전
多病的小孩儿不好将养 → 将养
duō bìng de xiăo háiér bùhăo jiāng yăng
병이 많은 어린이는 기르기 힘들다
고려대 중한사전
医师说再将养两个礼拜就可以好了 → 将养
yīshī shuō zài jiāng yăng liănggè lĭbài jiù kĕyĭ hăo le
의사는 두 주일만 더 몸조리하면 병이 다 나을 수 있다고 했다
고려대 중한사전
大夫说再将养两个礼拜就可以好了 → 将养
dàifu shuō zài jiāngyǎng liǎnggè lǐbài jiù kěyǐ hǎo le
의사는 두 주일만 더 몸조리하면 병이 다 나을 수 있다고 했다.
흑룡강조선민족출판사 중한사전
쨩양| संस्कारhttps://www.wisdomlib.org/definition/samskara 2025년 12월 6일에 확인.
**Sanskrit dictionary**
Samskara in Sanskrit glossary
**Saṃskāra** (**संस्कार**).—1 **Making perfect** , **refining** , **polishing** ; (_maṇiḥ_) प्रयुक्तसंस्कार इवाधिकं बभौ (_prayuktasaṃskāra ivādhikaṃ babhau_) R.3.18.
2) Refinement, perfection, grammatical purity (as of words); संस्कार- वत्येव गिरा मनीषी (_saṃskāra- vatyeva girā manīṣī_) Kumārasambhava 1.28 (where Malli, renders the word by _vyākaraṇajanyā śuddhiḥ_); R.15.76.
3) **Education** , **cultivation** , **training** (as of the mind); निसर्ग- संस्कारविनीत इत्यसौ नृपेण चक्रे युवराजशब्दभाक् (_nisarga- saṃskāravinīta ityasau nṛpeṇa cakre yuvarājaśabdabhāk_) R.3.35; Ku. 7.1.
4) Making ready, preparation.
5) Cooking, dressing (as of food &c.).
6) Embellishment, decoration, ornament; स्वभावसुन्दरं वस्तु न संस्कारमपेक्षते (_svabhāvasundaraṃ vastu na saṃskāramapekṣate_) Dṛ. Ś. 49; Ś.7.23; Mu.2.1.
7) Consecration, sanctification, hallowing; संस्कारो नाम स भवति यस्मिञ्जाते पदार्थो भवति योग्यः कस्यचिदर्थस्य (_saṃskāro nāma sa bhavati yasmiñjāte padārtho bhavati yogyaḥ kasyacidarthasya_) ŚB. on MS.3.1.3.
3) Impression, form, mould, operation, influence; यन्नवे भोजने लग्नः संस्कारो नान्यथा भवेत् (_yannave bhojane lagnaḥ saṃskāro nānyathā bhavet_) H. Pr.8; Bhartṛhari 3.84.
9) Idea, notion, conception.
1) Any faculty or capacity.
11) Effect of work, merit of action; फलानुमेयाः प्रारम्भाः संस्काराः प्राक्तना इव (_phalānumeyāḥ prārambhāḥ saṃskārāḥ prāktanā iva_) R.1.2.
12) The self-reproductive quality, faculty of impression; one of the 24 qualities or guṇas recognised by the Vaiśeṣikas; it is of three kinds: भावना, वेग (_bhāvanā, vega_), and स्थितिस्थापकता (_sthitisthāpakatā_) q .q. v. v.
13) The **faculty of recollection** , **impression on the memory** ; संस्कारमात्रजन्यं ज्ञानं स्मृतिः (_saṃskāramātrajanyaṃ jñānaṃ smṛtiḥ_) T. S.
14) A purificatory rite, a sacred rite or ceremony; संस्कारार्थं शरीरस्य (_saṃskārārthaṃ śarīrasya_) Manusmṛti 2.66; R.1.78; (Manu mentions 12 such Saṃskāras viz. 1. _garbhādhāna_ , 2. _puṃsavana_ , 3. _sīmantonnayana_ , 4. _jātakarman_ , 5. _nāmakarman_ , 6. _niṣkramaṇa_ , 7. _annaprāśana_ , 8. _cūḍākarman_ , 9. _upanayana_ , 1. _keśānta_ , 11. _samāvartana_ , and 12. _vivāha_ ; see Manusmṛti 2.26 &c.; some writers increase the number to sixteen).
15) Purification, purity.
16) A rite or ceremony in general.
17) Investiture with the sacred thread; मांसं मूत्रं पुरीषं च प्राश्य संस्कारमर्हति (_māṃsaṃ mūtraṃ purīṣaṃ ca prāśya saṃskāramarhati_) Mahābhārata (Bombay) 12.165.76.
18) Obsequial ceremonies.
19) A polishing stone; संस्कारोल्लिखितो महामणिरिव क्षीणोऽपि नालक्ष्यते (_saṃskārollikhito mahāmaṇiriva kṣīṇo'pi nālakṣyate_) Ś.6.5 (where _saṃskāra_ may mean 'polishing' also).
**Derivable forms:_saṃskāraḥ_** (**संस्कारः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Saṃskāra** (**संस्कार**).—m. (= Pali saṃkhāra; both mgs. clearly foreshadowed in Sanskrit, but here technically specialized),
(1) usually pl., _**predisposition(s)**_ , the **effect of past deeds and experience as conditioniṇg a new state** : the fourth of the (upādāna-)skandha, qq.v., and the second item in the pratītya-samutpāda, q.v. (arising from avidyā, and cause of vijñāna); all as in Pali; for a brief and illuminating statement see Lévi, Asaṅga (Mahāyāna-sūtrālaṃkāra) v.8 note 1; Sanskrit uses the word in virtually the same meaning, [Boehtlingk and Roth] s.v. 5; saṃskāra-duḥkhatā, see duḥkhatā; samskārahetu dadate na ca saṃkramo 'sti, vijñānam udbhavati saṃkramaṇaṃ pratītya Lalitavistara 419.19—20 (verses), _it_ (sc. **avidyā** , in prec. line) _**furnishes the**_ _**cause for the predisposition(s)** and so_ (once avidyā is gone) _there is no transmigration_ ; vijñāna (the next link after saṃskāra) _arises_ (only) _in dependence on transmigration_ ;
(2) pl., _conditionings, conditioned states_ , which means **collectively the dharma** (4) or _states of_ (normal, sentient) _being_ , compare saṃskṛta: sarvasaṃskārā anityāḥ (as in Pali, Critical Pali Dictionary s.v. anicca) sarvasaṃskārā duḥkhā sarvadharmā anātmānaḥ Mahāvastu ii.285.18—19; kathaṃ ca bodhisattvaḥ sarva-°rāṃ anityataḥ samanupaśyati Bodhisattvabhūmi 277.16 (and ff.); viraktaḥ sarva-°reṣu sarva-°ra-vītikramaṃ prāpayiṣyāmi Mahāvastu ii.279.19; sarva-°rāṇām…prahāṇāt prahāṇadhātur ity ucyate, sarva-°rāṇāṃ virāgād virāgadhātur…Avadāna-śataka ii.141.3 (see dhātu 4); jīvita-°rān adhiṣṭhāya āyuḥ-°rān utsraṣṭum ārabdhaḥ Divyāvadāna 203.7, _mastering, holding firmly,_ _the conditionings of his life, he set about to renounce the_ _conditionings of long-life_ , i.e. he determined not to enter nirvāṇa immediately, but to do so after three months, which would give him time to complete his necessary tasks; see Abhidharmakośa LaV-P. ii.122 ff. (the term of three months, 124; so also Pali); Pali Dīghanikāya (Pali) ii.99.10 (after state- ment of his reasons) jīvita-saṃkhāraṃ adhiṭṭhāya viharey- yaṃ; commentary ii.547.5 ff. °raṃ ti, ettha jīvitam pi jīvitasaṅ- khāro, yena jīvitaṃ saṅkharīyati, chijjamānaṃ ghaṭetvā ṭhapīyati; yo phalasamāpatti dhammo pi jīvitasaṅkhāro, so idha adhippeto; adhiṭṭhāyā ti adhitiṭṭhitvā pavattetvā jīvitā-(read °ta-?)-ṭhapanasamatthaṃ phalasamāpattiṃ samāpajjeyyan ti, ayam ettha saṅkhepattho; āyuḥsaṃ- skāra, _conditionings of long-life_ , only as obj. of utsṛjati as Pali āyusaṃkhāra (‘usually pl.’, [Pali Text Society’s Pali-English Dictionary]) of ossa(j)jati; °rān utsṛjati Mahāvyutpatti 6454; °ram (text with 2 mss., read °rām = °rān with 4 mss.) utsṛjantānāṃ (sc. Buddhānāṃ; pūrvā koṭī na prajñāyate) Mahāvastu i.125.19 (verse; next line, [Page543-a+ 71] nirvāyantānāṃ, mss. °vāpaya°, vīrāṇāṃ p° k° na pra°); bhava-saṃskāra = āyuḥ-saṃ°; bhava-°ram apotsṛjan muniḥ Divyāvadāna 203.16 (verse), after samanantarotsṛṣṭesv āyuḥ- °reṣu 10, which follows 203.7 above; same verse (also follow- ing āyusaṃkhāraṃ ossajji) in Pali Udānavarga. 64.29 bhavasaṃ- khāraṃ avassajji muni; [in Lalitavistara 262.18 (verse) text lābhaślokau ca saṃskārau (most mss. °ro), but read (Sanskrit) satkāro = Pali sakkāra, _honor_ , with same verse in Pali Sn 438, supported by Tibetan bkur sti = satkāra; compare also lābha-satkāra-śloka Mahāvyutpatti 183.]
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Saṃskāra** (**संस्कार**).—m.
(_-raḥ_) 1. **Completing** , **accomplishing** , **finishing** , **perfecting**. 2. Apprehension, conception. 3. The **power of memory** , the **faculty of recollection**. 4. Faculty in general, one of the twenty-four qualities enumerated by logicians. 5. An essential and purificatory rite or ceremony amongst the Hindus; as those of the three first classes, commencing with conception and ending with marriage; or _garbhādhānaṃ_ sacrifice on conception; _puṃsavanaṃ_ on vitality in the fœtus; _sīmantonnayanaṃ_ in the fourth, sixth, or eight month; _jātakarmma_ giving the infant clarified butter out of a golden spoon to taste, before dividing the navel string; _nāmakaraṇaṃ_ naming the child on the tenth, eleventh, twelfth, or hundred and first day: _niṣkramaṇaṃ_ carrying him out to see the moon on the third lunar day of the third light fortnight, or to see the sun in the third or fourth month; _annaprāśanaṃ_ feeding him with rice in the sixth or eighth month, or when he has cut teeth; _cūḍākāryaṃ_ tonsure in the second or third year; _upanayanaṃ_ investiture with the string in the fifth, eight, or sixteenth year; _vivāhaḥ_ or marriage is the tenth and last Sanskara. 5. Embellishment, decoration, elegance. 6. Purity, perfection. 7. Preparing as an article of medicine or food, cooking, dressing, compounding, &c. 8. Purification, consecration. 9. **Impression** , **form** , **mould**. E. _sam_ implying perfection, _kṛ_ to make, _aṇ_ aff. and _suṭ_ augment.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Saṃskāra** (**संस्कार**).—i. e. _sam-kṛ + a_ , m. 1\. **Completing**. 2\. **Perfecting** , **perfection** , [Uttara Rāmacarita, 2. ed. Calc., 1862.] 135, 6. 3\. Embellishment, decoration, [Daśakumāracarita] in Chr. 181, 19; [Pañcatantra] 185, 25; ornament, [Mālatīmādhava, (ed. Calc.)] 126, 9. 4\. **Institution** and **education** , [Mānavadharmaśāstra] 1, 111. 5\. Purification. 6\. A purificatory rite, [Mānavadharmaśāstra] 2, 26; 27; [Vedāntasāra, (in my Chrestomathy.)] in Chr. 219, 13. 7\. Ceremony in general, [Mānavadharmaśāstra] 3, 43. 8\. The investiture with the holy cord, [Mānavadharmaśāstra] 11, 150. 9\. Consecration (of a king), [Mānavadharmaśāstra] 7, 2. 10\. Obsequies, [Lassen, Anthologia Sanskritica.] 17, 11. 11\. Purity. 12\. Preparing as an article of medicine or food. 13\. **Impression** , **form** , **mould** , [Śākuntala, (ed. Böhtlingk.)] [distich] 133 (Sch. a polishing stone). 14\. The **power of memory** , [Kathāsaritsāgara, (ed. Brockhaus.)] 7, 19. 15\. Apprehension, conception, [Rājataraṅgiṇī] 5, 228; resolution, [Hitopadeśa] 112, 5 (_vi-smṛta-pūrva-_ , adj. Forgetting his former resolution). 16\. The selfreproductive quality (Ballantyne, i. e. vitality, elasticity, and mental impression), Bhāṣāp. 29; 156.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Saṃskāra** (**संस्कार**).—[masculine] preparing, arranging; cultivation, education; purification, sacrament, consecration, any rite or ceremony, [especially] funeral obsequies; impression (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Saṃskāra** (**संस्कार**) as mentioned in Aufrecht’s Catalogus Catalogorum:—from the Dinakaroddyota. B. 3, 94.
**2) Saṃskāra** (**संस्कार**):—Vs. by Nṛsiṃha Bhaṭṭa. Peters. 2, 175. See Saṃskāranṛsiṃha.
**3) Saṃskārā** (**संस्कारा**):— _saṃskārāḥ_ up to upanayana vaid. Bp. 96. See Aṣṭādaśasaṃskārāḥ.
**4) Saṃskārā** (**संस्कारा**):— _saṃskārāḥ_ See Garbhādhānādyāḥ Saṃskārāḥ.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
**1) Saṃskāra** (**संस्कार**):—[=_**saṃ-skāra**_] [from _saṃs-kṛ_] m. (ifc. f(_ā_). ) **putting together** , **forming well** , **making perfect** , **accomplishment** , embellishment adornment, **purification** , cleansing, **making ready** , preparation, dressing (of food), **refining** (of metals), **polishing** (of gems), rearing (of animals or plants), [Gṛhya-sūtra and śrauta-sūtra; Mahābhārata; Kāvya literature, etc.]
2) [v.s. ...] cleansing the body, toilet, attire, [Harivaṃśa]
3) [v.s. ...] **forming the mind** , **training** , **education** , [Rāmāyaṇa; Raghuvaṃśa]
4) [v.s. ...] correction (also in an astronomical sense, [Sūryasiddhānta]), correct formation or use of a word, [Nirukta, by Yāska; Sarvadarśana-saṃgraha]
5) [v.s. ...] correctness, purity ([especially] of pronunciation or expression), [Mahābhārata; Rāmāyaṇa] etc.
6) [v.s. ...] making sacred, hallowing, consecration, [Manu-smṛti; Mahābhārata] etc.
7) [v.s. ...] a sacred or sanctifying ceremony, one which purifies from the taint of sin contracted in the, womb and leading to regeneration (12 such ceremonies are enjoined on the first three or twice-born classes in [Manu-smṛti ii, 27], viz. 1. _garbhādhāna_ , 2. _puṃ-savana_ , 3. _sīmantonnayana_ , 4. _jāta-karman_ , 5. _nāmakarman_ , 6. _niṣkramaṇa_ , 7. _anna-prāśana_ , 8. _cūḍā-karman_ , 9. _upanayana_ , 10. _keśānta_ , 11. _samāvartana_ , 12. _vivāha_ , qq.vv.; [according to] to [Gautama-dharma-śāstra viii, 8 etc.] there are 40 Saṃskāras), [Gṛhya-sūtra; Manu-smṛti; Mahābhārata] etc. ([Indian Wisdom, by Sir M. Monier-Williams 188]; 192 etc., [Religious Thought and Life in India 353])
8) [v.s. ...] the ceremony performed on a dead body (id est. cremation), [Rāmāyaṇa]
9) [v.s. ...] any purificatory ceremony, [Horace H. Wilson]
10) [v.s. ...] the **faculty of memory** , **mental impression** or **recollection** , **impression on the mind of acts done in a former state of existence** (one of the 24 qualities of the Vaiśeṣikas, including _bhāvanā_ , ‘the faculty of reproductive imagination’), [Kaṇāda’s Vaiśeṣika-sūtra; Sarvadarśana-saṃgraha] ([Indian Wisdom, by Sir M. Monier-Williams 69])
11) [v.s. ...] ([plural], with Buddhists) a **mental conformation** or **creation of the mind** (such as that of the external world, regarded by it as real, though actually non-existent, and forming the second link in the twelvefold chain of causation or the fourth of the 5 Skandhas), [Dharmasaṃgraha 22; 42]
12) [v.s. ...] a polishing stone, [Monier-Williams’ Sanskrit-English Dictionary]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Saṃskāra** (**संस्कार**):—[_saṃ-skāra_] _(raḥ)_ 1\. _m._ **Completing** ; **purification** ; ceremony of purifying; embellishment; purity; preparation; apprehension; faculty; memory; mould.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Saṃskāra** (**संस्कार**):—(wie eben) m.
1) Zubereitung, Zurüstung, Bearbeitung, Zurichtung, ein kunstgerechtes, einem best. Zwecke entsprechendes Verfahren mit Etwas; Reinigung, Schmückung, Verzierung; = _guṇāntarādhāna_ [CARAKA 3, 1.] = _pratiyatna_ [Hemacandra’s Anekārthasaṃgraha 3, 616.] [Medinīkoṣa r. 234.] [Halāyudha 5, 57.] _āhuti_ [Śāṅkhāyana’s Gṛhyasūtrāṇi 1, 1.] _ājya_ [8.] [Kauśika’s Sūtra zum Atuarvaveda 7.] [Aśvalāyana’s Śrautasūtrāni 4, 1, 20. 5, 6, 25] (_tva_). [Kātyāyana’s Śrautasūtrāṇi 1, 7, 21.] _dravya_ [8, 21.] _gārhapatye_ [34. 6, 1, 21. 12, 1, 11.] _durga_ [Mahābhārata 2, 615.] [KĀM. NĪTIS. 13, 31.] _mārga_ [Rāmāyaṇa 2, 80 (87 Gorresio).] in der Unterschr. _rathyā_ [Raghuvaṃśa 15, 38.] _anna_ [Mahābhārata 3, 2636.] _sūdāṃsaṃskārakuśalān_ [Rāmāyaṇa 7, 65, 22.] _dravyāṇām_ [Madhusūdanasarasvatī’s Prasthānabheda] in [Weber’s Indische Studien 1, 14, 26.] _dravyasaṃyoga_ [Suśruta 1, 190, 20. 236, 13.] _paśuṃ mantrasaṃskārasaṃskṛtam_ [Rāmāyaṇa Gorresio 2, 83, 36.] _svarṇādi_ [Oxforder Handschriften 321,b, No. 762.] _kuṇḍānām_ 105, a, [32. fgg.] _mantrāṇām_ 98, b, [13. fgg.] [SARVADARŚANAS. 170, 7. fgg.] _rasa_ (Quecksilber) [99, 21. fgg.] [Oxforder Handschriften 320], b, [5. fgg.] _maṇiḥ prayuktasaṃskāraḥ_ so v. a. Schliff [Raghuvaṃśa 3, 18.] [Śākuntala 133.] _yairbhukte pātraṃ saṃskāreṇāpi na śudhyati te niravasitāḥ_ Reinigung [Scholiast] zu [Pāṇini’s acht Bücher 2, 4, 10.] _kalaśe kṛtasaṃskāre_ [Suśruta 1, 163, 8. 2, 75, 6.] _avaskarasya_ [Spr. (II) 3832.] _gandhamālyādyaiḥ_ [Amarakoṣa 2, 6, 3, 36.] [Hemacandra’s Abhidhānacintāmaṇi 637.] _śarīra_ [Yājñavalkya’s Gesetzbuch 1, 84.] _snānādigātra_ [KĀM. NĪTIS. 14, 47.] _nātyādṛtagātrasaṃskārā_ [Daśakumāracarita 63, 12. fg.] _aṅgasaṃskārakarma (saṃskāraṃ_ ed. Bomb.) _kurvāṇā_ [Pañcatantra 185, 25.] _caraṇa_ [Mālavikāgnimitra 33, 12.] _asaṃskārapāṭaloṣṭhapuṭaṃ mukham_ [Śākuntala 182.] _keśa_ [Meghadūta 33.] _svabhāvasundaraṃ vastu na saṃskāramapekṣate_ [Spr. 3331.] _nave bhājane lagnaḥ saṃskāraḥ_ [(II) 5301.] _haya_ Pflege u.s.w. [Mahābhārata 7, 3799.] _taroḥ_ (Gegens. _upaghāta_) [Varāhamihira’s Bṛhajjātaka S. 48, 1.] _saṃskārābhinayau_ so v. a. Anzug [Harivaṃśa 8676.] Herstellung, richtige Bildung eines Wortes, eine mit diesem vorgenommene richtige Operation [Yāska’s Nirukta 1, 12. 13. 4, 1. 5, 2.] [Weber’s Indische Studien 4, 98. 177. 10, 405 fg.] [SARVADARŚANAS. 137, 15.] eine astronomisch-mathematische Correction [GOLĀDHY.] [DṚKK. 10.] [Journ. of the Am. Or. S. 6, 454.] —
2) Bildung, gute Erziehung: _sūtāḥ paramasaṃskārāḥ_ [Rāmāyaṇa 2, 65, 2.] _saṃpanna_ [Rāmāyaṇa 5, 90, 22.] _nisargasaṃskāravinīta_ [Raghuvaṃśa 3, 35.] _ātmasaṃskārasaṃpanno rājā_ [KĀM. NĪTIS. 4, 4.] —
3) Fehlerfreiheit, Richtigkeit, Correctheit: _pareṣāṃ guṇasaṃskāraṃ mama cānarthabuddhitām_ [Rāmāyaṇa 5, 85, 5.] insbes. der Aussprache und Ausdrucksweise: _saṃskāreṇa yathā hīnāṃ vācamarthāntaraṃ gatām_ [Rāmāyaṇa 5, 18, 19.] _śabdasaṃskārasaṃyukta (dvija)_ [Mahābhārata 1, 2884.] _svaravyañjanasaṃskārā bhāratī_ [14, 1192.] _vāṇī bhūṣaṇā_ [13, 2321.] _saṃskāropagatā saṃhitā_ [1, 19.] _vacaḥ saṃskārālaṃkṛtam_ [Rāmāyaṇa 7, 4, 8.] _vāṇī paramasaṃskārā_ [Harivaṃśa 14098.] _kṛtasaṃskārā bhāratī_ [Raghuvaṃśa 10, 37.] _pūtena sukhagrāhyanibandhanena_ [Kumārasaṃbhava 7, 90.] _vadatyabhisaṃpannamārṣeṇa saṃskāreṇa_ [UTTARAR. 101, 10. fg. (135, 6).] —
4) eine Begehung häuslicher und religiöser Art, die an jedem Mitgliede der drei oberen Kasten zu vollziehen ist oder die es selbst zu beobachten hat, wodurch es gleichsam zugerichtet und rein wird; Weihe, Vollziehung eines Sacraments, Sacrament [Amarakoṣa 2, 7, 40.] [Hemacandra’s Abhidhānacintāmaṇi 842.] [PRAYOGARATNA] in der Einleitung zählt vierzig auf vom Garbhādhāna und Puṃsavana an, darunter die Hauptopfer, dazu acht innere Eigenschaften wie _dayā, kṣānti_ u.s.w. [Oxforder Handschriften 30], b, [1. fgg.] [Weber’s Verzeichniss No. 1031.] sechzehn des Gṛhastha [morgenländischen Gesellschaft 2, 341, 3.] — [Pāraskara’s Gṛhyasūtrāṇi 2, 5.] [GṚHYAS. 1, 36.] [Manu’s Gesetzbuch 1, 111.] _vaidikaiḥ karmabhirniṣekādirdvijanmanām . kāryaḥ śarīrasaṃskāraḥ pāvanaḥ pretya ceha ca .._ [2, 26. 66.] _vaivāhiko vidhiḥ strīṇāṃ saṃskāro vaidikaḥ smṛtaḥ_ 67\. _pāṇigrahaṇa_ [3, 43.] _mantrasaṃskārakṛtpatiḥ_ [5, 153.] _brāhmaṃ prāptena saṃskāraṃ kṣatriyeṇa_ [7, 2.] _kṛta_ adj. [9, 326.] [Raghuvaṃśa 10, 79.] — [Manu’s Gesetzbuch 10, 3. 69. 126. 11, 146.] _jātakarmādi_ [Mahābhārata 1, 2990.] _(śūdrāḥ) nārhanti saṃskāram_ (so die neuere Ausg., _satkāram_ ed. Calc.) [Harivaṃśa 11822.] [Patañjali] in [MAHĀBH.] bei [BALLANT. 36.] [Śākuntala 112, 3.] [Varāhamihira’s Bṛhajjātaka S. 98, 16.] [Oxforder Handschriften 85], a, [15. 276], b, [7. fgg. 277], a, [No. 654. 291], b, [No. 707. 332], b, [10. 335, No. 787. fg.] _saṃskāraṃ putrapatnīmalambhayat_ [Mārkāṇḍeyapurāṇa 22, 46.] [Bhāgavatapurāṇa 5, 9, 4. 7, 11, 13. 14, 26. 15, 52.] _hīna = vrātya_ [Amarakoṣa 2, 7, 53.] [Halāyudha 2, 249.] _varjita_ [Hemacandra’s Abhidhānacintāmaṇi 854.] bei den Jaina [Colebrooke 2, 192.] so v. a. _mṛta_ ( [Amarakoṣa 3, 4, 18, 121]) das an einem Todten vollzogene Sacrament d. i. Verbrennung der Leiche [Rāmāyaṇa Gorresio 2, 81, 3.] _jaṭāyu_ [3, 73] in der Unterschr. [6, 8, 26. 96] in der Unterschr. [Pañcatantra ed. orn. 4, 22.] [Vetālapañcaviṃśati] in [Lassen’s Anthologie (III) 13, 22.] —
5) Eindruck, eine durch Vorangegangenes (auch durch Werke in einer früheren Geburt), aber im Augenblick nicht mehr Wirkendes bedingte Stimmung —, Anlage des Geistes; Nachwirkung (im Geiste oder in einem Körper); = _anubhava (nubhave_ st. _tu bhave_ in [Hemacandra’s Anekārthasaṃgraha] zu lesen) und _mānasakarman_ [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] = _vāsanā_ [Hemacandra’s Abhidhānacintāmaṇi 1373.] [Halāyudha 4, 95.] = _guṇabheda_ [Hemacandra’s Anekārthasaṃgraha] [KAṆ. 4, 1, 7. 5, 1, 17. fg. 9, 2, 6.] [Nīlakaṇṭha 16.] _śāstrakṛta_ [17. 31.] [Yogasūtra 1, 18. 50. 2, 15.] [SĀṂKHYAK. 67.] [Kapila 2, 42. 3, 43. 5, 120.] [TARKAS. 3. 19.] [Oxforder Handschriften 229], a, [7 v. u. 230], a, [?26. fgg. SARVADARŚANAS. 40, 11. 107, 13. 108, 4. fgg. 164, 6. 168, 16. 179, 18. Vedānta lecture No. 149. KUSUM. 11, 4.] zerfällt in drei Formen: _vega_ Impuls, _sthitisthāpaka_ Elasticität und _bhāvanā_ reproductive Einbildungskraft [TARKAS. 54.] [Bhāṣāpariccheda 29\. 156.] ist nicht beim _paramātman_ [ĀTMOP.] in [Weber’s Indische Studien 2, 57.] _(rāmasya, viṣṇoḥ) saṃskārāstvabhavanvedāḥ_ [Rāmāyaṇa ed. Bomb. 6, 119, 25.] _prayatnajñānasaṃskārā ātmaliṅgamudāhṛtam_ [KĀM. NĪTIS. 1, 29.] [Raghuvaṃśa 1, 20.] [MĀLATĪM. 126, 9.] [Kathāsaritsāgara 7, 19. 23, 51.] [Mārkāṇḍeyapurāṇa 24, 19.] [Rājataraṅgiṇī 1, 328.] _janmāntarakṛta_ [] zu [Bṛhadāranyakopaniṣad] [?S. 133. Hitopadeśa 112, 5.] _aho sthirasaṃskāratā vyavahārārthinaḥ_ [Mṛcchakaṭikā 139, 14.] —
6) bei den Buddhisten Stimmung des Innern, ein momentaner Affect des Geistes, einer der fünf _skandha_ [Hemacandra’s Abhidhānacintāmaṇi 233,] [Scholiast] [BURNOUF,] [?Intr. 84. 488. 503. fgg. 511. SARVADARŚANAS. 20, 11. 23, 22.] _vedanāskandhanibandhanā rāgadveṣādayaḥ kleśā upakleśāśca madamānādayo dharmādharmau ca saṃskāraskandhaḥ_ [?20, 16. fg. WASSILYEW 224 u.s.w. Hiouen-Thsang 1, 385.] _saṃskriyante kṣaṇikāḥ sarvasaṃskārāḥ_ [Prabodhacandrodaja 49, 10.] [Spr. (II) 2005. 6727.] [Saddharmapuṇḍarīka, 26, 6.] — Vgl. _agni, aṅga, duḥ, pātra, punaḥ_ (auch [Manu’s Gesetzbuch 9, 176.] [Yājñavalkya’s Gesetzbuch 3, 255]), _bhū, mantra, vahni_ .
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Saṃskāra** (**संस्कार**) in the Sanskrit language is related to the Prakrit word: Sakkāra.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
saṃskārahttp://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=saṃskāra DDB (Digital Dictionary of Buddhism). 2025년 12월 5일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **saṃskāra**
[...] embodied conditioning (**saṃskāra**) is only mental. The tathatā [...] of transmigratory flow, i.e., all **saṃskāra** s have neither before nor [...] Tathatā of Discerning, i.e., all **saṃskāra** s are only cognitive [...]:
View Full Entry 七眞如
[...](adharma 非法) power (**saṃskāra** 行勢) cognition (buddhi [...]:
View Full Entry 九德
[...]. Impulse 行蘊 (**saṃskāra**) is will, intention, or the [...]:
View Full Entry 五蘊
[...] (Skt. kriyā, abhi**saṃskāra** , **saṃskāra** ; Tib. byed pa). Exertion [...]:
View Full Entry 功用
[...], unenlightenment); **saṃskāra** (行) action-intentions [...]:
View Full Entry 十二因緣
[...] of all impulses (**saṃskāra**) 一切行平等; equality of all [...]:
View Full Entry 十種平等
[...]—vedanā, saṃjñā, **saṃskāra** , vijñāna [...]:
View Full Entry 受想行識
[...] convalesce (Skt. **saṃskāra**). Putting together, forming [...]:
View Full Entry 將養
[...] daraṇīya, dartavya, kṛta; abhi**saṃskāra** , abhisaṃskṛta, ākṛta, ākṛti, [...] prāyoga, vṛtti, śakya-karaṇa, **saṃskāra** , sādhya, sābhi [...] saṃskāra , sādhya, sābhi**saṃskāra**) [...]:
View Full Entry 所作
[...] compounded (Skt. **saṃskāra**). The formulation of the content of cognition (Skt. ākāryate).瑜伽論 T 1579.30.279–280 The name of an ancient Indian arhat. See 阿折羅. (Skt. caryā, samudācāra, abhi**saṃskāra** ; gocara, viṣaya; anuyāta [...]:
View Full Entry 所行
[...], saṃsāra, **saṃskāra** , saṃsthita, sattā, sattva, sad [...]:
View Full Entry 有
[...], ābhisaṃskārika, **saṃskāra** , **saṃskāra** -gata, saṃskṛtatva, saṃskṛta [...]:
View Full Entry 有爲
[...], saṃskṛtādharmāḥ, **saṃskāra** , saṃskṛta, saṃskṛta-lakṣaṇa [...]:
View Full Entry 有爲法
[...] phenomena. (**saṃskāra**) [...]:
View Full Entry 有爲行
[...] separately as **saṃskāra** and bhāva (two of the twelve [...]:
View Full Entry 業有
[...], karman, karmatā, **saṃskāra** , *karmânusārin; Tib. [...]:
View Full Entry 業行
[...] (Skt. dīyate, * **saṃskāra** ; Pāli abhisaṅkharati). 瑜伽論 [...]:
View Full Entry 爲作
[...] standard translation for **saṃskāra** as the 4th aggregate. (T [...] saṃsāra-gata, saṃsāra-srotas, **saṃskāra** , saṃskāra [...] saṃsāra-srotas, saṃskāra , **saṃskāra** -gati) [...]:
View Full Entry 生死
[...], rūpin, rūpâbhi**saṃskāra** , rūpâvacara; Tib. gzugs na spyod pa, 'du byed gzugs can, gzugs can) Form (rūpa) and impulse (**saṃskāra**)—two of the five aggregates 五蘊. (色行二蘊) (rūpiṇāṃ saṃskārāṇām, rūpa-**saṃskāra**) 解深密經疏 [...]:
View Full Entry 色行
[...] kinds of temperament 五行. (Skt. **saṃskāra**) Conditioning; conditioning [...] abhinirhṛta, abhiyukta, abhi**saṃskāra** , abhisamaya, abhyāsa, [...]:
View Full Entry 行
[...] things, (**saṃskāra**). See also the five aggregates [...]:
View Full Entry 行世間
[...] of practices (Skt. **saṃskāra** [...]:
View Full Entry 行勢力
[...] arising 十二因緣 (**saṃskāra**). 梵網經古迹記 HBJ 3.435a17; T [...]:
View Full Entry 行支
[...] **saṃskāra** skandha The fourth of the five skandha [...]:
View Full Entry 行犍度
[...] suffering 三苦 (Skt. **saṃskāra** -duḥkha, **saṃskāra** duḥkhatā; Tib. khyab [...]:
View Full Entry 行苦
[...] for impulsive craving (Skt. **saṃskāra** -skandha). The gathering of [...] The fourth of the five skandhas, **saṃskāra** , action which inevitably [...] totaling seventy-three (Skt. **saṃskāra** ; Pāli saṅkhāra-khandha; Tib. [...]:
View Full Entry 行蘊
[...]. Cf. 諸行無常 (Skt. **saṃskāra** , saṃskārāḥ, sarva-**saṃskāra** , samanta-cāritra,saṃskṛta, sarve saṃskārāḥ, abhi**saṃskāra** , bhūta; Tib. 'du byed) [...]:
View Full Entry 諸行
[...], upastambhana, **saṃskāra** , saṃbhūta; Tib. thabs dang [...]:
View Full Entry 資助
[...] conditioning (**saṃskāra**)? Because there is ignorance. Consequently, in the absence of ignorance there would be no **saṃskāra** s, in the absence of **saṃskāra** s there would be no consciousness [...]:
View Full Entry 逆次
[...] formations (**saṃskāra** ; 'du byed; 行), which comprise [...]:
View Full Entry 阿賴耶識
[...] of phenomena (Skt. **saṃskāra** -buddhi; Tib. 'du byed [...]:
View Full Entry 行覺
[...] states (**saṃskāra** duḥkhatā). (W. Rahula tr. of Abhidharmasamuccaya [...]:
View Full Entry 三苦
[...] and death (Skt. **saṃskāra** -gati [...]:
View Full Entry 生死海底
[...] and deeds (Skt. **saṃskāra** -grahaṇa [...]:
View Full Entry 言行
[...].30.584c14 (Skt. **saṃskāra** -janma [...]:
View Full Entry 行生
[...]. saṃskṛta-lakṣaṇa, **saṃskāra** -lakṣaṇa; Tib. 'dus byas [...]:
View Full Entry 有爲相
[...]. saṃskṛta-lakṣaṇa; **saṃskāra** -lakṣaṇa; gati; ākaraṇa [...]:
View Full Entry 行相
[...] (Skt. pūrvakaṃ **saṃskāra** m; Tib. sngon gyi 'du byed [...]:
View Full Entry 先行
[...] 唯有諸識 (Skt. **saṃskāra** -mātrakam etat; Skt. **saṃskāra** -mātraka; Tib. 'du byed tsam [...]:
View Full Entry 唯有諸行
[...] dharmas (Skt. **saṃskāra** -naya) 梵網經古迹記 HBJ 3.440c5 [...]:
View Full Entry 諸行法
[...] arising 十二因緣 (Skt. **saṃskāra** [...]:
View Full Entry 行滅
[...] two vehicles (Skt. **saṃskāra** -pradhāna; Skt. pratipatti [...]:
View Full Entry 行勝
[...].46.77a17 (Skt. **saṃskāra** -pratyaya, anya-**saṃskāra** -pratyaya [...]:
View Full Entry 緣行
[...] (practice) (Skt. **saṃskāra** -pratyaya; Tib. rnam pa [...]:
View Full Entry 行緣
[...] the viprauyukta **saṃskāra** s, like name, or aging, [...]:
View Full Entry 假說名
[...] in the list of **saṃskāra** s dissociated from mind (citta-viprayukta-**saṃskāra**) as translated by Kumārajīva [...]:
View Full Entry 句衆
[...] in the list of **saṃskāra** s dissociated from mind (citta-viprayukta-**saṃskāra**) as translated by Kumārajīva [...]:
View Full Entry 名衆
[...] in the list of **saṃskāra** s dissociated from mind (citta-viprayukta-**saṃskāra**) as translated by Kumārajīva [...]:
View Full Entry 字衆
[...] activators (Skt. **saṃskāra** -saṃtati; Tib. 'du byed [...]:
View Full Entry 諸行相續
[...] mental formations (**saṃskāra** skandha), and consciousness [...]:
View Full Entry 無我
[...] of Skt. **saṃskāra** -skandha, rendered by Xuanzang as [...]:
View Full Entry 行陰
[...] (Skt. **saṃskāra** -skandha-saṃgraha). 阿毘達磨順正理論 T 1562 [...]:
View Full Entry 行蘊攝
[...] of volition (Skt. **saṃskāra** -skandha-saṃgṛhīta) 佛地經論 [...]:
View Full Entry 行蘊所攝
[...] formations (Skt. **saṃskāra** -yukti [...]:
View Full Entry 諸行相應
[...]. citta-viprayuktaḥ **saṃskāra** ḥ, viprayukta-**saṃskāra** [...]:
View Full Entry 不相應行蘊所攝
[...] laya uddhataḥ/ asaṃskāro'stha **saṃskāra** ḥ pañca doṣā ime matāḥ// IV. [...] doṣaḥ/ abhi**saṃskāra** ḥ praśāntau/ esām prahāṇāya [...]:
View Full Entry 五失
[...]. citta-viprayuktāḥ **saṃskāra** ḥ, citta-viprayukta, viprayukta, *citta-viprayukta-**saṃskāra** ; Pāli citta-vippayutta [...]:
View Full Entry 心不相應行
saṁskāra
삼스까-라https://www.youtube.com/watch?v=bvtgYKRISdc Samskara Pronunciation Sanskrit संस्कार saṃskāra. 2025년 12월 10일에 확인.https://www.google.com/search?q=sanskrit+pronunciation+of+saṃskāra Google Search. 2025년 12월 10일에 확인.
AI Overview
The Sanskrit word Saṃskāra (संस्कार) is pronounced roughly as "**sum-skah-ruh** ," with the 'm' being a nasal sound (anusvara), the 's' slightly softer, the 'k' clear, and the 'a's like the 'a' in 'father' or 'ah'. The 'ṃ' (anusvara) often becomes an 'm' or 'n' sound depending on the following consonant, here like a soft 'm' before 's', making it sound like "**sams-kaara** " or "sum-skah-ruh", emphasizing "making perfect" or "purification".
Breaking Down the Pronunciation:
Saṁ (सं): Starts with a short 'a' (like 'u' in 'but'), followed by a nasal 'm' sound, not a full 'm' but a soft hum or nasalization.
skā (स्का): The 's' is softer (like 's' in 'sun'), followed by a 'k' (like 'k' in 'kite'), and then a long 'ā' (like 'a' in 'father').
ra (र): A rolled or flipped 'r' sound (like Spanish 'r'), followed by a short 'a' (like 'a' in 'father').
Key Points:
Anusvara (ṁ): It's a nasal sound that changes; here it sounds like a soft 'm' before the 's'.
Vowels: Short 'a' (अ) is like 'u' in 'but' (or a quick 'uh'), long 'ā' (आ) is like 'a' in 'father'.
Context: The word means "making perfect," "purification," or "impression," guiding the sounds.
sum-skah-ruh
sams-kaara | samskarahttps://en.wikipedia.org/wiki/Samskara 2025년 12월 5일에 확인.
**Samskara** , **saṃskāra** , **saṅskāra** or **sanskara** may refer to:
* Samskara (rite of passage), Hindu and Jain rites of passage
* Samskara (ayurvedic), a technique in ayurvedic medicine
* **Samskara** (Indian philosophy), the concept of **imprints or impressions left on the mind by experience** in Indian philosophies
* Saṅkhāra, the Buddhist concept of "formations"
* _Samskara_ (film), an Indian film based on the novel by U. R. Ananthamurthy
https://www.wisdomlib.org/definition/samskara 2025년 12월 7일에 확인.
**Nyaya (school of philosophy)**
Samskara in Nyaya glossary
Saṃskāra (संस्कार, “impression”) refers to one of the twenty-four _guṇas_ (qualities) according to all the modern works on Nyāya-Vaiśeṣika.—Praśastapāda does not define _saṃskāra_ but discusses its varieties. According to him, _saṃskāra_ is of three kinds, viz.,
1. _vega_ (velocity),
2. _bhāvanā_ (disposition),
3. _sthitisthāpaka_ (elasticity).
Vega is created from motion. It abides in _pṛthivī_ (earth) _ap_ (water), _teja_ (light), _vāyu_ (air) and _manas_ (mind). _Bhāvanā_ is the quality of _ātmā_ only. It is produced by the vividness of judgements, their repetition or a special effort. It is the cause of recollection. Sthitisthāpaka is found in some things which are tangible. It turns back the substance to its original status. When an arrow is discharged, the bow turns back to its original because of its elasticity. Sthitisthāpaka is eternal when it is in eternal substance and it becomes non-eternal when it is in noneternal substance.
Viśvanātha, Annaṃbhaṭṭa and Nyāya-Vaiśeṣika philosophers follow Praśastapāda in describing _saṃskāra_. Thus, Viśvanātha mentions the varieties of _saṃskāra_ as:—
1. _vega_ ,
2. _sthitisthāpaka_ ,
3. _bhāvanā_.
Viśvanātha also says that velocity abides only in limited (_mūrta_) substance. It is caused sometimes by action and sometimes by another _vega_. Elasticity causes the return of something to its former position. For example the return of the branches etc. of the tree which have been pulled and let go is caused by elasticity. According to some, it abides in earth only, while other say that it abids in all the four substances. Impression remains only in the self. Certitude other than in difference is the cause of disposition. It is also the cause of recollection and recognition.
Annaṃbhaṭṭa also does not give any definition of _saṃskāra_ in his Tarkasaṃgraha, but he defines it in his Dīpikā. In his view _saṃskāra_ is that in which the generality of _saṃskāratva_ abides. It is of three kinds:—
1. _vega_ ,
2. _bhāvanā_ ,
3. _sthitisthāpakatā_.
When an arrow is discharged from the bow, the motion of the arrow is _vega_. Vega resides in earth, water, fire, air and mind. It is defined as that which contains the generality of _vegatva_. Bhāvanā is produced from cognition and is the cause of recollectin. It exists in _ātmā_ only. Annaṃbhaṭṭa also says that the adjective ‘produced by cognition’ is given in order to remove the over-pervasion to self, etc. The term ‘cause of recollection’ is given to avoid over-pervasion to the destruction of cognition. Sthitisthāpakatā is such quality which turns back an object to its original condition. It resides in earth.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
삼스까라https://www.howtopronounce.com/samskara Learn how to pronounce samskara. 2025년 12월 10일에 확인.
삼스캐라
삼스커라https://en.dict.naver.com/#/search?query=samskara 2025년 12월 10일에 확인.
samskara
[Noun] alt form sanskara
위키낱말사전
예문
Karma (literally, 'action') is the consequence of samskara.
카르마(말 그대로, '행위')는 행의 결과이다.
참여번역 꼬슴 arkho
웹수집
Samskara can be acquired by one's own actions or imposed by society via culturally held beliefs and attitudes.
웹수집
Understanding one's own samskara and karma is difficult enough.
웹수집
Samskara are the thought/emotion patterns in our sub/unconscious minds which will ultimately determine what decisions we make in our lives.
웹수집

mental dispositionhttps://en.wikipedia.org/wiki/disposition 2025년 12월 5일에 확인.
A **disposition** is a quality of character, a habit, a preparation, a state of readiness, or a tendency to act in a specified way.
The terms dispositional belief and occurrent belief refer, in the former case, to a belief that is held in the mind but not currently being considered, and in the latter case, to a belief that is currently being considered by the mind.
In Bourdieu's theory of fields, dispositions are the natural tendencies of each individual to take on a specific position in any field. There is no strict determinism through one's dispositions. The habitus is the choice of positions according to one's dispositions. However, in retrospect, a space of possibilities can always be observed.
A disposition is not a process or event in some duration in time, but rather the state, preparation, or tendency of a structure "in waiting". In the field of possibilities, its actual triggering has a statistical value.
https://en.dict.naver.com/#/entry/enko/84f1cf5bfb2941f2bf7310ee9a1bb454 네이버 영어사전. 2025년 12월 5일에 확인.
**dis·po·si·tion**
1\. 기질, 성벽; 성질, 습성, 성향. 2. 마음가짐, 기분, 의향.
발음 미국∙영국 [ ˌdɪspəˈzɪʃn ]
명사 (pl. dispositions [-z]) [C, U]
1\. (…하는/…에 빠지기 쉬운) 기질, 성벽; 성질, 습성, 성향((to do/to)).
a mild disposition
얌전한 성질
a disposition to argue
논쟁 기질.
2\. (사물·행위에 대한 일시적인) 마음가짐, 기분, 의향((to, toward, to do)).
a disposition toward worldly pleasures
세속적 쾌락을 추구하는 경향.
3\. 자연의 경향, 체질((to do)).
4\. 배치, 배열; (dispositions) 준비, 작전 계획.
the disposition of trees
(정원 따위의) 수목의 배치.
5\. 법률
(최종적) 처리, 결정; 신의 섭리.
a disposition of Providence
천의(天意), 신의 섭리.
6\. 법률
(재산의) 처분, 양도; 처분권, 지배권.
a disposition for public sale
공매 처분.
YBM 올인올 영한사전
유의어
temperament
nature
character
constitution
make-up
inclination
tendency
proneness
propensity
proclivity
Oxford Thesaurus of English
disposition
1\. 명사 the usual attitude or mood of a person or animal
2\. 명사 a tendency to act or think in a particular way
3\. 명사 a tendency to develop a disease, condition, etc.
미국식 [ ˌdɪspəˈzɪʃən ]
Merriam-Webster’s Learner’s Dictionary
disposition
1\. 명사 a person's inherent qualities of mind and character
2\. 명사 an inclination or tendency
3\. 명사 the way in which something is placed or arranged, especially in relation to other things
영국식 [ ˌdɪspəˈzɪʃn ]
Oxford Dictionary of English
disposition
명사 성질, 기질
SAT 기출 영어단어 어원사전
disposition
명사 처분
건축 설계 영단어
기질 氣質
disposition, tendency, temperament, cast of mind
ET-house 능률 한영사전
안배 按排
(배치) arrangement, disposition; (배분) distribution, assignment, allotment; (배치하다) arrange; (배분하다) distribute, assign, allot
ET-house 능률 한영사전
성향 性向
tendency, inclination, disposition, propensity
ET-house 능률 한영사전
imprints or impressions left on the mind by experience
impressions or residues that affect an individual's Gunas (behavior attributes)https://en.wikipedia.org/wiki/Samskara_(Indian_philosophy)#Samkhya-Yoga 2025년 12월 6일에 확인.
**Samkhya-Yoga**
In Samkhya and Yoga schools, Sankhara, also spelled as Samskara, are **impressions or residues that affect an individual's Gunas (behavior attributes)**.[10] These impressions constitute part of the mechanistic foundation behind ancient Indian scholars' explanation on how karma theory works in practice. Samskara are explained as dispositions, character or behavioral traits either as default from birth or Samskara are behavioral traits perfected over time through Yoga, through conscious shaping of inner self, one's desire, sense of moral responsibility and through practice.[2][10]
In Yoga school of Hinduism, all actions and intents lead to impressions and memories, whether they are active or hidden, conscious or unconscious. A person may not remember his or her past karma, yet the impressions shape his character, the habits, the circumstances, the essence of that person because of the impressions left by the karma.[2] These tendencies, subtle traces and innate characteristics, states the Yoga school, continue to affect the person's present actions, assumptions, attitudes (_bhava_), mind (_buddhi_), moral response and interactions with everyone, everything and self.[2][16] Vyasa, Patanjali and other ancient Indian scholars refer to these as karmic residues (_karmasaya_). Personality, states Patanjali, is the sum total combination of all these impressions and subtle traces (_samskaras_). Individuals tend to do what they did in the past, man forms habit and often returns to those habits, and behaviors tend to repeat because of these _samskaras_ , according to these Yoga scholars.[2][6]
[2] Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, SUNY Press, ISBN 978-0791438152, pages 99-102
[6] Stephen Philips (2014), Epistemology in Classical India: The Knowledge Sources of the Nyaya School, Routledge, ISBN 978-1138008816, pages 7-46, 134, 163-170
[10] Stephen Philips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, Chapter 3: Karma
[16] Gerald Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 244
volition, impulse, intention, orientation—the mental function of going toward external objects
mental impressions, recollections, psychological imprintshttps://en.wikipedia.org/wiki/Samskara_(Indian_philosophy) 2025년 12월 5일에 확인.
In Hindu Philosophy and some Indian religions, _**samskaras**_ or _**sanskaras**_ (Sanskrit: **संस्कार**) are **mental impressions** , **recollections** , or **psychological imprints** that colour one's thoughts and actions, and form the basis for the development of karma theory.[1][2]
In Buddhism, the Sanskrit term _saṃskāra_ is used to describe "**mental formations** ," "**will** ," and many other concepts; in Pāli it is referred to as _saṅkhāra_.[3][4]
According to various schools of Indian philosophy, every action, intent or preparation by an individual leaves a _samskara_ (impression, impact, imprint) in the deeper structure of the person's mind.[2] These impressions then await volitional fruition in that individual's future, in the form of hidden expectations, circumstances or a subconscious sense of self-worth. These _Samskaras_ manifest as **tendencies** , **karmic impulses** , **subliminal impressions** , **habitual potencies** or **innate dispositions**.[2][5] In ancient Indian texts, the theory of _Samskara_ explains how and why human beings remember things, and the effect that memories have on people's suffering, happiness and contentment.[2][6]
[1] saMskAra Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, SUNY Press, ISBN 978-0791438152, pages 99-102
[3] "Samsara". _webspace.ship.edu_. Retrieved 2023-08-19.
[4] "Exploring the Meaning of Samskara or Sankhara in Buddhist Teaching". _Learn Religions_. Retrieved 2023-08-19.
[5] Jeaneane Fowler (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex Academic Press, ISBN 978-1898723943, page 105
[6] Stephen Philips (2014), Epistemology in Classical India: The Knowledge Sources of the Nyaya School, Routledge, ISBN 978-1138008816, pages 7-46, 134, 163-170
tendencies, karmic impulses, subliminal impressions, habitual potencies, innate dispositions

