상키아 학파

상키아 학파(, sāṃkhya, sāṁkhya) 또는 샹키야 학파는 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 <우파니샤드>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(Iśvarakṛṣṇa자재흑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 <삼키아 송(領)>이다. 삼키아 학파에서는 <우파니샤드>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 <25원리>(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(सांख्यSāṁkhya)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. 66–67쪽66쪽: 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("모크샤해탈")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(아항카라ahamkara)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.

 25제 

						25제 = 25원리 = 25카테고리


						푸루샤







					5지근





						↓





					(사트바)

					→

					5작근



					유정세간


						↓





					↑


					마나스 = 심근 = 의근





						프라크리티

					→

					마하트

					→

					아함카라

					(라자스)












					↓












					(타마스)

					→

					5유

					→

					5대

					기세간



용어 목록

숫자

					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


					3요소길희성(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 요소삼요소https://hanja.dict.naver.com/#/search?query=三要素&range=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 국가삼요소설
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 ]
HDWIKI싼 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 미덕삼덕https://hanja.dict.naver.com/#/search?query=三德&range=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 15획sān 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 ]
HDWIKI싼 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 특성삼특질https://hanja.dict.naver.com/#/search?query=三特質&range=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 reviewtriguṇatri-guṇatri-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 guṇastrigunahttps://www.howtopronounce.com/triguna Learn how to pronounce Triguna. 2025년 11월 23일에 확인.트리구나트라이구나트구나three Gunas or propertiesthree fundamental tendencies or forces that constitute naturematrix of material existencethree qualitiesthree principal qualitiesthree virtues


가

<table class="wikitable">
					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


		<tr style="vertical-align: top;">
			가우다파다
			<td style="white-space: nowrap;" class="chinese">喬荼波陀<ref name="zh-tw/数论颂">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 3-515-06132-0</ref>https://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。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&range=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)교다파타qiáotú bōtuó차오투어 보투워</td>

			गौडपादGauḍapādahttps://sanskritdictionary.com/gauḍapāda गौडपादS/75328/1https://sanskritdictionary.com/scans/monierwilliams/mw0369.jpg2025년 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 확인Sanskrit 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 확인Samkhyakarika. . .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.
			Gaudapada가우다파다https://www.howtopronounce.com/gaudapada Learn how to pronounce Gaudapada. 2025년 8월 24일에 확인.
		</tr>

					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: 가정적인가현설https://hanja.dict.naver.com/#/search?query=假現說&range=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 shuō쟈시애 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 중한사전쟈시앤 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 consisting 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 Dictionaryvivartavādavivarta-vādahttps://sanskritdictionary.com/?iencoding=iast&q=vivarta&lang=sans&action=Search 2025년 10월 30일에 확인.
vivarta	illusion	CC Adi 7.122
vivarta-vāda	the theory of illusion	CC Madhya 25.41vi-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-vadatheory of manifestationtheory of illusionThe Vedanta idea that the world is merely an unreal manifestation (vivarta) of BrahmanThe 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 Dictionary결과jiéguǒ찌에꾸어지에꾸어
			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 Dictionaryhttps://sanskritdictionary.com/scans/monierwilliams/mw0276.jpg कार्य kārya. 2025년 10월 26일에 확인.kārya까-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 Vedanta커리야https://www.howtopronounce.com/karya Learn how to pronounce Karya. 2025년 10월 26일에 확인.effectresult


					경
			經
			सूत्रsūtra길희성(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.


					고괴로움고통
			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 Dictionaryduḥkhahttps://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 Upaniṣads — the Bṛhadāraṇyaka and the Chāndogya — in all likelihood predate the advent of Buddhism.[note 9]  In these scriptures of Hinduism, the Sanskrit word duḥkha (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 vinaṣṭiḥye tad vidur amṛtās te bhavanty athetare duḥkham evāpiyanti[44]
While we are still here, we have come to know it [ātman]. 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 duḥkhatāmsarvaṃ 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)
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥvīta-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 duḥkhālayam aśāśvatamnāpnuvanti 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 दुःखमेवापियन्ति ॥ 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), Upaniṣads (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 Upaniṣads....  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)
Unhappinesshttps://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 < OFr affliction < L afflictio
1.  an afflicted condition; pain; suffering
2.  anything causing pain or distress; calamity
SYNONYMY NOTE:
affliction implies pain, suffering, or distress imposed by illness, loss, misfortune, etc.; trial suggests suffering that tries one's endurance, but in a weaker sense refers to annoyance that tries one's patience; tribulation describes severe affliction continuing over a long and trying period; misfortune is applied to a circumstance or event involving adverse fortune and to the suffering or distress occasioned by it
Webster’s New World College Dictionary, 5th Digital Edition. Copyright © 2025 HarperCollins Publishers.https://dictionary.cambridge.org/dictionary/english/affliction Cambridge Dictionary. 2025년 9월 20일에 확인.
affliction
noun [ C or U ]   formal
uk  /əˈflɪk.ʃən/ us  /əˈflɪk.ʃən/
something that makes you suffer:
Malnutrition is one of the common afflictions of the poor.
(Definition of affliction from the Cambridge Advanced Learner's Dictionary & Thesaurus © Cambridge University Press)
Examples of affliction
Of course, the nature of the afflictions required measures for the security of both the patients and their community.
From the Cambridge English Corpus
The implication is that a father's realisation that he was the cause of his son's affliction might induce him to repent.
From the Cambridge English Corpus
This 'affliction' is evident to all those affected, no special surveys or measurements are required.
From the Cambridge English Corpus
A greater affliction is ' the apathy that derives from the lack of commitment to the civic public realm ' (p. 96).
From the Cambridge English Corpushttps://en.wiktionary.org/wiki/affliction 2025년 10월 6일에 확인.
affliction
English
Etymology
From Middle English affliction, affliccioun, from Old French afliction, borrowed from Latin afflīctiōnem, from affligere, whence English afflict.
Pronunciation
IPA: /əˈflɪk.ʃən/
Rhymes: -ɪkʃən
Hyphenation: af‧flic‧tion
Noun
affliction (countable and uncountable, plural afflictions)
A state of pain, suffering, distress or agony.
Something which causes pain, suffering, distress or agony.https://www.merriam-webster.com/thesaurus/affliction 2025년 10월 7일에 확인.
affliction
noun
ə-ˈflik-shən
1 as in distress
a state of great suffering of body or mind
she listened with deep affliction as her daughter told her about the latest trouble she was in
Synonyms & Similar Words
distress agony misery pain anguish discomfort torment tribulation torture woe sorrow excruciation hurt travail pang sadness hardship rack difficulty strait(s) heartbreak trouble danger unhappiness emergency heartache ache crucible cross joylessness trial soreness jeopardy stitch twinge pinch rigor asperity throe smarting
Antonyms & Near Antonyms
comfort relief consolation solace alleviation ease security peace assuagement well-being
2 as in sorrow
deep sadness especially for the loss of someone or something loved
felt such great affliction over the destruction of the beautiful old home
Synonyms & Similar Words
sorrow anguish grief heartbreak agony pain heartache suffering woe guilt sorrowfulness distress misery dolor melancholy depression remorse despair torment shame sorriness oppression regret unhappiness wretchedness dejection dolefulness gloom blues gloominess dreariness melancholia despondency miserableness joylessness heartsickness glumness desolation contrition dumps doldrums forlornness downheartedness despondence desolateness rue self-reproach woefulness disconsolateness blue devils self-pity dispiritedness mopes
Antonyms & Near Antonyms
joy pleasure cheerfulness ecstasy happiness rapture delight exultation bliss glee elation gladness exuberance blessedness euphoria felicity joyousness joyfulness jubilation mirth exhilaration cheeriness cheer gayety humor merriment gayness gaiety merrymaking optimism jollity joviality blissfulness gleefulness lightheartedness enjoyment hopefulness elatedness mirthfulness rapturousness gladsomeness content contentment sunniness contentedness
3 as in curse
a source of harm or misfortune
alcohol has been his affliction ever since he took his first drink at the age of 12
Synonyms & Similar Words
curse nemesis bane threat scourge menace danger hazard risk peril trouble jinx hex pitfall snag catch hoodoo booby trap
Antonyms & Near Antonyms
benefit assistance relief support aid blessing advantage gift good help comfort felicity windfall boon joy godsend pleasure manna protection delight safety consolation security defense solace shield armor guard safeguard
4 as in demon
a source of persistent emotional distress
suffered from afflictions that only a professional therapist could deal with
Synonyms & Similar Words
demon torment terror daemon hang-up bête noire bogy bogie bugaboo bugbear ogre bogey hobgoblin
5 as in injury
something that causes loss or pain
cronyism and corruption are afflictions on the body politic
Synonyms & Similar Words
injury harm damage detriment hurt injustice disability crippling indignity offence impairment insult disfigurement affront mayhem mutilation outrage lesion disservice wound disablement swelling wrong dart beating abrasion rupture offense defacement strain contusion scar bruise burn laceration scald gash scratch concussion sear scathe chafe boo-boo bump scrape cut
Antonyms & Near Antonyms
recovery healing remedy cure fixanguishhttps://en.dict.naver.com/#/search?query=anguish&range=all 네이버 영어사전. 2025년 10월 6일에 확인.
anguish
미국식 [ˈæŋɡwɪʃ]
명사
1. (극심한) 괴로움, 비통
He groaned in anguish.
그가 몹시 괴로워하며 신음했다.
Tears of anguish filled her eyes.
그녀의 두 눈에 비통한 눈물이 가득 차올랐다.
옥스퍼드 영한사전https://en.dict.naver.com/#/entry/enko/1cc064afb99f4a8d8ceaf0cb953b788c 네이버 영어사전. 2025년 10월 6일에 확인.
an·guish
명사
1. U
(심신의) 고통; 고뇌, 비통.
the anguish of despair
절망의 괴로움.
유의어
PAIN
타동사
1. …을 괴롭히다.
자동사
1. (몹시) 괴로워하다.
YBM 올인올 영한사전https://www.merriam-webster.com/dictionary/anguish Merriam-Webster Dictionary. 2025년 10월 6일에 확인.
anguish
1 of 2 noun
an·guish ˈaŋ-gwish
 extreme pain, distress, or anxiety
cries of anguish
mental anguish
anguish
2 of 2 verb
anguished; anguishing; anguishes
intransitive verb
 to suffer anguish
He anguished over his failure.
transitive verb
 to cause to suffer anguish
a heart that had been anguished with sorrow
Synonyms
Noun
distress
agony
pain
misery
discomfort
Verb
plague
persecute
afflict
torture
torment
Choose the Right Synonym for anguish
sorrow, grief, anguish, woe, regret mean distress of mind.
sorrow implies a sense of loss or a sense of guilt and remorse.
a family united in sorrow upon the patriarch's death
grief implies poignant sorrow for an immediate cause.
the inexpressible grief of the bereaved parents
anguish suggests torturing grief or dread.
the anguish felt by the parents of the kidnapped child
woe is deep or inconsolable grief or misery.
cries of woe echoed throughout the bombed city
regret implies pain caused by deep disappointment, fruitless longing, or unavailing remorse.
nagging regret for missed opportunities
Examples of anguish in a Sentence
Noun
He experienced the anguish of divorce after 10 years of marriage.
They watched in anguish as fire spread through the house.
Verb
she was anguished by the fear that her sons would die in the war
I anguished over the loss of my father for years afterwards.https://www.dictionary.com/browse/anguish 2025년 10월 6일에 확인.
anguish
[ang-gwish] / ˈæŋ gwɪʃ /
noun
1. excruciating or acute distress, suffering, or pain.
the anguish of grief.
Synonyms: torture, torment, agony
Antonyms: relief, comfort, delight
Word History and Origins
Origin of anguish
First recorded in 1175–1225; Middle English anguisse, from Old French, from Latin angustia “tight place,” from angust(us) “narrow” + -ia -ia; anxioushttps://www.collinsdictionary.com/dictionary/english/anguish 2025년 10월 6일에 확인.
anguish
(æŋgwɪʃ)
uncountable noun
Anguish is great mental suffering or physical pain.
[written]
A cry of anguish burst from her lips. 
Mark looked at him in anguish. 
Synonyms: suffering, pain, torture, distress
Collins COBUILD Advanced Learner’s Dictionary. Copyright © HarperCollins Publishershttps://www.collinsdictionary.com/dictionary/english/anguish 2025년 10월 6일에 확인.
anguish
in American English
(ˈæŋɡwɪʃ)
noun
Origin: ME angwisshe < OFr anguisse < L angustia, tightness, distress: see anger
1.  great suffering, as from worry, grief, or pain; agony
verb transitive
2.  to cause to feel anguish
verb intransitive
3.  to feel anguish
See synonymy note
distress
Webster’s New World College Dictionary, 5th Digital Edition. Copyright © 2025 HarperCollins Publishers.https://dictionary.cambridge.org/dictionary/english/anguish Cambridge Dictionary. 2025년 10월 6일에 확인.
anguish
noun [ U ]
uk  /ˈæŋ.ɡwɪʃ/ us  /ˈæŋ.ɡwɪʃ/
extreme unhappiness caused by physical or mental suffering:
His anguish at the outcome of the court case was very clear.
In her anguish she forgot to leave a message.
(Definition of anguish from the Cambridge Advanced Learner's Dictionary & Thesaurus © Cambridge University Press)https://en.wiktionary.org/wiki/anguish 2025년 10월 6일에 확인.
anguish
English
Pronunciation
enPR: ăngʹ-gwĭsh, IPA: /ˈæŋ.ɡwɪʃ/
Rhymes: -æŋɡwɪʃ
Etymology 1
From Middle English angwissh, anguishe, angoise, from Anglo-Norman anguise, anguisse, from Old French angoisse, from Latin angustia (“narrowness, scarcity, difficulty, distress”), from angustus (“narrow, difficult”), from angere (“to press together, cause pain, distress”). See angst, the Germanic cognate, and anger.
Noun
anguish (countable and uncountable, plural anguishes)
Extreme pain, either of body or mind; excruciating distress.Synonyms: agony, calvary, cross, pang, torture, torment; see also Thesaurus:agony, Thesaurus:distresshttps://www.merriam-webster.com/thesaurus/anguish 2025년 10월 7일에 확인.
anguish 1 of 2
noun
ˈaŋ-gwish
1 as in distress
a state of great suffering of body or mind
as a new teacher, she was in real anguish over the decision to report the cheating
Synonyms & Similar Words
distress agony pain misery discomfort torment torture sorrow tribulation woe sadness hurt pang travail excruciation heartbreak hardship rack affliction difficulty strait(s) heartache trouble unhappiness danger ache emergency crucible cross joylessness soreness jeopardy trial twinge pinch rigor stitch smarting throe asperity
Antonyms & Near Antonyms
comfort relief solace consolation ease alleviation peace security assuagement well-being
2 as in sorrow
deep sadness especially for the loss of someone or something loved
words can't express my anguish at losing my cat
Synonyms & Similar Words
sorrow grief heartbreak agony heartache pain guilt woe suffering remorse distress sorrowfulness despair misery melancholy dolor shame depression torment regret affliction sorriness unhappiness dejection oppression gloom dolefulness wretchedness blues gloominess despondency contrition heartsickness dreariness melancholia dumps desolation joylessness miserableness glumness despondence forlornness rue self-reproach desolateness doldrums downheartedness self-pity blue devils disconsolateness woefulness mopes dispiritedness
Antonyms & Near Antonyms
joy ecstasy exultation elation happiness pleasure glee delight exuberance rapture jubilation euphoria bliss exhilaration cheerfulness gladness joyousness mirth joyfulness blessedness felicity cheer merriment gayety cheeriness humor gaiety optimism joviality merrymaking jollity blissfulness hopefulness lightheartedness gayness gleefulness enjoyment elatedness mirthfulness rapturousness gladsomeness content contentment sunniness contentedness
anguish 2 of 2
verb
1 as in to plague
to cause persistent suffering to
she was anguished by the fear that her sons would die in the war
Synonyms & Similar Words
plague persecute afflict torture torment curse attack agonize beset bother trouble besiege sting harrow bedevil rack distress excruciate discomfort pain worry disquiet stress overwhelm grieve strike annoy disturb aggravate hurt upset pursue exasperate dog irritate assail vex irk ride hound discompose harass strain fluster grate agitate harry gripe oppress pique bug put out badger chafe rasp gall rile stab try molest nettle prick victimize perturb peeve smite pang tyrannize pester crush overpower martyr wring hagride get smart
Antonyms & Near Antonyms
help aid assist relieve release abet comfort deliver soothe content quiet console reprieve solace succor
2 as in to grieve
to feel deep sadness or mental pain
I anguished over the loss of my father for years afterwards
Synonyms & Similar Words
grieve ache sorrow mourn sigh suffer cry agonize sob hurt weep bleed torment groan tear one's hair long (for) eat one's heart out torture moan pine (away) bewail lament regret howl rue blubber smart bemoan wail languish bawl rack deplore keen take on yowl yammer
Antonyms & Near Antonyms
joy glory triumph beam laugh delight rejoice cheer comfort assure sympathize exult reassure soothe crow ravish console solace commiserate
Synonym Chooser
How is the word anguish different from other nouns like it?
Some common synonyms of anguish are grief, regret, sorrow, and woe. While all these words mean "distress of mind," anguish suggests torturing grief or dread.
the anguish felt by the parents of the kidnapped child
When could grief be used to replace anguish?
The words grief and anguish are synonyms, but do differ in nuance. Specifically, grief implies poignant sorrow for an immediate cause.
the inexpressible grief of the bereaved parents
When can regret be used instead of anguish?
Although the words regret and anguish have much in common, regret implies pain caused by deep disappointment, fruitless longing, or unavailing remorse.
nagging regret for missed opportunities
When might sorrow be a better fit than anguish?
While the synonyms sorrow and anguish are close in meaning, sorrow implies a sense of loss or a sense of guilt and remorse.
a family united in sorrow upon the patriarch's death
When would woe be a good substitute for anguish?
The meanings of woe and anguish largely overlap; however, woe is deep or inconsolable grief or misery.
cries of woe echoed throughout the bombed cityanxietydissatisfactiondistresshttps://en.dict.naver.com/#/search?query=distress 네이버 영어사전. 2025년 9월 18일에 확인.
distress 미국∙영국 [dɪˈstres]
1. 명사 (정신적) 고통, 괴로움
2. 명사 고충, 곤경 (=hardship)
3. 동사 괴롭히다, 고통스럽게 하다
옥스퍼드 영한사전frustrationhaving what one doesn't wantmiseryhttps://en.dict.naver.com/#/search?query=misery 네이버 영어사전. 2025년 9월 18일에 확인.
misery 미국∙영국 [ˈmɪzəri]
1. 명사 (정신적·육체적으로 심한) 고통 (=distress)
2. 명사 빈곤 (=poverty)
3. 명사 고통(을 안겨 주는 것)
옥스퍼드 영한사전not having what one wantspainpainfulsorrow
stresssufferinguneaseuneasinessunhappinessunpleasantunsatisfactoriness


					고행
			苦行
			तपस्https://en.wikipedia.org/wiki/Tapas_(Indian_religions) 2025년 8월 28일에 확인.Tapas (Sanskrit: तपस्, romanized: tapas) is a variety of austere spiritual meditation practices in Indian religions. In Jainism, it means asceticism (austerities, body mortification);[1][2] in Buddhism, it denotes spiritual practices including meditation and self-discipline;[3] and in the different traditions within Hinduism it means a spectrum of practices ranging from asceticism, 'inner cleansing' to self-discipline by meditation practices.[4][5][6] The Tapas practice often involves solitude and is a part of monastic practices that are believed to be a means to moksha (liberation, salvation).[2]
In the Vedas literature of Hinduism, fusion words based on tapas are widely used to expound several spiritual concepts that develop through heat or inner energy, such as meditation, any process to reach special observations and insights, the spiritual ecstasy of a yogin or Tāpasa (a vṛddhi derivative meaning "a practitioner of austerities, an ascetic"), even warmth of sexual intimacy.[7] In certain contexts, the term means penance, pious activity, as well as severe meditation.[8]
[1] Cort, J. E. (2002). Singing the glory of asceticism: devotion of asceticism in Jainism. Journal of the American Academy of Religion, 70(4), pages 719-742
[2] Richard F. Gombrich (2006). Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge. pp. 44, 58. ISBN 978-1-134-21718-2.
[3] Richard F. Gombrich (2006). Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge. p. 62. ISBN 978-1-134-21718-2.
[4] Lowitz, L., & Datta, R. (2004). Sacred Sanskrit Words: For Yoga, Chant, and Meditation. Stone Bridge Press, Inc.; see Tapas or tapasya in Sanskrit means, the conditioning of the body through the proper kinds and amounts of diet, rest, bodily training, meditation, etc., to bring it to the greatest possible state of creative power. It involves practicing the art of controlling materialistic desires to attain moksha. Yoga, Meditation on Om, Tapas, and Turiya in the principal Upanishads Archived 2013-09-08 at the Wayback Machine, Chicago
[5] Sanskrit-English phrases, France; tapas, tapa and tap on page 28
[6] Benjamin R Smith (2008). Mark Singleton and Jean Byrne (ed.). Yoga in the Modern World: Contemporary Perspectives. Routledge. p. 144. ISBN 978-1-134-05520-3.
[7] Kaelber, W. O. (1976). "Tapas", Birth, and Spiritual Rebirth in the Veda, History of Religions, 15(4), 343-386
[8] Monier William's Sanskrit-English Dictionary, 2nd Ed. 1899, Tapastapas따파스https://www.youtube.com/watch?v=OUh1wpH8LyA Tapas Pronunciation Sanskrit तपस् tapas. 2025년 8월 28일에 확인.
			tapas


    교만憍慢http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=abhimāna DDB (Digital Dictionary of Buddhism). 2025년 12월 17일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for abhimāna
[...] has realized ultimate truth (Skt. abhimāna; Tib. mngon pa'i nga rgyal); [...]  False conception, conceit (Skt. abhimānatā; Tib. mngon pa'i nga rgyal [...]  adhimāna-prāpta, adhimānika, abhimāna-prāpta, abhimānika, [...]: 
View Full Entry 增上慢
[...] (Skt. abhiniveśa, abhimāna, dauṣṭhulya-vikalpâbhiniveśa [...]: 
View Full Entry 妄執
[...] (Skt. māna, abhimāna; Tib. nga rgyal Tib. khengs [...]: 
View Full Entry 慢
[...] 263.9.69a28 (Skt. abhimāna, adhimāna); translated [...]: 
View Full Entry 慢恣
[...]. māna, adhimāna, abhimāna; adhimānin, abhimānika [...]: 
View Full Entry 憍慢
[...] of conceit or ego (abhimāna). Ahaṃkāra covers the [...]: 
View Full Entry 我慢
[...].30.306b28 (Skt. abhimāna, ātma [...]: 
View Full Entry 我所執
[...] (Skt. parikalpanā, abhimāna 瑜伽論 T 1579.30.305a7 [...]: 
View Full Entry 所計
[...].9.154c27. (Skt. abhimāna); T [...]: 
View Full Entry 普慢
[...] lazy Cf. 慢恣 (Skt. abhimāna) (etc. adhimāna-); translated [...]: 
View Full Entry 甚慢恣
[...] 263.9.85b16 (Skt. abhimāna, [...]: 
View Full Entry 矜高
[...]. stambha, unnati, abhimāna, māna; abhimānika, *ābhimānika [...]: 
View Full Entry 貢高
[...], ābhimānika, abhimāna; Tib. [...]: 
View Full Entry 過慢
[...] (Skt. ābhimānika, abhimāna-patita, abhimāna-prāpta, adhimānika; Tib [...]: 
View Full Entry 增上慢者
[...] superiority (Skt. abhimānatā; Tib. mngon pa'i nga [...]: 
View Full Entry 起增上慢http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=憍慢 DDB (Digital Dictionary of Buddhism). 2025년 12월 17일에 확인.
憍慢
Pronunciations
[py] jiāomàn
[wg] chiao-man
[hg] 교만
[mc] gyoman
[mr] kyoman
[kk] キョウマン
[hb] kyōman
[qn] kiểu mạn
Basic Meaning: pride
Senses:
Conceit, arrogance. To look down on others. Originally the two words 憍 and 慢 by themselves have significantly different connotations. 慢 appears when one compares oneself to others, whereas 憍 occurs without any established relationship. (Skt. māna, adhimāna, abhimāna; adhimānin, abhimānika, ātmānamutkarṣayati, ābhimānika, ucchraya-māna, uddhava, unnata, unnamana, darpa, mada-matta, manyana, manyanā, māna-darpa, māna-darpita, māna-mada, mānônnata; Pāli māna). [Charles Muller; source(s): Nakamura, JEBD, Yokoi, Iwanami, Hirakawa]
CJKV-E
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[Dictionary References]
Bukkyō jiten (Ui) 186
Bulgyo sajeon 67a
Zengaku daijiten (Komazawa U.) 229d
Iwanami bukkyō jiten 183
Japanese-English Buddhist Dictionary (Daitō shuppansha) 190b/212
Japanese-English Zen Buddhist Dictionary (Yokoi) 435
Bukkyōgo daijiten (Nakamura) 240a
Fo Guang Dictionary 6064
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0502
Bukkyō daijiten (Mochizuki) (v.1-6)618c,19438
Bukkyō daijiten (Oda) 379-3https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=憍慢&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 憍慢 Jiāo màn 쟈오만
Chinese (Simplified): 憍慢 Jiāo màn 쟈오만
English: arrogance
Korean: 거만교만https://hanja.dict.naver.com/#/search?query=憍慢&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
憍 교만할 교
부수 忄(심방변)  총 획수 15획
1. 교만하다(驕慢--) 2. 거만하다(倨慢--) 3. 방자하다(放恣--)
㤭(간체자), 㤭(동자), 驕(동자), 𩿑(동자)
慢 거만할 만
부수 忄(심방변)  총 획수 14획
1. 거만하다(倨慢--), 오만하다(傲慢--) 2. 게으르다, 게으름을 피우다 3. 거칠다, 간략하다(簡略--)
嫚(동자), 𢢔(동자)jiāomànhttps://zh.dict.naver.com/#/search?range=all&query=憍慢 네이버 중국어사전. 2025년 12월 17일에 확인.
八慢
think one has attained more than is the fact, or when it is not the fact; 我慢 self-superiority, or self-sufficiency; 邪慢 pride in false views, or doings; 憍慢 arrogance; 大慢 extreme arrogance.
Dictionary of Chinese Buddhist Terms
七垢
The seven defilements―desire 欲, false views 見, doubt 疑, pride 慢, arrogance 憍 torpor 隨眠, and 慳 stinginess; cf. 七使.
Dictionary of Chinese Buddhist Terms
단어 5
慢 HSK1 BCT B
1. 형용사 느리다. (↔快(1))
2. 형용사 태도가 쌀쌀하다[냉담하다]. 예의가 없다.
3. 부사 않다. 못하다. 하지마라. 해서는 안 된다.
[ màn ]
고려대 중한사전
慢
1. 형용사 slow
2. 형용사 hold on
3. 형용사 indifferent
[ màn ]
Collins Chinese Dictionary
慢 (佛教)
종교 만.
[ màn (fójiào) ]
위키백과
憍
部首：部首笔划：部首：忄；
HDWIKI
《慢》
《慢》是由上海译文出版社出版的了米兰·昆德拉的作品。作者运用幽默的词句，刻画出一幅幅生动的具有讽刺意味的场景，对人们在生活中所表现出的虚伪、虚荣、势利等阴暗面进行了嘲讽。
[ màn ]
HDWIKI
憍
arrogant
The CEDICT Project (Chinese-English Dictionary）
慢
slow (-neutron) flux
Bilingual Vocabulary-Academic Terms And Dictionary
慢
slow (-neutron) flux
Bilingual Vocabulary-Academic Terms And Dictionary
慢
slow
The CEDICT Project (Chinese-English Dictionary）
热〔慢〕中子速度
thermal velocity
Bilingual Vocabulary-Academic Terms And Dictionary쟈오만慢http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=慢 DDB (Digital Dictionary of Buddhism). 2025년 12월 17일에 확인.
慢
Pronunciations
[py] màn
[wg] man
[hg] 만
[mc] man
[mr] man
[kk] マン
[hb] man
[qn] mạn
Basic Meaning: pride
Senses:
Conceit, arrogance (Skt. māna, abhimāna; Tib. nga rgyal Tib. khengs pa, rlom pa). The mental function of having an exaggerated view of oneʼs own worth in relation to others. This affliction affects even very advanced practitioners. In the Abhidharmakośa-bhāṣya it is listed as one of the indeterminate factors 不定地法 (T 1559.29.254b28), while in Yogâcāra, it is presented as one of the six primary afflictions 六煩惱. Commentarial literature distinguishes several sets of pride. There are, for example, the three kinds of pride 三慢類, seven kinds 七慢, eight kinds 八慢 and nine kinds 九慢. The Kanjin kakumu shō says: " 'pride' has as its nature presuming oneself to be better than others. It functions to obstruct non-pride and to produce suffering. It is produced from distinct seeds, has the karmic moral qualities of unwholesome 不善 and obstructed indeterminacy 有覆無記; it is bound to the three realms and is definitely considered an invalid cognition 非現量. It functions in the sixth and seventh consciousnesses, but not the first five or the eighth." 〔觀心覺夢鈔 T 2312.71.67a26〕 [Charles Muller, Marcus Bingenheimer; source(s): Ui, Nakamura, JEBD, Iwanami]
(Skt. śithila; adhimāna, adhimānin, *avamāna, unnata, unnati, darpa, mada, manyanā, mānavat, stambha; Pāli māna) [Charles Muller; source(s): Hirakawa, YBh-Ind]
CJKV-E
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[Dictionary References]
Bukkyō jiten (Ui) 1008
Bulgyo sajeon 200a
Zengaku daijiten (Komazawa U.) 1177b
Iwanami bukkyō jiten 761
Japanese-English Buddhist Dictionary (Daitō shuppansha) 193b/216
Bukkyōgo daijiten (Nakamura) 1287a
Fo Guang Dictionary 5812
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0499
Bukkyō daijiten (Mochizuki) (v.1-6)4756b,715a,1387c,1922b,4435c
Bukkyō daijiten (Oda) 736-2-9*1666-1
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=慢&op=translate 구글 번역 2025년 12월 20일에 확인.
Chinese (Traditional): 慢 Màn 만
Chinese (Simplified): 慢 Màn 만
English: slow
Korean: 느린만https://hanja.dict.naver.com/#/entry/ccko/452488cbf3fa4ba0a70a6987817e1bc7 네이버 한자사전. 2025년 12월 20일에 확인.
慢
만
거만할 만
부수 忄 [心,㣺] (심방변, 3획)
모양자 忄(심방변 심) + 曼(길게 끌 만)
총획수 14획
유니코드 U+6162
1. 거만하다(倨慢--), 오만하다(傲慢--)
2. 게으르다, 게으름을 피우다
3. 거칠다, 간략하다(簡略--)
4. 방종하다(放縱--)
5. 업신여기다, 모멸하다(侮蔑--)
6. 느슨하다
7. 방자하다(放恣--)
8. 느리다, 더디다
9. 칠하다
유의어
倨(거만할 거) 傲(거만할 오) 怠(게으를 태, 안락할 이) 敖(거만할 오)
반의어
勤(부지런할 근/근심할 근) 謙(겸손할 겸, 흡족할 겁, 혐의 혐)
이체자
嫚 동자
𢢔 동자
회의문자
慢자는 ‘거만하다’나 ‘게으르다’라는 뜻을 가진 글자이다. 慢자는 心(마음 심)자와 曼(끌 만)자가 결합한 모습이다. 曼자는 손으로 눈을 벌리고 있는 모습을 그린 것이다. 慢자는 이렇게 눈을 치켜뜬 모습을 그린 曼자를 응용해 거만하거나 오만한 태도를 표현하고 있다. 눈을 부라리는 모습을 거만함에 비유한 것이다. 거만한 태도는 게으름을 연상케 한다. 그래서 慢자는 ‘거만하다’뿐만 아니라 ‘게으르다’라는 뜻까지 파생되어 있다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 심방변(忄(=心, 㣺) ☞ 마음, 심장)部와 음(音)을 나타내는 동시(同時)에 완만하다는 뜻을 가진 曼(만)으로 이루어짐. 게을리하다, 깔보다의 뜻.
출처 : 디지털 한자사전 e-한자
사성음
màn, mán (màn)
출처 : 디지털 한자사전 e-한자
영문
slow(ly), leisurely, sluggish.
출처 : 디지털 한자사전 e-한자mànhttps://zh.dict.naver.com/#/search?range=all&query=慢 네이버 중국어사전. 2025년 12월 20일에 확인.
慢 HSK1 BCT B
1. 형용사 느리다. (↔快(1))
2. 형용사 태도가 쌀쌀하다[냉담하다]. 예의가 없다.
3. 부사 않다. 못하다. 하지마라. 해서는 안 된다.
[ màn ]
고려대 중한사전
慢
1. 형용사 slow
2. 형용사 hold on
3. 형용사 indifferent
[ màn ]
Collins Chinese Dictionary
慢 (佛教)
종교 만.
[ màn (fójiào) ]
위키백과
《慢》
《慢》是由上海译文出版社出版的了米兰·昆德拉的作品。作者运用幽默的词句，刻画出一幅幅生动的具有讽刺意味的场景，对人们在生活中所表现出的虚伪、虚荣、势利等阴暗面进行了嘲讽。
[ màn ]
HDWIKI
慢走
1. 동사 천천히 걷다.
2. 상투어 안녕히 가세요. 살펴 가세요. [손님을 배웅할 때 하는 말]
[ mànzǒu ]
고려대 중한사전
慢
slow (-neutron) flux
Bilingual Vocabulary-Academic Terms And Dictionary
慢
slow (-neutron) flux
Bilingual Vocabulary-Academic Terms And Dictionary
慢
slow
The CEDICT Project (Chinese-English Dictionary）
热〔慢〕中子速度
thermal velocity
Bilingual Vocabulary-Academic Terms And Dictionary
热〔慢〕中子利用因数
thermal utilization factor
Bilingual Vocabulary-Academic Terms And Dictionary
함께 만드는 신조어 사전! 오픈사전 등록하기
늦다 2 [늗따]
1. 형용사 慢 ，迟 ，晚 。 (≒느지막하다, 느직하다, 느직느직하다), (↔이르다, 빠르다)
2. 형용사 慢 ，缓慢 ，迟缓 。
3. 형용사 晚 ，末 ，暮 ，深 。
에듀월드 표준한한중사전​
느리다 [느리다]
1. 형용사 (动作)慢 ，缓 ，迟缓 ，缓慢 ，慢吞吞 ，慢腾腾 ，慢慢腾腾 ，慢条斯理 。 (≒굼뜨다, 느릿하다, 더디다, 뜨다, 손뜨다, 천천하다, 서완하다(徐緩--), 완하다(緩--), 유장하다(悠長--))
2. 형용사 (进度)慢 ，缓慢 ，迟缓 ，拖沓 ，拖拖拉拉 。 (≒날쌍하다, 늘썽하다, 설피다, 성글다, 성기다, 엉성하다)
3. 형용사 (性格)软 ，温吞 ，拖拉 ，慢吞吞 ，慢性子 。
에듀월드 표준한한중사전​
뜨다 11
1. 형용사 慢 ，缓慢 ，慢吞吞的 ，迟缓 ，磨蹭 。 (≒굼뜨다, 느리다, 더디다, 둔감하다(鈍感--), 둔하다(鈍--))
2. 형용사 迟钝 ，反应慢 。
3. 형용사 (熨斗、烙铁等)热得慢 ，不易热 。
에듀월드 표준한한중사전​
더디다 [더디다]
형용사 慢 ，迟 ，缓慢 ，迟钝 ，迟顿 ，迟慢 ，迟缓 。
에듀월드 표준한한중사전​
느릿하다
형용사 慢 ，缓慢 ，迟缓 ，慢吞吞 ，慢悠悠 ，慢腾腾 ，慢慢腾腾 ，慢条斯理 。
에듀월드 표준한한중사전​
예문
这事慢几天再议。  → 慢 1
zhè shì màn jĭtiān zài yì 。
이 일은 며칠 뒤에 다시 의논하자.
에듀월드 표준중중한사전
说慢点，我听不清楚。  → 慢 1
shuō màn diăn ， wŏ tīng bù qīngchŭ 。
좀 천천히 말해, 난 잘 알아들을 수가 없어.
에듀월드 표준중중한사전
请你慢夸口  → 慢
qĭng nĭ màn kuākŏu
허풍 좀 치지 마시오
고려대 중한사전
慢点儿告诉他, 等两天再说  → 慢
màn diănér gàosù tā dĕng liăngtiān zài shuō
그에게 알리는 것을 잠시 미루었다가, 며칠 뒤에 말하자
고려대 중한사전
反应太慢。  → 慢 1
fănyīng tài màn 。
반응이 너무 느리다.
에듀월드 표준중중한사전만我所執http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=我所執 DDB (Digital Dictionary of Buddhism). 2025년 12월 17일에 확인.
我所執
Pronunciations
[py] wǒ suǒzhí
[wg] wo-so-chih
[hg] 아소집
[mc] a sojip
[mr] a sojip
[kk] ガショシュウ
[hb] ga shoshū
[qn] ngã sở chấp
Basic Meaning: that which is mistakenly adhered to by the false self
Senses:
This is a function of the manas consciousness 末那識. 〔瑜伽論 T 1579.30.306b28〕 (Skt. abhimāna, ātma-grāha, mama-kāra) [Charles Muller; source(s): Hirakawa]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 159d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0519
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)我所执https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=我所執&op=translate 구글 번역 2025년 12월 20일에 확인.
Chinese (Traditional): 我所執 Wǒ suǒ zhí 워수어지
Chinese (Simplified): 我所执 Wǒ suǒ zhí 워수어지
English: What I hold
Korean: 내가 가진 것아소집https://hanja.dict.naver.com/#/search?query=我所執&range=all 네이버 한자사전. 2025년 12월 20일에 확인.
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
所 바 소
부수 戶(지게호)  총 획수 8획
1. 바(일의 방법이나 방도) 2. 것 3. 곳, 일정(一定)한 곳이나 지역(地域)
𢨷(고자), 㪽(동자)
執 잡을 집
부수 土(흙토)  총 획수 11획
1. 잡다, 움켜잡다 2. 붙잡다, 체포하다(逮捕--) 3. 맡아 다스리다, 관장하다(管掌--)
执(간체자), 𡙕(본자), 𠌷(속자), 𢩾(속자), 执(속자), 𡘺(동자), 𢦕(동자), 𥝡(동자), 𦎃(동자)https://hanja.dict.naver.com/#/search?query=我所执&range=all 네이버 한자사전. 2025년 12월 20일에 확인.
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
所 바 소
부수 戶(지게호)  총 획수 8획
1. 바(일의 방법이나 방도) 2. 것 3. 곳, 일정(一定)한 곳이나 지역(地域)
𢨷(고자), 㪽(동자)
执 잡을 집
부수 扌(재방변)  총 획수 6획
1. 잡다, 움켜잡다 2. 붙잡다, 체포하다(逮捕--) 3. 맡아 다스리다, 관장하다(管掌--)
執(집)의 속자(俗字)ㆍ간체자(簡體字). 執(본자)wǒ suǒ zhíhttps://zh.dict.naver.com/#/search?range=all&query=我所执 네이버 중국어사전. 2025년 12월 20일에 확인.
我执习气
谓随我执所熏成之种子也。二分别我执，即见所断我我所执。随二我执所熏成种，令有情等自他差别。
[ wŏ zhí xíqì ]
HDWIKI
我执
我执，小乘佛法认为这是痛苦的根源，是轮回的原因。概述：“我见”是第六识所起的认知，而我执是第七识所起，所以“我见”不是我执”。“我见”证得初果须陀洹后即可破除，而细微的“我执”...
[ wŏ zhí ]
HDWIKI
我所见
据大乘阿毗达磨杂集论卷一载，此见有三，即：(一)相应我所，谓我有物质之形；如谓‘我有色’乃至‘我有识’，即执着色等五蕴与我身相应，故称相应我所。(二)随转我所，谓物质之形属于我；如谓‘色属我’乃至...
[ wŏ suŏ jiàn ]
HDWIKI
我我所
我，指自身；我所（梵mama），指身外之事物，执之为我所有，故有此名。又执著有实我之妄情，称为我见；执着僮仆、住宅等为我所属之妄情，则称我所见。
[ wŏ wŏ suŏ ]
HDWIKI
易青
易青，为都督行府摧锋军效用。初，广东贼曾衮本军士也，已受招复叛。绍兴六年十月，经略使连南夫与摧锋军统制韩京会于惠州，督诸兵讨之。京募敢死士七十三人夜劫衮营，青在行中，为所执。贼驱至后军赵续砦外，...
[ yìqīng ]
HDWIKI
단어 19
我 HSK1 BCT A
1. 대명사 나. 저. (→余 (1))
2. 대명사 우리(들).
3. 대명사 자기. 자신(自身).
[ wǒ ]
고려대 중한사전
执 HSK5
번체
執
1. 동사 잡다. 쥐다. 들다.
2. 동사 (권력 따위를) 잡다. 장악하다. 맡다. 담당하다. 틀어쥐다.
3. 동사 우기다. 고집하다. 견지하다.
[ zhí ]
고려대 중한사전
所 1 HSK2
1. 명사 장소. 곳.
2. 명사 소. 명대(明代) 군대 주둔지. [규모가 큰 곳을 천호소(千戶所), 작은 곳을 백호소(百戶所)라 했으며 현재는 지명으로만 쓰임.]
3. 명사 (기관이나 기타 사무실 명칭으로 쓰는) 소.
[ suǒ ]
에듀월드 표준중중한사전
所 2 HSK2
1. 조사 (…에 의해) …당하다. …되다. …에 의해 …하게 되다. [‘被(bèi)’·‘为(wéi)’와 함께 쓰여 피동을 나타냄.]
2. 조사 …하는 바. [‘是…的’ 중간의 명사·대명사와 동사의 사이에 쓰여, 주체와 동작과의 관계를 강조함.]
3. 조사 …하는. [관형어로 쓰이는 주술구조의 술어 앞에 쓰여, 중심어가 객체임을 나타냄.]
[ suǒ ]
에듀월드 표준중중한사전
我
1. 대명사 나, 저
2. 주어로 쓰이는 경우
3. 목적어로 쓰이는 경우
[ wǒ ]
중국어-한국어 학습사전 (한국외국어대학교)워수어지妄執http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=妄執 DDB (Digital Dictionary of Buddhism). 2025년 12월 17일에 확인.
妄執
Pronunciations
[py] wàngzhí
[wg] wang-chih
[hg] 망집
[mc] mangjip
[mr] mangjip
[kk] モウシュウ
[kk] モウジュウ
[hb] mōshū
[hb] mōjū
[qn] vọng chấp
Basic Meaning: deluded attachment
Senses:
False attachment; fabrication; holding on to false views (Skt. abhiniveśa, abhimāna, dauṣṭhulya-vikalpâbhiniveśa, manyate; asaṃgrāha; Tib. legs par ma zin pa). 〔起信論 T 1666.32.577a17〕 [Charles Muller; source(s): Ui, Hirakawa, Nakamura, YBh-Ind, Soothill, Iwanami]
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[Dictionary References]
Bukkyō jiten (Ui) 1054
Bulgyo sajeon 205a
Zengaku daijiten (Komazawa U.) 1223c
Iwanami bukkyō jiten 795
Bukkyōgo daijiten (Nakamura) 1363b
Fo Guang Dictionary 2340
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0355
Bukkyō daijiten (Mochizuki) (v.1-6)1690a,4866a, (v.9-10)1092a
Bukkyō daijiten (Oda) 1644-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
(Soothill's) Dictionary of Chinese Buddhist Terms 210妄执https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=妄執&op=translate 구글 번역 2025년 12월 21일에 확인.
Chinese (Traditional): 妄執 Wàngzhí 왕 지
Chinese (Simplified): 妄执 Wàng zhí 왕 지
English: delusions
Korean: 망상망집https://hanja.dict.naver.com/#/search?query=妄執&range=all 네이버 한자사전. 2025년 12월 21일에 확인.
妄執 망집
1. 망령(妄靈)된 고집(固執).
2. 망상(妄想)을 버리지 못하고 집착(執着)함.
妄 망령될 망
부수 女(여자녀)  총 획수 6획
1. 망령되다(妄靈--), 어그러지다 2. 허망하다(虛妄--), 헛되다 3. 속이다
𡔞(동자), 𡚶(동자), 𧧄(동자)
執 잡을 집
부수 土(흙토)  총 획수 11획
1. 잡다, 움켜잡다 2. 붙잡다, 체포하다(逮捕--) 3. 맡아 다스리다, 관장하다(管掌--)
执(간체자), 𡙕(본자), 𠌷(속자), 𢩾(속자), 执(속자), 𡘺(동자), 𢦕(동자), 𥝡(동자), 𦎃(동자)https://hanja.dict.naver.com/#/search?query=妄执&range=all 네이버 한자사전. 2025년 12월 21일에 확인.
妄 망령될 망
부수 女(여자녀)  총 획수 6획
1. 망령되다(妄靈--), 어그러지다 2. 허망하다(虛妄--), 헛되다 3. 속이다
𡔞(동자), 𡚶(동자), 𧧄(동자)
执 잡을 집
부수 扌(재방변)  총 획수 6획
1. 잡다, 움켜잡다 2. 붙잡다, 체포하다(逮捕--) 3. 맡아 다스리다, 관장하다(管掌--)
執(집)의 속자(俗字)ㆍ간체자(簡體字). 執(본자)wàng zhíhttps://zh.dict.naver.com/#/search?range=all&query=妄执 네이버 중국어사전. 2025년 12월 21일에 확인.
妄执
妄执，佛学术语，有两种释义，1．虚妄的执著。2．执著虚妄的法。
[ wàng zhí ]
HDWIKI
修罗妄执
修罗妄执是一段佛语，意思是心绪不为外界所动。
[ xiū luó wàng zhí ]
HDWIKI
망집 妄執
1. 명사 불교 妄执 。
2. 명사 妄执 。
흑룡강조선민족출판사 한중사전
妄执
妄执，佛学术语，有两种释义，1．虚妄的执著。2．执著虚妄的法。
[ wàng zhí ]
HDWIKI
相应心
盖谓妄执分别之粗杂心为相应心，真妄和合之阿梨耶识为不相应心。意即妄执分别之粗心有心王与妄念（心法）之分别，此二者相应，其能知与所缘之相相同，故称相应心。阿梨耶根本识乃心与无明之和合，此二者常无别异，...
[ xiāngyīng xīn ]
HDWIKI
邪执
佛学术语，指固执于不正之见解。邪执多指外道之恶见，其见皆由‘我’而起，若离我见，则无一切邪执。又于佛法中，妄执诸法为实有或断无，或不依圣教，或随己意曲解佛法者，亦称为邪执；以其不能了达正教义，由...
[ xié zhí ]
HDWIKI왕 지अभिमानabhimānaAh-bhi-MAA-nahttps://www.google.com/search?q=sanskrit+pronunciation+of+ Google Search. 2025년 12월 17일에 확인.
AI Overview
The Sanskrit word
Abhimāna
(अभिमान) is pronounced roughly as
Ah-bhi-MAA-na, with emphasis on the long 'maa' sound, meaning "pride, self-respect, or
"I-sense," combining
abhi
(towards) and
māna
(mind/honor). 
Breakdown of Pronunciation:
       A (अ):
    Like the 'a' in "father" (short).

      bhi (भि):
    Like the 'bhi' in "bhindi" (with a soft 'b' and short 'i').

      mā (मा):
    A long 'aa' sound, like in "mama" (stressed syllable).

      na (न):
    Like the 'na' in "banana" (short 'a'). 

So, it's Ah-bhi-MAA-na, stressing the third syllable.아비 마-나https://www.youtube.com/watch?v=nECyS340QSI Abhimana अभिमान abhimāna Sanskrit Pronunciation. 2025년 12월 17일에 확인.अभिमतिabhimatiuh-bhi-muh-tihttps://www.google.com/search?q=sanskrit+pronunciation+of+abhimati Google Search. 2025년 12월 17일에 확인.
AI Overview
The Sanskrit word "abhimati" (अभिमति) is pronounced approximately as
uh-bhi-muh-ti, with short vowel sounds throughout. Syllable Breakdown The word can be broken
down into four syllables: 
      uh: The sound of the 'a' in "about"

      bhi: 'b' sound followed by a short 'i' sound (as in "bit")

      muh: 'm' sound followed by a short 'u' sound (as in "put")

      ti: 't' sound followed by a short 'i' sound (as in "ti" of "tip") 

In classical Sanskrit pronunciation, the stress is generally determined by the
length of the vowels and the structure of the word, but for everyday purposes,
pronouncing each syllable clearly and distinctly with the short vowel sounds is
correct. It is helpful to note that in Sanskrit transliteration (IAST), the
spelling is
abhimati, which indicates all vowels are short (a, i, i). Another related word is
abhimāti
(अभिमाति), where the final 'i' sound is long, as in "meet". For a general guide
on Sanskrit sounds, you can refer to resources on Sanskrit pronunciation rules./abhimati/아비마티pridehigh opinion of one’s selfself-conceithaughtinesshttps://www.wisdomlib.org/definition/abhimana 2025년 12월 17일에 확인.
Sanskrit dictionary
Abhimana in Sanskrit glossary
Abhimāna (अभिमान).—1 Pride (in a good sense), self-respect, honourable or worthy feeling; सदाभिमानैकधना हि मानिनः (sadābhimānaikadhanā hi māninaḥ) Śiśupālavadha 1.67; त्यक्त्वा जातिकुलाभिमानमुचितम् (tyaktvā jātikulābhimānamucitam) Bhartṛhari 3.5. अभिमानधनस्य गत्वरैः (abhimānadhanasya gatvaraiḥ) Kirātārjunīya 2.19; संकल्पयोनेरभिमानभूतम् (saṃkalpayonerabhimānabhūtam) Kumārasambhava 3.24.
2) Selfconceit, pride, arrogance, haughtiness, egotism, highopinion of oneself; शिथिल° नाः संवृत्ताः (śithila° nāḥ saṃvṛttāḥ) M.2, Bhartṛhari 3.46, Bhagavadgītā (Bombay) 16.4.; (atimānaḥ is another reading) °वत् (vat) proud, conceited.
3) Referring all objects to self, the act of अहंकार (ahaṃkāra), personality, misconception (mityājñānam), see अहंकार (ahaṃkāra).
4) Conceit, conception; supposition, belief, opinion; मुनिरस्मि निरागसः कुतो मे भयमित्येष न भूतयेऽभिमानः (munirasmi nirāgasaḥ kuto me bhayamityeṣa na bhūtaye'bhimānaḥ) Kirātārjunīya 13.7.
5) Knowledge, consciousness (buddhi, jñāna); साधारण्याभिमानतः (sādhāraṇyābhimānataḥ) S. D.
6) Affection, love.
7) Desire, wishing for.
8) Laying claim to.
9) Injury, Killing, seeking to injure.
1) A sort of state occasioned by love.
-nam Authority (pramāṇa); ये चरन्त्यभिमानानि सृष्टार्थ- मनुषङ्गिणः (ye carantyabhimānāni sṛṣṭārtha- manuṣaṅgiṇaḥ) Mahābhārata (Bombay) 12.168.23.
Derivable forms: abhimānaḥ (अभिमानः).
--- OR --- 
Abhīmāna (अभीमान).—= अभिमान (abhimāna) q. v.
Source: DDSA: The practical Sanskrit-English dictionary
Abhimāna (अभिमान).—m. 
(-naḥ) 1. Pride, haughtiness. 2. Knowledge. 3. Affection. 4. Injury, hurting, killing. 5. Requesting. E. abhi, and mana to know, with ghañ affix, or mī to injure, and lyuṭ aff.
--- OR --- 
Abhīmāna (अभीमान).—n. 
(-naṃ) Pride. E. See abhimāna, the i being made long.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Abhimāna (अभिमान).—i. e. abhi-man + a, m. 1. Referring existing objects to one’s own self, egotism, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 2. 2. Self-conceit, pride, [Bhartṛhari, (ed. Bohlen.)] 3, 4. 3. Love, [Daśakumāracarita] in Chr. 182, 23.
--- OR --- 
Abhīmāna (अभीमान).—abhīmāna = abhimāna.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Abhimāna (अभिमान).—[masculine] = [preceding] [abstract]; self-conceit, arrogance, pride (p. vant); affection, love; conception, supposition, [especially] a false one.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Abhimāna (अभिमान):—[=abhi-māna] [from abhi-man] a m. intention to injure, insidiousness, [Kātyāyana-śrauta-sūtra]
2) [v.s. ...] high opinion of one’s self, self-conceit, pride, haughtiness
3) [v.s. ...] (in Sāṃkhya [philosophy]) = abhi-mati, above
4) [v.s. ...] conception (especially an erroneous one regarding one’s self), [Sāhitya-darpaṇa] etc.
5) [v.s. ...] affection, desire
6) [v.s. ...] Name of a Ṛṣi in the sixth Manvantara, [Viṣṇu-purāṇa]
7) Abhīmāna (अभीमान):—[=abhī-māna] [from abhi-man] a See nir-abhīmāna.
8) Abhimāna (अभिमान):—[=abhi-māna] b See abhi-√man.
9) Abhīmāna (अभीमान):—[=abhī-māna] b See nir-abhīmāna.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Abhimāna (अभिमान):—[tatpurusha compound] m. 
(-naḥ) 1) (In Philosophy.) Conceiving objects with the notion that they refer to one’s own self: the mental process which is the essential characteristic of ahaṅkāra (of the conception of ‘I’ or of the notion of personality) q. v.; e. g. Sāṅkhya Sūtra: abhimānohaṃkāraḥ (Vijnānāch.: ahaṃ karotītyahaṃkāraḥ kumbhakāravat . antaḥkaraṇadravyaṃ sa ca dharmadharmyabhedādabhimāna ityuktaḥ); or Vedānta Sāra: abhimānātmikāntaḥkaraṇavṛttirahaṃkāraḥ; and therefore in correct writing not identical with the philosophical term ahaṃkāra itself, although some authors use both words sometimes apparently as synonymes: Vijnānāch.: ahaṃkāraścābhimānavṛttikamantaḥkaraṇadravyaṃ na tvabhimānamātraṃ dravyasyaiva loke dravyopādānatvadarśanāt. Yet as the notion of personality in the orthodox philosophical systems is not our notion of self-consciousness, but the notion based on that condition of the mind which identifies the bodily personality or individual existence with the Absolute, and as this mental condition is held to lead to an erroneous conception of the absolute Truth, the terms ahaṃkāra and abhimāna have generally a negative bearing, the latter implying: ‘conceiving the wrong or erroneous idea that the objects of the world refer absolutely to one’s own bodily or individual self’; e. g. Viśvan. (on the Nyāya S. doṣanimittānāṃ tatvajñānādahaṃkāranivṛttiḥ): ahaṃkārohamityabhimānaḥ sa ca śarīrādiviṣayako mithyājñānamucyate (comp. the Siddhāntamuktāv.: ahaṃkārohamiti pratyayaḥ . tasyāśrayo viṣaya ātmani śarīrādiriti); or Sāṅkhyatattvak.: yatkhalvālocitaṃ mataṃ ca tatrāhamadhikṛtaḥ . śaktaḥ khalvahamatra . madarthā evāmī viṣayāḥ . matto nānyotrādhikṛtaḥ kaścidastyatohamasmīti yobhimānaḥ so’sādhāraṇavyāpāratvādahaṃkāraḥ. 
2) Conception in general, but (like the preceding meaning) usually with an implied negative bearing: erroneous conception or belief, imagination, fancy; e. g. Nyāya Sūtras: sphaṭikānyatvābhimānavattadanyatvābhimānaḥ ‘as crystal is fancied to become different (from the proximity with objects it comes in contact with) so the mental activity is fancied to vary’; or svapnaviṣayābhimānavadayaṃ pramāṇaprameyābhimānaḥ ‘like the conceit of things in a dream, is the conceit of means of proof and objects of proof’; or mithyopalabdhivināśastattvajñānātsvapnaviṣayābhimānapraṇāśavatpratibodhe ‘false conception ceases through the knowledge of the Truth as the imagination of objects in a dream vanishes on awaking’; or Bhojadeva (on the Yoga S. vivekakhyātiºº): pratipakṣabhāvanābalādavidyāpravilaye nivṛttakartṛtvajñātṛtvābhimānāyā rajastamomalānabhibhūtāyā buddherantarmukhāyā yā cicchāyāsaṃkrāntiḥ sā vivekakhyātirityucyate ‘…of the intellect in which the conceit of being agent or knower has ceased…’; or Sāhityad.: utsāhādisamudbodhaḥ sādhāraṇyābhimānataḥ . nṛṇāmapi samudrādilaṅghanādau na duṣyati ‘…from imagining that the hero of a poem possesses universal powers’. Comp. also the inst. s. v. abhimanyamāna. (This use of the word reconciles its rendering jñāna by the Amarak., Hem., Bhūripr. &c., and ajñāna by the Medinī.) 
3) Arrogance, self-conceit, pride (of family, wealth, superior qualities &c.; Ramānātha on the Amarak.: ādinā kulapaśuguṇādigrahaḥ); comp. ahaṅkāra; e. g. Śṛṅgāratil.: prāyo mūrkhaḥ paribhavavidhau nābhimānaṃ pidhatte; or Bhaṭṭik.: parāmṛśantaḥ prathitābhimānāḥ procuḥ prahastapramukhā daśāsyam. 
4) Affection, (Amarak. &c. = praṇayaḥ; Mukuṭa: = prītiḥ). 
5) Affectionate solicitation; (Ramānātha: = premṇā prārthanam). 
6) Solicitation in general, wish, desire; (Svāmin, Nīlak.: = prārthanā); e. g. Vijnānāch.: mayānenendriyeṇedaṃ rūpādikaṃ bhoktavyamidameva sukhasādhanamityādyabhimānādevādisargeṣvindriyatadviṣayotpattyāhaṃkāra indriyādihetuḥ. 
7) Injury, hurting, killing, desire of doing injury &c. (Amarak.: = hiṃsā, Bharata: = hanana; Sāyaṇa on the Śatap.: = hiṃsecchā). E. man (cl. 4) with abhi, kṛt aff. ghañ; or in the meanings 1-3, perhaps mā with abhi, kṛt aff. lyuṭ; for the affinity of both radicals see s. vv.
--- OR --- 
Abhīmāna (अभीमान):—[tatpurusha compound] m. 
(-naḥ) The same as abhimāna; with the second syllable protracted.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Abhimāna (अभिमान):—[abhi-māna] (naḥ) 1. m. Pride; knowledge; affection; injury.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Abhimāna (अभिमान):—(von man mit abhi) m. 
1) hohe Meinung von sich, Hochmuth, Stolz [Amarakoṣa 1, 1, 7, 22. 3, 4, 18, 113.] [Hemacandra’s Abhidhānacintāmaṇi 317.] [Anekārthasaṃgraha 4, 154.] [Medinīkoṣa Nalopākhyāna 162.] [Praśnopaniṣad 2, 4.] [Rāmāyaṇa 4, 6, 21. 6, 66, 27.] [Bhartṛhari 3, 4.] [Kathāsaritsāgara 18, 55.] [ŚṚṄGĀR. 17.] darpo bhimānaśca [Bhagavadgītā 16, 4.] abhimānaṃ ca mānaṃ ca tyaktvā [Rāmāyaṇa 2, 58, 16.] dehābhi [Bālabodhanī 31.] sābhimānam adv. [Viśvāmitra’s Kampf 12, 13.] [Pañcatantra 83, 17.] —
2) Selbstbewusstsein: abhimāno haṃkāraḥ [SĀṂKHYAK. 24.] [COL. Misc. Ess. I, 242.] —
3) das für-Etwas-Halten, Auffassung: prāmāṇyābhimānāt [morgenländischen Gesellschaft 7, 299, Nalopākhyāna 4.] sādhāraṇyābhimānataḥ ([BALL.]: from the conceit of community) [Sāhityadarpana 26, 15.] = jñāna [Amarakoṣa 3, 4, 113.] [Hemacandra’s Anekārthasaṃgraha 4, 155.] [Medinīkoṣa Nalopākhyāna 162] (jñāne). —
4) Zuneigung (praṇaya) [Amarakoṣa 3, 4, 113.] [Hemacandra’s Anekārthasaṃgraha 4, 155.] [Medinīkoṣa Nalopākhyāna 162.] —
5) feindliche Absicht, Nachstellung [Kātyāyana’s Śrautasūtrāṇi 9, 5, 12.] mit dem subj. comp.: rudrābhi [23, 4, 18.] = hiṃsecchā [Sāyaṇa] zu [The Śatapathabrāhmaṇa 3, 6, 2, 20.] = hiṃsā [Amarakoṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa]
--- OR --- 
Abhimāna (अभिमान):—
1) [Spr. 4602.] [Sāhityadarpana 471. 493.] sābhimāna stolz [Rājataraṅgiṇī 5, 233.] —
2) füge hinzu das in-Beziehung-Bringen der Objecte zum Ich: abhimānātmikāntaḥkaraṇavṛttirahaṃkāraḥ [Vedānta lecture No. 47.] abhimānalakṣaṇo haṃkāraḥ [Oxforder Handschriften 225,b,5.] viceṣṭitaṃ sābhimānam egoistisch [Spr. 307.] —
4) [Daśakumāracarita] in [Benfey’ Chrestomathie aus Sanskritwerken 182, 23.] viṣayakariṇīgāḍharūḍhābhimānakṣīvasvāntaḥkaraṇakarin [Spr. 401.] —
6) das Voraussetzen bei sich, die falsche Meinung, dass man Etwas besitze: dehābhimāna [Bālabodhanī 31] [?= Spr. 4217.]
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Abhīmāna (अभीमान):—= abhimāna; s. nirabhīmāna .
--- OR --- 
Abhimāna (अभिमान):—
6) [Spr. (II) 6387.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Abhimāna (अभिमान):—m. —
1) feindliche Absicht , Nachstellung. —
2) Selbstgefühl , Hochmuth , Stolz. —
3) Selbstgefühl , so v.a. das in Beziehung Bringen der Objecte zum Ich. —
4) Voraussetzung bei sich ; die falsche Meinung , dass man Etwas besitze. —
5) Voraussetzung , insbes. eine falsche. —
6) Zuneigung [Indische sprüche 1060.]
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Abhīmāna (अभीमान):—m. = abhimāna , in nirabhī.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Abhimāna (अभिमान) in the Sanskrit language is related to the Prakrit words: Abhimāṇa, Ahimāṇa. 
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)self reference, referring all objects to self (as the act of ahaṃkāra or personality)https://www.wisdomlib.org/definition/abhimati 2025년 12월 17일에 확인.
Sanskrit dictionary
Abhimati in Sanskrit glossary
Abhimati (अभिमति).—f.
1) Desire.
2) Pride; न विक्रिया विश्वसुहृत्सखस्य साम्येन वीताभिमतेस्तवापि (na vikriyā viśvasuhṛtsakhasya sāmyena vītābhimatestavāpi) Bhāgavata 5.1.25.
3) Respect, regard, see अभिमान (abhimāna) below.
Derivable forms: abhimatiḥ (अभिमतिः).
--- OR --- 
Abhimāti (अभिमाति).—a. [me kartari ktin na ittvam]
1) Insidious; स हि ष्मा विश्वचर्षणिरभिमाति सहो दधे (sa hi ṣmā viśvacarṣaṇirabhimāti saho dadhe) Ṛgveda 5.23.4.
2) Striving or seeking to injure, inimical.
-tiḥ f.
1) Seeking to injure, hurting, plotting against.
2) An enemy, a foe.
Source: DDSA: The practical Sanskrit-English dictionary
Abhimāti (अभिमाति).—m. 
(-tiḥ) An enemy. E. abhi against, and mā to measure, ktin aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Abhimāti (अभिमाति).—[feminine] plot, hostility; plotter, adversary, enemy.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Abhimati (अभिमति):—[=abhi-mati] [from abhi-man] f. self reference, referring all objects to self (as the act of Ahaṃkāra or personality), [Bhāgavata-purāṇa]
2) Abhimāti (अभिमाति):—[=abhi-māti] [from abhi-man] a mfn. insidious, [Ṛg-veda v, 23, 4 and x, 18, 9]
3) [v.s. ...] f. striving to injure, [Ṛg-veda]
4) [v.s. ...] an enemy, foe, [Ṛg-veda; Atharva-veda; Śatapatha-brāhmaṇa]
5) [=abhi-māti] b See abhi-√man.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Abhimāti (अभिमाति):—I. [tatpurusha compound] m. f. n. 
(-tiḥ-tiḥ-ti) (ved.) Doing injury, hurting, offensive, inimical; e. g. Ṛgv.: sa hi ṣmā viśvacarṣaṇirabhimāti saho dadhe (Sāyaṇa: abhimāti śatrūṇāṃ hiṃsakam). E. man (cl. 4) with abhi, kṛt aff. ktin. Ii. [tatpurusha compound] or [bahuvrihi compound] f. m. 
(-tiḥ-tiḥ) (ved.) A wicked man, a foe, an enemy; e. g. Ṛgv.: na yaṃ dipsanti dipsavo na druhvāṇo janānām . na devamabhimātayaḥ (Sāyaṇa: abhimātayaḥ pāpmānaḥ . pāpmā vā abhimātiriti śrutyantarāt); or Ṛgv. or Vājas.: agne sahasva pṛtanā abhimātīrapāsya (Sāyaṇa: abhimātīrarātīn…abhito mānaṃ yeṣāṃ ta iti bahuvrīhau pūrvapadaprakṛtisvaratvam—cf. Pāṇ. Vi. 2. 1.—; Mahīdh.: strītvamārṣam . abhimatīñchatrūn); or Ṛgv. or Sāmav.: mā na starabhimātaye (Sāyaṇa: abhimanyata ityabhimātiḥ śatruḥ). Comp. abhimātin. E. man (cl. 4), with abhi, kṛt aff. ktin, or ([bahuvrihi compound]) abhi and māti (mā, kṛt aff. ktin); the latter Etym., according to Sāyaṇa, but less probable than the former alluded to equally by this comm., since the accent of the word—udātta on the second syllable—would follow not less from Pāṇ. Vi. 2. 2. than from Vi. 2. 50.; the use of the word in the femin. is considered by Mahīdh., in the given quotation, as a vaidik archaism, but it is probably more correct to assume that the word was originally a fem., meaning injury, hostility, and became as such afterwards personified as a masc. in the sense enemy; comp. abhikṣadā, abhibhūti &c.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Abhimāti (अभिमाति):—[abhi-māti] (tiḥ) 2. m. An enemy.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Abhimāti (अभिमाति):—
--- OR --- 
Abhimati (अभिमति):—(von man mit abhi) f. = abhimāna 
2) [Bhāgavatapurāṇa 10, 23. 23.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Abhimati (अभिमति):—f. das in Beziehung Bringen der Objecte zum Ich.
--- OR --- 
Abhimāti (अभिमाति):——
1) f. — a) feindlicher Anschlag , Nachstellung. — b) Nachsteller , Angreifer. —
2) Adj. nachstellend , feindlich.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassungconception (especially an erroneous one regarding one’s self)laying claim to