all deeds, both good and evil, produced in the past
action-intentions; action, activity, conception, karmic predispositions

conditioning, conditioning forces, formative forces
power, power of practices, momentum of practices
mental formations, will

conditioned phenomena, dharmas produced through causation, things which arise out of causes and conditions and constantly change

recuperate, convalesce
putting together, accomplishing well, making perfect, a form of solemn recognition and getting readyhttps://en.wikipedia.org/wiki/Samskara_(Indian_philosophy)#Etymology_and_meaning 2025년 12월 6일에 확인.
**Etymology and meaning**
The Sanskrit word _**saṃskāra**_ (**संस्कार**) has various context-driven meanings that broadly refer to "the **putting together** , **accomplishing well** , **making perfect** , **a form of solemn recognition and getting ready** " and "**mental impression** , **recollection** ".[1]
The first use of the term, which relies primarily on its first definition, refers to Hindu rites of passage.[7]
The second definition presents _saṃskāra_ as a form of disposition, impression, or behavioral inclination. In this sense, it is used as a psychological concept in some Indian philosophies, such as Yoga.[2] The concept of _saṃskāra_ is also discussed as _Vasana_ (Sanskrit: वासना vāsanā), particularly in the Vaiśeṣika school of Hinduism. _Vasana_ also means "impression, inclination of anything remaining unconsciously in the mind".[8][9]
[1] saMskAra Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, SUNY Press, ISBN 978-0791438152, pages 99-102
[7] "Rites of Passage – Heart Of Hinduism". Retrieved 2023-08-19.
[8] vAsanA Cologne Digital Sanskrit Dictionary, Germany
[9] Stephen Philips (2014), Epistemology in Classical India: The Knowledge Sources of the Nyaya School, Routledge, ISBN 978-1138008816, page 134
제1원인 | 第一原因https://hanja.dict.naver.com/#/entry/ccko/0f240097fd3340d79880b851909f3ac6 네이버 한자사전. 2025년 10월 22일에 확인.
第一原因
제일원인
**第 차례 제 一 한 일 原 언덕 원 因 인할 인**
1\. 운동(運動)의 구극(究極) 원인(原因). 그것 자신(自身)은 운동(運動)하지 않으며 다른 것의 운동(運動)의 원인(原因)이 되는 부동(不動)의 동자(動者)임.
2\. 만물(萬物)의 창조자(創造者)ㆍ지배자(支配者)로서의 신(神).
제일원인
dìyī yuányīnhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=第一原因&op;=translate 구글 번역 2025년 10월 22일에 확인.
Chinese (Traditional): 第一原因 Dì yī yuányīn 디이 웬인
Chinese (Simplified): 第一原因 Dì yī yuányīn 디이 웬인
English: First reason
Korean: 첫 번째 이유https://hanja.dict.naver.com/#/search?query=第一原因 네이버 중국어사전. 2025년 10월 22일에 확인.
중국어 문장 분석 결과 총 2개 단어
第一 原因
dìyī yuányīn
디이 웬인 | प्रधानhttps://en.wikipedia.org/wiki/Pradhana 2025년 10월 22일에 확인.
In Samkhya, **pradhāna** (Sanskrit: **प्रधान**) is the "**primal matter** ," "the **first principle** from which all material things have evolved.[1] It is an alternate term for prakriti ('material nature' and material desires) in a state of equilibrium of the three gunas – sattva, rajas and tamas, the three modes of prakrti. When _purusha_ (primal consciousness) comes in contact with prakriti, the balance is distorted, and the 23 principles ('the world') evolves from prakriti.[2]
Badarayana’s Brahma sutras state that _**pradhana**_ is _asabadam_ , 'not mentioned in the Upanishads', and therefore to be rejected as the first cause.[3] Instead, the later Advaita tradition postulates Brahman as the intelligent, conscious first principle and material and efficient cause of the universe.
**Etymology**
_Pradhāna_ (Sanskrit: प्रधान) is an adjective meaning "most important, prime, chief or major".[web 1] The Shatapatha Brahmana (शतपथ ब्राह्मण) gives its meaning as "the **chief cause** of the material nature" (S.B.7.15.27) or "the creative principle of nature" (S.B.10.85.3).[web 2]
**Samkhya**
In Samkhya, _pradhāna_ (Sanskrit: प्रधान) is an alternate term for prakriti ('material nature' and material desires), the "**primal matter** " and "the **first principle** from which all material things have evolved."[1] It is a state of equilibrium of the three gunas – sattva, rajas and tamas, the three modes of prakrti. When _purusha_ (primal consciousness) comes in contact with prakriti, the balance is distorted, and the 24 principles ('the world') evolves from prakriti.[2]
The term 'samkhya' is derived from the word _sankhya_ (numbers), referring to the listing or numbering of the basic principles, purusha, the twenty-four principles of prakrti, and the 'right discrimination' between these principles. _Purusha_ is unproduced, free from all action and modification, without attributes, all-pervading consciousness, individual and separate for each body. When Pradhana manifests it becomes the efficient and the material cause of creation.[4] _Prakrti_ is eternal and all-pervading, unlimited and the material cause, eternally producing everything but insentient.[4]
[1] Lochtefeld, James G. (2002). _The Illustrated Encyclopedia of Hinduism_. The Rosen Publishing Group, Inc., p. 518.
[2] Rajarshi, Mini S. (2006). _Yoga: A Synthesis of Psychology and Metaphysics_. Motilal Banarsidass Publishe. ISBN 978-81-208-3098-1., p. 48.
[3] Patton, Laurie L. (1994). _Authority, Anxiety, and Canon: Essays in Vedic Interpretation_. SUNY Press. ISBN 9780791419380., p. 146.
[4] Hughes, David Bruce. _Sri Vedanta-sutra, Adhyaya 2_. Esoteric Teachings Seminar., p. 76.
[web 1] "Sanskrit Dictionary". Spokensanskrit.de.
[web 2] "Pradhana". Vedabase.https://www.wisdomlib.org/definition/pradhana 2025년 10월 22일에 확인.
**Sanskrit dictionary**
Pradhana in Sanskrit glossary
Pradhana (प्रधन).—
1) A battle, fight, war, contest; प्रहितः प्रधनाय माधवानहमाकारयितुं महीभृता (_prahitaḥ pradhanāya mādhavānahamākārayituṃ mahībhṛtā_) Śiśupālavadha 16.52; क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः (_kṣetraṃ kṣatrapradhanapiśunaṃ kauravaṃ tadbhajethāḥ_) Meghadūta 5; R.11.77; Mv.6.33; Uttararāmacarita 5.1.
2) Spoil taken in battle.
3) Destruction.
4) Tearing, rending.
Derivable forms: _pradhanam_ (प्रधनम्).
\--- OR ---
**Pradhāna** (**प्रधान**).— _a._
1) Chief, principal, pre-eminent, main, best, most excellent; as in; प्रधानामात्य, प्रधानपुरुष (_pradhānāmātya, pradhānapuruṣa_) &c.; रत्नैश्च पूजयेदेनं प्रधानपुरुषैः सह (_ratnaiśca pūjayedenaṃ pradhānapuruṣaiḥ saha_) Manusmṛti 7.23; प्रधानफलं वा आनुषङ्गिकं वा सर्वमेव आधातरि समवेतुमर्हति (_pradhānaphalaṃ vā ānuṣaṅgikaṃ vā sarvameva ādhātari samavetumarhati_) ŚB. on. MS.6.2.1; 'यस्मिन् कुले यः पुरुषः प्रधानः स सर्वयत्नेन हि रक्षणीयः (_yasmin kule yaḥ puruṣaḥ pradhānaḥ sa sarvayatnena hi rakṣaṇīyaḥ_)'.
2) Principally inherent, prevalent, predominant.
-nam 1 The chief thing or object, most important thing; head, chief; न परिचयो मलिनात्मनां प्रधानम् (_na paricayo malinātmanāṃ pradhānam_) Śiśupālavadha 7.61; G. L.18; प्रयोगप्रधानं हि नाट्यशास्त्रम् (_prayogapradhānaṃ hi nāṭyaśāstram_) M.1; शमप्रधानेषु तपो- धनेषु (_śamapradhāneṣu tapo- dhaneṣu_) Ś.2.7; गुणैश्च तैस्तैर्विनयप्रधानैः (_guṇaiśca taistairvinayapradhānaiḥ_) R.6.79.
2) The first evolver, originator, or source of the material world, the primary germ out of which all material appearances are evolved, according to Sāṅkhya philosophy; न पुनरपि प्रधानवादी अशब्दत्वं प्रधानस्या सिद्धमित्याह (_na punarapi pradhānavādī aśabdatvaṃ pradhānasyā siddhamityāha_) Ś. B.; see प्रकृति (_prakṛti_) also; प्रधानक्षेत्रज्ञपतिर्गुणेशः (_pradhānakṣetrajñapatirguṇeśaḥ_) Śvet. Up.6.16; एतस्याद्या प्रवृत्तिस्तु प्रधानात् संप्रवर्तते (_etasyādyā pravṛttistu pradhānāt saṃpravartate_) Mahābhārata (Bombay) 12.25.25.
3) The Supreme Spirit.
4) Intellect, understanding; एको मयेह भगवान् विबुधप्रधानैश्चित्तीकृतः प्रजननाय कथं नु यूयम् (_eko mayeha bhagavān vibudhapradhānaiścittīkṛtaḥ prajananāya kathaṃ nu yūyam_) Bhāgavata 4.1.28.
5) The principal member of a compound.
-naḥ, -nam 1 The principal attendant or companion of a king (his minister or confidant).
2) A noble, courtier.
3) An elephant-driver.
4) The commander-in-chief.
Source: DDSA: The practical Sanskrit-English dictionary
**Pradhāna** (**प्रधान**).—(nt.; also, oftener, prahāṇa 1, q.v.; see also prahita; = Pali padhāna; n. act. to pradadhāti), _exertion_ : rūkṣa-pradhānaṃ prahitātmanaḥ Lalitavistara 255.3 (prose), _of (me) having exerted myself in harsh exertions_ ; rūkṣapradhānaprahitātmakatvāt Lalitavistara 256.6 (prose); the Mahāvastu parallels to these passages read lūha-prahāṇa-, see these words; samyakpradhānā caturo me aśvā Mahāvastu iii.120.14 (verse), _my horses are the four right exertions_ , for which see also (samyak)prahāṇa; compare Pali sammappadhāna; the four (cited in Childers and [Pali Text Society’s Pali-English Dictionary]) are, exertion to prevent sinful states (dhamma = dharma) from arising, to get rid of those that exist, to produce good states, and to maintain those already existing; for [Buddhist Hybrid Sanskrit] definitions (agreeing with this) see prahāṇa. In Abhidharmakośa LaV-P. vi.281, Vyākhyā, four samyakpradhāna; the older Chin. rendering has _effort_ , the later _abandonment_ , as if (Sanskrit) prahāṇa; Tibetan also the latter.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Pradhana (प्रधन).—n.
(_-naṃ_) 1. War, battle. 2. Tearing, rending, destroying. 3. Spoil taken in battle. E. _pra_ before, _dhā_ to have, aff. _kyu ._
\--- OR ---
**Pradhāna** (**प्रधान**).—n.
(_-naṃ_) 1. Nature, the natural state of anything, or the cause of the material world. 2. The Supreme God. 3. Intellect, understanding. 4. Chief, principal, (in this sense, it is always neuter and confined to the singular number.) mn.
(_-naḥ-naṃ_) 1. The first companion of a king, his minister, his eunuch or confident, &c. a courtier, a noble, 2. An elephant-driver. f.
(_-nā_) Prevalent, predominant. E. _pra_ before, _dhā_ to have, aff. _lyuṭ ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Pradhana (प्रधन).—[_pra-dhana_] (see _nidhana_), n. 1. Tearing, destroying, [Meghadūta, (ed. Gildemeister.)] 49; destruction, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 119, 7. 2. War, battle.
\--- OR ---
**Pradhāna** (**प्रधान**).—i. e. _pra-dhā + ana_ , I. n. 1. Nature, Mahābhārata 13, 1009. 2. The Supreme God. 3. Intellect. 4. Chief, [Hitopadeśa] 49, 18; principal (only sing.), excellent, [Pañcatantra] 156, 15. 5. The first companion of a king, his minister, his confidant, etc. Ii. adj. Chief, principal, [Pañcatantra] i. [distich] 324; [Hitopadeśa] 60, 22; [Bhartṛhari, (ed. Bohlen.)] 2, 99.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Pradhana (प्रधन).—[neuter] the prize of the contest; contest, fight.
\--- OR ---
**Pradhāna** (**प्रधान**).—[neuter] the main thing or person, chief, head; original matter or supreme spirit (ph.); often —° having — as chief thing or person i.e. devoted to, excelling or delighting in, full of. Adj. & °— chief, main, principal, best.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Pradhana (प्रधन):—[=_pra-dhana_] n. (cf. _dhana_) spoil taken in battle, a prize gained by a victor, the battle or contest itself, [Ṛg-veda] etc. etc.
2) [v.s. ...] the best of one’s goods, valuables, [Nārada-smṛti, nāradīya-dharma-śāstra]
3) [v.s. ...] tearing, bursting etc. (= _dāraṇa_), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] m. Name of a man
5) [v.s. ...] m. [plural] his descendants, [Brahma-purāṇa]
6) **Pradhāna** (**प्रधान**):—[from _pra-dhā_] n. a chief thing or person, the most important or essential part of anything, [Kātyāyana-śrauta-sūtra; Manu-smṛti; Mahābhārata] etc.
7) [v.s. ...] ([in the beginning of a compound]) the principal or first, chief, head of
8) [v.s. ...] ([often also ifc. (f(_ā_). ) e.g. _indra-pradhāna_ , (a hymn) having Indra as the chief object or person addressed, [Nirukta, by Yāska]; _prayoga-p_ , (the art of dancing) having practice as its essential part, chiefly practical, [Mālavikāgnimitra]])
9) [v.s. ...] ‘the Originator’, primary germ, original source of the visible or material universe (in Sāṃkhya = _prakṛti_ q.v.), [Indian Wisdom, by Sir M. Monier-Williams 53, 1 etc.]
10) [v.s. ...] primary or unevolved matter or nature, [Sarvadarśana-saṃgraha]
11) [v.s. ...] supreme or universal soul, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] intellect, understanding, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] the first companion or attendant of a king, a courtier, a noble (also m.), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) [v.s. ...] an elephant-driver (also m.), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] (in gram.) the principal member of a compound (opp. to _upasarjana_ q.v.)
16) [v.s. ...] mf(_ā_)n. chief, main, principal, most important
17) [v.s. ...] pre-eminent in ([instrumental case])
18) [v.s. ...] better than or superior to ([ablative]), [Mahābhārata; Kāvya literature] etc.
19) [v.s. ...] m. Name of an ancient king, [Mahābhārata]
20) Pradhānā (प्रधाना):—[from _pradhāna > pra-dhā_] f. Name of a Śakti, [Tantr.] (cf. [Indian Wisdom, by Sir M. Monier-Williams 522]).
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Pradhana (प्रधन):—[_pra-dhana_] _(naṃ)_ 1\. _n._ War, battle; destroying, tearing, rending.
2) **Pradhāna** (**प्रधान**):—[_pra-dhāna_] _(naṃ)_ 1\. _n._ Nature; God; intellect; being chief. _m._ King’s companion; elephant-driver.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary Pradhāna. 2025년 10월 22일에 확인. | pradhana
퍼다나https://www.howtopronounce.com/pradhana Learn how to pronounce Pradhana. 2025년 10월 22일에 확인.

chief cause (of the material nature)
primal matter
first principle
존재 | 存在https://hanja.dict.naver.com/#/search?query=存在⦥=all 네이버 한자사전. 2025년 10월 29일에 확인.
存在 존재
현존(現存)하여 있음. 또는 있는 그것.
**存 있을 존**
부수 子(아들자) 총 획수 6획
1\. 있다, 존재하다(存在--) 2. 살아 있다 3. 안부를 묻다, 노고를 치하하고 위로하다(慰勞--)
𠩯(고자), 侟(동자), 𡥅(동자)
**在 있을 재**
부수 土(흙토) 총 획수 6획
1\. 있다, 존재하다(存在--) 2. 찾다, 안부(安否)를 묻다 3. 보다, 살피다
𡉈(본자), 扗(본자), 𥩴(동자)https://zh.dict.naver.com/#/search?range=word&query;=存在 네이버 중국어사전. 2025년 10월 29일에 확인.
存在
1\. 명사,동사 존재(하다). 현존(하다). [주로 ‘存在着’로 쓰임]
2\. 명사 철학 존재. 자인(독 Sein).
[ cúnzài ]
고려대 중한사전
存在
동사 (…에) 맡기다. 절약하여 두다.
[ cún‧zai ]
고려대 중한사전
存在
동사 exist
[ cúnzài ]
Collins Chinese Dictionary
존재 存在 [존재] 듣기
1\. 명사 存在 ，存留 ，在 。
2\. 명사 存在 ，大腕 ，腕儿 ，人物 ，地位 。
3\. 명사 철학 存在 。 (≒자인(sein))
에듀월드 표준한한중사전
존재
cúnzàihttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=存在&op;=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 存在 Cúnzài 천짜이
Chinese (Simplified): 存在 Cúnzài 천짜이
English: exist
Korean: 존재하다
천짜이 | सत्https://www.wisdomlib.org/definition/sat 2025년 10월 29일에 확인.
**Sanskrit dictionary**
Sat in Sanskrit glossary
**Śaṭ** (**शट्**).—I. 1 P. (_śaṭati_)
1) To be sick.
2) To divide, separate.
3) To be dissolved.
4) To be weary or dejected.
5) To go, -II. 1 Ā. (_śāṭayate_) To praise, flatter.
\--- OR ---
**Ṣāṭ** (**षाट्**).— _ind._ A vocative particle; interjection of calling.
\--- OR ---
**Saṭ** (**सट्**).—I. 1 P. (_saṭati_) To form a part. -II. 1 U. (_sāṭayati-te_) To show, display, manifest.
\--- OR ---
**Sat** (**सत्**).— _a._ (-_tī_ _f._)
1) Being, existing, existent; सन्तः स्वतः प्रकाशन्ते गुणा न परतो नृणाम् (_santaḥ svataḥ prakāśante guṇā na parato nṛṇām_) Bv.1.12; सत्कल्पवृक्षे वने (_satkalpavṛkṣe vane_) Ś.7.12.
2) Real, essential, true; Bṛ. Up.2.3.1.
3) Good, virtuous, chaste; सती सती योगविसृष्टदेहा (_satī satī yogavisṛṣṭadehā_) Kumārasambhava 1. 21; Ś.5.17.
4) Noble, worthy, high; as in सत्कुलम् (_satkulam_).
5) Right, proper.
6) Best, excellent.
7) Venerable, respectable.
8) Wise, learned.
9) Handsome, beautiful.
1) Firm, steady.
_-m._ A good or virtuous man, a sage; आदानं हि विसर्गाय सतां वारिमुचामिव (_ādānaṃ hi visargāya satāṃ vārimucāmiva_) R.4.86; अविरतं परकार्यकृतां सतां मधुरिमातिशयेन वचोऽमृतम् (_avirataṃ parakāryakṛtāṃ satāṃ madhurimātiśayena vaco'mṛtam_) Bv.1.113; Bhartṛhari 2\. 78; R.1.1.
_-n._ 1) That which really exists, entity, existence, essence.
2) The really existent truth, reality.
3) Good; as in सदसत् (_sadasat_) q. v.
4) Brahman or the Supreme Spirit.
5) Ved. Water.
6) The primary cause (_kāraṇa_); य ईक्षिताऽहं रहितोऽप्यसत्सतोः (_ya īkṣitā'haṃ rahito'pyasatsatoḥ_) Bhāgavata 1.38.11.
7) (In gram.) The termination of the present participle. (_satkṛ_ means 1) to respect, treat with respect, receive hospitably. 2) to honour, worship, adore. 3) to adorn.)
\--- OR ---
**Sāṭ** (**साट्**).—1 U. (_sāṭayati-te_) To show, manifest.
\--- OR ---
**Sāt** (**सात्**).— _ind._ A Taddhita affix added to a word to show that something is completely changed into the thing expressed by that word, or that it is left at the complete disposal or control of that thing; भस्मसात् भू (_bhasmasāt bhū_) 'to be completely reduced to ashes'; अग्निसात् कृत्वा (_agnisāt kṛtvā_) M.5; भस्मसात् कृतवः पितृद्विषः पात्रसाच्च वसुधां ससागराम् (_bhasmasāt kṛtavaḥ pitṛdviṣaḥ pātrasācca vasudhāṃ sasāgarām_) R.11.86; विभज्य मेरुर्न यदर्थिसात् कृतः (_vibhajya merurna yadarthisāt kṛtaḥ_) N.1.16; so ब्राह्मणसात्, राजसात् (_brāhmaṇasāt, rājasāt_) &c.; Śiśupālavadha 14.36.
Source: DDSA: The practical Sanskrit-English dictionary
**Śaṭ** (**शट्**).—r. 1st cl. (_śaṭati_) 1. To be diseased or sick. 2. To divide, to pierce or separate. 3. To go. 4. To be low spirited, to be weary or dejected. r. 10th cl. (_śāṭayate_) To flatter, to praise.
\--- OR ---
**Ṣaṭ** (**षट्**).—r. 1st cl. (_ṣaṭati_) To be a part or portion.
\--- OR ---
**Ṣāṭ** (**षाट्**).—Ind. An interjection of calling.
\--- OR ---
**Saṭ** (**सट्**).—r. 1st cl. (_saṭati_) To form a part. r. 10th cl. (_sāṭayati-te_) To show, to manifest.
\--- OR ---
**Sat** (**सत्**).—mfn. (_-san-santī-sat_) 1. True. 2. Good, virtuous. 3. Being, existing. 4. Excellent, best. 5. Venerable, respectable. 6. Wise, learned. 7. Firm, steady. 8. Right, proper. f. (_-satī_) 1. A virtuous wife; in ordinary use applied especially to the wife, who burns herself with her husband’s corpse. 2. The goddess Uma. 3. A fragrant earth, commonly Surat-earth. 4. A species of the Pratishtha metre. n. (_sat_) 1. The true God, the always present and all-pervading spirit. 2. That which really is, entity, existence, essence. 3. Truth, reality. 4. That which is good. m. (_-san_) A virtuous man. Ind. (_-sat_) In composition, a particle of reverence or respect, implying, good, fit, &c.; as _satkriyā_ virtue, doing what is right, &c. E. _as_ to be, aff. of the participle of the present tense _śatṛ ._
\--- OR ---
**Sāṭ** (**साट्**).—r. 10th cl. (_sāṭayati-te_) To make visible, to show.
\--- OR ---
**Sāt** (**सात्**).—r. 10th cl. (_sātayati-te_) To give pleasure; according to some it is a Sautra root.
\--- OR ---
**Sāt** (**सात्**).—Ind. A Tadhita affix which, when put after a word, denotes either a total change of anything into the thing expressed by that word, or complete control.
\--- OR ---
**Sāt** (**सात्**).—n. (_-sāt_) Brahma, God. E. _sāti_ to cause happiness, aff. _kvip ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Śaṭ** (**शट्**).—i. 1, [Parasmaipada.] 1. To be diseased. 2. To divide. 3. To be dissolved. 4. To be low-spirited. 5. To go.
— Cf. 2. _śaṭh_.
\--- OR ---
**Saṭ** (**सट्**).—i. 1, [Parasmaipada.] To be a part or portion.
\--- OR ---
**Sāṭ** (**साट्**).—i. 10, [Parasmaipada.] To make manifest.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Śat** (**शत्**).— _śātayati_ _śātayate_ cut in pieces, cause to fall off, break or throw down, destroy.
\--- OR ---
**Sat** (**सत्**).—v. _sant_.
\--- OR ---
**Sāt** (**सात्**).—go or come to ([accusative]).
Sāt is a Sanskrit compou**nd consisting of the terms _sa_ and _at_** (**अत्**).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Śaṭ** (**शट्**):—([probably] artificial) [class] 1. [Parasmaipada] _śaṭati_ , to be sick;
—to divide, pierce;
—to be dissolved;
—to be weary or dejected;
—to go, [Dhātupāṭha ix, 12] : [class] 10. [Ātmanepada] _śāṭayate_ , [Dhātupāṭha xxxiii, 18] [varia lectio] for √1. _śaṭh_.
**2) Śat** (**शत्**):— _śātayati_ See √2. _śad_ , p.1051.
**3) Ṣaṭ** (**षट्**):—a _ṣaḍ_ (in [compound] for _ṣaṣ_) See below.
4) [from _ṣaṣ_] b ind. six times, [Śatapatha-brāhmaṇa]
5) [from _ṣaṣ_] c in [compound] for _ṣaṣ_.
**6) Ṣāṭ** (**षाट्**):—ind. a vocative particle or interjection of calling, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
**7) Saṭ** (**सट्**):—[class] 1. [Parasmaipada] _saṭati_ , to be a part of [Dhātupāṭha ix, 26]:—[Causal] or [class] 10. _sāṭayati_ (See √ _sāṭ_).
**8) Sat** (**सत्**):—mf(_satī_)n. ([present participle] of √1. _as_) being, existing, occurring, happening, being present (_sato me_ , ‘when I was present’; often connected with other participles or with an adverb e.g. _nāmni kṛte sati_ , ‘when the name has been given’; _tathā sati_ , ‘if it be so’; also [in the beginning of a compound], where sometimes = ‘possessed of’ cf. _sat-kalpavṛkṣa_), [Ṛg-veda] etc. etc.
9) abiding in ([locative case]), [Mahābhārata]
10) belonging to ([genitive case]), [Śatapatha-brāhmaṇa]
11) living, [Muṇḍaka-upaniṣad]
12) lasting, enduring, [Kāvya literature; Ṛg-veda] etc. etc.
13) real, actual, as any one or anything ought to be, true, good, right (_tan na sat_ , ‘that is not right’), beautiful, wise, venerable, honest (often in [compound] See below), [Ṛg-veda] etc. etc.
14) m. a being, ([plural]) beings, creatures, [Ṛg-veda] etc.
15) a good or wise man, a sage, [Mahābhārata; Rāmāyaṇa]
16) good or honest or wise or respectable people, [Manu-smṛti; Mahābhārata] etc.
17) n. that which really is, entity or existence, essence, the true being or really existent (in the Vedānta, ‘the self-existent or Universal Spirit, Brahma’), [Ṛg-veda] etc. etc.
18) that which is good or real or true, good, advantage, reality, truth, [ib.]
19) water, [Naighaṇṭuka, commented on by Yāska i, 12]
20) (in gram.) the terminations of the present participle, [Pāṇini 3-2, 127 etc.]
21) ind. (cf. _sat-√kṛ_ etc.) well, right, fitly.
22) cf. [Greek] ὥν, ἐών for ἐσων; [Latin] sens in absens, pra-sens; sons, ‘guilty’, [originally] ‘the real doer’; [Lithuanian] sās, ésas; [Slavonic or Slavonian] sy, sašta.
**23) Sāṭ** (**साट्**):—[class] 10. [Parasmaipada] _sāṭayati_ , to make visible or manifest, [Dhātupāṭha xxxv, 84.]
**24) Sāt** (**सात्**):—1. _sāt_ a Taddhita affix which when put after a word denotes a total change of anything into the thing expressed by that word (See _agni_ -, _bhasma-sāt_ etc.)
25) 2. _sāt_ a Sautra root meaning ‘to give pleasure’ [Pāṇini; Vopadeva]
26) 3. _sāt_ n. Name of Brahman, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**1) Śaṭ** (**शट्**):— _śaṭati_ 1\. _a._ To be sick; to divide; to go; to be dejected. _śāṭayati_ 10\. _a._ To flatter.
**2) Ṣaṭ** (**षट्**):— _ṣaṭati_ 1\. _a._ To be a part or portion.
**3) Ṣāṭ** (**षाट्**):— _ind._ An interjection of calling.
**4) Sat** (**सत्**):—[_(n-tī-t) a._] Existing, being; real; stable; genuine, true; good, excellent; venerable, wise. _f._ (_ī_) A _satī,_ who burns herself with her husband; _Durgā;_ fragrant earth. _n._ The supreme Being. _In comp.,_ good.
**5) Sāt** (**सात्**):— _(t)_ 5\. _m. Brahmā,_ God.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Śaṭ** (**शट्**):—, _śaṭati (rujāviśaraṇagatyavasādaneṣu)_ [DHĀTUP. 9, 12.] _śāṭayate (ślāghāyām)_ [33, 18, v. l.] für _śaṭh_ .
\--- OR ---
**Śat** (**शत्**):—
\--- OR ---
**Ṣāṭ** (**षाट्**):—interj. [ŚABDĀRTHAK.] bei [WILSON.]
\--- OR ---
**Saṭ** (**सट्**):—, _saṭati_ [DHĀTUP. 9, 26] (_avayave_).
\--- OR ---
**Sāt** (**सात्**):—
1) eine Sautra-Wurzel [Pāṇini’s acht Bücher 3, 1, 138.] [Vopadeva’s Grammatik 26, 35.] —
2) n. = _brahman_ [Śabdakalpadruma] und [WILSON] ohne Angabe einer Aut.
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Sat** (**सत्**) in the Sanskrit language is related to the Prakrit words: Sa, Saḍa, Samāṇa.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
sat
삿(트)https://www.youtube.com/watch?v=9elq4wG8OQc Tat Sat Pronunciation Sanskrit तत् सत् tat sat. 2025년 10월 29일에 확인.https://www.howtopronounce.com/hindi/sat-chit-ananda Learn how to pronounce ㄴat chit ananda. 2025년 10월 29일에 확인. | being (있음, 존재)
existing (존재함)
existent (존재)
self-existent (스스로 존재함, 저절로 있음, 자재 自在)
that which really exists (실재하는 것, 진실로 존재하는 것, 실유 實有)
the really existent truth (실재하는 진리, 실유의 진리, 진제 眞諦, 실제 實際)
reality (실재 實在)
Brahman (브라만)
Supreme Spirit (지고한 영)
Universal Spirit (우주의 영, 우주심, 우주의식)
지성 | 붓디 참조
진리월광 | 眞理月光
明諦論
明谛论 | तत्त्वकौमुदीhttps://www.wisdomlib.org/definition/tattvakaumudi 2025년 8월 27일에 확인.
**Sanskrit dictionary**
**Tattvakaumudi in Sanskrit glossary**
1) Tattvakaumudī (तत्त्वकौमुदी) as mentioned in Aufrecht’s Catalogus Catalogorum:—by Vācaspatimiśra. See Sāṃkhyatattvakaumudī.
2) Tattvakaumudī (तत्त्वकौमुदी):—Vāsavadattāṭīkā by Rāmadeva. L. 2434.
3) Tattvakaumudī (तत्त्वकौमुदी):—Śiśupālavadhaṭīkā by Bhavadatta. L. 2405.
4) Tattvakaumudī (तत्त्वकौमुदी):—[tantric] Mentioned in Āgamatattvavilāsa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Tattvakaumudī (तत्त्वकौमुदी):—[=_tat-tva-kaumudī_] [from _tat-tva_ > _tat_] f. ‘Tattva-moonlight’, Name of a [commentator or commentary] on [Sāṃkhyakārikā; Sarvadarśana-saṃgraha xiv, 20]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Tattvakaumudī (तत्त्वकौमुदी):—(_ta_ \+ _kau_) f. Mondschein der Wahrheit, oder vollst. _sāṃkhyatattva_ Titel eines Commentars zu der Sāṃkhyakārikā [Colebrooke I, 233.] [WILSON,] [SĀṂKHYAK. S. VII.] [Weber’s Verzeichniss No. 637. fg.]
\--- OR ---
Tattvakaumudī (तत्त्वकौमुदी):—[SARVADARŚANAS. 148, 19.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Tattvakaumudī (तत्त्वकौमुदी):—f. , _tattvakaustubha_ n. ([Private libraries (Gustav) 1]), _tattvagurukāntīya_ n. ([ebend.]) , _tattvacandra_ m. , candrikā f. , _tattvacintāmaṇi_ m. , _maṇiprakāśa_ m. , _maṇiprabhā_ f. und _maṇivyākhyā_ f. Titel von Werken , insbes. Commentaren.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Tattvakaumudī
Tattva-kaumudī
Tattva-Kaumudî 2025년 8월 27일에 확인.
Sāṁkhyatattvakaumudī
Sāṃkhyatattvakaumadī | Tattvakaumudi
Samkhya tattva kaumudi
The Moonlight on the Sāṃkhya Principles of Reality
진리통효 | 眞理通曉
眞理通晓https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=眞理通曉&op;=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 眞理通曉 Zhēnlǐ tōngxiǎo 쩐리 통시오 Did you mean: 真理通曉
Chinese (Simplified): 眞理通晓 Zhēnlǐ tōngxiǎo 쩐리 통시오
English: True Understanding
Korean: 진정한 이해
真理通曉https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=真理通曉&op;=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 真理通曉 Zhēnlǐ tōngxiǎo 쩐리 통시오
Chinese (Simplified): 真理通晓 Zhēnlǐ tōngxiǎo 쩐리 통시오
English: Truth Knowing
Korean: 진실을 아는 것
真理通晓
한자 독음/중국어 발음:
진리 통효https://hanja.dict.naver.com/#/search?query=眞理通曉⦥=all 2025년 9월 10일에 확인.
**眞 참 진**
부수 目(눈목) 총 획수 10획
1\. 참 2. 진리(眞理) 3. 진실(眞實)
真(간체자), 真(일본자), 𠤛(고자), 𡙊(고자), 眞(약자), 真(약자), 真(속자)
**理 다스릴 리(이)**
부수 𤣩(구슬옥변) 총 획수 11획
1\. 다스리다 2. 다스려지다 3. 하소연하다
**通 통할 통**
부수 辶(책받침2) 총 획수 11획
1\. 통하다(通--) 2. 내왕하다(來往--) 3. 알리다
𢓶(고자), 𨓛(동자)
**曉 새벽 효**
부수 日(날일) 총 획수 16획
1\. 새벽, 동틀 무렵 2. 밝다, 환하다 3. 깨닫다, 환히 알다
晓(간체자), 暁(일본자), 暁(속자), 𣉊(속자), 晓(동자), 皢(동자)
zhēnlǐ tōngxiǎo
쩐리 통시오
쩐리 통시아오https://zh.dict.naver.com/#/search?query=真理 2025년 9월 10일에 확인.
真理
명사 진리. (↔谬误)
[ zhēnlǐ ]
고려대 중한사전https://zh.dict.naver.com/#/search?query=通曉 2025년 9월 10일에 확인.
通晓
1\. 동사 잘 알다. 통달하다. 완벽하게 이해하다.
2\. 동사 철야하다.
[ tōngxiǎo ]
고려대 중한사전

真實探奧
真实探奥
한자 독음/중국어 발음:
진실탐오
zhēnshí tànào
쩐씨 탄오https://zh.dict.naver.com/#/search?query=真實探奧 2025년 9월 10일에 확인.
중국어 문장 분석 결과 총 2개 단어 真實 探奧 zhēnshí tànào
真实
형용사 진실하다. (↔虚假, 假(1))
[ zhēnshí ]
고려대 중한사전https://zh.dict.naver.com/#/search?query=探奥 2025년 9월 10일에 확인.
三峡探奥
《三峡探奥》是2006年长江出版社出版的图书，作者是刘不朽。
[ sānxiá tàn ào ]
HDWIKI
. . .
번역 결과
探奥
심오한 경지를 탐구하다
파파고 번역
쩐씨 탕오https://translate.google.com/?sl=auto&tl;=zh-CN&text;=真實探奧&op;=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 真實探奧 Zhēnshí tàn ào 쩐씨 탕오
Chinese (Simplified): 真实探奥 Zhēnshí tàn ào 쩐씨 탕오
English: Real Exploration
Korean: 실제 탐험 | तत्त्ववैशारदीhttps://www.google.com/search?q=sanskrit+pronunciation+of+तत्त्ववैशारदी 2025년 9월 10일에 확인.
Wisdom Library
https://www.wisdomlib.org › Hinduism › Books
Yoga-sutras (with Vyasa and Vachaspati Mishra)
Nov 28, 2023 — ... तत्त्ववैशारदी), Vācaspatimishra Tattvavaisharadi. Source 1: exoticindiaart.com. Source 2: archive.org. Contents of this online ...https://www.wisdomlib.org/hinduism/book/yoga-sutras-with-commentaries 2025년 9월 10일에 확인.
Yoga-sutras (with Vyasa and Vachaspati Mishra)
by Rama Prasada | 1924 | 154,800 words | ISBN-10: 9381406863 | ISBN-13: 9789381406861
Hinduism, Hindu Philosophy, Yoga
_Summary_ : The English translation of the Yoga Sutras of Patanjali (500 BCE), including Vyasa’s commentary called the Sankhya Pravachana (7th century) or Yogabhashya; and the gloss by Vachaspati Mishra (9th century) called the Tattvavaisaradi. The Yogasutra is a collection of aphorisms dealing with Samadhi (meditative absorption), Sadhana (Yoga practice), Vibhuti (powers or Siddhis), Kaivaly (isolation) and Moksha (liberation).
Alternative titles: Patañjali Yogasūtra (पतञ्जलि योगसूत्र), Pātañjalayogaśāstra (पातञ्जलयोगशास्त्र), Pātañjala-yogaśāstra, Vyāsa Sāṅkhyapravacana (साङ्ख्यप्रवचन), Sāṅkhya-pravacana, Sāṃkhyapravacana (सांख्यप्रवचन), Sāṃkhya-pravacana, Sankhya-pravacana, Samkhya-pravacana, Yogabhāṣya (योगभाष्य), Yogabhasya, Vācaspatimiśra **Tattvavaiśāradī** (वाचस्पतिमिश्र **तत्त्ववैशारदी**), Vācaspatimishra **Tattvavaisharadi**.
Tattva-vaiśāradī
Tattvavaiśāradīhttps://www.hindupedia.com/en/Tattvavaiśāradī 2025년 9월 10일에 확인.
Tattvavaiśāradī
By Swami Harshananda
The **Yogasutras** of Patañjali (200 B. C.) is the basic work of Yoga philosophy. This philosophy is one of the six systems of philosophy. This has a commentary called **Vyāsabhāsya** by one Vyāsa (A. D. 600). On this Vācaspati (A. D. 850) has written a learned gloss known as **Tattvavaiśāradī**. This is considered a standard elucidation of not only the Vyāsabhāsya but even of Yoga philosophy also.
References
The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalorehttps://www.kym.org/yoga-vaisharadi/ 2025년 9월 10일에 확인.
COMMENTARIES OF YOGASŪTRAS
14 Sanskrit commentaries to the Yogasūtras have been digitized as part of this project. They can be classified into two types.
*Vyāsa’s commentary and it sub-commentaries – Phase One *Sanskrit commentaries that are independent of Vyāsa’s commentary – Phase Two. PHASE ONE **Vyāsa’s commentary** is considered the closest to the period of **Yogasūtras** (3rd or 4th Century CE) and hence it is respected as primary commentary. There are four known sub-commentaries to Vyāsa’s commentary to **Yogasūtra**.
#**Tattvavaiśāradī** of **Vācaspati Miśra** (9th or 10th century) #Vivaraṇa of Śaṅkara (13th Century – not settled with finality) #**Vārttika** of **Vijñānabhikṣu** (15th Century) #Bhāsvatī of Hariharānanda Āraṇya (19th century) A sub commentary to Tattvavaiśāradī– Pātañjalarahasya by Rāghavānanda sarasvatī (1550-1600) has also been digitized as part of this phase.
Along with these classical commentaries, the first chapter of Yogavallī, a Sanskrit commentary to the Yogasūtras by yogācārya Śrī T Krishnamacharya (20th Century) is provided.
The views of Sri TKV Desikachar, son and student of Sri T Krishnamacharya on Yogasūtras in English – titled Reflections to Yogasūtras is also presented.
Also, Complete Tamil translation of Sage Vyāsa’s commentary of Yogasūtras by Dr.M.Jayaraman has also been included as part of this phase.
Thus currently the first phase of Yoga-vaiśāradī has Six Sanskrit commentaries of Yogasūtras (and one English commentary and one Tamil Translation).
PHASE TWO
This phase has added Eight independent classical Sanskrit Commentaries to Yogasūtras. They have been presented chronologically below:
#Rājamārtāṇḍa by Bhojadeva (1000 CE) #Maṇiprabhā by Rāmānanda yati (1550-1600 CE) #Pradīpikā by Bhāvagaṇeśa (1600 – 1700 CE) #Yogasiddhāntacandrikā by Nārāyaṇatīrtha (1700-1750 CE) #Sutrārthabodhinī by Nārāyaṇatīrtha(1700-1750 CE) #Vṛtti by Nāgojibhaṭṭa (1700 – 1750 CE) #Yogasudhākara by sadaśivendra sarasvatī (1700-1800 CE) #Yogacandrikā anantadevapaṇḍita (1800 – 1900 CE) OTHER YOGA TEXTS
Along with the above commentary texts, to facilitate cross-referencing of Yogic concepts few other important Yoga/ Sāṅkhya texts form part of the repository which are also searchable. They include: *Haṭhayogapradīpikā of svātmārāma (15th Century) *with Jyotsnā commentary by Brahmānanda (19th Century) *Bhagavadgītā only mūlaślokas Gheraṇḍasaṃhitā, Yogayājñavalkyasaṃhitā & sāṅkhyakārikā īśvarakṛṣṇa (to be included)
NOTE
Sanskrit commentaries are very detailed. Care has been taken to keep the content error-free. But some inadvertent typographical errors might have crept in. We seek the support of users/readers to point out those mistakes so that we can perfect this in due course. You may write to yoga-vaisaradi@kym.org. The web-repository Yoga Vaishararadi can be accessed at www.kymyogavaisharadi.org.
발음:
탓트와 와이샤라디https://www.youtube.com/watch?v=dbjfcpe3rfw Tattwa Pronunciation Tattva Sanskrit तत्त्व tattva. 2025년 9월 10일에 확인.https://www.google.com/search?q=sanskrit+pronunciation+of+vaiśārada 2025년 9월 10일에 확인.
AI Overview
The pronunciation of vaiśārada is approximately vy-SHAA-ruh-duh, with the emphasis on the second syllable "śā" (pronounced like "shaa") and the vowels short, with the "ai" like the "i" in "sit", and the final "a"s like the "u" in "but".
Here's a breakdown: *vai: (वੈ): Like the "vai" in "vai"ce or the "wi" in "wit", but longer. *śā: (शा): Pronounced "shaa", like in "shah", with a long "a" sound. *ra: (र): A short "u" sound, as in "but" or "cup". *da: (द): Also a short "u" sound. Therefore, the full word is pronounced vy-SHAA-ruh-duh. | Tattvavaisharadi
진화 | 進化
进化https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=進化&op;=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 進化 Jìnhuà 찐화
Chinese (Simplified): 进化 Jìnhuà 찐화
English: evolution
Korean: 진화
진화https://hanja.dict.naver.com/#/entry/ccko/2ceac1a790f849629f8115d494a8b4cf 네이버 한자사전. 2025년 11월 2일에 확인.
進化
진화
**進 나아갈 진 化 될 화**
장단음 진ː화
1\. 일이나 사물(事物) 따위가 점점(漸漸) 발달(發達)하여 감.
2\. 생물(生物)이 생명(生命)의 기원(起源ㆍ起原) 이후(以後)부터 점진적(漸進的)으로 변(變)해 가는 현상(現象).
반의어: 退化(퇴화)
進
나아갈 진
1\. 나아가다 2. 오르다, 향상하다(向上--) 3. 올리다, 물건을 바치다
부수 辶 (책받침2, 4획) 총획 12획
化
될 화, 잘못 와
1\. (될 화) 2. 되다, 화하다(化--) 3. 교화하다(敎化--), 감화시키다(感化---)
부수 匕 (비수비, 2획) 총획 4획
jìnhuàhttps://zh.dict.naver.com/#/search?range=all&query;=进化 네이버 중국어사전. 2025년 11월 2일에 확인.
进化
명사,동사 진화(하다). (→演化)
[ jìnhuà ]
고려대 중한사전
进化
동사 evolve
[ jìnhuà ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=進化 네이버 중국어사전. 2025년 11월 2일에 확인.
进化
명사,동사 진화(하다). (→演化)
[ jìnhuà ]
고려대 중한사전
진화 1 進化 [진:화]
1\. 명사 생물 进化 。
2\. 명사 进化 。 (≒돋되기, 발달(發達), 변화(變化), 향상(向上)), (↔퇴화(退化))
에듀월드 표준한한중사전
进化论
명사 진화론. (=达尔文主义)
[ jìnhuàlùn ]
고려대 중한사전
찐화 | सर्गhttps://www.wisdomlib.org/definition/sarga 2025년 11월 3일에 확인.
**Purana and Itihasa (epic history)**
Sarga in Purana glossary
**Sarga** (**सर्ग** , “creation”) refers to the “**creation of the world** ” and represents one of the “five-fold duties” (_pañcakṛtya_), according to Śivapurāna 1.10.1-5, “[...] the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing. [...] Sarga is the creation of the world. [...] These five are my activities but are carried on by others silently as in the case of the statue at the Portal. The first four activities concern the evolution of the world and the fifth one is the cause of salvation. All these constitute my prerogatives. These activities are observed in the five elements by devotees—Sarga (creation) in the Earth [...] Everything is created by the Earth; [...] In order to look after these five-fold activities (_pañcakṛtya_) I have five faces, four in the four quarters and the fifth in the middle”.
(As mentioned in Śivapurāṇa 2.1.15): the Paurāṇic cosmology divides the cosmic creation into nine classes: viz
1. “ _mukhyasarga_ ”, creation of insentient objects
2. “ _tiryaksarga_ ”, creation of animals
3. “ _devasarga_ ”, creation of divine beings
4. “ _rājasasarga_ ”, creation of human beings
5. “ _bhūtādisarga_ ” creation of elements
6. “ _mahatsarga_ ”, creation of intellect
7. “ _sūkṣmabhūtasarga_ ” creation of subtle elements
8. “ _vaikārikasarga_ ” secondary creation
9. “ _kaumārasarga_ ” primary and secondary creation.
Source: archive.org: Shiva Purana - English Translation
**Samkhya (school of philosophy)**
Sarga in Samkhya glossary
**Sarga** (**सर्ग** , “**products** ”).—A series of _**sargas**_ (**products**) come into being during _tattvapariṇāma_ (elemental manifestations). Such _sargas_ are of two categories: (i) _pratyayasarga_ (intellectual products), and (ii) _tanmātrasarga_ (physical products).
Pratyayasarga is divided into four categories, viz.,
1. _viparyaya_ (ignorance),
2. _aśakti_ (incapacity),
3. _tuṣṭi_ (complacence),
4. _siddhi_ (attainment).
Tanmātrasarga is divided into three basic categories, viz.
1. _daiva-yoni_ (divine family or celestial order),
2. _mānuṣya-yoni_ (human family or human order),
3. _tairyak-yoni_ (sub-human family or sub-human order).
Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical review
**Sarga** (**सर्ग**) refers to “**creation or evolution of the Universe** ” and represents one of the various aspects of the Pañcalakṣaṇa definition of Purāṇas, according to Amarakoṣa: the famous Sanskrit lexicon of the 5th Century A.D.—Accordingly, the Purāṇas are supposed to contain theories about [viz., _sarga_ (creation or evolution of the Universe)].—The ‘ _sarga_ ’ chapter of the Saurapurāṇa does not conform to the ‘ _sarga_ ’ which has been taken up as the earliest account in the Purāṇas Pañcalakṣaṇa of Kirfel. However the _sarga_ section of the Saurapurāṇa closely follows the Kūrmapurāṇa.
Source: Shodhganga: The saurapurana - a critical studyhttps://www.wisdomlib.org/definition/sarga 2025년 11월 3일에 확인.
**Sanskrit dictionary**
Sarga in Sanskrit glossary
**Sarga** (**सर्ग**).—[_sṛj-ghañ_]
1) Relinquishment, abandonment.
2) **Creation** ; आराध्य विप्रान् स्मरमादिसर्गे (_ārādhya viprān smaramādisarge_) Bhāgavata 3.1.28; अस्याः सर्गविधौ प्रजापतिरभूच्चन्द्रो नु कान्तिप्रदः (_asyāḥ sargavidhau prajāpatirabhūccandro nu kāntipradaḥ_) V.1.8.
3) The **creation of the world** ; प्रलयस्थितिसर्गाणां कारणतां गतः (_pralayasthitisargāṇāṃ kāraṇatāṃ gataḥ_) Kumārasambhava 2.6; R. 3.27; सर्गो नवविधस्तस्य प्राकृतो वैकृतस्तु यः (_sargo navavidhastasya prākṛto vaikṛtastu yaḥ_) Bhāgavata 3.1.13.
4) Nature, the universe; इहैव तैर्जितः सर्गो येषां साभ्ये स्थितं मनः (_ihaiva tairjitaḥ sargo yeṣāṃ sābhye sthitaṃ manaḥ_) Bhagavadgītā (Bombay) 5.19.
5) Natural property, nature.
6) Determination, resolve; गृहाण शस्त्रं यदि सर्ग एष ते (_gṛhāṇa śastraṃ yadi sarga eṣa te_) R.3.51;14. 42; Śiśupālavadha 19.38.
7) Assent, agreement.
8) A section, chapter, canto (as of a poem).
9) Rush, onset, advance (of troops).
1) Voiding of excrement; राजमार्गे गवां मध्ये धान्यमध्ये च धर्मिणः । नोपसेवन्ति राजेन्द्र सर्गं मूत्रपुरीषयोः (_rājamārge gavāṃ madhye dhānyamadhye ca dharmiṇaḥ | nopasevanti rājendra sargaṃ mūtrapurīṣayoḥ_) || Mahābhārata (Bombay) 13.162.35.
11) Name of Śiva.
12) Fainting, swoon (_moha_).
13) Ved. A horse.
14) Production (of the implement of war); सर्गाणां चान्ववेक्षणम् (_sargāṇāṃ cānvavekṣaṇam_) Mahābhārata (Bombay) 12.59.44. (com. _sargāṇāṃ rathādinirmāṇānām_).
15) Effort, exertion.
16) The aspiration at the end of a word (_visarga_).
**Derivable forms:_sargaḥ_** (**सर्गः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Sarga** (**सर्ग**).—m.
(_-rgaḥ_) 1. Nature, natural property or disposition. 2. Tendency of a thing. 3. **Creation**. 4. Effort, perseverance. 5. Assent, agreement. 6. Relinquishment, abandoning, letting go or getting rid of. 7. Voiding, as excrement. 8. A chapter, a book, a section. 9. Certainty, ascertainment. 10. Resolution, determination. 11. Loss of consciousness, fainting. 12. Nature, universe. 12. Onset, advance, rush. E. _sṛj_ to quit, &c., aff. _ghañ ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Sarga** (**सर्ग**).—i. e. _sṛj + a_ , m. 1. Abandoning, letting go. 2. _Creation_ , [Mānavadharmaśāstra] 1, 27. 3. Natural property, nature, [Bhagavadgītā, (ed. Schlegel.)] 5, 19. 4. Certainty, 5. Tendency of a thing. 6. Assent, agreement. 7. Effort, will, [Raghuvaṃśa, (ed. Stenzler.)] 3, 51. 8. A chapter, [Rāmāyaṇa] i. sarga 1, sqq.; a book, [Śiśupālavadha] 1, sqq. 9. Voiding, as of excrement.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Śārga** (**शार्ग**).—[masculine] a cert. bird.
\--- OR ---
**Sarga** (**सर्ग**).—[masculine] shot (lit. & [figuratively]), jet or gush (of water etc.); letting loose, pouring out; a herd let loose from the stall, i.[grammar] swarm, host, multitude; **creation** , creature, begetting, offspring, child; origin, nature, character; purpose, resolution; chapter of an epic poem.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Śārga** (**शार्ग**):—m. a kind of bird, [Maitrāyaṇī-saṃhitā]
2) n. Name of various Sāmans ([probably] [wrong reading] for _śārṅga_ q.v.)
**3) Sarga** (**सर्ग**):—a m. (ifc. f(_ā_). ; [from] √ _sṛj_) letting go, discharging, voiding (as excrement), [Mahābhārata; Rāmāyaṇa]
4) starting (a race-horse), racing, [Ṛg-veda]
5) a herd let loose from a stable, any troop or host or swarm or multitude, [ib.; Rājataraṅgiṇī]
6) a draught of air, gust of wind, [Ṛg-veda]
7) a stream, gush, rush, downpour (of any fluid; [accusative] with √ _kṛ_ , ‘to cast or strike down’ [Ṛg-veda])
8) a dart, shot, [ib.]
9) emission or creation of matter, primary creation (as opp. to _pratisarga_ ‘secondary creation’), **creation of the world** (as opp. to its _pralaya_ ‘dissolution’, and _sthiti_ , ‘maintenance in existence’; 9 different creations are enumerated in [Bhāgavata-purāṇa iii, 10, 13]; _ā sargāt_ , ‘from the creation or beginning of the world’; _sarge_ ‘in the created world’), [Upaniṣad; Manu-smṛti; Mahābhārata] etc.
10) a created being, creature (with _daiva_ ‘a divine creation’, ‘a god’), [Raghuvaṃśa]
11) begetting, procreation, [Mahābhārata]
12) origin, [Bhāgavata-purāṇa]
13) offspring, a child, [ib.]
14) nature, natural property, disposition, tendency, [Bhagavad-gītā v, 19]
15) effort, exertion, resolution, resolve, will, [Raghuvaṃśa; Śiśupāla-vadha]
16) a section, chapter, book, canto ([especially] in an epic poem)
17) assent, agreement, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) fainting (= _moha_), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
19) implement of war, [Mahābhārata xi, 2165] ([Nīlakaṇṭha])
20) = _visarga_ , the aspiration at the end of a word, [Catalogue(s)]
21) Name of Śiva, [Mahābhārata]
22) of a son of Rudra, [Purāṇa]
23) [from _sṛj_] b etc. See p. 1182, col. 3.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Sarga** (**सर्ग**):— _(rgaḥ)_ 1\. _m._ Nature; property of things; parting with; certainty; a section; **creation** ; effort; assent.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
sarga | creation (of the world)
creation or evolution (of the Universe)
products
질료인
(세계의) 질료적 원인
근인 | 質料因https://zh.wikipedia.org/zh-tw/四因說 2025년 10월 22일에 확인.
**四因說** 由古希臘哲學家亞里斯多德提出，將世界上事物的變化與運動的背後原因（古希臘語：αἴτιον）歸納為四大類。四因包括：
1. **質料因** ：即構成事物的材料、元素或基質，例如磚瓦就是房子的質料因；
2. 形式因：即決定事物「是什麼」的本質屬性，或者說決定一物「是如此」的樣式，例如建築師心中的房子式樣，就是房子的形式因；
3. 動力因：即事物的構成動力，例如，建築師就是建成房子的動力因；
4. 目的因：即事物所追求的目的，例如「為了安置人和財產」就是房子的目的因。
亞里斯多德認為，凡感性實體，包括自然物和人造物，都具備這四種原因。
质料因https://en.wikipedia.org/zh-cn/四因說 2025년 10월 22일에 확인.
**四因说** 由古希腊哲学家亚里士多德提出，将世界上事物的变化与运动的背后原因（古希腊语：αἴτιον）归纳为四大类。四因包括：
1. **质料因** ：即构成事物的材料、元素或基质，例如砖瓦就是房子的质料因；
2. 形式因：即决定事物“是什么”的本质属性，或者说决定一物“是如此”的样式，例如建筑师心中的房子式样，就是房子的形式因；
3. 动力因：即事物的构成动力，例如，建筑师就是建成房子的动力因；
4. 目的因：即事物所追求的目的，例如“为了安置人和财产”就是房子的目的因。
亚里士多德认为，凡感性实体，包括自然物和人造物，都具备这四种原因。
질료인https://hanja.dict.naver.com/#/search?query=質料因⦥=letter 네이버 한자사전. 2025년 10월 22일에 확인.
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
**料 헤아릴 료(요)**
부수 斗(말두) 총 획수 10획
1\. 헤아리다, 생각하다 2. 되질하다(되로 되어 헤아리다), 말로 용량을 헤아리다 3. 요량하다(料量--: 앞일을 잘 헤아려 생각하다)
𥸾(동자), 䉼(동자)
**因 인할 인**
부수 囗(큰입구몸) 총 획수 6획
1\. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
zhìliào yīnhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=質料因&op;=translate 구글 번역 2025년 10월 22일에 확인.
Chinese (Traditional): 質料因 Zhìliào yīn 쯔랴오 인
Chinese (Simplified): 质料因 Zhìliào yīn 쯔랴오 인
English: Material Factor
Korean: 재료 요소https://zh.dict.naver.com/#/search?range=word&query;=质料因 네이버 중국어사전. 2025년 10월 22일에 확인.
因
이체
囙
1\. 동사 문어 (전례에) 따르다. (옛 것을) 그대로 좇다. 답습하다. 이어받다.
2\. 동사 문어 의거하다. 근거하다. 의지하다.
3\. 명사 연유. 까닭. 원인. 이유.
[ yīn ]
고려대 중한사전
质料
명사 재료. 원료.
검색 연관 이미지
1
[ zhìliào ]
고려대 중한사전
쯔랴오 인