					구나https://ko.wikipedia.org/wiki/구나 2025년 11월 13일에 확인.
구나 (Sanskrit: गुण guṇa)는 힌두교와 시크교 등 인도 철학에서 사용하는 개념으로 만물의 특징 혹은 자질을 의미한다.[1][2]
이 개념은 상키야 학파의 주요 특징이었다.[3] 구나는 현재 힌두 철학의 모든 분파의 주요 개념으로 자리잡았다.[4] 세계관에 따르면 3 가지의 구나가 존재하는데 만물의 존재와 균형을 위해 있다고 한다.[4] 3 가지의 구나는 사트바(sattava), 라자스(rajas), 타마스(tamas)이다. 사트바는 선함, 고요함, 조화를 관장하고 라자스는 욕망, 열정, 행동을 관장하고 타마스는 무지, 무력, 나태를 관장한다.[5] 이 3 가지의 구나는 만인과 만물에 존재한다. 힌두 세계관에 따르면 구나의 비율은 각각 다르다고 한다. 이러한 구나들의 상호작용으로 어떤 한 인물 혹은 사물의 특징이나 성격이 결정된다고 한다.[4]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Koeln 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 978-0-8239-3179-8, page 265
[5] Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237구성성분구성요소성분요소성격성질속성특성특질
			德(virtues)"三德", 星雲. 《佛光大辭典》(불광대사전) 3판.
三德
(一)指大涅槃所具之三種德相，即：法身、般若、解脫三者。依南本涅槃經卷二載，三德猶如伊字三點（悉曇伊字為珌）或摩醯首羅（大自在天）之三目（圖字）。又據大乘義章卷十八載：(1)法身係指一切存在本來具足之真如，或指以功德法完成之身。(2)解脫即脫離煩惱束縛之謂。(3)般若則指悟之智慧。此三者，三即一，一即三；而在因位時，稱為三佛性；在果位時，稱為三德。又於大般涅槃經玄義卷上，將「摩訶般涅槃那」譯為「大滅度」，此係以「大」為「法身」，以「滅」為「解脫」，以「度」為「般若」。此外，由於因、果之相對，故三德亦有順逆兩種之別，所謂順三德，即：正因佛性之果成就法身之德，了因佛性之果成就般若之德，緣因佛性之果成就解脫之德。反之，若由轉「苦」成就法身德，由轉「惑」成就般若德，由轉「業」完成解脫德，則稱為逆三德。
依天台宗，三德之說曾出現在法華經以前之諸經，但法華圓教之三德係非縱非橫、非三非一，可說大異於前說。同時此三德亦可配於三菩提、三佛性、三寶、三道、三識、三般若、三大乘、三身、三涅槃等。此外，據攝大乘論舉出，轉五蘊可成三德，即：轉色蘊可成法身德，轉受、想、行三蘊可成解脫德，轉識蘊可成般若德。〔摩訶止觀卷三上、止觀輔行傳弘決卷三之一、金光明經玄義卷上、法華玄義卷五下〕
(二)指佛果位所具足之三種德相，即：智德、斷德、恩德。據佛性論卷二所舉：(1)智德，指其所具之德，乃是從佛之立場觀察一切諸法之智慧。(2)斷德，指滅盡一切煩惱惑業之德。(3)恩德，由於救度眾生之願力，而予眾生以恩惠之德。以上三德配於法、報、應三身，同時智、斷二德具有自利、自行、自覺之內涵，而恩德則具有利他、化他、覺他之內涵。華嚴經疏卷十二（大三五‧五八九下）：「佛種不斷，有何相耶？謂成三德。救護眾生，成就恩德；永斷煩惱，成於斷德；了知諸行，成於智德。」〔梁譯攝大乘論釋卷八、彌勒上生經疏卷下〕
(三)指一切事物所具之三種性質。即：(1)薩埵（梵 sattva），表示勇健之德。(2)剌闍（梵 rajas），表示塵坌之德。(3)答摩（梵 tamas），表示闇鈍之德。此係印度數論學派所提倡，見金七十論卷上。此三德依序譯作喜、憂、闇，或勇、塵、闇，或貪、瞋、癡，或樂、苦、捨，或黃、赤、黑，或染、粗、黑等。即二十五諦之第一諦（自性冥諦）所具之德。此德能生各種善惡美醜之物。此外，除神我諦以外，其餘二十三諦皆兼具此三德。〔成唯識論述記卷一本〕
(四)又作三種圓德、三圓德。指如來所具之三種圓滿德相，即：(1)因圓德，謂如來之因行圓滿具足。因行有四修：①無餘修，福德與智慧二種資糧具修無遺。②長時修，經三大阿僧祇劫而不倦。③無間修，精勤勇猛，無剎那廢修。④尊重修，恭敬所學，無所顧惜，修而不慢。(2)果圓德，謂如來之果德圓滿具足。有四德：①智圓德，具有無師智、一切智、一切種智、無功用智四種。②斷圓德，具有一切煩惱斷、一切定障斷、畢竟斷、并習斷四種。③威勢圓德，即於外境化變住持之自在威勢；於壽量若延若促之自在威勢；於空、障、極遠、速行、小大相入等自在威勢；令世間種種本性法爾轉勝之希奇威勢。或於難化而必能化；於答難必決疑；立教必出離；於惡黨必能伏之四種威勢。④色身圓德，具眾相、具隨好、具大力、及內身骨堅固，超越金剛，外煥神光，踰百千之日。(3)恩圓德，謂如來慈悲哀愍之德圓滿具足，永遠解脫三惡趣與生死之苦，亦令眾生安住於人天之善趣與三乘。〔俱舍論卷二十七、俱舍論光記卷二十七〕p892덕https://hanja.dict.naver.com/#/entry/ccko/c4ede003478a44dd865ad4c89ebdf697 네이버 한자사전. 2025년 11월 12일에 확인.
德
덕
클 덕/덕 덕
부수 彳 (두인변, 3획)
모양자 彳(조금 걸을 척) + 𢛳(클 덕)
총획수 15획
유니코드 U+5FB7
1. 크다
2. (덕으로)여기다
3. (덕을)베풀다(일을 차리어 벌이다, 도와주어서 혜택을 받게 하다)
4. 고맙게 생각하다
5. 오르다, 타다
6. 덕(德), 도덕(道德)
7. 은덕(恩德)
8. 복(福), 행복(幸福)
9. 은혜(恩惠)
10. 선행(善行)
11. 행위(行爲), 절조(節操: 절개와 지조를 아울러 이르는 말)
12. 능력(能力), 작용(作用)
13. 가르침
14. 어진 이, 현자(賢者)
15. 정의(正義)
16. 목성(木星: 별의 이름)
17. 주역(周易) 건괘(乾卦)의 상
유의어
太(클 태)
통자
得(얻을 득, 덕 덕)
이체자
徳 일본자
悳 고자
惪 속자
𢙯 동자
恴 동자
㥁 동자
𢛳 동자
𢠀 동자
𨗌 동자
𨗤 동자
徳
약자
회의문자
德자는 ‘은덕’이나 ‘선행’이라는 뜻을 가진 글자이다. 德자는 彳(조금 걸을 척)자와 直(곧을 직)자, 心(마음 심)자가 결합한 모습이다. 금문에 나온 德자도 지금과 다르지 않았다. 德자는 사람의 ‘행실이 바르다’라는 뜻을 위해 만든 글자이다. 그래서 直자는 곧게 바라보는 눈빛을 그린 것이고 心자는 ‘곧은 마음가짐’이라는 뜻을 표현하고 있다. 여기에 길을 뜻하는 彳자가 있으니 德자는 “곧은 마음으로 길을 걷는 사는 사람”이라는 뜻으로 해석된다. 그러나 여기서 말하는 ‘길’이란 우리의 ‘삶’이나 ‘인생’을 비유한 것이다. 그러니 德자는 곧은 마음가짐을 가지고 사는 사람이라는 뜻으로 해석될 수 있다.
금문
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 두인변(彳 ☞ 걷다, 자축거리다)部와 음(音)을 나타내는 글자 悳(덕)으로 이루어짐. 悳(덕)은 바로 보다→옳게 보는 일, 두인변(彳 ☞ 걷다, 자축거리다)部는 행동(行動)을 나타냄. 心(심)은 정신적인 사항(事項)임을 나타냄. 德(덕)은 행실이 바른 일, 남이 보나 스스로 생각하나 바람직한 상태(狀態)에 잘 부합하고 있는 일, 본디 글자는 悳(덕)이었는데 나중에 德(덕)이 대신(代身) 쓰여짐.
출처 : 디지털 한자사전 e-한자
사성음
dé (dé)
출처 : 디지털 한자사전 e-한자
영문
ethics, morality, virtue.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/052ac65873474e0285b5399a6c9f885c 네이버 한자사전. 2025년 11월 12일에 확인.
德
덕
1. 도덕적(道德的)ㆍ윤리적(倫理的) 이상(理想)을 실현(實現)해 나가는 인격적(人格的) 능력(能力).
2. 공정(公正)하고 남을 넓게 이해(理解)하고 받아들이는 마음이나 행동(行動).
3. 베풀어 준 은혜(恩惠)나 도움.
4. 착한 일을 하여 쌓은 업적(業績)과 어진 덕(德).
유의어
功德(공덕) 德分(덕분)déhttps://translate.google.com/?sl=zh-CN&tl=zh-TW&text=德&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 德 Dé 더
Chinese (Traditional): 德 Dé 더
English: virtue, Germany
Korean: 독일https://zh.dict.naver.com/#/search?range=all&query=德 네이버 중국어사전. 2025년 11월 12일에 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 표준한한중사전더求那구나https://hanja.dict.naver.com/#/search?query=求那&range=all 네이버 한자사전. 2025년 11월 12일에 확인.
求 구할 구
부수 氺(아래물수)  총 획수 7획
1. 구하다(求--) 2. 빌다, 청하다(請--) 3. 탐하다(貪--), (욕심을)부리다
𡨃(동자)
那 어찌 나, 어조사 내
부수 ⻏(우부방)  총 획수 7획
1. (어찌 나) 2. 어찌 3. 어찌하여, 어떠하냐
𨙻(본자), 㑚(속자), 𨚗(와자), 哪(동자), 㖠(동자), 𢑽(동자), 𣟎(동자), 𨛅(동자), 郍(동자), 𨚉(동자)qiú nàhttps://translate.google.com/?sl=zh-CN&tl=zh-TW&text=求那&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 求那 Qiú nà 치오나
Chinese (Traditional): 求那 Qiú nà 치오나
English: Please that
Korean: 제발 그걸https://zh.dict.naver.com/#/search?range=all&query=求那 네이버 중국어사전. 2025년 11월 12일에 확인.
求那跋陀
人物名称求那跋陀，译名功德贤、中天竺人，擅长大乘学，世人都说他是摩诃衍本婆罗门人。跋陀从小就学习哲理、逻辑、工艺技术、天文算术、医术、药剂、文法、训诂，莫不博览贯通。后来跋陀得到了一部《阿毗昙杂心》...
[ qiú nà bá tuó ]
HDWIKI
求那跋摩
求那跋摩，汉语译为功德铠，是刹帝利(古印度四种姓中的第二级，武士贵族，掌握政治、军事权力，是古印度国家的世俗统治者)人，他的家族世代为王，管辖罽宾国。他的祖父呵梨跋陀，又称师子贤，因为人刚强、正直而受...
[ qiú nà bá mó ]
HDWIKI
求那跋陀罗
求那跋陀罗，南北朝时到中国的中印度僧人，其名意译功德贤。属婆罗门种姓。幼学五明诸论，由读《杂阿毗昙心论》而信佛。
[ qiú nà bá tuó luó ]
HDWIKI
求 HSK2
1. 동사 (요)청[간청]하다. 부탁하다.
2. 동사 추구하다. 탐구하다. 구하다. 찾다.
3. 명사 수요. 요구.
2
[ qiú ]
고려대 중한사전
那 HSK1 BCT A
이체
哪
1. 대명사 저것. 그것. 저것들. [말하는 당사자로부터 멀리 떨어진 곳에 있는 사람·사물을 가리킴]
2. 접속사 그러면. 그렇다면.
[ nà ]
고려대 중한사전치오나股고https://hanja.dict.naver.com/#/entry/ccko/a19e9b7650754067a3fd4bfb3d6884fb 네이버 한자사전. 2025년 11월 12일에 확인.
股
고
넓적다리 고
부수 ⺼ [肉] (육달월, 4획)
모양자 ⺼(육달월변 육) + 殳(몽둥이 수)
총획수 8획
유니코드 U+80A1
1. 넓적다리(다리에서 무릎 관절 위의 부분)
2. 정강이(무릎 아래에서 앞 뼈가 있는 부분)
3. 고(股: 직각삼각형의 직각을 이룬 긴 부분)
4. 가닥(한군데서 갈려 나온 낱낱의 줄)
5. 가지
6. 끝
7. 가닥이 지다
이체자
𦙶 동자
脵 동자
형성문자
뜻을 나타내는 육달월(⺼(=肉) ☞ 살, 몸)部와 음(音)을 나타내는 글자 殳(수→고)가 합(合)하여 이루어짐.
출처 : 디지털 한자사전 e-한자
사성음
gǔ (gǔ)
출처 : 디지털 한자사전 e-한자
영문
thighs, haunches, rump. share.
출처 : 디지털 한자사전 e-한자gǔhttps://translate.google.com/?sl=zh-CN&tl=zh-TW&text=股&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 股 Gǔ 고
Chinese (Traditional): 股 Gǔ 고
English: share, part
Korean: 공유하다https://zh.dict.naver.com/#/search?range=all&query=股 네이버 중국어사전. 2025년 11월 12일에 확인.
股 HSK6
1. 명사 넓적다리.
2. 명사 (기관·기업·단체의) 조직 단위. 부문. 계.
3. 명사 주식(株式). 출자금.
[ gǔ ]
고려대 중한사전
股
1. 명사 thigh
2. 명사 department
3. 명사 strand
[ gǔ ]
Collins Chinese Dictionaryhttps://zh.dict.naver.com/#/entry/zhko/4100215ecd5643c4be678d664729c0ba 네이버 중국어사전. 2025년 11월 12일에 확인.
股 넓적다리 고  8획
1. 넓적다리 2. 조직 단위 3. 주식 4. 가닥
발음
[ gǔ ]
I.
1. 명사 넓적다리.
2. 명사 (기관·기업·단체의) 조직 단위. 부문. 계.
总务股
zŏngwù gŭ
총무계
人事股
rénshì gŭ
인사계
3. 명사 (~儿) 주식(株式). 출자금.
合股
hégŭ
합자(하다)
分股
fēn gŭ
주식을 분배하다
空股 (＝力股/人股/人力股(儿)/身股(儿))
kōng gŭ
공로주
4. 명사 (~儿) 가닥. 올.
三股儿绳(子)
sāngŭ ér shéngzi
세 가닥으로 꼰 노
合股线
hégŭ xiàn
여러 가닥으로 꼰 실
把线捻成股儿
bă xiàn niăn chéng gŭ ér
실을 꼬아서 가닥으로 만들다
5.
a. 양사 (~儿) 한 줄기를 이룬 물건을 세는 단위.
一股线
yīgŭ xiàn
실 한 가닥
一股泉水
yīgŭ quánshuĭ
샘물 한 줄기
b. 양사 (~儿) 맛·기체·냄새·힘 따위를 세는 단위.
一股热气
yīgŭ rèqì
(훅 불어오는) 한 줄기의 열기
一股香味
yīgŭ xiāngwèi
(확 풍기는) 한 줄기의 향내
c. 양사 [폄하·폄훼] (~儿) 패거리. 집단을 세는 말.
两股土匪
liănggŭ tŭfĕi
두 도적떼
一股敌军
yīgŭ díjūn
한 무리의 적군
II. 명사 직각 삼각형 가운데서 긴 직각변.
참고어
勾(2c)
고려대 중한사전고成分성분https://hanja.dict.naver.com/#/entry/ccko/e96bc2fb2cdf4f798ce1285d70a32016 네이버 한자사전. 2025년 11월 13일에 확인.
成分
성분
成 이룰 성 分 나눌 분
1. 유기적(有機的)인 통일체(統一體)를 이루고 있는 것의 한 부분(部分).
2. 사상적(思想的)인 성행(性行). 또는 사회적(社會的)인 계층(階層).
3. 하나의 벡터(vector)를 평면(平面) 또는 공간(空間)의 각 좌표축(座標軸) 방향(方向)의 벡터(vector)로 분해(分解)하였을 때의 각 벡터(vector).
4. 한 문장(文章)을 구성(構成)하는 요소(要素). 주성분(主成分), 부속(附屬) 성분(成分), 독립(獨立) 성분(成分)이 있다.
5. 화합물(化合物)이나 혼합물(混合物)을 구성(構成)하는 각각(各各)의 원소(元素)나 순물질(純物質).
관련한자
成
이룰 성
1. 이루다 2. 이루어지다 3. 갖추어지다, 정리되다(整理--), 구비되다(具備--)
부수 戈  (창과, 4획)  총획 6획
分
나눌 분, 푼 푼
1. (나눌 분) 2. 나누다 3. 나누어 주다, 베풀어 주다
부수 刀  (칼도, 2획)  총획 4획chéng‧fènhttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=成分&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 成分 Chéngfèn 청펀
Chinese (Simplified): 成分 Chéngfèn 청펀
English: Element
Korean: 요소https://zh.dict.naver.com/#/search?range=all&query=成分 네이버 중국어사전. 2025년 11월 13일에 확인.
成分 HSK6
1. 명사 성분. 요소.
2. 명사 (출신) 성분. (출신) 계급.
3. 명사 비용. 생산비. 비목(費目).
[ chéng‧fèn ]
고려대 중한사전
成分
1. 명사 composition
2. 명사 status
[ chéngfèn ]
Collins Chinese Dictionary
성분 成分 [성분] 듣기
1. 명사 成分 。 (≒구성(構成))
2. 명사 阶层 。 (≒성행(性行), 성향(性向), 출신(出身), 출신성분(出身成分))
3. 명사 수학 (矢量或向量)成分 。
에듀월드 표준한한중사전
成分 Ingredient
성분
[ Chéng Fèn ]
차이나랩 중국 고유명사 사전청펀要素요소https://hanja.dict.naver.com/#/search?query=要&range=all 네이버 한자사전. 2025년 11월 13일에 확인.
要素
요소
要 요긴할 요 素 본디 소
1. 사물(事物)의 성립(成立)이나 효력(效力) 발생(發生) 따위에 꼭 필요(必要)한 성분(成分). 또는 근본(根本) 조건(條件).
2. 그 이상(以上) 더 간단(簡單)하게 나눌 수 없는 성분(成分).
3. 구체적(具體的)인 법률행위(法律行爲) 또는 의사표시(意思表示)의 내용(內容) 중 그 의사(意思)를 표시(表示)하는 사람에 의(依)하여 중요(重要)한 의의(意義)를 가지게 된 부분(部分).
4. 집합(集合)을 이루는 낱낱의 요소(要素).
유의어
元素(원소)
要
요긴할 요/허리 요
1. 요긴하다(要緊--), 중요하다(重要--) 2. 요약하다(要約--) 3. 모으다, 합치다(合--)
부수 襾  (덮을아, 6획)  총획 9획
素
본디 소/흴 소
1. 본디 2. 바탕, 근본(根本) 3. 성질(性質)
부수 糸  (실사, 6획)  총획 10획yàosùhttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=要素&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 要素 Yàosù 야오쑤
Chinese (Simplified): 要素 Yàosù 야오쑤
English: elements
Korean: 요소https://zh.dict.naver.com/#/search?range=all&query=要素 네이버 중국어사전. 2025년 11월 13일에 확인.
要素 HSK6 BCT A
명사 요소. 요인.
[ yàosù ]
고려대 중한사전
要素
명사 key element
[ yàosù ]
Collins Chinese Dictionary
요소 3 要素 [요소] 듣기
1. 명사 要素 ，基本成分 。 (≒요건(要件), 요인(要因), 조건(條件), 필요물(必要物), 요체(要諦))
2. 명사 构成成分 。 (≒구성성분(構成成分), 성분(成分), 인자(因子))
3. 명사 법률 元素 。
에듀월드 표준한한중사전
要素
1. essence
2. ingredient
律政司汉英法律词汇合并版
要素
essential factor
The CEDICT Project (Chinese-English Dictionary）
要素
Essential element
Bilingual Vocabulary-Academic Terms And Dictionaryhttps://zh.dict.naver.com/#/entry/zhko/b4e528184a5e474290a4acc2da061e12 네이버 중국어사전. 2025년 11월 13일에 확인.
要素
1. 요소 2. 요인
발음 [ yàosù ]
1. 명사 요소. 요인.
要
중요하다, 요점, 필요하다, 요구하다
종요로울 요
素
흰색, 상복, 흰색의 생견, 점잖다
흴 소
요소 3 要素
1. 명사 要素 ，基本成分 。 (≒요건(要件), 요인(要因), 조건(條件), 필요물(必要物), 요체(要諦))
2. 명사 构成成分 。 (≒구성성분(構成成分), 성분(成分), 인자(因子))
3. 명사 법률 元素 。
에듀월드 표준한한중사전https://zh.dict.naver.com/#/search?range=all&query= 네이버 중국어사전. 2025년 11월 13일에 확인.
要素
Pronunciation [ yàosù ]
Noun
1. key element
Collins Chinese Dictionary
element
1. NOUN 要素
2. NOUN 元素
3. NOUN 电(電)热(熱)丝(絲)
GB [ ˈɛlɪmənt ]
Collins Chinese Dictionary
ingredient
1. NOUN 要素
2. NOUN 配料
GB [ ɪnˈɡriːdɪənt ]
Collins Chinese Dictionary
parameter
1. NOUN 要素，限定因素，界限
2. NOUN 参数，参量，变量
3. NOUN 参数，参量
Web-sourced
constit
constituent(s)；选举者，委托人，要素
Web-sourced
essential element
要素
Web-sourced야오쑤相(attributes)상https://hanja.dict.naver.com/#/entry/ccko/50fd6a0b5b1d40879f780c2a69f3c671 네이버 한자사전. 2025년 11월 13일에 확인.
相
상,양
서로 상, 빌 양
부수 目 [⺫] (눈목, 5획)
모양자 目(눈 목) + 木(나무 목)
총획수 9획
유니코드 U+76F8
1. (서로 상)
a. 서로
b. 바탕
c. 도움, 보조자(補助者)
d. 시중드는 사람, 접대원(接待員)
e. 담당자(擔當者)
f. 정승(政丞)
g. 모양, 형상(形象ㆍ形像)
h. 방아타령
i. 악기(樂器)의 이름
j. 자세히 보다
k. 돕다
l. 다스리다
m. 가리다, 고르다
n. 따르다
o. 이끌다
p. 점치다(占--)
q. 생각하다
2. (빌 양)
a. 빌다, 기원하다(祈願--)
b. 푸닥거리하다
유의어
互(서로 호)
회의문자
相자는 ‘서로’나 ‘모양’, ‘가리다’라는 뜻을 가진 글자이다. 相자는 木(나무 목)자와 目(눈 목)자가 결합한 모습이다. 相자는 마치 나무를 바라보고 있는 듯한 모습으로 그려졌다. 그래서 相자의 본래 의미도 ‘자세히 보다’나 ‘관찰하다’였다. 相자는 나에게 필요한 목재인지를 자세히 살펴본다는 의미에서 ‘자세히 보다’를 뜻했었지만, 후에 나무와 눈의 대치 관계에서 착안해 ‘서로’라는 뜻을 갖게 되었다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
회의문자
재목을 고르기 위해 나무(木)를 살펴본다는(目) 뜻이 합(合)하여 나무와 눈이 서로 마주본다는 데서 「서로」를 뜻함. 나무에 올라 지세(地勢)를 멀리 넓게 보는 모습→목표를 가만히 보다→보고 정하는 일, 또 보는 상대, 상대의 모습 따위의 뜻으로도 씀. 지상(地上)에서 제일 눈에 잘 띄는 것은 나무이기 때문에 木과 目으로 합(合)하여 쓴다는 설도 있음.
출처 : 디지털 한자사전 e-한자
사성음
xiāng, xiàng (xiāng)
출처 : 디지털 한자사전 e-한자
영문
mutual, reciprocal, each other.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/9736cef5e9f64794ae5b1448adbec76d 네이버 한자사전. 2025년 11월 13일에 확인.
相(불교)
상
1. 관상(觀相)에서, 얼굴이나 체격(體格)의 됨됨이.
2. 각(各) 종류(種類)의 모양(模樣)과 태도(態度).
3. 그때그때 나타나는 얼굴 표정(表情).
4. 지층(地層)의 구조(構造), 구성(構成) 암석(巖石), 화석(化石) 따위에 의(依)하여 인접(鄰接)한 다른 지층(地層)과 구분(區分)되는 양상(樣相).
5. 음력(陰曆) 7월(月)을 달리 이르는 말.
6. 볼 수 있고, 알 수 있는 모습. 자상(自相)과 공상(共相), 동상(同相)과 이상(異相) 따위로 나눈다.
7. 양(兩) 끝을 문질러 소리를 내어 춤추는 사람의 걸음걸이에 맞추던 아악기(雅樂器)의 하나. 지금(只今)은 전(傳)하지 않는다.
8. 옛 중국(中國) 악기(樂器)의 하나. 흙으로 만들었고 모양(模樣)은 작은북과 같으며, 손에 들고 장단을 맞추어 두드린다.
9. 전통(傳統) 문법(文法)에서, 동사(動詞)가 가지는 동작(動作)의 양태(樣態)ㆍ특질(特質) 따위를 나타내는 문법(文法) 범주(範疇)의 하나. 동작(動作)의 완료(完了)를 나타내는 완료상(完了相), 동작(動作)의 진행(進行)을 나타내는 진행상(進行相) 따위가 있다.
유의어
相月(상월) 層相(층상) 動作相(동작상) 相鼓(상고)xiànghttps://zh.dict.naver.com/#/search?range=all&query=相 네이버 중국어사전. 2025년 11월 13일에 확인.
相 HSK2
1. 명사 외모. 생김새. 용모. 몰골.
2. 명사 물체의 외관. 겉모양.
3. 명사 사진.
[ xiàng ]
고려대 중한사전
相 HSK2
1. 동사 (마음에 드는지 어떤지) 직접 보다. 선보다. (→对相对看)
2. 명사 성(姓).
[ xiāng ]
고려대 중한사전
相
1. 동사 judge
2. 동사 assist
3. 명사 appearance
[ xiàng ]
Collins Chinese Dictionary
相
1. 동사 evaluate
2. 부사 mutually
[ xiāng ]
Collins Chinese Dictionary
상 5 相
1. 명사 민속 面相 。 (≒얼굴, 얼굴 모습, 관상(觀相), 인상(人相))
2. 명사 样子 。 (≒꼴, 모습, 모양(模樣), 상(像), 상형(象形), 태도(態度), 형국(形局), 형상(形相), 형세(形勢), 형태(形態))
3. 명사 表情 。 (≒표정(表情))
에듀월드 표준한한중사전
相
1. to observe, to assess
2. appearance, portrait, picture
Chinese Notes(Chinese-English)
相
each other
The CEDICT Project (Chinese-English Dictionary）
相
appearance
The CEDICT Project (Chinese-English Dictionary）
相
phase
Bilingual Vocabulary-Academic Terms And Dictionary
相
surname Xiang
The CEDICT Project (Chinese-English Dictionary）hhttps://zh.dict.naver.com/#/entry/zhko/a448bd212d55480c8a41e15680f035bc 네이버 중국어사전. 2025년 11월 13일에 확인.
相 볼 상 9획
1. 외모2. 물체의 외관3. 사진4. 자세
발음
[ xiàng ]
1.
a. 명사 (~儿) 외모. 생김새. 용모. 몰골.
长相儿
chángxiāng ér
외모
一副可怜相
yīfù kĕliánxiàng
가련한 몰골
凶相儿
xiōngxiàng ér
흉악한 인상
狼狈相
lángbèi xiāng
망측한 꼬락서니
聪明相
cōngmíng xiāng
총명해 보이는 얼굴 생김새
b. 명사 물체의 외관. 겉모양.
月相
yuèxiāng
월상. 달의 모양
真相
zhēnxiāng
진상
c. 명사 사진.
照相
zhàoxiàng
사진(을 찍다)
d. 명사 자세. 태도. 자태(姿態). 모습.
吃相
chī xiāng
먹는 모습
这孩子睡相不好
zhè háizi shuìxiāng bùhăo
이 아이는 자는 모습이 좋지 않다
e. 명사 물리 (음파·광파·교류·전류 따위의) 위상(位相). 페이즈(phase).
调相
diào xiāng
위상조정
f. 명사 지질 상(相). 층상(層相).
g. 명사 화학 상(相). [물리적·화학적으로 균질(均質)한 물질의 부분. 기상(氣相)·액상(液相)·고상(固相)의 세 가지가 있음]
h. 명사 언어 애스펙트(aspect). [문법 형식의 하나. 동사가 뜻하는 동작의 양태(樣態)·성질 따위의 차이]
i. 동사 (사물의 외관을) 평가하다. 어림잡다. 관찰하다. 보다. 판단하다.
人不可以貌相
rén bù kĕyĭ mào xiāng
사람은 외모로 판단할 수 없다
相机行事
xiāngjīxíngshì
기회를 보아 행동하다
j. 동사 상보다. 관상(觀相)하다. 관상을 보다.
k. 명사 음악 상(相). 옛날, 중국 악기의 한 가지. [흙으로 만들었는데 모양은 작은 북과 같음. 손에 들고 장단을 맞추어 두드림]
l. 명사 (태어난 해의) 띠.
属相
shŭxiāng
띠
属什么相
shŭ shénme xiāng
무슨 띠에 속하냐?
属相不合
shŭxiāng bù hé
띠가 맞지 않다
大犯相
dà fàn xiāng
띠가 맞지 않고 아주 나쁘다
2.
a. 동사 [문어] 보조하다. 돕다. 거들다.
吉人天相
jíréntiānxiāng
착한 사람은 하늘이 돕는다
b. 명사 재상(宰相).
丞相
chéngxiāng
승상
宰相
zăixiàng
재상
首相
shŏuxiàng
수상
将相
jiāng xiāng
장상. 장군과 대신
c. 명사 상. [명사 아래에 붙어서 그 직위가 각료임을 나타냄]
文化相
wénhuà xiāng
문화상
d. 명사 옛날, 회합 같은 데서 의식을 행할 때 주인을 도와 손님을 접대하는 사람. 들러리.
傧相
bīnxiāng
결혼식 들러리
e. 명사 상(象). 장기짝의 하나.
3. 명사 (Xiàng) 성(姓).
HSK 활용단어
HSK 2급 단어
相机 [ xiàngjī ] 시앙지
1. 사진기
2. 카메라
3. 기회를 보다
HSK 4급 단어
相片 [ xiàngpiàn ] 시앙피앤
1. 사진
HSK 5급 단어
相声 [ xiàngsheng ] 시앙셩
1. 만담
2. 재담
HSK 6급 단어
首相 [ shǒuxiàng ] 쇼시앙
1. 수상
HSK 고등단어
出洋相 [ chū yángxiàng ] 추 양시앙
1. 보기 흉한 꼴을 보이다
2. 망측한 꼴을 드러내다
3. 웃음거리가 되다
4. 추태를 부리다시앙xiānghttps://zh.dict.naver.com/#/entry/zhko/a448bd212d55480c8a41e15680f035bc 네이버 중국어사전. 2025년 11월 13일에 확인.
相 서로 상 9획
1. 서로 2. 동사의 앞에 쓰여 상대방에게 행하는 동작을 나타내며, 때로는 경어를 나타냄 3. 직접 보다 4. 성
발음
[ xiāng ]
1.
a. 부사 서로. 함께.
互相
hùxiāng
서로
相亲相爱
xiāngqīnxiāngài
서로 사랑하다
素不相识
sùbùxiāngshī
원래[평소] 서로 알지 못하다
相距太远
xiāngjù tài yuăn
서로 너무 떨어져 있다
不相上下
bùxiāngshàngxià
우열이 없다
b. 부사 [전용] 동사의 앞에 쓰여 상대방에게 행하는 동작을 나타내며, 때로는 경어(敬語)를 나타냄.
实不相瞒
shí bù xiāng mán
정말 속이지 않다
好言相劝
hăo yán xiāngquàn
좋은 말로 권하다
我不相信
wŏ bù xiāngxìn
나는 믿지 않는다
我有点事相烦
wŏ yŏu diăn shì xiāng fán
폐를 끼칠 일이 조금 있습니다
另眼相看
lìngyănxiāngkàn
특히 주의해서 보다
2. 동사 (마음에 드는지 어떤지) 직접 보다. 선보다.
相亲
xiāngqīn
선을 보다
这件衣服她相不中
zhè jiàn yīfú tā xiāng bù zhōng
이 옷은 그녀가 마음에 들지 않아 한다
老太太相媳妇儿
lăotàitài xiāng xífù ér
어머니가 며느리 감을 선보다
左相右看
zuŏxiāngyòu kàn
좌우를 잘 살펴 보다
참고어
对相对看
3. 명사 성(姓).
HSK 활용단어
HSK 2급 단어
相信 [ xiāngxìn ] 샹신
1. 믿다
2. 신임하다
HSK 3급 단어
相似 [ xiāngsì ] 샹쓰
1. 닮다
2. 비슷하다
HSK 4급 단어
相处 [ xiāngchǔ ] 샹추
1. 함께 살다
2. 함께 지내다
HSK 5급 단어
相等 [ xiāngděng ] 샹떵
1. 같다
2. 대등하다
HSK 고등단어
相约 [ xiāngyuē ] 샹웨
1. 약속하다https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=相&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 相 Xiāng 샹
Chinese (Simplified): 相 Xiāng 샹
English: Mutually
Korean: 상호적으로샹性質性质https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=性質&op=translate 구글 번역 2025년 11월 14일에 확인.
Chinese (Traditional): 性質 Xìngzhì 싱지
Chinese (Simplified): 性质 Xìngzhì 싱지
English: nature
Korean: 자연성질https://hanja.dict.naver.com/#/entry/ccko/2b53b43f1e1b4928a24a8384aac0f5a1 네이버 한자사전. 2025년 11월 14일에 확인.
性質
성질
性 성품 성 質 바탕 질
장단음 성ː질
1. 사람이 지닌 마음의 본바탕(本--).
2. 사물(事物)이나 현상(現象)이 가지고 있는 고유(固有)의 특성(特性).
유의어
性分(성분)
性
성품 성
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
부수 忄  (심방변, 3획)  총획 8획
質
바탕 질, 폐백 지
1. (바탕 질) 2. 바탕 3. 본질(本質)
부수 貝  (조개패, 7획)  총획 15획xìngzhìhttps://zh.dict.naver.com/#/search?range=all&query=性质 네이버 중국어사전. 2025년 11월 14일에 확인.
性质 HSK4 BCT B
명사 천성. 성질. 성격.
[ xìngzhì ]
고려대 중한사전
性质
명사 character
[ xìngzhì ]
Collins Chinese Dictionary
物理性质
명사 물리 물리적 성질.
[ wùlǐ xìngzhì ]
고려대 중한사전
化学性质
명사 화학 화학 반응 때 나타나는 물질의 성질.
[ huàxué xìngzhì ]
고려대 중한사전
光电性质
명사 광전자 성질.
[ guāngdiànxìngzhì ]
건홍리서치 산업기술용어사전
性质
1. description
2. nature
律政司汉英法律词汇合并版
性质
nature
The CEDICT Project (Chinese-English Dictionary）
性质
properties
Bilingual Vocabulary-Academic Terms And Dictionary
电性质
전기특성
케렌시아 | 2018-12-28
弹性质
elastoid
Bilingual Vocabulary-Academic Terms And Dictionary
캐릭터 character [캐릭터]
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
성격 性格 [성:껵]
1. 명사 性质 ，特征 ，特点 。 (≒본성(本性), 본질(本質), 성질(性質), 소양(素養), 소질(素質))
2. 명사 性格 ，品性 。 (≒결, 성깔, 성결(性-), 성품(性品), 품성(品性))
3. 명사 심리 性格 。
에듀월드 표준한한중사전
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
색 2 色 [색]
1. 명사 性质 ，货色 。 (≒동류(同類))
2. 명사 色 ，色彩 。 (≒빛깔, 색깔(色-), 색상(色相))
3. 명사 女色 ，艳事 ，色情 。 (≒색욕(色慾), 색정(色情), 여색(女色))
에듀월드 표준한한중사전
색깔 色- [색깔]
1. 명사 色彩 ，倾向 ，性质 。
2. 명사 颜色 ，色调 ，色彩 。 (≒빛깔, 색(色), 색상(色相), 색조(色調), 색채(色彩))
에듀월드 표준한한중사전싱지屬性https://www.baike.com/wikiid/6877484267826863310?source=search 快懂百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
[Google Translate의 번체 번역문]
三德說
三德說是古代印度數論派關於事物構成的學說。 「德」有屬性、特性的意義，三德」指構成事物的三種屬性，即薩埵[ duǒ ]、達摩、羅闍。認為一切宇宙現象均可歸結為三德的互動。薩埵代表喜、輕盈和光明，達摩代表黑暗、沉重和阻礙，羅闍代表憂、恃重和運動。當三德處於平衡狀態時，原初物質（自性)不變，一旦三德失去平衡，自性便產生變異，進而演化出世界各種現象。由於早期經典對三德未作確切的闡述，後人解釋各異。如摩陀婆認為喜是善德，憂是動德，愚是闇德。
基本介紹
筏遮塞波底，彌室羅將喜德引申為廉直、柔軟、正直、清潔、謙讓、智慧、忍耐、憐憫等；將憂德引申為憎惡、危害、怨恨、非難、欺騙、束縛、殺戮等；將闇德引申為無智、暗愚、恐怖、悲慘、不忠、怠惰等。當代學者對三德也有不同解釋。如恰托巴底亞耶認為三德是相互依存的物質性實體或實在，在世界的構成中有時輕盈光明性質的物質薩埵居於支配地位。有時沉重、阻礙性質的物質達摩居於首位；有時運動著的物質羅闍居於支配地位。認為喜是原始物質中的智力潛能。https://baike.baidu.com/item/三德说/22472547 百度百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
[Google Translate의 번체 번역문]
三德說
古印度數論派核心理論
三德說是古代印度數論派（僧佉耶派）哲學體系的核心理論，主張透過「三德」－即喜（sattva）、憂（rajas）、暗（tamas）三種基本屬性解釋物質世界與心理現象的生成與變化[1]。三德構成自性（prakṛti）的本質，透過不同組合與互動衍生萬物，同時與神我（puruṣa）共同構成數論派二元論哲學的基礎。該學說不僅解釋了宇宙演化規律，也貫穿人類認知、情感等精神活動的分析，在印度哲學史上具有重要地位。
所屬派別：數論派
核心概念：喜、憂、暗
哲學立場：二元論
歷史時期：古印度
主要文獻：《印度六派哲學》
關聯術語：自性、神我
三德說的基本內容
三德說認為，構成自性的三種基本屬性具備以下特性[1]：
1. 喜德（sattva）：代表光明、平衡與智慧，主導精神活動中的清淨認知。
2. 憂德（rajas）：象徵運動、創造與激情，是能量變化與情緒波動的基礎。
3. 暗德（tamas）：關聯惰性、遮蔽與無知，表現為物質惰性與認知障礙。
三德透過動態平衡與失衡狀態推動自性演化，形成世間萬有。例如，喜德佔優時呈現理性思維，憂德主導時引發行動，暗德增強則導致混沌。
在數論哲學體系中的地位
數論派將三德視為解釋宇宙與生命的根本原理[1]：
物質世界起源：三德的互動促成自性從潛在狀態轉變為顯化形態轉變，生成五大元素等物質基礎。
心理現象分析：人類的情緒、慾望與認知功能均歸結為三德的不同組合模式。
解脫理論：透過修行使神我脫離受三德束縛的自性，達到最終解脫。
歷史發展與影響
數論派作為印度六派哲學之一，其學說形成於公元前數世紀，三德說（喜、憂、暗）是數論派用來解釋物質世界和心理現象的基本原理[1]。其二元論架構與屬性分析模式對後期印度哲學及宗教思想（如印度教、佛教）均有深遠影響。
參考資料
1 印度六派哲學最新章_木村泰賢著_掌閱小說網．掌閱科技-引領品質閱讀．2023-12-06属性https://www.baike.com/wikiid/6877484267826863310?source=search 快懂百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
三德说
三德说是古代印度数论派关于事物构成的学说。“德”有属性、特性的含义，三德”指构成事物的三种属性，即萨埵[duǒ]、达摩、罗阇。认为一切宇宙现象均可归结为三德的相互作用。萨埵代表喜、轻盈和光明，达摩代表闇、沉重和阻碍，罗阇代表忧、恃重和运动。当三德处于平衡状态时，原初物质（自性)不变，一旦三德失去平衡，自性便产生变异，从而演化出世界各种现象。由于早期经典对三德未作确切的阐述，后人解释各异。如摩陀婆认为喜是善德，忧是动德，愚是闇德。
基本介绍
筏遮塞波底，弥室罗将喜德引申为廉直、柔软、正直、清洁、谦让、智慧、忍耐、怜悯等；将忧德引申为憎恶、危害、怨恨、非难、欺骗、束缚、杀戮等；将闇德引申为无智、暗愚、恐怖、悲惨、不忠实、怠惰等。当代学者对三德也有不同解释。如恰托巴底亚耶认为三德是相互依存的物质性实体或实在，在世界的构成中有时轻盈光明性质的物质萨埵居于支配地位。有时沉重、阻碍性质的物质达摩居于首位；有时运动着的物质罗阇居于支配地位。认为喜是原始物质中的智力潜能。https://baike.baidu.com/item/三德说/22472547 百度百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
三德说
古代印度数论派核心理论
三德说是古代印度数论派（僧佉耶派）哲学体系的核心理论，主张通过“三德”——即喜（sattva）、忧（rajas）、暗（tamas）三种基本属性解释物质世界与心理现象的生成与变化 [1]。三德构成自性（prakṛti）的本质，通过不同组合与相互作用衍生万物，同时与神我（puruṣa）共同构成数论派二元论哲学的基础。该学说不仅解释了宇宙演化规律，也贯穿于对人类认知、情感等精神活动的分析，在印度哲学史上具有重要地位。
所属派别：数论派
核心概念：喜、忧、暗
哲学立场：二元论
历史时期：古代印度
主要文献：《印度六派哲学》
关联术语：自性、神我
三德说的基本内容
三德说认为，构成自性的三种基本属性具备以下特性 [1]：
1. 喜德（sattva）：代表光明、平衡与智慧，主导精神活动中的清净认知。
2. 忧德（rajas）：象征运动、创造与激情，是能量变化与情感波动的基础。
3. 暗德（tamas）：关联惰性、遮蔽与无知，表现为物质惰性与认知障碍。
三德通过动态平衡与失衡状态推动自性演化，形成世间万有。例如，喜德占优时呈现理性思维，忧德主导时引发行动，暗德增强则导致混沌。
在数论哲学体系中的地位
数论派将三德视为解释宇宙与人生的根本原理 [1]：
物质世界起源：三德的相互作用促成自性从潜在状态向显化形态转变，生成五大元素等物质基础。
心理现象分析：人类的情感、欲望与认知功能均被归结为三德的不同组合模式。
解脱理论：通过修行使神我脱离受三德束缚的自性，达到最终解脱。
历史发展与影响
数论派作为印度六派哲学之一，其学说形成于公元前数世纪，三德说（喜、忧、暗）是数论派用来解释物质世界和心理现象的基本原理 [1]。其二元论框架与属性分析模式对后期印度哲学及宗教思想（如印度教、佛教）均产生深远影响。
参考资料
1 印度六派哲学最新章节_木村泰贤著_掌阅小说网．掌阅科技-引领品质阅读．2023-12-06속성https://hanja.dict.naver.com/#/search?query=屬性&range=all 네이버 한자사전. 2025년 11월 14일에 확인.
屬性 속성
1. 사물(事物)의 특징(特徵)이나 성질(性質).
2. 사물(事物)의 현상적(現象的) 성질(性質).
金屬性 금속성
1. 쇠붙이가 지니는 성질(性質). 고체(固體) 상태(狀態)에서 전성(展性)ㆍ연성(延性) 및 금속광택(金屬光澤)을 지니며 전기(電氣)ㆍ열의 양도체(良導體)이고, 쉽게 기계(機械) 공작(工作)을 할 수 있다.
2. 쇠붙이와 비슷한 성질(性質).
隸屬性 예속성
독자적(獨自的)이지 못하고 남의 지배(支配)나 지휘(指揮) 아래 매이는 성질(性質).
本質屬性 본질속성
사물(事物)이나 개념(槪念)에 없어서는 안 될 특성(特性).
非金屬性 비금속성
비금속(非金屬)이 가지는 성질(性質).
屬 무리 속, 이을 촉, 따를 주
부수 尸(주검시엄)  총 획수 21획
1. (무리 속) 2. 무리(모여서 뭉친 한 동아리) 3. 동아리(같은 뜻을 가지고 모여서 한패를 이룬 무리)
属(간체자), 属(일본자), 𡱆(속자), 属(속자), 𣀻(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)shǔxìnghttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=屬性&op=translate 구글 번역 2025년 11월 14일에 확인.
Chinese (Traditional): 屬性 Shǔxìng 슈싱
Chinese (Simplified): 属性 Shǔxìng 슈싱
English: property, attribute, characteristic
Korean: 재산https://zh.dict.naver.com/#/search?range=all&query=属性 네이버 중국어사전. 2025년 11월 14일에 확인.
属性 HSK 고등단어
명사 속성.
[ shǔxìng ]
고려대 중한사전
属性
명사 attribute
[ shǔxìng ]
Collins Chinese Dictionary
属性表 웹수집
IT <컴퓨터>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 표준한한중사전슈싱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: 품질질https://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 Dictionary지特性특성https://hanja.dict.naver.com/#/search?query=特性&range=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 표준한한중사전터싱허싱特質特质특질https://hanja.dict.naver.com/#/search?query=特質&range=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 표준한한중사전터지허지
			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. 112guṇa구-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, Germany구나https://www.howtopronounce.com/guna Learn how to pronounce Guna. 2025년 11월 16일에 확인.거나innate 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 tendenciestendency, tendenciessubstance, 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 guṇas 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.
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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).
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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.
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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 Dictionaryconstituent elements (of the primordial matter called prakṛti)compositional components of existenceingredient or constituent of Prakṛtiquality, qualities (good or bad)subdivision, species, kind, qualityattribute, attributeschief quality of all existing beings (sattva, rajas, and tamas = goodness, passion, and darkness = virtue, foulness, and ignorance)capacity, capacitiesoperational principle or tendencyfundamental 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:sattva-guṇa, (associated with creation (sattva))
rajas-guṇa, (associated with preservation (rajas))
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.,sattva (goodness),
rajas (passion),
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 naturematrix of material existencemodes 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-samhitamerit, meritsgood quality, merit, virtue, excellencepositive 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

	</table>

나

					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


					냐야-바이쉐시카길희성(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 categoriesNyāya-VaiseṣikaNyāya-vaiśeṣikaNyāyavaiśeṣika냐-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-vaisesikaNyaya-vaisheshikaNyayavaisesikaNyayavaisheshika


					논논서
			論
			प्रकरणprakaraṇahttps://en.wiktionary.org/wiki/प्रकरण#Sanskrit쁘라까라나Prakarana Pronunciation Sanskrit प्रकरण prakaraṇa. 2025년 8월 11일에 확인.
			treatise, monograph, bookSanskrit Dictionary: prakaraṇa. 2025년 8월 11일에 확인.Monier-Williams Searchprakaraṇa	n. treatise, monograph, book, chapter (especially introduction or prologue)



다

					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


					단지 푸루샤의 곁에 있게 됨으로써길희성(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
saṁyoga이 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 apavarga이나 享受 bhoga, enjoyment를 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 samyogābhāsa을 내세운다.

			पुरुषसंनिधिमात्रpuruṣa-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 Puruṣamerely 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:
<li>Puruṣa is the non-active, unchanging, eternal principle of pure consciousness or the soul/self.
<li>Saṁnidhi means proximity, presence, or nearness.
<li>Mātra means merely, only, or just.
<li>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 prakṛtipuruṣa's mere juxtaposition to prakṛtiproximity of puruṣa to prakṛti


					대(大, mahat)
			붓디 참조


라

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			한자/중국어(금칠십론 외)
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		<tr style="vertical-align: top;">
			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]
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[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]
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[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&range=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 ]
웹수집로어셔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]
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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: 치샤자사/라사https://hanja.dict.naver.com/#/search?query=刺闍&range=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 중한사전쯔셔/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]
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[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: 라자라사/랄사https://hanja.dict.naver.com/#/search?query=剌闍&range=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-한자là 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 중한사전라셔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]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 314c激质격질https://hanja.dict.naver.com/#/search?query=激質&range=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 Dictionary지지憂忧우https://hanja.dict.naver.com/#/search?query=&range=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-한자yōuhttps://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 Dictionary요우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 Dictionary쿠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-한자chēnhttps://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 Dictionary첸激性격성https://hanja.dict.naver.com/#/search?query=激性&range=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 ]
웹수집지싱
			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.rajas라자스https://www.youtube.com/watch?v=AMub-n9NMtc Rajas Pronunciation Sanskrit रजस् rajas. 2025년 11월 5일에 확인.
			<td style="white-space: nowrap;" class="english">rajas라자스https://www.howtopronounce.com/rajas Learn how to pronounce rajas. 2025년 11월 5일에 확인.라저스passionactivitydisturbanceinnate tendency or quality that drives motion, energy, and activityturbidityquality of passion, activity, neither good nor bad and sometimes eitherquality or property of passion<ref name="wisdomlib/rajas-quality-of-passion">https://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</b> (राजस) is alternatively transliterated as Rājasa.
Source: DDSA: A practical Hindi-English dictionary
Tamil dictionary
Rajas in Tamil glossary
Rajas (ரஜஸ்) noun < rajas.
1. The quality of passion manifested in one’s activity. See இரசோகுணம். [irasogunam.]
2. Dust; புழுதி. [puzhuthi.]
3. Menstrual discharge; பூப்புநீர். [puppunir.]
Source: DDSA: University of Madras: Tamil Lexicon
Nepali dictionary
Rajas in Nepali glossary
Rajas is another spelling for राजस [rājasa].—n. 1. passion; emotion; anger; 2. throne of the king; 3. the authority or rule; adj. relating to the quality of passion;
Source: unoes: Nepali-English Dictionary</ref>quality of love and hatehttps://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
Dharmashastra (religious law)
Rajas in Dharmashastra glossary
Rajas (रजस्).—One of the three guṇas, representing the quality of love and hate. These three qualities are to be seen as all-pervading and interpenetrating all beings. The Sanskrit word rajas is a technical term used throughout Dharmaśāstra literature such as the Manusmṛti.
According to the Manusmṛti XII.28: “What is mixed with pain and brings unhappiness to the soul,—know that to be ‘rajas’, imperceptible and constantly attracting embodied beings”.
According to the Manusmṛti XII.32: “Proneness to undertake work, impatience, commission of improper acts, constant addiction to sensual objects are the characteristics of the quality of ‘rajas’”.
According to the Manusmṛti XII.36: “When, by a certain act, the man desires great fame in this world, and does not mind failure—this should be understood to partake of the quality of ‘rajas’”.
Source: Wisdom Library: Dharma-śāstraquality (guṇa) of turbidityconcepts of energy, activity, ambition, and passionhttps://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
General definition (in Hinduism)
Rajas in Hinduism glossary
Rajas (रजस्):—Another name for vaṃśī (unit of weight), according to the Cintāmaṇi. 
Source: Wisdom Library: Hinduism
1) Rajas (रजस्) denotes the region of the atmosphere between heaven and earth in the Rigveda and later. The atmosphere, like the sky (div), is divided into three regions, but more normally into two, the ‘earthly’ (pārthiva) and the ‘heavenly’ (divya or divaḥ). In some passages the word refers in the plural to the dusty fields on earth.
2) Rajas (रजस्) in one passage of the Yajurveda-saṃhitās clearly means ‘silver’, like Rajata. It is also taken in this sense in one passage of the Rigveda by Zimmer, but this interpretation is doubtful.
Source: archive.org: Vedic index of Names and Subjects
Rajas is associated with concepts of energy, activity, ambition, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul.
Source: WikiPedia: Hinduism</td>
		</tr>
</table>

마

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    마나스의근심근심평등근마음원리마음意根心根<span id="zzz">manasmanas


					마하바라타
			摩訶婆羅多https://zh.wikipedia.org/zh-tw/摩诃婆罗多 2025년 8월 13일에 확인.《摩訶婆羅多》（梵語：महाभारतम्，拉丁字母轉寫：Mahābhāratam，發音：[məɦaːˈbʱaːrət̪əm]；/məhɑːˈbɑːrətə/），乃古印度兩大著名梵文史詩之一，成書於公元前三世紀至公元五世紀之間，與另一經典《羅摩衍那》齊名。摩诃婆罗多https://zh.wikipedia.org/zh-cn/摩诃婆罗多 2025년 8월 13일에 확인.《摩诃婆罗多》（梵语：महाभारतम्，拉丁字母转写：Mahābhāratam，发音：[məɦaːˈbʱaːrət̪əm]；/məhɑːˈbɑːrətə/），乃古印度两大著名梵文史诗之一，成书于公元前三世纪至公元五世纪之间，与另一经典《罗摩衍那》齐名。
			महाभारतmahābhāratahttps://sanskritdictionary.com/mahābhārata/173980/1 2025년 8월 13일에 확인.mahābhārata महाभारतDefinition: n. (with or scilicet ākhyāna-),"great narrative of the war of the bharata-s", Name of the great epic poem in about 215,000 lines describing the acts and contests of the sons of the two brothers dhṛtarāṣṭra- and pāṇḍu-, descendants of bharata-, who were of the lunar line of kings reigning in the neighbourhood of hastinā-pura- (the poem consists of 18 books with a supplement called hari-vaṃśa-, the whole being attributed to the sage vyāsa-) Literary Source: āśvalāyana-gṛhya-sūtra  Literary Source: mahābhārata etc. (Literary Source: IW. 370 etc.)마하바랏https://www.howtopronounce.com/hindi/mahabharata 2025년 8월 13일에 확인.https://www.howtopronounce.com/hindi/mahabharáta-4 2025년 8월 13일에 확인.마하바랏트마하바랫트마하- 바-랫따https://www.youtube.com/watch?v=8NugQVCA9UI Mahabharata Pronunciation Sanskrit महाभारत Mahābhārata 2025년 8월 13일에 확인.महाभारतम्Mahābhāratamhttps://en.wikipedia.org/wiki/Mahabharata 2025년 8월 13일에 확인.The Mahābhārata (/məˌhɑːˈbɑːrətə, ˌmɑːhə-/ mə-HAH-BAR-ə-tə, MAH-hə-; Sanskrit: महाभारतम्, IAST: Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is a smriti text (also described as a Sanskrit epic) from ancient India, one of the two important epics of Hinduism known as the Itihasas, the other being the Ramayana. It narrates the events and aftermath of the Kurukshetra War, a war of succession between two groups of princely cousins, the Kauravas and the Pāṇḍavas. It contains philosophical and devotional material, such as a discussion of the four "goals of life" or puruṣārtha(12.161). Among the principal works and stories in the Mahābhārata are the Bhagavad Gita, the story of Damayanti, the story of Shakuntala, the story of Pururava and Urvashi, the story of Savitri and Satyavan, the story of Kacha and Devayani, the story of Rishyasringa and an abbreviated version of the Rāmāyaṇa, often considered as works in their own right.
			Mahabharatahttps://en.wikipedia.org/wiki/Mahabharata 2025년 8월 13일에 확인.MahabharataThe Mahābhārata (/məˌhɑːˈbɑːrətə, ˌmɑːhə-/ mə-HAH-BAR-ə-tə, MAH-hə-; Sanskrit: महाभारतम्, IAST: Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is a smriti text (also described as a Sanskrit epic) from ancient India, one of the two important epics of Hinduism known as the Itihasas, the other being the Ramayana. It narrates the events and aftermath of the Kurukshetra War, a war of succession between two groups of princely cousins, the Kauravas and the Pāṇḍavas. It contains philosophical and devotional material, such as a discussion of the four "goals of life" or puruṣārtha (12.161). Among the principal works and stories in the Mahābhārata are the Bhagavad Gita, the story of Damayanti, the story of Shakuntala, the story of Pururava and Urvashi, the story of Savitri and Satyavan, the story of Kacha and Devayani, the story of Rishyasringa and an abbreviated version of the Rāmāyaṇa, often considered as works in their own right. . . . Traditionally, the authorship of the Mahābhārata is attributed to Vyāsa. . . . The title is translated as "Great Bharat (India)", or "the story of the great descendants of Bharata", or as "The Great Indian Tale".마하- 바-라타https://en.dict.naver.com/#/search?query=Mahabharata 2025년 8월 13일에 확인.Mahabharata ( Mahabharatum ) 미국∙영국 [məhɑ́:bɑ́:rətə]명사 마하바라다(摩訶婆羅多) ((옛 인도의 대서사시))동아출판 프라임 영한사전마하- 브라타https://en.dict.naver.com/#/search?query=Mahabharata 2025년 8월 13일에 확인.Mahābhārata
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					미현현불현현http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=不顯現 DDB (Digital Dictionary of Buddhism). 2025년 10월 15일에 확인.
不顯現
Pronunciations
[py] bù xiǎnxiàn
[wg] pu-hsien-hsien
[hg] 불현현
[mc] bul hyeonhyeon
[mr] pul hyŏnhyŏn
[kk] フケンゲン
[hb] fu kengen
[qn] bất hiển hiện
Basic Meaning: not visible
Senses:
Not manifest, unapparent, indistinct, invisible, imperceptible (Skt. avyakta, anābhāsa-gata). 〔佛地經論 T 1530.26.323b2〕 [Charles Muller; source(s): Hirakawa, Nakamura, M-W]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 1158d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0067
			未顯現未显现https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=未顯現&op=translate 구글 번역 2025년 10월 15일에 확인.
Chinese (Traditional): 未顯現 Wèi xiǎnxiàn 웨이 시앤시앤
Chinese (Simplified): 未显现 Wèi xiǎnxiàn 웨이 시앤시앤
English: Not Appeared
Korean: 나타나지 않음미현현https://hanja.dict.naver.com/#/search?query=未顯現&range=letter 네이버 한자사전. 2025년 10월 15일에 확인.
未 아닐 미
부수 木(나무목)  총 획수 5획
1. 아니다, 못하다 2. 아직 ~하지 못하다 3. 아니냐? 못하느냐?
顯 나타날 현
부수 頁(머리혈)  총 획수 23획
1. 나타나다 2. 드러나다 3. 뚜렷하다
显(간체자), 顕(일본자), 顕(약자), 显(속자), 㫫(속자), 𩔰(속자), 㬎(동자), 䧮(동자), 𩕃(동자)
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)wèi xiǎnxiànhttps://zh.dict.naver.com/#/search?range=word&query=未显现 네이버 중국어사전. 2025년 10월 15일에 확인.
未
1. 부사 아직 …하지 않다. (=没(有), 不曾)
2. 부사 …이 아니다. [부정을 나타냄] (=不)
3. 대명사 문장 끝에 쓰여 의문을 나타냄.
[ wèi ]
고려대 중한사전
显现
동사 현현하다. (지금까지 숨겨져 있던 것이) 나타나다. 드러나다. 보이게 되다.
[ xiǎnxiàn ]
고려대 중한사전웨이 시앤시앤不顯現不显现https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=不顯現&op=translate 구글 번역 2025년 10월 15일에 확인.
Chinese (Traditional): 不顯現 Bù xiǎnxiàn 부 시앤시앤
Chinese (Simplified): 不显现 Bù xiǎnxiàn 부 시앤시앤
English: Not visible
Korean: 보이지 않음불현현https://hanja.dict.naver.com/#/search?query=不顯現&range=letter 네이버 한자사전. 2025년 10월 15일에 확인.
不 아닐 불, 아닐 부, 바르지 아니할 비
부수 一(한일)  총 획수 4획
1. (아닐 불) 2. 아니다 3. 아니하다
𠀚(고자), 𠙐(고자)
不 아닐 불(부)
부수 一(한일)  총 획수 4획
불. 조선시대, 강경(講經) 때의 시험 등급의 최하위. 선초(鮮初)에는 대통(大通)·통(通)·약통(略通)·조통(粗通)·불통(不通)의 다섯 등급이 있었으나, 그 이후에는 통(通)·약(略:혹은 略通)·조(粗:혹은 粗通)·불(不:혹은 不通)의...
단국대 한국한자어사전
顯 나타날 현
부수 頁(머리혈)  총 획수 23획
1. 나타나다 2. 드러나다 3. 뚜렷하다
显(간체자), 顕(일본자), 顕(약자), 显(속자), 㫫(속자), 𩔰(속자), 㬎(동자), 䧮(동자), 𩕃(동자)
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)bù xiǎnxiànhttps://zh.dict.naver.com/#/search?range=word&query=不 네이버 중국어사전. 2025년 10월 15일에 확인.
不
1. 부사 동사·형용사와 다른 부사의 앞에 쓰여 부정을 표시함.
2. 부사 현재·미래의 행위·동작·심리 상태·의지·가능성을 부정.
3. 부사 일상적인 혹은 습관적인 동작이나 상황을 부정.
[ bù ]
고려대 중한사전
不
1. 부사 …아니다, …않다, 못하다
2. 독립절로 쓰이는 경우
3. 不＋술어
[ bù ]
중국어-한국어 학습사전 (한국외국어대학교)
显现
동사 현현하다. (지금까지 숨겨져 있던 것이) 나타나다. 드러나다. 보이게 되다.
[ xiǎnxiàn ]
고려대 중한사전부 시앤시앤
			अव्यक्तhttps://www.wisdomlib.org/definition/avyakta 2025년 10월 15일에 확인.
Sanskrit dictionaryAvyakta in Sanskrit glossaryAvyakta (अव्यक्त).—a.1) Indistinct, not manifest or apparent, inarticulate; °वर्ण (varṇa) indistinct accents; Ś.7.17; फलम- व्यक्तमब्रवीत् (phalama- vyaktamabravīt).2) Invisible, imperceptible.3) Undetermined; अव्यक्तोऽयमचिन्त्योऽयम् (avyakto'yamacintyo'yam) Bhagavadgītā (Bombay) 2.25;8.2.4) Undeveloped, uncreated.5) (In alg.) Unknown (as a quantity or number).-ktaḥ 1 Name of Viṣṇu.2) Name of Śiva.3) Cupid.4) Primary matter which has not yet entered into real existence.5) A fool.6) Name of an Upaniṣad.-ktam (In Vedānta Phil.)1) The Supreme Being or Universal Spirit, Brahman.2) Spiritual ignorance.3) The subtle body.4) The state of sleep (suṣuptyavasthā).5) (In Sāṅ. Phil.) The primary germ of nature (sarvakāraṇa), the primordial element or productive principle from which all the phenomena of the material world are developed; बुद्धेरिवाव्यक्तमुदाहरन्ति (buddherivāvyaktamudāharanti) R.13.6; महतः परमव्यक्तमव्यक्तात्पुरुषः परः (mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ) Kaṭh., Sāṃkhyakārikā 2.1,14.16.58.6) The Soul.7) Nature. अव्यक्तः शंकरे विष्णौ क्लीबे तु महदादिके । परमात्म- न्यात्मनि च त्रिषु स्यादस्फुटे (avyaktaḥ śaṃkare viṣṇau klībe tu mahadādike | paramātma- nyātmani ca triṣu syādasphuṭe)....Nm.-ktam ind. Imperceptibly, indistinctly, inarticulately.--- OR --- Āvyakta (आव्यक्त).—a. Quite clear, intelligible; तद्वाक्यमाव्यक्तपदं तासां स्त्रीणां निशम्य च (tadvākyamāvyaktapadaṃ tāsāṃ strīṇāṃ niśamya ca) Rām.7.88.2.Source: DDSA: The practical Sanskrit-English dictionaryAvyakta (अव्यक्त).—adj. (= Pali avyatta; neg. of vyakta, q.v.), (1) ignorant: Saddharmapuṇḍarīka 210.3 °tā akuśalā; Lalitavistara 264.20 °to [Page079-b+ 71] bālo; Divyāvadāna 301.2 °tān apy akuśalān api: 617.18; (2) (compare Sanskrit id., Pali avyatta) obscure: avyaktendriyaḥ Karmavibhaṅga (and Karmavibhaṅgopadeśa) 31.12, see s.v. jihma.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit DictionaryAvyakta (अव्यक्त).—mfn. (-ktaḥ-ktā-ktaṃ) 1. Indistinct, unapparent, invisible, imperceptible. 2. (In algebra,) Unknown as quantity or number. m. (-ktaḥ) 1. Vishnu. 2. Siva. 3. Kandarpa or Cupid. 4. A fool. n. (-ktaṃ) 1. The Supreme Being or universal spirit. 2. Any invisible principle according to the Sankhya philosophy. 3. The soul. 4. Nature, temperament. E. a neg. vyakta evident, distinct.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryAvyakta (अव्यक्त).—[adjective] undisclosed, unmanifested, not clear, indistinct, imperceptible, transcendental; [neuter] [adverb]Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary1) Avyakta (अव्यक्त):—[=a-vyakta] mfn. undeveloped, not manifest, unapparent, indistinct, invisible, imperceptible, [Upaniṣad; Pāṇini; Manu-smṛti] etc.2) [v.s. ...] (in [algebra]) unknown as quantity or number3) [v.s. ...] speaking indistinctly4) [v.s. ...] m. (= paramātman) the universal Spirit, [Manu-smṛti ix, 50]5) [v.s. ...] Name of Viṣṇu, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]6) [v.s. ...] of Śiva, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]7) [v.s. ...] of Kāma, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]8) [v.s. ...] a fool, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]9) [v.s. ...] Name of an Upaniṣad10) [v.s. ...] (also) a young monk who has not finished his studies, [Śīlāṅka]11) [v.s. ...] n. (in Sāṅkhya [philosophy]) ‘the unevolved (Evolver of all things)’, the primary germ of nature, primordial element or productive principle whence all the phenomena of the material world are developed, [Kaṭha-upaniṣad; Sāṃkhyakārikā etc.]12) Āvyakta (आव्यक्त):—[=ā-vy-akta] [from āvy-añj] mfn. quite clear or intelligible, [Rāmāyaṇa vii, 88, 20.]Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryAvyakta (अव्यक्त):—[a-vyakta] (ktaḥ) 1. m. Vishnu. n. Supreme being; unknown quantity or principal. a. Unapparent.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttps://sanskritdictionary.com/scans/monierwilliams/mw0111.jpg अव्यक्त a-vyakta. 2025년 10월 15일에 확인.avyaktahttps://en.wikipedia.org/wiki/Avyakta 2025년 10월 15일에 확인.
Avyakta, meaning "not manifest", "devoid of form" etc., is the word ordinarily used to denote Prakrti on account of subtleness of its nature and is also used to denote Brahman, which is the subtlest of all and who by virtue of that subtlety is the ultimate support (asraya) of Prakrti.[1] Avyakta as a category along with Mahat (Cosmic Intelligence) and Purusa plays an important role in the later Samkhya philosophy even though the Bhagavad Gita III.42 retaining the psychological categories altogether drops out the Mahat and the Avyakta (Unmanifest), the two objective categories.[2]
[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.아 비앗따https://www.youtube.com/watch?v=4uj6GlYIb6A Avyakta अव्यक्त avyakta Sanskrit Pronunciation. 2025년 10월 15일에 확인.https://www.howtopronounce.com/hindi/avyakta Learn how to pronounce Avyakta. 2025년 10월 15일에 확인.
			avyakta애비앗다https://www.howtopronounce.com/avyakta Learn how to pronounce Avyakta. 2025년 10월 15일에 확인.아비앗unevolved (evolver of all things)unapparentuncreatedundevelopedunmanifest = unmanifested = not manifestdevoid of formimperceptibleindistinctinvisible



바

<table class="wikitable">
					한국어
			한자/중국어(금칠십론 외)
			산스크리트
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					바가바드 기타
			薄伽梵歌https://zh.wikipedia.org/zh-tw/薄伽梵歌 2025년 8월 13일에 확인.薄伽梵歌《薄伽梵歌》（梵語：भगवद् गीता，羅馬化：Bhagavad Gītā，字面意思是「薄伽梵（至尊神）之頌讚/贊歌」），又稱為《薄伽梵頌》，是印度教的教典，敘述了印度兩大史詩之一《摩訶婆羅多》中的一段對話（位於《毗濕摩篇》的23–40），也被稱為神之歌（Gītā）。學術界認為它成書於公元前五世紀到公元前二世紀。《摩訶婆羅多》中敘述的事件導致了現在爭鬥時的到來，在這個年代的開始（大約五千年前），黑天向他的朋友兼奉獻者阿周那講述了《薄伽梵歌》。它是唯一一本記錄神而不是神的代言人或者先知的言論的經典。https://zh.wikipedia.org/zh-cn/薄伽梵歌 2025년 8월 13일에 확인.薄伽梵歌《薄伽梵歌》（梵语：भगवद् गीता，罗马化：Bhagavad Gītā，字面意思是“薄伽梵（至尊神）之颂赞/赞歌”），又称为《薄伽梵颂》，是印度教的教典，叙述了印度两大史诗之一《摩诃婆罗多》中的一段对话（位于《毗湿摩篇》的23–40），也被称为神之歌（Gītā）。学术界认为它成书于公元前五世纪到公元前二世纪。《摩诃婆罗多》中叙述的事件导致了现在争斗时的到来，在这个年代的开始（大约五千年前），黑天向他的朋友兼奉献者阿周那讲述了《薄伽梵歌》。它是唯一一本记录神而不是神的代言人或者先知的言论的经典。薄伽梵頌薄伽梵颂
			भगवद्गीताbhagavadgītāhttps://sanskritdictionary.com/bhagavadgītā/160928/1 https://sanskritdictionary.com/scans/monierwilliams/mw0744.jpg 2025년 8월 13일에 확인.bhagavadgītā  भगवद्गीताDefinition: f. plural (sometimes with upaniṣad-; once °ta-, n., bhāgavata-purāṇa) "kṛṣṇa-'s song", Name of a celebrated mystical poem (interpolated in the mahābhārata where it forms an episode of 18 chapters from vi, 830-1532, containing a dialogue between kṛṣṇa- and arjuna-, in which the Pantheism of the vedānta- is combined with a tinge of the sāṃkhya- and the later principle of bhakti- or devotion to kṛṣṇa- as the Supreme Being; see IW. 122 etc.)바가밧 기따https://www.youtube.com/watch?v=-XUsETVyTHo Bhagavad Gita भगवद्गीता Bhagavad gītā Sanskrit Pronunciation. 2025년 8월 13일에 확인.
			Bhagavad-Gita바가밧 기다https://en.dict.naver.com/#/search?query=Bhagavad%20Gita 2025년 8월 13일에 확인.Bhagavad-Gita 미국∙영국 [bʌ́ɡəvədɡí:tɑ:]
명사 힌두교 인도 2대 서사시의 하나인 Mahabharata의 일부
동아출판 프라임 영한사전


					바차스파티미슈라
			婆察斯巴蒂·彌尸羅婆察斯巴蒂·弥尸罗바찰사파체·미시라https://hanja.dict.naver.com/#/search?range=letter&query=婆察斯巴蒂·彌尸羅&autoConvert= 네이버 한자사전. 2025년 8월 26일에 확인.póchá sībādì míshīluó婆察斯巴蒂·彌弥尸羅罗, 네이버 중국어사전. 2025년 8월 26일에 확인.포차 스빠띠 미쉬뤄https://translate.google.com/?sl=zh-TW&tl=en&text=婆察斯巴蒂·彌尸羅&op=translate https://translate.google.com/?sl=zh-CN&tl=en&text=婆察斯巴蒂·弥尸罗&op=translate  2025년 8월 26일에 확인.
			वाचस्पतिमिश्रVācaspatimiśraVācaspati MiśraVâchaspati Miśra와-차 스빠띠 미시라https://www.youtube.com/watch?v=GIv4IkJMYn4 Vachaspati Mishra Pronunciation Sanskrit वाचस्पति मिश्र Vācaspati Miśra. 2025년 8월 26일에 확인.
			Vachaspati"Indian philosophy." Encyclopædia Britannica. Encyclopædia Britannica Ultimate Reference Suite.  Chicago: Encyclopædia Britannica, 2015.
Samkhya and Yoga
Texts and commentaries until Vachaspati and the “Samkhya-sutras”
There are three commentaries on the Samkhya-karika: that by Raja, much referred to but not extant; that by Gaudapada (7th century), on which there is a subcommentary Chandrika by Narayanatirtha; and the Tattva-kaumudi by Vachaspati (9th century). The Samkhya-sutras are a much later work (c. 14th century) on which Aniruddha (15th century) wrote a vritti and Vijnanabhikshu (16th century) wrote the Samkhya-pravachana-bhashya (“Commentary on the Samkhya Doctrine”). Among independent works, mention may be made of Tattvasamasa (c. 11th century; “Collection of Truths”).
The Yoga-sutras were commented upon by Vyasa in his Vyasa-bhashya (5th century), which has two excellent subcommentaries: Vachaspati's Tattvavaisharadi and Vijnanabhikshu's Yogavarttika, besides the vritti by Bhoja (c. 1000).와처 스파디https://www.howtopronounce.com/vachaspati Learn how to pronounce Vachaspati. 2025년 8월 26일에 확인.바처 스파티배처스 파디Vacaspati-mishrahttps://www.wisdomlib.org/definition/vacaspati-mishra 2025년 8월 26일에 확인.
Vedanta (school of philosophy)
Vacaspati-mishra in Vedanta glossary
Vācaspati Miśra, c. 10th century CE, was a gṛhastha scholar from the Mithilā region in modern Bihar state (bordering Nepal). He was knowledgeable in several disciplines connected to the Dharma and is traditionally hailed as a sarva-tantra-svatantra.
The uniqueness of Vācaspati Miśra was his ability to write on almost every darśana with the perspective of an insider. This is perhaps unparalleled in the history of the Dharma. Perhaps his most well-known work is the Bhāmatī, an exposition of Adi Shankaracharya's Brahmasūtra Bhāṣya.
Source: Hindupedia: Later Advaitins
Nyaya (school of philosophy)
Vacaspati-mishra in Nyaya glossary
Vācaspatimiśra (वाचस्पतिमिश्र).—Towards the first half of the ninth century, Vācaspati Miśra tried to re-establish the Nyāya doctrines propounded by Gautama, Vātsyāyana, and Uddyotakara. He wrote Nyāyavārtikatātparyatīkā. Vācaspati was a versatile, genius and prolific writer. He wrote commentaries on the works of other philosophical schools like Sāṃkhya, Vedanta and Mīmāṃṣā. In his work, Vācaspati has established the supremacy of Nyāya on other systems by refuting the opposite views. Vācaspati does not always followed Vātsyāyana or Uddyotakara for interpreting different Sūtras of Nyāyasūtra.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
General definition (in Hinduism)
Vacaspati-mishra in Hinduism glossary
Vācaspatimiśra (fl. 976-1000); Author of the Tattvabindu, a Sanskrit work on the Mīmāṃsā school in Hindu philosophy.
Source: Wisdom Library[: Hinduism
Vācaspati Miśra (900–980 CE) was an Indian philosopher who founded one of the main Advaita Vedanta schools, the Bhāmatī school (named after his commentary on Śankara's Brahma-sūtra-bhāṣya), and whose work was an important forerunner of the Navya-Nyāya system of thought.
He wrote commentaries on the main works of all the major Hindu schools of thought at the time, as well as one non-commentary, Tattvabindu. In Tattvabindu, Vācaspati examines four competing theories of linguistic meaning:
 Mandana Misra's sphoṭavāda,
 the Nyāya theory
 the similar Mīmāmsā theory
 the Prābhākara Mīmāmsā theory, anvitābhidhānavāda.
After examining each of these theories, Vācaspati presents his own theory, abhihitānvayavāda, according to which understanding of the meaning of a whole sentence is reached by inferring it, in a separate act of lakṣanā or implication, from the individual meanings of the constituent words.
Primary texts:
 Bhāmatī (on Śankara's Brahmasūtrabhāsya)
 Tattvabindu
 Tātparyaţīkā (on Uddyotakāra's Nyāyavārttika)
 Nyāyasūcīnibandha
 Tattvakaumudī (on Īśvarakrishna's Sāmkhyakārikās)
 Tattvavaiśāradī (on Patañjali's Yogasūtras and Bhāsya)
 Nyāyakanikā (on Maṇḍana Miśra's Vidhidviveka)
Source: WikiPedia: Hinduism
Vācaspatimiśra is the author of the Sanskrit work called Tattvasamīkṣā, which is the earliest commentary on the Brahmasiddhi.
Source: UW-Madison Libraries: Vācaspatimiśra’s Tattvasamīkṣā
Vacaspatimisra, a medieval polymath of the tenth century, is renowned for a number of important works: commentaries written on core traditions of Brahmanic philosophy (Mimamsa, Vedanta, Samkhya, Yoga, Nyaya), a list of Nyayasutras (the Nydyasucinibandha), and an independent treatise, the Tattvabindu. The latter reviews doctrinal ramifications of the Vaiyakarana theory of sphota. The idea that Vacaspati would also have written a commentary on Mandanamis'ra's Brahmasiddhi was contingent on the occasional references made by Vacaspati himself elsewhere in his works and on a single mention in Anandabodha's Pramdnamala. It was not until 1994 that a fragmentary manuscript of this commentary (Tattvasamiksa) was discovered by Diwakar Acharya in the National Archives in Kathmandu. Despite the fact that the Tattvasamiksa does not seem to have exercised any noticeable influence comparable to other works of Vacaspati--it appears on the contrary to have been neglected--there is no question about its value for historical research. Not only is it by far the earliest commentary on Mandanamisra's Brahmasiddhi, but it also represents Vacaspati's first systematic examination of a structured Vedantic edifice
Source: The Free Library: Vacaspatimisra’s Tattvasamiksa
1) Vācaspatimiśra (976-1000). Author of the Tattvakaumudī and the Bhāmatī. He was a disciple of Mārtaṇḍatilakasvāmin. He is also known as Bachaspati Misra or Vācaspati Miśra.
2) Vācaspatimiśra (1420-1490). Author of the Pitṛbhaktitaraṅgiṇī and the Nyāyatattvāloka. He is also known as Vācaspati Miśra II or Mahāmahopādhyāyasanmiśravācaspatikṛtā or Vācaspatimiśra of Mithila or Miśravācaspati.
Source: Library of Congress Name Authority File: Vācaspatimiśra
Sanskrit dictionary
Vacaspati-mishra in Sanskrit glossary
1) Vācaspatimiśra (वाचस्पतिमिश्र) as mentioned in Aufrecht’s Catalogus Catalogorum:—of Mithila: Ācāracintāmaṇi. Kṛtyamahārṇava. Tīrthacintāmaṇi. Dvaitanirṇaya, written by order of Jayā, wife of Bhairava, mother of Puruṣottamadeva. Nīticintāmaṇi. Quoted in Vivādacintāmaṇi. Pitṛbhaktitaraṅgiṇī. Prāyaścittacintāmaṇi. Vivādacintāmaṇi. Vyavahāracintāmaṇi. Śuddhicintāmaṇi. Śūdrācāracintāmaṇi. Śrāddhacintāmaṇi. Gayāyātrā. Np. I, 86. Candanadhenudāna. L. 3154. Tithinirṇaya. L. 1839. Śabdanirṇaya. Quoted Oxf. 274^a. Śuddhiprabhā. Np. I, 86.
2) Vācaspatimiśra (वाचस्पतिमिश्र):—Kāvyaprakāśaṭīkā. Quoted twice in Caṇḍīdāsa’s commentary.
3) Vācaspatimiśra (वाचस्पतिमिश्र):—pupil of Mārtaṇḍatilakasvāmin. He is quoted by Sāyaṇa in Sarvadarśanasaṃgraha, Vardhamāna in Nyāyakusumāñjaliprakāśa, by Śaṅkaramiśra in Vaiśeṣikasūtropaskāra, by Sadānanda in Advaitabrahmasiddhi, and others: Tattvabindu, vedānta. Tattvaśāradī, yoga. Tattvasamīkṣā Brahmasiddhiṭīkā. Nyāyakaṇikā Vidhivivekaṭīkā mīm. Nyāyatattvāvalokā. Nyāyaratnaṭīkā. Nyāyavārttikatātparyaṭīkā. Brahmatattvasaṃhitoddīpinī. Bhāmatī or Śārīrakabhāṣyavibhāga. Yuktidipikā, sāṃkhya. Yogasūtrabhāṣyavyākhyā. Vedāntatattvakaumudī. Sāṃkhyatattvakaumudī. Vācaspatya, vedānta. Oudh. X, 20. Oppert. 826. 1566. 3207. 3353. 3478. 3543. 4248. 4346. 4715. 4789. 4886. 6661. Ii, 1157. 1540. 3069. 3935. 4350. 4919. 5412. 6006. 7155. 7239. 7911. 8585. 8686. 8774. 8941. 9203. 9267. 9321. 9365. 9508. 9652. 9793. 9983. Rice. 170.
4) Vācaspatimiśra (वाचस्पतिमिश्र):—(?), father of Lakṣmīdāsa:
—[commentary] on Bhāskara’s Siddhāntaśiromaṇi. Perhaps, as often happens, the father has been put in place of his son.
5) Vācaspatimiśra (वाचस्पतिमिश्र):—of Mithilā: Gayāprayoga. Śuddhinirṇaya (1360 ?). L. 3308.
6) Vācaspatimiśra (वाचस्पतिमिश्र):—the philosopher is quoted by Gaṅgeśa in Īśvarānumāna p. 81.
—Read Nyāyatattvāloka.
Vācaspati miśra (वाचस्पति मिश्र) as mentioned in Aufrecht’s Catalogus Catalogorum:—Candanadhenudānavidhi.
--- OR ---
Vācaspati miśra (वाचस्पति मिश्र):—wrote the Vyavahāracintāmaṇi at the court of Harinārāyaṇa, son of Hṛdayanārāyaṇa, grandson of Darpanārāyaṇa. Cs 2, 137.
--- OR ---
Vācaspati miśra (वाचस्पति मिश्र):—of Mithilā: Khaṇḍakhaṇḍanakhādyoddhāra. Nyāyasūtroddhāra.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus CatalogorumVacaspati Mishra


					뱌사길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 94-95.
  『요가經』의 註釋書로서 가장 오래된 것은 뱌사Vyāsa의 『요가經疏 Yoga-sūtra-bhāṣya』이다.
經과 疏가 모두 〈數論의 解明 Sāṁkhya-pravacana〉이라는
副題를 달고 있는 것으로 보아 이들이 씌어진 당시에8)
이미 상키야哲學과 요가는 同一한 思想으로 이해되고 있었음을
말해 주고 있다. 그러나 요가哲學은 有神論的인 사상으로서 本來부터
 상키야와는 다른 면을 가지고 있었다고 생각된다. 여하튼
9세기의 바차스파티미슈라 Vācaspatimiśra는 뱌사의 疏에 『眞理通曉 Tattvavaiśāradī』라는
復註를 썼으며 이에 의하여 요가哲學의 學說은
고정되게 되었다. 16세기의 비즈냐나빅슈 Vijñānabhikṣu도 뱌사의
疏에 『요가評釋 Yoga-vārttika』이라는 주석서와 『요가純粹綱要 Yogasāra-saṁgraha』라는
요가哲學의 綱要書를 저술했다.
 8) J.H. Woods는 經의 年代를 300~500년 경, 疏의 年代를 650~800년 경으로 잡고
있다. 이에 관하여는 많은 異說들이 있어 확실하지는 않다.
			廣博廣博仙人广博仙人광박선인https://hanja.dict.naver.com/#/search?query=廣博仙人&range=all 네이버 한자사전. 2025년 9월 6일에 확인.廣 넓을 광/말 이름 광
부수 广(엄호)  총 획수 15획
1. 넓다 2. 넓히다 3. 너그럽다, 도량(度量)이 넓다
广(간체자), 広(일본자), 广(약자), 広(약자), 𩧉(동자)
博 넓을 박
부수 十(열십)  총 획수 12획 
1. 넓다, 깊다 2. 많다, 크다 3. 넓히다, 넓게 하다 
愽(속자), 博(동자), 𩫯(동자) 
仙 신선 선
부수 亻(사람인변)  총 획수 5획 
1. 신선(神仙) 2. 센트(미국 화폐 단위) 3. 선교(仙敎: 신선이 되기 위한 도를 닦는 종교) 
僊(본자), 𠎣(동자), 僲(동자), 㒨(동자), 屳(동자) 
人 사람 인
부수 人(사람인)  총 획수 2획 
1. 사람, 인간(人間) 2. 다른 사람, 타인(他人), 남 3. 딴 사람 
𠔽(고자), 𠆢(동자), 亻(동자), 𤯔(동자)guǎngbó xiānrénhttps://zh.dict.naver.com/#/search?query=广博仙人 네이버 중국어사전. 2025년 9월 6일에 확인.
广博仙人
Vyasa
위키백과
广博 [ guǎngbó ]
형용사 (학식 따위가) 해박하다.
고려대 중한사전
广博 [ guǎngbó ]
형용사 erudite
Collins Chinese Dictionary
仙人 [ xiānrén ]
명사 선인. 신선.
고려대 중한사전
선인 仙人
1. 명사 神仙 。 (≒신선(神仙))
2. 명사 道士 ，道人 。 (≒도사(道士))
3. 명사 역사 仙人 (高丽时代官员级别的最后一等)
에듀월드 표준한한중사전꽝뽀-씨에렌毗耶娑비야사https://hanja.dict.naver.com/#/search?query=毗耶娑&range=all 네이버 한자사전. 2025년 9월 7일에 확인.
毗 도울 비
부수 比(견줄비)  총 획수 9획
1. 돕다, 보좌하다(補佐ㆍ輔佐--) 2. 쇠퇴하다(衰退ㆍ衰頹--), 쓸모없이 되다 3. 아부하다(阿附--), 아첨하다(阿諂--)
𣬈(본자), 毘(동자), 𣬖(동자)
耶 어조사 야, 간사할 사
부수 耳(귀이)  총 획수 9획
1. (어조사 야) 2. 어조사(語助辭) 3. 그런가
爺(동자), 邪(동자)
娑 춤출 사/사바 세상 사
부수 女(여자녀)  총 획수 10획
1. 춤추다 2. 너풀거리다 3. 앉다pí yē suōhttps://zh.dict.naver.com/#/search?query=毗耶娑 네이버중국어사전. 2025년 9월 7일에 확인.
毗耶娑
Vyasa
[ Píyēsuō ]
웹수집
毗耶娑
毗耶娑，意译为“广博仙人”，有人认为这个词的含义是“展开”，“广博”即是“编订者”之意，并非专名。
[ pí yē suō ]
HDWIKI
오픈사전
毗耶娑
Vyasa, Indian sage and scribe, supposed author of epic 摩訶婆羅多|摩诃婆罗多[Mo2 he1 po2 luo2 duo1] and a major figure in it
The CEDICT Project (Chinese-English Dictionary）https://translate.google.com/?sl=zh-CN&tl=en&text=毗耶娑&op=translate 구글 번역. 2025년 9월 7일에 확인.Chinese (Simplified)毗耶娑Pí yé suōEnglishVyasaKorean비야사피에수오島生黑仙人https://zh.wikipedia.org/zh-tw/广博仙人 2025년 9월 5일에 확인.廣博仙人（天城體：व्यास vyāsa，音譯為毗耶娑）是印度教著名的仙人，被認為是《往世書》的作者，並將最原始的吠陀經編撰出四大部。亦有說法稱他是大史詩《摩訶婆羅多》的作者。但沒有證據可證明他曾真實存在過。在梵語中，「毗耶娑」的字面意思是「分開者」，一些學者據此推斷，這一名稱實際上只是「編寫者」的意思，而典籍本身是由印度各地諸多不同的作者分別編寫而成。[1]。
據《摩訶婆羅多》介紹，廣博仙人又名島生黑仙人，因為他出生於一個島上，且膚色黝黑。傳說他是著名苦行者破滅仙人與美貌少女貞信的私生子，後者出生自魚腹之中。[1] Purana Perennis - Reciprocity and Transformation in Hindu and Jaina Texts - edited by Wendy Doniger. ISBN 0-7914-1381-0岛生黑仙人https://zh.wikipedia.org/zh-cn/广博仙人 2025년 9월 6일에 확인.广博仙人（天城体：व्यास vyāsa，音译为毗耶娑）是印度教著名的仙人，被认为是《往世书》的作者，并将最原始的吠陀经编撰出四大部。亦有说法称他是大史诗《摩诃婆罗多》的作者。但没有证据可证明他曾真实存在过。在梵语中，“毗耶娑”的字面意思是“分开者”，一些学者据此推断，这一名称实际上只是“编写者”的意思，而典籍本身是由印度各地诸多不同的作者分别编写而成。[1]。
据《摩诃婆罗多》介绍，广博仙人又名岛生黑仙人，因为他出生于一个岛上，且肤色黝黑。传说他是著名苦行者破灭仙人与美貌少女贞信的私生子，后者出生自鱼腹之中。[1] Purana Perennis - Reciprocity and Transformation in Hindu and Jaina Texts - edited by Wendy Doniger. ISBN 0-7914-1381-0도생흑선인https://hanja.dict.naver.com/#/search?query=島生黑仙人&range=all 네이버 한자사전. 2025년 9월 7일에 확인.島 섬 도
부수 山(뫼산)  총 획수 10획
섬(주위가 수역으로 완전히 둘러싸인 육지의 일부)
岛(간체자), 㠀(본자), 岛(동자), 嶋(동자), 嶹(동자), 﨩(동자), 隝(동자), 隯(동자)
生 날 생
부수 生(날생)  총 획수 5획
1. 나다, 태어나다 2. (아이를)낳다 3. 살다, 생존하다(生存--)
𤯓(고자), 世(동자), 𠤵(동자)
黑 검을 흑
부수 黑(검을흑)  총 획수 12획
1. 검다 2. 거메지다, 거멓게 되다 3. (사리에)어둡다
黒(일본자), 𪐗(본자), 黒(속자), 𪐫(동자)
仙 신선 선
부수 亻(사람인변)  총 획수 5획
1. 신선(神仙) 2. 센트(미국 화폐 단위) 3. 선교(仙敎: 신선이 되기 위한 도를 닦는 종교)
僊(본자), 𠎣(동자), 僲(동자), 㒨(동자), 屳(동자)
人 사람 인
부수 人(사람인)  총 획수 2획
1. 사람, 인간(人間) 2. 다른 사람, 타인(他人), 남 3. 딴 사람
𠔽(고자), 𠆢(동자), 亻(동자), 𤯔(동자)dǎoshēng hēi xiānrénhttps://zh.dict.naver.com/#/search?query=岛生黑仙人 네이버중국어사전. 2025년 9월 7일에 확인.
중국어 문장 분석 결과 총 3개 단어
岛生	黑	仙人
dǎoshēng	hēi	xiānrénhttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=島生黑仙人&op=translate 구글 번역 2025년 11월 26일에 확인.
Chinese (Traditional): 島生黑仙人 Dǎo shēng hēi xiānrén 다오셩 헤이 씨에렌
Chinese (Simplified): 岛生黑仙人 Dǎo shēng hēi xiānrén 다오셩 헤이 씨에렌
English: Island-born Black Fairy
Korean: 섬에서 태어난 검은 요정다오셩 헤이 씨에렌
			व्यासhttps://www.wisdomlib.org/definition/vyasa 2025년 9월 8일에 확인.
Sanskrit dictionary
Vyasa in Sanskrit glossary
1) Vyāśā (व्याशा):—[=vy-āśā] [from vy] a f. an intermediate quarter (of the compass), [Rāmatāpanīya-upaniṣad]
2) Vyāsa (व्यास):—[=vy-āsa] [from vy-as] a m. severing, separation, division, [Sarvadarśana-saṃgraha]
3) [v.s. ...] a kind of drawl (as a fault in pronunciation), [Atharvaveda-prātiśākhya]
4) [v.s. ...] extension, diffusion, prolixity, detailed account ([instrumental case]; [ablative] and -tas ind. in detail, at length, fully), [Mahābhārata; Suśruta; Bhāgavata-purāṇa]
5) [v.s. ...] width, breadth, the diameter of a circle, [Śulba-sūtra; Varāha-mihira’s Bṛhat-saṃhitā]
6) [v.s. ...] ‘distributing, disjoining’, Name of the Pada-pāṭha or ‘disjoined text’ [Atharvaveda-prātiśākhya]
7) [v.s. ...] ‘arranger, compiler’, Name of a celebrated mythical sage and author (often called Veda-vyāsa and regarded as the original compiler and arranger of the Vedas, Vedānta-sūtras etc.; he was the son of the sage Parāśara and Satyavatī, and half-brother of Vicitra-vīrya and Bhīṣma; he was also called Vādarāyaṇa or Bādarāyaṇa, and Kṛṣṇa from his dark complexion, and Dvaipāyana because he was brought forth by Satyavatī on a Dvīpa or island in the Jumnā; when grown up he retired to the wilderness to lead the life of a hermit, but at his mother’s request returned to become the husband of Vicitra-vīrya’s two childless widows, by whom he was the father of the blind Dhṛta-rāṣṭra and of Pāṇḍu; he was also the father of Vidura q.v. by a slave girl, and of Śuka, the supposed narrator of the Bhāgavata-Purāṇa, he was also the supposed compiler of the Mahā-bhārata, the Purāṇas, and other portions of Hindū sacred literature; but the name Vyāsa seems to have been given to any great typical compiler or author), [Mahābhārata; Harivaṃśa; Purāṇa] cf. [Indian Wisdom, by Sir M. Monier-Williams 371 n. 2; 373 etc.]
8) [v.s. ...] a Brāhman who recites or expounds the Purāṇas etc. in public (= pāṭhaka-brāhmaṇa), [Monier-Williams’ Sanskrit-English Dictionary]
9) [v.s. ...] n. a bow weighing 100 Palas, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) Vyāśā (व्याशा):—[=vy-āśā] b See p. 1028, col. 3.
11) Vyāsa (व्यास):—[=vy-āsa] b etc. See p. 1035, col. 2.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryVyāsaVy-āsahttps://sanskritdictionary.com/scans/monierwilliams/mw1035.jpg 2025년 9월 5일에 확인.비 아-사https://www.youtube.com/watch?v=4v-C0ii7MG8&ab_channel=Sanskrit-PronunciationofSanskritWords Vyasa Pronunciation Sanskrit व्यास vy āsa. 2025년 9월 5일에 확인.비아사https://www.howtopronounce.com/hindi/vyāsa-2 Learn how to pronounce Vyāsa. 2025년 9월 5일에 확인.비아-서https://forvo.com/search/vyāsa/ 2025년 9월 5일에 확인.비아서
			Vyasahttps://en.wikipedia.org/wiki/Vyasa 2025년 9월 5일에 확인.Vyasa (/ˈvjɑːsə/; Sanskrit: व्यास, lit. 'compiler, arranger', IAST: Vyāsa) or Veda Vyasa (Sanskrit: वेदव्यास, lit. 'the one who classified the Vedas', IAST: Vedavyāsa), also known as Krishna Dvaipayana Veda Vyasa (Sanskrit: कृष्णद्वैपायन, IAST: Kṛṣṇadvaipāyana Vedavyāsa), is a[2] rishi (sage) with a prominent role in most Hindu traditions. He is traditionally regarded as the author of the epic Mahābhārata, where he also plays a prominent role as a character. He is also regarded by the Hindu traditions to be the compiler of the mantras of the Vedas into four texts, as well as the author of the eighteen Purāṇas and the Brahma Sutras.
Vyasa is regarded by many Hindus as a partial incarnation (Sanskrit: अंशावतार, IAST: Aṃśāvatāra) of Vishnu. He is one of the immortals called the Chiranjivis, held by adherents to still be alive in the current age known as the Kali Yuga.
[2] Sullivan, Bruce M. (1999). Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata. Motilal Banarsidass Publ. p. 1. ISBN 978-81-208-1676-3.ˈvjɑːsə비아사https://www.howtopronounce.com/vyasa Learn how to pronounce Vyasa. 2025년 9월 5일에 확인.