質料的 原因
近因 | उपादानकारणhttps://www.wisdomlib.org/definition/upadanakarana 2025년 10월 21일에 확인.
**In Jainism**
**Jain philosophy**
Upadanakarana in Jain philosophy glossary
**Upādānakāraṇa** (**उपादानकारण**) refers to a “material cause”, as used in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. I, P. 5, l. 17]— _Upādānakāraṇa_ means a material cause. It is also called ‘ _samavāyikāraṇa_ ’ i.e. an intimate or constituent cause, and it represents the material of which an effect is made. Thus clay is the _samavāyi-kāraṇa_ of a jar, and so is yarn m the case of a piece of cloth. A _samavāyi-kāraṇa_ is always a _dravya_ (substance).
Source: archive.org: Anekanta Jaya Pataka of Haribhadra Suri
**Languages of India and abroad**
**Sanskrit dictionary**
Upadanakarana in Sanskrit glossary
**Upādānakāraṇa** (**उपादानकारण**).—a material cause; प्रकृतिश्चोपादान- कारणं च ब्रह्माभ्युपगन्तव्यम् (_prakṛtiścopādāna- kāraṇaṃ ca brahmābhyupagantavyam_) Ś. B.
Derivable forms: _upādānakāraṇam_ (उपादानकारणम्).
Upādānakāraṇa is a Sanskrit compound consisting of the terms _upādāna_ and _kāraṇa_ (कारण).
Source: DDSA: The practical Sanskrit-English dictionary
**Upādānakāraṇa** (**उपादानकारण**).—n.
(_-ṇaṃ_) A proximate cause. E. _upādāna_ and _kāraṇa_ cause.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Upādānakāraṇa** (**उपादानकारण**):—[=_upā-dāna-kāraṇa_] [from _upā-dāna > upā-dā_] n. a proximate cause.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Upādānakāraṇa** (**उपादानकारण**):—[_**upādāna-kāraṇa**_] _(ṇaṃ)_ 1\. _n._ Proximate or immediate cause.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Kannada-English dictionary**
Upadanakarana in Kannada glossary
**Upādānakāraṇa** (ಉಪಾದಾನಕಾರಣ):—[noun] the material out of which anything is made; the material cause.
Source: Alar: Kannada-English corpus
https://www.wisdomlib.org/definition/upadana 2025년 10월 21일에 확인.
**Sanskrit dictionary**
Upadana in Sanskrit glossary
Upadāna (उपदान).—
1) An oblation, a present (in general).
2) A gift made for procuring favour or protection, such as a bribe.
Derivable forms: _upadānam_ (उपदानम्).
See also (synonyms): _upadānaka_.
\--- OR ---
Upādāna (उपादान).—1 Taking, receiving, acquisition, obtaining; विश्रब्धं ब्राह्मणः शूद्राद् द्रव्योपादानमाचरेत् (_viśrabdhaṃ brāhmaṇaḥ śūdrād dravyopādānamācaret_) Manusmṛti 8.417; 12.7; विद्या° (_vidyā°_) K.75.
2) Taking away, appropriating to oneself.
3) Employment, using; becoming familiar with.
4) Mention, enumeration; किमास्योपादाने प्रयोजनम् (_kimāsyopādāne prayojanam_) Mahābhārata I.1.9.
5) Saying, speaking.
6) Including, containing.
7) Withdrawing the organs of sense and perception from the external world and its objects.
8) A cause; motive, natural or immediate cause; पाटवोपादानः भ्रमः (_pāṭavopādānaḥ bhramaḥ_) Uttararāmacarita 3. v. l.; प्रकृष्टपुण्य- परिपाकोपादानो महिमा स्यात् (_prakṛṣṭapuṇya- paripākopādāno mahimā syāt_) Uttararāmacarita 6.
9) The material out of which anything is made, the material cause; निमित्तमेव ब्रह्म स्यादुपादानं च वेक्षणात् (_nimittameva brahma syādupādānaṃ ca vekṣaṇāt_) adhikaraṇamālā.
1) A mode of expression in which a word used elliptically, besides retaining its own primary sense, conveys another (in addition to that which is actually expressed); स्वसिद्धये पराक्षेपः (_svasiddhaye parākṣepaḥ_) ... उपादानम् (_upādānam_) K. P.2.
11) (With Buddhists) conception; grasping at or clinging to existence (caused by _tṛṣṇā_ and causing _bhava_). (With Rāmānujas) preparation (of perfumes, flowers &c. as one of the five elements of worship).
12) Effort of body or speech.
13) Name of the four contentments mentioned in सांख्यकारिका (_sāṃkhyakārikā_) as प्रकृत्युपादानकालभागाख्याः (_prakṛtyupādānakālabhāgākhyāḥ_) Sāṃkhyakārikā 5.
Derivable forms: _upādānam_ (उपादानम्).
Source: DDSA: The practical Sanskrit-English dictionary
Upādāna (उपादान).—nt. (compare upādāya, °diyati; = Pali id., in all senses except 4; in Sanskrit hardly used in these mgs.), and in Bhvr cpds. (various mgs.) sopādāna (sa-up°) adj., [Page145-a+ 71] _having, characterized by up°_ , and neg. an-up°, nir-up°, _without up°_ : (1) _fuel_ (app. as the _substratum_ or _material_ _cause_) of fire: Mahāvastu ii.270.14 analo upādānaṃ (sc. bhasmī- karoti); Gaṇḍavyūha 502.10—11 agnir yāvad upādānaṃ labhate; Śikṣāsamuccaya 226.1 yathāgnir upādānavaikalyān na jvalati; (2) _grasping, clinging, addiction_ : Śikṣāsamuccaya 104.14 parṣad-anupādāna- tayā, (by) _having no addiction to company_ (Bendall and Rouse); in most passages not clearly distinguishable from (3); Laṅkāvatāra-sūtra 23.7 (verse) te bhonti nirupādānā ihāmutra nirañ- janāḥ; Mahāvyutpatti 2144 upādānam, followed by granthaḥ, nīvaraṇam; 7066 upādāna-hetuḥ; Lalitavistara 180.12 sarvopādānaparigrahair anarthiko (of the Bodhisattva); 244.(2—)3 (nāpi saṃskṛtā- nāṃ sāśravānāṃ) sopādānānāṃ dhyānasamādhisamā- pattīnāṃ doṣo datto bhavet; 358.20 (verse) yāsyanti niru- pādānāḥ phalaprāptivaraṃ śubhaṃ; 392.13 anādāno 'nupādāno 'vijñapto…(of Buddha's dharma); Avadāna-śataka ii.188.10 abhinandanāyopādānāya adhyavasānāya (em.) saṃvartate (of a heretical opinion); Daśabhūmikasūtra 48.9 (saṃskārair avaropitaṃ cittabījaṃ) sāsravaṃ sopādānam…bhavati; (3) _clinging_ _to existence_ , specifically (undoubtedly this is meant in some passages cited under 2); especially as one of the links in the chain of the pratītyasamutpāda; it is produced by tṛṣṇā, and produces bhava (as in Pali, taṇhāpaccayā upā- dānaṃ, upādānapaccayā bhavo): Mahāvastu ii.285.10—11 tṛṣṇā- pratyayam upādānaṃ, upādānapratyayo bhavo; Mahāvyutpatti 2250; Dharmasaṃgraha 42; modulations of the same formula Lalitavistara 346.12, 15; Rāṣṭrapālaparipṛcchā 48.6; Daśabhūmikasūtra 48.16; a peculiar one Lalitavistara 420.4—5 (verse) tṛṣṇāta sarva upajāyati duḥkhaskandhaḥ, (5) upādā- nato (read upa° m.c.) bhavati sarva bhavapravṛttiḥ, where obviously duḥkhaskandha = upādāna, see below, 4; also pañcopādāna-skandhāḥ (= Pali pañc’ upādānak- khandhā), _the five skandha which are the basis of clinging_ _to existence_ (otherwise called simply the 5 skandha, q.v.) Mahāvyutpatti 1831; Avadāna-śataka ii.168.1; pañcasu upādānaskandheṣu Mahāvastu iii.53.3; Divyāvadāna 294.4; (listed as rūpa, vedanā, saṃjñā, saṃskāra, pl., vijñāna, Mahāvyutpatti 1832—6; Mahāvastu iii.53.4—7; Divyāvadāna 294.5—7;) skandhā sopādānā jñānena mayā parijñātā Lalitavistara 371.20 (verse); in the first of the 4 noble truths, saṃkṣepeṇa (Lalitavistara °pāt, Mahāvastu saṃkṣiptena) pañcopādānaskandhā (Mahāvyutpatti °dha-) duḥkham (Mahāvastu duḥkhā) Mahāvyutpatti 2240; Mahāvastu iii.332.4; Lalitavistara 417.7; (4) in Saddharmapuṇḍarīka 75.2 _sorrow, misery_ (compare Lalitavistara 420.4—5, cited under 3 above), prītīprāmodyajāto nir-upādāno (_free_ _from sorrow_) vigata-nivaraṇo (see s.v. nivaraṇa), said of the man whose sons have been brought out of a burning house. Burnouf cites Tibetan as rendering upādāna here by mya ṅan, which regularly renders Sanskrit śoka, _grief_ ; and no other interpretation seems possible. It is an outgrowth of (3) as used in religious language.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Upādāna (उपादान).—n.
(_-naṃ_) 1. Taking away, abduction, taking. 2. Abstraction, restraining the organs of sense and perception. 3. Cause, motive. 4. Immediate or proximate cause. 5. The formal or distinct form, the material cause. 6. A double meaning, an expression conveying a sense besides that which appears intended. 7. Saying, speaking. E. _upa_ near, _ādā_ to take, _lyuṭ_ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Upādāna (उपादान).—i. e. _upa-ā-dā +_ _ana_ , n. 1. Seizure, [Mānavadharmaśāstra] 8, 417. 2. Learning, [Hitopadeśa] 4, 13, v. r. 3. Material cause, Bhāṣāp. 149.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Upādāna (उपादान).—[neuter] taking, acquiring, appropiating; non-exclusion, addition; enumeration, mention; the material cause (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Upadāna (उपदान):—[=_upa-dāna_] [from _upa-dā_] 1. _upa-dāna_ (for 2. See [column]2) n. a present, offering. = 2. _upa-dā_ above, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
2) [=_upa-dāna_] [from _upa-dī_] 2. _upa-dāna_ n., [ib.]
3) Upādāna (उपादान):—[=_upā-dāna_] [from _upā-dā_] n. the act of taking for one’s self, appropriating to one’s self, [Mahābhārata; Manu-smṛti] etc.
4) [v.s. ...] perceiving, noticing, learning, acquiring (knowledge), [Hitopadeśa; Vopadeva]
5) [v.s. ...] accepting, allowing, including
6) [v.s. ...] employment, use, [Sāhitya-darpaṇa; Sarvadarśana-saṃgraha; Kapila]
7) [v.s. ...] saying, speaking, mentioning, enumeration, [Vedāntasāra; Kāśikā-vṛtti; Siddhānta-kaumudī]
8) [v.s. ...] abstraction, withdrawing (the organs of sense from the outer world), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] (with, [Buddhist literature]) grasping at or clinging to existence (caused by _tṛṣṇā_ , desire, and causing _bhava_ , new births)
10) [v.s. ...] (with Rāmānujas) preparation (of perfumes, flowers etc. as one of the five elements of worship), [Sarvadarśana-saṃgraha]
11) [v.s. ...] cause, motive, material cause
12) [v.s. ...] material of any kind, [Sāṃkhyakārikā; Vedāntasāra; Kapila] etc.
13) [v.s. ...] offering, present, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Upādāna (उपादान):—[_upā+dāna_] _(naṃ)_ 1\. _n._ Taking away; abstraction; cause, double meaning; speaking.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
https://en.wikipedia.org/wiki/Upādāna 2025년 10월 21일에 확인.
_**Upādāna**_ (Hindi: उपादान) is a Sanskrit and Pali word that means "fuel, material cause, substrate that is the source and means for keeping an active process energized".[1][2] It is also an important Buddhist concept referring to "attachment, clinging, grasping".[3] It is considered to be the result of _taṇhā_ (craving), and is part of the _duhkha_ (dissatisfaction, suffering, pain) doctrine in Buddhism.
[1] S.N.Dasgupta (1991). _The Speech of Gold_. New Delhi: Motilal Banarsidass Publishers. p. 136. ISBN 9788120804159.
[2] Ramachandra Dattatrya Ranade (1926). _The constructive survey of Upanishadic philosophy_. Mumbai: Bharatiya Vidya Bhavan. p. 144.
[3] "Avyakta". _Charak Samhita_. 2024-02-23. Retrieved 2024-05-21.
upādāna-kāraṇa
upādānakāraṇa
우파다나 카라나https://www.youtube.com/watch?v=1nGjC-omx50 Upadhana Pronunciation Sanskrit उपधान upadhāna. 2025년 10월 22일에 확인.https://www.youtube.com/watch?v=GTXVBiGzFSE Karana Pronunciation Sanskrit कारण kāraṇa. 2025년 10월 22일에 확인.
우빠다나 까르나https://www.howtopronounce.com/hindi/upādāna-2 Learn how to pronounce Upādāna. 2025년 10월 22일에 확인.https://www.howtopronounce.com/hindi/karana Learn how to pronounce Karana. 2025년 10월 22일에 확인.
우빳나 까르나 | material causehttps://en.wikipedia.org/wiki/Upādāna#Hinduism 2025년 10월 21일에 확인.
**Hinduism**
The term _Upādāna_ appears in the sense of "material cause" in ancient Vedic and medieval Hindu texts.[21] For medieval era Vaishnavism scholar Ramanuja, the metaphysical Hindu concept of Brahman (as Vishnu) is the _upadana-karana_ (material cause) of the universe.[22] However, other Hindu traditions such as the Advaita Vedanta disagree and assert alternate theories on the nature of metaphysical Brahman and the universe while using the term _upadana_ in the sense of "substrate, fuel".[23][24]
More generally, the realist Hindu philosophies such as Samkhya and Nyaya have asserted that Brahman is the _Upādāna_ of the phenomenal world.[25] The philosophies within the Buddhist schools have denied Brahman, asserted impermanence and that the notion of anything real is untenable from a metaphysical sense.[25] The Hindu traditions such as those influenced by Advaita Vedanta have asserted the position that everything (Atman, Brahman, Prakriti) is ultimately one identical reality.[25] The concept _Upādāna_ also appears with other sense of meanings, in Vedanta philosophies, such as "taking in".[26]
[21] Wendy Doniger (1999). _Merriam-Webster's Encyclopedia of World Religions_. Merriam-Webster. p. 1129. ISBN 978-0-87779-044-0.
**VEDĀNTA** \vā-'dän-tə\, one of the six orthodox systems (DARŚANS) of Indian philosophy and the one that forms the basis of most modern schools of HINDUISM. The term means the "conclusion" (_anta_) of the Vedas; it applies to the UPANISHADS and to the school that arose out of the "study" (_mīmāṃsā_) of the Upanishads. Thus Vedānta is also referred to as Vedānta-Mīmāṃsā ( "Reflection on Vedānta" ), Uttara-Mīmāṃsā ("Reflection on the Latter Part of the Vedas"), and Brahma-Mīmāṃsā ("Reflection on Brahman").
The three fundamental Vedāntic texts are: the Upanishads; the _Brahma_ SŪTRAS (also called Vedānta Sūtras), which are very brief, even one-word interpretations of the doctrine of the Upanishads; and the BHAGAVAD GĪTĀ, which, because of its immense popularity, was drawn upon for support of the doctrines found in the Upanishads.
Several schools of Vedanta developed, differentiated by their conceptions of the nature of the relationship and the degree of identity between the individual self (ĀTMAN) and the absolute (BRAHMAN). These range from the nondualism (ADVAITA) of the 8th-century philosopher ŚAṂKARA to the THEISM (VIŚIṢTĀDVAITA) of the 11th-12th-century thinker RĀMĀNUJA and the DUALISM (DVAITA) of the 13th-century thinker MADHYA.
The Vedāntic schools do, however, hold in com1non a number of beliefs; transmigration of the self (SAṂSĀRA) and the desirability of release from the cycle of rebirths; the authority of the VEDA on the means of release; that Brahman is both the material (**_upādāna_**) and the instrumental (_nimitta_) cause of the world; and that the self (_ātman_) is the agent of its own acts (KARMA) and therefore the recipient of the fruits, or consequences, of action (_phala_).
[22] J. E. Llewellyn (2005). _Defining Hinduism: A Reader_. Routledge. p. 35. ISBN 978-0-415-97449-3.
Let us give one or two examples to clarify my point. Consider Brahman’s originative (i.e., “creative”) causality in Ramanuja’s thought. For Ramanuja, Brahman is simultaneously the _upadana-karana_ (the “resource” or “material” cause12) and the _nimitta karana_ (the “efficient” cause) of the world, that is, of the aggregate of individual beings, and of each individual being considered separately.
The _upadana-karana_ is that out of which something arises; thus clay is the _upadana-karana_ of the clay pot.
12. This is infelicitously translated, as I have myself done on occasion, as “substantial/ substantival” cause. _Upadana_ does not necessarily connote a substance, the Sanskrit equivalent of which is, philosophically, _dravya_. _Upadana_ denotes appropriate or self-referencing being, the stuff or resource-material out of which changes take place (from _a-da_ , to take to oneself, to appropriate, and the prefix _upa_). It is significant that, in Buddhist thought, _upadana_ is generally denotative of attachment or change (see, e.g., Gethin 1986, esp. 37-39).
Gethin, R. 1986. “The Five Khandas: Their Treatment in the Nikayas and Early Abhidhamma.” _Journal of Indian Philosophy_ 14: 37-39.
[23] Andrew J. Nicholson (2010). _Unifying Hinduism: Philosophy and Identity in Indian Intellectual History_. Columbia University Press. pp. 62–63. ISBN 978-0-231-52642-5.
Unlike Prakāśānanda, Vijñānabhikṣu argues that the true definition of material cause, “that which is a substratum, non-separate from its effect,” is broad enough to include a locus. Hence there is no need to appeal to figurative usage, and referring to a “locus cause” itself presents no contradictions. Prakāśānanda, however, freely admits to using figurative interpretation. He believes that strictly speaking, Brahman is not a cause at all. But we can make sense of Bādarāyaṇa’s clear statement in _BS_ 1.1.2 that Brahman is cause of the world by understanding that a locus can be understood as a **material cause (_upādāna_)** in a figurative sense. Prakāśānanda sees this as the best way to reconcile scriptural passages that seem to disagree about the world’s causality:
[24] Allen Thrasher (1993). _The Advaita Vedānta of Brahma-siddhi_. Motilal Banarsidass. pp. 56–57. ISBN 978-81-208-0982-6.
[25] James G. Lochtefeld (2002). _The Illustrated Encyclopedia of Hinduism: N-Z_. The Rosen Publishing Group. pp. 720–721. ISBN 978-0-8239-3180-4.
**Upadana**
In Indian philosophy, the word _upadana_ denotes the "material cause" for something, that is, the stuff from which it is formed. Although this notion seems obvious to modern materialist ears, it carries several important assumptions that not all Indian philosophical schools were willing to concede一namely, that there were real objects in the world, that they were made from other things, and that these things underwent real transformations. The notion of a material cause was held by the "realist" schools, most notably the Samkhya, Nyaya-Vaisheshika, and Vishishthadvaita Vedanta. It was opposed by the Buddhist schools, whose assumption that reality was constantly changing made the notion of real things problematic. It was also opposed by the Advaita Vedanta school, whose starting assumption was that ultimately there was only one "real" thing一the formless Brahman (Supreme Reality)一and thus that the notion of anything becoming anything else was in error.
[26] Hajime Nakamura (1983). _A History of Early Vedānta Philosophy_. Motilal Banarsidass. p. 505. ISBN 978-81-208-0651-1.
The _ātman_ as the individual self is the agent of activity, being considered to be the actor (_kartṛ_ , 2.3.32). This was probably asserted in total opposition to the _Sāṃkhya_ theory that the _puruṣa_ as the pure spiritual principle is inactive. In another section the author of the _Sūtra_ states that _ātman_ is the agent which makes possible all kinds of activities (_kriyā_ , 2.3.36). Since it is essentially active in nature, it moves about freely in the body.9 As to cognition (upalabdhi), the individual self perceives both what is desirable and undesirable for itself, and as to activity, it actualises both what is desirable and undesirable, not being restricted to one side in any way (_aniyama_ , 2.3.37). Thus, on this point the individual self cannot be said to be omnipotent. The individual self **takes in** (**_upādāna_**) the functions of the various organs within itself during sleep (2.3.35). The experience of samadhi is also based upon _ātman_. Thus one of the chief characteristics of the Brahma Sitra is that _ātman_ has activity as its essentia! nature, but Śaṅkara almost completely disregards this fact.(질료인 質料因)
immediate cause(직근원인, 결과에 가장 가까운 원인, 직접적인 원인)
proximate cause(근인 近因)

## 카
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
카타 우파니샤드 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 92.
상키야 Sāṁkhya哲學은 인도의 체계화된 철학학파 가운데서 가장 먼저 형성된 것으로 여겨진다.2) 상키야 哲學思想은 우리가 이미 고찰한 바와 같이 『카타 우파니샤드』나 『슈베타슈바타라 우파니샤드』와 같은 후기 우파니샤드에 분명하게 나타나 있으며 또한 『마하바라타』의 제12권 『解脫法品』에도 여러가지 초기 상키야哲學의 형태가 나타나 있음을 우리는 이미 보았다. 특히 『바가바드 기타』가 형성된 당시, 즉 서력기원전 2~3세기 경에는 상키야는 요가와 더불어 하나의 잘 확립된 思想으로서 존재한 듯이 보이며, 『기타』에 사상적으로 至大한 영향을 주었던 것이다. 그러나 이런 고대 문헌들에 나타나 있는 상키야철학은 어디까지나 아직도 충분히 발달되지 않은 초기의 것으로서 나중에 형성된 古典的 無神論的 상키야哲學과는 많은 차이점을 보이고 있다.
2) 상키야哲學은 세계를 25원리(tattva)에 의하여 說明하므로 數를 중시한다하여 數論이라 불려 왔다. 〈Sāṁkhya〉라는 말도 〈計算하는 者〉라는 뜻을 지닌 것으로 풀이되고 있다. | 石氏奧義書 https://zh.wikipedia.org/zh-tw/奥义书 2025년 8월 12일에 확인.
7\. 石氏奧義書（或譯伽陀奧義書，屬於黑夜柔吠陀）
石氏奥义书 https://zh.wikipedia.org/zh-cn/奥义书 2025년 8월 12일에 확인.
7\. 石氏奥义书（或译伽陀奥义书，属于黑夜柔吠陀）
伽陀奧義書
伽陀奥义书 | कठोपनिषद्
Kaṭhopaniṣad
발음:
까토파니샤드https://forvo.com/word/katha_upanishad/ katha upanishad pronunciation in Sanskrit - Pronunciation by tesuji (Male from United States). 2025년 8월 12일에 확인. | Katha Upanishad https://en.wikipedia.org/wiki/Katha_Upanishad 2025년 8월 12일에 확인.
The **_Katha Upanishad_** (Sanskrit: कठोपनिषद्, IAST: _Kaṭhopaniṣad_), is an ancient Hindu text and one of the _mukhya_ (primary) Upanishads, embedded in the last eight short sections of the _Kaṭha_ school of the Krishna Yajurveda. It is also known as _Kāṭhaka Upanishad_ , and is listed as number 3 in the Muktika canon of 108 Upanishads.
발음:
가타 우파니샤드https://www.howtopronounce.com/katha-upanishad 2025년 8월 12일에 확인.
카타 우파니샤드https://www.howtopronounce.com/katha-upanishad 2025년 8월 12일에 확인.
카필라 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
상키야철학은 전통적으로 카필라 Kapila라는 기원전 4세기 경의 聖賢을 元祖로 하며, 그의 제자 아슈리 Āsuri 판차쉬카 Pañcaśika 등에 의하여 대대로 전승되었다고 한다. 그러나 이들 초기 상키야思想家들의 著書는 하나도 남아 있는 것이 없고 카필라에 의해서 씌어졌다고 전해지는 『數論解說經 Sāṁkhyapravacana-sūtra』은 학자들에 의하면 빨라야 9세기 정도에 씌어진 僞作으로 여겨지고 있다.3) 17세기의 베단타철학자인 비즈냐나빅슈 Vijñānabhikṣu는 이 經의 주석서를 썼으며, 그는 또한 상키야철학에 대한 중요한 기본서로서 『數論精要 Sāṁkhya-sāra』라는 책을 썼다.
3) 이 經은 Śaṅkara에 의해서 언급되지 않고 있으며 9세기의 Vācaspatimiśra는 이 經 대신에 『數論頌』에 주석을 쓴 것으로 보아 상당히 나중에 만들어진 것으로 간주된다.
가비라https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_001 금칠십론(金七十論) 상권, 진제(眞諦) 한역, 번역자 미상. 2025년 8월 16일에 확인.
옛날 가비라(迦毘羅, Kapila)라고 이름하는 어떤 한 선인(仙人)이 있었는데, 허공으로부터 태어났다. 그는 태어나면서부터 자연적으로 네 가지 공덕을 갖추고 있었는데, 첫째는 법(法)이며, 둘째는 지혜[慧]이며, 셋째는 이욕(離欲)이며, 넷째는 자재(自在)로서2), 이 네 가지를 하나로 모아 몸을 삼았다. 그는 이 세간이 무지의 어둠[盲間]에 빠져 있는 것을 보고 크나큰 자비심을 일으켰다.
2) 이것은 이해ㆍ판단작용[決智, adhyavasāya]의 원리인 대(大, mahat)가 갖는 삿트바(sattva)적인 성질의 공덕으로서, 자세한 내용은 제23송 참조. | 迦毘羅https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 8월 16일에 확인.
T54n2137_p1245a08║昔有仙人名迦毘羅。從空而生
T54n2137_p1245a09║自然四德。一法二慧三離欲四自在總四為
T54n2137_p1245a10║身。見此世間沈沒盲闇起大悲心。https://zh.wikipedia.org/zh-tw/迦毘羅仙 2025년 8월 14일에 확인.
迦毘羅（天城體：कपिल ऋषि，IAST：kapila、迦毘羅仙）是吠陀的仙人之一，印度的古典哲學數論派的開祖。生沒年不詳，一說是西元前300年前後的人物，另一說是前6世紀或前7世紀的人物。
迦毘罗https://zh.wikipedia.org/zh-cn/迦毘羅仙 2025년 8월 14일에 확인.
迦毘罗（天城体：कपिल ऋषि，IAST：kapila、迦毘罗仙）是吠陀的仙人之一，印度的古典哲学数论派的开祖。生没年不详，一说是西元前300年前后的人物，另一说是前6世纪或前7世纪的人物。
迦毘羅仙
迦毘罗仙
迦毗羅仙人https://zh.wikipedia.org/zh-tw/数论_(印度哲学) 2025년 8월 14일에 확인.
根據傳統說法，數論的創始人是迦毗羅仙人(Kapila)（因此又稱為「迦毗羅論」）。但是，沒有任何可靠的證據能證明這一點。
迦毗罗仙人https://zh.wikipedia.org/zh-cn/数论_(印度哲学) 2025년 8월 14일에 확인.
根据传统说法，数论的创始人是迦毗罗仙人(Kapila)（因此又称为“迦毗罗论”）。但是，没有任何可靠的证据能证明这一点。 | कपिल
kapilahttps://sanskritdictionary.com/?iencoding=iast&q;=kapila⟨=sans&action;=Search
https://sanskritdictionary.com/kapila/49303/1
2025년 8월 14일에 확인.
**kapila कपिल**
**Definition: m.** _Name_ of an ancient sage (identified by some with viṣṇu- and considered as the founder of the sāṃkhya- system of philosophy), mahābhārata; bhagavad-gītā etc.
발음:
카필라https://www.youtube.com/watch?v=igZry2gEOgY Kapila Pronunciation Sanskrit कपिल kapila. 2025년 8월 14일에 확인. | Kapilahttps://en.dict.naver.com/#/search?query=kapila 2025년 8월 14일에 확인.
Kapila
명사 카필라: 기원전 4-3세기경의 인도의 철학자, 산캬(Sankhya)학파의 시조.
YBM 올인올 영한사전James G. Lochtefeld (2002), _The Illustrated Encyclopedia of Hinduism_ , The Rosen Publishing Group, Inc., New York. p. 350.
**Kapila**
A powerful and ornery sage in Hindu mythology. Kapila’s most famous mythic exploit occurs in the story of the Descent of the **Ganges**. King **Sagar** is on the verge of completing his hundredth horse **sacrifice** (**ashvamedha**). This will give him enough religious merit to claim the throne of **Indra** , king of the gods. Indra forestalls this threat by stealing the sacrificial horse and tying it outside Kapila’s **ashram**. Sagar dispatches his sixty-thousand sons to find the horse. When they finally locate it at Kapila’s ashram, they find the sage deep in meditation. The sons assume that the sage’s meditation is a ploy to keep from having to answer their questions, so they begin to abuse him physically. Kapila becomes extremely angry. The accumulated power generated by his long **asceticism** (**tapas**) is released like fire, burning the sixty-thousand sons to ash. Kapila later informs Sagar’s sole surviving descendant, **Anshuman** , that the only way to bring peace to the souls of the departed is to bring the Ganges down to earth and have their ashes touched by her waters. Fulfilling this condition galvanizes several generations of Sagar’s descendants—Anshuman, **Dilip** , and **Bhagirath** —until the last is finally successful in bringing the river to earth.
**Kapila
** (2) Philosopher cited as the traditional founder of the **Samkhya** philosophical school, one of the **six schools** of Hindu **philosophy**. Little is known about him; much of what is known has a legendary tone that makes its value as historical data questionable. Kapila may have lived in the seventh century B.C.E. If this is true, Kapila would have lived about a thousand years earlier than **Ishvarakrishna**. The latter is the first Samkhya figure from whom we have a well-attested text, the _Samkhyakarikas_ , which is the foundational text for the school.Margaret and James Stutley (1977, 2019), _A Dictionary of Hinduism: Its Mythology, Folklore and Development 1500 B.C.-A.D. 1500_ , Routledge, New York. p. 142.
**Kapila** I. According to tradition the name of the founder of the Sāṁkhya system,1 but Hindu accounts of him are so full of legends and contradictions that little historical value can be attributed to them.2 The Buddhist references to Kapila deserve more serious consideration, since they connect his name with the city of Kapilavastu, the birthplace of the Buddha, and ascribe to him and his followers, some of whom are named, a sphere of activity which agrees well with the close relationship that existed between Buddhist and Sāṁkhya philosophy.3
1 His date is unknown, but he probably lived during the seventh century B.C. (Radhakrishnan and Moore, _Sourcebook in Indian Philosophy_ , p. 425).
2 Kapila is sometimes said to be a son of Brahmā; or an incarnation of Viṣṇu (_DHI._ , p. 391); or of Agni.
3 _ERE._ , VII, p. 659.
v. Darśana(s).
II. A ṛṣi who burnt up Sagara’s 60,000 sons by his fiery glance (_VP._ , IV.4).
v. Aṁśumat; Bhagīratha.Ingrid Fischer-Schreiber, Franz-Karl Ehrhard, Kurt Friedrichs, Michael S. Diener (1989), _The Encyclopedia of Eastern Philosophy and Religion: Buddhism • Hinduism • Taoism • Zen_ , Shambhala Publications, Inc., Boston. p. 174
**Kapila** H, founder of the → Sankhya philosophy; a → _rishi_ about whose life no details are known. His works have also been lost. The _Tattvasamāsa_ ("summary of the truth"), a text that consists of only fifty-four words and is ascribed to him, holds no key to the origins of Sānkhya, its earliest authentic text is the so-called Sankhya-Kārikā of Īshvarakrishna, which undoubtedly dates back to sometime before 500 C.E.Constance A. Jones and James D. Ryan (2007), _Encyclopedia of Hinduism_ , Facts On File, Inc., New York, pp. 227-228.
**Kapila** (c. 100 C.E.) _philosopher_
The sage Kapila is the legendary founder of Samkhya tradition, and thus a key figure in the history of yoga. He is said to have passed on his knowledge to Asuri, who in turn passed it on to Panchashikha. According to the oldest commentary on the _samkhya karika_ , a later text, Kapila was a “wise ascetic, . . . born of heaven, . . . and innately endowed with the four fundamental dispositions of virtue, knowledge, renunciation, and supernatural power.”
The story is told that Kapila, out of pity for suffering humanity, selected a Brahmin householder, Asuri, as an appropriate person to whom to reveal the knowledge of Samkhya. Kapila approached him as he was performing sacrifices (as he had been doing for thousands of years). Asuri would not listen. Only after being approached two more times did he relent and become Kapila’s student.
Some sources say Kapila is the son of Svambhuva’s daughter, Manu, and Prajapati’s son, Kardama. Other sources say that he may be an incarnation of Vishnu who learned his wisdom directly from Shiva; as such he would then be known as Hiranyagarbha, or lord of the world. There are numerous references to Kapila in the epics and later texts, which give him various powers and statuses.
Further reading: John Davies, _Hindu Philosophy: An Exposition of the System of Kapila_ (New Delhi: Cosmo, 1981). Denise Cush, Catherine Robinson and Michael York (ed.) (2008), _Encyclopedia of Hinduism_ , Routledge, New York, p. 409.
**KAPILA**
The _Sāṃkhyakārikas_ (Verses on Sāṃkhya) form the earliest available complete work of classical Sāṃkhya (one of the six schools of Hindu philosophy). Its author was Īśvarakṛṣṇa (fourth to fifth century CE). According to tradition, Kapila is the name of the founder of the Sāṃkhya system.
At _Sāṃkhyakārika_ 69, Īśvarakṛṣṇa refers to a sage who explained and ‘enumerated’ the Sāṃkhya philosophy. According to Īśvarakṛṣṇa, this sage (identified by tradition as ‘Kapila’) passed on the Sāṃkhya teaching to Āsuri, who transmitted it to Pañcaśikha (who expanded and spread it). Commentators on Īśvarakṛṣṇa’s kārikas suggested possible lines of Sāṃkhya teachers (from Pañcaśika to Īśvarakṛṣṇa). Īśvarakṛṣṇa was regarded as having simplified the old system after a period of several centuries.
In Sāṃkhya literature, Kapila has been described as a compassionate, wise ascetic, heaven-born, endowed with power, knowledge, virtue and renunciation. He has been called one of the seven great seers or sages (sapta mahāṛṣi), the others being Voḍhu, Āsuri, Pañcaśika, Sanātana, Sanaka and Sananda. For Vācaspati Miśra, Kapila was an incarnation of Viṣṇu, obtained total knowledge from Maheśvara and was born at the dawn of creation. Another account relates that, with the aid of an ‘artificial mind’ (nirmāṇacitta), Kapila, as a ‘primal wise man’, taught Āsuri Sāṃkhya wisdom.
There are doubts about possible linkages between references to Kapila in earlier Hindu literature and later Sāṃ- khya writings. In the _Ṛgveda_ and _Upaniṣads_ , ‘kapila’ is a term for a colouṛ But at _Śvetāśvatara Upaniśad_ 5.2, ‘kapila’ (as a colour reference) is connected to a seer born at the dawn of creation, possibly linking to Rudra.
There are various references to Kapila in the _Bhagavadgītā_ and _Mokṣadharma_ of the _Mahābhārata_. In the _Bhagavadgītā_ , there is reference to Kapila as a ‘perfected one’ (siddha). In the Moksadharma, Kapila is connected to Viṣṇu, Śiva and Agni.___See also_ : **Agni; Bhagavadgītā; Īśvarakṛṣna; Mahābhārata; Ṛṣi; Rudra; Ṣaḍdarśana; Saṃhitā; Sāṃkhya; Sāṃkhyakārikas; Siddha; Śiva; Upaniṣads; Vācaspati Miśra; Viśṇu**
Martin Ovens
**Further reading**
Larson, G.J. and R.S. Bhattacharya. 1987. _Encyclopedia of Indian Philosophies_ , _Vol. 4_ , _Sāṃkhya: A Dualist Tradition in Indian Philosophy_. Delhi: Motilal Banarsidass.

## 타
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
타마스 | 多磨http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=多磨 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
**多磨**
**Pronunciations**
[py] duōmó
[wg] tuo-mo
[hg] 다마
[mc] dama
[mr] tama
[kk] タマ
[hb] tama
[qn] đa mài
Basic Meaning: Skt. tamas
**Senses:**
* The **quality (guṇa) of dullness, or obscuration** , as one of the three qualities 三德 taught in the Sāṃkhya 數論 school. Translated as **翳質**; also transcribed with **答摩**. 〔金七十論 T 2137.54.1247c16〕 [Charles Muller; source(s): T2137]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bulgyo sajeon 143b-36
Bukkyō daijiten (Mochizuki) (v.1-6)2882c
다마https://hanja.dict.naver.com/#/search?query=多磨⦥=all 네이버 한자사전. 2025년 11월 8일에 확인.
**多 많을 다**
부수 夕(저녁석) 총 획수 6획
1\. 많다 2. 낫다, 더 좋다, 뛰어나다 3. 아름답게 여기다
𡖇(고자), 𡖈(고자), 夛(속자), 𠀰(동자), 𡏗(동자), 𡖩(동자), 𢑑(동자), 𢑰(동자)
**磨 갈 마**
부수 石(돌석) 총 획수 16획
1\. (돌을)갈다(단단한 물건에 대고 문지르거나 단단한 물건 사이에 넣어 으깨다) 2. 닳다, 닳아 없어지다 3. 문지르다
䃺(속자), 𨟖(동자)
duō móhttps://zh.dict.naver.com/#/search?range=all&query;=多磨 네이버 중국어사전. 2025년 11월 8일에 확인.
好事多磨
성어 좋은 일에는 방해가 많기 마련이다. 호사다마. (=好事多魔, 好事多魔难)
[ hǎoshì duō mó ]
고려대 중한사전
好事多磨
it's never easy to get what you want
[ hǎoshì duō mó ]
Collins Chinese Dictionary
世事多磨
《世事多磨》是刘德华粤语专辑《共你伤心过》中的一首歌曲。
[ shìshì duō mó ]
HDWIKI
《好事多磨》
《好事多磨》是上海电影制片厂1980年摄制的故事片。
[ hăoshìduōmó ]
HDWIKI
뚸 모어
duōmóhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=多磨&op;=translate 구글 번역 2025년 11월 8일에 확인.
Chinese (Traditional): 多磨 Duōmó 뚸모
Chinese (Simplified): 多磨 Duōmó 뚸모
English: Grind more
Korean: 多磨
뚸모

多摩http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=多摩 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
**多摩**
**Pronunciations**
[py] duōmó
[wg] tuo-mo
[hg] 다마
[mc] dama
[mr] tama
[kk] タマ
[hb] tama
[qn] đa ma
Basic Meaning: **tamas**
**Senses:**
* **Darkness** , **gloom** (Skt. tāmasa). Paramârthaʼs transliteration for the Sanskrit word, which is one of the three guṇas 三德 according to the Sāṅkhyākārikās.1 Under the specific meaning of tamas in Sāṃkhya 數論 philosophy, the entry in Sir. Monier-Williamʼs Sanskrit Dictionary gives:
"**mental darkness, ignorance, illusion, error** (in Sāṃkhya phil. one of the 5 forms of avidyā)."
References:
Dutt, Sharma, trans. 1933. Sāṅkhyakārikās. Poona (Puṇa): The Oriental Book Agency. [Billy Brewster; source(s): Hirakawa, Nakamura, M-W]
* Search SAT
* Search INBUDS Database
Notes
1\. Stanza 23, hemistich c in Sanskrit and d in Paramârthaʼs Chinese translation (T 2137.54.1250c17)—for original Sanskrit text of this verse in 'noble' ārya meter, see edition of Dutt (1933, p. 25).[back]
**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 899d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0316
다마https://hanja.dict.naver.com/#/search?query=多摩⦥=all 네이버 한자사전. 2025년 11월 8일에 확인.
**多 많을 다**
부수 夕(저녁석) 총 획수 6획
1\. 많다 2. 낫다, 더 좋다, 뛰어나다 3. 아름답게 여기다
𡖇(고자), 𡖈(고자), 夛(속자), 𠀰(동자), 𡏗(동자), 𡖩(동자), 𢑑(동자), 𢑰(동자)
**摩 문지를 마**
부수 手(손수) 총 획수 15획
1\. 문지르다 2. 갈다(표면을 매끄럽게 하기 위하여 다른 물건에 대고 문지르다), 비비다 3. 연마하다(硏磨ㆍ練磨ㆍ鍊磨--), 닦아서 곱게 하다
𢳀(고자), 𪎚(고자), 擵(속자), 𢣾(동자), 𥗂(동자), 𥗘(동자), 𦇑(동자), 靡(동자)
duōmóhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=多摩&op;=translate 구글 번역 2025년 11월 8일에 확인.
Chinese (Traditional): 多摩 Duōmó 뚸모
Chinese (Simplified): 多摩 Duōmó 뚸모
English: Tama
Korean: 타마https://zh.dict.naver.com/#/search?range=all&query;=多摩 네이버 중국어사전. 2025년 11월 8일에 확인.
多摩 웹수집
지명 다마 (영어: Tama)
[ duōmó ]
웹수집
多摩 웹수집
명사 Tama (in Japan, 139°26'E 35°37'N)
[ duōmó ]
웹수집
뚸모어
뚸모

答摩http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=答摩 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
**答摩**
**Pronunciations**
[py] dámó
[wg] ta-mo
[hg] 답마
[mc] damma
[mr] tamma
[kk] トウマ
[hb] tōma
[qn] đáp ma
Basic Meaning: **tamas**
**Senses:**
* **Darkness** **闇**, **gloom** , **grief** **憂**, **anger** **瞋**, **suffering** **苦**. In Sāṃkhya 數論 philosophy, one of three fundamental qualities 三德. Syn. 多磨. 〔大乘廣百論釋論 T 1571.30.190b23〕 [Charles Muller; source(s): Nakamura, Soothill]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 772
Bulgyo sajeon 143a
Bukkyōgo daijiten (Nakamura) 1002c
Ding Fubao {Digital Version}
Bukkyō daijiten (Mochizuki) (v.1-6)1628b
Bukkyō daijiten (Oda) 1115-2
Soothill 384
답마https://hanja.dict.naver.com/#/search?query=答摩⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**答 대답 답**
부수 𥫗(대죽2) 총 획수 12획
1\. 대답(對答), 회답(回答) 2. 해답(解答) 3. 장소(場所)
畗(고자), 畣(고자)
**摩 문지를 마**
부수 手(손수) 총 획수 15획
1\. 문지르다 2. 갈다(표면을 매끄럽게 하기 위하여 다른 물건에 대고 문지르다), 비비다 3. 연마하다(硏磨ㆍ練磨ㆍ鍊磨--), 닦아서 곱게 하다
𢳀(고자), 𪎚(고자), 擵(속자), 𢣾(동자), 𥗂(동자), 𥗘(동자), 𦇑(동자), 靡(동자)
驕答摩 ( 喬答摩 ) 교답마
인도(印度)의 석가(釋迦) 종족(宗族)의 성(姓).
喬答摩 ( 驕答摩 ) 교답마
인도(印度)의 석가(釋迦) 종족(宗族)의 성(姓).
瞿答摩 구답마
인도(印度)의 석가(釋迦) 종족(種族)의 성(姓).
dámóhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=答摩&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 答摩 Dá mó 따모 Did you mean: 达摩
Chinese (Simplified): 答摩 Dá mó 따모
English: Tamo
Korean: 타모https://zh.dict.naver.com/#/search?range=all&query;=答 네이버 중국어사전. 2025년 11월 9일에 확인.
答 HSK1
이체
荅
1\. 동사 대답하다.
2\. 동사 보답하다. 답례하다.
1
[ dá ]
고려대 중한사전
答 HSK2
이체
荅
1\. 뜻은 ‘答’와 같고 아래와 같은 경우에만 ‘dā’로 발음됨.
2\. (→滴答, 羞答答(的))
[ dā ]
고려대 중한사전
答
1\. 동사 answer
2\. 동사 repay
[ dá ]
Collins Chinese Dictionary
答
동사 answer
[ dā ]
Collins Chinese Dictionary
답 答 [답] 듣기
1\. 명사 答 ，回答 ，答复 。 (≒대답(對答))
2\. 명사 答 ，解答 ，答案 。 (≒해답(解答))
3\. 명사 回应 ，回复 。 (≒회답(回答))
에듀월드 표준한한중사전https://zh.dict.naver.com/#/search?range=all&query;=摩 네이버 중국어사전. 2025년 11월 9일에 확인.
摩 HSK5
1\. 동사 마찰하다. 비비다. {전용} 닿다. 미치다.
2\. 동사 어루만지다. 쓰다듬다.
3\. 동사 비교 연구하다. 절차탁마(切磋琢磨)하다. 탐구하다.
[ mó ]
고려대 중한사전
摩
(→摩挲)
[ mā ]
고려대 중한사전
摩 2 HSK5
양사 약칭 화학 ‘摩尔(몰, mole)’의 약칭. [물질의 양을 나타내는 단위.]
[ mó ]
에듀월드 표준중중한사전
摩
1\. 동사 rub ... together
2\. 동사 stroke
3\. 동사 mull ... over
[ mó ]
Collins Chinese Dictionary
따모어
따모

闇德
暗德https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=闇德&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇德 Àn dé 안더
Chinese (Simplified): 暗德 Àn dé 안더
English: Dark Virtue
Korean: 어둠의 미덕
암덕https://hanja.dict.naver.com/#/search?query=闇德⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**闇 어두울 암, 잠잠할 음**
부수 門(문문) 총 획수 17획
1\. (어두울 암) 2. 어둡다, 희미하다(稀微--) 3. 어둡게 하다
**德 클 덕/덕 덕**
부수 彳(두인변) 총 획수 15획
1\. 크다 2. (덕으로)여기다 3. (덕을)베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
徳(일본자), 悳(고자), 徳(약자), 惪(속자), 𢙯(동자), 恴(동자), 㥁(동자), 𢛳(동자), 𢠀(동자), 𨗌(동자), 𨗤(동자)
àndéhttps://zh.dict.naver.com/#/search?range=all&query;=暗 네이버 중국어사전. 2025년 11월 9일에 확인.
暗 1 HSK4
이체
闇 晻
1\. 형용사 (빛이) 어둡다. 껌껌하다. 깜깜하다. 컴컴하다. 캄캄하다.
2\. 형용사 문어 우매하다. 어리석다. 미련하다. 사리분별을 (잘)못하다. 우둔하다. 도리에 어둡다. 흐리터분하다. 흐리멍덩하다. (=)
[ àn ]
에듀월드 표준중중한사전
暗 2 HSK4
이체
晻
1\. 형용사 은밀한. 비밀의. 숨은. 밖으로 드러나지 않은. (내부에) 숨겨진. 지하의. 떳떳하지 못한. 뒤가 구린.
2\. 형용사 (색깔이) 검다. 어둡다.
3\. 부사 개인적으로. (남)몰래. 홀로. 비밀리에. 은밀하게. 암암리에. 슬그머니. 은근히. 가만히. 은밀한 가운데. 암중(暗中). (↔明, 亮), (≒黑, 幽)
[ àn ]
에듀월드 표준중중한사전
暗
1\. 형용사 dim
2\. 형용사 underhand
3\. 부사 secretly
[ àn ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query;=德 네이버 중국어사전. 2025년 11월 9일에 확인.
德 HSK5
이체
悳 惪
1\. 명사 덕. 도덕. 품행.
2\. 명사 마음.
3\. 명사 은혜. 은덕.
[ dé ]
고려대 중한사전
德
1\. 명사 morality
2\. 명사 kindness
3\. 명사 Germany
[ dé ]
Collins Chinese Dictionary
덕 德 [덕] 듣기
1\. 명사 德 ，德望 ，德高望重 。 (≒덕망(德望), 덕성(德性), 명망(名望), 인격(人格))
2\. 명사 包容 ，宽容 。
3\. 명사 托福 ，关怀 ，福庇 ，托庇 ，福分 ，荫泽 。 (≒덕윤(德潤), 덕택(德澤), 은택(恩澤))
에듀월드 표준한한중사전
안더

翳質http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=翳質 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
**翳質**
**Pronunciations**
[py] yìzhí
[wg] i-chih
[hg] 예질
[mc] yejil
[mr] yejil
[kk] エイシツ
[hb] eishitsu
[qn] ế chất
Basic Meaning: **obscuration**
**Senses:**
* Or **darkness**. The Sāṃkhya 數論 category of tamas, one of the three qualities 三德 of pre-manifest existence. See 二十五諦. [Charles Muller; source(s): Nakamura]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 109c
翳质https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=翳質&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 翳質 Yì zhì 이지
Chinese (Simplified): 翳质 Yì zhì 이지
English: pterygium
Korean: 익막
예질https://hanja.dict.naver.com/#/search?query=翳質⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**翳 깃 일산 예**
부수 羽(깃우) 총 획수 17획
1\. 깃 일산(日傘: 자루가 굽은 부채의 일종(一種)으로 의장(儀仗)의 한 가지) 2. 그늘 3. 방패(防牌ㆍ旁牌)
毉(동자), 𦒫(동자), 𩭅(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
yìzhìhttps://zh.dict.naver.com/#/search?range=all&query;=翳 네이버 중국어사전. 2025년 11월 9일에 확인.
翳
이체
瞖
1\. 명사 문어 깃으로 꾸민 일산(日傘).
2\. 명사 문어 그늘.
3\. 동사 문어 덮다. 가리다.
[ yì ]
고려대 중한사전
翳 웹수집
1\. 동사 To cover.
2\. 명사 A white spot on the cornea that can block one's vision.
3\. 명사 Something that can screen.
[ yì ]
웹수집https://zh.dict.naver.com/#/search?range=all&query;=质 네이버 중국어사전. 2025년 11월 9일에 확인.
质 HSK4
번체
質
1\. 동사 묻다.
2\. 동사 문어 저당 잡히다.
[ zhì ]
고려대 중한사전
质
1\. 명사 nature
2\. 명사 quality
3\. 명사 matter
[ zhì ]
Collins Chinese Dictionary
이지

闇質
暗质
암질https://hanja.dict.naver.com/#/search?query=闇質⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**闇 어두울 암, 잠잠할 음**
부수 門(문문) 총 획수 17획
1\. (어두울 암) 2. 어둡다, 희미하다(稀微--) 3. 어둡게 하다
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
àn zhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=闇質&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇質 Àn zhì 안지
Chinese (Simplified): 暗质 Àn zhì 안지
English: Dark matter
Korean: 암흑 물질https://zh.dict.naver.com/#/search?range=all&query;=暗质 네이버 중국어사전. 2025년 11월 9일에 확인.
暗质 웹수집
substantia opaca
[ àn zhì ]
웹수집
暗质
혼탁질
중한 의학용어사전 [中韓醫學用語辭典]《中韩医学词典》
暗质镜煤
attrital-anthraxylon coal
Bilingual Vocabulary-Academic Terms And Dictionary
안지

闇癡
暗痴https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=闇癡&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇癡 Àn chī 안치
Chinese (Simplified): 暗痴 Àn chī 안치
English: Dark obsession
Korean: 어둠의 강박관념https://zh.dict.naver.com/#/search?range=all&query;=痴 네이버 중국어사전. 2025년 11월 9일에 확인.
痴 HSK 고등단어
이체
癡
1\. 형용사 어리석다. 분별없다. 미련하다.
2\. 동사 (어떤 사람이나 물건 따위에 집착하여) 정상적인 판단력을 잃다. 정신없이 열중하다. 매혹되다.
3\. 동사 방언 정신 이상이 되다. 미치다.
1
[ chī ]
고려대 중한사전
痴
1\. 형용사 idiotic
2\. 명사 obsession
[ chī ]
Collins Chinese Dictionary
痴[汉字]
基本释义痴chī部首：疒部首笔画：5部外笔画：8总笔画：13四角号码：0016结构：半包围〈形〉（1）（形声。从疒，从知，知亦声。“知”义为“说的准”、“一语中的”。“疒”与“知”联合起来表示“说话没有准头”。本...
HDWIKI
암치https://hanja.dict.naver.com/#/search?query=闇癡⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**闇 어두울 암, 잠잠할 음**
부수 門(문문) 총 획수 17획
1\. (어두울 암) 2. 어둡다, 희미하다(稀微--) 3. 어둡게 하다
**癡 어리석을 치**
부수 疒(병질엄) 총 획수 19획
1\. 어리석다, 미련하다 2. 어리다, 순진하다(純眞--) 3. 열중하다(熱中--)
痴(일본자), 𠈴(속자), 𤶢(속자), 痴(속자)
ànchī
안치

闇
暗http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=暗 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
**暗**
**Pronunciations**
[py] àn
[wg] an
[hg] 암
[mc] am
[mr] am
[kk] アン
[hb] an
[qn] ám
Basic Meaning: **darkness**
**Senses:**
* Dark, dim, gloom, dull; secret, hidden. A type of form phenomenon that is visible yet materially non-obstructive 可見不對色 (Skt. andha-kāra, **tamas**, dhvānta, mahāndha-kāra, vimati: Tib mun pa). [Charles Muller; source(s): YBh-Ind, Soothill, Hirakawa]
* CJKV-E
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 26
A Glossary of Zen Terms (Inagaki) 4, 232
Bukkyōgo daijiten (Nakamura) 27c
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0608
Bukkyō daijiten (Mochizuki) (v.1-6)77c
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
(Soothill's) Dictionary of Chinese Buddhist Terms 402https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=闇&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇 Àn 안
Chinese (Simplified): 暗 Àn 안
English: dark
Korean: 어두운
암https://hanja.dict.naver.com/#/entry/ccko/9b831e0c6c7e4376b43900fd1148df31 네이버 한자사전. 2025년 11월 9일에 확인.
闇
암,음
어두울 암, 잠잠할 음
부수 門 [门] (문문, 8획)
모양자 門(문 문) + 音(소리 음)
장단음 암ː
총획수 17획
유니코드 U+95C7
1\. (어두울 암)
a. 어둡다, 희미하다(稀微--)
b. 어둡게 하다
c. 문을 닫다
d. 덮어가리다
e. 없어지다, 인멸하다(湮滅ㆍ堙滅--)
f. 깊다
g. 환히 알다
h. 여막(廬幕: 궤연(几筵) 옆이나 무덤 가까이에 지어 놓고 상제가 거처하는 초막) (암)
i. 밤, 새벽
j. 일식(日蝕ㆍ日食), 월식(月蝕ㆍ月食)
k. 맥이 빠진 모양
l. 문득, 홀연히
m. 남 모르게
2\. (잠잠할 음)
a. 잠잠하다(潛潛--: 말없이 가만히 있다)
b. 말을 하지 아니하다
형성문자
뜻을 나타내는 문문(門 ☞ 두 짝의 문, 문중ㆍ일가)部와 음(音)을 나타내는 글자 音(음)이 합(合)하여 이루어짐.
출처 : 디지털 한자사전 e-한자
사성음
àn, ǎn, ān, yīn, yǐn (àn)
출처 : 디지털 한자사전 e-한자
영문
close, shut. dark, dismal.
출처 : 디지털 한자사전 e-한자
àn
안

捨
舍https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=捨&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 捨 Shě 셔
Chinese (Simplified): 舍 Shě 셔
English: Abandon
Korean: 버리다
사https://hanja.dict.naver.com/#/entry/ccko/490a6cba5f7a4f3aac02ca2f75c70853 네이버 한자사전. 2025년 11월 9일에 확인.
捨
사
버릴 사
부수 扌 [手] (재방변, 3획)
모양자 扌(재방변 수) + 舍(집 사)
장단음 사(ː)
총획수 11획
유니코드 U+6368
1\. 버리다
2\. 포기하다(拋棄--)
3\. 폐하다(廢--)
4\. 내버려 두다
5\. 개의(介意)하지 않다
6\. 기부하다(寄附--)
7\. 희사하다(喜捨--)
8\. 바치다
9\. 베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
10\. 놓다
11\. 쉬다, 휴식하다(休息--)
12\. (화살을)쏘다
유의어
拌(버릴 반, 쪼갤 판) 捐(버릴 연) 棄(버릴 기)
반의어
取(가질 취) 拾(주울 습, 열 십, 바꿀 겁, 오를 섭) 用(쓸 용)
이체자
舍 간체자
捨 동자
舍 동자
회의문자
捨자는 ‘버리다’나 ‘포기하다’라는 뜻을 가진 글자이다. 捨자는 手(손 수)자와 舍(집 사)자가 결합한 모습이다. 舍자는 잠시 머물다 갈 수 있는 간이 시설을 그린 것으로 ‘여관’이나 ‘집’이라는 뜻을 갖고 있다. 舍자는 내가 잠시 쉬었다 떠나는 곳이기 때문에 소유의 개념과는 거리가 멀다. 捨자는 이렇게 ‘일시적’이라는 의미를 내포하고 있는 舍자에 手자를 더한 것으로 ‘버리다’라는 뜻을 표현하고 있다. 捨자는 불교가 중국에 유입된 이후부터는 ‘무소유’의 개념으로도 쓰이고 있다. 그래서 사가(捨家)라고 하면 집을 버리고 승려가 되는 것을 뜻하는 것이다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 재방변(扌(=手) ☞ 손)部와 음(音)을 나타내는 글자 舍(사)가 합(合)하여 이루어짐. 음(音)을 나타내는 舍(사)는 떼어버리다→내리는 일, 捨(사)는 손에서 물건(物件)을 내리다→버리는 일.
출처 : 디지털 한자사전 e-한자
사성음
shě (shě)
출처 : 디지털 한자사전 e-한자
영문
discard, give up willingly. give alms.
출처 : 디지털 한자사전 e-한자
shèhttps://zh.dict.naver.com/#/search?range=all&query;=舍 네이버 중국어사전. 2025년 11월 9일에 확인.
舍 HSK5
1\. 명사 집. 가옥.
2\. 명사 겸칭·겸손어 (누추한) 저의 집.
3\. 대명사 겸칭·겸손어 주로 친척 중에서 자기보다 어리거나 항렬이 낮은 사람을 남에게 지칭할 때 쓰는 말.
[ shè ]
고려대 중한사전
舍 HSK5
번체
捨
1\. 동사 버리다. 포기하다.
2\. 동사 (몸을) 바치다.
3\. 동사 희사하다. 기부하다.
[ shě ]
고려대 중한사전
舍
1\. 동사 abandon
2\. 동사 give
[ shě ]
Collins Chinese Dictionary
舍
명사 house
[ shè ]
Collins Chinese Dictionary
-사 10 舍
접미사 (用于部分名词后表示房舍或建筑)舍，家，大楼，部。
에듀월드 표준한한중사전
셔

癡
痴https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=癡&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 癡 Chī 치
Chinese (Simplified): 痴 Chī 치
English: Obsession
Korean: 강박관념
치https://hanja.dict.naver.com/#/search?query=癡⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
**癡 어리석을 치**
부수 疒(병질엄) 총 획수 19획
1\. 어리석다, 미련하다 2. 어리다, 순진하다(純眞--) 3. 열중하다(熱中--)
痴(일본자), 𠈴(속자), 𤶢(속자), 痴(속자)
癡 ( 痴 ) 치
육번뇌(六煩惱)의 하나. 현상(現象)이나 사물(事物)의 도리(道理)를 이해(理解)하지 못하여 올바른 판단(判斷)을 하지 못하는 번뇌(煩惱)이다.
chī
치

惰性
타성https://hanja.dict.naver.com/#/search?query=惰性⦥=all 네이버 한자사전. 2025년 11월 9일에 확인.
惰性 타성
1\. 오래되어 굳어진 좋지 않은 버릇. 또는 오랫동안 변화(變化)나 새로움을 꾀하지 않아 나태하게 굳어진 습성(習性).
2\. 물체(物體)가 밖의 힘을 받지 않는 한 정지(停止) 또는 등속도(等速度) 운동(運動)의 상태(狀態)를 지속(持續)하려는 성질(性質). 보통(普通) 질량(質量)이 클수록 물체(物體)의 관성(慣性)이 크다.
惰性系 타성계
관성(慣性)의 법칙(法則)이 성립(成立)하는 좌표계(座標系). 뉴턴(Newton) 역학(力學)이나 특수(特殊) 상대성(相對性) 이론(理論)에서 확립(確立)하였다.
惰性律 타성률
타성(惰性)을 표시(表示)하는 법칙(法則).
惰性的 타성적
타성처럼 되는. 또는 그런 것.
惰性質量 타성질량
뉴턴(Newton)의 운동(運動)에 따라 관성(慣性)을 기준(基準)으로 결정(決定)하는 물체(物體)의 질량(質量).
**惰 게으를 타/아름다울 타**
부수 忄(심방변) 총 획수 12획
1\. 게으르다, 나태하다(懶怠--) 2. 소홀(疏忽)히 하다, 업신여기다 3. 삼가지 아니하다, 불경스럽다(不敬---)
𢞑(고자), 媠(동자), 憜(동자), 𢡢(동자), 𢢠(동자), 𢣖(동자), 𢣝(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
duòxìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=惰性&op;=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 惰性 Duòxìng 뚜어싱
Chinese (Simplified): 惰性 Duòxìng 뚜어싱
English: inertia
Korean: 관성https://zh.dict.naver.com/#/search?range=all&query;=惰性 네이버 중국어사전. 2025년 11월 9일에 확인.
惰性
1\. 명사 타성. 오래되어 굳어진 버릇.
2\. 명사 물리 타성(惰性). 관성(慣性).
3\. 명사 화학 불활성(不活性).
[ duòxìng ]
고려대 중한사전
惰性
1\. 명사 apathy
2\. 명사 inertia
[ duòxìng ]
Collins Chinese Dictionary
타성 2 惰性 [타:성]
1\. 명사 惰性 ，积习 。 (≒인, 습관(習慣), 습관성(習慣性), 습관성 버릇(習慣性--))
2\. 명사 물리 惯性 。
에듀월드 표준한한중사전
惰性气体
명사 화학 불활성 기체.
[ duòxìng qìtǐ ]
고려대 중한사전
钨极惰性气体保护电弧焊
명사 불활성기체 텅스텐 아크 용접,TIG 용접.
[ wūjíduòxìngqìtǐbǎohùdiànhúhàn ]
건홍리서치 산업기술용어사전
뚜어싱
| तमस्https://en.wikipedia.org/wiki/Tamas_(philosophy) 2025년 11월 8일에 확인.
_**Tamas**_ (Sanskrit: **तमस्** _**tamas**_ , lit. '**darkness** ') is one of the three _guṇas_ (tendencies, qualities, attributes), a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy.[1] The other two qualities are _rajas_ (passion and activity) and _sattva_ (purity, goodness). _Tamas_ is the **quality of inertia, inactivity, dullness, or lethargy**. Generally it is referred to as the lowest _guṇa_ of the three.
**Etymology**
The Vedic word _támas_ refers to "darkness", and stems from the Indo-European word _*temH-es_ , meaning "dark". Cognates with the Vedic include the Lithuanian word _tamsà_ meaning "darkness",[2] the Serbian word _tama_ meaning "darkness", as well as the Latin word _tenebrae_ meaning "darkness", the latter whence English _tenebrous_.
[1] James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, ISBN 9780823931798, p. 265.
[2] Peter Schrijver (1995). _Studies in British Celtic Historical Phonology_. Rodopi. p. 221. ISBN 90-5183-820-4.
tamas
따마스https://www.youtube.com/watch?v=32dwqLzgdmc Tamas Pronunciation Sanskrit तमस् tamas. 2025년 11월 8일에 확인.
따머스https://www.howtopronounce.com/hindi/tamas Learn how to pronounce tamas. 2025년 11월 8일에 확인.
타머스 | tamashttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Samkhya (school of philosophy)**
Tamas in Samkhya glossary
1) **Tamas** (**तमस्** , “**indifference** ”).—In the Sāṃkhya school of philosophy, _**tamas**_ (**darkness**) is one of the three _guṇas_ (or qualities), the other two being _rajas_ (passion and activity) and _sattva_ (purity, goodness). Tamas is the **template for inertia or resistance to action**. It has also been translated from Sanskrit as “**indifference** ”.
2) **Tamas** (**तमस्** , “**dullness** ”) is the first type of _viparyaya_ (ignorance), according to the Sāṃkhya theory of evolution. Viparyaya refers to a category of _pratyayasarga_ (intellectual products), which represents the first of two types of _sarga_ (products) that come into being during _tattvapariṇāma_ (elemental manifestations), which in turn, evolve out of the two types of _pariṇāma_ (change, modification).
Source: Wisdom Library: Sāṃkhya philosophyhttps://en.wikipedia.org/wiki/Tamas 2025년 11월 8일에 확인.
**Tamas** may refer to:
* _**Tamas**_ (philosophy), a **concept of darkness and death** in Hindu philosophy
* Tamás (name), a given name in Hungarian (Thomas)
* _Tamas_ (novel), a 1975 novel about the partition of India by Bhisham Sahni
* _Tamas_ (film), a 1987 TV series and film adaptation by Govind Nihalani
* Christian Tămaș, Romanian writer
* Gabriel Tamaș (born 1983), Romanian footballer
* Vladimir Tămaș, Romanian footballer

타머스https://www.howtopronounce.com/tamas Learn how to pronounce tamas. 2025년 11월 8일에 확인.
타마스

darknesshttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Sanskrit dictionary**
Tamas in Sanskrit glossary
**Tamas** (**तमस्**).— _n._ [_tam-asun_]
1) **Darkness** ; किं वाऽभविष्यदरुणस्तमसां विभेत्ता तं चेत्सहस्रकिरणो धुरि नाकरिष्यत् (_kiṃ vā'bhaviṣyadaruṇastamasāṃ vibhettā taṃ cetsahasrakiraṇo dhuri nākariṣyat_) Ś.7.4.; V.1.7; Meghadūta 39.
2) The gloom or darkness of hell; धर्मेण हि सहायेन तमस्तरति दुस्तरम् (_dharmeṇa hi sahāyena tamastarati dustaram_) Manusmṛti 4.242.
3) **Mental darkness, ignorance, illusion, error,** मुनिसुताप्रणयस्मृतिरोधिना मम च मुक्त- मिदं तमसा मनः (_munisutāpraṇayasmṛtirodhinā mama ca mukta- midaṃ tamasā manaḥ_) Ś.6.8.
4) (In Sāṅ. phil.) **Darkness** or **ignorance** , as one of the three qualities or constitutents of every thing in nature (the other two being _sattva_ and _rajas_); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः (_antargatamapāstaṃ me rajaso'pi paraṃ tamaḥ_) Kumārasambhava 6.6; Ms. 12.24.
5) Grief, sorrow; Bhāgavata 5.14.33.
6) Sin; Bhāgavata 1.15.5.
7) Stupefaction, swoon; तथा भिन्नतनु- त्राणः प्राविशद्विपुलं तमः (_tathā bhinnatanu- trāṇaḥ prāviśadvipulaṃ tamaḥ_) Rām.7.8.14.
8) Anger; Bhāg. 1.59.42. _-m., -n._ An epithet of Rāhu; तमश्चन्द्रमसीवेद- मुपरज्यावभासते (_tamaścandramasīveda- muparajyāvabhāsate_) Bhāgavata 4.29.7.
Source: DDSA: The practical Sanskrit-English dictionary
**Tamas** (**तमस्**).—n.
(_-maḥ_) 1. Third of the qualities incident to the state of humanity, the Tama guna, or **property of darkness** , whence proceed folly, ignorance, mental blindness, worldly delusion, &c. 2. Darkness, gloom. 3. Sin. 4. Sorrow, grief. mn.
(_-māḥ-maḥ_) Rahu or the personified ascending node: see _rāhu_. E. _tam_ to be disturbed, and _asun_ Unadi affix; that property by which the mind is troubled, the world perplexed, &c.; also _tamasa_ and _tama_.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Tamas** (**तमस्**).—[_tam + as_], n.
1\. **Darkness** , [Hitopadeśa] pr. 16.
2\. The gloom of hell, [Mānavadharmaśāstra] 4, 242.
3\. The name of a hell, Mārk. P. 12, 10.
4\. = Rāhu, or the personified ascending node, [Rāmāyaṇa] 2, 63, 2.
5\. One of the three guṇas, or qualities incident to creation, the **property of darkness** , whence proceed folly, ignorance, stupidity, worldly delusion, etc., [Mānavadharmaśāstra] 12, 24. Comp. _Dīrgha-_ , m. The name of a Ṛṣi, Mahābhārata 2, 293.
— Cf. [Old High German.] demar; A. S. dim thystre; [Latin] tenebrae.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Tamas** (**तमस्**).—[neuter] **darkness** , gloom; mental darkness, illusion; error, **ignorance** (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Tamas** (**तमस्**):—[from _tam_] a n. darkness, gloom (also [plural]), [Ṛg-veda] (_maḥ praṇīta_ , ‘led into darkness’, deprived of the eye’s light or sight,[ i, 117, 17]) etc.
2) [v.s. ...] the darkness of hell, hell or a particular division of hell, [Manu-smṛti iv, viii f.; Viṣṇu-purāṇa ii, 6, 4; Mārkaṇḍeya-purāṇa xii, 10]
3) [v.s. ...] the obscuration of the sun or moon in eclipses, attributed to Rāhu (also m., [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]), [Rāmāyaṇa; Varāha-mihira’s Bṛhat-saṃhitā v, 44; Varāha-mihira’s Bṛhajjātaka ii; Varāha-mihira’s Yogayātrā; Sūryasiddhānta]
4) [v.s. ...] **mental darkness, ignorance, illusion, error**(in Sāṃkhya [philosophy] one of the 5 forms of _a-vidyā_ , [Mahābhārata xiv, 1019; Sāṃkhyakārikā] etc.; **one of the 3 qualities or constituents of everything in creation** [**the cause of heaviness, ignorance, illusion, lust, anger, pride, sorrow, dulness, and stolidity** ; sin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]; sorrow, [Kirātārjunīya iii]; See _guṇa_ and cf. [Religious Thought and Life in India p. 45]] [Manu-smṛti xii, 24 f. and 38; Sāṃkhyakārikā] etc.), [Ṛg-veda v.31, 9; Rāmāyaṇa ii; Śakuntalā; Rājataraṅgiṇī v, 144]
5) [v.s. ...] Name of a son (of Śravas, [Mahābhārata xiii, 2002]; of Dakṣa, [i [Scholiast or Commentator]]; of Pṛthu-śravas, [Viṣṇu-purāṇa iv, 12, 2])
6) [v.s. ...] cf. _timira_ ; [Latin] temere etc.
7) b _sa_ , etc. See [column]1.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Tamas** (**तमस्**):— _(maḥ)_ 5\. _n._ **Darkness** ; **ignorance** , folly, **delusion** , sin, sorrow. _m. Rāhu,_ the ascending node.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**General definition (in Hinduism)**
Tamas in Hinduism glossary
Tamas is commonly associated with inertia, darkness, insensitivity. Souls who are more tamasic are considered imbued in darkness and take the longest to reach liberation.
Source: WikiPedia: Hinduismhttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Vedanta (school of philosophy)**
Tamas in Vedanta glossary
**Tamas** (**तमस्**) refers to “**darkness** ” (as opposed to Prakāśa—light), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] For the wise man who is always unchanging and fearless there is neither **darkness** (_**tamas**_) nor light (_prakāśa_) [_kva tamaḥ kva prakāśo vā hānaṃ kva ca na kiñcana_] nor destruction, nor anything. There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality. There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. [...]”.
Source: Wikisource: Ashtavakra Gita
delusionhttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Ayurveda (science of life)**
Tamas in Ayurveda glossary
**Tamas** (**तमस्**):—**Delusion** , **ignorance** : the property of mind, one of the three ‘qualities’ of primordial matter conceived as the fundamental substratum of the universe.
Source: gurumukhi.ru: Ayurveda glossary of terms
dullness
ignorance
indifference
inertia
insensitivity
mental darkness, ignorance, illusion, error
obscuration
concept of darkness and death
property of darkness
quality of ignorancehttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Dharmashastra (religious law)**
Tamas in Dharmashastra glossary
**Tamas** (**तमस्**).—One of the three _guṇas_ , representing the **quality of ignorance**. These three qualities are to be seen as all-pervading and interpenetrating all beings. The Sanskrit word _tamas_ is a technical term used throughout Dharmaśāstra literature such as the _Manusmṛti_.
According to the _Manusmṛti_ XII.29: “What is mixed with stupefaction, undiscernible, of the nature of sensual objects, incapable of being reasoned about and uncognisable,—one should recognise as ‘ _tamas_ ’”.
According to the _Manusmṛti_ XII.33: “Avarice, drowsiness, irresolution, cruelty, disbelief, bad character, habit of begging, and inattentiveness are the characteristics of the quality of ‘ _tamas_ ’”.
According to the _Manusmṛti_ XII.35: “When, having done, or doing, or going to do a certain act, a man happen to feel ashamed,—every such act should be understood by the learned to be characterised by the quality of ‘ _tamas_ ’”.
Source: Wisdom Library: Dharma-śāstra
quality of inertia, inactivity, dullness, or lethargy
a quality that is the cause of heaviness, ignorance, illusion, lust, anger, pride, sorrow, dulness, and stolidity in everything in creation
material mode of ignorancehttps://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
**Vaishnavism (Vaishava dharma)**
Tamas in Vaishnavism glossary
**Tamas** (**तमस्**) refers to—**Material mode of ignorance**.
Source: Pure Bhakti: Brahma-samhita
template for inertia or resistance to action

## 파
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
파탄잘리길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 94.
『요가經』은 전통적으로 파탄잘리 Patañjali라는 B.C. 2세기의 인물에6) 의한 著書로 알려져 왔으나, 사실상으로는 서력기원 후 4~5세기 경에야 完成된 古典으로 간주된다.7) 그러나 물론 yoga的인 修行의 傳統은 이보다 훨씬 이전으로 소급하여 찾아 볼 수 있는 것이다. 요가의 기원은 아마도 이미 베다時代부터 바라문들이 祭祀때에 神秘的이고 초자연적인 힘과 지혜를 얻기 위하여 행하던 苦行 tapas의 행위에서 찾아볼 수 있을 것이다. 혹은 이보다도 더 앞서, 인더스文明의 遺蹟 가운데서 요가의 座法을 한 神像이 발굴됨에 따라 요가는 아마도 베다나 아리안족의 풍습에 기원을 둔 것이 아니라 非아리안적인 行法이 아니었는가라는 추측도 자아내고 있다. 여하튼 『카타 우파니샤드』에서는 〈요가〉라는 말은 감각기관과 마음을 制御하여 絕對者를 인식하는 방법을 뜻하고 있으며, 이러한 행위는 이미 佛陀나 혹은 그에서 禪法 dhyāna을 가르쳐 주었던 出家修行者들 가운데서 盛行하였던 것이다.
6) J.H. Woods는 그의 _The Yoga System of Patañjali_ (Cambridge: Harvard Univ. Press, 1914)에서 이 파탄잘리와 B.C. 2세기의 文法學者 파탄잘리와는 다른 人物로 간주하고 있다. 그러나 Dasgupta는 兩者를 同一人으로 본다. 그의 _A History of Indian Pholosophy_ , Vol. I, p. 238 참조.
7) 이 점에 관해서는 Woods의 견해에 따름. | 波顛闍利
波颠阇利
한글 독음:https://hanja.dict.naver.com/#/search?query=波顛闍利⦥=all 네이버 한자사전. 2025년 8월 27일에 확인.
波 물결 파, 방죽 피
顛 정수리 전
闍 망루 도, 사리 사
利 날카로울 리(이)
파전사리
중국어 발음:https://zh.dict.naver.com/#/entry/zhko/8b3a961b5d274db489489a9fafb480ca 네이버 중국어사전. 2025년 8월 27일에 확인.
波颠阇利
발음 [ bōdiāndūlì ]
인명 파탄잘리(《요가 수트라(Yoga Sutras)》의 편찬자로 힌두교의 정통 육파철학 중 하나인 요가 학파의 창시자).
bōdiāndūlì 보디안 둘리 | पतञ्जलि
Patañjalihttps://en.wikipedia.org/wiki/Patanjali 2025년 8월 27일에 확인.
**Patanjali** (Sanskrit: पतञ्जलि, IAST: _Patañjali_ , Sanskrit pronunciation: [pɐtɐɲdʑɐli]; also called **Gonardiya** or **Gonikaputra**)[a] was the name of one or more author(s), mystic(s) and philosopher(s) in ancient India. His name is recorded as an author and compiler of a number of Sanskrit works.[3] The greatest of these are the _Yoga Sutras_ , a classical yoga text. Estimates based on analysis of this work suggests that its author(s) may have lived between the 2nd century BCE and the 5th century CE.[3]
[a] These names of Sanskrit authors are generally identified with Patanjali. Gonardiya denotes someone from Gonarda, which has been identified by some with the Gonda in Uttar Pradesh. Gonikaputra means the son of a woman named Gonika.[1][2]
[1] Monier Williams (1899). _A Sanskrit–English Dictionary_. Oxford: Clarendon Press.
[2] Mahamahopadhyaya Kashinath Vasudev Abhyankar (1961). _A Dictionary of Sanskrit Grammar_. Maharaja Sayajirao University of Baroda.
| Patanjali
판차쉬카
반시하https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_003 금칠십론(金七十論) 하권, 진제(眞諦) 한역, 번역자 미상. 2025년 8월 18일에 확인.
“그렇다면 이러한 지혜는 누구로부터 획득된 것인가?”
게송으로 답하겠다.
이러한 지혜는 수승한 길상(吉祥)으로,是智勝吉祥
모니(牟尼)께서 자비의 마음으로 설하신 것이니,牟尼依悲說
먼저 아수리를 위해 설하셨고,先爲阿修利
다음에 반시하에게 설하셨다.34)次與般尸訶
34) 제70송.
‘이러한 지혜는 수승한 길상(吉祥)이다’라고 함은, 이러한 지혜는 그 옛날 네 가지 베다가 아직 출현하지 않았을 때 최초로 성취되었는데, 이러한 지혜에 의해 네 가지 베다와 여러 가지의 도(道)가 그 후에 성취될 수 있었기 때문에 모든 것 가운데 가장 뛰어난 것[一切最勝]이라고 말한 것이다. 또한 자아는 이러한 지혜로 말미암아 세 가지 괴로움과 스물네 가지 근본 괴로움, 그리고 세 가지 속박의 원리(遠離)를 획득하고,35) 독존 해탈한다. 그래서 이러한 지혜를 ‘가장 수승한 길상’이라고 말한 것이다.
35) 세 가지 괴로움이란 내적 조건에 의한 괴로움[依內苦]과 외적 조건에 의한 괴로움[依外苦], 그리고 하늘에 의한 괴로움[依天苦]을 말하며(제1송 참조), 세 가지 속박이란 자성박ㆍ보시박ㆍ변이박을 말한다(제45송 참조).
‘모니(牟尼, mum)께서 자비의 마음으로 설하셨다.’ 즉 누가 처음으로 이러한 지혜를 획득하였던 것인가 하면, 바로 **가비라** 대선인(大仙人)이다. 앞(제1송)에서 설하였듯이 가비라선인은 처음 출현하면서부터 네 가지 공덕을 갖추고 있었는데, 첫째가 법이며, 둘째가 지혜이며, 셋째가 이욕이며, 넷째가 자재이다. 즉 그는 이러한 지혜를 얻고 나서 크나큰 자비심에 따라 그것을 설하셨던 것인데, 이러한 지혜를 수호하여 지니고, 다른 이를 제도하고자 하는 자비심으로 인해 ‘먼저 아수리를 위해 설하셨다.’
그리고 아수리선인은 ‘다음에 **반시하(般尸訶, Pañcaśikha)** 를 위해 설하셨다’ 이 반시하는 이 논을 자세히 설하였는데, 6십천(十千) 게송이나 되었다. 일찍이 가비라선인이 아수리를 위해 간략히 설한 것은 다음과 같은 것이었다.
“최초에는 오로지 어둠[闇]만이 생겨났다. 이러한 어둠 중에 지혜의 밭[智田]이 있었다. 지혜의 밭이 바로 자아[人]이다. 즉 자아가 존재하여도 아직 지혜를 갖지 않았기 때문에 밭이라고 일컬은 것이다. 다음으로 회전 변이하였으니, 이것이 첫 번째 전변의 생[轉生]이다. 나아가 해탈한다.”
아수리선인이 반시하를 위해 간략히 설한 것도 역시 이와 같은 것이었지만, 반시하가 이러한 지혜를 자세히 설하여 6십천 게송이나 되었던 것이다. 그 후 순서대로 계승되어 마침내 성(姓)은 구식(狗式, Kusala)이고, 이름은 **자재흑(自在黑, Īśvarakṛṣṇa)** 이라고 하는 바라문이 이를 70게송으로 가려 취하게 되었으니, 게송으로 설하고 있는 바와 같다.
제자들이 차례대로 출현하여弟子次第來
위대한 스승의 지혜를 전수하였는데,傳受大師智
자재흑이 간략히 설하였던 것은自在黑略說
이미 진실의의 근본을 알았기 때문이다.36)已知實義本
36) 제71송.
‘제자들이 차례대로 출현하여 위대한 스승의 지혜를 전수하였다’고 함은, 이러한 지혜는 **가비라** 로부터 비롯되어 **아수리** 에 이르고, 아수리는 **반시하** 에게 전하였으며, 반시하는 **갈가(褐伽, Garga)** 에게 전하였으며, 갈가는 **우루거(優樓佉, Ulūka)** 에게 전하였으며, 우루거는 **발바리(跋婆利)** 에게 전하였으며, 발바리는 **자재흑** 에게 전한 것을 말한다. 이와 같은 순서로 자재흑은 이러한 지혜를 획득하였는데, 대론(大論)은 수지(受持)하기가 어렵다는 것을 알았기 때문에 70게송으로 간략하게 줄였으니, 앞에서 설한 바와 같다.
세 가지 괴로움에 의한 핍박이 있기 때문에
이것을 소멸하는 원인에 대해 알기 원한다.37)
37) 제1송 전반.
위의 게송이 바로 그것이다. 그래서 ‘자재흑이 간략히 설하였던 것은 이미 진실의의 근본을 알았기 때문이다’라고 말한 것이다. | 般尸訶https://tripitaka.cbeta.org/T54n2137_003?format=line 金七十論卷上. 2025년 8월 18일에 확인.
T54n2137_p1262a19║外曰。此智從何而得。以偈答
T54n2137_p1262a20║曰。
T54n2137_p1262a21║是智勝吉祥牟尼依悲說
T54n2137_p1262a22║先為**阿修利** 次與**般尸訶**
T54n2137_p1262a23║是智勝吉祥者。此智昔四皮陀未出時初得
T54n2137_p1262a24║成就。由此智四皮陀及諸道。後得成故。故
T54n2137_p1262a25║說一切最勝。三種苦及二十四本苦并三縛。
T54n2137_p1262a26║由此智故我得遠離獨存解脫。故說此智最
T54n2137_p1262a27║吉祥。牟尼依悲說者。誰初得此智。謂**迦毘羅**
T54n2137_p1262a28║大仙人。如前說。**迦毘羅** 仙人初出有四德。一
T54n2137_p1262a29║法二智三離欲四自在。得此智已依大悲說。
T54n2137_p1262b01║護持此智為欲度他。由慈悲故先為**阿修利**
T54n2137_p1262b02║說。是**阿修利** 仙人。次為**般尸訶** 說。是**般尸**
T54n2137_p1262b03║**訶** 廣說此論。有六十千偈。**迦毘羅** 仙人為**阿**
T54n2137_p1262b04║**修利** 略說如此。最初唯闇生此暗中有智田。
T54n2137_p1262b05║智田即是人有人未有智故稱為田。次迴轉
T54n2137_p1262b06║變異。此第一轉生。乃至解脫。**阿修利** 仙人為
T54n2137_p1262b07║**般尸訶** 略說亦如是。是**般尸訶** 廣說此智有
T54n2137_p1262b08║六十千偈。次第乃至婆羅門姓**拘式** 名**自在**
T54n2137_p1262b09║**黑** 。抄集出七十偈。故說偈言。
T54n2137_p1262b10║弟子次第來傳受大師智
T54n2137_p1262b11║**自在黑** 略說已知實義本
T54n2137_p1262b12║弟子次第來傳受大師智者。是智者從**迦毘**
T54n2137_p1262b13║**羅** 來至**阿修利** 。**阿修利** 傳與**般尸訶** 。**般尸訶**
T54n2137_p1262b14║傳與**褐伽** 。**褐伽** 傳與**優樓佉** 。**優樓佉** 與**跋**
T54n2137_p1262b15║**婆利** 。**跋婆利****自在黑** 。如是次第**自在黑** 得此
T54n2137_p1262b16║智。見大論難可受持。故略抄七十偈。如前說。
T54n2137_p1262b17║三苦所逼故欲知滅苦因等。故說**自在黑** 略
T54n2137_p1262b18║說已知實義本。
般屍訶https://zh.wikipedia.org/zh-tw/数论颂 2025년 8월 18일에 확인.
《數論頌》共有72頌（śloka），不過原本可能只有70頌。[4]據《數論頌》文中自述，作者的思想源自智者迦毗羅，其後傳至阿修利（Āsuri），再傳至**般屍訶** （Pañcaśikha），「般屍訶傳與褐伽，褐伽傳與優樓佉，優樓佉傳與跋婆利，跋婆利傳與自在黑，如是次第。」[5]
[4] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 146-147
[5] 《金七十論》
般尸诃https://zh.wikipedia.org/zh-cn/数论颂 2025년 8월 18일에 확인.
《数论颂》共有72颂（śloka），不过原本可能只有70颂。[4]据《数论颂》文中自述，作者的思想源自智者迦毗罗，其后传至阿修利（Āsuri），再传至般尸诃（Pañcaśikha），“般尸诃传与褐伽，褐伽传与优楼佉，优楼佉传与跋婆利，跋婆利传与自在黑，如是次第。”[5]
[4] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 146-147
[5] 《金七十论》 | पञ्चशिख
Pañcaśikhahttps://www.wisdomlib.org/definition/pancashikha 2025년 8월 18일에 확인.
**Purana and Itihasa (epic history)**
[«previous (P) next»] — Pancashikha in Purana glossary
Pañcaśikha (पञ्चशिख).—A sage of ancient times. The Purāṇas give the following details about him.
He was a disciple of Āsuri. He was brought up breastfed by Kapilā, wife of Āsuri and so he was known as Kāpila also. He dwelt in Pañcasrotas and performed a Yāga for a thousand years and got his name Pañcaśikha. He went to the assembly of the learned king Janaka and entered into a polemic contest with him and defeated him. The defeated King gave Pañcaśikha great respect and he lived in the court of Janaka as his Guru for a number of years. (Chapter 218, Śānti Parva).
Source: archive.org: Puranic Encyclopediahttps://sanskritdictionary.com/pañcaśikha/124679/1 2025년 8월 18일에 확인.
**pañcaśikha पञ्चशिख**
**Definition:****m.** _Name of_ a sāṃkhya\- teacher (called also -muni-, a pupil of āsuri-) mahābhārata, vāyu-purāṇa etc.
Pañcaśika
발음:
판차쉬카Google 검색 sanskrit pronunciation of पञ्च 2025년 8월 18일에 확인.Google 검색 pronunciation of शिख 2025년 8월 18일에 확인.https://www.youtube.com/watch?v=piNiJEgBURg Shikha Pronunciation Sanskrit शिखा śikhā. 2025년 8월 18일에 확인. | Pancasikhahttps://en.wikipedia.org/wiki/Samkhya#Historical_development 2025년 8월 18일에 확인
**Traditional credited founders** Sage Kapila is traditionally credited as a founder of the Samkhya school.[136] It is unclear in which century of the 1st millennium BCE Kapila lived.[137] Kapila appears in Rigveda, but context suggests that the word means 'reddish-brown color'. Both Kapila as a 'seer' and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (c.300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila called Kapila Sannyasa Vidha.[137] A 6th century CE Chinese translation and other texts consistently note Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching and a much later scholar named **Pancasikha**[138] as the scholar who systematized it and then helped widely disseminate its ideas.[139] Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.[137]
[139] Bilimoria, Purushottama; Mohanty, J. N.; Rayner, Amy; Powers, John; Phillips, Stephen; King, Richard; Chapple, Christopher Key (22 November 2017). Bilimoria, Purushottama (ed.). _History of Indian Philosophy: Routledge history of world philosophies_ (1 ed.). New York : Routledge, 2017. pp. 131–132.
Panchashikhahttps://en.wikipedia.org/wiki/Asuri_(Samkhya) 2025년 8월 18일에 확인.
According to the references of the Shankhya philosophy, Asuri was the first recipient of the Shamkhya philosophy[3] and the second teacher after his teacher Kapila in the tradition of Shamkhya school of the Indian philosophy.[4] He was the teacher of the sage **Panchashikha**. He transmitted his knowledge of the Shamkhya philosophy to his disciple Panchashikha. And then Panchashikha taught Shamkhya philosophy to his disciple Kings Janadeva Janaka and Dharmadhwaja Janaka.
| 평형 | 平衡
평형https://hanja.dict.naver.com/#/search?query=平衡⦥=all 네이버 한자사전. 2025년 11월 16일에 확인.
**平 평평할 평, 다스릴 편**
부수 干(방패간) 총 획수 5획
1\. (평평할 평) 2. 평평하다(平平--), (바닥이 고르고)판판하다 3. 고르다, 고르게 하다
𠀭(고자), 𤔁(고자), 𠀒(동자)
**衡 저울대 형, 가로 횡**
부수 行(다닐행) 총 획수 16획
1\. (저울대 형) 2. 저울대, 저울 3. (수레의)가로장(가로로 건너지른 나무 막대기)
𡘻(고자), 𡙉(고자), 𢖍(속자), 𠧲(동자), 𠧽(동자), 𢔖(동자), 𧗣(동자), 𨏎(동자)hhttps://hanja.dict.naver.com/#/entry/ccko/c66f5e8b6ed24c4d83abddd81159678c 네이버 한자사전. 2025년 11월 16일에 확인.
平衡
평형
**平 평평할 평 衡 저울대 형**
1\. 물체(物體)가 역학적(力學的)으로 균형(均衡)이 잡힌 상태(狀態)에 있음. 전(傳)하여, 사물(事物)이 한 쪽으로 기울지 않고 안정(安定)함.
2\. 절하는 법(法)의 한 가지. 몸을 굽히어 머리와 허리가 저울대처럼 바르게 함.
3\. 물건(物件)을 다는 데 저울대가 수평(水平)의 위치(位置)를 취(取)하는 상태(狀態)
4\. 균형(均衡)
5\. 물질(物質)의 상태(狀態)가 변화(變化)하지 않고 일정(一定)한 상태(狀態)를 유지(維持)함.
유의어
均衡(균형)
pínghénghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=平衡&op;=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 平衡 Pínghéng 핑헝
Chinese (Simplified): 平衡 Pínghéng 핑헝
English: balance
Korean: 균형https://zh.dict.naver.com/#/search?range=all&query;=平衡 네이버 중국어사전. 2025년 11월 16일에 확인.
平衡 HSK6 BCT B
1\. 명사 평형. 균형.
2\. 명사 물리 평형.
3\. 동사 평형 되게 하다. 균형 있게 하다.
3
[ pínghéng ]
고려대 중한사전
平衡
명사 balance
[ pínghéng ]
Collins Chinese Dictionary
평형 平衡 [평형]
1\. 명사 平衡 ，均衡 。
2\. 명사 九十度大躬 。
3\. 명사 平秤 。
에듀월드 표준한한중사전
平衡 Balance
균형
[ Pínghéng ]
차이나랩 중국 고유명사 사전
핑헝 | साम्यावस्थाhttps://www.wisdomlib.org/definition/samyavastha 2025년 11월 16일에 확인.
**Sanskrit dictionary**
Samyavastha in Sanskrit glossary
**Sāmyāvasthā** (**साम्यावस्था**):—[from _sāmya_] f. a **state of equipoise** (of the 3 constituent ingredients of Prakṛti; See _guṇa_), [Sarvadarśana-saṃgraha; Sāṃkhyakārikā] : [Religious Thought and Life in India 32.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Sāmyāvasthā** (**साम्यावस्था**):—(_sāmya + ava_) f. ein Gleichheitsverhältniss, Gleichgewicht, ein normaler Zustand: _sattvarajastamoguṇānām_ [SARVADARŚANAS. 147, 17.] [WILSON,] [SĀṂKHYAK. S. 52.] Comm. zu [Kapila 1, 62.] [Halāyudha 5, 78.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Hindi dictionary**
Samyavastha in Hindi glossary
**Sāmyāvasthā** (**साम्यावस्था**):—(_nf_) **(state of) equilibrium**.
Source: DDSA: A practical Hindi-English dictionary
**Nepali dictionary**
Samyavastha in Nepali glossary
**Sāmyāvasthā** (**साम्यावस्था**):—n. 1. Math. Phys. & Chem. **state of equilibrium** ; 2. peace; calmness;
Source: unoes: Nepali-English Dictionary
sāmyāvasthā
삼야-바스타
(sāmyahttps://www.wisdomlib.org/definition/shamya 2025년 11월 16일에 확인.
**21) Sāmya** (**साम्य**):—n. ([from] 2. _sama_) **equality, evenness, equilibrium, equipoise, equal or normal state** ([accusative] with √ _nī_ , ‘to bring to that st°’, ‘calm’), [Mahābhārata; Kāvya literature] etc.
22) likeness, sameness, identity with ([instrumental case] with and without _saha_ , or [genitive case], or [locative case], or [compound]), [Muṇḍaka-upaniṣad; Mahābhārata] etc.
23) equality of rank or position, [Manu-smṛti; Yājñavalkya; Varāha-mihira’s Bṛhat-saṃhitā]
24) homogeneousness (of sounds), [Vopadeva]
25) measure, time, [Mahābhārata]
26) equability towards ([locative case] or _prati_), impartiality, indifference, [Bhagavad-gītā; Kumāra-sambhava; Bhāgavata-purāṇa]
27) justice (_sāmyam-√kṛ_ , ‘to act justly towards [loc.]’), [Mahābhārata]
28) [varia lectio] for _śalyā_ , [Kāvyādarśa i, 39.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary 샴야
\+ avasthāhttps://www.wisdomlib.org/definition/avastha 2025년 11월 16일에 확인.
**3) Avasthā** (**अवस्था**):—[=_ava-sthā_] [from _ava-stha_] b f. appearance (in a court of justice), [Manu-smṛti viii, 6o]
4) [v.s. ...] ‘stability, consistence’ cf. _anavastha_
5) [v.s. ...] **state, condition, situation** (five are distinguished in dramas, [Sāhitya-darpaṇa]), circumstance of age ([Pāṇini v,4, 146; vi, 2, i 15, etc.]) or position, stage, degree
6) [v.s. ...] f. [plural] the female organs of generation, [Ṛg-veda v, 19, 1.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary 아바스타https://www.youtube.com/watch?v=5Yn0J0TqN0Q Avastha अवस्था avasthā Sanskrit Pronunciation. 2025년 11월 16일에 확인.) | samyavasthahttps://en.wikipedia.org/wiki/Tanmatras#Samkhya 2025년 11월 16일에 확인.
**Samkhya**
_Prakrti_ (nature, or "the ultimate basis of the empirical universe") consists of three _guṇas_ (aspects or qualities): _sattva_ (potential consciousness), _rajas_ (activity), and _tamas_ (restraint). The _guṇas_ change but can be in a state of _**samyavastha**_ (**equilibrium**), where no action results. Under the influence of _purusha_ (pure consciousness), _prakrti_ first evolves to produce _mahat_ (greatness, eminence) or _buddhi_ (definite understanding, or intelligence), then _ahamkara_ (ego). From _ahamkara_ 's _sattva_ aspect, arises _manas_ (the mind), the five organs of perception and the five of action. From _ahamkara_ 's _tamas_ aspect, arise the _tanmatras_ (five subtle elements). From the _tanmatras_ arise the five gross, or substantial, elements, under the influence of _tamas_. The _rajas_ aspect here helps with evolution under the influence of both other aspects.[7][8]
_Purusha_ and _prakrti_ are non-evolutes, they are eternal and unchanging. From the union of these two non-evolutes evolves _buddhi_ (knowing), from _buddhi_ evolves _ahamkara_ (willing), from _ahamkara_ evolves _manas_ (feeling), _jnanenriyas_ (five sense-capacities), _karmendriyas_ (five action-capacities), and _tanmatras_ (five subtle elements), from which evolve the _mahābhūta_ 's (five gross elements). The nearness of _purusha_ disturbs _prakrti_ , alters the equilibrium of the three _gunas_ – _sattva_ (illumination), _rajas_ (stimulation and dynamism) and _tamas_ (indifference, heaviness, and inaction) – whose combination of attributes determines the nature of all derivative principles enumerated by the _Samkhya_ system, triggers the causal chains, and facilitates evolution. Primordial materiality does not manifest itself; it is manifested through the evolutes.[9]
[7] Radhakrishnan, Sarvepalli (1956). "Indian Philosophy: The Samkhya". _Encyclopædia Britannica_. Vol. 12 (14th ed.). Chicago: Encyclopædia Britannica, Inc. p. 251.
[8] Radhakrishnan, Sarvepalli (2008). _Indian Philosophy_. Vol. 2. India: Oxford University Press. p. 315. ISBN 9780195698428.
[9] David Skrbina (2009). _Mind That Abides_. John Benjamin publishing. pp. 318–320. ISBN 978-9027252111.
state of equipoise
(state of) equilibrium
푸루샤
(인간의 영원한) 자아
정신
지자(아는 자, 앎, 의식)
진아(참된 자아, 진정한 자아)https://en.dict.naver.com/#/search?query=Purusha 네이버 영어사전. 2025년 10월 8일에 확인.
purusha
명사 힌두교 (삼키아 학파(學派)·요가파에서) 진아(眞我): 영원하며 외적 사상(外的事象)에 좌우되지 않는다고 간주되는 참된 자아(自我).
YBM 올인올 영한사전 | 神我(신아, 신적 자아)
신아
shén wŏhttps://zh.dict.naver.com/#/search?query=神我 네이버 중국어사전 2025년 10월 7일에 확인.
神我
神我，古印度婆罗门教六派哲学中数论派的主要学说。该派以"神我"为产生一切物质运动和生命现象的精神本体，居"二十五谛"之首。
[ shén wŏ ]
HDWIKIhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=神我&op;=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 神我 Shén wǒ 싱워
Chinese (Traditional): 神我 Shén wǒ 싱워
English: Divine Self
Korean: 신성한 자아
신워 싱워