					빛남밝음
			明http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=明 DDB (Digital Dictionary of Buddhism). 2025년 11월 16일에 확인.
明
Pronunciations
[py] míng
[wg] ming
[hg] 명
[mc] myeong
[mr] myŏng
[kk] ミョウ
[hb] myō
[qn] minh
Basic Meaning: light
Senses:
Illumination (Skt. prabhā, avabhāsa, āloka; Tib. snang ba, 'od), which is a type of form that is visible but materially nonobstructive 可見不對色. [Charles Muller; source(s): Ui,Soothill, Stephen Hodge, Yokoi, Iwanami]
A science, knowledge, understanding; (Skt. vidyā; Tib. rig pa). Knowing, consciousness. Perspicacity (Skt. vyakta; Tib. mkhas pa); the wisdom of enlightenment; enlightenment. [Charles Muller; source(s): Stephen Hodge]
The Vedas. [Charles Muller]
Skilled, ingenious (Skt. kauśala). [Charles Muller]
Tomorrow. [Charles Muller]
A term for 眞言 because the 'true word' can destroy the obscurity of illusion; the manifestation of the power of the object of worship; it means also dhāraṇīs or mantras of mystic wisdom. [Charles Muller; source(s): Soothill]
To clarify, to explain. (T 2059.50.345b02). As part of 明義旨, to clarify the meaning and purport. [Nyanatusita]
The Ming dynasty CE 1368–1644. [Charles Muller; source(s): Nakamura]
To be clear. [Charles Muller; source(s): Yokoi]
The seventeenth of the eighteen questions of monks by Fenyang. [Charles Muller; source(s): Yokoi]
(Skt. prabhāsa, paridīpita; paṭu; śvas; aṃśu, adhikṛtya, abhijñā, ābhāsa, uttapta, uttaptatara, udāhṛta, udbhāvita, upadeśa, kovida, jyotis, dyuti, nirandhakāra, parimṛṣṭa, pariśuddha, pāṭava, prakāśa, pratibhāsa, pradīpa, pradyota, prabhā-kara, prabhā-karin, prabhāsvara, pra-rūpaya, prasādhita, prājña, bhāsvara, mantra, *yukti, vitti, vidhi-jña, vyavasthâna, śukla, saṃdarśana, saprabha, supariśuddha, supariśuddhi, hṛdaya; Pāli vijjā) [Charles Muller; source(s): Hirakawa]
CJKV-E
Cf. Karashima (Lokakṣema Glossary): view / hideENTRY
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[Dictionary References]
Bukkyō jiten (Ui) 1024
Bulgyo sajeon 242b-36
Zengaku daijiten (Komazawa U.) 1185d
Iwanami bukkyō jiten 769, 790
A Glossary of Zen Terms (Inagaki) 4, 232, 250
Japanese-English Zen Buddhist Dictionary (Yokoi) 481
Zen Dust (Sasaki) 149, 176, 375
Bukkyōgo daijiten (Nakamura) 1306b
Fo Guang Dictionary 3276
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0596
Bukkyō daijiten (Mochizuki) (v.1-6)1087a, (v.1-6) 4777a,194a,2029b,4258a,4514a
Bukkyō daijiten (Oda) 1681-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 320https://www.baike.com/search?keyword=prakāśaka 2025년 11월 16일에 확인.
大乘百法明门论(大乘阿毗达磨论典）
《大乘百法明门论》（梵文：Mahāyāna-śata-dharma-prakāśa-mukha-śāstra），大乘阿毗达磨论典，是唯识宗瑜伽十支论之一，又称《百法明门论》。其梵本已不存，汉译由玄奘于贞观二十二年（648）在长安弘法院译出，全名为《大乘百法明门论·本事分中略录名数》，署为天亲所著。《大乘百法明门论》十分简洁，汉译仅500余字。该论从《瑜伽师地论》中《本事分》（又称《本地分》）的660个法相名数中，择出最为精要的100个法，仅录其名，而无定义解释。百法的结构组织以五位为纲，即心法、心所有法、色法、心不相应行法和无为法。相宗传承瑜伽宗的传承，除了释尊与弥勒菩萨外，主要是无着与世亲二...
更新于： 2024-09-04 23:25명https://hanja.dict.naver.com/#/entry/ccko/69005965a0054152bad636685b2ded1b 네이버 한자사전. 2025년 11월 16일에 확인.
明
명,맹
밝을 명, 땅 이름 맹
부수 日 [⺜] (날일, 4획)
모양자 日(날 일) + 月(달 월)
총획수 8획
유니코드 U+660E
1. (밝을 명)
a. 밝다
b. 밝히다
c. 날이 새다
d. 나타나다, 명료(明瞭)하게 드러나다
e. 똑똑하다
f. 깨끗하다, 결백하다(潔白--)
g. 희다, 하얗다
h. 질서(秩序)가 서다
i. 갖추어지다
j. 높이다, 숭상하다(崇尙--), 존중하다(尊重--)
k. 맹세하다(盟誓--)
l. 밝게, 환하게, 확실(確實)하게
m. 이승, 현세(現世)
n. 나라의 이름
o. 왕조(王朝)의 이름
p. 낮, 주간(晝間)
q. 빛, 광채(光彩)
r. 밝은 곳, 양지(陽地)
s. 밝고 환한 모양
t. 성(盛)한 모양
u. 밝음
v. 새벽
w. 해, 달, 별
x. 신령(神靈)
y. 시력(視力)
z. 밖, 겉
2. (땅 이름 맹)
a. 땅의 이름
유의어
昑(밝을 금) 旽(밝을 돈) 昂(밝을 앙) 旿(밝을 오) 昭(밝을 소, 비출 조) 晟(밝을 성) 晙(밝을 준) 晧(밝을 호) 晳(밝을 석) 晫(밝을 탁) 暲(밝을 장)
반의어
冥(어두울 명, 어두울 면) 昏(어두울 혼, 힘쓸 민) 暗(어두울 암) 滅(다할 멸)
통자
盟(맹세 맹)
이체자
朙 고자
𣇱 동자
𣷠 동자
眀 동자
회의문자
明자는 ‘밝다’나 ‘나타나다’, ‘명료하다’라는 뜻을 가진 글자이다. 明자는 日(날 일)자와 月(달 월)자가 결합한 모습이다. 낮을 밝히는 태양(日)과 밤을 밝히는 달(月)을 함께 그린 것이니 글자생성의 의도를 쉽게 짐작할 수 있다. 밝은 빛이 있는 곳에서는 사물의 실체가 잘 드러나게 될 것이다. 그래서 明자는 ‘밝다’라는 뜻 외에도 ‘명료하게 드러나다’나 ‘하얗다’, ‘똑똑하다’와 같은 뜻까지 파생되어 있다.
갑골문
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
회의문자
날일(日 ☞ 해)部와 月(월 ☞ 달)의 합해져서 밝다는 뜻이 됨.
출처 : 디지털 한자사전 e-한자
사성음
míng, mèng (míng)
출처 : 디지털 한자사전 e-한자
영문
bright, light, brilliant. clear.
출처 : 디지털 한자사전 e-한자https://hanja.dict.naver.com/#/entry/ccko/f6ff5e5f54fe4613aa00832af46f93ee 네이버 한자사전. 2025년 11월 16일에 확인.
明(불교,역사)
명
1. 어리석음의 어둠을 깨고 진리(眞理)를 깨닫는 성(聖)스러운 지혜(智慧ㆍ知慧).
2. 명나라(明--). 1368년에 주원장(朱元璋)이 강남(江南)에서 일어나 원(元)을 북쪽(北-)으로 몰아내고 세운 중국(中國)의 통일(統一) 왕조(王朝). 영락제(永樂帝) 때 난징(南京)에서 베이징(Beijing)으로 도읍(都邑)을 옮기고 몽고(蒙古)와 남해(南海)에 원정(遠征)하여 전성기(全盛期)를 이루었으나, 뒤에 북로남왜(北虜南倭)에 시달리고 환관(宦官)의 전횡(專橫)과 당쟁(黨爭), 농민(農民)의 반란(叛亂ㆍ反亂)이 끊이지 않아 1644년에 이자성(李自成)에게 망(亡)하였다.
3. 우리나라 성(姓)의 하나. 본관(本貫)은 서촉(西蜀), 연안(延安) 등이 현존(現存)한다.
유의어
眞言(진언)mínghttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=明&op=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 明 Míng 밍
Chinese (Simplified): 明 Míng 밍
English: bright
Korean: 밝은https://zh.dict.naver.com/#/search?range=all&query=明 네이버 중국어사전. 2025년 11월 16일에 확인.
明 HSK1
1. 명사 시각. 시력.
2. 명사 신명(神明). 신(神)의 영험(靈驗).
3. 명사 (올해·오늘의) 다음.
[ míng ]
고려대 중한사전
明
1. 형용사 bright
2. 형용사 clear
3. 형용사 open
[ míng ]
Collins Chinese Dictionary
명 2 明
1. 명사 불교 智慧 。 (≒진언(眞言))
2. 명사 역사,불교 明 ，明朝 。
에듀월드 표준한한중사전https://zh.dict.naver.com/#/entry/zhko/61f798567d2e4b578ff22974ee6c7c8e 네이버 중국어사전. 2025년 11월 16일에 확인.
明 밝을 명 8획 획순보기
1. 밝다 2. 명백하다 3. 공개적이다 4. 시력이 좋다
발음
[ míng ]
1.
a. 형용사 밝다. 환하다. 밝게 빛나다.
明月
míngyuè
명월
天明
tiān míng
날이 밝다
灯火通明
dēnghuŏ tōngmíng
등불이 환하다
반의어
暗(1)
참고어
亮(1)
b. 형용사 명백하다. 분명하다. 똑똑하다. 확실하다.
问明
wèn míng
분명하게 묻다
说明
shuōmíng
분명하게 말하다. 설명하다
情况不明
qíngkuàng bù míng
상황[사정]이 분명하지 않다
黑白分明
hēibáifēnmíng
흑백이[시비가] 분명하다
指明出路
zhĭmíng chūlù
출로를 확실히 밝혀 주다
是非愈辩愈明
shìfēi yù biàn yù míng
시비는 가리면 가릴수록 더욱 분명해진다
我得明明我的心
wŏ dé hé pán tuō chūlái yĕ dé míngmíng wŏ de xīn
나는 숨김없이 털어놓아서 내 마음을 분명히 해야 한다
明明是你的错, 怎么不承认
míngmíng shì nĭ de cuò zĕnme bù chéngrèn
분명히 너의 잘못인데, 어째서 인정하지 않느냐
c. 형용사 공개적이다. 표면적이다. 공공연하다. 밖으로 드러나 있다. 솔직하다. 숨김없다.
明沟
mínggōu
명거(明渠)
有话明说
yŏu huà míngshuō
할 말이 있으면 까놓고 말해라
明令公布
mínglìng gōngbù
명문화된 법령을 공포하다
明枪易躲, 暗箭难防
míng qiāng yì duŏ ànjiàn nán fáng
드러난 창은 쉽게 피할 수 있으나, 숨어서 쏘는 화살은 막기 어렵다
我对你明说了吧
wŏ duì nĭ míngshuō le ba
나는 너에게 터놓고 말하겠다
明争暗斗
míngzhēngàndòu
음으로 양으로 투쟁하다
반의어
暗(3)
d. 형용사 시력이 좋다. 눈이 밝다. 눈이 빠르다. 보는 눈이 있다[정확하다]. 통찰력이 있다.
聪明
cōngmíng
총명하다
英明
yīngmíng
영명하다
精明强干
jīngmíngqiánggān
{성어} 슬기롭고 일도 잘하다
眼明手快
yănmíngshŏukuài
{성어} 눈도 밝고 손도 빠르다
耳聪目明
ĕrcōngmùmíng
{성어} 귀와 눈이 모두 밝다
e. 형용사 공명정대하다. 떳떳하다.
明人不做暗事
míngrén bù zuò àn shì
공명정대한 사람은 떳떳하지 않은 일은 하지 않는다
f. 동사 알다. 이해하다.
去向不明
qù xiàng bù míng
간 곳을 모르다. 행방불명
不明真相
bùmíng zhēnxiāng
진상을 잘 모르다
g. 명사 시각. 시력.
双目失明
shuāngmù shīmíng
두 눈을 실명하다
复明
fùmíng
시력을 되찾다
h. 명사 신명(神明). 신(神)의 영험(靈驗).
2. 명사 (올해·오늘의) 다음.
明天
míngtiān
내일
明年
míngnián
내년
明春
míngchūn
내년 봄
明晚
míngwăn
내일 밤
3.
a. 명사 중국의 명나라(1368~1644).
b. 명사 성(姓).
고려대 중한사전밍
			प्रकाशकhttps://www.wisdomlib.org/definition/prakashaka 2025년 11월 16일에 확인.
Sanskrit dictionary
Prakashaka in Sanskrit glossary
Prakāśaka (प्रकाशक).—a. (-śikā f.)
1) Illuminating, giving light.
2) Making apparent, discovering, disclosing, evincing, betraying, displaying.
3) Expressing, indicating.
4) Explaining, making clear, expounding.
5) Bright; shining, brilliant.
6) Noted, celebrated, renowned.
-kaḥ 1 The sun.
2) A discoverer.
3) An expounder.
4) A publisher.
Source: DDSA: The practical Sanskrit-English dictionary
Prakāśaka (प्रकाशक).—mfn. 
(-kaḥ-kā-kaṃ) What irradiates, what makes open or apparent, &c. m. 
(-kaḥ) 1. An illuminator, an expounder, an illustrator. 2. The Sun. E. prakāśa to make light or evident, aff. vun .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Prakāśaka (प्रकाशक).—[pra-kāś + aka], I. adj., f. śikā. 1. Clear, bright, [Bhagavadgītā, (ed. Schlegel.)] 14, 6. 2. Renowned, [Rājataraṅgiṇī] 4, 79. 3. What makes open or apparent, illuminating, Mahābhārata 14, 1066. Ii. m. The illuminator, the sun, [Kathāsaritsāgara, (ed. Brockhaus.)] 18, 18.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Prakāśaka (प्रकाशक).—[feminine] śikā = [preceding] + seq. adj.; [abstract] tva [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Prakāśaka (प्रकाशक):—[=pra-kāśaka] [from pra-kāś] mf(ikā)n. clear, bright, shining, brilliant, [Sāṃkhyakārikā; Tattvasamāsa; Mahābhārata]
2) [v.s. ...] universally known, renowned, [Rājataraṅgiṇī]
3) [v.s. ...] irradiating, illuminating, giving light, [Bhāgavata-purāṇa; Sāṃkhyakārikā [Scholiast or Commentator]; Mahābhārata] etc.
4) [v.s. ...] making clear, illustrating, explaining, [Sarvadarśana-saṃgraha; Śaṃkarācārya]
5) [v.s. ...] making apparent or manifest, disclosing, discovering, publishing, evincing, betraying, [Sāhitya-darpaṇa; Mārkaṇḍeya-purāṇa]
6) [v.s. ...] indicating, expressing, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] m. ‘light-giver’, the sun, [Kathāsaritsāgara]
8) [=pra-kāśaka] [from pra-kāś] n. bell-metal, brass, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Prakāśaka (प्रकाशक):—[pra-kāśaka] (kaḥ) 1. m. An expounder. a. Making clear.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Prakāśaka (प्रकाशक):—(von kāś simpl. und caus. mit pra) 
1) adj. f. prakāśikā a) hell, leuchtend, glänzend: sattvaṃ nirmalatvātprakāśakamanāmayam [Bhagavadgītā 14, 6.] [SĀṂKHYAK. 13.] [Sânkhya Philosophy 26.] devāstejasvino yasmātprabhāvantaḥ prakāśakāḥ [Mahābhārata 13, 4725.] te brāhmaṇā itaḥ pretya brahmaloke prakāśakāḥ [5, 1602.] — b) allgemein bekannt, berühmt: kṛtyaiḥ prakāśākāśakāntibhiḥ . prakāśikā [Rājataraṅgiṇī 4, 79.] — c) erhellend, erleuchtend: pradīpavadviṣaya [GAUḌAP.] zu [SĀṂKHYAK. 36.] [] zu [Bṛhadāranyakopaniṣad S. 288.] para [Kullūka] zu [Manu’s Gesetzbuch 1,] [?77.Scholiast zu Kapila 1, 128.] indriyāṇāṃ prakāśikā [Mahābhārata 14, 1066.] loka [Weber’s Verzeichniss No. 804.] anatiprakāśakatva [Vedānta lecture No. 31.] — d) offenbar machend, verrathend: saṃbhogecchā [Sāhityadarpana 51, 9.] puṃsāmapakāraprakāśakau (tanayau) [Mārkāṇḍeyapurāṇa 51, 117.] bezeichnend, ausdrückend: praśasyārtha [Hemacandra’s Abhidhānacintāmaṇi 1441.] erhellend so v. a. erklärend: artha [Oxforder Handschriften 165,a,3.] [] zu [Praśnopaniṣad.5,5.] —
2) m. der Erheller, die Sonne [Kathāsaritsāgara 18, 18.] —
3) f. prakāśikā Titel eines Commentars zum Mimāṃsāsūtra von Rāmakṛṣṇa, [HALL 181.]
--- OR --- 
Prakāśaka (प्रकाशक):—
1) c) [Bhāgavatapurāṇa 11, 10, 8.] — d) beleuchtend, deutlich machend, zur Anschauung bringend [SARVADARŚANAS. 16, 8.] Davon nom. abstr. tva n. [48, 2. 6.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Prakāśaka (प्रकाशक):——
1) Adj. (f. śikā) — a) hell , leuchtend , glänzend. — b) allgemein bekannt , berühmt. — c) erhellend , erleuchtend. — d) offenbar machend , verrathend. — e) beleuchtend deutlich machend , zur Anschauung bringend , erklären Nom.abstr. tva n. — f) bezeichnend , ausdrückend. —
2) m. die Sonne. —
3) f. śikā Titel verschiedener Commentare [Private libraries (Gustav) 1.] Comm. zu [Āryabhaṭa 1,3.] —
4) *n. Glockengut [Galano's Wörterbuch]
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Prakāśaka (प्रकाशक) in the Sanskrit language is related to the Prakrit words: Pagāsaya, Payāsaga, Paragāsaya. 
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)prakāśakahttp://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=prakāśaka DDB (Digital Dictionary of Buddhism). 2025년 11월 16일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for prakāśaka
[...]-kara, darśayitrī, *prakāśaka, prabhā-kara, *prabhāsvara [...]: 
View Full Entry 能照
[...], pūta, prakāśa, prakāśaka, prakāśakatva, prakāśatva, prakāśika [...]: 
View Full Entry 顯pra-kāśaka프라카-샤까प्रकाशhttps://www.wisdomlib.org/definition/prakasha 2025년 11월 16일에 확인.
Sanskrit dictionary
Prakasha in Sanskrit glossary
Prakāśa (प्रकाश).—a.
1) Bright, shining, brilliant; प्रकाशश्चाप्रकाशश्च लोकलोक इवाचलः (prakāśaścāprakāśaśca lokaloka ivācalaḥ) R.1.68; 5.2.
2) Clear, visible, manifest; Śiśupālavadha 12.56; नाहं प्रकाशः सर्वस्य योगमायासमावृतः (nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ) Bhagavadgītā (Bombay) 7.25.
3) Vivid, perspicuous; नयन्ति तेष्वप्युपपन्ननैपुणा गभीरमर्थं कतिचित् प्रकाशताम् (nayanti teṣvapyupapannanaipuṇā gabhīramarthaṃ katicit prakāśatām) Kirātārjunīya 14.4.
4) Famous, renowned, celebrated, noted; जगत्प्रकाशं यशः (jagatprakāśaṃ yaśaḥ) R.3.48; पितुः प्रकाशस्य तव द्वितीयः (pituḥ prakāśasya tava dvitīyaḥ) Pratimā4.9.
5) Open, public.
6) Cleared of trees, open; विपिनानि प्रकाशानि शक्तिमत्त्वाच्चकार सः (vipināni prakāśāni śaktimattvāccakāra saḥ) R.4.31.
7) Blown, expanded.
8) (At the end of comp.) Looking like, like, resembling; महावनं चैत्ररथप्रकाशम् (mahāvanaṃ caitrarathaprakāśam) Mahābhārata (Bombay) 3.177.17.
-śaḥ 1 Light, lustre, splendour, brightness; यथा प्रकाशतमसोः सम्बन्धो नोपपद्यते (yathā prakāśatamasoḥ sambandho nopapadyate) Smṛti.
2) (Fig.) Light, elucidation, explanation (mostly at the end of titles of works); काव्यप्रकाश, भावप्रकाश, तर्कप्रकाश (kāvyaprakāśa, bhāvaprakāśa, tarkaprakāśa) &c.
3) Sunshine; मेघान्तरे सूर्य इव प्रकाशः (meghāntare sūrya iva prakāśaḥ) Mahābhārata (Bombay) 8.7.16.
4) Display, manifestation; Śiśupālavadha 9.5.
5) Fame, renown, celebrity, glory.
6) Expansion, diffusion.
7) Open spot of air; प्रकाशं निर्गतोऽवलोकयामि (prakāśaṃ nirgato'valokayāmi) Ś.4.
8) A golden mirror.
9) A chapter or section (of a book).
1) The gloss on the upper part of a horse's body.
11) Knowledge (jñāna); सर्वद्वारेषु देहेऽस्मिन् प्रकाश उपजायते (sarvadvāreṣu dehe'smin prakāśa upajāyate) Bhagavadgītā (Bombay) 14.11.
12) Laughter.
-śam Bell-metal, brass.
-śam ind.
1) Openly, publicly; प्रतिभू- र्दापितो यत् तु प्रकाशं धनिनो धनम् (pratibhū- rdāpito yat tu prakāśaṃ dhanino dhanam) Y.2.56; Manusmṛti 8.193;9.228.
2) Aloud, audibly (used as a stage-direction in drama; opp. ātmagatam).
-śe ind. Openly, publicly.
2) Visibly.
3) In the presence of.
--- OR --- 
Prākāśa (प्राकाश).—Ved.
1) A metallic mirror.
2) A kind of ornament.
Derivable forms: prākāśaḥ (प्राकाशः).
Source: DDSA: The practical Sanskrit-English dictionary
Prakāśa (प्रकाश).—nt. for regular m., light: yad andhakāraṃ tat prakāśam iti saṃjānīṣe, yac ca prakāśaṃ tad andha- kāram iti saṃjānīṣe Saddharmapuṇḍarīka 135.4 f. (prose). Perh. attracted to gender of andhakāra.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Prakaśa (प्रकश).—m. 
(-śaḥ) Hurting, killing. E. pra, kaś to hurt, aff. ac .
--- OR --- 
Prakāśa (प्रकाश).—mfn. 
(-śaḥ-śā-śī-śaṃ) 1. Like, resembling. 2. Open, manifest, blown, expanded. 3. Famous, celebrated. 4. Public. n. adv. 
(-śaṃ) 1. Openly, publicly. 2. (In dramatic language), Aloud. f. 
(-śā) 1. Visible. 2. Shining. 3. Open. 4. Renowned. 5. Expanded. 6. Denuded of trees. 7. Looking like, (at the end of compounds.) m. 
(-śaḥ) 1. Sunshine, lustre, light. 2. Expansion, diffusion, manifestation; the word being equally applicable to physical or moral subjects, as the blowing of a flower, diffusion of celebrity, the publicity of an event, or the manifestation of a truth. 3. A laugh, a smile. 4. Publicity. 5. An open spot. 6. A golden mirror. 7. The chapter of a book. 8. Elucidation, (at the end of titles of works.) n. 
(-śaṃ) White or bellmetal, brass. E. pra implying motion or eminence, kāś to shine. aff. ac .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Prakāśa (प्रकाश).—[pra-kāś + a], I. adj., f. śā. 1. Clear, bright, Mahābhārata 3, 12158. 2. Open, manifest, visible, [Rāmāyaṇa] 6, 75, 14. 3. Generally known, [Daśakumāracarita] in Chr. 193, 2. 4. As latter part of comp. adj. Resembling, like, Mahābhārata 3, 914. Ii. śam, adv. 1. Openly, publicly, [Mānavadharmaśāstra] 8, 193. 2. (in dramatic language), Aloud, [Śākuntala, (ed. Böhtlingk.)] 13, 15. Iii. m. 1. Lustre, splendour, light, Böhtl. Ind. Spr. 2132. 2. Manifestation. 3. Publicity. 4. Renown, [Harivaṃśa, (ed. Calc.)] 5224. 5. The open air, [Śākuntala, (ed. Böhtlingk.)] 46, 7. 6. Loc. śe, In presence, Mahābhārata 12, 8579. Iv. n. White, or bell metal.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Prakāśa (प्रकाश).—[adjective] shining forth, clear, open, manifest; famed, celebrated, renowned, glorious; °— & [neuter] openly, clearly, publicly, aloud. —[masculine] clearness, light, elucidation, explanation [especially] in titles of books), shine, appearance (adj. °— resembling, like); publicity, fame, renown; [locative] [adverb] openly, publicly, before the world. — Abstr. tā† [feminine], tva† [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Prakāśa (प्रकाश) as mentioned in Aufrecht’s Catalogus Catalogorum:—on verbal roots. Quoted in Mādhavīyadhātuvṛtti.
2) Prakāśa (प्रकाश):—in Dharma. See Karmaprakāśa, Devadāsaprakāśa, Sarvadharmaprakāśa. Quoted by Vācaspatimiśra Oxf. 273^a, by Caṇḍeśvara in Vivādaratnākara, by Raghunandana, Keśava in Dvaitapariśiṣṭa, etc.
3) Prakāśa (प्रकाश):—Tarkasaṃgrahadīpikāṭīkā by Nīlakaṇṭha.
4) Prakāśa (प्रकाश):—Mahābhāṣyaṭīkā by Nārāyaṇaśeṣa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Prakaśa (प्रकश):—[=pra-kaśa] m. the thong or lash of a whip, [Atharva-veda]
2) [v.s. ...] the urethra (cf. niruddha-p), [Suśruta]
3) [v.s. ...] hurting, killing, [Horace H. Wilson]
4) Prakāśa (प्रकाश):—[=pra-kāśa] [from pra-kāś] mfn. visible, shining, bright, [Śāṅkhāyana-brāhmaṇa; Mahābhārata] etc.
5) [v.s. ...] clear, manifest, open, public, [Manu-smṛti; Mahābhārata] etc. (nāmadheyam prakāśaṃ kṛtvā, ‘pronouncing a name out loud’ [Śāṅkhāyana-gṛhya-sūtra])
6) [v.s. ...] expanded, [Horace H. Wilson]
7) [v.s. ...] universally noted, famous, celebrated for ([instrumental case] or [compound]), [Mahābhārata; Kālidāsa]
8) [v.s. ...] renowned throughout ([compound]), [Raghuvaṃśa]
9) [v.s. ...] (ifc.) having the appearance of, looking like, resembling, [Mahābhārata; Rāmāyaṇa] etc.
10) [v.s. ...] [in the beginning of a compound] openly, publicly, before the eyes of all, [Manu-smṛti; Mahābhārata] etc. (śaṃ nābhyudaikṣata, ‘he did not look up openly’ [Rāmāyaṇa])
11) [=pra-kāśa] [from pra-kāś] m. clearness, brightness, splendour, lustre, light, [Ṛg-veda] etc. etc.
12) [v.s. ...] ([figuratively]) light, elucidation, explanation ([especially] at the end of titles of explanatory works e.g. kāvya-, tarkaetc.)
13) [v.s. ...] appearance, display. manifestation, expansion, diffusion, [Mahābhārata; Kāvya literature; Sāhitya-darpaṇa]
14) [v.s. ...] publicity, fame, renown, glory, [Harivaṃśa]
15) [v.s. ...] sunshine, open spot or air, [Mahābhārata; Śakuntalā; Mārkaṇḍeya-purāṇa] (śe ind. openly, publicly, before the world, ifc. in the presence of [Mahābhārata; Prabodha-candrodaya])
16) [v.s. ...] the gloss on the upper part of a (horse’s) body, [Vājasaneyi-saṃhitā] ([Mahīdhara])
17) [v.s. ...] [wrong reading] for prāk, [Taittirīya-brāhmaṇa]
18) [v.s. ...] a chapter, section, [Catalogue(s)]
19) [v.s. ...] Name of sub voce works, [ib.]
20) [v.s. ...] laughter, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
21) [v.s. ...] Name of a Brāhman (son of Tamas), [Mahābhārata]
22) [v.s. ...] of Manu Raivata, [Harivaṃśa]
23) [v.s. ...] ([plural]) the messengers of Viṣṇu, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
24) [v.s. ...] n. bell-metal, brass, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) Prākāśa (प्राकाश):—[=prā-kāśa] [from prā] m. a metallic mirror (others ‘a kind of ornament’), [Brāhmaṇa; ???]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Prakaśa (प्रकश):—[pra-kaśa] (śaḥ) 1. m. Hurting; killing.
2) Prakāśa (प्रकाश):—[pra-kāśa] (śaḥ) 1. m. Sunshine, light, manifestation, manifest publicity; a laugh. n. Bell metal. a. Like; famous; expanded; public. adv. (śaṃ) Openly, publicly.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Prakaśa (प्रकश):—
--- OR --- 
Prakāśa (प्रकाश):—
--- OR --- 
Prākāśa (प्राकाश):—(von prakāśa) m. Metallspiegel, nach einigen Comm. ein Schmuckgegenstand [Taittirīyabrāhmaṇa 1, 8, 2, 3] (pra gedr.). [Pañcaviṃśabrāhmaṇa 18, 9, 10.] [LĀṬY. 9, 2, 13.] [The Śatapathabrāhmaṇa 5, 4, 5, 22.] [Aśvalāyana’s Śrautasūtrāni 9, 4.]
--- OR --- 
Prakāśa (प्रकाश):—
1) a) dikṣu prakāśāsu [Kathāsaritsāgara 93, 18.] a [56, 31.] — c) [Daśakumāracarita 81, 12], wo wohl tyāgādatiprakāśāt (vgl. auch atiprakāśa) zu lesen ist. —
3) a) [Z. 19] vgl. noch bhāva, mahā, prakāśa = tattvacintāmaṇi [Oxforder Handschriften 243,a, No. 601]; vgl. auch [273,a, No. 647.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Prakaśa (प्रकश):—m. —
1) Peitschenriemen. —
2) *Verletzung , Tödtung.
--- OR --- 
Prakāśa (प्रकाश):——
1) Adj. (f. ā) — a) hell , leuchtend , glänzend. — b) zu Tage tretend , offen , öffentlich , offenbar , sichtbar , zu Tage tretend — , hervorzurufen durch (im Comp. vorangehend). nāmadheyaṃ prakāśaṃ kṛtvā so v.a. den Namen laut aussprechend. — c) allgemein bekannt , berühmt , — durch (Instr. oder im Comp. vorangehend) , — in (im Comp. vorangehend). — d) am Ende eines Comp. den Schein von Etwas habend , aussehend wie , ähnlich. —
2) prakāśam und prakāśa Adv. — a) öffentlich , offen , vor aller Augen [Gautama's Dharmaśāstra] prakāśaṃ nābhyudaikṣata er sucht nicht offen auf. — b) laut , so dass es Alle hören. —
3) m. — a) Helle , Licht Häufig am Ende von Titeln erklärender Werke ; abgekürzt so v.a. tattvacintāmaṇi — b) das zum Vorschein Kommen , Offenbarwerden , Manifestation. — c) Berühmtheit. — d) Helle. so v.a. das Freie , ein freier , offener Platz. — e) prakāśe in Gegenwart Aller , so dass es Alle hören , öffentlich. — f) nach [Mahīdhara] Glanz des Oberkörpers der Thiere. — g) fehlerhaft für prākāśa. — h) Kapital , Abschnitt. — i) *Gelächter. — k) Nomen proprium — α) eines Brahmanen , Sohnes des Tamas. — β) eines Sohnes des Manu Raivata. — γ) Pl. der Boten Viṣṇu’s —
4) *n. Glockengut.
--- OR --- 
Prākāśa (प्राकाश):—m. Metallspiegel oder ein anderer glänzender Schmuckgegenstand.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Prakāśa (प्रकाश) in the Sanskrit language is related to the Prakrit words: Pagāsa, Payāsa. 
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)prakāśapra-kāśa프라카-샤https://www.youtube.com/watch?v=5VZXefwW_gI Prakasha Pronunciation Sanskrit प्रकाश prakāśa. 2025년 11월 16일에 확인.
			clear, bright, shining, brilliant


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			붓디(buddhi)길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 98.