我(아, 자아)https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 10월 8일에 확인.
T54n2137_p1245b27║此五過失。皮陀不為因。外曰。若爾何因為
T54n2137_p1245b28║勝。答曰。翻此二因勝。謂二因者一醫方所說。
T54n2137_p1245b29║二皮陀所說。翻此兩因欲知所得因。此因有
T54n2137_p1245c01║五德。一定。二極。三淨。四不退。五平等。是故
T54n2137_p1245c02║勝前兩。外曰。此因何因得。答曰。變**性****我** 知
T54n2137_p1245c03║故。變者。一大。二我慢。三五塵。四五根。五五
T54n2137_p1245c04║知根。六心。七五大。是七名變自性所作故。**自**
T54n2137_p1245c05║**性** 者無異**本因** 。**我** 者**知者** 。諸人知此二十五
T54n2137_p1245c06║真實之境不增不減決定脫三苦。如解脫中
T54n2137_p1245c07║說偈。若知二十五隨處隨道住。編髮髻剃頭
T54n2137_p1245c08║得解脫無疑。https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_001 금칠십론(金七十論) 상권, 진제(眞諦) 한역, 번역자 미상. 2025년 10월 8일에 확인.
외도가 말하였다.
“만약 그렇다면 어떤 원인이 괴로움을 소멸할 만한 가장 뛰어난 원인이라고 할 수 있는가?”
“이러한 두 가지 원인과 반대되는 것이 보다 뛰어난 원인이다.”
여기서 두 가지 원인이란, 첫째는 『의방』에서 말한 것이며, 둘째는 『베다』에서 말한 것이니, 바로 이러한 두 가지 원인과는 다른 괴로움의 소멸을 획득할 만한 것을 알기 원하는 것이다. 곧 이러한 원인에는 다섯 가지의 공덕이 있으니, 첫째는 궁극적이라는 것이며, 둘째는 절대적이라는 것이며, 셋째는 청정하다는 것이며, 넷째는 물러남이 없다는 것이며, 다섯째는 평등하다는 것이다. 그렇기 때문에 앞의 두 가지 원인보다 뛰어난 것이라고 한 것이다.
외도가 말하였다.
“그렇다면 그러한 원인은 무엇에 의해 획득되었기 때문인가?”
“변이[變]와 **자성[性]** 과 **자아[我]** 에 대해 아는 것이기 때문이다.”
여기서 변이란 자성에 의해 지어진 것[所作]으로, 첫째는 대(大)이며, 둘째는 아만(我慢)이며, 셋째는 5진(塵:唯의 다른 역어)이며, 넷째는 5근(根:作根,즉 행동기관)이며, 다섯째는 5지근(知根:지각기관)이며, 여섯째는 마음[心]이며, 일곱째는 5대(大)이니, 이러한 일곱 가지를 변이라고 한다. **자성** 이란 변이함이 없는 것으로, **근본원인[本因]** 이다. **자아** 란 **지자(知者)** 를 말한다. 모든 이가 이러한 스물다섯 가지의 진실된 경계야말로 부증불감(不增不減)임을 안다면 세 가지의 괴로움에서 결정적으로 벗어나게 될 것이니, 이는 바로 『해탈』4) 중에서 말하고 있는 게송의 뜻과도 같다.

만약 스물다섯 가지의 진리를 안다면
어떠한 처소에 머물든, 어떠한 도를 닦든,
변발하든, 상투를 틀어올리든, 삭발을 하든
해탈하리라는 것은 의심의 여지가 없다.
4) 이것은 현재 남아 있는 판차시카(Pañcaśikha)의 단편(Bhāvāganeśa의 Tattvāyāthārthadīpana) 중의 세 가지 해탈론(첫 번째 해탈은 지혜에 의한 해탈, 두 번째 해탈은 탐욕의 소멸에 의한 해탈, 세 번째 해탈은 악의 소멸에 의한 해탈)을 말한다. 이 게송은 제37송 장행에도 나온다.

(인간의 영원한) 自我(자아)
자아
zìwǒhttps://zh.dict.naver.com/#/search?query=自我 네이버 중국어사전. 2025년 10월 7일에 확인.
自我
1\. 명사 자아. 자기 자신. [주로 쌍음절 동사 앞에 쓰여, 행위의 주체가 자기이며 동시에 그 대상도 자기임을 나타냄] (→自己(1), 自身)
2\. 형용사 광동어 이기적이다. 자기중심적이다.
[ zìwǒ ]
고려대 중한사전https://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=自我&op;=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 自我 Zìwǒ 쯔워
Chinese (Traditional): 自我 Zìwǒ 쯔워
English: self
Korean: 본인
쯔워

精神(정신, 영)
정신
jīng‧shénhttps://zh.dict.naver.com/#/search?query=精神 네이버 중국어사전. 2025년 10월 7일에 확인.
精神
1\. 명사 원기. 활력. 기력. 정력.
2\. 형용사 활기차다. 생기발랄하다. 원기가 있다. 정력적이다.
3\. 동사 기운을 내다.
[ jīng‧shén ]
고려대 중한사전https://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=精神&op;=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 精神 Jīngshén 징센
Chinese (Traditional): 精神 Jīngshén 징센
English: Spirit
Korean: 영혼
징센

精神性的根本实体(정신적 근본 실체, 영적 실체)
精神性的根本實體
정신성적근본실체
jīngshénxìng de gēnběn shítǐhttps://zh.dict.naver.com/#/search?query=精神性的根本实体 네이버 중국어사전. 2025년 10월 7일에 확인.
중국어 문장 분석 결과 총 4개 단어
精神性 的 根本 实体
jīngshénxìng de gēnběn shítǐhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=精神性的根本实体&op;=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 精神性的根本实体 Jīngshén xìng de gēnběn shítǐ 징센싱더 근번 시티
Chinese (Traditional): 精神性的根本實體 Jīngshén xìng de gēnběn shítǐ 징센싱더 근번 시티
English: The fundamental spiritual entity
Korean: 근본적인 영적 존재
징센싱더 근번 시티

知者(아는 자, 앎, 의식)
지자
zhī zhĕhttps://zh.dict.naver.com/#/search?query=知者 네이버 중국어사전. 2025년 10월 8일에 확인.
知者
词语释义zhīzhě能了解的人；有见识的人。相关条目知道能人聪慧慧者
[ zhī zhĕ ]
HDWIKIhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=知者&op;=translate 구글 번역 2025년 10월 8일에 확인.
Chinese (Simplified): 知者 Zhì zhě 지즈
Chinese (Traditional): 知者 Zhì zhě 지즈
English: Knowledgeable
Korean: 지식이 풍부한
지즈

眞我https://zh.dict.naver.com/#/search?query=眞我 네이버 중국어사전. 2025년 10월 8일에 확인.
大我
The greater self, or the true personality 眞我. Hīnayāna is accused of only knowing and denying the common idea of a self, or soul, whereas there is a greater self, which is a nirvana self. It especially refers to the Great Ego, the Buddha, but also to any Buddha ;v.大目經1, etc., and 涅...
Dictionary of Chinese Buddhist Terms
真我
진아
zhēn wŏhttps://zh.dict.naver.com/#/search?query=真我 네이버 중국어사전. 2025년 10월 8일에 확인.
真我
真我，佛教语。涅盘四德之一。亦称“大我”，与“妄我”相对，谓出离生死烦恼的自在之我。佛学常见词汇，真我，意思是真正的我。凡夫执着五蕴假合之身为我，其实那是妄我，要像佛那样具有八大自在之我，才是真我。...
[ zhēn wŏ ]
HDWIKIhttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=真我&op;=translate 구글 번역 2025년 10월 8일에 확인.
Chinese (Simplified): 真我 Zhēn wǒ 찡워
Chinese (Traditional): 真我 Zhēn wǒ 찡워
English: True Self
Korean: 진정한 자아
찡워 | पुरुषhttps://www.wisdomlib.org/definition/purusha#sanskrit 2025년 10월 7일에 확인.
1) Puruṣa (पुरुष):—m. (mc. also _pūr_ ; [probably] [from] √ _pṝ_ and connected with _puru_ , _pūru_ ifc. f(_ā_). , rarely f(_ī_). ; cf. [Pāṇini 4-i, 24]) a man, **male** , human being ([plural] people, mankind), [Ṛg-veda] etc. etc.
2) a person, (_pumān puruṣaḥ_ , a **male** person, [Śāṅkhāyana-gṛhya-sūtra; Manu-smṛti]; _daṇḍaḥp_ , punishment personified, [Manu-smṛti]; [especially] grammatical [person]; with _prathama_ , _madhyama_ , _uttama_ = the 3rd, 2nd, 1st [person] [Nirukta, by Yāska; Pāṇini]), an officer, functionary, attendant, servant, [Manu-smṛti; Mahābhārata] etc. (cf. _tat-p_)
3) a friend, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) a follower of the Sāṃkhya Philosophy (?), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) a member or representative of a race or generation, [Taittirīya-saṃhitā; Brāhmaṇa; Manu-smṛti] etc.
6) the height or measure of a man (= 5 Aratnis = 120 Aṅgulas), [Śatapatha-brāhmaṇa; Śulba-sūtra; Varāha-mihira]
7) the pupil of the eye, [Śatapatha-brāhmaṇa]
8) (also with _nārāyaṇa_) the primaeval man as the **soul and original source of the universe** (described in the Puruṣa-sūkta q.v.), [Ṛg-veda; Śatapatha-brāhmaṇa] etc.
9) the personal and animating principle in men and other beings, the **soul** or **spirit** , [Atharva-veda] etc. etc.
10) the **Supreme Being** or **Soul of the universe** (sometimes with _para_ , _parama_ , or _uttama_ ; also identified with Brahmā, Viṣṇu, Śiva and Durgā), [Vājasaneyi-saṃhitā; Śatapatha-brāhmaṇa] etc. etc.
11) (in Sāṃkhya) the **Spirit** as passive and a spectator of the Prakṛti or creative force, [Indian Wisdom, by Sir M. Monier-Williams 82 etc.]
12) the, ‘spirit’ or fragrant exhalation of plants, [Ṛg-veda x, 51, 8]
13) (with _sapta_) Name of the divine or active principles from the minute portions of which the universe was formed, [Manu-smṛti i, 19]
14) Name of a Pāda in the Mahā-nāmnī verses, [Lāṭyāyana]
15) of the Ist, 3rd, 5th, 7th, 9th and 11th signs of the zodiac, [Jyotiṣa]
16) of a son of Manu Cākṣuṣa, [Bhāgavata-purāṇa]
17) of one of the 18 attendants of the sun, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) [plural] men, people (cf. above)
19) Name of the Brāhmans of Krauñca-dvīpa, [Bhāgavata-purāṇa]
20) (with _pañca_) Name of 5 princely personages or miraculous persons born under [particular] constellations, Var
21) Rottleria Tinctoria, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
22) Clerodendrum Phlomoides, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) m or n. = _puruṣaka_ m. n., [Śiśupāla-vadha v, 56 [Scholiast or Commentator]]
24) n. (!) Name of mount Meru, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) Pūruṣa (पूरुष):—[from _pūru_] m. (mc.) = _puruṣa_ , [Ṛg-veda]; etc.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionaryhttps://en.wikipedia.org/wiki/purusha 2025년 10월 7일에 확인.
_**Purusha**_ (Sanskrit: पुरुष, IAST: _Puruṣa_) is a complex concept[1] whose meaning evolved in Vedic and Upanishadic times. Depending on source and historical timeline, it means the cosmic being or self, awareness, and universal principle.[2][1][3]
In early Vedas, _Purusha_ was a cosmic being whose sacrifice by the gods created all life.[4] This was one of many creation myths discussed in the Vedas. In the Upanishads, the _Purusha_ concept refers to the abstract essence of the **Self** , **Spirit** and the **Universal Principle** that is eternal, indestructible, without form, and all-pervasive.[4]
In Samkhya philosophy, _Purusha_ is the plural immobile cosmic principle, pure consciousness, unattached and unrelated to anything, which is "nonactive, unchanging, eternal, and pure".[5] _Purusha_ uniting with _Prakṛti_ (matter) gives rise to life.
In Kashmir Shaivism, _Purusha_ is enveloped in five sheaths: time (_kāla_), desire (_raga_), restriction (_niyati_), knowledge (_vidyā_) and separatedness (_kalā_); it is the **universal Self** (_paramātman_) under limitations as many individual Selfs (_jīvātman_).[6]
[1] Angelika Malinar, 'Hindu Cosmologies', in Jessica Frazier (ed.), _A Continuum Companion to Hindu Studies_ , ISBN 978-0-8264-9966-0, p. 67
[2] Purusha Encyclopædia Britannica (2013)
[3] Karl Potter, Presuppositions of India’s Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0, pp 105–109
[4] Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 87
[5] Grimes, John A. (1996). _A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English_. State University of New York Press. ISBN 0791430677., p. 250-251.
[6] Grimes, John A. (1996). _A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English_. State University of New York Press. ISBN 0791430677., p. 251.
puruṣa . 2025년 10월 8일에 확인.
뿌루샤https://www.youtube.com/watch?v=0y73p2R6mVA Purusha Pronunciation Sanskrit पुरुष puruṣa. 2025년 10월 7일에 확인.https://www.howtopronounce.com/hindi/purusa Learn how to pronounce Purusa. 2025년 10월 7일에 확인. | Purusha
푸루샤, 퍼루샤, 퓨루샤https://www.howtopronounce.com/purusha Learn how to pronounce Purusha. 2025년 10월 8일에 확인.
Self(자아)
soul(영혼)
Soul of the universe(우주의 영혼)
spirit(정신, 영)
Supreme Being(지고자)
Universal Principle(우주적 원리, 보편 원리)
universal Self(우주적 자아)
프라크르티 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 95-96.
상키야철학은 佛敎와 같이 세계를 苦로 보며, 이 苦를 극복하려는 데에 철학적 사유의 주목적이 있다. 또한 그 세계관에 있어서도 불교와 같이 요가의 체험에 기초한 心理學的인 世界觀, 즉 인간의 심리현상의 관찰을 중심하여 세계를 파악하려는 경향이 짙으며, 一元論的인 세계해석을 피하고 있다. 그러나 동시에 상키야철학은 불교에서는 인정하지 않고 있는 인간의 영원한 自我, 즉, **푸루샤(精神 : puruṣa)** 라는 실재를 인정하고 있으며, 이 점에서 佛敎와 결정적인 차이를 보이고 있다. 상키야철학은 세계의 모든 존재를 精神 puruṣa과 **物質** **prakṛti** 이라는 두 개의 형이상학적 원리로서 설명한다. 따라서 이 두 개념을 바로 이해하면 상키야철학의 근본을 파악하게 되는 것이다.
**프라크르티** , 즉 物質이란 개념은 상키야哲學에서 특수한 의미를 지니고 있다. 프라크르티는 푸루샤를 제외한 세계의 一切現象이 그로부터 발전되어 나오는 모태와 같은 것으로서 **未顯現 avyakta** 이라 불린다. 즉, 경험의 세계에서 보는 바와 같은 한계를 지닌 현상들이 그 분명한 모습으로 나타나기 이전의 가능성의 세계를 의미한다. 그 자체는 어떤 원인도 가지고 있지 않으나, 그로부터 모든 것이 발전되어 나오는 세계의 **質料的 원인 upādāna-kāraṇa** , 혹은 **제1원인** **pradhāna** 이 되며, 무한한 창조의 **힘 śakti** 이 되는 것이다.
근본물질
근본자성楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第二節 數論學派的宇宙論──「二十五諦」
. . .
其次，「大」是由「**（自）性** 」(**prakṛti**)所生。（自）性，有時又稱為「**（根）本（自）性** 」(**Mūlaprakṛti**)，這是因為它是宇宙中一切萬事萬物（包括大、我慢等）之根源的緣故。所以，《金七十論》卷上說：「從自性生大，從大生我慢，從我（慢）生五唯，從五唯生十六見。」[註30]由於大、我慢、五唯，以及五塵（五唯）、五（作）根、五知根、心（根）等「十六見」[註31]，全部都是由自性所「變異」而生起的緣故，因此，本節一開頭的引文說：「是七名變，自性所作故。」而自性也就成為「本因」了。因此，本節一開頭的引文又說：「自性者，無異本因。」事實上，《金七十論》卷上[註32]，又把自性稱為勝因(Pradhāna)、梵(Brahman)、眾持(Bahudhātmaka)。說它是勝因，無疑地，是因為自性乃一切萬物之「本因」。說它是梵，乃是因為婆羅門教往往以「梵」作為宇宙的最高原理。而眾持，乃眾多(bahu)之存在體(dhā-ātmaka)的意思。自性，做為一切萬物之因，在它裡面，內存著宇宙中的一切萬物（一切存在體）；因此自性稱為眾持。事實上自性是一種原始的物質[註33]，因此，由它所變異生起的一切事物，包括往往被其他學派視為心靈活動的覺（大）、我慢和心根（意根），全都是物質性的存在。這是特別值得注意的主張。
[註30]：引見前書，頁1246，下。
[註31]：十六見（十六諦），是指五大、五作根、五知根和心根（意根）等十六。
[註32]：參見《大正藏》卷54，頁1250，中─下。
[註33]：Ganganatha Jha曾英譯九世紀中葉，跋遮濕鉢底．彌續羅(Vācaspati Miśra)對《數論偈》的注釋──《真理月光註》(Tattva-kaunudī)。在Jha的英譯本中，曾把prakṛti（自性）譯為「**根本物質** 」(**root-matter**)、「**原初物質** 」(**primordial matter**)，或簡單譯為「**物質** 」(**matter**)。另外，S. S. Suryanarayana Sastri, The Sāṅkhya Kārikā of Īsvara Kṛṣṇa, Madras: Univ. of Madras, 1935，則譯為「初性」(Primal Nature)。(Cf. S. Radhakrishnan and C. A. Moore, A Source Book in Indian Philosophy, Princeton Univ. Press, 1957, p. 427.)
물질
본성
성(性)
원초물질
자성
자연 | 根本物質
根本物质https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=根本物質&op;=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Traditional): 根本物質 Gēnběn wùzhí 근번우지
Chinese (Simplified): 根本物质 Gēnběn wùzhí 근번우지
English: fundamental substance
Korean: 기본 물질
근본물질https://hanja.dict.naver.com/#/search?query=根本物質⦥=all 네이버 한자사전. 2025년 10월 12일에 확인.
**根 뿌리 근**
부수 木(나무목) 총 획수 10획
1\. 뿌리 2. 근본(根本) 3. 밑동(나무줄기에서 뿌리에 가까운 부분)
𣏄(동자), 𣒨(동자)
**本 근본 본, 달릴 분**
부수 木(나무목) 총 획수 5획
1\. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
**物 물건 물**
부수 牜(소우3) 총 획수 8획
1\. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
gēnběn wùzhìhttps://zh.dict.naver.com/#/search?query=根本物质 네이버 중국어사전. 2025년 10월 12일에 확인.
중국어 문장 분석 결과 총 2개 단어
根本 物质
gēnběn wùzhì
근번우지

根本自性
근본자성https://hanja.dict.naver.com/#/search?query=根本自性⦥=all 네이버 한자사전. 2025년 10월 12일에 확인.
**根 뿌리 근**
부수 木(나무목) 총 획수 10획
1\. 뿌리 2. 근본(根本) 3. 밑동(나무줄기에서 뿌리에 가까운 부분)
𣏄(동자), 𣒨(동자)
**本 근본 본, 달릴 분**
부수 木(나무목) 총 획수 5획
1\. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
**自 스스로 자**
부수 自(스스로자) 총 획수 6획
1\. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
gēnběn zìxìnghttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=根本自性&op;=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Simplified): 根本自性 Gēnběn zì xìng 근번쯔싱
Chinese (Traditional): 根本自性 Gēnběn zì xìng 근번쯔싱
English: Fundamental Self-Nature
Korean: 근본적인 자기 본성https://zh.dict.naver.com/#/search?query=根本自性 네이버 중국어사전. 2025년 10월 12일에 확인.
중국어 문장 분석 결과 총 2개 단어
根本 自性
gēnběn zìxìng
근번쯔싱

物質
물질https://hanja.dict.naver.com/#/search?query=物質⦥=letter 네이버 한자사전. 2025년 10월 12일에 확인.
**物 물건 물**
부수 牜(소우3) 총 획수 8획
1\. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
wùzhìhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=物質&op;=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Traditional): 物質 Wùzhí 우지
Chinese (Simplified): 物质 Wùzhí 우지
English: substance
Korean: 물질https://zh.dict.naver.com/#/search?query=物质 네이버 중국어사전. 2025년 10월 12일에 확인.
物质
명사 물질.
[ wùzhì ]
고려대 중한사전
物质
1\. 명사 matter
2\. 명사 material things plural
[ wùzhì ]
Collins Chinese Dictionary
物质 웹수집
1\. material
2\. substance
[ wùzhí ]
웹수집
우지

本性
본성https://hanja.dict.naver.com/#/search?query=本性⦥=all 네이버 한자사전. 2025년 10월 12일에 확인.
**本 근본 본, 달릴 분**
부수 木(나무목) 총 획수 5획
1\. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
běnxìnghttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=本性&op;=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Simplified): 本性 Běnxìng 번싱
Chinese (Traditional): 本性 Běnxìng 번싱
English: nature
Korean: 자연https://zh.dict.naver.com/#/search?query=本性 네이버 중국어사전. 2025년 10월 12일에 확인.
本性
명사 본성. 천성. (→天性, 禀性)
[ běnxìng ]
고려대 중한사전
本性
명사 nature
[ běnxìng ]
Collins Chinese Dictionary
본성 本性 [본성]
1\. 명사 本质 ，本性 ，本色 ，天性 。 (≒체성, 본색(本色), 본질(本質), 성진(性眞), 실성(實性), 천성(天性)), (↔가면(假面))
2\. 명사 本性 ，本质 。 (≒성진(性眞), 실성(實性), 체성(體性), 솔성(率性), 성래(性來))
에듀월드 표준한한중사전
번싱
벤싱

性
성https://hanja.dict.naver.com/#/search?query=性⦥=all 네이버 한자사전. 2025년 10월 13일에 확인.
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
xìnghttps://translate.google.com/?sl=zh-CN&tl;=zh-TW&text;=性&op;=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Simplified): 性 Xìng 싱
Chinese (Traditional): 性 Xìng 싱
English: sex (性别 性 性交 性欲), nature (性质 自然 性 本质 大自然 自然界), character (字符 字 人物 性格 性质 性), gender, (性别 性) quality (质量 品质 素质 质 性质 性)
Korean: 섹스https://zh.dict.naver.com/#/search?query=性 네이버 중국어사전. 2025년 10월 13일에 확인.
性
1\. 명사 성격. 본성. 기질. 성질.
2\. 동사 화내다.
3\. 명사 (물질의) 성질. 성분. 성능. 특성.
[ xìng ]
고려대 중한사전
性
1\. 명사 character
2\. 명사 function
3\. 명사 gender
[ xìng ]
Collins Chinese Dictionary
성 5 性 [성:]
1\. 명사 本性 ，天性 ，本质 。 (≒바탕, 본바탕, 본성(本性), 본질(本質))
2\. 명사 性 ，性别 。 (≒자웅(雌雄), 섹스(sex))
3\. 명사 性 ，性生活 。 (≒섹스(sex))
에듀월드 표준한한중사전
싱

原初物質
原初物质https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=原初物質&op;=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Traditional): 原初物質 Yuánchū wùzhí 옌추 우지
Chinese (Simplified): 原初物质 Yuánchū wùzhí 옌추 우지
English: Primordial matter
Korean: 원시 물질
원초물질https://hanja.dict.naver.com/#/search?query=原初物質⦥=all 네이버 한자사전. 2025년 10월 13일에 확인.
**原 언덕 원/근원 원**
부수 厂(민엄호ㆍ민엄호밑) 총 획수 10획
1\. 언덕 2. 근원(根源), 근본(根本) 3. 저승
厡(본자), 𠪥(고자), 𠪰(고자), 𠩤(속자), 𠩠(동자), 𠫐(동자), 𨙅(동자)
**初 처음 초**
부수 刀(칼도) 총 획수 7획
1\. 처음, 시초(始初) 2. 시작(始作) 3. 시종(始終: 처음과 끝)
𠫎(고자), 䥚(고자), 𡔈(동자), 𢀯(동자), 𣦂(동자)
**物 물건 물**
부수 牜(소우3) 총 획수 8획
1\. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
**質 바탕 질, 폐백 지**
부수 貝(조개패) 총 획수 15획
1\. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
yuánchū wùzhìhttps://zh.dict.naver.com/#/search?query=原初物质 네이버 중국어사전. 2025년 10월 13일에 확인.
중국어 문장 분석 결과 총 2개 단어
原初 物质
yuánchū wùzhìhttps://zh.dict.naver.com/#/search?query=原初 네이버 중국어사전. 2025년 10월 13일에 확인.
原初
부사 최초. 원래. 이전.
[ yuánchū ]
고려대 중한사전
원초 原初
명사 原始 ，本初 。
에듀월드 표준한한중사전
옌추 우지

自性
자성https://hanja.dict.naver.com/#/search?query=自性⦥=all 네이버 한자사전. 2025년 10월 13일에 확인.
**自 스스로 자**
부수 自(스스로자) 총 획수 6획
1\. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
**性 성품 성**
부수 忄(심방변) 총 획수 8획
1\. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자)
zìxìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=自性&op;=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Traditional): 自性 Zì xìng 쯔싱
Chinese (Simplified): 自性 Zì xìng 쯔싱
English: Self-nature
Korean: 자기 본성https://zh.dict.naver.com/#/search?query=自性 네이버 중국어사전. 2025년 10월 13일에 확인.
自性 (佛教)
종교 자성.
[ zìxìng (fójiào) ]
위키백과

쯔싱

自然
자연https://hanja.dict.naver.com/#/search?query=自然⦥=all 네이버 한자사전. 2025년 10월 14일에 확인.
**自 스스로 자**
부수 自(스스로자) 총 획수 6획
1\. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
**然 불탈 연/그럴 연**
부수 灬(연화발) 총 획수 12획
1\. 불타다, 불태우다 2. 밝다 3. 명백하다(明白--), 분명하다(分明--)
𤓉(고자), 㸐(고자), 燃(속자), 𤟙(동자), 肰(동자), 𧆋(동자), 䖄(동자)https://hanja.dict.naver.com/#/entry/ccko/73fd036cdfb64638bdff4630876dda5c 네이버 한자사전. 2025년 10월 14일에 확인.
自然
자연
**自 스스로 자 然 불탈 연**
디지털 한자사전 e-한자
1\. 사람의 힘이 더해지지 아니하고 세상(世上)에 스스로 존재(存在)하거나 우주(宇宙)에 저절로 이루어지는 모든 존재(存在)나 상태(狀態).
2\. 사람의 힘이 더해지지 아니하고 저절로 생겨난 산, 강(江), 바다, 식물(植物), 동물(動物) 따위의 존재(存在). 또는 그것들이 이루는 지리적(地理的)ㆍ지질적(地質的) 환경(環境).
3\. 사람의 힘이 더해지지 아니하고 스스로 존재(存在)하거나 저절로 이루어진다는 뜻을 나타내는 말.
4\. 사람과 사물(事物)의 본성(本性)이나 본질(本質).
5\. 의식(意識)이나 경험(經驗)의 대상(對象)인 현상(現象)의 전체(全體).
6\. 초등학교(初等學校) 교과(敎科)의 하나. 일상생활(日常生活) 속에 나타나는 자연(自然) 사물(事物)과 현상(現象)에 대하여 과학적(科學的)으로 관찰(觀察)하고 사고(思考)하는 능력(能力)을 기르는 것이 그 목적(目的)이다.
7\. 사람의 의도적(意圖的)인 행위(行爲) 없이 저절로.
연관 단어
유의어
自然科(자연과)
zìránhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=自然&op;=translate 구글 번역 2025년 10월 14일에 확인.
Chinese (Traditional): 自然 Zìrán 쯔란
Chinese (Simplified): 自然 Zìrán 쯔란
English: nature (本性 本質 大自然 脾性 天 自然)
Korean:https://zh.dict.naver.com/#/search?query=自然 네이버 중국어사전. 2025년 10월 14일에 확인.
自然
1\. 명사 자연. 천연. (→天然(1))
2\. 부사 저절로. 자연히.
3\. 부사 물론. 응당. 당연.
[ zìrán ]
고려대 중한사전
自然
형용사 (어색하지 않고) 자연스럽다. 꾸밈이 없다. 무리가 없다.
[ zì‧ran ]
고려대 중한사전
自然
1\. 명사 nature
2\. 형용사 natural
3\. 부사 naturally
[ zìrán ]
Collins Chinese Dictionary
자연 自然 [자연] 듣기
1\. 명사 自然 。 (≒만물(萬物), 우주(宇宙), 조물(造物), 천지(天地)), (↔인공(人工))
2\. 명사 自然环境 。 (↔인조(人造)), (≒목석초화(木石草花), 산림천택(山林川澤), 산수(山水), 산천(山川), 산택(山澤), 자연물(自然物))
3\. 명사 自然 。 (≒본연(本然), 진(眞), 천연(天然))
에듀월드 표준한한중사전
쯔란 | प्रकृतिhttps://www.wisdomlib.org/definition/prakriti 2025년 10월 10일에 확인.
**Sanskrit dictionary**
**Prakriti** in Sanskrit glossary
**Prakṛti** (**प्रकृति**).— _f._
1) The natural condition or state of anything, **nature** , natural form (opp. _vikṛti_ which is a change or effect); तं तं नियममास्थाय प्रकृत्या नियताः स्वया (_taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā_) Bhagavadgītā (Bombay) 7.2. प्रकृत्या यद्वक्रम् (_prakṛtyā yadvakram_) Ś1.9; उष्णत्वमग्न्यातपसंप्रयोगात् शैत्यं हि यत् सा प्रकृतिर्जलस्य (_uṣṇatvamagnyātapasaṃprayogāt śaityaṃ hi yat sā prakṛtirjalasya_) R.5.54; मरणं प्रकृतिः शरीरिणां विकृति- र्जीवितमुच्यते बुधैः (_maraṇaṃ prakṛtiḥ śarīriṇāṃ vikṛti- rjīvitamucyate budhaiḥ_) R.8.87; Uttararāmacarita 7.19; अपेहि रे अत्रभवान् प्रकृतिमापन्नः (_apehi re atrabhavān prakṛtimāpannaḥ_) Ś.2. 'has resumed his wonted nature'; प्रकृतिम् आपद् (_prakṛtim āpad_) or प्रतिपद् (_pratipad_) or प्रकृतौ स्था (_prakṛtau sthā_) 'to come to one's senses', 'regain one's consciousness.'
2) Natural disposition, temper, temperament, **nature** , constitution; प्रकृतिः खलु सा महीयसः सहते नान्यसमुन्नतिं यया (_prakṛtiḥ khalu sā mahīyasaḥ sahate nānyasamunnatiṃ yayā_) Kirātārjunīya 2.21; कथं गत एव आत्मनः प्रकृतिम् (_kathaṃ gata eva ātmanaḥ prakṛtim_) Ś.7. 'natural character'; अपश्यत् पाण्डवश्रेष्ठो हर्षेण प्रकृतिं गतः (_apaśyat pāṇḍavaśreṣṭho harṣeṇa prakṛtiṃ gataḥ_) Mahābhārata (Bombay) 39.66 (com. _prakṛtiṃ svāsthyam_); so प्रकृतिकृपण, प्रकृतिसिद्ध (_prakṛtikṛpaṇa, prakṛtisiddha_); see below.
3) Make, form, figure; महानुभावप्रकृतिः (_mahānubhāvaprakṛtiḥ_) Mālatīmādhava (Bombay) 1.
4) Extraction, descent; गोपालप्रकृतिरार्यकोऽस्मि (_gopālaprakṛtirāryako'smi_) Mṛcchakaṭika 7.
5) Origin, source, **original or material cause** , the material of which anything is made; नार्थानां प्रकृतिं वेत्सि (_nārthānāṃ prakṛtiṃ vetsi_) Mahābhārata (Bombay) 4.49.1; प्रकृतिश्चोपादानकारणं च ब्रह्माभ्युपगन्तव्यम् (_prakṛtiścopādānakāraṇaṃ ca brahmābhyupagantavyam_) Ś. B. (see the full discussion on Br. Sūt.1.4.23); यामाहुः सर्वभूतप्रकृतिरिति (_yāmāhuḥ sarvabhūtaprakṛtiriti_) Ś.1.1; Bhāgavata 4.28.24.
6) (In Sāṅ. phil.) **Nature** (as distinguished from _puruṣa_ ,) the original source of the material world, consisting of the three essential qualities सत्त्व, रजस् (_sattva, rajas_) and तमस् (_tamas_). It is also mentioned as one of the four contentments; प्रकृत्युपादानकालभागाख्याः (_prakṛtyupādānakālabhāgākhyāḥ_) Sāṃkhyakārikā 5.
7) (In gram.) The radical or crude form of a word to which case-terminations and other affixes are applied; प्रकृतिप्रत्यययोरिवानुबन्धः (_prakṛtipratyayayorivānubandhaḥ_) Kirātārjunīya 13.19.
8) A model, pattern, standard, (especially in ritualistic works); Bhāgavata 5.7.5.
9) A woman.
1) The personified will of the Supreme Spirit in the creation (identified with _**māyā**_ or illusion); मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् (_mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram_) Bhagavadgītā (Bombay) 9.1.
11) The male or female organ of generation.
12) A mother.
13) (In arith.) A coefficient, or multiplier.
14) (In anatomy) Temperament of the humours; प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति (_prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati_) Bhagavadgītā (Bombay) 3.33.
15) An animal.
16) An artisan.
17) The Supreme Being; न ह्यस्ति सर्वभूतेषु दुःख- मस्मिन् कुतः सुखम् । एवं प्रकृतिभूतानां सर्वसंसर्गयायिनाम् (_na hyasti sarvabhūteṣu duḥkha- masmin kutaḥ sukham | evaṃ prakṛtibhūtānāṃ sarvasaṃsargayāyinām_) || Mahābhārata (Bombay) 12. 152.16.
18) Eight forms of the Supreme Being; भूमि- रापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृति- रष्टधा (_bhūmi- rāpo'nalo vāyuḥ khaṃ mano buddhireva ca | ahaṃkāra itīyaṃ me bhinnā prakṛti- raṣṭadhā_) || Bhagavadgītā (Bombay) 7.4.
19) The way of life (_jīvana_); सतां वै ददतोऽन्नं च लोकेऽस्मिन् प्रकृतिर्ध्रुवा (_satāṃ vai dadato'nnaṃ ca loke'smin prakṛtirdhruvā_) Mahābhārata (Bombay) 12.18.27. (pl.)
1) A king's ministers, the body of ministers or counsellors, ministry; अथानाथाः प्रकृतयो मातृबन्धुनिवासिनम् (_athānāthāḥ prakṛtayo mātṛbandhunivāsinam_) R.12.12; Pañcatantra (Bombay) 1.48; अशुद्धप्रकृतौ राज्ञि जनता नानुरज्यते (_aśuddhaprakṛtau rājñi janatā nānurajyate_) 31.
2) The subjects (of a king); प्रवर्ततां प्रकृतिहिताय पार्थिवः (_pravartatāṃ prakṛtihitāya pārthivaḥ_) Ś.7.35; नृपतिः प्रकृतीरवेक्षितुम् (_nṛpatiḥ prakṛtīravekṣitum_) R.8.18,1.
3) The constituent elements of the state (_saptāṅgāni_), _i. e._ 1 the king; -2 the minister; -3 the allies; -4 treasure; -5 army; -6 territory; -7 fortresses &c.; and the corporations of citizens (which is sometimes added to the 7); स्वाम्यमात्य- सुहृत्कोशराष्ट्रदुर्गबलानि च (_svāmyamātya- suhṛtkośarāṣṭradurgabalāni ca_) Ak.
4) The various sovereigns to be considered in case of war; (for full explanation see Kull. on Manusmṛti 7.155 and 157).
5) The eight primary elements out of which everything else is evolved according to the Sāṅkhyas; see Sāṃkhyakārikā 3.
6) The five primary elements of creations (_pañcamahābhūtāni_) _i. e._ पृथ्वी, अप्, तेजस्, वायु (_pṛthvī, ap, tejas, vāyu_) and आकाश (_ākāśa_); प्रकृतिं ते भजिष्यन्ति नष्टप्रकृतयो मयि (_prakṛtiṃ te bhajiṣyanti naṣṭaprakṛtayo mayi_) Mahābhārata (Bombay) 5.73.17.
Derivable forms: _prakṛtiḥ_ (प्रकृतिः).
Source: DDSA: The practical Sanskrit-English dictionary
**Prākṛti** (**प्राकृति**).—(?) (f.), sometimes in text of Divyāvadāna for prakṛti, _nature_ , e.g. 310.26 °tiṃ ca jñātvā; elsewhere in the same phrase, e.g. 47.10, the regular prakṛtiṃ is printed. Not recorded in Index; perhaps only misprint.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Prakṛti** (**प्रकृति**).—f.
(_-tiḥ_) 1. **Nature** ; in philosophy the passive or material cause of the world, as opposed to the active or spiritual; and in mythology, a goddess, the personified will of the Supreme in the creation identified with **Maya** or illusion, and in an especial manner the prototype of the female sex; hence it is the same with the **Sakti** or personified energy or bride of a deity, as Lakshmi, Durga, &c. in some systems Prakriti is considered the same with the Supreme Being.
2\. **The natural state or condition of any thing**.
3\. A radical form or predicament of being, an illusion, intelligence, consciousness, and the five elements, or Akas, fire, air, earth, and water.
4\. The five elements collectively.
5\. **Cause** , **origin**.
6\. A woman or womankind.
7\. A mother.
8\. An animal.
9\. The male organ of generation.
10\. The female organ of generation.
11\. An uninflected word; the radical form of a word, before the affixes forming cases, &c. are subjoined.
12\. A requisite of regal administration, of which seven are enumerated; the king, the minister, an ally, treasure, territory, fortresses, and an army: the corporations or companies of citizens are sometimes added, making an eighth class.
13\. A form of metre, consisting of a stanza of four lines, each line containing twenty-one syllables.
14\. (In arithmetic,) A given coefficient. (In anatomy,) Temperament, the predominance of one of the humours at the time of generation. E. _pra_ implying priority or precedence, _kṛ_ to make aff. _ktin_ or _ktic;_ being the first step towards creation.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Prakṛti** (**प्रकृति**).—[_pra-kṛ + ti_], f.
1\. **The original or natural state of anything** , [Pañcatantra] ii. [distich] 95 (by birth); [Vikramorvaśī, (ed. Bollensen.)] 8, 2; [Hitopadeśa] ii. [distich] 131; [Raghuvaṃśa, (ed. Stenzler.)] 5, 54.
2\. **Nature** , [Bhagavadgītā, (ed. Schlegel.)] 3, 33; _prakṛtyā_ , properly, [Pañcatantra] 218, 11.
3\. With _tṛtīyā_ , ‘the third nature,’ i. e. an eunuc’s nature.
4\. A radical form or predicament of being, as illusion, intelligence, etc.
5\. The eight elements, from which all is produced, [Bhagavadgītā, (ed. Schlegel.)] 7, 4.
6\. Cause, the original source, [Śākuntala, (ed. Böhtlingk.)] [distich] 1.
7\. The requisites of royal administration, [Mānavadharmaśāstra] 9, 294.
8\. The chief objects of royal consideration, [Mānavadharmaśāstra] 7, 156.
9\. Business, affairs, [Mānavadharmaśāstra] 8, 161.
10\. The minister of a king, 9, 232.
11\. Subjects, people, [Mānavadharmaśāstra] 7, 175.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Prakṛti** (**प्रकृति**).—[feminine] the original or natural form or cause of anything; **nature** or the **material world** (ph.); the (5—8) constituent elements of the state, e.[grammar] the king, the ministers, subjects etc.; i.[grammar] **nature** , character, disposition, temper.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) **Prakṛti** (**प्रकृति**) as mentioned in Aufrecht’s Catalogus Catalogorum:—Sv. Oppert. 1163\. 4220. 4597. 4598. 4662. 4663. 4840. 8092. Ii, 391. 2297.
2) Prakṛti (प्रकृति):—Sv. _add_ Ii, 5592.
3) Prakṛti (प्रकृति):—Sv. Gov. Or. Libr. Madras 52.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) **Prakṛti** (**प्रकृति**):—[=_pra-kṛti_] [from _pra-kāra > pra-kṛ_] a f. See next p.
2) [=_pra-kṛti_] [from _pra-kṛ_] b f. ‘making or placing before or at first’, the original or natural form or condition of anything, **original or primary substance** (opp. to _vi-kṛti_ q.v.), [Prātiśākhya; Nirukta, by Yāska; Jaimini; Mahābhārata]
3) [v.s. ...] **cause** , **original source** , [Manu-smṛti; Mahābhārata; Śakuntalā] etc.
4) [v.s. ...] **origin** , extraction, [Mṛcchakaṭikā]
5) [v.s. ...] **nature** , character, constitution, temper, disposition, [Mahābhārata; Kāvya literature; Suśruta] etc. ([in the beginning of a compound] and _tyā_ ind. by nature, naturally, unalterably, properly, [Prātiśākhya; ???; Manu-smṛti] etc.)
6) [v.s. ...] fundamental form, pattern, standard, model, rule ([especially] in ritual), [???]
7) [v.s. ...] (in the Sāṃkhya [philosophy]) the original producer of (or rather passive power of creating) the material world (consisting of 3 constituent essences or Guṇas called _sattva_ , _rajas_ and _tamas_), **Nature** (distinguished from _puruṣa_ , Spirit as **Māyā** is d° from Brahman in the Vedāntas)
8) [v.s. ...] [plural] the 8 producers or primary essences which evolve the whole visible world (viz. _a-vyakta_ , _buddhi_ or _mahat_ , _ahaṃ-kāra_ , and the 5 _tan-mātras_ or subtle elements; rarely the 5 elements alone), [Indian Wisdom, by Sir M. Monier-Williams 80 etc.]
9) [v.s. ...] (in mythol.) a goddess, the personified will of the Supreme in the creation (hence the same with the **Śakti** or personified energy or wife of a deity, as Lakṣmī, Durgā etc.; also considered as identical with the Supreme Being), [Horace H. Wilson; Indian Wisdom, by Sir M. Monier-Williams 140; Religious Thought and Life in India 223]
10) [v.s. ...] ([plural]) Name of a class of deities under Manu Raibhya, [Harivaṃśa]
11) [v.s. ...] (in polit.) [plural] a king’s ministers, the body of ministers or counsellors, ministry, [Manu-smṛti; Mahābhārata] etc.
12) [v.s. ...] the subjects of a king, citizens, artisans etc., [ib.]
13) [v.s. ...] the constituent elements or powers of the state (of which are usually enumerated, viz. king minister, allies, treasure, army, territory, fortresses, [Manu-smṛti ix, 294; 295])
14) [v.s. ...] the various sovereigns to be considered in case of war (viz. the _madhyama_ , _vijigīṣu_ , _udāsīna_ and _śatru_ ; to which should be added 8 remoter princes, viz. the _mitra_ , _arimitra_ , _mitra-mitra_ , _arimitra-mitra_ , _pārṣṇi-graha_ , _ākranda_ , _pārṣṇigrāhāsāra_ , _ākrandāsāsa_ ; each of these 12 kings has 5 Prakṛtis in the form of minister, territory, fortresses, treasure and army, so that the total number of Prakṛtis may be 72), [Manu-smṛti vii, 155; 157; Manvarthamuktāvalī, kullūka bhaṭṭa’s Commentary on manu-smṛti]
15) [v.s. ...] (in gram.) the crude or elementary form of a word, base, root, an uninflected word, [Sāhitya-darpaṇa; Pāṇini [Scholiast or Commentator]; Vopadeva]
16) [v.s. ...] Name of 2 classes of metres, [Colebrooke]
17) [v.s. ...] (in [arithmetic]) a co-efficient multiplier, [ib.]
18) [v.s. ...] (in [anatomy]) temperament, the predominance of one of the humours at the time of generation, [Horace H. Wilson]
19) [v.s. ...] (with _tritīyā_) the third nature, a eunuch, [Mahābhārata]
20) [v.s. ...] matter, affair, [Lalita-vistara]
21) [v.s. ...] the male or female organ of generation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
22) [v.s. ...] a woman or womankind, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) [v.s. ...] a mother, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
24) [v.s. ...] an animal, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) [v.s. ...] Name of a woman, [Buddhist literature]
26) [v.s. ...] Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Prakṛti** (**प्रकृति**):—[_pra-kṛti_] _(tiḥ)_ 2\. _f._ **Nature** ; **matter** ; _**Māyā** ;_ **origin** ; uninflected word; elements of royalty; temperament; a given co-efficient.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

prakṛti
쁘라크르띠https://www.youtube.com/watch?v=aVEq3lLDuyU Prakriti Pronunciation Sanskrit प्रकृति prakṛti. 2025년 10월 11일에 확인.
프라크르띠https://www.howtopronounce.com/hindi/prakrti Learn how to pronounce Prakrti. 2025년 10월 11일에 확인.
프라끄띠

mūlaprakṛti
물-라 쁘라크르띠https://www.youtube.com/watch?v=A8kYSWgXx-Y Mula Prakriti Pronunciation Sanskrit मूलप्रकृति mūlaprakṛti. 2025년 10월 11일에 확인. | prakriti(프라크리티)https://en.wikipedia.org/wiki/Prakriti 2025년 10월 9일에 확인.
**Prakriti** (Sanskrit: प्रकृति IAST: _Prakṛti_) is "the original or natural form or condition of anything, original or primary substance".[1] It is a key concept in Hinduism, formulated by the _Samkhya_ school, where it does not refer merely to matter or nature, but includes all cognitive, moral, psychological, emotional, sensorial and physical aspects of reality.[2] _Prakriti_ has three different innate qualities (_guṇas_), whose equilibrium is the basis of all empirical reality, which is in the form of the pancha bhutas (five basic elements) – Akasha, Vayu, Agni, Jala, and Prithvi.[3][4] _Prakriti_ contrasts with _Puruṣa_ , which is pure awareness and metaphysical consciousness.[3] The term is also found in the texts of other Indian religions such as Jainism[5] and Buddhism.[6]
**Etymology and meaning**
_Prakriti_ (Sanskrit: प्रकृति) is an early Indic concept meaning "making or placing before or at first, the original or natural form or condition of anything, original or primary substance".[7] The term is discussed by Yāska (~600 BCE) in _Nirukta_ , and is found in numerous Hindu texts.[7] It connotes "nature, body, matter, phenomenal universe" in Hindu texts.[8][9]
According to Dan Lusthaus,
In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality. It is often mistranslated as 'matter' or 'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental, psychological and sensorial activities. Moreover, subtle and gross matter are its most derivative byproducts, not its core. Only prakṛti acts.[2]
**_Pancha Prakriti_**
In Indian languages derived from Sanskrit roots, _Prakriti_ refers to the feminine aspect of all life forms. A woman can be seen as a symbol of _Prakriti_.[8]
According to Sanskrit scriptures, Brahma Vaivarta Purana, five Hindu goddesses are considered as the complete feminine personification of _Prakriti_ – Saraswati, Lakshmi, Parvati, Gayatri and Radha. Together these five goddesses are worshiped as _Pancha Prakriti_.[10][11][12]
[1] Monier-Williams, Monier (1899). _A Sanskrit-English dictionary: with special reference to cognate Indo-European languages_. Ocford, England: Oxford. OCLC 704040338.
[2] Dan Lusthaus, Samkhya
[3] James G. Lochtefeld (2001), The Illustrated Encyclopedia of Hinduism: A-M, Rosen Publishing, ISBN 978-0823931798, Pages 224, 265, 520
[4] Prakriti: Indian philosophy, Encyclopædia Britannica
[5] J Jaini (1940). _Outlines Of Jainism_. Cambridge University Press. pp. 32–33. GGKEY:B0FNE81JRLY.
[6] Paul Williams (2005). _Buddhism: Yogācāra, the epistemological tradition and Tathāgatagarbha_. Routledge. p. 20. ISBN 978-0-415-33231-6.
[7] Monier Monier-Williams (1899), Monier William's Sanskrit-English Dictionary, 2nd Ed., Oxford University Press, Prakriti प्रकृति, page 654
[8] Knut A. Jacobsen (2008). Bron Taylor (ed.). _Encyclopedia of Religion and Nature_. Bloomsbury Academic. pp. 1299–1300. ISBN 978-1-4411-2278-0.
[9] Constance Jones; James D. Ryan (2006). _Encyclopedia of Hinduism_. Infobase Publishing. pp. 332–333. ISBN 978-0-8160-7564-5.
[10] Smith, John D. (1988). "Ludo Rocher: The Purā as. (A History of Indian Literature. Vol. ii, fasc. 3.) [vii, 282 pp. Wiesbaden: Otto Harrassowitz, 1986. DM 120"]. _Bulletin of the School of Oriental and African Studies_. **51** (2): 355. doi:10.1017/S0041977X00114958. ISSN 0041-977X. S2CID 161845090.
[11] Chaturvedi, B. K. (1900). "Prakriti Khanda". _Brahmavaivarta Purana_. Diamond Pocket Books Pvt Ltd. ISBN 978-93-5296-763-6. 서적 인용: ISBN / Date incompatibility (help)
[12] Dalal, Roshen (2010). _Hinduism: An Alphabetical Guide_. Penguin Books India. p. 312. ISBN 978-0-14-341421-6.
matter(물질)
primordial matter(원초물질)
root-matter(근본물질)

## 하
한국어 | 한자/중국어
(금칠십론 외) | 산스크리트 | 영어
---|---|---|---
해방 | 解放https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=解放&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 解放 Jiěfàng 지에팡
Chinese (Simplified): 解放 Jiěfàng 지에팡
English: liberation, emancipation
Korean: 해방
해방https://hanja.dict.naver.com/#/search?query=解放⦥=all 네이버 한자사전. 2025년 11월 19일에 확인.
解放 해방
1\. 구속이나 억압(抑壓), 부담(負擔) 따위에서 벗어나게 함.
2\. 1945년 8월 15일에 우리나라가 일본(日本) 제국주의(帝國主義)의 강점(強占)에서 벗어난 일.
解放區 해방구
1\. 한 국가(國家) 안에서 저항(抵抗) 세력(勢力)이 중앙(中央) 권력(權力)의 지배(支配)를 배제(排除)하고 저항(抵抗)의 근거지(根據地)로 지배(支配)하는 지역(地域).
2\. 중국(中國) 혁명(革命)의 과정(過程)에서 공산당(共產黨) 정권(政權)이 통치(統治)한 지구(地區).
民族解放運動 민족해방운동
1\. 식민지(植民地) 상태(狀態)나 종속(從屬) 상태(狀態)에서 압박(壓迫)당(當)하는 민족(民族)이 지배(支配) 민족(民族)이나 국가(國家)의 압박(壓迫)에서 벗어나 독립(獨立)하려는 운동(運動). 제이(第二) 차(次) 세계(世界) 대전(大...
2\. 소수(少數) 민족(民族)이 다수(多數) 민족(民族)의 억압(抑壓)에서 벗어나려는 운동(運動).
解放感 해방감
구속(拘束)이나 억압(抑壓), 부담(負擔) 따위에서 벗어난 느낌.
解放軍 해방군
구속(拘束)이나 억압(抑壓)으로부터 벗어나게 해 주는 군대(軍隊).
**解 풀 해**
부수 角(뿔각) 총 획수 13획
1\. 풀다, 벗다, 깨닫다, 설명하다(說明--) 2. 풀이하다 3. 깨닫다
𦴘(고자), 觧(속자)
**放 놓을 방**
부수 攵(등글월문2) 총 획수 8획
1\. 놓다, 놓이다, 석방되다(釋放--) 2. 내쫓다, 추방하다(追放--) 3. 내놓다, 꾸어주다
jiěfànghttps://zh.dict.naver.com/#/search?range=all&query;=解放 네이버 중국어사전. 2025년 11월 19일에 확인.
解放 HSK5
1\. 동사 해방하다. 자유롭게 되다. 속박에서 벗어나다.
2\. 동사 타도된 간부의 죄명(罪名)을 취소하여 다시 임직(任職)하게 하다.
[ jiěfàng ]
고려대 중한사전
解放
동사 liberate
[ jiěfàng ]
Collins Chinese Dictionary
해방 解放 [해:방]
1\. 명사 解放 。
2\. 명사 역사 解放 。 (≒방석(放釋), 석방(釋放), 자유(自由))
에듀월드 표준한한중사전
解放
to liberate
The CEDICT Project (Chinese-English Dictionary）
解放
emancipation
Bilingual Vocabulary-Academic Terms And Dictionary
解放
Emancipation
Bilingual Vocabulary-Academic Terms And Dictionary
지에팡

有滅http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=有滅 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**有滅**
**Pronunciations**
[py] yǒu miè
[wg] yu-mieh
[hg] 유멸
[mc] yu myeol
[mr] yu myŏl
[kk] ウメツ
[hb] u metsu
[qn] hữu diệt
Basic Meaning: [there is] extinction
**Senses:**
* (Skt. **apavarga**, samantara-pradhvasta) Liberation. 〔十問和諍論 HBJ 1.839〕 [Charles Muller; source(s): Nakamura]
* Extinction of existence. [Charles Muller; source(s): Hirakawa]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 88b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0631
有灭https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=有滅&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 有滅 Yǒu miè 요우 미에
Chinese (Simplified): 有灭 Yǒu miè 요우 미에
English: Extinction
Korean: 소멸
유멸https://hanja.dict.naver.com/#/search?query=有滅⦥=all 네이버 한자사전. 2025년 11월 19일에 확인.
**有 있을 유**
부수 ⺝(달월2) 총 획수 6획
1\. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
**滅 다할 멸**
부수 氵(삼수변) 총 획수 13획
1\. 다하다, 끊어지다 2. 멸하다(滅--) 3. 멸망하다(滅亡--)
灭(간체자), 𢦹(고자), 烕(고자), 㓕(동자), 𢛣(동자), 灭(동자), 𤇳(동자)
yŏu mièhttps://zh.dict.naver.com/#/search?range=all&query;=有灭 네이버 중국어사전. 2025년 11월 19일에 확인.
有 HSK1 BCT A
1\. 동사 가지고 있다. 소유하다. [소유를 나타냄]
2\. 동사 있다. [존재를 표시함]
3\. 동사 …만큼 되다. …만하다. [계량(計量) 또는 비교를 나타냄]
1
[ yǒu ]
고려대 중한사전
有
부사 문어 …과[와]. [우수리를 표시함] (=又(1f))
[ yòu ]
고려대 중한사전
灭 HSK6
번체
滅
1\. 동사 불이 꺼지다.
2\. 동사 불을 끄다.
3\. 동사 물에 잠기다. 침수하다.
[ miè ]
고려대 중한사전
요우 미에

涅槃http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=涅槃 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**涅槃**
**Pronunciations**
[py] nièpán
[wg] nieh-p'an
[hg] 열반
[mc] yeolban
[mr] yŏlban
[kk] ネハン
[hb] nehan
[qn] niết bàn
Basic Meaning: nirvana
**Senses:**
* * Extinction (Skt. nirvāṇa). As a verb, to enter extinction. An approximate transliteration of the Indic vulgar nibban, which becomes the Pāli nibbāna (Tib. mya ngan las 'das pa). Interpreted as the condition where the flames of delusion have been blown out—the final goal and attainment in Indian religions. In Hinduism, nirvana is the extinction of worldly desires and attachments, so that the union with God or the absolute is possible; absolute extinction or annihilation, complete extinction of individual existence. As cessation of suffering; nirvana was originally equivalent to the state of enlightenment attained by the Buddha, meaning the state that can be reached by extinguishing all illusions and destroying all karma, which is the cause of rebirth. In Mahāyāna Buddhism, the notion of nirvana becomes distinguished from enlightenment, becoming a secondary level attainment of lesser vehicle practitioners such as śrāvakas. In the Mahāyāna Mahāparinirvāṇa-sūtra, nirvana is described as having the four essential qualities of eternity 常, bliss 樂, substantiality 我, and purity 淨; It is the goal of spiritual practice in all branches of Buddhism. Also transliterated as 涅槃那; 泥日; 泥洹; 泥畔; translated as 滅, and further interpreted as release 解脫, tranquil extinction 寂滅 and unconditioned 無爲. Also no (re)birth 不生; calm joy 安樂; transmigration to 'extinction' 滅度. [Charles Muller, Ockbae Chun; source(s): Ui, Nakamura,Hirakawa, YBh-Ind, Soothill, JEBD, Yokoi, Iwanami]
* [Soothill definition:] The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of affliction; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the accepted interpretation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa 大般涅槃, or perfect bliss to follow. It may be (a) with a 'remainder' 有餘涅槃, i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder' 無餘涅槃, both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvana is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvana Sutra claims for nirvana the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvana is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvana is given as Kuśinagara, cf. 拘尸那揭羅 (Skt. nir-√vā, parinirvāṇa; **apavarga**, amṛtaṃ padam, nirvāṇa-dharma, nirvāṇa-dhātu, nirvṛta, nirvṛti, nirvṛtti, paraṃ padam, pari-nir-√vā, parinirvāṇa-dharman, parinirvāyin, parinirvṛta, parinivṛta, mahā-parinirvāṇa, mokṣa, śama, śānti, śiva). [Charles Muller; source(s): Soothill]
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**[Dictionary References]**
Bulgyo sajeon 125a
Zengaku daijiten (Komazawa U.) 1001a
Iwanami bukkyō jiten 647
Japanese-English Buddhist Dictionary (Daitō shuppansha) 211b/235
Japanese-English Zen Buddhist Dictionary (Yokoi) 493
Zengo jiten (Iriya and Koga) 11-P194, 18-P172
Bukkyōgo daijiten (Nakamura) 1076b
Fo Guang Dictionary 4149
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0725
Bukkyō daijiten (Mochizuki) (v.1-6)4146a,162d4, (v.9-10)406a,1059a,1071a
Bukkyō daijiten (Oda) 554-1-26*1371-1*1601-3-29*1702-3-7
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=涅槃&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 涅槃 Nièpán 니에판
Chinese (Simplified): 涅槃 Nièpán 니에판
English: Nirvana
Korean: 니르바나
열반hhttps://hanja.dict.naver.com/#/entry/ccko/d1eab7ed656c4ad89d99403a3fdb3feb 네이버 한자사전. 2025년 11월 19일에 확인.
涅槃(불교)
열반
**涅 개흙 녈(열) 槃 쟁반 반**
1\. 모든 번뇌(煩惱)의 얽매임에서 벗어나고, 진리(眞理)를 깨달아 불생불멸(不生不滅)의 법(法)을 체득(體得)한 경지(境地). 불교(佛敎)의 궁극적(窮極的)인 실천(實踐) 목적(目的)이다.
2\. 승려(僧侶)가 죽음.
유의어
大寂定(대적정) 滅度(멸도) 入寂(입적)https://hanja.dict.naver.com/#/search?query=涅槃⦥=letter 네이버 한자사전. 2025년 11월 19일에 확인.
**涅 개흙 녈(열), 개흙 날**
부수 氵(삼수변) 총 획수 10획
1\. (개흙 녈(열)) 2. 개흙(갯바닥이나 늪 바닥에 있는 거무스름하고 미끈미끈한 고운 흙) 3. 진흙
𣵀(속자), 湼(속자), 㘿(동자)
**槃 쟁반 반**
부수 木(나무목) 총 획수 14획
1\. 쟁반 2. 대야(물을 담아서 무엇을 씻을 때 쓰는 둥글넓적한 그릇) 3. 머뭇거리다
柈(동자), 盤(동자)
nièpánhttps://zh.dict.naver.com/#/search?range=all&query;=涅槃 네이버 중국어사전. 2025년 11월 19일에 확인.
涅槃
명사,동사 음역어 불교 열반(하다). (=泥洹, 圆寂, 灭度)
[ nièpán ]
고려대 중한사전
涅槃 웹수집
동사 Transliteration of nirvān·a, nirvana, imagined state where one goes beyond life and death, also later used to refer to a monk's death, also 圆寂.
[ nièpán ]
웹수집
涅槃
Nirvana
Bilingual Vocabulary-Academic Terms And Dictionary
涅槃
nirvana (Buddhism)
The CEDICT Project (Chinese-English Dictionary）
니에판

解脫http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=解脫 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**解脫**
**Pronunciations**
[py] jiětuō
[wg] chieh-t'uo
[hg] 해탈
[mc] haetal
[mr] haet'al
[kk] ゲダツ
[hb] gedatsu
[qn] giải thoát
Basic Meaning: liberation
**Senses:**
* * Salvation; release, deliverance, setting free, emancipation, escape. Escape from bonds and the obtaining of freedom, freedom from transmigration, from karma, from illusion, from suffering; it denotes nirvana and also the freedom obtained in dhyāna-meditation. The mind becoming free from afflictions. Awakening to reality; breaking attachment. The peaceful condition resulting from escaping the suffering and vexation of the world. Nirvāna. Non-attachment to self (Skt. mukta, mokṣa, vipramukta; Tib. grol ba, rnam par grol ba, parimocana, visamyoga, pramukta). Pāli: dukkhā-pamucatti).
It is one of the five characteristics of the Dharma-body Buddha 五分法身. It is also vimukti and vimokṣa, especially in the sense of final emancipation. There are several categories of two kinds of emancipation, also categories of three and eight. Cf. 八解脫.
(Skt. **apavarga**, adhimukti; adhimukta, adhimukti-mārga, adhimokṣa, āmocana, *kaivalya, nirmukta, nirmukti, nirmokṣa, nirmocana, nivṛtti, niṣparidāha, niḥsarana, niḥsṛti, naiḥśreyasa, parimukta, parimucyate, parimokṣyati, parimocita, pratimokṣana, pramucyate, pramokṣa, pramokṣa-citta, pramokṣana, pramocayati, pratimokṣana, muktaka, mukti, mukti-mārga, mokṣana, mocaka, mocana, yoga-kṣema, vinirmukta, vinirmokṣanatā, vipramokṣa, vimukta, vimucyate, vinirmokṣanatā, vimokṣana, vimokṣārtha, vimocaka, vimocana, vimocayati, vivikta, visamyukta, vyativṛtta, vyavadāna, suvimukta, svarga Pāli vimutti, vimokkha, mutti, mokkha) [Charles Muller; source(s): Nakamura, Soothill, Hirakawa, JEBD, YBh-Ind, Yokoi, Iwanami]
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**[Dictionary References]**
Bukkyō jiten (Ui) 233
Bulgyo sajeon 925a
Zengaku daijiten (Komazawa U.) 270d
Iwanami bukkyō jiten 225
Japanese-English Buddhist Dictionary (Daitō shuppansha) 71a/78
Japanese-English Zen Buddhist Dictionary (Yokoi) 148
Bukkyōgo daijiten (Nakamura) 308d
Fo Guang Dictionary 5602
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1068
Bukkyō daijiten (Mochizuki) (v.1-6)888a,1627c,1692c,2583b
Bukkyō daijiten (Oda) 437-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
解脱https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=解脫&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 解脫 Jiětuō 지에투어
Chinese (Simplified): 解脱 Jiětuō 지에투어
English: jiětuō
Korean: 지에투어
해탈https://hanja.dict.naver.com/#/entry/ccko/563c7609a6764a99ba54b226f40a79b7 네이버 한자사전. 2025년 11월 19일에 확인.
解脫(불교)
해탈
**解 풀 해 脫 벗을 탈**
장단음 해ː탈
1\. 얽매임을 벗어 버림.
2\. 번뇌(煩惱)의 속박(束縛)을 풀어 삼계(三界)의 업고(業苦)에서 벗어남.
유의어
度脫(도탈)https://hanja.dict.naver.com/#/search?query=解脫⦥=letter 네이버 한자사전. 2025년 11월 19일에 확인.
**解 풀 해**
부수 角(뿔각) 총 획수 13획
1\. 풀다, 벗다, 깨닫다, 설명하다(說明--) 2. 풀이하다 3. 깨닫다
𦴘(고자), 觧(속자)
**脫 벗을 탈, 기뻐할 태, 허물 벗을 열**
부수 ⺼(육달월) 총 획수 11획
1\. (벗을 탈) 2. (옷을)벗다 3. 벗어나다, 탈출하다(脫出--)
脱(일본자), 挩(고자), 脱(약자), 𨉋(동자)
jiětuōhttps://zh.dict.naver.com/#/search?range=all&query;=解脱 네이버 중국어사전. 2025년 11월 19일에 확인.
解脱 HSK 고등단어
1\. 동사 불교 해탈하다.
2\. 동사 벗어나다.
3\. 동사 (죄 또는 책임을) 벗다. (→开脱)
[ jiětuō ]
고려대 중한사전
解脱
1\. 동사 break away from
2\. 동사 explain ... away
[ jiětuō ]
Collins Chinese Dictionary
解脱[汉语词语]
解脱，指解除烦恼，摆脱束缚，从而获得身心自由。语出《史记·酷吏列传》：“是时九卿罪死即死，少被刑，而成极刑，自以为不复收，於是解脱，诈刻传出关归家。”佛教指摆脱烦恼业障的系缚而复归自在。在现实生活中...
HDWIKI
解脱
to untie
The CEDICT Project (Chinese-English Dictionary）
지에투어

遠離http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=遠離 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**遠離**
**Pronunciations**
[py] yuǎnlí
[wg] yüan-li
[hg] 원리
[mc] wolli
[mr] wŏlli
[kk] オンリ
[hb] onri
[qn] viễn ly
Basic Meaning: detached
**Senses:**
* Distancing; to distance oneself from people. To keep away, keep at a distance, shun; to extricate oneself from (Skt. kevala, viveka; Tib. ma 'dres pa). [Charles Muller; source(s): Stephen Hodge]
* To remove, take away (Skt. apagama, varjana, varjita) (Skt. parivarjana). [Charles Muller]
* To cut off, or transcend the attachment to the manifest world and/or the causes of such attachment. Not mixing with worldly defilements. To break off, destroy (Skt. prahāna, asaṃsarga, pravivekya, apagata). Not doing afflicted activity (Skt. akurvan). [Charles Muller; source(s): Nakamura]
* Separated. [Charles Muller]
* Solitude (Skt. praviveka; vivarjaṇa; Tib. rab tu dben pa, rnam par spong ba). [Charles Muller; source(s): Stephen Hodge]
* To excel, surpass, extricate. [Charles Muller]
* To drive away, repel; escape, flee, be freed, get out of. [Charles Muller]
* In Buddhist logic, a negative expression of the nonexistence of a certain quality. 〔入正理論〕 [Charles Muller]
* (Skt. varjayati, vivarjayati, vivarjita, vivikta, rahita, visaṃyoga, a(an-), atikrānta, apakarṣa, apakarṣaṇa, apakṛṣṭa, apakṣāla, apanaya, **apavarga**, apâya, araṇya, avaivartiya, ārāt, uccalita, ucchitti, ujjhita, unmūlita, upaśāntatva, ṛte, kaivalya, *dīrghī-bhūta, dūrī-karaṇa, dūrī-bhāva, dūrī-bhūta, naṣṭa, nibarhaṇa, nirapekṣa, nirodhana, nirdārita, nirmokṣa, nirvid, nivartamāna, nivṛtti, niṣkāraṇa, niṣkāsana, nis-, niḥsaraṇa, niḥsṛta, niḥsṛti, parāṅ-mukha, parijñāna, paribhraṣṭa, parimukta, parivarjanatā, parivarjanīya, parivarjayati, parivarjita, parihāra, parihīṇa, prativirata, pratyākhyāta, pratykhyāna, pranaṣṭa, pramuktatva, pravivkta, prahāṇa, prahāṇa-hetu, prahātavya, prahīṇa, prahīna, praheya, bāhita, bhraṣṭa, rahitatā, varja, varjya, vi-, vigata, vigama, vicāraṇa, vinā, vinirmukta, vinivarta, vinivartanatā, vinivartayati, vinivṛtta, vinivṛtti, viparyaya, viipramukta, viprayukta, viprahīṇa, vibhava, vibhāvita, vimukta, vimukti, vimokṣa, viyukta, virakti, virama, viramaṇa, viraha, virahita, virāga, vivarjana, vivarjanatā, vivarjanā, vivarjayitavya, vivarjya, vivarta, vivartana, viviktatā, viviktatva, vivṛta, vivecana, vivecanatā, viśleṣa, visaṃyukta, visaṃyoga-phala, visaṃyojana, vīta, vairamaṇa, vyativṛtta, vyapakarṣa, vyapakṛṣṭa, vyapagama, vyapeta, vyavakṛṣṭa, śamana, saṃlekha, saṃvega, samatikrama, samatikramaṇa, samudghāta, sudūra) [Charles Muller; source(s): Hirakawa]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary):
(1) view / hideENTRY (2) view / hideENTRY
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Zengaku daijiten (Komazawa U.) 132c
Bukkyōgo daijiten (Nakamura) 117c →おんり , 140a
Fo Guang Dictionary 5941
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1163
Bukkyō daijiten (Oda) 1874-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 613
远离https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=遠離&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 遠離 Yuǎnlí 얜리
Chinese (Simplified): 远离 Yuǎnlí 얜리
English: keep away
Korean: 멀리 떨어져있어라
원리https://hanja.dict.naver.com/#/search?query=遠離⦥=all 네이버 한자사전. 2025년 11월 19일에 확인.
**遠 멀 원**
부수 辶(책받침2) 총 획수 14획
1\. 멀다 2. 심오하다(深奧--), 깊다 3. 많다
远(간체자), 𢕱(고자), 𨖸(고자), 逺(속자), 远(동자)
**離 떠날 리(이), 붙을 려(여), 교룡 치, 산 이름 곡**
부수 隹(새추) 총 획수 19획
1\. (떠날 리(이)) 2. 떠나다 3. 떼어놓다, 떨어지다
离(간체자), 离(동자), 𨾫(동자), 𩀌(동자)
yuǎnlíhttps://zh.dict.naver.com/#/search?range=all&query;=远离 네이버 중국어사전. 2025년 11월 19일에 확인.
远离 HSK6
1\. 동사 멀리 떨어지다.
2\. 동사 멀리하다.
[ yuǎnlí ]
고려대 중한사전
远离
동사 (Keep) away from., back
[ yuǎnlí ]
웹수집
远离
to be far from
The CEDICT Project (Chinese-English Dictionary）
远离
away from
Bilingual Vocabulary-Academic Terms And Dictionary
远离尘嚣
성난 군중으로부터 멀리 (Far from the Madding Crowd). 토마스 하디의 작품
cng | 2016-01-20
얜리 | अपवर्गhttps://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Sanskrit dictionary**
Apavarga in Sanskrit glossary
**Apavarga** (**अपवर्ग**).—&c.
\--- OR ---
**Apavarga** (**अपवर्ग**).—
1) **Completion** , **end** , fufilment or accomplishment of an action; अपवर्गे तृतीया (_apavarge tṛtīyā_) P.II.3.6;III.4. 6; (_apavargaḥ_ = _kriyāprāptiḥ_ or _samāptiḥ_ Sk.) तेषां चैवापवर्गाय मार्गं पश्यामि नाण्डज (_teṣāṃ caivāpavargāya mārgaṃ paśyāmi nāṇḍaja_) Mahābhārata (Bombay) 5.113.17. क्रियापवर्गेष्वनुजीविसात्कृताः (_kriyāpavargeṣvanujīvisātkṛtāḥ_) Kirātārjunīya 1.14; अपवर्गे तृतीयेति भणतः पाणिनेरपि (_apavarge tṛtīyeti bhaṇataḥ pāṇinerapi_) N.17.68; Ki. 16.49; पञ्च° (_pañca°_) coming to an end in 5 days.
2) An exception, special rule; अभिव्याप्यापकर्षणमपवर्गः (_abhivyāpyāpakarṣaṇamapavargaḥ_) Suśr.
3) Absolution, **final beatitude** ; अपवर्गमहोदयार्थयोर्भुवमंशाविव धर्मयोर्गतौ (_apavargamahodayārthayorbhuvamaṃśāviva dharmayorgatau_) R.8.16; ज्ञानेन चापवर्गः (_jñānena cāpavargaḥ_) Sāṅkhya K.44
4) A gift, donation.
5) Abandonment. आत्मदोषापवर्गेण तद्याच्ञा जनमोहिनी (_ātmadoṣāpavargeṇa tadyācñā janamohinī_) Bhāgavata 1.23.46.;
6) Throwing, discharge (as of arrows); मुष्टेरसंभेद इवापवर्गे (_muṣṭerasaṃbheda ivāpavarge_) Kirātārjunīya 16.2.
7) Cessation, end; क्रियाणामर्थशेषत्वात् प्रत्यक्षतस्तन्निवृत्त्या अपवर्गः स्यात् (_kriyāṇāmarthaśeṣatvāt pratyakṣatastannivṛttyā apavargaḥ syāt_) | Manusmṛti 11.1.27.
**Derivable forms:_apavargaḥ_** (**अपवर्गः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Apavarga** (**अपवर्ग**).—m.
(_-rgaḥ_) 1. **Final beatitude** , the **delivery of the soul from the body** , and **exemption from farther transmigration**. 2. Abandoning, quitting. 3. The fruit or consequences of any completed act. 4. The completion of any act. 5. Any act brought to a conclusion. 6. **End** , **completion**. E. _apa_ from, _vṛj_ to forsake, _ghañ_ affix, and _ga_ substituted for _ja_.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Apavarga** (**अपवर्ग**).—i. e. _apa-vṛj + a_ , m. **Completion** ; the **delivery of the soul from the body** ; **final beatitude** , [Daśakumāracarita] in Chr. 181, 10.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Apavarga** (**अपवर्ग**).—[masculine] **completion** , **end** , final delivery.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Apavarga** (**अपवर्ग**):—[=_apa-varga_] a etc. See _apa-√vṛj_.
2) [=_**apa-varga**_] [from _apa-vṛj_] b m. **completion** , **end** (e.g. _pañcāpavarga_ , coming to an end in five days), [Kātyāyana-śrauta-sūtra] etc.
3) [v.s. ...] the **emancipation of the soul from bodily existence** , **exemption from further transmigration**
4) [v.s. ...] opp. to _svarga_ (in [philosophy])
5) [v.s. ...] **final beatitude** , [Bhāgavata-purāṇa] etc.
6) [v.s. ...] gift, donation, [Āśvalāyana-śrauta-sūtra]
7) [v.s. ...] restriction (of a rule), [Suśruta; Śulba-sūtra]
8) [v.s. ...] shooting off (an arrow), [Kirātārjunīya]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Apavarga** (**अपवर्ग**):—[tatpurusha compound] m.
(_-rgaḥ_) 1) **Completion** , complete performance of an act (comp. _apavṛkti_); e. g. _kriyāpavargeṣvanujīvisātkṛtāḥ kṛtajñatāmasya_ (scil. _rājñaḥ_) _vadanti saṃpadaḥ;_ in this sense the word is used in the _Mīmāṃsā Sūtras,_ e. g. _kriyāṇāmarthaśeṣatvātpratyakṣatastannirvṛttyāpavargaḥ syāt . dharmamātre tvadarśanācchabdārthenāpavargaḥ syāt;_ and in _Pāṇini'_ s _Sūtr._ e. g. _apavarge tṛtīyā;_ or in the _Vārtt._ to Iii. 2. 123: _nyāyyā tvārambhānapavargāt_ (see _apavṛkta_). Comp. also _kriyāpavarga_ in distinction from _sādhanāpavarga_.
2) **Complete delivery,** i. e. the delivery of the soul from the body and consequent exemption from the sufferings connected with transmigration; **final beatitude** (Snonymous terms are _**mukti** , **mokṣa** , **niḥśreyasa** ;_ but while _**apavarga**_ is used in the sense ‘final beatitude’ especially in the _Sāṅkhya-, Yoga-_ and _Nyāya Sūtras,_ the former terms (qq. vv.) have been generally preferred, to express the same notion, by the authors of the _Vedānta_ and _Vaiśeṣika S.;_ for the latter and the _Mīmāṃsā S._ compare also the preceding and the following meaning.); e. g. _Nyāya Sūtr.: tadatyantavimokṣ**o pavargaḥ**_ ‘**final beatitude** is the complete deliverance from it (i. e. from pain)’; _Sāṅkhya Sūtr.: dvayorekatarasya vaudāsīnyam**apavargaḥ**_ ‘**final beatitude** is the indifference of both or of either of them (viz. of Matter and Soul, i. e. their separation); _Yoga Sūtr.: prakāśakriyāsthitiśīlaṃ bhūtendriyātmakaṃ bhog**āpavargā** rthaṃ dṛśyam_ (_Bhojadeva:**apavargo** vivekakhyātipūrvikā saṃsāranivṛttiḥ_ ‘ _**apavarga**_ is freedom from transmigration as the result of clear discrimination’). Final beatitude being promised by each philosophy as the reward of a correct knowledge of its principles, the mode of attaining it differs, of course, with the doctrine; e. g. _Nyāya Sūtr.: duḥkhajanmapravṛttidoṣamithyājñānānāmuttarottarāpāye tadanantarāpāyād**apavargaḥ**_ ‘**final beatitude** takes place after the consecutive annihilation of wrong knowledge which is conducive to the annihilation of defects (i. e. passions, love, hatred &c.) and so on successively to that of exertion (rightful or wrong), of re-birth and of pain; the topics of knowledge being in the _Nyāya_ ‘Soul, body, organs of sensation, objects of sense, intellect, imagination, exertion, defects as passions &c., the state of the soul after death or re-birth, retribution, pain and **final beatitude** ’ (_ātmaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphaladuḥkh**āpavargā** stu prameyam_); for the topics of the _Vaiśeṣika_ comp. _padārtha; Sāṅkhya Kār.: jñānena c**āpavargaḥ**_ ‘through knowledge i. e. of the twenty-five Sāṅkhya principles comes **final beatitude** (comp. _tattva_); a comm. on the _Yoga: bhoktuḥ svarūpāvadhāraṇam**apavargaḥ**_ ‘**final beatitude** is comprehending the real nature of him who enjoys, i. e. of Purusha or Spirit’.
3) (In the Vaiśeṣika philosophy.) Speedy destruction, speedy cessation; in the _Kaṇāda Sūtra: ‘guṇasya satopavargaḥ karmabhiḥ sādharmyam’_ which according to the _Upaskāra_ of _Śaṅkara_ means: ‘the speedy cessation of a quality of what exists (does not come under the category of action, but) has (only) properties similar to those of actions’ (_Śaṅk. apavarga āśunāśaḥ . sa ca guṇatvepi dvitvādivadāśubhāvināśakasaṃnipātādhīna iti karmabhiḥ sādharmyamātramasya na tu karmatvameva ._).
4) The place or region where the final deliverance is obtained; e. g. in the verse of the _Bhāgav. Purāṇa: sūryeṇa hi vibhajyante diśaḥ khaṃ dyaurmahī bhidā . svargāpavargau narakā rasaukāṃsi ca sarvaśaḥ_ (comm. _svargāpavargau bhogamokṣadeśau_).
5) A gift, a donation; e. g. _na tepavargaḥ sukṛtādvinākṛtastathā yathānyeṣu vareṣu mānada . varaṃ vṛṇe…_
6) Restriction of a general rule (according to _Suśruta’s_ definition: _abhivyāpyāpakarṣaṇamapavargaḥ_). E. _vṛj_ with _apa,_ kṛt aff. _ghañ_ lit. ‘leaving, abandoning’; comp. _apavarjana_.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
**Apavarga** (**अपवर्ग**):—[_apa-varga_] _(gaḥ)_ 1\. _m._ **Final beatitude** , **emancipation**.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
apavargahttp://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=apavarga DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **apavarga**
[...]] extinction (Skt. **apavarga** , samantara-pradhvasta [...]:
View Full Entry 有滅
[...]-√vā, parinirvāṇa; **apavarga** , amṛtaṃ padam, nirvāṇa [...]:
View Full Entry 涅槃
[...]. Cf. 八解脫. (Skt. **apavarga** , adhimukti; adhimukta, [...]:
View Full Entry 解脫
[...] apakṣāla, apanaya, **apavarga** , apâya, araṇya, avaivartiya [...]:
View Full Entry 遠離
[...], nirvāṇa-pura, **apavarga** -mārga)T 262.9.23b18 (Skt [...]:
View Full Entry 涅槃道
[...], adhimukti-mārga, **apavarga** -mārga, mukti-mārga, mokṣa [...]:
View Full Entry 解脫道https://en.wikipedia.org/wiki/Moksha 2025년 11월 19일에 확인.
_**Moksha**_ (/ˈmoʊkʃə/,[1] UK also /ˈmɒkʃə/;[2] Sanskrit: मोक्ष, __mokṣa__), also called _**vimoksha**_ , _**vimukti**_ , and _**mukti**_ ,[3] is a term in Jainism, Buddhism, Hinduism, and Sikhism for various forms of emancipation, liberation, _nirvana_ , or release.[4] In its soteriological and eschatological senses, it refers to freedom from _saṃsāra_ , the cycle of death and rebirth.[5] In its epistemological and psychological senses, _moksha_ is freedom from ignorance: self-realization, self-actualization and self-knowledge.[6]
In Hindu traditions, _moksha_ is a central concept[7] and the utmost aim of human life; the other three aims are _dharma_ (virtuous, proper, moral life), _artha_ (material prosperity, income security, means of life), and _kama_ (pleasure, sensuality, emotional fulfillment).[8] Together, these four concepts are called the Puruṣārtha in Hinduism.[9]
In some schools of Indian religions, _moksha_ is considered equivalent to and used interchangeably with, other terms such as _**vimoksha**_ , _**vimukti**_ , _**kaivalya**_ , _**apavarga**_ , _**mukti**_ , _**nihsreyasa**_ , and _**nirvana**_.[10] However, terms such as _moksha_ and _nirvana_ differ and mean different states between various schools of Hinduism, Buddhism, and Jainism.[11] The term _nirvana_ is more common in Buddhism,[12] while _moksha_ is more prevalent in Hinduism.[13]
**Etymology**
_Moksha_ is derived from the Sanskrit root word, __muc__ , which means to free, let go, release, liberate. According to Jain scriptures, it is a combination of two Sanskrit words, _moh_ (attachment) and _kshay_ (its destruction).[14]
**Definitions**
The definition of _moksha_ varies between various schools of Indian religions.[15] _Moksha_ means freedom, liberation, but _from what_ and _how_ is where the schools differ.[16] _Moksha_ is also a concept that means liberation from rebirth or _saṃsāra_.[5] For example, some traditions posit ethical action as the means to _moksha_ , while others point to devotion or meditation.[17] This liberation can be attained while one is on earth (_jivanmukti_), or eschatologically (_karmamukti_ ,[5] _videhamukti_).
[1] "moksha". _Oxford English Dictionary_ (Online ed.). Oxford University Press. Retrieved 30 September 2024. (Subscription or participating institution membership required.)
[2] "moksha". _Collins English Dictionary_. HarperCollins. Retrieved 7 July 2025.
[3] "_The Soka Gakkai Dictionary of Buddhism_ , _vimoksha_ ". Archived from the original on 22 February 2014. Retrieved 17 February 2014.
[4] John Bowker, The Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192139658, p. 650
[5] Sharma 2000, p. 113.
[6] See:
* E. Deutsch, The self in Advaita Vedanta, in Roy Perrett (Editor), Indian philosophy: metaphysics, Volume 3, ISBN 0-8153-3608-X, Taylor and Francis, pp 343–360;
* T. Chatterjee (2003), Knowledge and Freedom in Indian Philosophy, ISBN 978-0739106921, pp 89–102; Quote – "Moksa means freedom"; "Moksa is founded on atmajnana, which is the knowledge of the self.";
* Jorge Ferrer, Transpersonal knowledge, in Transpersonal Knowing: Exploring the Horizon of Consciousness (editors: Hart et al.), ISBN 978-0791446157, State University of New York Press, Chapter 10

[7] John Tomer (2002), Human well-being: a new approach based on overall and ordinary functionings, Review of Social Economy, 60(1), pp 23–45; Quote – "The ultimate aim of Hindus is self-liberation or self-realization (moksha)."
[8] See:
* A. Sharma (1982), The Puruṣārthas: a study in Hindu axiology, Michigan State University, ISBN 9789993624318, pp 9–12; See review by Frank Whaling in Numen, Vol. 31, 1 (Jul., 1984), pp. 140–142;
* A. Sharma (1999), The Puruṣārthas: An Axiological Exploration of Hinduism, The Journal of Religious Ethics, Vol. 27, No. 2 (Summer, 1999), pp. 223–256;
* Chris Bartley (2001), Encyclopedia of Asian Philosophy, Editor: Oliver Learman, ISBN 0-415-17281-0, Routledge, Article on Purushartha, pp 443;
* The Hindu Kama Shastra Society (1925), The Kama Sutra of Vatsyayana, University of Toronto Archives, pp. 8

[9] See:
* Gavin Flood (1996), The meaning and context of the Purusarthas, in Julius Lipner (Editor) – The Fruits of Our Desiring, ISBN 978-1896209302, pp 11–21;
* Karl H. Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, ISBN 978-8120807792, pp. 1–29

[10] The Soka Gakkai Dictionary of Buddhism: "Vimoksha [解脱]" (Skt.; Jpn. _gedatsu_). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and _moksha_ also have the same meaning. _Vimoksha_ means release from the bonds of earthly desires, delusion, suffering, and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana, a state of perfect quietude, freedom, and deliverance. See _The Soka Gakkai Dictionary of Buddhism_ , _vimoksha_ Archived 22 February 2014 at the Wayback Machine
[11] See:
* Loy, David (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23 (1), pp 65–74;
* T. Chatterjea (2003), Knowledge and Freedom in Indian Philosophy, ISBN 978-0739106921, pp 89; Quote – "In different philosophical systems moksa appears in different names, such as apavarga, nihsreyasa, nirvana, kaivalya, mukti, etc. These concepts differ from one another in detail."