 제일 먼저 특정한 성격을 갖고 나타나는 것은 사트바를 그 지배적인
성품으로 하는 붓디 buddhi이다. 붓디는 우주론적으로는 그로부터
다른 모든 물질적 세계가 전개되어 나오기 때문에 〈위대한 것 mahat〉이라고도
불리고, 심리적 · 개인적으로는 모든 것을 인식할
수 있는 기관으로서 붓디, 즉 知性이라고 불린다. 이 붓디는 그 속에
우주가 해체될 때 프라크르티 속으로 잠재해 버렸던 모든 개인적
붓디들을 포함하고 있으며, 이 붓디들은 과거의 無數한 轉生을
통하여 얻은 기억들과 정신적 性向들 saṁskāra, mental disposition을
지니고 있다고 한다. 붓디는 어디까지나 프라크르티, 즉 物質의 產物로서
그 自體는 識 cit의 性品을 갖고 있지 않다. 붓디는 그것을
純粹識인 푸루샤의 反射作用을 통하여 받는다고 한다. 붓디는 마치
거울과 같아서 푸루샤의 빛이 있을 때만 다른 물건들을 비추게
되어 우리의 정신활동, 인식, 경험 등이 가능하게 된다고 한다.
물론 붓디가 빛을 반사할 수 있는 것은 그 자체가 아주 섬세한 물질,
즉 사트바의 요소가 지배적이기 때문이다. 다시 말하면, 붓디는
푸루샤와 가장 비슷한 성품을 지니고 있으며, 푸루샤에 가장 가까운
존재로서 푸루샤와 프라크르티의 중개 역할을 하는 중요한
위치를 차지하고 있다. 모든 경험과 인식 활동은 識을 지닌 푸루샤와
대상과 관계를 맺은 붓디가 상호 협력할 때에만 가능한 것이다. 경험과
인식의 주체는 푸루샤만도 아니고 붓디만도 아니고 兩者의 교섭상태인
것이다.
지성(buddhi)대(mahat)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」
. . . 
我慢從何而生呢？答案是：從「大」(Mahat)。大，又稱為覺(buddhi)、想(saṃvitti)、遍滿、智(mati)、慧(prajñā)。《金七十論》卷上說：「大者，或名覺，或名為想，或名遍滿，或名為智，或名為慧。是大即於智故，大得智名。」[註28]之所以名為「大」，是因為它是現象界之萬物的根源；由它生起現象界中的一切事物。在它之前，還有「（自）性」，那是本體界的存在（詳下）；在它之後，現象界的自我執著、愛染──我慢，乃至五唯、五知根、五作根、五大，以及由五大所組成的山河大地、花草樹木，全都由「大」所（直接或間接）生起。它介於本體界與現象界之間，是兩界的橋樑。這是它之所以稱為「大」的原因。之所以稱為遍滿，無疑地，也是由於相同的原因；另外，它普遍地存在於宇宙的任一個角落，也是它之所以稱為遍滿的原因。之所以稱它為覺、想，乃至慧，則是因為它帶有知覺能力的關係。所以《金七十論》卷上，在解釋「決智」(adhyavasāya)即是「大」時，曾說：「決智名為大者，何名為決智？謂是物名閡，是物名人；如此知覺，是名決智。決智即名大。」[註29]在此，決智是指理解力；但也有貪著、耽染的意思。
[註28]：引見前書(《大正藏》卷54)，頁1250，下。
[註29]：同前注。대제(mahattattva)"二十五諦(이십오제)", 운허. 《불교사전》. 2025년 11월 26일에 확인:
二十五諦(이십오제)
【범】 pañcaviṃśti-tattvāni 인도의 수론외도(數論外道)가 우주 만유를 25종의 제리(諦理)로 나누고, 그 전개되는 상태의 순서를 설명한 것. 자성제(自性諦)ㆍ대제(大諦)ㆍ아만제(我慢諦)ㆍ5유(唯)ㆍ5대(大)ㆍ5지근(知根)ㆍ5작근(作根)ㆍ심평등근(心平等根)ㆍ신아(神我). 자성제는 만유를 생성하는 물질적 근본 원인. 대제는 자성과 신아가 결합한 때에 생기는 최초의 변이(變異), 곧 사상. 아만제는 아집(我執). 5유는 성(聲)ㆍ촉(觸)ㆍ색(色)ㆍ미(味)ㆍ향(香). 5대는 지(地)ㆍ수(水)ㆍ화(火)ㆍ풍(風)ㆍ공(空). 5지근은 이(耳)ㆍ피(皮)ㆍ안(眼)ㆍ설(舌)ㆍ비(鼻). 5작근은 설(舌)ㆍ수(手)ㆍ족(足)ㆍ남녀(男女)ㆍ대소변도(大小便道). 심평등근은 의식. 신아는 아지착(我知著), 곧 정신적 본체. 자성은 신아의 작용을 받아서 먼저 대를 내고, 대로부터 아만을, 아만으로부터 5유를, 5유로부터 5대를 내고, 5유로부터 또 5대를 반연하는 5지근을 내고, 다음에 5작근과 심평등근을 냄. 그런데 신아와 자성과의 관계는 서로 독립하여 있는 대립적(對立的)인 것으로서, 만유는 이 둘이 서로 작용하는 데 의하여 생기는 것이므로 만유는 필경에 자성의 변작(變作)이라고 달관(達觀)하면 신아는 자성과 분리(分離)하며 해탈의 지경에 달한다는 것.https://en.wikipedia.org/wiki/Mahat-tattva 2025년 11월 27일에 확인.
Mahat-tattva (Sanskrit: महत्तत्त्व, romanized: Mahattattva) or mahat is a concept in the Samkhya philosophy of Hinduism.[1] It is the first evolute of Prakriti, the causeless cause of the world, that is generated after Prakriti begins to evolve when its equilibrium is disturbed, which causes expansion of material energy and matter.[2] In the process of evolution, after mahat emanates, egoity (ahamkara), mind (manas), the five sense capacities, the five action capacities, the five subtle elements, and the five gross elements evolve. These are the 22 other elements that constitute the basic metaphysics of Samkhya.[1]
Etymology
The Sanskrit terms mahat means "great", and tattva may be translated as "element".[3]
Description
In Samkhya philosophy, the creation process of the Universe starts when Purusha engages with Prakriti.[4] Prakriti is the first principal of creation and consists of three guṇas (qualities)[5] – sattva, rajas, and tamas – which are dormant until stirred into activity by Purusha. This results in the first evolute, mahat. Ahamkara is the "I-ness" and is created from mahat.[6] Ahamkara further gives rise to manas (mind), five jnanendriyas (five sense capacities), five karmendriyas, five tanmatras (subtle elements), and five bhutas (gross elements). These are the 22 other elements that constitute the basic metaphysics of Samkhya.[7][1][2] These elements are divided into two groups: psychic and physical. The psychic elements not only play psychological roles, but also have cosmic functions. Mahat is an example of such an element. In its cosmic form, it is the cause of the 22 elements that evolve from it; in its cognitive form, it is termed buddhi, or intellect. Each self is in contact with an intellect, buddhi, that stores the mental imprints that the self has gained on account of its experiences in the world. Buddhi has eight forms: virtue (dharma) and vice (adharma), knowledge (jñāna) and ignorance (ajñana), non-attachment (vairāgya) and attachment (rāga), and power (aiśvarya) and absence of power (anaiśvarya).[2]: 53 [8]
[1] The encyclopedia of Indian philosophies. Karl H. Potter (1st ed.). Delhi. 1970. pp. 42–49, 217. ISBN 978-81-208-0307-7. OCLC 91697.:  CS1 maint: location missing publisher (link) CS1 maint: others (link)
[2] Kumar, Shiv (1983). Sāṁkhya thought in the Brahmanical systems of Indian philosophy. Eastern Book Linkers. pp. 46–50. OCLC 613798605.
[3] Gupta, Ravi M.; Valpey, Kenneth R. (2016-11-29). The Bhāgavata Purāna: Selected Readings. Columbia University Press. p. 68. ISBN 978-0-231-54234-0.
[4] Srivastava, Dr Vishnulok Bihari; Srivastava, Vishnulok Bihari (2009). Dictionary of Indology. Pustak Mahal. p. 264. ISBN 978-81-223-1084-9.
[5] Dasgupta, Surendranath (2022-09-02). A History of Indian Philosophy: Volume 1. General Press. p. 364. ISBN 978-93-5499-489-0.
[6] Powell, Barbara (1996). Windows Into the Infinite: A Guide to the Hindu Scriptures. Jain Publishing Company. p. 267. ISBN 978-0-87573-072-1.
[7] Journal. 1895. pp. 16–19.
[8] Prasad, Rajendra (2009). A Historical-developmental Study of Classical Indian Philosophy of Morals. Concept Publishing Company. p. 254. ISBN 978-81-8069-595-7.
: 53 마하트(mahat)위대한 것(mahat)
			覺(buddhi)"二十五諦", 星雲. 《佛光大辭典》(불광대사전) 3판.
二十五諦
乃印度數論派之哲學。此派將宇宙萬有分為神我（梵 puruṣa，即精神原理）與自性（梵 prakṛti，即物質原理）二元，而將世界轉變之過程分為二十五種，以其為真實之理，故稱二十五諦。此即從自性生「覺」（又稱「大」，乃存在體內覺知之機關，即決智）；自「覺」復生自我意識（我執）之我慢；復於我慢生出地、水、火、風、空等五大。以上八者為萬物衍生之根本，故稱根本自性。又自五大生色、聲、香、味、觸等五唯，眼、耳、鼻、舌、身（皮）等五知根，語、手、足、生殖器、排泄器等五作根，以及心根（以上十六者乃從他物所生，故稱十六變異）。如此，從未顯現之自性中，能顯出覺、我慢等二十三種，加上自性與神我二者，是為二十五諦。以上係古說，於此另有異說。
自性本為純質（喜，梵語 sattva，音譯薩埵）、激質（憂，梵語 rajas，音譯羅闍）、翳質（闇，梵語 tamas，音譯多磨）三要素（三德）所構成。若此三要素平衡狀態被破壞，則須考察神我與自性之關係，使內智能臻於完全平衡，則無形不滅之精神原理（神我）即可脫離有形可滅者（物質）之束縛，而達到解脫。亦即神我脫離自性獨存，而發揮本來之純淨。〔金七十論卷上〕（參閱「我慢諦」3705、「數論學派」7648）p276http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=二十五諦 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
二十五諦
Pronunciations
[py] èrshíwǔ dì
[wg] erh-shih-wu ti
[hg] 이십오제
[mc] isibo je
[mr] yisibo che
[kk] ニジュウゴタイ
[hb] nijūgo tai
[qn] nhì thập ngũ đế
Basic Meaning: twenty-five elements
Senses:
A categorization of the principles of existence (tattvas) that forms the framework of Sāṃkhya 數論 philosophy. In this school, the myriad things of existence are produced from the two basic principles of puruṣa 神我 (the spiritual principle) and prakṛti 自性 (the material principle, also called pradhāna 勝因; rendered by Kumārajīva as 波居帝本性). Since this is the principle from which manifest phenomena are generated, it is also called the unmanifest, or undeveloped (Skt. avyākta 非變異). This is distinguished into the three qualities of purity 純質 (sattva), turbidity 激質 (rajas), and obscuration 翳質（tamas)—known collectively as the three qualities 三德 (triguṇa). When the balance between these three is disturbed, transformation (pariṇāma 轉變) takes place, and from these basic elements the first product of evolution from prakṛti appears, known as buddhi (intelligence 覺) or mahat (pure potentiality 大). From within this appears a sense of self-awareness (ahaṃkāra 我慢), and from this, two categories of elements come forth. On one hand are the ten organs, which include the five sense organs (eyes 眼, ears 耳, nose 鼻, tongue 舌, and tactile sense 身), along with the five organs of activity, including the vocal apparatus 發聲器, hands 手, legs 足, urino-genital organs 排泄器, and anus 生殖器. On the other hand are the five subtle forms of the physical elements (tanmātra 唯), which generate the gross elements. The voice tanmātra 聲唯 produces space 空大, the tactile tanmātra 觸唯 produces wind 風大, the color tanmātra 色唯 produces fire 火大, the flavor tanmātra 味唯 produces water 水大, and the odor tanmātra 香唯 produces earth (Skt. pañcaviṃśati-tattva). 〔金七十論 T 2137.54.1245c7〕 [Charles Muller; source(s): Ui,Hirakawa, Nakamura, FGD]
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[Dictionary References]
Bukkyō jiten (Ui) 814
Zengaku daijiten (Komazawa U.) 979d
Bukkyōgo daijiten (Nakamura) 1046a
Fo Guang Dictionary 177
Ding Fubao {Digital Version}
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0083
Bukkyō daijiten (Mochizuki) (v.1-6)2882c,3187a
Bukkyō daijiten (Oda) 842-2*1323-1http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=buddhi DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for buddhi
[...] 行勢) cognition (buddhi 智) The Vaiśeṣika taxonomies [...]: 
View Full Entry 九德
[...] appears, known as buddhi (intelligence 覺) or mahat [...]: 
View Full Entry 二十五諦
[...] de l’intelligence, buddhi] (LVP). Ak, T. XXIX [...]: 
View Full Entry 別
[...] jaya-mati; prajñā, buddhi [...]: 
View Full Entry 勝慧
[...](Skt. pṛthu-prajña, buddhi [...]: 
View Full Entry 勝智慧
[...], tejas, balâdhāna, buddhi, vṛṣabhitā, sthāman [...]: 
View Full Entry 威神
[...], pradhāna, buddhi, bhakti, bhāva, maṇḍa, mati [...]: 
View Full Entry 心
[...], priya, buddhi, bhāvanatā, mata, manas-kāra, mano [...]: 
View Full Entry 念
[...] caitanya, *praṇin, buddhi, manasi-karaṇa, manasi [...]: 
View Full Entry 思
[...] (Skt. maniskara). To practice the Buddhist Way. One of the Ten Dharma [...]  prabhāvana, prekṣin, buddhi, bhāvanā, bhāvayati, [...]: 
View Full Entry 思惟
[...]. cetanā, cetana, buddhi; Tib. blo). Reasoning [...]: 
View Full Entry 思覺
[...], pratisaṃvid, buddhi, budha, vibuddha, saṃvida [...]: 
View Full Entry 悟
[...], prakalpita, buddhi, bhāvayati, bhūyo'bhiprayaḥ [...]: 
View Full Entry 想
[...], chanda, naya, buddhi, buddhin, bhāva, mata, mana-indriya [...]: 
View Full Entry 意
[...], prajñêndriya, buddhi, medhā, vidarśanā, vidyā [...]: 
View Full Entry 慧
[...] Intelligence. Although in pre-Buddhist literary Chinese the [...]  direction of the sense of wisdom. Buddhist discourse commonly [...]  as 闍那. See also 一智 (Skt. dhī, buddhi, abhijñā, mati). Perceiving [...]  sūri, smṛti, svabhāva-buddhi; Pāli ñāṇa) [...]: 
View Full Entry 智
[...]. shes pa). (Skt. buddhi, mati; adhigama, abāla [...]: 
View Full Entry 智慧
[...], nir-√īkṣ, buddhi, vicārita, vibhāvana, vibhāvayati [...]: 
View Full Entry 曉了
[...] of Skt. *buddhi, meaning the power of forming [...]: 
View Full Entry 沒地
[...], pratyabhijñāna, buddhi, budhyanatā, budhyanā [...]: 
View Full Entry 知
[...] (viz. [avyakta], [buddhi] or [mahat], [ahaṃ-kāra [...]: 
View Full Entry 稟性
[...] relevance to Buddhism): (1) one who has reached the summit of knowledge. (2) a Brahman. (3) a religious mendicant. (4) of Indra under Manu Tāmasa. (5) of the second Buddhi. (6) of a Brahmā (with Buddhists). 梵網經古迹記 [...]: 
View Full Entry 蠃髻
[...] comprehension; intelligence (Skt. buddhi; avabodha, *prati-vyadh; [...]  T 1558.29.99a5 In pre-Buddhist classical Chinese works [...]  asupta, āvedayati, āśaya-buddhi, kalpa, cetanā, codita, [...]  samkalpa, sambodha, svabhāva-buddhi) [...]: 
View Full Entry 覺
[...] (Skt. buddhi). 四分律 T 1428.22.588a18, 瑜伽論 T 1579 [...]: 
View Full Entry 覺悟
[...] Intelligence (Skt. buddhi, paṭu-buddhi, prajñā, buddha-vara [...]: 
View Full Entry 覺慧
[...], anubodha, buddhi, anubhūta, abhisambodha, abhisambodhanatā [...]: 
View Full Entry 覺知
[...], buddha, buddhi, boddhum, boddhṛ, bodhana, bodhi [...]: 
View Full Entry 解
[...], nāma, nirdiśyate, buddhi, mata, yathā, yathâpitat [...]: 
View Full Entry 謂
[...] prapnuyāt, prapya, buddhi, labhya, *viśeṣâdhigama [...]: 
View Full Entry 證得
[...], praveśa, prāpta, buddhi, vicakṣaṇa, viddha, vidhā [...]: 
View Full Entry 通達
[...], phullita, buddhi, bheda, mukta, mucyate, mocaka [...]: 
View Full Entry 開
[...], pravedayati, buddhi, vyutpatti; Tib. rjod par [...]: 
View Full Entry 開覺"數論頌", 星雲. 《佛光大辭典》(불광대사전) 3판.
數論頌
梵名 Sāṃkhya-kārikā。又稱數論偈、僧佉頌。印度六派哲學數論（梵 Sāṃkhya）學派之經典。伊濕伐羅訖哩史拏（梵 Īśvarakṛṣṇa，意譯自在黑）著於西元四至五世紀間。共計七十二偈，包含六十科論（梵 Saṣtitantra）之全部內容。書中指出以觀想人生諸苦之立場為出發點，並以二十五諦為基本原理，進行觀法之修行，即可獲得解脫。一切法皆可攝入二十五諦中，二十五諦以神我（梵 puruṣa）與自性（梵 prakṛti）為二大原理，由自性展開覺（梵 buddhi）與我慢（梵 ahaṃkāra），由我慢展開意根（梵 manas）、五知根（梵 buddhīndriya，即感覺機能）、五作根（梵 karmendriya，即運動機能）、五唯（梵 tanmātra，即色聲香味觸），五唯又延展出五大（梵 mahābhūta，即地水火風空）。自性之本質為純質（梵 sattva）、激質（梵 rajas）、翳質（梵 tamas）三德，三德之活動變化，產生一切現象；神我則係無屬性、無作用之純粹智。若能體悟自性與神我本質上之差異，自性即停止活動，而得解脫。本書之重要注釋書有金七十論、高達帕達注（梵 Gauḍapāda-bhāṣya）、摩達羅注（梵 Māṭhara-vṛtti）等。p7647"數論學派", 星雲. 《佛光大辭典》(불광대사전) 3판.
數論學派
數論，梵語 Sāṃkhya，音譯為僧佉，又作僧企耶；意譯又作數術、制數論。數論學派為印度六派哲學中成立最早者。相傳初祖為迦毘羅仙人（梵 Kapila）。此派以分別智慧而計度諸法，並以此數為基礎，從而立名論說，故稱數論派。其早期學說主張精神、物質二者統一為「最高我」，即採取有神論與一元論之立場（見敘事詩），至晚期則否認最高我，成為無神論之二元論。神我為純粹意識，不具作用，僅觀照自性而已。自性依序開展為覺（梵 buddhi）、我慢（梵 ahaṃkāra）、五大、十六變異。此一原理與神我、自性合稱二十五諦。所謂自性（梵 prakṛti），即可供開展之唯一因子，其構成之要素有純質（梵 sattva）、激質（梵 rajas）、翳質（梵 tamas）等三德；神我即由開展後所產生之物質結果中脫離出來，獨自存在，其時即稱為解脫。此宗派最古之經典為四五世紀頃伊濕伐羅訖哩史拏（梵 Īśvarakṛṣṇa，自在黑）之僧佉頌（梵 Sāṃkhya-kārikā）。其注釋書有金七十論、高達帕達（梵 Gauḍapāda）與摩達羅（梵 Māṭhara）之注釋書等，均問世於六世紀左右。其後復有僧佉經（梵 Sāṃkhya-sūtra），亦為此派重要論書之一。於諸外道中，數論派乃最有力之學派；佛典中有甚多破斥此派學說之記載。今於印度之瓦拉那西附近，成為獨立學派而存在。〔北本大般涅槃經卷十六、卷三十九、大智度論卷七十、瑜伽師地論卷六、成實論卷三、外道小乘涅槃論、外道小乘四宗論、金七十論卷下、大乘義章卷六、大乘法苑義林章卷一本、外道哲學、印度六派哲學〕p7648觉https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=覺&op=translate 구글 번역 2025년 12월 1일에 확인.
Chinese (Traditional): 覺 Jué 지에
Chinese (Simplified): 觉 Jué 지에
English: aware
Korean: 잠각https://hanja.dict.naver.com/#/search?query=覺&range=all 네이버 한자사전. 2025년 12월 1일에 확인.
覺 깨달을 각, 깰 교
부수 見(볼견)  총 획수 20획
1. (깨달을 각) 2. 깨닫다 3. 깨우치다
觉(간체자), 覚(일본자), 䁷(고자), 覐(고자), 𧠔(고자), 𧠭(고자), 覚(약자), 斍(속자), 𡕚(동자), 觉(동자), 𧠷(동자)
단어·성어 480
覺 각
1. 부처의 경지(境地).
2. 삼라만상(森羅萬象)의 실상(實相)과 마음의 근본(根本)을 깨달아 앎.juéhttps://zh.dict.naver.com/#/search?range=all&query=觉 네이버 중국어사전. 2025년 12월 1일에 확인.
觉 HSK1
번체
覺
1. 명사 감각. 느낌.
2. 동사 느끼다.
3. 동사 (잠에서) 깨어나다[깨다].
[ jué ]
고려대 중한사전
觉 HSK1
번체
覺
명사 잠. 수면.
[ jiào ]
고려대 중한사전
不知不觉 HSK 고등단어
성어 자기도 모르는 사이에. 부지중에. 부지불식간에. (→不由自主)
[ bù zhī bù jué ]
고려대 중한사전
不觉
부사 자기도 모르게. 어느새.
[ bùjué ]
고려대 중한사전
睡午觉
(☞睡晌觉)
[ shuì wǔjiào ]
고려대 중한사전지에知性(buddhi)지성https://hanja.dict.naver.com/#/entry/ccko/知&range=all 네이버 한자사전. 2025년 12월 1일에 확인.
知性
지성
知 알 지 性 성품 성
1. 지각(知覺)된 것을 정리(整理)하고 통일(統一)하여, 이것을 바탕으로 새로운 인식(認識)을 낳게 하는 정신(精神) 작용(作用). 넓은 뜻으로는 지각(知覺)이나 직관(直觀), 오성(悟性) 따위의 지적(知的) 능력(能力)을 통틀어 이른다.
2. 새로운 상황(狀況)에 부딪혔을 때에, 맹목적(盲目的)이거나 본능적(本能的) 방법(方法)에 의하지 아니하고 지적(知的)인 사고(思考)에 근거(根據)하여 그 상황(狀況)에 적응(適應)하고 과제(課題)를 해결(解決)하는 성질(性質).
知
알 지
1. 알다 2. 알리다, 알게 하다 3. 나타내다, 드러내다
부수 矢  (화살시, 5획)  총획 8획
性
성품 성
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
부수 忄  (심방변, 3획)  총획 8획zhīxìnghttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=知性&op=translate 구글 번역 2025년 12월 1일에 확인.
Chinese (Traditional): 知性 Zhīxìng 지싱
Chinese (Simplified): 知性 Zhīxìng 지싱
English: Intellectual
Korean: 지적인https://zh.dict.naver.com/#/search?range=all&query=知性 네이버 중국어사전. 2025년 12월 1일에 확인.
知性
명사 지성. (=悟性)
[ zhīxìng ]
고려대 중한사전
지성 1 知性 [지성]
1. 명사 知性 ，理性 ，理智 。 (↔감성(感性), 야성(野性))
2. 명사 智人 ，理性人 ，理智人 。
에듀월드 표준한한중사전
知性 웹수집
intellectuality
위키낱말사전지싱智性(buddhi)https://zh.wikipedia.org/zh-tw/智性 2025년 11월 30일에 확인.
智性（梵語：Buddhi），梵語名詞，在梵語中是一個陰性名詞，陽性形態為Buddha（意為覺醒、了解、知識，佛陀與佛性皆是源自此字根）。在印度教與瑜伽哲學中，智性與梵（梵語：Brahman，意為真實或實相）同在，比理性或意識更為高層。它相當於柏拉圖主義所說的智性。在印度神話中，象頭神的妻子也叫Buddhi。https://zh.wikipedia.org/zh-cn/智性 2025년 11월 30일에 확인.
智性（梵语：Buddhi），梵语名词，在梵语中是一个阴性名词，阳性形态为Buddha（意为觉醒、了解、知识，佛陀与佛性皆是源自此字根）。在印度教与瑜伽哲学中，智性与梵（梵语：Brahman，意为真实或实相）同在，比理性或意识更为高层。它相当于柏拉图主义所说的智性。在印度神话中，象头神的妻子也叫Buddhi。https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=智性&op=translate 구글 번역 2025년 12월 2일에 확인.
Chinese (Traditional): 智性 Zhì xìng 지싱
Chinese (Simplified): 智性 Zhì xìng 지싱
English: Intellectual
Korean: 지적인지성https://hanja.dict.naver.com/#/search?query=智性&range=all 네이버 한자사전. 2025년 12월 2일에 확인.
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)
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)zhì xìnghttps://zh.dict.naver.com/#/search?range=all&query=智性 네이버 중국어사전. 2025년 12월 2일에 확인.
智性
intellect
Bilingual Vocabulary-Academic Terms And Dictionary
智性交换
intellectual exchange
Bilingual Vocabulary-Academic Terms And Dictionary
새로운 단어를 알고 있나요? 오픈사전 등록하기
단어 3
智性
智性，佛教语。指真性。
[ zhì xìng ]
HDWIKI지싱決智(adhyavasāya, adhy-ava-sāya)http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=adhyavasāya DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for adhyavasāya
[...]. niścaya-jñāna, adhyavasāya). 金七十論 [...]: 
View Full Entry 決智
[...] nirdeśa; adhigama, adhyavasāya, anugata, anubodha, [...]: 
View Full Entry 解
[...], adhimātra-lolupa, adhyavasāya, anunīyatā, apekṣā, [...]: 
View Full Entry 貪著
[...], dṛḍha-grāhitā, adhyavasāyam āpannaḥ, abhiniveśayati [...]: 
View Full Entry 堅執http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=決智 DDB (Digital Dictionary of Buddhism). 2025년 11월 26일에 확인.
決智
Pronunciations
[py] juézhì
[wg] chüeh-chih
[hg] 결지
[mc] gyeolji
[mr] kyŏlchi
[kk] ケッチ
[hb] ketchi
[qn] quyết trí
Basic Meaning: decision
Senses:
Decidedly; mental effort, apprehension (Skt. niścaya-jñāna, adhyavasāya). 〔金七十論; 觀心覺夢鈔 T 2312.71.76b25〕 [Charles Muller; source(s): Hirakawa, Nakamura, M-W]
Search SAT
Search INBUDS Database
[Dictionary References]
Bukkyōgo daijiten (Nakamura) 316c
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0708https://www.wisdomlib.org/definition/adhyavasaya 2025년 12월 2일에 확인.
Sanskrit dictionary
Adhyavasaya in Sanskrit glossary
Adhyavasāya (अध्यवसाय).—
1) An attempt, effort, exertion; न स्वल्पमप्यध्यवसायभीरोः करोति विज्ञाननिधिर्गुणं हि (na svalpamapyadhyavasāyabhīroḥ karoti vijñānanidhirguṇaṃ hi) H.1.v.l.; °सह- चरेषु साहसेषु (saha- careṣu sāhaseṣu) Daśakumāracarita 161.
2) Determination, resolution; mental effort or apprehension; संभावनं नाम अस्तित्वाध्यव- सायः (saṃbhāvanaṃ nāma astitvādhyava- sāyaḥ) P.VI.2.21. cf. also प्रतिविषयाध्यवसायो दृष्टम् (prativiṣayādhyavasāyo dṛṣṭam) | Sāṅkhya K.5.
3) Perseverance, diligence, energy, constancy; तत्कोऽयं पदे पदे महाननध्यवसायः (tatko'yaṃ pade pade mahānanadhyavasāyaḥ) Uttararāmacarita 4 absence of energy or resolution, drooping of spirits; (with mahānadhyavasāyaḥ as the reading, the meaning would be 'why this effort on your part i. e. to determine whether you should go or not, hesitation.')
Derivable forms: adhyavasāyaḥ (अध्यवसायः).
Source: DDSA: The practical Sanskrit-English dictionary
Adhyavasāya (अध्यवसाय).—m. or nt. = °sāna, grasping, clinging, devotion (to something deprecated; compare adhyavasita): Divyāvadāna 534.19; adhyavasāye tiṣṭhati, cited from Mādhya- mikā-vṛtti in note 4 on Śikṣāsamuccaya 223.8. (On adhyavasāya, ger., see adhyavasyati.)
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Adhyavasāya (अध्यवसाय).—m. 
(-yaḥ) Effort, exertion, determined application. E. adhi, and aba before ṣo to destroy, with the affixes dhañ and yak.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Adhyavasāya (अध्यवसाय).—i. e. adhi -ava-so + a, m. Perseverance, [Pañcatantra] 60, 6. Constancy, ib. iii. [distich] 261.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
1) Adhyavasāya (अध्यवसाय):—[=adhy-ava-sāya] [from adhyava-so] m. idem
2) [v.s. ...] (in [philosophy]) mental effort, apprehension.
3) [=adhy-avasāya] [from adhyava-sāya > 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: 쥐지결지https://hanja.dict.naver.com/#/search?query=決智&range=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&range=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 중한사전지에찌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; atimahat, atyartham, āyata, udāra, [...]  bahu, bṛhat, bhūyas, bhṛśatara, mahattā,    mahat    tva, [...]  bhṛśatara,    mahat    tā, mahattva, 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, mahattara,    mahat    tā,    [...]  bhūri,    mahat    tara, mahattā,    mahat    tva, [...]     mahat    tara,    mahat    tā, mahattva, 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: 큰대https://hanja.dict.naver.com/#/search?query=大&range=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 Dictionary따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 진실대제https://hanja.dict.naver.com/#/search?query=大諦&range=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 ]
웹수집따 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
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[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
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[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. parispharaṇa, 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: 스며들다편만https://hanja.dict.naver.com/#/search?query=遍滿&range=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 săbiàn măndì
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.
웹수집비앤 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=&range=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: 지혜지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
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[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.
--- OR --- 
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 .
--- OR --- 
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 Dictionary혜https://hanja.dict.naver.com/#/search?query=慧&range=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-한자huìhttps://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 중한사전회이
			<td style="white-space: nowrap;" class="sanskrit">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.buddhi붓디https://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.महत्<ref name="wisdomlib/Mahat-in-Sanskrit-glossary">https://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.
<section class="suffix source"><cite>Source: Cologne Digital Sanskrit Dictionaries: Mo<b>nier-Williams Sanskrit-English Dictionary</p>Mahat</b> (महत्):—[(hān-hatī-hat) a.] Great, much; best. f. Lute of Nārada; eggplant. n. Dominion; intellectual principle. adv. Very much.
<section class="suffix source"><cite>Source: Cologne Digital Sanskrit Dictio<b>naries: Yates Sanskrit-English Dictionary</p>Mahat</b> (महत्):—Adv. mit bhu gross , — voll werden (vom Monde).
<section class="suffix source"><cite>Source: Cologne Digital Sanskrit Dictionaries<b>: Sanskrit-Wörterbuch in kürzerer Fassung</p>Mahat</b> (महत्) in the Sanskrit language is related to the Prakrit words: Maha, Mahalla. 
<section class="suffix source"><cite>Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)</p></ref>mahat마핫https://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 Fassungmahat-tattvamahattattva마핫 땃트와https://www.youtube.com/watch?v=dbjfcpe3rfw Tattwa Pronunciation Tattva Sanskrit तत्त्व tattva. 2025년 11월 30일에 확인.</td>
			buddhihttps://en.wiktionary.org/wiki/buddhi 2025년 12월 1일에 확인.
buddhi
English
Etymology
From Sanskrit बुद्धि (buddhi).
Noun
buddhi (uncountable)
(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
< Sanskrit; compare bodhati (he) awakeshttps://www.collinsdictionary.com/dictionary/english/buddhi 2025년 12월 1일에 확인.
buddhi
in American English
(ˈbuːdi, ˈbudi)
noun
Hinduism & Buddhism
intellect, seen as an intuitive faculty giving increased spiritual awareness
Most material © 2005, 1997, 1991 by Penguin Random House LLC. Modified entries © 2019 by Penguin Random House LLC and HarperCollins Publishers Ltd
Word origin
[‹ Skt; cf. bodhati (he) awakes]https://en.dict.naver.com/#/search?query=buddhi 네이버 영어사전. 2025년 12월 1일에 확인.
buddhi
명사 힌두교 불교 보리(菩提), 정각; 깨달음의 지혜.
YBM 올인올 영한사전intellectintellectual facultyintellectual principleintelligencefaculty of mental perceptionpower to form and retain concepts, reason, discern, judge, comprehend, understandmahatmahat-tattvagreat principlepure potentialitygreat source of Ahaṃkāra, ‘self-consciousness’, and Manas, ‘the mind’
		</tr>

					비즈냐나빅슈비즈냐나 빅슈
			吠若那比柯宿폐야나 비가수https://hanja.dict.naver.com/#/search?range=letter&query=吠若那比柯宿&autoConvert= 2025년 9월 10일에 확인.
吠 짖을 폐
1. (개가)짖다 2. 욕하다(辱--)
𤝜(동자)
若 같을 약, 반야 야
부수 艹(초두머리3)  총 획수 9획
1. (같을 약) 2. 같다 3. 이와 같다
𠭀(본자), 𦱡(고자), 𦱢(고자), 𠭚(동자), 𡧻(동자), 𣞆(동자), 𥉧(동자), 若(동자), 𦴈(동자), 𦱶(동자), 𧁇(동자)
若 같을 약, 반야 야
1. (같을 약) 2. 같다 3. 이와 같다
若(약)과 동자(同字). 若(동자)
那 어찌 나, 어조사 내
부수 ⻏(우부방)  총 획수 7획
1. (어찌 나) 2. 어찌 3. 어찌하여, 어떠하냐
𨙻(본자), 㑚(속자), 𨚗(와자), 哪(동자), 㖠(동자), 𢑽(동자), 𣟎(동자), 𨛅(동자), 郍(동자), 𨚉(동자)
比 견줄 비
부수 比(견줄비)  총 획수 4획
1. 견주다(어떠한 차이가 있는지 알기 위하여 서로 대어 보다), 비교하다(比較--) 2. 본뜨다, 모방하다(模倣ㆍ摸倣ㆍ摹倣--) 3. 나란히 하다
夶(고자), 𣬅(고자)
柯 가지 가
부수 木(나무목)  총 획수 9획
1. 가지 2. 줄기 3. 자루(끝에 달린 손잡이)
𣝺(동자)
宿 잘 숙, 별자리 수, 고을 이름 척
부수 宀(갓머리)  총 획수 11획
1. (잘 숙) 2. (잠을)자다, 숙박하다(宿泊--) 3. 묵다, 오래되다
㝛(본자), 𠫗(동자), 𡪴(동자)Fèi ruò nà bǐ kē sùhttps://translate.google.com/?sl=zh-CN&tl=zh-TW&text=吠若那、比柯宿&op=translate 2025년 9월 10일에 확인.
Chinese (Simplified): 吠若那、比柯宿 Fèi ruò nà, bǐ kē sù 페루나 비커수
Chinese (Traditional): 吠若那、比柯宿 Fèi ruò nà, bǐ kē sù 페루나 비커수
English: Vajra, Bhikkhus
Korean: 금강승, 비구승https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=吠若那比柯宿&op=translate 2025년 9월 10일에 확인.
Chinese (Simplified): 吠若那比柯宿 Fèi ruò nà bǐ kē sù 페루나비커수
Chinese (Traditional): 吠若那比柯宿 Fèi ruò nà bǐ kē sù 페루나비커수
English: Vairānāpīkū
Korean: 바이라나피쿠페루나 비커수
			विज्ञानभिक्षुVijñānabhikṣuhttps://www.wisdomlib.org/definition/vijnanabhikshu 2025년 8월 20일에 확인.Sanskrit dictionary
[«previous (V) next»] — Vijnanabhikshu in Sanskrit glossary
1) Vijñānabhikṣu (विज्ञानभिक्षु) as mentioned in Aufrecht’s Catalogus Catalogorum:—guru of Bhāvā Gaṇeśa Dīkṣita (Yogasūtravṛtti etc.). He is later than Aniruddha, carlier than Mahādeva: Ādeśaratnamālā, in L. 1797 called Upadeśaratnamālā. Īśvaragītābhāṣya. Kaṭhavallyupaniṣadāloka. Kaivalyopaniṣadāloka. Taittirīyopaniṣadāloka. Pātañjalabhāṣyavārttika or Yogavārttika, a
—[commentary] on Vyāsa’s Yogabhāṣya. Praśnopaniṣadāloka. Brahmādarśa. Bhagavadgītāṭīkā. Māṇḍūkyopaniṣadāloka. Muṇḍakopaniṣadāloka. Maitreyopaniṣadāloka. Yogasārasaṃgraha. Vijñānāmṛta or Brahmasūtraṛjuvyākhyā. Vedāntāloka, the general name of his dissertations on several genuine Upaniṣads. Śvetāśvataropaniṣadāloka. Sāṃkhyakārikābhāṣya. Sāṃkhyapravacanabhāṣya. Sāṃkhyasāraviveka.
2) Vijñānabhikṣu (विज्ञानभिक्षु):—Bṛhadāraṇyakavyākhyā.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Vijñānabhikṣu (विज्ञानभिक्षु):—[=vi-jñāna-bhikṣu] [from vi-jñāna > vi-jñā] m. Name of scholar, [Catalogue(s)]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryVijñāna Bhikṣu윅냐-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.

			VijnanabhikshuVijnanabhiksuhttps://en.wikipedia.org/wiki/Vijnanabhiksu 2025년 8월 20일에 확인.VijnanabhiksuVijñānabhikṣu (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.

	</table>

사

<table class="wikitable">
					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


		<tr style="vertical-align: top;">
			상사접촉실제상의 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 연락처상사접촉https://hanja.dict.naver.com/#/search?query=相似接觸&range=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 Dictionary샹쓰 지에추
			<td style="white-space: nowrap;" class="sanskrit">संयोगाभासsaṃyogābhāsa= saṃyoga (संयोग 접촉) +ābhāsa (आभाष 상사, 유사)<ref name="wisdomlib/Abhasa-in-Sanskrit-glossary">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)<d< Ś.="" b.;="" <span="" data-lang="skt">तत्साहसाभासम् (tatsāhasābhāsam) Mālatīmādhava (Bombay) 2 looks like wantonness.</d<>
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 Dictionary</ref>http://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}</td>
			semblance of contactappearance 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).
		</tr>

					사트바길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 96-97.

 상키야에 의하면 프라크르티는 사트바 sattva, 라자스 rajas, 타마스
tamas라는 세  종류의 요소 guṇa로 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 sāmyāvasthā을 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]
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[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&range=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 ]
HDWIKI싸둬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:
the merit of his compassion 恩德;
the merit of severing affliction 斷德;
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
The body of the Buddha is nothing but the Dharma-nature (which is eternal and permanent) 法身德.
The Buddha possesses wisdom which enables him to see the essential nature of things 般若德.
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]
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[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]
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[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&range=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 ]
웹수집기천지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-한자xǐhttps://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 Dictionary시喜德희덕https://hanja.dict.naver.com/#/search?query=喜德&range=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 사전xǐ 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: 자이드시더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: 행복하다낙https://hanja.dict.naver.com/#/search?query=樂&range=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 Dictionary러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: 탐욕스러운탐https://hanja.dict.naver.com/#/search?query=貪&range=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。
HDWIKI탄悅性悦性열성https://hanja.dict.naver.com/#/search?query=悅性&range=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 중한사전웨싱
			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.
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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 Dictionarysattvasat-tva삿트와https://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.
			sattva삳으바https://www.howtopronounce.com/sattva Learn how to pronounce Sattva. 2025년 11월 5일에 확인.삳바goodnesspurityhttps://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: Hinduismqualities of goodness, light, and harmonyquality of excellence or goodnessquality of purity or goodnessquality 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 DictionarySāṃkhyaSāṁkhyaBernard, 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.
			발음:
			   상키아How 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 < saṁkhyā,
enumeration : sam, together; see sandhi + khyāti, he tells.]



					샥티샤크티https://ko.wikipedia.org/wiki/샤크티 2025년 10월 23일에 확인.
샤크티(산스크리트어: शक्ति)는 신성(神聖)한 힘 또는 신성한 권능이라는 문맥에서 "할 수 있는" 또는 "능력이 있는"을 뜻하는 산스크리트어 "샥(Śak)"으로부터 유래한 낱말로, 힌두교에서 우주 전체를 관통하여 흐르고 있다고 여기는 우주의 활동적인 힘 또는 에너지를 지칭하는 낱말이다.[1] 서양에서는 흔히 단순히 에너지(Energy) 또는 파워(Power)라고 번역되기도 하는데, 보다 자세히는 "우주적 원초 에너지(Primordial cosmic energy)"라고 번역된다.[1]
샤크티는 철학적 측면에서는 우주의 여성적 창조력을 뜻하는 개념이며, 인격화 또는 의인화된 신으로서 신앙과 숭배의 대상이라는 종교적 측면에서는 마하데비 또는 아디파라 샤크티라고도 불린다. 힌두교의 가르침에 따르면, 샤크티는 물질 우주에서 여성체, 여성적 창조성, 여성적 풍부함 또는 여성의 생식력을 통해 가장 잘 드러난다.[2] 이런 면에서 샤크티는 한자로 성력(性力)이라고 번역되기도 한다. 샤크티는 또한 물질 우주의 남성체 속에도 존재하는데 여성체에 비할 때 잠재적이며 비현현된 형태로 존재한다.[2]
[1] Datta, Reema and Lowitz, Lisa (2005). 《Sacred Sanskrit Words》. Berkeley: Stonebridge Press. 111쪽
[2] Tiwari, Bri. Maya (2002). 《The Path of Practice: A Woman's Book of Ayurvedic Healing》. Motilal Banarsidass Press. 55쪽(무한한 창조의) 힘
			夏克提https://zh.wikipedia.org/zh-tw/夏克提 2025년 10월 23일에 확인.
夏克提（Shakti；天城文：शक्ति，IAST：Śakti，直譯：能量、能力、力量、努力、權力、強大的力量[1]），或譯沙克蒂、沙克提、鑠乞底、颯刻曇[2]等，被用以指稱多種印度次大陸的文化概念，其一般定義是宇宙創造、維持和毀滅的動態能量。它被認為是女性能量，因為女性生育現象被認為與基於能量的創造相似；缺乏能量，宇宙便不會有活動。它刺激濕婆（以意識為表現形式的被動能量）進行創造。半女神是有關概念的標誌性代表；該神同屬男性和女性，說明宇宙的創造、維持和毀滅都依賴兩種力量。[3]
夏克提也指這種能量的表現形式，即女神。有些女神體現其破壞性面向，如死亡、衰退和疾病，而其他女神則體現其創造力和吉祥力量面向，如自然、元素、音樂、藝術、舞蹈和繁榮。它可能被人格化為溫柔仁慈的雪山神女（濕婆的配偶），或迦梨（毀滅性邪惡的可怕力量），或難近母（征服威脅宇宙穩定力量的戰士）。女神崇拜者常將她們視為全能且至高無上的存在，與男神不相上下。[3]
[1] Williams, Monier. A Sanskrit-English Dictionary: Etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European Languages By Monier Williams. Clarendon Press. 1872  [2024-08-06]. （原始內容存檔於2025-01-23） （英語）. 
[2] 黃心川. 印度哲学史. 商務印書館. 1989: 487  [2024-08-06]. （原始內容存檔於2025-01-23） （中文）. 
[3] Johnson, Jean. Shakti: The Power of the Feminine. Asia Society.   [2024-08-06]. （原始內容存檔於2024-11-09）.https://zh.wikipedia.org/zh-cn/夏克提 2025년 10월 23일에 확인.
夏克提（Shakti；天城文：शक्ति，IAST：Śakti，直译：能量、能力、力量、努力、权力、强大的力量[1]），或译沙克蒂、沙克提、铄乞底、飒刻昙[2]等，被用以指称多种印度次大陆的文化概念，其一般定义是宇宙创造、维持和毁灭的动态能量。它被认为是女性能量，因为女性生育现象被认为与基于能量的创造相似；缺乏能量，宇宙便不会有活动。它刺激湿婆（以意识为表现形式的被动能量）进行创造。半女神是有关概念的标志性代表；该神同属男性和女性，说明宇宙的创造、维持和毁灭都依赖两种力量。[3]
夏克提也指这种能量的表现形式，即女神。有些女神体现其破坏性面向，如死亡、衰退和疾病，而其他女神则体现其创造力和吉祥力量面向，如自然、元素、音乐、艺术、舞蹈和繁荣。它可能被人格化为温柔仁慈的雪山神女（湿婆的配偶），或迦梨（毁灭性邪恶的可怕力量），或难近母（征服威胁宇宙稳定力量的战士）。女神崇拜者常将她们视为全能且至高无上的存在，与男神不相上下。[3]
[1] Williams, Monier. A Sanskrit-English Dictionary: Etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European Languages By Monier Williams. Clarendon Press. 1872  [2024-08-06]. （原始内容存档于2025-01-23） （英语）. 
[2] 黄心川. 印度哲学史. 商务印书馆. 1989: 487  [2024-08-06]. （原始内容存档于2025-01-23） （中文）. 
[3] Johnson, Jean. Shakti: The Power of the Feminine. Asia Society.   [2024-08-06]. （原始内容存档于2024-11-09）.하극제/하극리https://hanja.dict.naver.com/#/search?query=夏克提&range=letter 네이버 한자사전. 2025년 10월 23일에 확인.
夏 여름 하, 개오동나무 가
부수 夊(천천히걸을쇠발)  총 획수 10획
1. (여름 하) 2. 여름 3. 중국(中國), 한족(漢族)의 자칭(自稱)
𡔰(고자), 𡕾(고자), 夓(고자), 昰(고자), 𨂮(고자), 𠀼(동자), 𠌘(동자), 𠍺(동자), 𡕭(동자), 𡖃(동자), 𣋗(동자), 𤴞(동자), 𧈄(동자), 𩖳(동자)
克 이길 극
부수 儿(어진사람인발)  총 획수 7획
1. 이기다(고통이나 고난을 참고 견디어 내다) 2. 해내다, 이루다 3. 참고 견디다
𠅏(고자), 𡱀(고자), 𠅔(고자), 𠅡(고자), 𠧳(고자), 𠧹(고자), 𠧻(고자), 𡱠(동자), 𣳂(동자)
提 끌 제, 떼지어 날 시
부수 扌(재방변)  총 획수 12획
1. (끌 제) 2. 끌다, 이끌다 3. 끌어당기다xià kè tíhttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=夏克提&op=translate 구글 번역 2025년 10월 23일에 확인.
Chinese (Traditional): 夏克提 Xià kè tí 샤크티
Chinese (Simplified): 夏克提 Xià kè tí 샤크티
English: Shakti
Korean: 샤크티https://zh.dict.naver.com/#/search?range=word&query=夏克提 네이버 중국어사전. 2025년 10월 23일에 확인.
提
1. 동사 (고리나 손잡이 따위를 손에) 들다. 쥐다.
2. 동사 들어올리다. 끌어올리다. 높이다.
3. 동사 찾다. 인출하다. 꺼내다. 뽑다.
[ tí ]
에듀월드 표준중중한사전
提 HSK 고등단어
뜻은 ‘提’와 같고 아래와 같은 경우에만 ‘dī’로 발음됨.
[ dī ]
고려대 중한사전
提
1. 동사 carry
2. 동사 raise
3. 동사 bring forward
[ tí ]
Collins Chinese Dictionary
提
동사 carry
[ dī ]
Collins Chinese Dictionary
夏克
夏克，曾用名夏尽忠。1915年11月出生，山东夏津人。1938年参加革命，同年加入中国共产党。在国内革命战争、抗日战争和解放战争时期，曾担任山东夏津县八路军地方工作团指导员、青海支队副指导员、武城县第四区区委书...
[ xiàkè ]
HDWIKI샤크티
			शक्तिhttps://en.wikipedia.org/wiki/Shakti 2025년 10월 23일에 확인.
Shakti (Devanagari: शक्ति, IAST: Śakti; lit. 'energy, ability, strength, effort, power, might, capability')[1] in Hinduism, is the "Universal Power" that underlies and sustains all existence. Conceived as feminine in essence, Shakti as devi refers to the personified energy or power of a male deity, often personified as the female consort of the given Hindu god.[2][3][4]
In Tantric Shaktism, Shakti is the foremost deity, akin to Brahman.[5][5] In Puranic Hinduism, Shiva and Shakti are the masculine and feminine principles that are complementary to each other. The male deity is purusha, pure consciousness, which creates the universe through the female creative energy of Shakti, which is prakriti, 'nature'.[6][7]
The term Shakta is used for the description of people associated with Shakti worship. The Shakta pithas are shrines, which are believed to be the sacred seats of Shakti.
Overview
Etymology
According to the Monier-Williams dictionary, the term Shakti (Śakti) is the sanskrit feminine word-meaning "energy, ability, strength, effort, power, might, capability"—thereby implying "capacity for" doing something, or "power over" anything.[1][8] Shakti is also considered a feminine noun of the linguistic term Sanskrit.[9] Though the term Shakti has broad implications, it mostly denotes "power or energy, which is feminine", and is also a name by which goddesses are referred to.[8][10]
[1] ^Monier-Williams, Monier. "Monier-Williams Sanskrit-English Dictionary". faculty.washington.edu. University of Washington. Archived from the original on 25 August 2017. Retrieved 8 October 2017..
[2] "Definition of SHAKTI".
[3] Jones, Constance; Ryan, James D. (2006). Encyclopedia of Hinduism. Infobase Publishing. ISBN 978-0-8160-7564-5.
[4] Chandra, Suresh (1998). Encyclopaedia of Hindu Gods and Goddesses. Sarup & Sons. ISBN 978-81-7625-039-9.
[5] Vanamali (2008). Shakti: Realm of the Divine Mother. Simon and Schuster. ISBN 9781594777851., p. "Brahman is static Shakti".
[6] Vanamali (2008). Shakti: Realm of the Divine Mother. Simon and Schuster. ISBN 9781594777851., p. "The Devi herself is both Shakti and Prakriti".
[7] EB (4 September 2024). "Shaktism". Encyclopedia Britannica..
[8] Foulston, Lynn (2008). "ŚAKTI". In Cush, Denise; Robinson, Catherine; York, Michael (eds.). Encyclopedia of Hinduism. UK, US, Canada: Routledge. doi:10.4324/9780203862032. ISBN 978-0-7007-1267-0., p. 725.
[9] Camphausen, Rufus C. (1999). The encyclopedia of sacred sexuality : from aphrodisiacs and ecstasy to yoni worship and zap-lam yoga. Inner Traditions. ISBN 978-0892817191., p. 205.
[10] Courtney, Sheleyah A. (2014). "Savitri, the Unshackled Shakti: Goddess Identification, Violence and the Limits of Cultural Subversion of Widows in Varanasi". South Asia: Journal of South Asian Studies. 37 (2). The University of Sydney: 268–280. doi:10.1080/00856401.2014.884987., p. 269.śakti샥띠https://www.youtube.com/watch?v=CMAcc1WL8ng Shakti Pronunciation Sanskrit शक्ति śakti. 2025년 10월 23일에 확인.
			Shakti샥띠https://www.howtopronounce.com/shakti Learn how to pronounce Shakti. 2025년 10월 23일에 확인.Universal Powercosmic energyhttps://www.merriam-webster.com/dictionary/Shakti Merriam-Webster Dictionary. 2025년 10월 23일에 확인.
Shakti
noun
Shak·ti ˈshäk-tē  ˈsäk
variants or less commonly Sakti
 the dynamic energy of a Hindu god personified as his female consort
broadly : cosmic energy as conceived in Hindu thoughtenergy (of a Hindu god)