[12] Peter Harvey (2013), An Introduction to Buddhism: Teachings, History and Practices, ISBN 978-0521859424, Cambridge University Press
[13] Knut Jacobsen, in The Continuum Companion to Hindu Studies (Editor: Jessica Frazier), ISBN 978-0-8264-9966-0, pp 74–83
[14] "Moksha | Derived from the Sanskrit word muc ("to free")". _Encyclopedia Britannica_. Retrieved 13 May 2021.
[15] M. Hiriyanna (2000), The essentials of Indian philosophy, ISBN 978-8120813304, pp 50–52
[16] Daniel H. H. Ingalls, "Dharma and Moksha", _Philosophy East and West_ , Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 41–48
[17] Patrick Olivelle (2012), _Encyclopædia Britannica_ , "Moksha (Indian religions)"
apa-varga
ah-pah-vahr-gahhttps://www.google.com/search?q=sanskrit+pronunciation+of+apavarga 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word **apavarga** (**अपवर्ग**) is pronounced **ah-pah-vahr-gah**. It breaks down as "a" (ah), "pa" (pah), "var" (vahr), and "ga" (gah).
a (अ) - pronounced as "ah"
pa (प) - pronounced as "pah"
var (वर्ग) - pronounced as "vahr"
ga (ग) - pronounced as "gah"
아파 와르가https://www.howtopronounce.com/hindi/varga Learn how to pronounce varga. 2025년 11월 19일에 확인.

mokṣa, moksha
MOK-shuhhttps://www.google.com/search?q=sanskrit+pronunciation+of+mokṣa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word "mokṣa" is pronounced roughly as "MOK-shuh," with the emphasis on the first syllable. The 'o' sound is like the 'o' in "go," the 'k' is a standard 'k' sound, and the 'ṣa' is a retroflex 'sh' sound followed by an 'a' sound similar to the 'a' in "sofa".
Syllables: mok-ṣa
IPA: /ˈmoːkʂa/
Detailed breakdown:
mok: A short 'o' sound as in "go," followed by a 'k' sound.
ṣa: A retroflex 'sh' sound (where the tongue curls back slightly) followed by a short 'a' sound.
Phonetic approximation: MOK-shuh
목-샤https://www.youtube.com/watch?v=4oI8Vxx73Z8 Moksha Pronunciation Sanskrit मोक्ष mokṣa. 2025년 11월 19일에 확인.

vimokṣa, vimoksha

vimukti
vi-mook-tee /ʋi.muk.t̪i/https://www.google.com/search?q=sanskrit+pronunciation+of+vimukti Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of "vimukti" is [vi-mook-tee], with the stress on the middle syllable. It is phonetically transcribed as /ʋi.muk.t̪i/ in the International Phonetic Alphabet.
vi: Pronounced like "vee".
muk: Pronounced like "mook," with the "u" sound as in "book".
ti: Pronounced like "tee".
위묵띠https://www.youtube.com/watch?v=xG1_5YhogWk Vimukti Pronunciation Sanskrit विमुक्ति vimukti. 2025년 11월 19일에 확인.

kaivalya
kai-vahl-yahhttps://www.google.com/search?q=sanskrit+pronunciation+of+kye Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of kaivalya is approximately kai-vahl-yah, with the emphasis on the second syllable. The word is spelled in Devanagari as कैवल्य.
Kai: Pronounced like the English word "kye".
Val: Pronounced "vahl," with the 'a' sound similar to the 'a' in "father".
Yah: Pronounced "yah".
Emphasis: The emphasis is on the "vah" syllable.
카이발야https://www.youtube.com/watch?v=Lkg-Y-mbrbY Kaivalya Pronunciation Sanskrit कैवल्य kaivalya. 2025년 11월 19일에 확인.

mukti
mook-teehttps://www.google.com/search?q=sanskrit+pronunciation+of+mukti Google Search. 2025년 11월 19일에 확인.
AI Overview
+1
The Sanskrit pronunciation of "mukti" is mook-tee, with the emphasis on the first syllable. The "u" is a short "oo" sound, and the "t" is a dental "t" that is pronounced with the tongue touching the back of the teeth, similar to how it is in some modern languages.
mook-: Pronounced with a short "oo" sound as in "book."
-tee: Pronounced with a "t" sound followed by a long "ee" sound.
Stress: The emphasis is on the first syllable, making it Mook-tee.
Sound: The word is similar to the English pronunciation of "mook-tee".
묵-띠https://www.youtube.com/watch?v=UksWjPg0THk Mukti Pronunciation Sanskrit मुक्ति mukti. 2025년 11월 19일에 확인.

niḥśreyasa, nihsreyasa
nih-shray-ah-sahhttps://www.google.com/search?q=sanskrit+pronunciation+of+nihsreyasa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word Niḥśreyasa (निःश्रेयस) is pronounced approximately as "nih-shray-ah-sah".
Here is a breakdown of the pronunciation:
niḥ (निः): Pronounced "nih". The 'h' is a faint aspiration sound at the end of the first syllable, known as a visarga.
śreyasa (श्रेयस): Pronounced "shray-ah-sah".
ś is a palatal sibilant, similar to the 'sh' in "ship".
rē is a long 'ray' sound.
a vowels are pronounced with a sound approaching the 'o' in "bond" or 'u' in "but".
The emphasis generally falls on the second syllable ("shray"). The word refers to the highest good, final emancipation, or the ultimate goal of life.
니스레야사https://www.howtopronounce.com/nihsreyasa Learn how to pronounce nihsreyasa. 2025년 11월 19일에 확인.https://www.youtube.com/watch?v=jMrugM1tNXA Shreya Pronunciation Shreyas Sanskrit श्रेयस् śreyas. 2025년 11월 19일에 확인.

nirvāṇa, nirvana
nir-vah-nah /nɪrvɑːɳɐ/https://www.google.com/search?q=sanskrit+pronunciation+of+nirvāṇa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of nirvāṇa is closer to "nir-vah-nah", with an emphasis on the middle syllable, as written in the International Alphabet of Sanskrit Transliteration (IAST) as nirvāṇa. The "nir" is a soft "nr" sound, the "v" is a "v" sound, and the "aa" is a long "ah" sound. The word can be broken down into syllables as: nir-vā-ṇa.
English Approximation Sanskrit IPA
nir-VAH-nah /nɪrvɑːɳɐ/
nir-VAH-na /nɪrˈvɑːnə/
How to pronounce
nir: Pronounce "nir" as a soft "nr" sound, similar to the English "near" but without the "ee".
vā: Pronounce the "vā" as "vah" with a long "ah" sound, like the "ah" in "father".
ṇa: Pronounce the "ṇa" as a "nah" sound, with the tongue curled back slightly for the retroflex "ṇ".
Summary
The Sanskrit pronunciation of nirvāṇa is "nir-vah-nah," with an emphasis on the middle syllable. The "nir" is a soft "nr" sound, the "v" is a "v" sound, and the "aa" is a long "ah" sound.
니르 바-나https://www.youtube.com/watch?v=gyG3IHwOVXA Nirvana Pronunciation Sanskrit निर्वाण nir vāṇa. 2025년 11월 19일에 확인. | liberationhttps://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Nyaya (school of philosophy)**
Apavarga in Nyaya glossary
**Apavarga** (**अपवर्ग** , “**liberation** ”) refers to one of the twelve _prameya_ (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen _padārthas_ (“categories”). Accordingly, “ _apavarga_ means **absolute freedom from all sufferings** ”.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
**Apavarga** (**अपवर्ग**) or Jñānaviṣaya (Cf. Jayantabhaṭṭa) refers to “**final liberation** ”, according to Jayanta Bhaṭṭa (ninth–tenth century), the great Naiyāyika from Kashmir, who was a close reader of Kumārila’s work.—In the [Nyāyamañjarī], Jayanta presents another, more inclusivist position according to which all religious scriptures are equally valid (_sarvāgamaprāmāṇya_). The imagined proponent of this view compares, in a way akin to neo-Hindus, the many means (_abhyupāya_) taught by the various distinct āgamas to the streams (_pravāha_) of the Ganges that flow into the same ocean. Although they differ in terms of their object of knowledge (_jñāna-viṣaya_), all āgamas converge upon the same summum bonum (_upeya_) taught in all śāstras―**final liberation** (_**apavarga**_)―and also agree that knowledge is the only means (_upāya_) to achieve this goal.
Source: academia.edu: Religious Inclusivism in the Writings of an Early Modern Sanskrit Intellectual (nyaya)https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Shaiva philosophy**
Apavarga in Shaiva philosophy glossary
**Apavarga** (**अपवर्ग**) refers to “**liberation** ”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “[...] Ordinary human practice [can even occur] with an object such as the sense organs, or heaven and **liberation** (_svarga-**apavarga**_), although [these always remain] beyond the reach of the sense organs, [but] only inasmuch as they are [somehow] manifest in the concept [representing them]. And [since it is] so, being an object is nothing but having a form that is [presently] being manifest, and the goal [of human practice] only concerns what is merely such [and nothing beyond manifestation]”
Source: Brill: Śaivism and the Tantric Traditions (philosophy)https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Shaktism (Shakta philosophy)**
Apavarga in Shaktism glossary
**Apavarga** (**अपवर्ग**) refers to “**liberation** (from the world)”, according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O goddess, I praise you with mind and speech. Your greatness is primordial. Your limbs are slightly ruddy like the morning sun, and you have made the triple world happy. You are the bride of the god [i.e., Śiva], and possess a body inseparable [from his]. You bestow worldly enjoyment and also **liberation** from [the world] (_**apavarga** -phaladā_). You are the stream [of consciousness or immortality], O ruler of worlds. [...]”.
Source: Brill: Śaivism and the Tantric Traditions (shaktism)
emancipation (of the soul from bodily existence)
exemption (from further transmigration)
completion, end
complete delivery
final beatitude = highest blisshttps://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Ayurveda (science of life)**
Apavarga in Ayurveda glossary
**1) Apavarga** (**अपवर्ग**):—[apavargaḥ] Statements which indicate or include an exception to a general rule.
2) [apavargaḥ] **Final beatitude** , the final deliverance of the soul from bondage of matter
Source: gurumukhi.ru: Ayurveda glossary of terms
salvationhttps://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
**Purana and Itihasa (epic history)**
Apavarga in Purana glossary
**Apavarga** (**अपवर्ग**) refers to “**salvation** ”, according to the Śivapurāṇa 2.4.20 (“The celebration of Gaṇeśa’s marriage”).—Accordingly, as Brahmā narrated to Nārada: “[...] This narrative is sinless, conducive to glory and enhancer of happiness. It is conducive to longevity and attainment of heaven. It is unequalled and bestows sons and grandsons. It confers salvation (_apavarga-prada_) and reveals Śiva’s principles. It is pleasing to Pārvatī and Śiva and increases devotion to Śiva. This shall always be heard by devotees and by those who seek liberation and are free from worldly desires. It confers identity with Śiva. It is conducive to welfare and is identical with Śiva himself. [...]”.
Source: archive.org: Shiva Purana - English Translation
**Apavarga** (**अपवर्ग**).—The **final beatitude** from _sūkṣma_ , the latter to be realised by _jñāna_ ; cf. _saṅkhya k_. 44. _jñānena cāpavargaḥ_. From this results _vyāpaka_ ; from this comes Puruṣa and from it the **highest bliss**.*
* * Vāyu-purāṇa 13. 22.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
해체 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 96.
상키야의 세계관에 의하면, 세계는 **解體 pralaya** 와 **進化 sarga** 의 과정을 끊임없이 반복한다고 한다. 해체의 상태에는 만물이 프라크르티 속에 잠재적으로 존재하고 있으며 발전되어 나타나지 않는 상태를 말하며, 진화란 프라크르티로부터 모든 현상이 순차적으로 발전되어 나오는 과정을 말한다. 그러면 무엇이 이 해체와 진화를 되풀이하게끔 하는가? 어찌하여 未顯現인 프라크리티는 그 자체로서 해체의 상태에 머물러 있지 않고 진화의 과정으로 넘어가는가? 이 문체에 대한 상키야哲學의 說明을 이해하기 위해서는 프라크르티 자체의 성격을 고찰할 필요가 있다.
프랄라야https://ko.wikipedia.org/wiki/프랄라야 2025년 11월 2일에 확인.
**프랄라야**(Pralaya, 산스크리트어: प्रलय)는 힌두교 종말론의 한 개념이다. 일반적으로 네 가지 다른 현상을 의미하며[1][2][3] 브라흐마프랄라야라고 불리는 칼파 (43억 2천만 년의 기간) 이후 우주 전체가 해체되는 사건을 가장 흔하게 지칭하는 데 사용된다.[4][5]
프랄라야는 또한 매일 발생하는 모든 생명체와 무생명체의 지속적인 파괴를 나타내는 니티야프랄라야, 1,000 유가 주기 (4시대) 주기가 완료된 후 모든 창조물을 끝내는 프라크리티 (자연)에 의해 발생하는 대홍수인 프라크리타프랄라야, 그리고 브라흐만 (궁극적 실재)과의 결합으로 인한 아트만 (자아)의 해체인 아탼티카프랄라야를 지칭한다.[6] 우파니샤드 이래로 문학에 언급되어 온 개념인 프랄라야는 힌두교 우주론뿐만 아니라 힌두 철학에서도 폭넓게 논의되어 왔다.
[1] Soifer, Deborah A. (1991년 11월 8일). 《Myths of Narasimha and Vamana, The: Two Avatars in Cosmological Perspective》 (영어). State University of New York Press. 70쪽. ISBN 978-1-4384-2063-9.
[2] Williams, George M. (2008년 3월 27일). 《Handbook of Hindu Mythology》 (영어). OUP USA. 236쪽. ISBN 978-0-19-533261-2.
[3] Bäumer, Bettina (1996). 《Kalatattvakosa》 (영어). Motilal Banarsidass Publishers. 31쪽. ISBN 978-81-208-1402-8.
[4] Dalal, Roshen (2010). 《Hinduism: An Alphabetical Guide》 (영어). Penguin Books India. 312쪽. ISBN 978-0-14-341421-6.
[5] Johnson, W.J. (2009). 《A Dictionary of Hinduism》. Oxford University Press. 165, 241쪽. ISBN 978-0-19-861025-0.
[6] Barz, Richard Keith; Theil-Horstmann, Monika (1989). 《Living Texts from India》 (영어). Otto Harrassowitz Verlag. 146쪽. ISBN 978-3-447-02967-4. | 解體
解体https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=解體&op;=translate 구글 번역 2025년 10월 31일에 확인.
Chinese (Traditional): 解體 Jiětǐ 지에티
Chinese (Simplified): 解体 Jiětǐ 지에티
English: disintegration
Korean: 분해https://zh.dict.naver.com/#/search?range=all&query;=解體 네이버 중국어사전. 2025년 10월 31일에 확인.
解体
1\. 동사 해체하다. 붕괴하다. 와해하다. 무너지다.
2\. 동사 (동물을) 분해하다. 해체하다.
[ jiětǐ ]
고려대 중한사전
해체 解體 [해:체]
1\. 명사 解体 ，解散 。 (≒해산(解散))
2\. 명사 解体 ，解散 。
3\. 명사 解体 ，拆卸 ，分解 。 (≒분해(分解))
에듀월드 표준한한중사전
해체하다 解體-- [해ː체하다] 듣기
1\. 타동사 解体 ，解散 。
2\. 타동사 解体 。
에듀월드 표준한한중사전
해체되다 解體-- [해:체뒈다] 듣기
1\. 자동사 解体 ，解散 。
2\. 자동사 解体 。
에듀월드 표준한한중사전
해체시키다 解體---
1\. 사동사 使解体 ，解散 。
2\. 사동사 使解体 。
에듀월드 표준한한중사전https://zh.dict.naver.com/#/search?range=word&query;=解体 네이버 중국어사전. 2025년 10월 31일에 확인.
解体
1\. 동사 해체하다. 붕괴하다. 와해하다. 무너지다.
2\. 동사 (동물을) 분해하다. 해체하다.
[ jiětǐ ]
고려대 중한사전
解体
동사 disintegrate
[ jiětǐ ]
Collins Chinese Dictionary
해체https://hanja.dict.naver.com/#/search?query=解體⦥=all 네이버 한자사전. 2025년 10월 31일에 확인.
解體 해체
1\. 단체(團體) 따위가 흩어짐. 또는 그것을 흩어지게 함.
2\. 체제(體制)나 조직(組織) 따위가 붕괴(崩壞)함. 또는 그것을 붕괴(崩壞)하게 함.
3\. 여러 가지 부속(附屬)으로 맞추어진 기계(機械) 따위가 풀어져 흩어짐. 또는 그것을 뜯어서 헤침.
家族解體 가족해체
어떤 원인(原因)으로 가족(家族)의 공동생활(共同生活)이 무너져서 유지(維持)할 수 없게 되는 일. 부부(夫婦) 사이의 불화(不和), 별거(別居), 이혼(離婚), 가출(家出) 따위의 여러 가지 형태(形態)와 단계(段階)가 있다.
**解 풀 해**
부수 角(뿔각) 총 획수 13획
1\. 풀다, 벗다, 깨닫다, 설명하다(說明--) 2. 풀이하다 3. 깨닫다
𦴘(고자), 觧(속자)
**體 몸 체**
부수 骨(뼈골) 총 획수 23획
1\. 몸, 신체(身體) 2. 몸소, 친히(親-) 3. 형상(形狀)
体(간체자), 体(일본자), 𩪆(고자), 体(약자), 躰(속자), 軆(속자), 骵(속자), 𦡊(동자), 𨉦(동자)
jiětǐ
지에티

劫滅https://zh.wikipedia.org/zh-tw/印度宗教与哲学词汇列表#P 2025년 10월 31일에 확인.
prakṛti 原質，自性
**pralaya 劫滅**
prāṇāyāma 調息，調整呼吸
劫灭https://zh.wikipedia.org/zh-cn/印度宗教与哲学词汇列表#P 2025년 10월 31일에 확인.
prakṛti 原质，自性 **pralaya 劫灭** prāṇāyāma 调息，调整呼吸
겁멸https://hanja.dict.naver.com/#/search?query=劫滅⦥=letter 네이버 한자사전. 2025년 11월 2일에 확인.
**劫 위협할 겁**
부수 力(힘력) 총 획수 7획
1\. 위협하다(威脅--), 으르다(무서운 말이나 행동으로 위협하다) 2. 겁탈하다(劫奪--) 3. 빼앗다
𠉨(동자), 刦(동자), 刧(동자), 𠞏(동자)
**滅 다할 멸**
부수 氵(삼수변) 총 획수 13획
1\. 다하다, 끊어지다 2. 멸하다(滅--) 3. 멸망하다(滅亡--)
灭(간체자), 𢦹(고자), 烕(고자), 㓕(동자), 𢛣(동자), 灭(동자), 𤇳(동자)
jié mièhttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=劫滅&op;=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 劫滅 Jié miè 지에미에
Chinese (Simplified): 劫灭 Jié miè 지에미에
English: Calamity
Korean: 재난
지에미에

壞http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=壞 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
**壞**
**Pronunciations**
[py] huài
[wg] huai
[hg] 괴
[mc] goe
[mr] koe
[kk] エ
[kk] カイ
[hb] e
[hb] kai
[qn] hoại
Basic Meaning: to deteriorate
**Senses:**
* To spoil, destroy, wipe out; to ruin. To be changed and destroyed. To erode, disintegrate, break down, decay (Skt. nāśā, hāni, bheda, vigayama, nāśana). [Charles Muller; source(s): Nakamura]
* **The destruction of the universe.** [Charles Muller]
* Demolition, collapse (Skt. vināśayati). [Charles Muller]
* To theoretically defeat or refute anotherʼs position (Skt. hata). [Charles Muller]
* (Skt. nāśa, vyaya, astaṃ-gata, bhraṃśa, **pralaya**; *anta-kara, antar-āya, antar-dhāna, anyathā-bhāva, apakṣāla, apagama, apacaya, abhibhūyate, abhyatīta, ayoga, avamardanīya, astaṃ-gama, iñjanā, utpāṭayati, uparata, uparodha, ostarīyati, kopya, kṣata, kṣaya, kṣepayati, khaṭuka, ghāta, ghātaka, ghātin, cyāvita, cyāveya, jīrṇa, dara, dūṣaka, dūṣin, dharṣayati, dhvasyate, naṣṭa, nasiddhaḥ, nāśayati, nāśita, nirākaraṇa, nirghātita, nirbhedana, nihata, paribheda, pātana, pātāpanaka, pūti, praṇāśa, pratighāta, pratibādhana, pratihata, pratihanyate, pratyākhyāna, pradhvaṃsa, pranaṣṭa, pralujyate, pralopa, prahāṇa, bhagna, bhaṅga, bhaṅgura, bhajyate, bhinna, bhedana, bhedayati, bhraṃśam...kuryāt, bhraṣṭa, mathita, muṣaṇatā, lujyate, lupta, loṭhayat, lopa, vikiraṇa, vikirayati, vikuṭṭanā, vikṛta, vikopa, vikopana, vikopanā, vikopayati, vikopayitavya, vikopita, vigama, vicaṭana, vicchandanā, vijaya, vidhamanatā, vidhvaṃsaka, vidhvaṃsana, *vidhvastatā, vinaṣṭa, vināśa, vināśaka, vināśana, vināśika, vinivṛtti, vinīlaka, vipatti, vipanna, vipariṇata, vipariṇāma, vipādana, vipādita, vipraṇāśa, vipratipanna, vipranaṣṭa, vibhava, vibhāvita, vibhūta, viruddha, virodhayati, vilaya, vilupta, vivarta, viśīṇa, vihiṃsana, viheṭhana, vaināśa, vaināśika, vaiyarthya, vyaparopa, vyaparopayati, vyābādha, vyudāsa, saṃvarta, saṃvartanī, saṃvartayati, saṃvṛtta, samudghāta, saṃpīḍyate, saṃbhinna, saṃbheda) [Charles Muller; source(s): Hirakawa]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary): view / hideENTRY
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Zengo jiten (Iriya and Koga) 15-P90
Bukkyōgo daijiten (Nakamura) 172d → , 107b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0308
Bukkyō daijiten (Mochizuki) (v.1-6)1767b
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 224
坏https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=壞&op;=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 壞 Huài 화이
Chinese (Simplified): 坏 Huài 화이
English: bad
Korean: 나쁜https://zh.dict.naver.com/#/search?range=word&query;=坏 네이버 중국어사전. 2025년 11월 2일에 확인.
坏
이체
坯
번체
壞
1\. 형용사 나쁘다. (↔好(1)) (→孬(1))
2\. 형용사 (성품·품질이) 나쁘다. 악하다.
3\. 형용사 상하다. 고장나다. 망가지다. 탈나다. 못쓰게 되다. 썩다.
[ huài ]
고려대 중한사전
坏
이체
坯
번체
壞
(☞坯)
[ pī ]
고려대 중한사전
坏
1\. 형용사 bad
2\. 형용사 extreme
3\. 동사 go off
[ huài ]
Collins Chinese Dictionary
坯
이체
坏
1\. 명사 아직 굽지 않은 벽돌·도자기·기와 따위. (→土墼), (=胎子(1), 坯子(1))
2\. 명사 흙벽돌.
3\. 명사 벽돌로 지은 집의 벽면(壁面).
[ pī ]
고려대 중한사전
괴https://hanja.dict.naver.com/#/entry/ccko/a39a1272cc50459caeab0c48a14b0faf 네이버 한자사전. 2025년 11월 2일에 확인.
壞
괴,회
무너질 괴, 앓을 회
부수 土 (흙토, 3획)
모양자 土(흙 토) + 褱(품을 회)
장단음 괴ː
총획수 19획
유니코드 U+58DE
1\. (무너질 괴)
a. 무너지다
b. 무너뜨리다
c. 허물어지다
d. 파괴하다(破壞--)
e. 망가지다(부서지거나 찌그러져 못 쓰게 되다)
f. 고장나다(故障--)
g. 악하다(惡--)
h. 나쁘다
i. 썩다
j. 나쁜 생각
k. 못된 수작(酬酌)
l. 비열(卑劣ㆍ鄙劣)한 술책(術策)
2\. (앓을 회)
a. 앓다
b. (나무의)혹
유의어
坍(무너질 단/단 단, 무너질 담) 崩(무너질 붕) 滅(다할 멸) 潰(무너질 궤) 頹(무너질 퇴)
반의어
建(세울 건/엎지를 건)
획순보기 19획
1획2획3획4획5획6획7획8획9획10획11획12획13획14획15획16획17획18획19획
이체자
坏 간체자
壊 일본자
𡎯 고자
𣀤 고자
坏 속자
𢸬 동자
𢽫 동자
𣩹 동자
𣩻 동자
壊 약자
형성문자
壞자는 ‘무너지다’나 ‘허물어지다’라는 뜻을 가진 글자이다. 壞자는 土(흙 토)자와 褱(품을 회)자가 결합한 모습이다. 褱자는 옷에 눈물을 흘리고 있는 모습을 그린 것으로 ‘품다’나 ‘위로하다’라는 뜻이 있다. 이렇게 우는 모습을 그린 褱자에 土자가 결합한 壞자는 흙이 무너지는 모습에 슬퍼하는 모습으로 그려졌다.
출처 : [한자로드(路)] 신동윤
형성문자
「괴」의 본음(本音)은 「회」. 뜻을 나타내는 흙토(土 ☞ 흙)部와 음(音)을 나타내는 동시(同時)에 허물어진다는 뜻을 나타내는 글자 褱(회)가 합(合)하여 이루어짐. 흙이 갈라져 허물어지다→전(轉)하여, 찢어지다, 깨어지다의 뜻.
출처 : 디지털 한자사전 e-한자
사성음
huài, huì, huái (huài)
출처 : 디지털 한자사전 e-한자
영문
bad, spoil(ed), ruin, destroy.
출처 : 디지털 한자사전 e-한자
huài
화이

滅http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=滅 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
**滅**
**Pronunciations**
[py] miè
[wg] mieh
[hg] 멸
[mc] myeol
[mr] myŏl
[kk] メツ
[hb] metsu
[qn] diệt
Basic Meaning: to cease
**Senses:**
* To finish, end, annihilate, wipe out, negate, extinguish, exterminate, destroy; cessation, disappearance (Skt. nivṛtti, nirodha; Tib. 'gog pa). The fourth of the four marks of existence 四相. The extirpation of afflictions 滅障. In Buddhism, this term commonly refers to the cessation of afflictions—thus, nirvāṇa 涅槃. [Charles Muller; source(s): Ui, Soothill, YBh-Ind, Hirakawa, Nakamura, Iwanami]
* The noble truth of cessation 滅諦. [Charles Muller; source(s): Iwanami]
* The meditative concentration of total cessation of mental activity 滅定. [Charles Muller; source(s): Iwanami]
* A view of the universe as being ultimately nothingness 無—nihilism 斷見. [Charles Muller]
* (Skt. kṣaya, prahāṇa, bhaṅga, vināśa, vyaya, śama; atīta, atyaya, anityatā, anta-kara, antar-dhāna, antar-hita, apakarṣa, apakarṣaṇa, apagama, apaghātaka, apaha, apracāra, apravṛtti, apradubbūta, *apra-durbhūta, abhāva, abhighātaka, abhy-ud-dhṛ, asta-gama, astaṃ-gata, astaṃ-gama, astaṃ-gamana, astam-ita, astaṃprayātam, uccheda, upaghāta, uparata, uparati, uparama, uparamatva, upaśama, upaśamayati, kṣapaṇa, kṣapayati, kṣit, kṣīṇa, kṣepa, gata, ghātin, cyuta, chinna, cheda, jaya, dhvasta, dhvasyate, naṣṭa, nāśa, nāśana, nāśita, niruddha, nirudhyamāna, nirodha-gāmin, nirodha-jñāna, nirodha-dhātu, nirodhayati, nirodha-satya, nirodhika, nirodhita, nirghāta, nirvāpaka, nirvāpaṇa, nirvāpayitṛ, nirvṛta, nirvṛtti, niśānta, niṣkarṣaṇa, parikṣaya, parinirvāṇa, parinirvāyāt, parinirvāyin, parinirvṛta, paribhraṣṭa, parihartavya, parihāṇi, parihīyate, paryavarodha, paryādāna, paryādīyate, praṇāśa, pratiṣiddha, pratiṣedha, pradhvaṃsin, pradhvasta, pramathana-śamana, pramardaka, pramardana, **pralaya**, *pralayaṃyāti, pralopa, praśamana, praśamayati, prasama, prahāṇâvāhana, prahātavya, prahīṇa, bhagna, bhagna-villīna, bhaṅgura, bhittvā, maraṇa, mardita, mukta, mṛtyu, lumbinī, vikiraṇa, vigama, vidhamaka, vidhamanatā, vinaṣṭa, vināśayati, vināśin, vinipāta, vinivartana, vinivṛtti, vinodana, vipralopa, vibhaṅga, vibhava, vimātha-kara, virahita, vilīna, vilopa, viṣkambhaṇa, visaṃyoga, vihāni, vihāya, vihita, vihīna, vihīyate, vaināśa, vaināśika, vyāvṛta, vyāvṛtta, vyāvṛtti, vyucchitti, vyuparama, vyupaśama, vyupaśamatā, vyupaśamayati, vyupaśānta, śamatha, śānti, śāntitva, saṃkṣaya, samucchinna, samuccheda, samudghāta, saṃpramathana, hata, hantṛ, hāna, hāni, hiṃsyatī, heya; Pāli nirodha, nibbāna; Tib. 'gog pa) [Charles Muller; source(s): Hirakawa, YBh-Ind]
* CJKV-E
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 1051
Bulgyo sajeon 206a
Zengaku daijiten (Komazawa U.) 1219b
Iwanami bukkyō jiten 793
A Glossary of Zen Terms (Inagaki) 355
Bukkyōgo daijiten (Nakamura) 1356d
Fo Guang Dictionary 5507
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0738
Bukkyō daijiten (Mochizuki) (v.1-6)2158a,4146a,4860b,4861b, (v.9-10)1070b
Bukkyō daijiten (Oda) 736-2-25*1732-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
灭https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=滅&op;=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 滅 Miè 미에
Chinese (Simplified): 灭 Miè 미에
English: Extinction
Korean: 소멸https://zh.dict.naver.com/#/search?range=all&query;=灭 네이버 중국어사전. 2025년 11월 2일에 확인.
灭
번체
滅
1\. 동사 불이 꺼지다.
2\. 동사 불을 끄다.
3\. 동사 물에 잠기다. 침수하다.
[ miè ]
고려대 중한사전
灭
1\. 동사 go out
2\. 동사 extinguish
3\. 동사 submerge
[ miè ]
Collins Chinese Dictionary
멸https://hanja.dict.naver.com/#/search?query=滅⦥=all 네이버 한자사전. 2025년 11월 2일에 확인.
**滅 다할 멸**
부수 氵(삼수변) 총 획수 13획
1\. 다하다, 끊어지다 2. 멸하다(滅--) 3. 멸망하다(滅亡--)
灭(간체자), 𢦹(고자), 烕(고자), 㓕(동자), 𢛣(동자), 灭(동자), 𤇳(동자)
滅 멸
망(亡)하여 죄다 없어짐. 또는 그렇게 함.
miè
미에

竟http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=竟 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
**竟**
**Pronunciations**
[py] jìng
[wg] ching
[hg] 경
[mc] gyeong
[mr] kyŏng
[kk] キョウ
[hb] kyō
[qn] cánh
Basic Meaning: to finish
**Senses:**
* End. Finally, at last (Skt. avasāna, niṣṭha; -tvā (grd.).; uṣita, cīrṇa, nistāra, pūryate, **pralaya**, vusta, samāpta, sarva) [Charles Muller; source(s): Nakamura, Hirakawa]
* Actually, really, only. [Charles Muller]
* A boundary, a territory, realm. [Charles Muller]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary): view / hideENTRY
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyōgo daijiten (Nakamura) 233b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 913
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 278
경https://hanja.dict.naver.com/#/entry/ccko/5d0687e210fe46bcb257dd9257f93834 네이버 한자사전. 2025년 11월 2일에 확인.
竟
경
마침내 경
부수 立 (설립, 5획)
모양자 音(소리 음) + 儿(어진 사람 인)
장단음 경ː
총획수 11획
유니코드 U+7ADF
1\. 마침내, 드디어
2\. 도리어, 그러나
3\. 끝
4\. 지경(地境: 땅의 가장자리, 경계)
5\. 거울
6\. 다하다
7\. 끝나다, 끝내다
8\. 극에 이르다(어떤 장소나 시간에 닿다), 도달하다(到達--)
9\. 두루 미치다(영향이나 작용 따위가 대상에 가하여지다)
10\. 이어지다, 걸치다
유의어
畢(마칠 필/그물 필)
통자
境(지경 경)
이체자
𥪰 동자
회의문자
竟자는 ‘다하다’나 ‘끝냈다’, ‘마침내’라는 뜻을 가진 글자다. 竟자는 立(설 립)자가 부수로 지정되어 있지만 ‘서다’와는 아무 관계가 없다. 竟자의 갑골문을 보면 兄(형 형)자 위로 辛(매울 신)자가 그려져 있었기 때문이다. 兄자는 입을 벌려 축문을 읽는 사람을 그린 것이지만 여기에서는 고통스러워하는 모습으로 응용되었다. 이러한 조합은 노예의 몸에 문신을 새기는 모습을 표현한 것이다. 고대에는 노예의 몸에 문신을 새겨 표식을 했다. 竟자는 바로 그러한 작업이 완료됐다는 의미에서 ‘마침내’나 ‘다하다’를 뜻하고 있다. 그러니까 노예의 몸에 문신을 새기는 일을 ‘끝냈다’라는 뜻이다.
출처 : [한자로드(路)] 신동윤
회의문자
音(음 ☞ 악곡(樂曲))과 어진사람인발(儿 ☞ 사람의 다리 모양)部(음악을 연주하는 사람)의 합자(合字). 음악(音樂)의 일절(一節)이 끝나는 일.
출처 : 디지털 한자사전 e-한자
사성음
jìng (jìng)
출처 : 디지털 한자사전 e-한자
영문
finally, after all, at last.
출처 : 디지털 한자사전 e-한자
jìnghttps://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=竟&op;=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 竟 Jìng 징
Chinese (Simplified): 竟 Jìng 징
English: actually
Korean: 실제로https://zh.dict.naver.com/#/search?range=all&query;=竟 네이버 중국어사전. 2025년 11월 2일에 확인.
竟
1\. 부사 문어 결국. 끝내. 마침내. 드디어.
2\. 부사 다만. …뿐. …만.
3\. 부사 뜻밖에. 의외에. [‘居然(1)’과 마찬가지로 말하는 사람이 불가능하거나 발생해서는 안 된다고 생각하는 일이 발생하였음을 나타내어 놀람·감탄·비난 따위의 어감을 지니며 ‘居然(1)’ 보다는 어감이 약간 가벼움]
[ jìng ]
고려대 중한사전
竟
1\. 동사 finish
2\. 부사 in the end
3\. 부사 actually
[ jìng ]
Collins Chinese Dictionary
징 | प्रलयhttps://www.wisdomlib.org/definition/pralaya 2025년 10월 31일에 확인.
**Sanskrit dictionary**
Pralaya in Sanskrit glossary
**Pralaya** (**प्रलय**).—
1) Destruction, annihilation, dissolution; स्थानानि किं हिमवतः प्रलयं गतानि (_sthānāni kiṃ himavataḥ pralayaṃ gatāni_) Bhartṛhari 3.7,69; प्रलयं नीत्वा (_pralayaṃ nītvā_) Si.11.66. 'causing to disappear'.
2) The destruction of the whole universe (at the end of a _kalpa_), universal destruction; Kumārasambhava 2.8; अहं कृत्स्नस्य जगतः प्रभवः प्रलय- स्तथा (_ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralaya- stathā_) Bhagavadgītā (Bombay) 7.6.
3) Any extensive destruction or devastation.
4) Death, dying, destruction; प्रारब्धाः प्रलयाय मांसवदहो विक्रेतुमेते वयम् (_prārabdhāḥ pralayāya māṃsavadaho vikretumete vayam_) Mu.5.21;1.14; यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् (_yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt_) Bhagavadgītā (Bombay) 14.14.
5) Swoon, fainting, loss of consciousness, syncope; प्रलयान्तोन्मिषिते विलोचने (_pralayāntonmiṣite vilocane_) Kumārasambhava 4.2.
6) (In Rhet.) Loss of consciousness, considered as one of the 33 subordinate feelings; प्रलयः सुखदुःखाद्यै- र्गाढमिन्द्रियमूर्छनम् (_pralayaḥ sukhaduḥkhādyai- rgāḍhamindriyamūrchanam_) Pratāparudra.
7) The mystic syllable _om._
8) Spiritual unification (_laya_); बुद्धिः कर्मगुणैर्हीना यदा मनसि वर्तते । तदा संपद्यते ब्रह्म तत्रैव प्रलयं गतम् (_buddhiḥ karmaguṇairhīnā yadā manasi vartate | tadā saṃpadyate brahma tatraiva pralayaṃ gatam_) || Mahābhārata (Bombay) 12.24. 17.
9) Sleepiness.
Derivable forms: **_pralayaḥ_** (**प्रलयः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Pralaya** (**प्रलय**).—m.
(_-yaḥ_) The end of a Kalpa, or destruction of the world. 2. Death, dying, loss, destruction, dissolution, annihilation. 3. Fainting, syncope, loss of sense or consciousness, considered as one of the thirty-three subordinate feelings, (in Rhetoric.) 4. The mystic Syllable “Om.” E. _pra_ before, _lī_ to destroy, aff. _ac ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Pralaya** (**प्रलय**).—i. e. _pra-lī + a_ , m. 1. Dissolution, 2. Destruction, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 83, 10; [Hitopadeśa] ii. [distich] 175. 3. End, [Pañcatantra] 265, 11. 4. Death. 5. The destruction of the world, [Hitopadeśa] 47, 18.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Pralaya** (**प्रलय**).—[masculine] dissolution, destruction, [especially] of the universe; _ghana_ [masculine] & _dahana_ [masculine] the cloud and the fire causing the end of the world.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) **Pralaya** (**प्रलय**):—[=_pra-laya_] a etc. See under _pra-√lī_.
2) [=_pra-laya_] [from _pra-lī_] b m. dissolution, reabsorption, destruction, annihilation
3) [v.s. ...] death
4) [v.s. ...] ([especially]) the destruction of the whole world, at the end of a Kalpa (sub voce), [ṢaḍvBr.; Chāndogya-upaniṣad; Śaṃkarācārya; Mahābhārata; Kāvya literature] etc.
5) [v.s. ...] setting (of the stars), [Subhāṣitāvali]
6) [v.s. ...] end (_saṃjāta-nidrā-pra-laya_ mfn. having done sleeping, [Pañcatantra])
7) [v.s. ...] cause of dissolution, [Bhagavad-gītā; Bṛhad-devatā]
8) [v.s. ...] fainting, loss of sense or consciousness, [Pratāparudrīya; Sāhitya-darpaṇa; Suśruta]
9) [v.s. ...] sleepiness, [Demetrius Galanos’s Lexiko: sanskritikes, anglikes, hellenikes]
10) [v.s. ...] Name of the syllable _om_ , [Atharvaśikhā-Upaniṣad]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Pralaya** (**प्रलय**):—[_pra-laya_] _(yaḥ)_ 1\. _m._ The end of a _Kalpa,_ destruction of the world; death; annihilation; fainting.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttps://en.wikipedia.org/wiki/Pralaya 2025년 11월 2일에 확인.
**Pralaya** (Sanskrit: प्रलय, romanized: _Pralaya_ , lit. 'Destruction') is a concept in Hindu eschatology. Generally referring to four different phenomena,[1][2][3] it is most commonly used to indicate the event of the dissolution of the entire universe that follows a _kalpa_ (a period of 4.32 billion years) called the _Brahmapralaya_.[4][5]
Pralaya also refers to _Nityapralaya_ , the continuous destruction of all animate and inanimate beings that occurs on a daily basis, _Prakritapralaya_ , the great flood produced by Prakriti (Nature) that ends all of creation after the completion of 1,000 Chaturyuga (four-age) cycles, and _Atyantikapralaya_ , the dissolution of one's Atman (Self) due to its union with Brahman (Ultimate Reality).[6] A concept that has been referenced in literature since the Upanishads,[7] the concept of pralaya has been widely discussed in Hindu cosmology as well as philosophy.
[1] Soifer, Deborah A. (8 November 1991). _Myths of Narasimha and Vamana, The: Two Avatars in Cosmological Perspective_. State University of New York Press. p. 70. ISBN 978-1-4384-2063-9.
[2] Williams, George M. (2008-03-27). _Handbook of Hindu Mythology_. OUP USA. p. 236. ISBN 978-0-19-533261-2.
[3] Bäumer, Bettina (1996). _Kalatattvakosa_. Motilal Banarsidass Publishers. p. 31. ISBN 978-81-208-1402-8.
[4] Dalal, Roshen (2010). _Hinduism: An Alphabetical Guide_. Penguin Books India. p. 312. ISBN 978-0-14-341421-6.
[5] Johnson, W.J. (2009). _A Dictionary of Hinduism_. Oxford University Press. pp. 165, 241. ISBN 978-0-19-861025-0.
[6] Barz, Richard Keith; Theil-Horstmann, Monika (1989). _Living Texts from India_. Otto Harrassowitz Verlag. p. 146. ISBN 978-3-447-02967-4.
[7] Basu, Baman Das (2007). _The Sacred Books of the Hindus_. Cosmo Publications. p. 207. ISBN 978-81-307-0553-8.
pralaya
pra-laya
프랄라야https://www.youtube.com/watch?v=l3dKUxLaqc0 Pralaya Pronunciation Sanskrit प्रलय pralaya. 2025년 11월 2일에 확인. | dissolution (용해, 분리, 해산, 해체, 파멸, 죽음)https://en.dict.naver.com/#/entry/enko/df1ec21ac2d74a6b8730924fe09bc13a 네이버 영어사전. 2025년 11월 1일에 확인.
dis·so·lu·tion
명사 [U, C]
1\. 용해; 분해(작용); 분리.
2\. [英]
(의회·단체 등의) 해산, 해체.
3\. 종국, 파멸; 죽음.
4\. (계약·속박·결혼 따위의) 해소, 해약((of)); 〈법률〉이혼.
obtain the dissolution of one’s marriage with…
…와 이혼하다.
5\. 화학
용해.
YBM 올인올 영한사전
reabsorption (재흡수)https://en.dict.naver.com/#/entry/enko/ae2eb3d22a6c4e2aa0cfd6df6cf755a5 네이버 영어사전. 2025년 11월 2일에 확인.
reabsorption
1\. 명사 수문학
재흡수(再吸收)
민중판 이공학 표준영어사전
reabsorption
명사 the process of absorbing something again