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			선나운허, 《불교사전》, 禪那(선나) 항목禪那(선나)
【범】 Dhyāna 6바라밀의 하나. 타연나(駄衍那)라고도 쓰며, 선(禪)이라 약칭. 정려(靜慮)ㆍ사유수(思惟修)ㆍ정(定)이라 번역. 진정한 이치를 사유(思惟)하고, 생각을 안정케 하여 산란치 않게 하는 작용.선법
			<td style="white-space: nowrap;" class="chinese">禪那<ref name="zh-tw/禪那">https://zh.wikipedia.org/zh-tw/禪那 2025년 9월 2일에 확인.
禪那（梵語：ध्यान，dhyāna，巴利語：झान，jhāna），又譯為馱演那、馱衍那、第耶那、持訶那，佛教術語，意譯為思惟修</b>[1]、念修[2]、禪定[1]、禪觀[3]、棄惡[4]、一心[5]、功德叢林[1]、靜慮[6]，在《大毘婆沙論》中，專指四種色界定。修行進入四種禪那的方法，為奢摩他與毘鉢舍那即止觀。
音義
「禪那」這個詞源出婆羅門教《梨俱吠陀》，有心一境性含義的「禪那」出現於《奧義書》中，在後世的《瑜伽經》八支瑜伽中為第七支。「禪那」廣泛用於沙門傳統各教派，在佛教中，為「三無漏學」與六度之一。
作為名詞的梵語禪那一詞由動詞詞形dhyā（√dhyai / dhī 觀看、冥想）與後綴-ana-組成[7]。根據《俱舍論》及其註釋的解釋，地 dhī是字界（梵語文法中動詞之語根），振多 cinta，翻作審慮、思惟，是字緣（附於字界上使語體發生變化之助緣），「審慮」義中置地（dhī）界，故名為禪那（dhyāna）[8]。《清淨道論》除了審慮所緣，另說禪那有燃燒障礙之義，其梵語詞根為√kṣi 破壞、摧毀[9][7]。
禪那與定，在日常用語中或被視為同義詞，但禪那的範圍窄而定的範圍寬[10]，禪那專指能依之見道證沙門果的色界四種定，若依欲界諸定僅能「正觀」，若依無色界諸定僅能「斷結」，依色界諸定方兼具能正觀與能斷結[11]。
漢傳佛教概念禪，和禪定的禪，皆源自於禪那的簡稱，但隨著發展，逐漸形成一個獨特的脫離思想體系，離一切文字相的方式，並開創了禪宗。[1] 智顗 《釋禪波羅蜜次第法門》卷第一：「禪是外國之言，此間翻則不定，今略出三翻。一、摩訶衍論中翻「禪」，秦言思惟修。二、舉例往翻，如檀波羅蜜此言「布施度」。禪波羅蜜此言「定度」，故知用「定」以翻禪。三、阿毘曇中，用「功德叢林」以翻禪。」
慧遠《大乘義章》卷第十三：「思惟修者，從因立稱，於定境界審意籌慮，名曰思惟。思心漸進說為修習，從剋定名思惟修寂。亦可此言，當體為名，禪定之心正取所緣，名曰思惟。思心增進說為修習。功德叢林者，從果為名。智慧神通四無量等是其功德，眾德積聚說為叢林。定能生之，因從果目，是故說為功德叢林。」
[2] 《貞元新定釋教目錄》卷第十：第耶那(隋云念修舊為禪那及持訶那並訛僻也)
[3] 《大堅固婆羅門緣起經》卷下：「於夏四月，寂止一處，修悲禪觀」（《Mahāgovindasutta》：「vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ」 「for the four months of the rainy season and practice the absorption on compassion」）
太虛. 中國佛學的特質在禪 (PDF). 所以，禪那雖可名定，而定中有觀、有慧，方為禪那之特義，故禪那亦云禪觀。
[4] 《菩薩內習六波羅蜜經》：「檀為布施，尸為持戒，羼為忍辱，惟逮為精進，禪為棄惡，般若為黠慧」
《禪門章》：「以外方便去蓋除欲，淨諸遮障，故名棄惡。以內方便增長善根，是名功德藂林。」
[5] 《生經》：「布施持戒，忍辱精進，一心智慧」
《修行本起經》卷上：「學佛意，行六度無極——布施、持戒、忍辱、精進、一心、智慧」
[6] 定賓《四分律疏飾宗義記》卷第七本：「俱舍云。依何義故立靜慮名。答云。由此寂靜能審慮故。審慮即是實了知義。述曰。定體寂靜。慧復審慮。由定及慧。名為靜慮。梵本云振多（梵語：cinta）。此云審慮。即為字緣也。梵云地（梵語：dhī）。即是字界也。此謂振多字緣之中。若置地為字界相助。名為駄演那。此云靜慮也。」
[7] 周春陽. 禪那的語義與語意 ——以阿含經為中心.
[8] 5 月 12 日之補充講義 (PDF).
[9] 《清淨道論》卷4：「因為思惟所緣（arammaṇūpanijjhānato）或燒盡其敵對（paccanīka-jhāpanato）的（五蓋）故為「禪」」 또는 「所緣之思惟故，又反對〔之五蓋〕燒盡故為禪」
[10] 《瑜伽師地論·本地分·三摩呬多地》卷第十一：「若略說三摩呬多地，當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。云何總標？謂：此地中，略有四種，一者、靜慮，二者、解脫，三者、等持，四者、等至。
靜慮者，謂：四靜慮。……
解脫者，謂：八解脫。……
等持者，謂：三三摩地，一、空，二、無願，三、無相。復有三種，謂：有尋有伺，無尋唯伺，無尋無伺。復有三種，謂：小、大、無量。復有二種，謂：一分修，具分修。復有三種，謂：喜俱行，樂俱行，捨俱行。復有四種：謂：四修定。復有五種，謂：五聖智三摩地。復有五種，謂：聖五支三摩地。復有有因有具聖正三摩地。復有金剛喻三摩地。復有有學、無學、非學非無學等三摩地。
等至者，謂：五現見三摩鉢底，八勝處三摩鉢底，十遍處三摩鉢底，四無色三摩鉢底，無想三摩鉢底，滅盡定等三摩鉢底。
云何安立？謂：唯此等，名等引地，非於欲界，心一境性，由此定等，無悔、歡喜、安樂所引，欲界不爾，非欲界中於法全無審正、觀察。」
《中阿含經·王相應品·三十喻經》卷第十五：「比丘、比丘尼，以三定為華鬘，空、無願、無相，舍梨子！若比丘、比丘尼，成就三定為華鬘者，便能捨惡，修習於善。」
《中阿含經·晡利多品·大拘絺羅經》卷第五十八：「尊者舍黎子，……復問曰：賢者拘絺羅！空、無願、無相，此三法異義、異文耶？為一義、異文耶？尊者大拘絺羅答曰：空、無願、無相，此三法，異義、異文。」
《大毘婆沙論》卷第一百四：「有三三摩地，謂：空、無願、無相。然三摩地，或應說一，謂：心所中，大地法內，名三摩地；又、五根中，名定根；五力中，名定力；七覺支中，名定覺支；八道支中，名正定。或應說二，謂：有漏、無漏三摩地，或繫縛、解脫，或繫、不繫三摩地。或應說三，謂：此所說。或應說四，謂：三界繫及不繫。或應說五，謂：三界繫及學、無學。廣說乃至，若以相續、剎那分別，則有無量三摩地。問：若爾，世尊何故增一減無量等，建立三種三摩地耶？答：由三緣故，唯建立三，一、對治故，二、期心故，三、所緣故。對治故者，謂：空三摩地，是有身見近對治故。……期心故者，謂：無願三摩地，諸修行者期心，不願三有法故。……所緣故者，謂：無相三摩地，此定所緣，離十相故，謂：離色、聲、香、味、觸、及女、男、三有為相。復次、蘊名為相，此定所緣，離諸蘊相，故名無相。復次、世名為相，前、後名相，上、中、下等名相，此定所緣，離世等相，故名無相。……問：何故名三摩地？三摩地是何義耶？答：
<li>由三緣故，名三摩地，一、平等故，二、攝持故，三、相似相續故。平等故者，謂：無始來，煩惱、惡行、邪見、顛倒，令心、心所，偏曲而轉，由此定力，令心、心所，於境正直，平等而轉故，名三摩地。攝持故者，謂：無始來，心、心所法，於境馳散，由此定力，方便攝持，令住一境故，名三摩地。相似相續故者，謂：無始來，心、心所法，善、染、無記，異類相續，由此定力，前後一類，唯善相續故，名三摩地。
復次、由三緣故，名三摩地，謂：住一境故，相續住故，正審慮故。
復次、由三緣故，名三摩地，謂：能持身、令平等故，攝諸善法、令不散故，能令善心平等轉故。
復次、由三緣故，名三摩地，謂：於所緣、恒不捨故，任持種種勝善法故，令奢摩他、毘鉢舍那住一所緣、平等轉故。
尊者世友作如是說：何故名三摩地？攝持多種善心、心所，令於一境，平等相續故，名等持。復作是說：能持平等故，名等持；如能持嬰兒故，名持嬰兒者，能持水故，名持水者，能持枰故，名持枰者；此亦如是，能持種種勝平等法故，名等持。
大德（覺天）說曰：即此等持，亦名等至，此復多種，謂：善法等至，不善法等至，無記法等至，九次第等至，兩兩交會，亦名等至。於此義中，唯說能持善心、心所，令其相續平等而轉故，名等持；不善、無記等，非此所說。」
[11]  《大毘婆沙論》卷第八十：「問：此四靜慮自性云何？答：各以自地五蘊為自性，是名靜慮自性、我、物、自體、相、分、本性。已說自性，所以今當說，問：何故名靜慮？……
   有作是說：以能斷結故，名靜慮。問：諸無色定，亦能斷結，應名靜慮？答：若定能斷不善、無記二種結者，名為靜慮。諸無色定，唯斷無記，非不善故，不名靜慮。……
   復有說者：以能正觀故，名靜慮。問：若爾，欲界有三摩地，亦能正觀，應名靜慮？答：若能正觀，亦能斷結，名為靜慮。欲界三摩地，雖有能正觀，而不能斷結故，不名靜慮。……
   如是說者：要具二義，方名靜慮，謂：能斷結，及能正觀。欲界三摩地，雖能正觀，而不能斷結；諸無色定，雖能斷結，而不能正觀故，非靜慮。復次、若能遍觀，遍斷結者，名為靜慮。欲界三摩地，雖能遍觀，而不能遍斷結；諸無色定，二義俱無故，非靜慮。復次、若能靜息一切煩惱，及能思慮一切所緣，名為靜慮。欲界三摩地，雖能思慮一切所緣，不能靜息一切煩惱；諸無色定，兩義都無故，非靜慮。復次、諸無色定，有靜無慮；欲界三摩地，有慮無靜；色定俱有，故名靜慮。靜謂等引，慮謂遍觀，故名靜慮。」
</ref>禅那https://zh.wikipedia.org/zh-cn/禪那 2025년 9월 3일에 확인.禅那（梵语：ध्यान，dhyāna，巴利语：झान，jhāna），又译为驮演那、驮衍那、第耶那、持诃那，佛教术语，意译为思惟修[1]、念修[2]、禅定[1]、禅观[3]、弃恶[4]、一心[5]、功德丛林[1]、静虑[6]，在《大毘婆沙论》中，专指四种色界定。修行进入四种禅那的方法，为奢摩他与毘钵舍那即止观。
音义
「禅那」这个词源出婆罗门教《梨俱吠陀》，有心一境性含义的「禅那」出现于《奥义书》中，在后世的《瑜伽经》八支瑜伽中为第七支。「禅那」广泛用于沙门传统各教派，在佛教中，为「三无漏学」与六度之一。
作为名词的梵语禅那一词由动词词形dhyā（√dhyai / dhī 观看、冥想）与后缀-ana-组成[7]。根据《俱舍论》及其注释的解释，地 dhī是字界（梵语文法中动词之语根），振多 cinta，翻作审虑、思惟，是字缘（附于字界上使语体发生变化之助缘），「审虑」义中置地（dhī）界，故名为禅那（dhyāna）[8]。《清净道论》除了审虑所缘，另说禅那有燃烧障碍之义，其梵语词根为√kṣi 破坏、摧毁[9][7]。
禅那与定，在日常用语中或被视为同义词，但禅那的范围窄而定的范围宽[10]，禅那专指能依之见道证沙门果的色界四种定，若依欲界诸定仅能「正观」，若依无色界诸定仅能「断结」，依色界诸定方兼具能正观与能断结[11]。
汉传佛教概念禅，和禅定的禅，皆源自于禅那的简称，但随著发展，逐渐形成一个独特的脱离思想体系，离一切文字相的方式，并开创了禅宗。[1] 智𫖮 《释禅波罗蜜次第法门》卷第一：「禅是外国之言，此间翻则不定，今略出三翻。一、摩诃衍论中翻「禅」，秦言思惟修。二、举例往翻，如檀波罗蜜此言「布施度」。禅波罗蜜此言「定度」，故知用「定」以翻禅。三、阿毘昙中，用「功德丛林」以翻禅。」
慧远《大乘义章》卷第十三：「思惟修者，从因立称，于定境界审意筹虑，名曰思惟。思心渐进说为修习，从克定名思惟修寂。亦可此言，当体为名，禅定之心正取所缘，名曰思惟。思心增进说为修习。功德丛林者，从果为名。智慧神通四无量等是其功德，众德积聚说为丛林。定能生之，因从果目，是故说为功德丛林。」
[2] 《贞元新定释教目录》卷第十：第耶那(隋云念修旧为禅那及持诃那并讹僻也)
[3] 《大坚固婆罗门缘起经》卷下：「于夏四月，寂止一处，修悲禅观」（《Mahāgovindasutta》：「vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ」 「for the four months of the rainy season and practice the absorption on compassion」）
太虚. 中国佛学的特质在禅 (PDF). 所以，禅那虽可名定，而定中有观、有慧，方为禅那之特义，故禅那亦云禅观。
[4] 《菩萨内习六波罗蜜经》：「檀为布施，尸为持戒，羼为忍辱，惟逮为精进，禅为弃恶，般若为黠慧」
《禅门章》：「以外方便去盖除欲，净诸遮障，故名弃恶。以内方便增长善根，是名功德藂林。」
[5] 《生经》：「布施持戒，忍辱精进，一心智慧」
《修行本起经》卷上：「学佛意，行六度无极——布施、持戒、忍辱、精进、一心、智慧」
[6] 定宾《四分律疏饰宗义记》卷第七本：「俱舍云。依何义故立静虑名。答云。由此寂静能审虑故。审虑即是实了知义。述曰。定体寂静。慧复审虑。由定及慧。名为静虑。梵本云振多（梵语：cinta）。此云审虑。即为字缘也。梵云地（梵语：dhī）。即是字界也。此谓振多字缘之中。若置地为字界相助。名为駄演那。此云静虑也。」
[7] 周春阳. 禅那的语义与语意 ——以阿含经为中心.
[8] 5 月 12 日之补充讲义 (PDF).
[9] 《清净道论》卷4：「因为思惟所缘（arammaṇūpanijjhānato）或烧尽其敌对（paccanīka-jhāpanato）的（五盖）故为「禅」」 또는 「所缘之思惟故，又反对〔之五盖〕烧尽故为禅」
[10] 《瑜伽师地论·本地分·三摩呬多地》卷第十一：「若略说三摩呬多地，当知由总标故，安立故，作意差别故，相差别故，略摄诸经宗要等故。云何总标？谓：此地中，略有四种，一者、静虑，二者、解脱，三者、等持，四者、等至。
静虑者，谓：四静虑。…… 解脱者，谓：八解脱。……
等持者，谓：三三摩地，一、空，二、无愿，三、无相。复有三种，谓：有寻有伺，无寻唯伺，无寻无伺。复有三种，谓：小、大、无量。复有二种，谓：一分修，具分修。复有三种，谓：喜俱行，乐俱行，舍俱行。复有四种：谓：四修定。复有五种，谓：五圣智三摩地。复有五种，谓：圣五支三摩地。复有有因有具圣正三摩地。复有金刚喻三摩地。复有有学、无学、非学非无学等三摩地。
等至者，谓：五现见三摩钵底，八胜处三摩钵底，十遍处三摩钵底，四无色三摩钵底，无想三摩钵底，灭尽定等三摩钵底。 云何安立？谓：唯此等，名等引地，非于欲界，心一境性，由此定等，无悔、欢喜、安乐所引，欲界不尔，非欲界中于法全无审正、观察。」
《中阿含经·王相应品·三十喻经》卷第十五：「比丘、比丘尼，以三定为华鬘，空、无愿、无相，舍梨子！若比丘、比丘尼，成就三定为华鬘者，便能舍恶，修习于善。」
《中阿含经·晡利多品·大拘𫄨罗经》卷第五十八：「尊者舍黎子，……复问曰：贤者拘𫄨罗！空、无愿、无相，此三法异义、异文耶？为一义、异文耶？尊者大拘𫄨罗答曰：空、无愿、无相，此三法，异义、异文。」
《大毘婆沙论》卷第一百四：「有三三摩地，谓：空、无愿、无相。然三摩地，或应说一，谓：心所中，大地法内，名三摩地；又、五根中，名定根；五力中，名定力；七觉支中，名定觉支；八道支中，名正定。或应说二，谓：有漏、无漏三摩地，或系缚、解脱，或系、不系三摩地。或应说三，谓：此所说。或应说四，谓：三界系及不系。或应说五，谓：三界系及学、无学。广说乃至，若以相续、刹那分别，则有无量三摩地。问：若尔，世尊何故增一减无量等，建立三种三摩地耶？答：由三缘故，唯建立三，一、对治故，二、期心故，三、所缘故。对治故者，谓：空三摩地，是有身见近对治故。……期心故者，谓：无愿三摩地，诸修行者期心，不愿三有法故。……所缘故者，谓：无相三摩地，此定所缘，离十相故，谓：离色、声、香、味、触、及女、男、三有为相。复次、蕴名为相，此定所缘，离诸蕴相，故名无相。复次、世名为相，前、后名相，上、中、下等名相，此定所缘，离世等相，故名无相。……问：何故名三摩地？三摩地是何义耶？答：
由三缘故，名三摩地，一、平等故，二、摄持故，三、相似相续故。平等故者，谓：无始来，烦恼、恶行、邪见、颠倒，令心、心所，偏曲而转，由此定力，令心、心所，于境正直，平等而转故，名三摩地。摄持故者，谓：无始来，心、心所法，于境驰散，由此定力，方便摄持，令住一境故，名三摩地。相似相续故者，谓：无始来，心、心所法，善、染、无记，异类相续，由此定力，前后一类，唯善相续故，名三摩地。
复次、由三缘故，名三摩地，谓：住一境故，相续住故，正审虑故。
复次、由三缘故，名三摩地，谓：能持身、令平等故，摄诸善法、令不散故，能令善心平等转故。
复次、由三缘故，名三摩地，谓：于所缘、恒不舍故，任持种种胜善法故，令奢摩他、毘钵舍那住一所缘、平等转故。
尊者世友作如是说：何故名三摩地？摄持多种善心、心所，令于一境，平等相续故，名等持。复作是说：能持平等故，名等持；如能持婴儿故，名持婴儿者，能持水故，名持水者，能持枰故，名持枰者；此亦如是，能持种种胜平等法故，名等持。
大德（觉天）说曰：即此等持，亦名等至，此复多种，谓：善法等至，不善法等至，无记法等至，九次第等至，两两交会，亦名等至。于此义中，唯说能持善心、心所，令其相续平等而转故，名等持；不善、无记等，非此所说。」 [11] 《大毘婆沙论》卷第八十：「问：此四静虑自性云何？答：各以自地五蕴为自性，是名静虑自性、我、物、自体、相、分、本性。已说自性，所以今当说，问：何故名静虑？……
有作是说：以能断结故，名静虑。问：诸无色定，亦能断结，应名静虑？答：若定能断不善、无记二种结者，名为静虑。诸无色定，唯断无记，非不善故，不名静虑。……
复有说者：以能正观故，名静虑。问：若尔，欲界有三摩地，亦能正观，应名静虑？答：若能正观，亦能断结，名为静虑。欲界三摩地，虽有能正观，而不能断结故，不名静虑。……
如是说者：要具二义，方名静虑，谓：能断结，及能正观。欲界三摩地，虽能正观，而不能断结；诸无色定，虽能断结，而不能正观故，非静虑。复次、若能遍观，遍断结者，名为静虑。欲界三摩地，虽能遍观，而不能遍断结；诸无色定，二义俱无故，非静虑。复次、若能静息一切烦恼，及能思虑一切所缘，名为静虑。欲界三摩地，虽能思虑一切所缘，不能静息一切烦恼；诸无色定，两义都无故，非静虑。复次、诸无色定，有静无虑；欲界三摩地，有虑无静；色定俱有，故名静虑。静谓等引，虑谓遍观，故名静虑。」선나https://hanja.dict.naver.com/#/entry/ccko/9124bff35ced471cb77673d25b4916d1 네이버 한자사전. 2025년 9월 5일에 확인.禪那(불교) 선나
禪 선 선 那 어찌 나
1.	마음을 한곳에 모아 고요히 생각하는 일., 찬나 chánnàhttps://zh.dict.naver.com/#/search?query=禅那 네이버 중국어사전. 2025년 9월 5일에 확인.禅那 [ chánnà ]
명사 음역어 불교 선나. 디야나(범 dhyâna). 참선하여 무념무상(無念無想)의 삼매경(三昧境)에 드는 일.禪法禅法선법https://hanja.dict.naver.com/#/search?query=禪法&range=all 네이버 한자사전. 2025년 9월 3일에 확인.禪法 선법참선(參禪)하는 법(法).禪 선 선/물려줄 선1. 선, 좌선(坐禪) 2. 봉선(封禪: 산천에 제사 지내던 일) 3. 선종(禪宗)法 법 법1. 법(法), 법률(法律) 2. 방법(方法) 3. 예법(禮法: 예의로써 지켜야 할 규범), 찬파 chánfǎhttps://zh.dict.naver.com/#/search?query=禪法 네이버 중국어사전. 2025년 9월 3일에 확인.禅法
명사 불교 선의 가르침. 불법.[ chánfǎ ]고려대 중한사전</td>
			ध्यानhttps://en.wikipedia.org/wiki/Dhyana_in_Hinduism 2025년 8월 31일에 확인.Dhyāna (Sanskrit: ध्यान) in Hinduism means meditation[1] and contemplation. Dhyana is taken up in Yoga practices, and is a means to samadhi and self-knowledge.[2]. . .Etymology and meaningDhyāna (Sanskrit: ध्यान, Pali: झान) means "contemplation, reflection" and "profound, abstract meditation".[15]
The root of the word is dhi, which, in the earliest layer of Vedic texts, refers to "imaginative vision" and is associated with goddess Saraswati, who possesses powers of knowledge, wisdom, and poetic eloquence.[7][16] This term developed into the variant dhya- and dhyana, or "meditation".[7]
Thomas Berry states that dhyana is "sustained attention" and the "application of mind to the chosen point of concentration".[17] Dhyana is contemplating, reflecting on whatever dharana has focused on.[18] If in the sixth limb of yoga one is concentrating on a personal deity, dhyana is its contemplation. If the concentration was on one object, Dhyana is nonjudgmental, non-presumptuous observation of that object.[19] If the focus is on a concept or idea, dhyana is contemplating it in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[20][21][22][1] Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, pp.283-284. ISBN 9780816075645
[2] Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, p.283. ISBN 9780816075645
[7]  William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, pages 171-177, 222
[11] Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages 182-184
[15] dhyAna, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
[16] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-301
[17] Thomas Berry (1992), Religions of India: Hinduism, Yoga, Buddhism, Columbia University Press, ISBN 978-0231107815, page 101
[18] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-290
[19] Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, ISBN 978-1930485204, pages 151-159
[20] GN Jha (Translator)(1907), The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3; Harvard University Archives, pages 94-95
[21] K Ramakrishna Rao (2005), Consciousness Studies: Cross-Cultural Perspectives, McFarland, ISBN 978-0786422784, page 315
[22] TR Anantharaman (1996), Ancient Yoga and Modern Science, PHISPC monograph, Volume 14, Issue 7, ISBN 978-8121507523, pages 44-45
[web1] George Feuerstein, Nididhyasitavyah - the deep pondering of self (atman), whereupon the Self (Brahman) become knownhttps://en.wikipedia.org/wiki/Dhyana_in_Buddhism 2025년 8월 31일에 확인.In the oldest texts of Buddhism, dhyāna (Sanskrit: ध्यान) or jhāna (Pāli) is a component of the training of the mind (bhāvanā), commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions and "burn up" the defilements, leading to a "state of perfect equanimity and awareness (upekkhā-sati-parisuddhi)."[1] Dhyāna may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment.[2][3][4]

In the later commentarial tradition, which has survived in present-day Theravāda, dhyāna is equated with "concentration", a state of one-pointed absorption in which there is a diminished awareness of the surroundings. In the contemporary Theravāda-based Vipassana movement, this absorbed state of mind is regarded as unnecessary and even non-beneficial for the first stage of awakening, which has to be reached by mindfulness of the body and vipassanā (insight into impermanence). Since the 1980s, scholars and practitioners have started to question these positions, arguing for a more comprehensive and integrated understanding and approach, based on the oldest descriptions of dhyāna in the suttas.[5][6][7][8]

In Buddhist traditions of Chán and Zen (the names of which are, respectively, the Chinese and Japanese pronunciations of dhyāna), as in Theravada and Tiantai, anapanasati (mindfulness of breathing), which is transmitted in the Buddhist tradition as a means to develop dhyana, is a central practice. In the Chan/Zen-tradition this practice is ultimately based on Sarvastivāda meditation techniques transmitted since the beginning of the Common Era.

Etymology
Dhyāna, Pali jhana, from Proto-Indo-European root *√dheie-, "to see, to look", "to show".[9][10] Developed into Sanskrit root √dhī and n. dhī,[10] which in the earliest layer of text of the Vedas refers to "imaginative vision" and associated with goddess Saraswati with powers of knowledge, wisdom and poetic eloquence.[11][12] This term developed into the variant √dhyā, "to contemplate, meditate, think",[13][10] from which dhyāna is derived.[11]

According to Buddhaghosa (5th century CE Theravāda exegete), the term jhāna (Skt. dhyāna) is derived from the verb jhayati, "to think or meditate", while the verb jhapeti, "to burn up", explicates its function, namely burning up opposing states, burning up or destroying "the mental defilements preventing [...] the development of serenity and insight."[14][note 1]

Commonly translated as meditation, and often equated with "concentration", though meditation may refer to a wider scale of exercises for bhāvanā, development. Dhyāna can also mean "attention, thought, reflection".[17]

Zoroastrianism in Persia, which has Indo-Iranian linguistic and cultural roots, developed the related practice of daena.[1] Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL, p. 5.
[2] Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL
[3] Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ.
[4] Gethin, Rupert (1992), The Buddhist Path to Awakening, OneWorld Publications
[5] Rose, Kenneth (2016), Yoga, Meditation, and Mysticism: Contemplative Universals and Meditative Landmarks, Bloomsbury
[6] Shankman, Richard (2008), The Experience of Samadhi: An In-depth Exploration of Buddhist Meditation, Shambhala
[7] Polak, Grzegorz (2011), Reexamining Jhana: Towards a Critical Reconstruction of Early Buddhist Soteriology, UMCS
[8] Arbel, Keren (2017). Early Buddhist meditation : the four jhânas as the actualization of insight. London: Routledge. ISBN 978-1-317-38399-4.
[9] Online Etymology Dictionary, Zen (n.)
[10] Jayarava, Nāmapada: a guide to names in the Triratna Buddhist Order
[11] William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, pages 171-177, 222
[12] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-301
[13] George Feuerstein, Yoga and Meditation (Dhyana)
[14] Henepola Gunaratana, The Jhanas in Theravada Buddhist Meditation
[15] Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ, p. 62.
[16] Wynne, Alexander (2007), The Origin of Buddhist Meditation, Routledge
[17] Sanskrit Dictionary for Spoken Sanskrit, dhyana
[18] Shankman, Richard (2008), The Experience of Samadhi: An In-depth Exploration of Buddhist Meditation, Shambhala
[19] Mahācattārīsakasutta
[20] Analayo, Early Buddhist Meditation Studies, p.69-70, 80https://www.wisdomlib.org/definition/dhyanahttps://sanskritdictionary.com/dhyāna/111686/1https://sanskritdictionary.com/scans/monierwilliams/mw0521.jpg2025년 9월 3일에 확인.
Dhyana, Dhyāna, Dhyānā: 49 definitions
Dhyana means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi.. . .
1) Dhyāna (ध्यान):—[from dhyai] n. meditation, thought, reflection, ([especially]) profound and abstract religious meditation, (nam āpad, ā-√sthā or naṃ-√gam, to indulge in religious meditation), [Chāndogya-upaniṣad; Manu-smṛti; Mahābhārata; Kāvya literature] etc. (with Buddhists divided into 4 stages, [Monier-Williams’ Buddhism 209; Dharmasaṃgraha lxxii]; but also into 3 [ib. cix])
2) [v.s. ...] mental representation of the personal attributes of a deity, [Horace H. Wilson]
3) [v.s. ...] insensibility, dulness, [Bhāvaprakāśa]
4) [v.s. ...] m. Name of a [particular] personification, [Maitrāyaṇī-saṃhitā]
5) [v.s. ...] of the 11th day of the light half in Brahma’s month, [Purāṇa]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionarydhyāna발음:디아-나https://www.youtube.com/watch?v=eh97N8IOXPs&ab_channel=Sanskrit-PronunciationofSanskritWords Dhyana ध्यान dhyāna Sanskrit Pronunciation. 2025년 9월 5일에 확인.https://forvo.com/search/dhy%C4%81na/sa/ Pronunciations for dhyāna in Sanskrit (from Dhyana to Dhyana). 2025년 9월 5일에 확인.디얀https://www.howtopronounce.com/hindi/dhyana Learn how to pronounce Dhyana. 2025년 9월 5일에 확인.디안디아나
			dhyana다이애나https://www.howtopronounce.com/dhyana Learn how to pronounce Dhyana. 2025년 9월 5일에 확인.디아나디안
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			भाष्यbhāṣya발음:바-시아https://www.youtube.com/watch?v=QT8vyEsD5iI Bhashya भाष्य bhāṣya Sanskrit Pronunciation. 2025년 8월 11일에 확인.
			bhashyahttps://en.wikipedia.org/wiki/Bhashya 2025년 8월 11일에 확인.Bhashya (Sanskrit: भाष्य, Bhāṣya) is a "commentary" or "exposition" of any primary or secondary text in ancient or medieval Indian literature. Common in Sanskrit literature, Bhashyas are also found in other Indian languages such as Tamil. Bhashyas are found in various fields, ranging from the Upanishads to the Sutras of Hindu schools of philosophy, from ancient medicine to music.


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			수론송수론칠십
			數論頌数论颂https://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 22일에 확인.《数论颂》条目作者: 姚卫群最后更新 2023-03-29古印度哲学中数论派的主要文献，作者自在黑。原语种名称: Sāṃkhya-kārikā著者: 自在黑此颂出现的年代不是很早，约在4世纪形成。但由于早期的印度数论派的完整经典都已佚失，因而人们通常将其视为现存古代数论派的最重要文献，与其他派别中的根本经典的地位相当。《数论颂》提出了数论派的基本哲学体系“二元二十五谛”，认为世间事物或人生现象来自两个根本实体——物质性的“自性”和精神性的“神我”。自性在被神我作用（观照）后生出了“觉”。觉生出“我慢”。我慢一方面生出“十一根”（眼、耳、鼻、舌、皮、发声器官、手、足、排泄器官、生殖器官、心），另一方面生出“五唯”（香、味、色、触、声），五唯又生“五大”（地、水、火、风、空）。这些构成了轮回世界的各种现象。轮回世界中充满了痛苦。这痛苦主要有三种，即依内苦（生理或心理方面的苦，它由身体内部的原因引起）、依外苦（由外部的动物或物体引起的痛苦）和依天苦（由天气或天上的自然现象的变化引起的痛苦）。《数论颂》认为，当人认识或辨别出了事物形成的本来面目时，各种事物回归自性。自性和神我各自独存，人就能跳出轮回，获得解脱。《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）。《数论颂》及其注释是数论派的主要文献，在古印度有重要影响。此颂的注释之一《金七十论》，在中国古代译成汉文后被收入佛教的大藏经，很受中国佛教徒重视。在中国近现代，学术界有研究《数论颂》及其思想的论文。有关数论派的著作通常都把此颂作为现存论述数论派思想的最基础资料。《数论颂》及其注释是数论派的主要文献，在古印度有重要影响。此颂的注释之一《金七十论》，在中国古代译成汉文后被收入佛教的大藏经，很受中国佛教徒重视。在中国近现代，学术界有研究《数论颂》及其思想的论文。有关数论派的著作通常都把此颂作为现存论述数论派思想的最基础资料。數論偈數論七十
			<td style="white-space: nowrap;" class="sanskrit">सांख्यकारिकाhttps://sanskritdictionary.com/sāṃkhyakārikā/259358/1https://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg2025년 8월 21일에 확인.sāṃkhyakārikā सांख्यकारिकाDefinition: f. Name of a collection of 72 memorial verses or stanzas by īśvara-kṛṣṇa- (also called sāṃkhyasaptati-; the oldest extant systematic exposition of the sāṃkhya- system; see above)Dictionary: Monier-WilliamssāṃkhyakārikāSāṁkhyakārikāSāṁkhya-kārikāSāṃkhya kārikā<ref name="wisdomlib-Sāṃkhya-kārikā">https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209786.html A History of Indian Philosophy Volume 1 by Surendranath Dasgupta | 1922 | ISBN-13: 97881208040812025년 8월 20일에 확인.Part 3 - Sāṃkhya and Yoga LiteratureChapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)The main exposition of the system of Sāṃkhya and Yoga in this section has been based on the Sāṃkhya kārikā, the Sāṃkhya sūtras, and the Yoga sūtras of Patañjali with their commentaries and sub-commentaries. The Sāṃkhya kārikā (about 200 A.D.) was written by Iśvarakrṣṇa. The account of Sāṃkhya given by Caraka (78 A.D.) represents probably an earlier school and this has been treated separately. Vācaspati Miśra (ninth century A.D.) wrote a commentary on it known as Tattvakaumudī. But before him Gauḍapāda and Rājā wrote commentaries on the Sāṃkhya kārikā[1].Narāyaṇatlrtha wrote his Candrikā on Gauda-pāda’s commentary.[1]: I suppose that Rājā’s commentary on the Kārikā was the same as Rājavārttika quoted by Vācaspati. Rājā’s commentary on the Kārikā has been referred to by Jayanta in his Nyāyamañjarī, p. 109. This book is probably now lost.</ref>Sāṅkhya-kārikā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
. . . 
傳說，迦毘羅（劫比羅，Kapila, 350～250 B.C.）是這個教派的創始人；窺基，《成唯識論述記》卷1─末，曾說：「謂有外道，名劫比羅，……此云黃赤；鬚髮面色並黃赤故。……時號黃赤色仙人。」[註11]迦毘羅寫有《數論經》(Sāṅkhya-sūtra)和《數論聖教經》(Sāṅkhya-pravacana-sūtra)，因此，這個教派有時又稱為「數論聖教」(Sāṅkhya-pravacana)。（前面窺基所說的《數論》，可能是指迦毘羅所寫的這兩部經典。）
迦毘羅的弟子是阿修利(Āsuri)；阿修利的弟子則是般尸訶(Pañcaśikha, 150～50 B.C.)。然後數傳而到自在黑(Īśvara-kṛṣṇa, A.D. 400～500)。陳．真諦譯的數論派著作──《金七十論》，卷下，即說：「是智者從迦毘羅至阿修利，阿修利傳與般尸訶，般尸訶傳與褐伽，褐伽傳與優樓佉(Ulūka)，優樓佉（傳）與跋婆利，跋婆利（傳與）自在黑。」[註12]其中，最後的自在黑著有《數論偈》(Sāṅkhya-kārikā)；《金七十論》即是《數論偈》的注釋之一[註13]。另外，佛教文獻當中還提到了一個數論派的重要人物──雨眾（伐里沙，Vārṣagaṇya, A.D. 250～350），他所領導的徒眾，即是佛教文獻中所謂的「雨眾外道」。窺基，《成唯識論述記》卷1─末，即說：「其後（迦毘羅）弟子之中上首……名伐里沙，此翻為『雨』，雨時生故，即以為名。其雨徒黨，名雨眾外道。」[註14]
[註11]：引見《大正藏》卷43，頁252，上。
[註12]：引見前書，卷54，頁1262，中。
[註13]：依照高麗本《大藏經》的原注，現存中譯本《金七十論》，乃「依摩吒羅註(Māṭhara-vṛtti)」。（參見《大正藏》卷54，頁1245，注釋1。）亦即，它的梵文原本是摩吒羅(Māṭhara)的注釋本。但是，窺基，《成唯識論述記》卷1─末，卻說：「彼《（金七十）論》長行，天親菩薩之所造也。」（引見《大正藏》卷43，頁252，中。）引文中的天親菩薩，即佛教瑜伽行派的重要學者──世親（天親、婆藪槃豆，Vasubandhu, A.D. 320～400）。這兩種不同的說法，可能只是傳說的差異；也可能是梵文原本的不同而已。
[註14]：引見《大正藏》卷43，頁252，上─中。在這裡，窺基把阿蘇里的弟子──伐里沙，誤以為是迦毘羅的弟子。발음:상-키아 까-리까-https://www.youtube.com/watch?v=HCISeGZicQI Sankhya Karika Pronunciation Sanskrit साङ्ख्यकारिका sāṅkhyakārikā. 2025년 8월 21일에 확인.</td>
			<td style="white-space: nowrap;" class="english">SamkhyakarikaSamkhya Karika<ref>https://en.wikipedia.org/wiki/Samkhya#Samkhyakarika 2025년 8월 22일에 확인.Samkhyakarika
The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhya Karika (c. 200 CE[140] or 350–450 CE[132]) of Īśvarakṛṣṇa.[132] There were probably other texts in early centuries CE, however none of them are available today.[141] Iśvarakṛṣṇa in his Kārikā describes a succession of the disciples from Kapila, through Āsuri and Pañcaśikha to himself. The text also refers to an earlier work of Samkhya philosophy called Ṣaṣṭitantra (science of sixty topics) which is now lost.[132] The text was imported and translated into Chinese about the middle of the 6th century CE.[142] The records of Al Biruni, the Persian visitor to India in the early 11th century, suggests Samkhyakarika was an established and definitive text in India in his times.[143]Samkhyakarika includes distilled statements on epistemology, metaphysics and soteriology of the Samkhya school. . . .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]<span style="background: #ccc;">[132] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 63. ISBN 978-0-7486-0954-3.[140]</sup> Bagchi, P.C. (1989), Evolution of the Tantras, Studies on the Tantras, Kolkata: Ramakrishna Mission Institute of Culture, ISBN 81-85843-36-8.[141] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, p. 4. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979][142] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, pp. 147-149. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979][143] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, pp. 160-151. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979][145] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 64. ISBN 978-0-7486-0954-3.</span></ref>발음:삼키아 커리카https://www.howtopronounce.com/samkhya Learn how to pronounce samkhya. 2025년 8월 21일에 확인.https://www.howtopronounce.com/karika Learn how to pronounce karika. 2025년 8월 21일에 확인.sāṃkhyasaptatiSāṁkhyasaptati</td>
		</tr>

					수론송소
			數論頌疏喬荼波陀注乔荼波陀注高達帕達注http://m.fodizi.tw/f05/79573.html 佛光大辭典 중 數論頌 항목. 2025년 8월 26일에 확인.數論頌
梵名 Sāṃkhya-kārikā。又稱數論偈、僧佉頌。印度六派哲學數論（梵 Sāṃkhya）學派之經典。伊濕伐羅訖哩史拏（梵 Īśvarakṛṣṇa，意譯自在黑）著於西元四至五世紀間。共計七十二偈，包含六十科論（梵 Saṣtitantra）之全部內容。書中指出以觀想人生諸苦之立場為出發點，並以二十五諦為基本原理，進行觀法之修行，即可獲得解脫。一切法皆可攝入二十五諦中，二十五諦以神我（梵 puruṣa）與自性（梵 prakṛti）為二大原理，由自性展開覺（梵 buddhi）與我慢（梵 ahaṃkāra），由我慢展開意根（梵 manas）、五知根（梵 buddhīndriya，即感覺機能）、五作根（梵 karmendriya，即運動機能）、五唯（梵 tanmātra，即色聲香味觸），五唯又延展出五大（梵 mahābhūta，即地水火風空）。自性之本質為純質（梵 sattva）、激質（梵 rajas）、翳質（梵 tamas）三德，三德之活動變化，產生一切現象；神我則係無屬性、無作用之純粹智。若能體悟自性與神我本質上之差異，自性即停止活動，而得解脫。本書之重要注釋書有金七十論、高達帕達注（梵 Gauḍapāda-bhāṣya）、摩達羅注（梵 Māṭhara-vṛtti）等。p7647
			Sāṁkhyakārikā-bhāṣyaSāṁkhyakārikābhāṣyaLutsyshyna, O. (2012). Classical Sāṁkhya on the Authorship of the Vedas. Journal of Indian Philosophy, 40(4), 453–467. p. 455. http://www.jstor.org/stable/43496630 
This study is based on all the eight extant commentaries of the classical
Sāṁkhya. These are the following commentaries on Īśvarakṛṣṇa’s SK (ca. 350–450
CE), listed in chronological order: the commentary surviving in the Chinese
translation of Paramārtha4 (P; composed ca. 500 CE; translated into Chinese by
Paramārtha between 557 CE and 569 CE), Sāṁkhyavṛtti (SVṛ; ca. 500–600 CE),
Sāṁkhyasaptativṛtti (SSVṛ; ca. 500–600 CE), Sāṁkhyakārikābhāṣya (or Gauḍapādabhāṣya;
GB; ca. 500–600 CE) by Gauḍapāda, Yuktidīpikā (YD; ca. 600–700 CE),
Jayamaṅgalā (JM; ca. 700 CE or later), Māṭharavṛtti (MV; ca. 800 CE or later) by
Māṭhara, and Sāṁkhyatattvakaumudī (TK; ca. 841 CE or ca. 976 CE) by Vācaspati
Miśra. By classical Sāṁkhya I mean Sāṁkhya presented in the SK and the
abovementioned eight commentaries. After the TK the long period of stagnation in
the development of Sāṁkhya begins, which ends in the XIV century with the
appearance of the new (postclassical) form of Sāṁkhya presented in the
Tattvasamāsasūtra (ca. 1300–1400 CE) and its commentary Kramadīpikā (ca.
1300–1400 CE).sāṃkhya-kārikā-bhāshyahttps://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg 2025년 8월 26일에 확인.sāṃkhya-kārikā-bhāshya, n. N. of a Commentary on prec. by Gauḍa-pāda (8th cent.)발음:상-키아 까-리까- 바-시아Gauḍapāda BhāṣyaGauḍapāda-bhāṣyaGauḍapādabhāśya발음:가우다 빠-다 바-시아
			Gaudapada Samkhya Karika Bhasyahttps://en.wikipedia.org/wiki/Samkhyakarika#Commentaries 2025년 8월 25일에 확인.The well known and widely studied medieval era reviews and commentaries on Samkhya-karika include the Gaudapada Samkhya Karika Bhasya (unclear date, certainly before 8th-century),[75] the Paramartha's Chinese translation (6th-century), the Matharavrtti, the Samkhya tattva kaumudi (9th-century), the Jayamangala (likely before 9th-century), and the more recently discovered Yuktidipika.[75] 
Vacaspati Mishra's Sāṁkhyatattvakaumudī is well studied commentary, in addition to his well-known commentary to Yoga Sutras of Patanjali.[13]
[75] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 148
[75] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 147
[13] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 149


					수론의 해명
			數論의 解明
			सांख्यप्रवचनhttps://www.wisdomlib.org/definition/samkhyapravacana 2025년 9월 10일에 확인.
Samkhyapravacana, Sāṃkhyapravacana: 2 definitions
Sanskrit dictionary
Samkhyapravacana in Sanskrit glossary
Sāṃkhyapravacana (सांख्यप्रवचन) as mentioned in Aufrecht’s Catalogus Catalogorum:—a name of the Yogasūtra by Patañjali. See Sarvadarśanasaṃgraha Oxf. 247^b.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Sāṃkhyapravacana (सांख्यप्रवचन):—[=sāṃkhya-pravacana] [from sāṃkhya] n. = yoga-sūtra, or = sāṃkhya-sūtra ([qq. vv.])
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionarySāṁkhya-pravacanasāṃkhya-pravacanaSāṃkhyapravacanasāṃkhyapravacana발음:상키아 프라와차나
			Samkhyapravacana