영국식 [ ˌriːəbˈsɔːpʃn ]
Oxford Dictionary of English
destruction (파괴, 파멸, 멸망)https://en.dict.naver.com/#/entry/enko/9f9afad3930840d895c0b289db718b71 네이버 영어사전. 2025년 11월 2일에 확인.
명사 (pl. destructions [-z]) [U]
1\. 파괴 (행위); (문서의) 파기; 박멸, 구제(驅除).
유의어 RUIN
2\. 파멸, 멸망 (상태).
3\. C
(the destruction, one’s destruction) 파멸의 원인; 파괴의 수단.
Vanity was her destruction.
허영이 그녀의 파멸의 원인이었다.
YBM 올인올 영한사전
annihilation (전멸, 섬멸, 괴멸, 멸종, 소멸, 적멸)https://en.dict.naver.com/#/entry/enko/776d1e48bfac4bf881e9e43ac894e2a3 네이버 영어사전. 2025년 11월 2일에 확인.
an·ni·hi·la·tion
미국식 [ ənàiəléiʃən ]
명사 [U]
1\. 전멸, 섬멸, 멸종.
2\. 괴멸적 행위.
3\. 종교
허무로 돌아감, (영혼의) 소멸, 적멸(寂滅).
4\. 물리
쌍소멸(雙消滅)(소입자와 반(反)입자가 충돌하면 질량이 에너지가 되어 소멸하기).
YBM 올인올 영한사전
해탈법품 | 解脫法品 | मोक्षधर्मपर्व
Mokṣadharmaparvahttps://www.wisdomlib.org/definition/mokshadharmaparva 2025년 8월 13일에 확인.
In Hinduism
Purana and Itihasa (epic history)
[«previous (M) next»] — Mokshadharmaparva in Purana glossary
Mokṣadharmaparva (मोक्षधर्मपर्व).—A sub-divisional Parva of Śānti Parva. It contains the chapters 174 to 365 of Śānti Parva.
Source: archive.org: Puranic Encyclopedia
목샤 다르마 파르와https://www.youtube.com/watch?v=4oI8Vxx73Z8 Moksha Pronunciation Sanskrit मोक्ष mokṣa. 2025년 8월 13일에 확인.
https://www.youtube.com/watch?v=-y1nW1vvOro Dharma धर्म dharma Sanskrit Pronunciation. 2025년 8월 13일에 확인.
https://forvo.com/word/anushasana_parva/ Anushasana Parva pronunciation in Sanskrit - Pronunciation by ArvindAruna (Male from Canada). 2025년 8월 13일에 확인. | Moksha-dharma Parvahttps://en.wikipedia.org/wiki/Shanti_Parva 2025년 8월 13일에 확인.
The **Shanti Parva** (Sanskrit: शान्ति पर्व; IAST: _Śānti parva_) ("Book of Peace") is the twelfth of the eighteen parvas (books) of the Indian epic Mahabharata. It traditionally has three parts and 365 chapters. The critical edition has three parts and 353 chapters. It is the longest book among the eighteen books of the epic.
. . .
The Shanti Parva traditionally has 3 _upa-parvas_ (parts, little books) and 365 _adhyayas_ (chapters). The following are the sub-parvas: #Rajadharma-anusasana Parva (chapters: 1–130)[ – describes the duties of kings and leaders, among other things #Apaddharma-anusasana Parva (chapters: 131–173) – describes the rules of conduct when one faces adversity #Moksha-dharma Parva (chapters: 174–365) – describes behavior and rules to achieve moksha (emancipation, release, freedom)
향수 | 享受https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=享受&op;=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 享受 Xiǎngshòu 샹쇼우
Chinese (Simplified): 享受 Xiǎngshòu 샹쇼우
English: enjoy
Korean: 즐기다
향수https://hanja.dict.naver.com/#/search?query=享受⦥=all 네이버 한자사전. 2025년 11월 19일에 확인.
享受 향수
어떤 혜택(惠澤)을 받아 누림. 예술적(藝術的)인 아름다움이나 감동(感動) 따위를 음미(吟味)하고 즐김.
**享 누릴 향, 삶을 팽**
부수 亠(돼지해머리) 총 획수 8획
1\. (누릴 향) 2. 누리다, 향유하다(享有--: 누리어 가지다) 3. 드리다, 바치다
亯(본자), 𠅠(동자), 𦕺(동자), 𦴒(동자)
**受 받을 수**
부수 又(또우) 총 획수 8획
1\. 받다 2. 거두어들이다, 회수하다(回收--) 3. 받아들이다, 받아들여 쓰다, 배우다
𠭧(고자), 𣄁(동자)
xiǎngshòuhttps://zh.dict.naver.com/#/search?range=all&query;=享受 네이버 중국어사전. 2025년 11월 19일에 확인.
享受 HSK5 BCT B
1\. 동사 향수하다. 누리다. 즐기다.
2\. 명사 향수. 향락. 즐김.
[ xiǎngshòu ]
고려대 중한사전
享受
1\. 동사 누리다, 즐기다, 만끽하다
2\. 술어로 쓰이는 경우
[ xiǎngshòu ]
중국어-한국어 학습사전 (한국외국어대학교)
享受
동사 enjoy
[ xiǎngshòu ]
Collins Chinese Dictionary
향수 1 享受
1\. 명사 享受 ，享福 ，享 。
2\. 명사 欣赏 ，鉴赏 ，玩赏 ，享受 。
에듀월드 표준한한중사전
《享受》
《享受》是由王菲所演唱的一首歌，其风格属于流行音乐。
[ xiăngshòu ]
HDWIKI
享受
1\. enjoyed
2\. enjoyment
律政司汉英法律词汇合并版
享受
to enjoy
The CEDICT Project (Chinese-English Dictionary）
享受人生
인생을 즐기다
믿을수없을만큼믿어줘 | 2019-11-25
시앙쇼우
샹쇼우 | भोगhttps://www.wisdomlib.org/definition/bhoga 2025년 11월 19일에 확인.
**Sanskrit dictionary**
Bhoga in Sanskrit glossary
**Bhoga** (**भोग**).—[_bhuj-ghañ_]
1) Eating, consuming.
2) **Enjoyment** , fruition.
3) Possession.
4) Utility, advantage.
5) Ruling, governing, government.
6) Use, application (as of a deposit).
7) Suffering, enduring, experiencing.
8) Feeling, perception.
9) Enjoyment of women, sexual enjoyment, carnal pleasure.
1) An **enjoyment** , an object of enjoyment or pleasure; भोगे रोगभयम् (_bhoge rogabhayam_) Bhartṛhari 3.35; भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चलाः (_bhogā meghavitānamadhyavilasatsaudāminīcañcalāḥ_) Bhartṛhari 3.54; भोगो विभवभेदश्च निष्कृतिर्मुक्तिरेव च (_bhogo vibhavabhedaśca niṣkṛtirmuktireva ca_) Brav. P.; Bhagavadgītā (Bombay) 1.32.
11) A repast, feast, banquet.
12) Food.
13) Food offered to an idol.
14) Profit, gain.
15) Income, revenue.
16) Wealth; भोगान् भोगानिवाहेयानध्यास्यापन्न दुर्लभा (_bhogān bhogānivāheyānadhyāsyāpanna durlabhā_) Kirātārjunīya 11.23.
17) The wages of prostitutes.
18) A curve, coil, winding.
19) The (expanded) hood of a snake; श्वसदसितभुजङ्गभोगाङ्गदग्रन्थि (_śvasadasitabhujaṅgabhogāṅgadagranthi_) &c. Mālatīmādhava (Bombay) 5.23; R.1.7;11.59.
2) A snake.
21) The body.
22) An army in column.
23) The passing (of an asterism).
24) The part of the ecliptic occupied by each of the 27 Nakṣatras.
**Derivable forms:_bhogaḥ_** (**भोगः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Bhoga** (**भोग**).—m.
(_-gaḥ_) 1. Pleasure, enjoyment. 2. Wealth. 3. Nourishing, cherishing. 4. Eating. 5. A snake’s body. 6. A snake’s expanded hood. 7. Hire. 8. The hire of dancing girls or courtezans. 9. A snake. 10. An army in column. 11. (In arithmetic,) The numerator of a fraction. 12. Food. 13. A repost. 14. Food offered to an idol. 15. Gain. 16. Rule, government. 17. Experiencing. 18. Advantage. 19. The use of a deposit. E. _bhuj_ to eat, &c. aff. _ghañ ._
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Bhoga** (**भोग**).—i. e. 1. and 2. _bhuj + a_ , m. 1. A snake’s body, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 43, 4. 2. A snake. 3. A snake’s expanded hood, [Pañcatantra] ii. [distich] 131; feasting, [Hitopadeśa] army in column. 5. Nourishing, cherishing, food, [Bhagavadgītā, (ed. Schlegel.)] 2, 5. 6. Pleasure, [Rāmāyaṇa] 3, 53, 3. 7. Enjoyment, [Bhartṛhari, (ed. Bohlen.)] 2, 35; [Pañcatantra] ii. [distich] 131; feasting, [Hitopadeśa] ii. [distich] 99. 8. Adverse enjoyment (usufruct), [Mānavadharmaśāstra] 8, 149. 9. Possession. 10. Wealth. 11. Hire. 12. The hire of dancing girls.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Bhoga** (**भोग**).—1. [masculine] winding, curve, coil.
\--- OR ---
**Bhoga** (**भोग**).—2. [masculine] enjoyment, fruition, use, application, possession, dominion, government; feeling, perception, gain, advantage, pleasure, joy.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**1) Bhoga** (**भोग**):—1. _bhoga_ m. (√1. _bhuj_) any winding or curve, coil (of a serpent), [Ṛg-veda] etc. etc.
2) the expanded hood of a snake, [Harivaṃśa; Kāmandakīya-nītisāra; Pañcatantra]
3) a [particular] kind of military array, [Kāmandakīya-nītisāra]
4) a snake, [Suparṇādhyāya]
5) the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) 2. _bhoga_ m. (√3. _bhuj_) **enjoyment** , eating, feeding on [Ṛg-veda] etc. etc. (with Jainas ‘enjoying once’, as opp. to _upa-bhoga_ , q.v.)
7) use, application, [Śatapatha-brāhmaṇa; Gṛhya-sūtra and śrauta-sūtra] etc.
8) fruition, usufruct, use of a deposit etc., [Manu-smṛti; Yājñavalkya]
9) sexual enjoyment, [Manu-smṛti; Mahābhārata] etc.
10) enj° of the earth or of a country id est. rule, sway, [Mārkaṇḍeya-purāṇa]
11) experiencing, feeling, perception (of pleasure or pain), [Manu-smṛti; Mahābhārata] etc.
12) profit, utility, advantage, pleasure, delight, [Ṛg-veda] etc. etc.
13) any object of enjoyment (as food, a festival etc.), [Mahābhārata; Rāmāyaṇa]
14) possession, property, wealth, revenue, [Manu-smṛti; Mahābhārata] etc.
15) hire, wages ([especially] of prostitution), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) (in [astronomy]) the passing through a constellation, [Varāha-mihira’s Bṛhat-saṃhitā]
17) the part of the ecliptic occupied by each of the 27 lunar mansions, [Sūryasiddhānta]
18) (in [arithmetic]) the numerator of a fraction (?), [Horace H. Wilson]
19) Name of a teacher, [Catalogue(s)]
**20) Bhogā** (**भोगा**):—[from _bhoga_] f. Name of a Surāṅganā, [Siṃhāsana-dvātriṃśikā or vikramāditya-caritra, jaina recension]
**21) Bhoga** (**भोग**):—n. [wrong reading] for _bhogya_ or _bhāgya_.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Bhoga** (**भोग**):— _(gaḥ)_ 1\. _m._ Pleasure, **enjoyment** ; eating; hire; wealth.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
bhogahttp://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=bhoga DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
**Digital Dictionary of Buddhism Search Results**
Entry body matches for **bhoga**
[...]. Implements. (**bhoga**) Function, activity. [用] [...]:
View Full Entry 具
[...], pūjana, pūjā, **bhoga** , *lābha-lobha, satkāra-lābha [...]:
View Full Entry 利養
[...] To experience karma (Skt. pari**bhoga** ; Tib. so sor myong ba). 二障義 [...] (T 125.2.644b8–9) (Skt. **bhoga** , udgrahaṇa, adhivāsanā, [...] udgraha, udvahana, upagata, upa**bhoga** , upasaṃhāra, upasthita, [...] saṃpratyeṣaṇa, saṃ**bhoga** , sahiṣṇutā, [...]:
View Full Entry 受
[...] (Skt. pratyupa**bhoga** , upa**bhoga** , adhyāvasati; Tib. gnas par byed pa) To receive and put to use. Usage. 正法眼藏 T 2582.82.15a16 Possessions (Skt. **bhoga** ; Tib. longs spyod). To receive [...]:
View Full Entry 受用
[...] is enjoyed (Skt. **bhoga**); implements received [...]:
View Full Entry 受用具
[...], khādeya, pari**bhoga** , bhakṣa, bhakṣayati, bhuj, bhoktṛ, **bhoga**) To chew, bite. To let have [...]:
View Full Entry 噉
[...], and is related to **bhoga** (enjoy, experience) [...]:
View Full Entry 器世間
[...] pratipad, prameya, **bhoga** , rajas, rūpâdi, viṣayin [...]:
View Full Entry 境
[...], nimitta, patha, **bhoga** , maṇḍala, rājya, vastu [...]:
View Full Entry 境界
[...], bahu-vrīhi, **bhoga**). 梵網經古迹記 HBJ 3.455b23; T 1815 [...]:
View Full Entry 多財
[...]. mahā-dhana, mahā-**bhoga** , dhana, prabhūta-dhana, **bhoga** , mahârthika; Tib. longs [...]:
View Full Entry 大財
[...], deva-samṛddhi, **bhoga** , vṛddhi, śrī, samṛddhi [...]:
View Full Entry 富樂
[...] well endowed (Skt. **bhoga** , dhana, mahā-dhana, [...]:
View Full Entry 富饒
[...] of 資生具 (Skt. **bhoga**). [...]:
View Full Entry 必需品
[...] (Skt. upabhogya, pari**bhoga** , bhoga ) Use, [...] upabhogya, pari bhoga , **bhoga**) Use, application; see also [...] enjoy wealth; utilize (Skt. upa**bhoga** ; Tib. longs spyod [...]:
View Full Entry 所受用
[...].30.371c17 (Skt. **bhoga** ; Tib [...]:
View Full Entry 所有財物
[...]; artha, kānta, **bhoga** , yācitaka, vara; Tib. dgos [...]:
View Full Entry 所須
[...], parigṛddha, pari**bhoga** , pariṣ, prabhāvani, pravaṇa, prahṛṣṭa, pramodya, prarthanā, priya, prīti, preman, phāṣaka, phāsubhavati, **bhoga** , mano-jña, mahā-saukhya [...]:
View Full Entry 樂
[...], pariṣkāra, **bhoga** , saṃpatti, sukha-avaha, sukha [...]:
View Full Entry 樂具
[...] pariṣkāra, bhāṇḍa, **bhoga** [...]:
View Full Entry 物
[...] HBJ 7. 221a5 (Skt. **bhoga** , dhana; Tib. longs spyod [...]:
View Full Entry 珍財
[...] livelihood (Skt. **bhoga** , vṛtti, sva-vṛtti)瑜伽論 [...]:
View Full Entry 生具
[...] (esp. of given things) (Skt. pari**bhoga**), as seen in the compound [...] kriyā, vyāpāra, prayojana; upa**bhoga** , pari bhoga ; artha, [...] prayojana; upa bhoga , pari**bhoga** ; artha, *arthika, ā bhoga [...] bhoga ; artha, *arthika, ā**bhoga** , āyāsa, utsāha, upa bhoga [...] ā bhoga , āyāsa, utsāha, upa**bhoga** tva, upabhogya, upayukta, [...] prāyoga, prayojanīya, pravṛtti, **bhoga** , yatna, viddhvā, vidhīyate, [...]:
View Full Entry 用
[...] salary (Skt. **bhoga**) Syn. 品秩. 瑜伽論 T 1579.30.358b20 [...]:
View Full Entry 祿位
[...].30.556a25 (Skt. **bhoga** ; Tib [...]:
View Full Entry 財位
[...],āmiṣa-saṃgraha,**bhoga** , mūlya, lābha-satkāra, lobha [...]:
View Full Entry 財利
[...](Skt. dhana, nidhi, **bhoga** ; artha, kārṣâpaṇa, dhana-dhānya, *dhana-ratna, pariṣkāra, bhojana, ratnâkara, vitta, sva, svaka, dhanaṃ deya-dharmam, deya-dharma,**bhoga** , **bhoga** tā,**bhoga** , Tib. nor, nor sbyin [...]:
View Full Entry 財寶
[...](Skt. dhana, artha, **bhoga** , lābha; āmiṣa, kārṣâpaṇa, kośa, koṣa, draviṇa, dravya, dhana-skandha, dhanāyita, paṇya, pari**bhoga** , pariṣkāra, prabhṛta [...]:
View Full Entry 財物
[...] assets (Skt. pari**bhoga** , **bhoga**). [...]:
View Full Entry 財用
[...]. (Skt. saṃbhāra, **bhoga** , pariṣkāra; anu-√sev, abhyāsa, -artham, āmiṣa, upakaratva, upakārakatva, upacaya, pari**bhoga** , [...]:
View Full Entry 資
[...]-pariṣkāra, pari**bhoga** , pariṣkārôpakaraṇa, prakāra, bharaṇa, bhāṇḍôpaskara, **bhoga** ; Skt. bhāṇḍôpaskara, upakaraṇa [...]:
View Full Entry 資具
[...].30.554a11 (Skt. **bhoga** , pariṣkāra, pariṣkāratā [...]:
View Full Entry 資生具
[...], saṃbhāra-bhāva, **bhoga** , pariṣkāra; abhisaṃskāra [...]:
View Full Entry 資糧
[...] possessions (Skt. **bhoga** , deya-dharma, draviṇaṃ [...]:
View Full Entry 資財
[...], dhana-vastu, **bhoga**). 灌頂經 [...]:
View Full Entry 錢財
[...] of others (Skt. **bhoga** -pācana [...]:
View Full Entry 受用成熟他
[...] wealth (Skt. **bhogā** thika) 金剛頂瑜伽中發阿耨多羅三藐三菩提心論 [...]:
View Full Entry 貪財寶
[...] to wealth (Skt. **bhoga** -sakti, sakti-**bhoga**) 無量壽經 [...]:
View Full Entry 著財
[...] possessions (Skt. **bhoga** -sakti [...]:
View Full Entry 貪著資財
[...]-bhāva, kāya-**bhoga** ; Tib. bdag dang nor, bdag nyid [...]:
View Full Entry 身財
[...], nīca, parītta-**bhoga** , **bhoga** -vaikalya, vighāta, vidhana [...]:
View Full Entry 貧窮
[...], *puṇya-saṃbhāra, **bhoga** vatī [...]:
View Full Entry 福德
[...] destitution (Skt. **bhoga** -vihīna [...]:
View Full Entry 貧窮困苦
BHO-ga /bʱoː.ɡɐ/https://www.google.com/search?q=sanskrit+pronunciation+of+bhoga Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of bhoga is BHO-ga, with the stress on the first syllable and the "bh" sound being a voiceless bilabial aspirated stop, similar to the "b" in "boat" but with a stronger puff of air. The "o" is a long vowel sound, and the "g" is pronounced as in the English word "go".
Phonetic breakdown: /bʱoː.ɡɐ/
Breakdown by syllable:
bho: pronounced like the English word "bow" but with a "b" sound followed by a long "o" sound.
ga: pronounced like the English word "ga" in "go".
Word meaning: The term means "enjoyment," "pleasure," or "experience" and is derived from the root bhuj, meaning "to enjoy" or "to consume".
보-가https://www.youtube.com/watch?v=d__wZnpUAd4 Bhoga भोग bhoga Sanskrit Pronunciation. 2025년 11월 19일에 확인. | enjoyment
형상 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 98-99.
여기서 한 가지 상키야철학의 認識論에 있어서 흥미로운 사실은, 미세한 사유물질인 붓디는 감각기관을 통하여 들어오는 사물의 **形相** **ākāra** 을 인지할 때나 혹은 사고행위를 할 때, 그 자신이 대상들의 각기 다른 형태들에 따라 수시로 변화한다고 한다. 다시 말하면 붓디는 단순히 거기에 들어오는 여러 대상들은 수동적으로 受納하는 것이 아니라 적극적으로 대상들에 따라 변모하여 인식과 경험이 성립한다는 것이다.http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=形相 DDB (Digital Dictionary of Buddhism). 2025년 12월 10일에 확인.
**形相**
**Pronunciations**
[py] xíngxiàng
[wg] hsing-hsiang
[hg] 형상
[mc] hyeongsang
[mr] hyŏngsang
[kk] ギョウソウ
[hb] gyōsō
[qn] hình tương
Basic Meaning: **form**
**Senses:**
* Mark (Skt. ākṛti, saṃsthâna; **ākāra**, rūpa, rūpaka, liṅga, varṇa-saṃsthâna, vyañjana, saṃniveśa). 〔起信論 T 1666.32.576c14〕 [Charles Muller; source(s): Nakamura, Hirakawa]
* CJKV-E
* Cf. Karashima (Lokakṣema Glossary): view / hideENTRY
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Koga 101
Bukkyōgo daijiten (Nakamura) 246d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0439
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version}
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 548

행상http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=行相 DDB (Digital Dictionary of Buddhism). 2025년 12월 10일에 확인.
**行相**
**Pronunciations**
[py] xíngxiàng
[wg] hsing-hsiang
[hg] 행상
[mc] haengsang
[mr] haengsang
[kk] ギョウソウ
[hb] gyōsō
[qn] hành tướng
Basic Meaning: **aspect**
**Senses:**
* Defining activity, **form** ; **the way something appears**. The definitive activity that something engages in, by which it can be defined (Skt. **ākāra**; Tib. rnam pa). Sometimes contrasted either with the self-nature 自體 of a thing (i.e., the defining characteristic of something, svabhāva) or with vastu 事, the 'real thing' whose activity it is (成唯識論 T 1585.31.10b3). For instance, the self-nature 自體 of manas is 'thinking' while its 'defining activity' is thinking, i.e., the functioning 用 of the self-nature (T 1585.31.22a20–21); the 'defining activity' of mano-vijñāna is discerning (vijñapti 了) cognitive objects (viṣaya 境) (T 1585.31.26b4). The self-nature is something conceived as a noun (=name), while the 'defining activity' is that thing conceived as a verb, an action. Along with ālambana 所緣, 行相 serves as a functional component of any act of consciousness (e.g., CWSL T 1585.31.10a11) (Skt. saṃskṛta-lakṣaṇa; saṃskāra-lakṣaṇa; gati; ākaraṇa, ākāraṇa, ākāratas, gāmin, carita, dharma, prakāra, pracāra, sākāra; Tib. 'du byed kyi mtshan nyid). [Dan Lusthaus; source(s): Ui, Nakamura, Hirakawa, JEBD, Iwanami]
* Also an abbreviation of 十六行相. [Charles Muller; source(s): YBh-Ind]
* The condition of the function of the discriminating mind fully cognizing an object. [Charles Muller]
* The internalization and outward appearance of the precepts. [Charles Muller]
* Search SAT
* Search INBUDS Database
**[Dictionary References]**
Bukkyō jiten (Ui) 190
Bulgyo sajeon 928a
Iwanami bukkyō jiten 177
Japanese-English Buddhist Dictionary (Daitō shuppansha) 94b/104
Bukkyōgo daijiten (Nakamura) 244b
Fo Guang Dictionary 2556
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1045
Bukkyō daijiten (Oda) 269-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)| 形相https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=形相&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 形相 Xíngxiāng 싱샹
Chinese (Simplified): 形相 Xíngxiāng 싱샹
English: form
Korean: 형태
형상https://hanja.dict.naver.com/#/search?query=形相⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
形相 형상
1\. 사물(事物)의 생긴 모양(模樣)이나 상태(狀態).
2\. 형상(形相)을 인식론적(認識論的) 관점(觀點)에서 표현(表現)하는 플라톤(Platon)의 용어(用語). 그는 한 사물(事物)의 확정(確定)된 모습은 다른 사물(事物)과 그것을 구별(區別)해 주는 일차적(一次的) 기준(基準)이 된다고 하여 이 용어(用語)를 사용(使用)하였으며, 형상(形相)을 존재론적(存在論的) 관점(觀點)에서 표현(表現)할 때는 이데아(Idea)를 주로 사용(使用)하였다.
形相因 형상인
아리스토텔레스(Aristoteles) 철학(哲學)에서, 사물(事物)이 생성(生成)되기 위한 네 가지 원인(原因) 가운데 사물(事物)의 본질(本質)이나 형상(形相)이 되는 원인(原因). 집의 설계도(設計圖)와 같은 요소(要素)이다.
形相學 형상학
사실(事實)에 따르면서 본질(本質)을 구명(究明)하는 학문(學問). 대상(對象)의 본질(本質)을 다루는 것을 존재학(存在學), 의식(意識)의 본질(本質)을 다루는 것을 현상학(現象學)이라 한다.
第一形相 제일형상
아리스토텔레스(Aristoteles)의 철학(哲學) 개념(槪念)으로, 형상(形相) 질료설(質料說)에 따른 존재(存在) 등급(等級)에서 볼 때 만유(萬有) 가운데 가장 으뜸이 된다고 생각되는 순수(純粹) 형상(形相). 순수(純粹) 형상(形相)은 자신(自身)이 질료(質料)를 받아들여 운동(運動)할 필요(必要)가 없는 완전자(完全者)나 신(神)을 이른다.
影形相隨 영형상수
그림자와 물체(物體)는 언제나 서로 붙어 다님.
**形 모양 형**
부수 彡(터럭삼) 총 획수 7획
1\. 모양, 꼴 2. 형상(形狀) 3. 얼굴
形(본자), 𢒈(동자)
形 모양 형
부수 彡(터럭삼) 총 획수 9획
1\. 모양, 꼴 2. 형상(形狀)
形(형)의 본자(本字). 形(속자)
**相 서로 상, 빌 양**
부수 目(눈목) 총 획수 9획
1\. (서로 상) 2. 서로 3. 바탕
xíngxiànghttps://zh.dict.naver.com/#/search?range=all&query;=形相 네이버 중국어사전. 2025년 12월 10일에 확인.
形相
명사 문어 외모. 외양. 생긴 모양.
[ xíngxiàng ]
고려대 중한사전
形相
동사 문어 상세히 조사하다.
[ xíngxiāng ]
고려대 중한사전
倒六角形相 웹수집
hexagonal H11 phase
[ dào liù jiǎo xíng xiàng ]
웹수집
群落形相分类
physiognomic classification of community
[ qún luò xíng xiàng fēn lèi ]
웹수집
圆柱形相控阵
cylindrical phased array
[ yuán zhù xíng xiāng kòng zhèn ]
웹수집
에이도스 그리스어 eidos
명사 철학 形相 。
흑룡강조선민족출판사 한중사전
法相
1\. 명사 한대(漢代)에 비빈(妃嬪)을 선택할 때 법으로 정한 형상(形相).
2\. 명사 불교 만법(萬法)의 성상(性相).
3\. 명사 불상(佛像).
[ fǎxiàng ]
고려대 중한사전
形式原因
철학 형상인(形相因) (영어: formal cause)
[ xíng shì yuán yīn ]
웹수집
三種相
The three kinds of appearance: (1) In logic, the three kinds of percepts: (a) 標相 inferential, as fire is inferred from smoke; (b) 形相 formal or spatial, as length, breadth, etc.; (c) 體相 qualitative, as heat is in fire, etc. (2) (a) 假名相 names, which are merely indications of the t...
Dictionary of Chinese Buddhist Terms
执相
执相，执着于形相。
[ zhí xiāng ]
HDWIKI
싱시앙
xíngxiāng
싱샹

行相https://translate.google.com/?sl=zh-TW&tl;=zh-CN&text;=行相&op;=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 行相 Xíng xiāng 싱샹
Chinese (Simplified): 行相 Xíng xiāng 싱샹
English: Appearance
Korean: 모습"行相(행상)", 운허. 《불교사전》. 2025년 12월 10일에 확인:
行相(행상)
[1] 소승에서는 주관의 인식 대상, 곧 객관의 사물이 주관인 마음 위에 비친 영상(影像)을 말함.
[2] 대승에서는 주관의 인지하는 작용을 말하니 곧 마음에 비친 객관의 영상을 인식하는 주관의 작용.[ "行相"], 星雲. 《佛光大辭典》(불광대사전) 3판.
**行相**
指心（心王）及心所所具有之認識作用或所映現之影像狀態。心、心所以各自之性能，遊行於境相之上，又行於所對境之相狀，故稱為行相。最常見者，如散見於原始佛典中之「四諦十六行相」，即是小乘佛教用以觀悟四諦之理之修習內容。於此觀悟過程中，修行者對苦、集、滅、道四諦各自浮現四種影像於心而分別解了、觀念之。然對「行相」一詞之解釋，俱舍與唯識二家說法不同，稱為二種行相。在俱舍宗，係指映現於心之影像；在唯識宗，則指心與心所之認識作用。
(1)俱舍宗認可直緣心外之境，故以心、心所為能緣，以心外之境為所緣，其時，心與心所所浮現之影像即為行相。俱舍論記卷一末（大四一‧二六下）：「言行相者，謂心、心所，其體清淨，但對前境，不由作意，法爾任運，影像顯現，如清池明鏡，眾像皆現。」同書卷四又進一步闡論其義，並謂「行」為行解之意，如了別之作用；「相」為相貌之意，如影像等，故以行解事物之相貌為行相。另據俱舍寶疏卷四載，能緣之心法於所緣之境，以品類不同，故行解於心上，亦生起品類互異之相，如鏡照物類，於鏡面上有種種像差別之相。俱舍論頌疏卷三亦舉例說明之（大四一‧八四三下）：「如緣青境，心及心所皆帶青上影像，此識上相，名為行相。行謂行解，即能緣心也；相謂影像，即行上相也。行解之相，名為行相，依主釋也。」
(2)唯識宗不認可直緣心外之境，而主張一切影像必於心內顯現，以之為所緣，更生起能緣之相，即心內有能緣、所緣之二相，所緣之相稱為相分，能緣之相稱為見分，此見分即所謂之行相，是為見分行相，屬於心識之認識作用，而非影像等物。故由唯識宗之觀點而言，俱舍宗所說之行相實為相分行相，而迥異於唯識之見分行相。成唯識論述記卷三（大四三‧三一八下）：「小乘人心外有境，即以為所緣，大乘說無故，以彼小乘行相為大乘相分，大乘心得自緣，別立自體分，即以為事，故以見分名行相。」〔成唯識論卷二、入阿毘達磨論卷下、成唯識論掌中樞要卷上、卷下、俱舍論要解卷一〕p3207
행상https://hanja.dict.naver.com/#/search?query=行相⦥=all 네이버 한자사전. 2025년 12월 10일에 확인.
**行 다닐 행, 항렬 항**
부수 行(다닐행) 총 획수 6획
1\. (다닐 행) 2. 다니다, 가다 3. 행하다(行--), 하다
𧗞(동자), 𧗟(동자)
**相 서로 상, 빌 양**
부수 目(눈목) 총 획수 9획
1\. (서로 상) 2. 서로 3. 바탕
xíng xiānghttps://zh.dict.naver.com/#/search?range=all&query;=行相 네이버 중국어사전. 2025년 12월 10일에 확인.
行相
Activity, performance, mental activity.
Dictionary of Chinese Buddhist Terms
行相
缘集谛有四行相。缘灭谛有四行相。缘道谛有四行相。
HDWIKI
十二行相
四谛各有示劝证的三行相，合成十二行相。云何三转十二行相？如是三转十二行相，谛谛皆有；然数等故，但说三转十二行相。
[ shíèrxíng xiāng ]
HDWIKI
三转十二行相
是在见道、修道、无学三道而转；十二行，谓一一转发生眼、智、明、觉四行相，故有十二行相。(2)法相宗认为，三转谓三周转四谛；十二行相，谓一一转有眼、智、明、觉四行相。(2)约行，谓三转各发眼、智、明、觉，故成...
[ sān zhuăn shíèrxíng xiāng ]
HDWIKI
十六行
(十六心行) ; 十六諦觀 idem 十六行相. The sixteen行相 of the Four Axioms 四諦, i.e. four forms of considering each of the axioms, associated with 見道.
Dictionary of Chinese Buddhist Terms
十二行相
四谛各有示劝证的三行相，合成十二行相。云何三转十二行相？如是三转十二行相，谛谛皆有；然数等故，但说三转十二行相。
[ shíèrxíng xiāng ]
HDWIKI
十六行
四谛的十六行相，简称十六行，又叫做十六谛观，即苦法智忍等十六种观法。见八忍八智条。
[ shíliùxíng ]
HDWIKI
十一殊胜
【十一殊胜】十二因缘中，为发业支之无明有：所缘胜、行相胜、因缘胜、等起胜、转异胜、邪行胜、相状胜、作业胜、障碍胜、随转胜、对治胜等十一种殊胜事
[ shíyī shū shèng ]
HDWIKI
四谛十六行相
四谛十六行相，佛学术语，名数，观四谛一谛各有四种之行相，合为十六行相。见十六行相条。四谛又云四圣谛，四真谛。
[ sì dì shíliùxíng xiāng ]
HDWIKI
싱샹| आकारhttps://www.wisdomlib.org/definition/akara 2025년 12월 10일에 확인.
**Sanskrit dictionary**
Akara in Sanskrit glossary
**Akara** (**अकर**).— _a._ [_na_. _ba_.]
1) Handless, maimed.
2) Exempt from tax or duty.
3) [_na_. _ta_.] Not doing or acting; not disposed to work, ceasing from work.
-rā Name of a plant आमलकी (_āmalakī_), Emblic Myrobalan, Phyllanthus Emblica (Mar. _āṃvaḷā_) (_akaṃ duḥkhaṃ sevanāt lokānāṃ rāti gṛhṇāti nāśa- yatīti_ ; _rā-ka_ Tv.).
\--- OR ---
**Akāra** (**अकार**).— _a._ [_karotīti kāraḥ kṛ-ghañ aṇ vā na_. _ta_.] Not doing or acting, void of action (_kriyārahita_).
-raḥ The letter अः अक्षराणामकारोऽस्मि (_aḥ akṣarāṇāmakāro'smi_) Bhagavadgītā (Bombay) 1.33.
\--- OR ---
**Ākara** (**आकर**).—See under आकृ (_ākṛ_).
\--- OR ---
**Ākara** (**आकर**).—[by पुंसि संज्ञायां घः प्रायेण (_puṃsi saṃjñāyāṃ ghaḥ prāyeṇa_) P.III.3.118 आकुर्वन्त्यस्मिन् (_ākurvantyasmin_); Kāśi.
1) A mine; मणिराकरोद्भवः (_maṇirākarodbhavaḥ_) R.3.18; आकरे पद्मरागाणां जन्म काचमणेः कुतः (_ākare padmarāgāṇāṃ janma kācamaṇeḥ kutaḥ_) H. Pr.38; Manusmṛti 7.62; आकरे- ष्वधिकारिता (_ākare- ṣvadhikāritā_) Y.3.242; (fig.) a mine or rich source of anything (_utpattisthānam_); मासो नु पुष्पाकरः (_māso nu puṣpākaraḥ_) V.1.1; अशेष- गुणाकरम् (_aśeṣa- guṇākaram_) Bhartṛhari 2.92; सौभाग्यपण्याकरः (_saubhāgyapaṇyākaraḥ_) Mṛcchakaṭika 8.38; आकरः सर्व- शास्त्राणाम् (_ākaraḥ sarva- śāstrāṇām_) Mu.7.7.
2) A collection, group; पद्माकरं दिनकरो विकचीकरोति (_padmākaraṃ dinakaro vikacīkaroti_) Bhartṛhari 2.73; कमलाकर (_kamalākara_) Kumārasambhava 2.29; स्नेहाकराणि (_snehākarāṇi_) Mālatīmādhava (Bombay) 9.47.
3) Best, excellent.
4) Name of a country.
5) Name of the Mahābhāṣya.
6) Name of a country (the modern Khandesh); Bṛ. S. _a._ Best, excellent.
**Derivable forms:_ākaraḥ_** (**आकरः**).
\--- OR ---
**Ākāra** (**आकार**).—[_ā-kṛ-ghañ_]
1) **Form** , **shape** , **figure** , द्विधा° (_dvidhā°_) of two forms or sorts; Pañcatantra (Bombay) 3.37.
2) **Aspect** , **appearance**. mien, countenance; आकारसदृशप्रज्ञः (_ākārasadṛśaprajñaḥ_) R.1.15,16.7, Ś.1;
3) (Particularly) expression of the face, as giving a clue to one's inward thoughts or mental disposition; तस्य संवृतमन्त्रस्य गूढाकारेङ्गितस्य च (_tasya saṃvṛtamantrasya gūḍhākāreṅgitasya ca_) R.1.2; Pañcatantra (Bombay) 1; भवानपि संवृताकारमास्ताम् (_bhavānapi saṃvṛtākāramāstām_) V.2; Ś.7; Kirātārjunīya 1.14; साकारो निःस्पृहः (_sākāro niḥspṛhaḥ_) Pañcatantra (Bombay) 3.88 giving no clue to his inward thoughts, reserved; K.233; Mv.6; Manusmṛti 7.63,8.25; -आकारैरिङ्गि- तैर्गत्या चेष्टया भाषितेन च । नेत्रवक्त्रविकारैश्च गृह्यतेऽन्तर्गतं मनः (_ākārairiṅgi- tairgatyā ceṣṭayā bhāṣitena ca | netravaktravikāraiśca gṛhyate'ntargataṃ manaḥ_) || Manusmṛti 8.26.
4) Hint, sign, token.
5) Identity, oneness
6) Recognition of identity (in Sāṅ. Phil.).
7) The letter आ (_ā_).
**Derivable forms:_ākāraḥ_** (**आकारः**).
Source: DDSA: The practical Sanskrit-English dictionary
**Ākara** (**आकर**).—(-ākara), see -ākāra.
\--- OR ---
**Ākāra** (**आकार**).—(-ākāra), _disposition_ (as in Pali, much more clearly than in Sanskrit), in svākāra, durāk°, _of good_ (bad) _disposition_ : Mahāvastu iii.318.2—3 adrākṣīt sattvā durākārā durvineyā durvi- śodheyā, adrākṣīt sattvā svākārāṃ suvineyāṃ suviśo- dheyāṃ; Lalitavistara 393.16 (verse) santi vijānaka sattva svākarāś (ă m.c.) ca; 394.14 (prose) santi sattvāḥ svākārāḥ suvijñā- pakāḥ etc.; 399.22 f. svākārān suviśodhakān durākārān durviśodhakān (sattvān); 403.4, 9 (sattvaḥ) śuddhaḥ svā- kāraḥ (suvineyaḥ) suvijñāpakaḥ…
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
**Akara** (**अकर**).—mfn.
(_-raḥ-rā-rī-raṃ_) 1. Maimed, handless. 2. Privileged, exempt from tax or duty. 3. One who does not act. E. _a_ priv. and _kara_ the hand, tax, duty. f.
(_-rā_) Emblic myrobalan, (Phyllanthus emblica.) E. _a_ priv. and _kṛña_ to injure, _an_ affix.
\--- OR ---
**Ākara** (**आकर**).—m.
(_-raḥ_) 1. A mine. 2. A multitude. 3. Best, excellent. E. _āṅ_ prefixed, _kṛ_ to make, &c. _ap_ aff.
\--- OR ---
**Ākāra** (**आकार**).—m.
(_-raḥ_) 1. Hint, sing, token. 2. **Form**. 3. The letter _ā_ E. _āṅ, kṛ_ to make, affix _ghañ_.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
**Ākara** (**आकर**).—i. e. _ā-kṛ10 + a_ , m. 1. A multitude, [Rāmāyaṇa] 5, 17, 18. 2. A mine, [Mānavadharmaśāstra] 7, 62.
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**Ākāra** (**आकार**).—i. e. _ā-kṛ + a_ , m. 1. **Form** , [Śākuntala, (ed. Böhtlingk.)] 103, 18. 2. Countenance, [Daśakumāracarita] in Chr. 196, 24.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
**Akāra** (**अकार**).—[masculine] the sound or letter _a_.
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**Ākara** (**आकर**).—[masculine] scatterer, dispenser, giver; heap, plenty, abundance; mine.
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**Ākāra** (**आकार**).—1. [masculine] form, shape, figure; [abstract] _tā_ [feminine]
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**Ākāra** (**आकार**).—2. [masculine] the sound _ā_.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
**Ākara** (**आकर**) as mentioned in Aufrecht’s Catalogus Catalogorum:—The abridged name of a lawbook. Quoted by Kamalākara in Nirṇayasindhu.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
**1) Akāra** (**अकार**):—[=_a-kāra_] [from _a_] m. the letter or sound _a_.
**2) Akara** (**अकर**):—[=_a-kara_] mfn. handless, maimed
3) [v.s. ...] exempt from tax or duty, privileged
4) [v.s. ...] not acting
**5) Akarā** (**अकरा**):—[=_a-karā_] [from _a-kara_] f. Emblic Myrobalan, Phyllanthus Emblica.
**6) Ākara** (**आकर**):—[=_ā-kara_] a _ākarika_ , etc. See _ā-√kṝ_.
**7) Ākāra** (**आकार**):—[=_ā-kāra_] a _raṇa_ , etc. See _ā-√kṛ_.
8) [=_**ā-kāra**_] [from _ā-kṛ_] 1. _ā-kāra_ m. (ifc. f(_ā_). , [Rāmāyaṇa i, 28, 24; Raghuvaṃśa xii, 41]) **form** , **figure** , **shape** , **stature** , **appearance** , **external gesture or aspect of the body** , **expression of the face (as furnishing a clue to the disposition of mind)** , [Manu-smṛti; Mahābhārata etc.]
**9) Ākara** (**आकर**):—[=_ā-kara_] [from _ā-kṝ_] b m. one who scatters id est. distributes abundantly, [Ṛg-veda iii, 51, 3; v, 34, 4; viii, 33, 5]
10) [v.s. ...] accumulation, plenty, multitude, [Rāmāyaṇa; Suśruta] etc.
11) [v.s. ...] (ifc. f(_ā_). , [Mahābhārata iii, 1657, 16215]) a mine, [Manu-smṛti; Yājñavalkya] etc.
12) [v.s. ...] a rich source of anything, [Sāhitya-darpaṇa]
13) [v.s. ...] place of origin, origin
14) [v.s. ...] Name of a country (the modern Khandesh), [Varāha-mihira’s Bṛhat-saṃhitā]
15) [v.s. ...] Name of [work] (quoted in Kamalākara’s Śūdradharmatattva)
16) [v.s. ...] mfn. best, excellent, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
**Akara** (**अकर**):—I. [tatpurusha compound] m. f. n.
(_-raḥ-rā-ram_) One who does not act, inactive. E. _a_ neg. and _kara_. Ii. [bahuvrihi compound] m. f. n.
(_-raḥ-rā-ram_) 1) Handless, maimed.
2) Exempt from tax or duty, privileged. f.
(_-rā_) Emblic myrobalan (Phyllanthus emblica). E. _a_ priv. and _kara_.
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**Akāra** (**अकार**):—m.
(_-raḥ_) The letter _a_. E. Acc. to the native etym. _a,_ kṛt aff. _kāra_ (v. s. v.).
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
**1) Akara** (**अकर**):—[_a-kara_] _(raḥ-rā-rī-raṃ) a._ Maimed; without a hand; free from tax. _a-karā (rā)_ 1\. _f._ Emblic myrobalan.
**2) Ākara** (**आकर**):— _(raḥ)_ 1\. _m._ A mine.
**3) Ākāra** (**आकार**):—[_ā-kāra_] _(raḥ)_ 1\. _m._ Form, hint, sign; the letter _ā_.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
**Akarā** (**अकरा**):—(3. _a + kara_) f. Name einer Pflanze: Phyllanthus Embelica [Śabdacandrikā im Śabdakalpadruma]
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**Akāra** (**अकार**):—(_a + kāra_) m. der Buchstab _a_ [Ṛgveda] [Prātiśākhya 1, 8.] [Manu’s Gesetzbuch 2, 76. 125.] [Bhagavadgītā 10, 33.]
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**Ākara** (**आकर**):—(von _kar, kirati_ mit _ā_) m.
1) Ueberschütter, Anfüller: _ā.a.e vasorjari.ā panasyate_ [Ṛgveda 3, 51, 3. 5, 34, 4.] _ya āka.aḥ sa.asrā.yaḥ śa.āmaghaḥ_ [8, 33, 5.] —
2) Anhäufung, Ansammlung, Fülle, Menge [Hemacandra’s Abhidhānacintāmaṇi 1411,] [Scholiast] [Anekārthasaṃgraha 3, 522.] [Medinīkoṣa r. 113.] _gandhānām_ [Rāmāyaṇa 5, 17, 18.] _guṇānām_ [4, 14, 18.] _kamalākara_ [3, 22, 25.] _puṣpā_ [Vikramorvaśī 9.] _padmā_ [Bhartṛhari 2, 65.] _aśeṣaguṇā_ [88.] _ākaravaraṇāt_ um Anhäufung zu verhüten [Suśruta 2, 299, 18.] —
3) = _ākurvantyasmin_ [Pāṇini’s acht Bücher 3, 3, 118,] [Scholiast] Mine [Amarakoṣa 2, 3, 7.] [Hemacandra’s Abhidhānacintāmaṇi 1036.] [Anekārthasaṃgraha 3, 522.] [Medinīkoṣa r. 113] (lies _utpattisthāna_). [Manu’s Gesetzbuch 7, 62. 8, 419. 11, 63.] [Yājñavalkya’s Gesetzbuch 3, 242.] _maṇirākarodbhavaḥ_ [Raghuvaṃśa 3, 18.] _ākaraja_ (so ist zu lesen) [KAṆĀDA] in [morgenländischen Gesellschaft 6, 16, 31.] _ratnānāmākaraiḥ_ [Mahābhārata 3, 16302.] _śailendro himavānnāma dhātūnāmākaro mahān_ [Rāmāyaṇa 1, 36, 13.] _padmarāgāṇām_ [Prooemium im Hitopadeśa 44.] _kanakākara_ [Rāmāyaṇa 4, 40, 26.] _kāruṇyaratnākara_ [Hitopadeśa 27, 6.] Acht Minen werden aufgezählt [Varāhamihira’s Bṛhajjātaka S.] in [Weber’s Verzeichniss 249 (82).] Am Ende eines adj. comp. f. _ā_ [Mahābhārata 3, 1657. 16215.] —
4) Nomen proprium eines Landes [Varāhamihira’s Bṛhajjātaka S.] in [Weber’s Verzeichniss 241 (12).] — Die Bedeutung _śreṣṭha_ ( [Medinīkoṣa]) der beste beruht wohl auf einseitiger Auffassung. — Vgl. _nikara, saṃkara_ .
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**Ākāra** (**आकार**):—1. (von _kar, karoti_ mit _ā_) m. Form, Gestalt, äussere Erscheinung [Amarakoṣa 3, 4, 164.] [Hemacandra’s Anekārthasaṃgraha 3, 521.] [Medinīkoṣa r. 116] (_ākara_ ist nur ein Druckfehler). [Yāska’s Nirukta 7, 6.] [Śākuntala 103, 18.] [Raghuvaṃśa 1, 15.] _jagatpratibhayākāraṃ duṣprekṣyaṃ cābhavattadā_ [Sundopasundopākhyāna 2, 25.] _jamadagnim pāvanālokamākāraṃ tapasāmiva_ [Kathāsaritsāgara 10, 204.] _antarviṣamayā hyetā bahiścaiva manoramāḥ . guñjaphalasamākārā yoṣitaḥ parikīrtitāḥ .._ [Pañcatantra I, 211.] [Hitopadeśa I, 87, v. l.] _jñānākāra_ [Madhusūdanasarasvatī’s Prasthānabheda] in [Weber’s Indische Studien 1, 13.] Am Ende eines adj. comp. f. _ā_ [Rāmāyaṇa 1, 28, 24.] [Raghuvaṃśa 12, 41.] Sehr häufig von der äusseren Erscheinung eines Menschen, der Haltung, dem Ausdruck des Gesichts, insofern aus diesen auf die innere Stimmung geschlossen werden kann, [Amarakoṣa 3, 3, 15. 4, 164.] [Hemacandra’s Abhidhānacintāmaṇi 1513.] [Anekārthasaṃgraha] [Medinīkoṣa] [Manu’s Gesetzbuch 7, 63. 67. 8, 25. 26.] _krīḍanti cādbhutākārairnayanabhrūviceṣṭitaiḥ_ [Rāmāyaṇa 1, 9, 48.] [Mahābhārata 2, 2646.] _tāmasvasthāṃ tadākārāṃ sakhyastā jajñuriṅgitaiḥ_ [Nalopākhyāna] [?(BOPP) 2, 5.] _ubhayorākāraṃ viditvā_ [Śākuntala 14, 4.] _tapovanāni nirvikārākāragantavyāni_ [Scholiast] zu [Śākuntala 8, 12.] _ākāraṃ nigūhayan_ [Pañcatantra 263, 3.] _gūḍhākāreṅgita_ [Raghuvaṃśa 1, 20.] _bhavānapi saṃvṛtākāramāstām_ [Vikramorvaśī 43, 5.] _ākāragupti_ [Amarakoṣa 1, 1, 7, 34.] _ākāragopana_ [Hemacandra’s Abhidhānacintāmaṇi 314.] _ākāragūhana_ [Hemacandra’s Abhidhānacintāmaṇi 89.] _vikṛtākārā_ [Nalopākhyāna] [?(BOPP) 13, 26.] _vismitākārāḥ_ [Rāmāyaṇa 3, 6, 13.] _sādhvasākāraṃ pracchādya_ [Pañcatantra 9, 13.] — Vgl. _ākṛti_ .
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**Ākāra** (**आकार**):—2. (_ā + kāra_) m. der Laut _ā_ .
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**Ākara** (**आकर**):—
3) Mine, Fundgrube bildlich so v. a. Geburtsstätte, Herkunft: _ākaraḥ kāraṇaṃ jantordaurjanyasya na jāyate_ [Spr. 3672.] _eṣāmudāharaṇānyākareṣu boddhavyāni_ in den entsprechenden Minen d. i. im Drama [Sāhityadarpana 174, 1.] _ākara_ am Ende von Personennamen [WASSILJEW 268.] —
4) [Varāhamihira’s Bṛhajjātaka S. 14, 12.] = _khanideśa_ das heutige Khandéṣ. —
5) Titel eines Werkes [Oxforder Handschriften 277,b,35.] — Vgl. _kusumākara, padmākara, puṣpākara, makarākara, ratnākara_ .
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**Ākāra** (**आकार**):—1. , _(yaḥ) paśyeddārānvṛthākārān_ als eine unnütze Erscheinung [Spr. 1261.] _varjayetkaulikākāraṃ mitram_ der wie ein Weber verfährt [2753.] _dvidhākāraṃ bhavedyānam_ von zweierlei Art [4231.] — Vgl. _nirākāra_ .
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**Ākāra** (**आकार**):—2. [Prātiśākha zum Atharvaveda 1, 35. 79. 96. 2, 22. 27. 55.]
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**Ākāra** (**आकार**):—1. , _nākāramudvahasi_ so v. a. du nimmst keine bestimmte Miene an [Spr. (II) 3538.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
**Akara** (**अकर**):—Adj. steuerfrei [Gautama's Dharmaśāstra 10,11.]
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**Akarā** (**अकरा**):—f. Phyllanthus Embelica.
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**Akāra** (**अकार**):—m. der Laut _a_ [20,29.]
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**Ākara** (**आकर**):——
1) m. — a) Ausstreuer , freigebiger Verleiher. — b) Anhäufung , Ansammlung , Menge. — c) Mine , Fundgrube , Fundort (auch in übertr. Bed.). — d) Herkunft [Indische sprüche 845.] — e) Nomen proprium eines Landes. — f) Titel eines Werkes. —
2) *Adj. der beste.
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**Ākāra** (**आकार**):—1. m. (adj. Comp. f. _ā_) Form , Gestalt , äussere Erscheinung , Aussehen. _ākāramudvah_ eine wichtige Miene machen , sich in Positur setzen. Mit einem Verbum in der Bed. « verbergen , verstecken » so v.a. sich verstellen.
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**Ākāra** (**आकार**):—2. m. der Laut _ā_ [238,6.]
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
**Akāra** (**अकार**) in the Sanskrit language is related to the Prakrit words: Akāra, Agāra, Ayāra, Ākara, Āgāra, Āyara, Āyāra, Hakkāra.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
ākāra
ah-KAA-rahhttps://www.google.com/search?q=sanskrit+pronunciation+of+ākāra Google Search. 2025년 12월 10일에 확인.
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In Sanskrit, **ākāra** (**आकार**) is pronounced roughly as **ah-KAA-rah** , with the 'aa' being a long 'a' (like in 'father'), and the stress on the second syllable, meaning 'form,' 'shape,' or 'aspect'. It's a two-syllable word with a long 'a' sound at the start and another long 'a' sound in the middle, ending with a short 'a'.
ā (आ): Long 'a', like in "father" or "car".
kā (का): Long 'a', same as above, with emphasis.
ra (र): A rolled or tapped 'r' sound, followed by a short 'a'.
아-까라https://www.youtube.com/watch?v=iGdCfT4OdP0 Nirakara Pronunciation Sanskrit निराकार nir ākāra. 2025년 12월 10일에 확인.| form
figure
shape
stature

aspect
the way something appears
appearance
external gesture or aspect of the body
expression of the face (as furnishing a clue to the disposition of mind)