					수론정요상키아 사라
			數論精要
			SāṃkhyasāraSāṁkhya-sāra발음:상키아 사라
			Sankhyasara


		<tr style="vertical-align: top;">
			수론해설경수론경상키아 수트라
			<td style="white-space: nowrap;" class="chinese">數論解說經數論經<ref>https://zh.wikipedia.org/zh-tw/数论经 2025년 8월 19일에 확인.數論經（天城體：सांख्यप्रवचन सूत्र）印度哲學數論派的重要經典，分為6卷。
傳統上認為此書是數論派創始人迦毗羅仙人（約前3世紀）所作，但此說早已被學術界證偽。現在一般認為此書晚至14世紀，是晚期數論學者的託名作品。該書一方面整理了古代數論的觀點、學說，一方面又受到其他派別的強烈影響，尤其是吠檀多派。
資料來源
《古印度六派哲學經典》，商務印書館，姚衛群編，ISBN 7-100-03480-9，173頁注釋</ref>数论经https://zh.wikipedia.org/zh-cn/数论经 2025년 8월 19일에 확인.数论经（天城体：सांख्यप्रवचन सूत्र）印度哲学数论派的重要经典，分为6卷。
传统上认为此书是数论派创始人迦毗罗仙人（约前3世纪）所作，但此说早已被学术界证伪。现在一般认为此书晚至14世纪，是晚期数论学者的托名作品。该书一方面整理了古代数论的观点、学说，一方面又受到其他派别的强烈影响，尤其是吠檀多派。
资料来源
《古印度六派哲学经典》，商务印书馆，姚卫群编，ISBN 7-100-03480-9，173页注释</td>
			सांख्यप्रवचन सूत्रsāṃkhyapravacanahttps://sanskritdictionary.com/scans/monierwilliams/mw1199.jpghttps://sanskritdictionary.com/sāṃkhyapravacana/259373/1 2025년 8월 19일에 확인.
sāṃkhyapravacana सांख्यप्रवचन
Definition: n. equals yoga-sūtra-, or equals sāṃkhya-sūtra- ([qq. vv.])Dictionary: Monier-WilliamsSāṁkhyapravacanasūtrahttps://en.wikipedia.org/wiki/Samkhya_Pravachana_Sutra 2025년 8월 19일에 확인.The Samkhya Pravachana Sutra (Sanskrit: सांख्यप्रवचन सूत्र Sāṁkhyapravacanasūtra) is a collection of major Sanskrit texts of the Samkhya school of Hindu philosophy. It includes the ancient Samkhya Sutra of Kapila, Samkhya karika of Ishvarakrishna, Samkhya Sutra Vritti of Aniruddha, the Bhasya (commentary) of Vijnana Bhikshu, the Vrittisara of Vedantin Mahadeva, Tattva Samasa and commentary of Narendra, and works of Gaudapada, Vachaspati Mishra, and Panchashikha.[1]
<span style="background-color:#ccc;">[1] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page iThe text provides foundational doctrines of one of the influential schools of Hindu philosophy, such as "nothing can come out of nothing, and nothing can altogether vanish out of existence" in its doctrine of Sat-Karya-Siddhanta,[2] a debate on the two theories for the origin of the world - the creationists (Abhava Utpatti) and the evolutionists (Vivarta, changing from one state to another),[3] the doctrine of Parinama (transformation),[4] among others.
[2] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page ii[3] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page iii[3] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page iv
Samkhya Pravachana Sutra is also known as Samkhya Sutra.[5][5] SC Banerji (1989), A Companion to Sanskrit Literature, Motilal Banarsidass, ISBN 978-8120800632, page 315Sāṁkhyapravacana-sūtraSâṃkhya-Pravachana-SûtramKapila etc., translated by Nandalal Singa (1915), The Sacred Books of the Hindus, Vol. XI. The Samkhya Philosophy, Containing (1) Sâmkhya-pravachana Sûtram, With the Vritti of Aniruddha, and the Bhâṣya of Vijnâna Bhikṣu and Extracts from the Vritti-sâra of Mahâdeva Vedantin; (2) Tatva Samâsa; (3) Sâmkhya Kârikâ; (4) Panchaśikhâ Sûtram. Allabadad : Sudhindra Nath Vasu. page i.The present volume of the Sacred Books of the Hindus which bears
the modest title of the Sâṃkhya-Pravachana-Sûtram,
is, in reality, a collection of all the available original
documents of the School of the Sâṃkhyas, with the single exception of the
commentary composed by Vyâsa on the Sâṃkhya-Pravachana-Yoga-Sûtram
of Patañjali. For it contains in its pages not only the Sâṃkhya-Pravachana-Sûtram
of Kapila together with the Vṛitti of Aniruddha, the Bhâsya
of Vijñâna Bhikṣu, and extracts of the original portions from the Vṛittisâra
of Vedântin Mahâdeva, but also the Tattva-Samâsa together with
the commentary of Narendra, the Sâṃkhya-Kârikâ of Ȋśvarakṛiṣṇa with
profuse annotations based on the Bhâsya of Gauḍapâda and the
Tattva-Kaumudî of Vâchaspati Miśra, and a few of the Aphorisms of Pañchaśikha
with explanatory notes according to the Yoga-Bhâsya which has
quoted them. An attempt, moreover, has been made to make the volume
useful in many other respects by the addition, for instance, of elaborate
analytical tables of contents to the Sâṃkhya-Pravachana-Sûtram and the
Sâṃkhya-Kârikâ, and of a number of important appendices.발음:सांख्यसूत्रsāṃkhyasūtrahttps://sanskritdictionary.com/scans/monierwilliams/mw1199.jpghttps://sanskritdictionary.com/sāṃkhyasūtra/259395/1 2025년 8월 19일에 확인.sāṃkhyasūtra सांख्यसूत्र
Definition: n. Name of six books of aphorisms of the sāṃkhya- philosophy (ascribed to kapila-, but prob. written in the 14th or 15th century A.D.)발음:상키아 수뜨라https://www.youtube.com/watch?v=xXE8DaxL2Io Sankhya Sutra Pronunciation Sanskrit सान्ख्यसूत्र sānkhyasūtra 2025년 8월 19일에 확인.
			Samkhya Pravachana SutraSamkhya Sutra
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		<tr style="vertical-align: top;">
			수론해설경소수론경소상키아 수트라 바시아
			數論解說經疏數論經疏
			<td style="white-space: nowrap;" class="sanskrit">Sāṁkhyapravacanabhāṣyahttps://en.wikipedia.org/wiki/Samkhya_Pravachana_Sutra  2025년 8월 20일에 확인.The most important commentary on the text (= Samkhya Pravachana Sutra) is Vijñānabhikṣu’s Sāṁkhyapravacanabhāṣya (16th century). Other important commentaries on this text include Anirruddha's Kāpilasāṁkhyapravacanasūtravṛtti (15th century), Mahādeva’s Sāṁkhyapravacanasūtravṛttisāra (c. 1600) and Nāgeśa’s Laghusāṁkhyasūtravṛtti.[8][8] Radhakrishnan, S. Indian Philosophy, Vol. II, Oxford University Press, New Delhi, 2006, ISBN 0-19-563820-4, pp.253-56https://en.wikipedia.org/wiki/Samkhya#Samkhya_revival  2025년 8월 20일에 확인.The Sāṁkhyapravacana Sūtra (c. 14th century CE) renewed interest in Samkhya in the medieval era. It is considered the second most important work of Samkhya after the karika.[149] Commentaries on this text were written by Anirruddha (Sāṁkhyasūtravṛtti, c. 15th century CE), Vijñānabhikṣu (Sāṁkhyapravacanabhāṣya, c. 16th century CE), Mahādeva (vṛttisāra, c. 17th century CE) and Nāgeśa (Laghusāṁkhyasūtravṛtti).[150] In his introduction, the commentator Vijnana Bhiksu stated that only a sixteenth part of the original Samkhya Sastra remained, and that the rest had been lost to time.[151] While the commentary itself is no doubt medieval, the age of the underlying sutras is unknown and perhaps much older. According to Surendranath Dasgupta, scholar of Indian philosophy, Charaka Samhita, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.[152][149] Eliade, Mircea; Trask, Willard Ropes; White, David Gordon (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0-691-14203-6. p. 370.[150] Radhakrishnan, Sarvepalli (1923), Indian Philosophy, Vol. II, New Delhi: Oxford University Press, ISBN 0-19-563820-4. pp. 253–56.[151] Sinha, Nandalal (1915). The Samkhya Philosophy (2003 ed.). New Delhi: Mushiram Manoharlal. p. 3. ISBN 81-215-1097-X.[152] Dasgupta, Surendranath (1922), A history of Indian philosophy, Volume 1, New Delhi: Motilal Banarsidass Publ, ISBN 978-81-208-0412-8. pp. 213–7.발음:Pravacanabhāṣya<ref name="wisdomlib-Pravacanabhāṣya-Sāṃkhyasāra">https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209786.html A History of Indian Philosophy Volume 1 by Surendranath Dasgupta | 1922 | ISBN-13: 97881208040812025년 8월 20일에 확인.Part 3 - Sāṃkhya and Yoga LiteratureChapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga). . . The Sāṃkhya sūtras which have been commented on by Vijñāna Bhikṣu (called Pravacanabhāṣya) of the sixteenth century seems to be a work of some unknown author after the ninth century. Aniruddha of the latter half of the fifteenth century was the first man to write a commentary on the Sāṃkhya sūtras. Vijñāna Bhikṣu wrote also another elementary work on Sāṃkhya known as Sāṃkhyasāra. Another short work of late origin is Tattvasamāsa (probably fourteenth century).</ref>발음:프라와차나 바시아</td>
			Sankhya Pravachana BhashyaSankhya-pravachana-bhashyahttps://openlibrary.org/works/OL8758183W/The_Sankhya-pravachana-bhashya 2025년 8월 20일에 확인.The Sankhya-pravachana-bhashya
a commentary on the Aphorisms of the Hindu aesthetic philosophy
by Vijnana BhikshuSankhyasutrabhashyahttps://en.wikipedia.org/wiki/Vijnanabhiksu#Major_works 2025년 8월 20일에 확인.Major works
Some major texts attributed to Vijnanabhiksu include:[17]
Vijnanamritabhashya ("The Nectar of Knowledge Commentary", commentary on Badarayana's Brahma Sutras)
Ishvaragitabhashya ("Commentary on the Ishvara Gita")
Sankhyasara ("Quintessence of the Sankhya")
Sankhyasutrabhashya ("Commentary on the Sankhya Sutras" of Kapila)
Yogasarasamgraha ("Compendium on the Quintessence of Yoga")
Yogabhashyavarttika ("Explanation of the Commentary on the Yoga Sutras" of Vyasa)
English translations
Ganganatha Jha, Yogasarasamgraha of Vijnanabhiksu, New Delhi: Parimal Publications, 1995.
José Pereira, Hindu Theology: A Reader, Garden City: Doubleday, 1976. Includes translated excerpts from Vijnanamritabhashya and Sankhyasutrabhashya.
T. S. Rukmani, Yogavarttika of Vijnanabhiksu, New Delhi: Munshiram Manoharlal, 1981.
Nandalal Sinha, The Samkhya Philosophy, New Delhi: Oriental Books Reprint Corporation, 1979. Contains a complete translation of Vijnanabhikshu's Sankhyasutrabhashya.
Shiv Kumar, Samkhyasara of Vijnanabhiksu, Delhi: Eastern Book Linkers, 1988.
[17] Sato, Hiroyuki (1989). "Vijñanabhiksu's Theory of Mutual Projection". Journal of Indian and Buddhist Studies. 37 (2). Japanese Association of Indian and Buddhist Studies: 945–943. doi:10.4259/ibk.37.945.
		</tr>

					슈베타슈바타라 우파니샤드
			白螺氏奧義書https://zh.wikipedia.org/zh-tw/奥义书  2025년 8월 12일에 확인.8. 白螺氏奧義書（屬於黑夜柔吠陀）白螺氏奥义书https://zh.wikipedia.org/zh-cn/奥义书  2025년 8월 12일에 확인.8. 白螺氏奥义书（属于黑夜柔吠陀）白淨識奧義書楊惠南(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
數論（僧佉，Sāṅkhya），是一個成立於佛教之前的婆羅門教的教派。傳說，釋迦牟尼佛，在出家不久，曾來到摩竭陀國(Magadha)的首都──王舍城(Rājagṛha)郊外的頻陀山(Vindhya-koṣṭha)，拜訪一位名叫阿羅藍（阿羅邏，Ārāḍa）的修行人。而這位修行人，即是數論派的學者[註1]。事實上，成立於西元前1000～500年之間的古《奧義書》中，數論派的某些思想即已出現。《白淨識奧義書》(Śvetāśvatara Upaniṣad)，恐怕是最早提到數論學派的一部《奧義書》。該書除了提到數論派的諸多哲學概念之外，在該書5, 2，甚至還提到了「黃赤色大仙」(Kapila Ṛṣi)[註2]；這是數論派創始人迦毘羅(Kapila)的名號（詳下）。同書6, 13，則提到了「數論」(sāṅkhya)這一詞；不過在這裡，它只是一個普通名詞，而不是教派的名詞[註3]。其次，《彌勒耶那奧義書》(Maitrāyaṇa Upaniṣad) 3, 2-3，也曾說到數論學派的重要哲學概念──具有「三德」(triguṇa)的「自性」(prakṛti)；同書5，則對三德曾有詳細的說明[註4]。至於稍後(500～250 B.C.)集成的新《奧義書》當中，數論學派的思想更加明顯。例如，屬於純吠檀多派的《生氣火祀奧義書》(Prāṇāgnihotra Upaniṣad) 4，曾說到數論學派的重要思想：「覺」(buddhi)、「我慢」(ahaṃkāra)等等[註5]。另外，屬於瑜伽學派的新《奧義書》──《瑜伽真性奧義書》(Yogatattva Upaniṣad)，也提到了「神我」(Puruṣa)、「三德」等數論學派的哲學術語[註6]。由此可見，數論是一個成立相當早遠的婆羅門教派。[註1]：參見楊惠南，《佛教思想發展史論》，臺北：東大圖書公司，1993，頁21～23。
[註2]：Cf. Paul Deussen (Eng. tr. by V. M. Bedekar and G. B. Palsule), Sixty Upaniṣads of the Veda, Delhi: Motilal Banarsidass, 1980, vol. 1, p. 319.
[註3]：Ibid., p. 324.另外，依照上引文獻的翻譯，sāṅkhya一詞被譯為「（邏輯的）證明」。而徐梵澄，《五十奧義書》，臺北：中國瑜伽出版社，1986，頁395，注釋[24]，則說：「『僧佉』、『瑜伽』，可說為玄理與宗教修持，而非後世諸學派之義。商羯羅(Śaṅkara)解為『讀《韋陀》』，『求智識』，『修靜慮』，是矣。」這樣看來，僧佉(sāṅkhya)一詞也有玄理、讀《韋陀》、求智識的意思。
[註4]：Cf. Paul Deussen, Sixty Upaniṣads of the Veda, vol. 1, pp. 338～339, 344～346.
[註5]：Ibid., vol. 2, pp. 650～651.
[註6]：Ibid., vol. 2, p. 714.
			श्वेताश्वतरोपनिषद्Śvetāśvataropaniṣad발음:
스웻따 스웻따롭 니샷https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.스웻따 스웻따르 옵니샷https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.스웻따스 바따롭 니샷https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.
			<td style="white-space: nowrap;" class="english">Shvetashvatara Upanishadhttps://en.wikipedia.org/wiki/Shvetashvatara_Upanishad 2025년 8월 12일에 확인.
The Shvetashvatara Upanishad (Sanskrit: श्वेताश्वतरोपनिषद्, IAST: Śvetāśvataropaniṣad) is an ancient Sanskrit text embedded in the Yajurveda. It is listed as number 14 in the Muktika canon of 108 Upanishads. The Upanishad contains 113 mantras or verses in six chapters.
발음:
쉐다 쉐따라 우파니샷드https://www.youtube.com/watch?v=pGDnWfF6Bqk Shvetashvatara Upanishad Pronunciation Sanskrit. 2025년 8월 12일에 확인.
스베다스 바타라 우파니샤드https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.


    식의식앎알아차림아는 자볾보는 자목격자밝음識识https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=識&op=translate 구글 번역 2025년 12월 10일에 확인.
Chinese (Traditional): 識 Shí 시-
Chinese (Simplified): 识 Shí 시-
English: knowledge
Korean: 지식식https://hanja.dict.naver.com/#/search?query=識&range=all 네이버 한자사전. 2025년 12월 10일에 확인.
識 알 식, 적을 지, 깃발 치
부수 言(말씀언)  총 획수 19획
1. (알 식) 2. 알다, 깨닫다 3. 알아주다
识(간체자), 𧨺(고자), 幟(동자), 𢨞(동자), 识(동자), 𧥾(동자), 𧬣(동자)
識 식
십이(十二) 연기(緣起)의 하나. 대상(對象)을 다르게 아는 마음의 작용(作用)을 이른다.
識 지
글을 쓰고 나서 ‘아무개가 적음.’의 뜻으로 쓰는 말.
識見 식견 성어 읽기5급II
‘학식(學識)과 견문(見聞)’이라는 뜻으로, 사물(事物)을 분별(分別)할 수 있는 능력(能力)을 이르는 말.
目不識丁 목불식정 유래 성어 읽기4급
‘아주 간단(簡單)한 글자(-字)인 ‘丁’ 자(字)를 보고도 그것이 ‘고무래’인 줄을 알지 못한다.’는 뜻으로, 아주 까막눈임을 이르는 말.
識字憂患 식자우환 성어 읽기3급II
학식(學識)이 있는 것이 오히려 근심을 사게 됨.
박학다식
요약 博學多識
博 넓을 박 學 배울 학 多 많을 다 識 알 식널리 배우고 아는 것이 많다지식의 범위가 넓고 깊은 사람에게 사용하는 말
고사성어 & 사자성어 사전https://hanja.dict.naver.com/#/entry/ccko/2d105f62762b4b7898fdfe96e751eef3 네이버 한자사전. 2025년 12월 10일에 확인.
識
식,지,치
알 식, 적을 지, 깃발 치
부수 言 [讠] (말씀언, 7획)
모양자 言(말씀 언) + 戠(찰흙 치)
총획수 19획
유니코드 U+8B58
1. (알 식)
a. 알다, 깨닫다
b. 알아주다
c. 알려지다
d. 지식(知識)
e. 식견(識見), 분별(分別)
f. 친분(親分), 잘 아는 벗
g. 지각(知覺), 감각(感覺)
h. 분별력(分別力)
i. 타고난 성질(性質), 천성(天性)
j. 지금막, 방금
2. (적을 지)
a. 적다, 기록하다(記錄--)
b. 기억하다(記憶--)
c. 표시하다(表示--)
d. 표지(標識: 표시나 특징으로 다른 것과 구분함)
e. 관지(款識: 글자 따위를 음각한 것과 양각한 것을 아울러 이르는 말)
3. (깃발 치)
a. 깃발(旗-)
유의어
知(알 지) 認(알 인, 적을 잉) 錄(기록할 록(녹), 사실할 려(여))
이체자
识 간체자
𧨺 고자
幟 동자
𢨞 동자
识 동자
𧥾 동자
𧬣 동자
회의문자
識자는 ‘알다’나 ‘지식’, ‘표시하다’라는 뜻을 가진 글자이다. 識자는 言(말씀 언)자와 戠(찰흙 시)자가 결합한 모습이다. 그러나 갑골문에서는 단순히 戈(창 과)자에 깃발이 걸려있는     모습만이 그려져 있었다. 지금도 그렇지만 고대에는 긴 창이나 막대기에 깃발을 매달아 부대나 종족을 구별했었다. 識자에 아직도 ‘깃발’이나 ‘표시’라는 뜻이 남아있는 것도 바로 이 때문이다. 그래서 識자는 본래 이러한 표식을 그렸던 것이지만 후에 言자와 音(소리 음)자가 차례로 추가되면서 지금의 모습을 갖추게 되었다. 말(言)과 소리(音)를 통해서도 식별한다는 뜻을 전달하고자 했던 것은 아닌가 싶다.
출처 : [한자로드(路)] 신동윤 | (삽화) 변아롱.박혜현
형성문자
뜻을 나타내는 말씀언(言 ☞ 말씀)部와 음(音)을 나타내는 글자 戠(시→식)으로 이루어짐. 말(≒言)로 듣고 알게 된다는 뜻으로 「알다」를 뜻함. 본디는 戠(시)이라고만 써서 여러 가지 뜻을 나타내었으나 나중에 말뚝은 樴(직)이라 쓰고, 안표(眼標)가 되는 깃발은 幟(치)라고 쓰며, 그 밖에 職(직)ㆍ織(직) 따위의 글자가 생기고, 안표(眼標)ㆍ알다란 뜻의 경우(境遇)는 言(말씀언변部)을 붙여 識(식)이라고 씀.
출처 : 디지털 한자사전 e-한자
사성음
zhì, shí (shí)
출처 : 디지털 한자사전 e-한자
영문
recognize, understand, know.
출처 : 디지털 한자사전 e-한자shíhttps://zh.dict.naver.com/#/search?range=all&query=识 네이버 중국어사전. 2025년 12월 10일에 확인.
识 HSK1
번체
識
1. 동사 알다. 식별하다. 인식하다.
2. 명사 견식. 지식. 식견.
3. 명사 문어 (친한) 친구.
[ shí ]
고려대 중한사전
识
번체
識
1. 동사 문어 기억하다.
2. 명사 문어 기호(記號). 표지(標識). (=志(2d))
[ zhì ]
고려대 중한사전
识
1. 동사 know
2. 명사 knowledge
[ shí ]
Collins Chinese Dictionary
识 웹수집
1. remember
2. sign, mark
[ zhì ]
웹수집
《识》
《识》佛教术语。梵文vi（分析、分割）和jāna（智）的合成语，意指对对象进行分析、分类所起的认识作用。
[ shī ]
HDWIKI쉬이시-चित्https://en.wikipedia.org/wiki/Chit_(consciousness) 2025년 12월 10일에 확인.
Chit (consciousness)
Chit (Sanskrit: चित् or Cit) is a Sanskrit word meaning consciousness.[1] It is a core principle in all ancient spiritual traditions originating from the Indian subcontinent, including Hinduism, Sikhism and Jainism.
Hinduism
In Upanishads[which?] it is referred to as the Drshta or the Seer, and the sense that makes all other sense experiences possible. Chit is one of three aspects forming the satcitananda nature of the Absolute, according to the Vedic scriptures.
[1] Maharishi Mahesh Yogi (27 August 1970). "Meaning of the word "Satcitananda" (Sat Cit Ananda)". bienfaits-meditation.com. Humboldt State College. Retrieved 16 April 2021.https://www.wisdomlib.org/definition/cit 2025년 12월 10일에 확인.
Sanskrit dictionary
Cit in Sanskrit glossary
Ciṭ (चिट्).—1 P., 1 U. (ceṭati, ceṭayati-te) To send forth or out (as a servant.)
--- OR --- 
Cit (चित्).—1 P., 1 Ā. (cetati, cetayate, cetita)
1) To perceive, see, notice, observe; नेषूनचेतन्नस्यन्तम् (neṣūnacetannasyantam) Bhaṭṭikāvya 17.16; चिचेत सामस्तत्कृच्छ्रम् (ciceta sāmastatkṛcchram) 14.62;15.38;2.29.
2) To know, understand, be aware or conscious of; परैरध्यारुह्य- माणमात्मनं न चेतयते (parairadhyāruhya- māṇamātmanaṃ na cetayate) Daśakumāracarita 154; कादम्बरीरसभरेण समस्त एव मत्तो न किंचिदपि चेतयते जनोऽयम् (kādambarīrasabhareṇa samasta eva matto na kiṃcidapi cetayate jano'yam) K.24.
3) To regain consciousness.
4) To aim at, intend, design (with dat.).
5) To desire or long for.
6) To be anxious about, care for, be intent upon, be engaged in.
7) To resolve upon.
8) To appear, shine.
9) To be regarded as.
1) To make attentive, remind of.
11) To teach, instruct.
12) To form an idea, be conscious of, understand, comprehend think, reflect upon.
13) To be awake; जगत्येकः स चेतति (jagatyekaḥ sa cetati) L. D. B.
--- OR --- 
Cit (चित्).—f. [cit-saṃpadā° bhāve kvip]
1) Thought, preception.
2) Intelligence, intellect, understanding; Bhartṛhari 2.1;3.1.
3) The heart, mind; मुक्ताफलैश्चिदुल्लासैः (muktāphalaiścidullāsaiḥ) Bhāgavata 9.11.33.
4) The soul, spirit, the animating principle of life.
5) Brahman.
Source: DDSA: The practical Sanskrit-English dictionary
Ciṭ (चिट्).—[ciṭa] r. 1st and 10th cls. (ceṭati ceṭayati-te) 1. To be another’s messenger or servant. 2. To order as a servant bhvā-para-saka-curā-ubha vā seṭ .
--- OR --- 
Cit (चित्).—[(ī) citī] r. 1st cl. (cetati) cita r. 10th cl. (cetayati-te) also (i) citi r. 10th cl. (cintayati) To think or reflect on, to be sensible or rational, to weigh, to remember, to consider, &c. bhvā-para-saka-seṭ . cu-ātma-sakaseṭ . smṛtau cu-ubha-saka-seṭ .
--- OR --- 
Cit (चित्).—f. (-cit) Intellect, understanding. ind. A particle and affix to words giving them an indefinite signification, as kaścit some one, kasyacit of some one, &c. see cana. E. cit to remember, affix bhāve kvip
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Ciṭ (चिट्).—i. 1, [Parasmaipada.] To send off.
--- OR --- 
Cit (चित्).— (akin to 2. ci), i. 1. [Parasmaipada.] To perceive. Chr. 295, 12 = [Rigveda.] i. 92, 12. 
— [Causal.] and i. 10, Atm. cetaya, 1. To perceive, Mahābhārata 12, 9890 ([Ātmanepada.]). 2. To get consciousness, Mahābhārata 1, 3616 ([Ātmanepada.]). 3. To think, Mahābhārata 18, 74 ([Parasmaipada.]); [Bhāgavata-Purāṇa, (ed. Burnouf.)] 1, 8, 9 ([Ātmanepada.]). 4. To cause to think, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 8, 1, 9 ([Ātmanepada.]). 5. To know, Mahābhārata 3, 14877 ([Parasmaipada.]). Anomalous ptcple. of the pres. [Ātmanepada.] cetayāna, Sensible, [Rāmāyaṇa] 2, 109, 7.
--- OR --- 
Cit (चित्).—f. Soul (as distinguished from citta), [Vedāntasāra, (in my Chrestomathy.)] in Chr. 215, 6; Sānkhya Aph. 1, 146.
--- OR --- 
Cit (चित्).—see cid.
Cid (चिद्).— (properly acc. n. of a lost indefinite pronoun ci = [Latin] qui + s), a particle giving to the preceding word an indefinite signification: Any, Chr. 292, 5 = [Rigveda.] i. 86, 5; Chr. 290, 3 = [Rigveda.] i. 64, 3. All, Chr. 288, 3 = [Rigveda.] i. 49, 3. In classic language it is only used after derivatives of the interrogative pronouns kim, and jatu, and gives them an indefinite signification; cf. katham, kadā, kim, kutas, kva, and jātu.
— Cf. [Latin] -que (= Oscan -pid) in quando-que = kadā cid, (qui)-cumque = kam cid.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Cit (चित्).—1. cetati cetate [participle] citta (q.v.) perceive, observe, attend to ([genetive] or [accusative]), aim at, intend ([dative]), strive after, desire ([accusative]), take care of ([accusative]); conceive, understand, know; [intransitive] appear, be conspicuous or known. [Causative] cetayati, te & citayati make attentive, remind, instruct, teach; notice, put to mind, attend to; [Middle] (A.) be conscious or sensible, think, reflect, conceive, understand, remember; appear, be conspicuous, shine. [Desiderative] cikitsati (te) intend, aim at, care for; treat medically, heal. [Intensive] cekite appear, shine.
--- OR --- 
Cit (चित्).—2. [feminine] thought, mind, intelligence.
Cid (चिद्).—[adverb] even, indeed, also, just, always, at every time; [with] neg. not even. Often only emphasizing the [preceding] word; in [later language] only after an interrog. & jātu.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Cit (चित्):—[from ci] 1. cit mfn. ifc. ‘piling up’ See agni-, ūrdhva-, and pūrva-cit
2) [v.s. ...] ([Pāṇini 3-2, 92]) forming a layer or stratum, piled up, [Vājasaneyi-saṃhitā i, xii; Taittirīya-saṃhitā i] (cf. kaṅka-, karma-, cakṣuś-, droṇa-, prāṇa-, manaś-, rathacakra-, vāk-, śyena-, and śrotra-cit.)
3) [from ci] 2. cit mfn. ifc. ‘knowing’ See ṛta-cit
4) [v.s. ...] ‘giving heed to’ or ‘revenging [guilt, ṛṇa-]’ See ṛṇa-.
5) [from ci] 3. cit mfn. ifc. ‘id.’ See 2. cit.
6) Ciṭ (चिट्):—(derived from ceṭa) [class] 1. [Parasmaipada] ceṭati, to send out, [Dhātupāṭha ix, 28.]
7) Cit (चित्):—a 1. 2. 3 cit. See √1. 2. 3. ci.
8) 4. cit [class] 1. cetati ([imperfect tense] acetat, [Ṛg-veda vii, 95, 2]; p. cetat, [Ṛg-veda]) [class] 2. ([Ātmanepada] [Passive voice] 3. sg. cite, [x, 143, 4]; p. f. [instrumental case] citantyā, [i, 129, 7]; [Ātmanepada] citāna, [ix, 101, 11; Vājasaneyi-saṃhitā x, 1]) [class] 3. irreg. ciketati ([Ṛg-veda]; [subjunctive] ciketat, [Ṛg-veda]; [imperative] 2. sg. cikiddhi, [Ṛg-veda]; p. cikitāna, [Ṛg-veda]; perf. ciketa, [Ṛg-veda] etc.; ciceta, [Vopadeva viii, 37]; 3. [dual number] cetatur, [Atharva-veda iii, 22, 2]; [Ātmanepada] and [Passive voice] cikite, [Ṛg-veda] etc.; 3. [plural] tre, [Ṛg-veda]; for p. cikitvas See sub voce; [Ātmanepada] [Passive voice] cicite, [Bhaṭṭi-kāvya ii, 29]; [Aorist] acetīt, [Vopadeva viii, 35]; [Ātmanepada] [Passive voice] aceti and ceti, [Ṛg-veda]; for acait See √2. ci; [future] 1st cettā, [i, 22, 5]) 
—to perceive, fix the mind upon, attend to, be attentive, observe, take notice of ([accusative] or [genitive case]), [Ṛg-veda; Sāma-veda; Atharva-veda; Bhaṭṭi-kāvya]; 
—to aim at, intend, design (with [dative case]), [Ṛg-veda i, 131, 6; x, 38, 3]; 
—to be anxious about, care for ([accusative] or [genitive case]), [i, ix f.]; 
—to resolve, [iii, 53, 24; x, 55, 6]; 
—to understand, comprehend, know (perf. often in the sense of pr.), [Ṛg-veda; Atharva-veda vii, 2, 1 and 5, 5]; 
— [Ātmanepada] [Parasmaipada] to become perceptible, appear, be regarded as, be known, [Ṛg-veda; Vājasaneyi-saṃhitā x, xv] :—[Causal] cetayati, te (2. [plural] cetayadhvam [subjunctive] cetayat [imperative] 2. [dual number] cetayethām [imperfect tense] acetayat, [Ṛg-veda]; 3. [plural] citayante, [Ṛg-veda]; p. citayat, [Ṛg-veda] (eleven times); cetayat, [x, 110, 8, etc.]; [Ātmanepada] cetayāna See sub voce) 
—to cause to attend, make attentive, remind of [i, 131, 2 and iv, 51, 3]; 
—to cause to comprehend, instruct, teach, [Ṛg-veda]; 
—to observe, perceive, be intent upon, [Ṛg-veda; Mahābhārata xii, 9890; Kathāsaritsāgara xiii, 10]; 
— [Ātmanepada] (once [Parasmaipada] [Mahābhārata xviii, 74]) to form an idea in the mind, be conscious of, understand, comprehend, think, reflect upon, [Taittirīya-saṃhitā vi; Śatapatha-brāhmaṇa; Chāndogya-upaniṣad vii, 5, 1; Mahābhārata; Bhāgavata-purāṇa viii, 1, 9; Prabodha-candrodaya]; 
— [Parasmaipada] to have a right notion of. know, [Mahābhārata iii, 14877];—[Parasmaipada] ‘to recover consciousness’, awake, [Bhaṭṭi-kāvya viii, 123]; 
— [Ātmanepada] to remember, have consciousness of ([accusative]), [Pāṇini 3-2, 112; Kāśikā-vṛtti; Bādarāyaṇa’s Brahma-sūtra ii, 3, 18 [Scholiast or Commentator]]; 
—to appear, be conspicuous, shine, [Ṛg-veda; Taittirīya-saṃhitā iii] :—[Desiderative] cikitsati ([from] √kit, [Pāṇini 3-1, 5; Dhātupāṭha xxiii, 24]; exceptionally [Ātmanepada] [Mahābhārata xii, 12544]; [imperative] tsatu [subjunctive] tsāt [Aorist] 2. sg. acikitsīs, [Atharva-veda]; [Passive voice] p. cikitsyamāna, [Suśruta; Pañcatantra]) 
—to have in view, aim at, be desirous, [Atharva-veda v, 11, 1; ix, 2, 3]; 
—to care for, be anxious about, [vi, x];—([Pāṇini 3-1, 5; Siddhānta-kaumudī]) 
—to treat medically, cure, [Kātyāyana-śrauta-sūtra xxv; Mahābhārata i, xii; Suśruta; Pañcatantra; Bhartṛhari]; 
—to wish to appear, [Ṛg-veda i, 123, 1]: 
—[Causal] of [Desiderative] ([future] cikitsayiṣyati) to cure, [Mālavikāgnimitra iv, 4/5, 6 f.] :—[Intensive] cekite ([from] √2. ci?, or for tte, [Ṛg-veda i, 53, 3 and 119, 3; ii, 34, 10]; p. cekitat, [ix, 111, 3]; [Ātmanepada] cekitāna, [Ṛg-veda] eight times) 
—to appear, be conspicuous, shine, [Ṛg-veda]
9) 5. cit mfn. ifc. ‘thinking’ See a-, duś-, manaś-, vipaś-, and huraś-cit
10) cf. also apa-cit
11) f. thought, intellect, spirit, soul, [Vājasaneyi-saṃhitā iv, 19; Kapila’s Sāṃkhya-pravacana; Bhartṛhari; Bhāgavata-purāṇa]
12) cf. saand ā cit
13) pure Thought (Brahma cf. [Religious Thought and Life in India] p.34), [Vedāntasāra; Prabodha-candrodaya]
14) 6. cit ind. only in [compound]
15) Cīt (चीत्):—ind. (cf. 6. cit) only in [compound]
1) Cid (चिद्):—[from cit] 1. cid in [compound] for cit.
2) 2. cid ind. even, indeed, also (often merely laying stress on a preceding word; requiring a preceding simple verb to be accentuated [Pāṇini 8-1, 57] as well as a verb following, if cid is preceded by an interrogative [pronoun] [48]; in Class. only used after interrogative pronouns and adverbs to render them indefinite, and after jātu q.v.), [Ṛg-veda; Vājasaneyi-saṃhitā; Atharva-veda]
3) like (added to the stem of a [substantive] e.g. agni-, rāja-), [Nirukta, by Yāska i, 4; Pāṇini 8-2, 101]
4) [cid-cid] or cid-ca or cid-u, as well as, both, and, [Ṛg-veda]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Ciṭ (चिट्):—ceṭati ceṭayati 1. 10. a. To act or order as a servant.
2) Cit (चित्):—(ī) cetati (ka, ña) cetayati te 10. c. To think. (ka, i) cintayati.
3) (t) 5. f. Intellect. A particle, as kaścit some one.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Ciṭ (चिट्):—, ceṭati entsenden [DHĀTUP. 9, 28.] — Aus ceṭa gefolgert.
--- OR --- 
Cit (चित्):—1. (von 1. ci) adj. 
1) schichtend am Ende eines comp.: agnicit (s. dieses) [Pāṇini’s acht Bücher 3, 2, 91.] [The Śatapathabrāhmaṇa 9, 5, 1, 57. 19, 1, 4, 9. 5, 4 u.s.w.] Vgl. ūrdhvacit . —
2) eine Schicht bildend, geschichtet: cita stha [Vājasaneyisaṃhitā 1, 18. 12, 46. 53.] [Taittirīyasaṃhitā 1, 1, 7, 2.] rathacakracit, droṇa u.s.w. [The Śatapathabrāhmaṇa 6, 7, 2, 8.] manaścit, vākcit u. s. w. [10, 5, 3, 3. fgg.]; vgl. [Pāṇini’s acht Bücher 3, 2, 92.]
--- OR --- 
Cit (चित्):—2. (von 2. ci) adj. wahrnehmend kennend in ṛtacit .
--- OR --- 
Cit (चित्):—3. (von 3. ci) adj. bestrafend in ṛṇacit .
--- OR --- 
Cit (चित्):—
--- OR --- 
Cit (चित्):—5. (= 4. cit) f. das Denken, Intelligenz [Amarakoṣa 1, 1, 4, 10.] [Hemacandra’s Abhidhānacintāmaṇi 309.] [Vājasaneyisaṃhitā 4, 19.] [Kapila 1, 105. 147. 165.] [Bhāgavatapurāṇa 1, 7, 23. 7, 3, 34. 9, 48. 8, 3, 16. 12, 5. 18, 12.] cinmātra reine Intelligenz, ganz Geist [Kaivalyopaniṣad] in [Weber’s Indische Studien 2, 12.] [Bhartṛhari 2, 1.] [Bhāgavatapurāṇa 3, 7, 2. 4, 7, 26. 6, 16, 21. 7, 12, 31.] cidātmaka [?3, 31, 14. 8, 3, 2. - Prabodhacandrodaja 14, 4. 69, 11. Vedānta lecture No. 2.] — Vgl. acit .
--- OR --- 
Cit (चित्):—6. interj. s. citkāra und vgl. 2. citti .
--- OR --- 
Cit (चित्):—7. Partikel s. cid .
--- OR --- 
Cit (चित्):—4. , cityante [SARVADARŚANAS. 15, 3] fehlerhaft für cityante . — vi desid. 
2) sarvatra vicikitsate [Spr. 5106.] vicikitsan nicht recht glauben wollend [Kathāsaritsāgara 54, 175.] — savi vgl. pravicetana . — sam caus. gewahr werden: asaṃcetayamāna [Spr. 2814.]
--- OR --- 
Cit (चित्):—5. , cinmātra [SARVADARŚANAS. 46, 5.] cidghana [96, 1.]
Cid (चिद्):—
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Ciṭ (चिट्):—, ceṭati ( parapraiṣye , praiṣye).
--- OR --- 
Cit (चित्):—1. Adj. —
1) am Ende eines Comp. schichtend. —
2) eine Schicht bildend , geschichtet.
--- OR --- 
Cit (चित्):—2. Adj. kennend in ṛta.
--- OR --- 
Cit (चित्):—3. Adj. rächend in ṛṇa.
--- OR --- 
Cit (चित्):—4. , cetati und ciketti (auch Med.) —
1) wahrnehmen , bemerken , merken auf , Acht haben auf , beobachten ; mit Gen. oder Acc. —
2) sein Absehen richten auf , beabsichtigen ; mit Dat. —
3) trachten nach (Acc.). citta so v.a. begehrt. —
4) bedacht sein auf , besorgen , sich angelegen sein lassen. —
5) beschliessen , wollen , mit Etwas zu thun haben wollen. —
6) verstehen , begreifen , wissen. —
7) *zur Besinnung kommen. —
8) sich vernehmen lassen , sich zeigen , erscheinen , gelten , bekannt sein , sein. —
9) Partic. perf. cikitvaṃs — a) bemerkt habend , bemerkend , merkend auf , aufmerksam. — b) verstehend , wissend , kundig. — Caus. cetayati , te und citayati —
1) aufmerken machen , erinnern. —
2) begreifen machen , unterweisen , lehren. —
3) Jmd zum Bewusstsein bringen , denken lassen. —
4) wahrnehmen , bemerken. —
5) aufmerken , achten auf. —
6) Med. (ausnahmsweise Act.) zu einer Vorstellung gelangen , Bewusstsein haben , begreifen , denken , nachdenken , eine richtige Vorstellung haben von (Acc.). cetayāna bei Verstande seiend , vernünftig. —
7) *zum Bewusstsein gelangen , so v.a. erwachen. —
8) Med. wissen , so v.a. sich erinnern ([241,10]) , Bewusstsein haben von (Acc.) [Śaṃkarācārya .zu.Bādarāyaṇa’s Brahmasūtra 2,3,18.] —
9) erscheinen , sich zeigen als , sich auszeichnen , conspicuum esse , glänzen. — Desid. cikitsati (ausnahmsweise Med.) —
1) beabsichtigen , es absehen auf. —
2) lüstern sein. —
3) Fürsorge treffen , sorgen für. —
4) ärztlich behandeln , heilen [171,5.] —
5) sich zeigen wollen. — Caus. vom Desid. cikitsayati heilen. — Intens. cekite (d.i. cekitte) und Partic. cekitat , cekitāna sich zeigen , erscheinen , erglänzen. — Mit anu —
1) gedenken , sich erinnern. —
2) zuerkennen , zudenken. — Mit apa Caus. abtrünnig werden von (Abl.). — Desid. sich abwenden wollen von (Abl.). — Mit ā —
1) merken auf , sich merken. —
2) begreifen , verstehen , kennen. —
3) ersinnen. —
4) sich zeigen , erscheinen , sich auszeichnen. — Desid. aufpassen auf , belauern. — Mit pra —
1) sich bemerklich machen , kund werden , erscheinen. —
2) begreifen , verstehen. —
3) kund machen , verkündigen. — Caus. —
1) kund machen , verkündigen , erscheinen machen [Ṛgveda (roth). 7,80,2.] —
2) wahrnehmen , bemerken. —
3) Med. erscheinen. — Desid. anzeigen , zeigen. — Mit atipra bemerkbar sein , sich auszeichnen. — Mit vi —
1) wahrnehmen , unterscheiden. vicitta wahrgenommen , bemerkbar. —
2) begreifen , erkennen. —
3) Med. sich wahrnehmen lassen , erscheinen. — Caus. unterscheiden , erkennen. — Desid. —
1) zu unterscheiden suchen. —
2) überlegen , zweifeln , in Ungewissheit sein über , nicht glauben wollen , sich lange bedenken. vicikitsita worüber man in Ungewissheit ist. — Intens. Partic. vi cekitāna erscheinend , sichtbar werdend [Ṛgveda (roth). 4,14,2.] — Mit pravi in cetana. — Mit sam —
1) zugleich wahrnehmen , überblicken , gewahr werden. —
2) einverstanden — , einmüthig sein.
--- OR --- 
Cit (चित्):—5. f. Intellect , Geist.
Cid (चिद्):—Adv. —
1) sogar , selbst , auch ; immer , je ; mit einer Negation nicht einmal. Oft nur durch den Ton auszudrücken. In der klassischen Sprache nur nach Interrogativen und jātu. —
2) *wie. agni wie Feuer.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Cit (चित्) in the Sanskrit language is related to the Prakrit word: Cea. 
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)cithttps://en.wikipedia.org/wiki/CIT#Other_uses 2025년 12월 10일에 확인.
CIT or cit may refer to:
Other uses
Cit (consciousness), Sanskrit for consciousness or awareness; alternately spelled chit칫ㅌhttps://www.youtube.com/watch?v=e7NPOP_Pr3Q Chit चित् cit Sanskrit Pronunciation. 2025년 12월 10일에 확인.chithttps://www.google.com/search?q=sanskrit+pronunciation+of+cit Google Search. 2025년 12월 10일에 확인.
AI Overview
The Sanskrit word चित् (cit) is pronounced with a short 'i' sound (like in "it") and a crisp 't' sound, making it sound like "chit," but with the initial 'c' as a soft "ch" (like in "church") and the final 't' distinct, not muffled, as in "ch'it," conveying consciousness or awareness, with emphasis on clarity.
Breakdown of Pronunciation:
च (ca): Pronounced as the English "ch" in "church" or "cheese".
इ (i): A short vowel sound, like the 'i' in "sit" or "bit."
त् (t): A clear, unvoiced dental 't', similar to the 't' in "top," but with the tongue touching the back of the teeth.
So, it's not "sit" or "kit," but a quick "ch" + "i" + "t".
Contextual Pronunciation:
When combined with other sounds (like in Chitta), the 't' might be slightly doubled or emphasized, but the core sound of cit remains consistent.chitconsciousnessawarenessdrshta = seer = witnessthe sense that makes all other sense experiences possiblepure, all-encompassing luminousnesshttps://www.wisdomlib.org/definition/cit 2025년 12월 10일에 확인.
Vedanta (school of philosophy)
Cit in Vedanta glossary
Cit (चित्) or Bodhamātra refers to “pure, all-encompassing luminousness”, according to the Aṣṭāvakragītā chapter 2.—Man’s ignorance and attachment foster the sense of duality, the source of all misery and bondage (cf. II, 16, 8. 20). Its nature is pure, all-encompassing luminousness (cit or bodhamātra). The self is all that exists. When the universe manifests itself, verily it is the Self which shines (cf. II, 8), In the infinite ocean, the formless and tranquil Self, the wind of the finite mind generates the playful waves of manifold forms—the phenomena of the universe and empirical selves (jīvas). These all return to the ocean of the Self and vanish as illusion is overcome (cf. II, 4, 23-25). The Self is simply marvellous (cf. II, 11-14, 25).
Source: Google Books: Aṣṭāvakragītā: The Classical Text of Ātmādvaita by Aṣṭāvakra
Cit (चित्) refers to “consciousness” (represented as the “witness” of the five elements), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] You are neither earth, water, fire, air or even ether. For liberation know yourself as consisting of consciousness (cid-rūpa), the witness of these. If only you will remain resting in consciousness (cit), seeing yourself as distinct from the body [yadi dehaṃ pṛthakkṛtya citi viśrāmya tiṣṭhasi], then even now you will become happy, peaceful and free from bonds. You do not belong to the Brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything—so be happy. [...]”.
Source: Wikisource: Ashtavakra Gita

	</table>

아

<table class="wikitable">
					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


					아슈리아수리https://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 17일에 확인.그리고 세간을 두루 관찰하매, 아수리(阿修利, Āsuri)라고 하는 어떤 한 바라문의 종성이 천 년의 하늘[千年天]에 제사지내는 것을 보았다. 그는 몸을 감추고서 그에게 다가가서 말하기를, “아수리여, 그대는 재가(在家)의 법을 희롱하는구나”라고 말하고는 바로 돌아가 버렸다. 그리고 천 년이 지난 후 다시 와 거듭 앞에서와 같은 말을 하였다. 그러자 그 바라문이 선인에게 바로 답하여 말하기를, “세간의 존귀한 분이시여, 저는 실로 재가의 법을 희롱하며 즐기고 있습니다”라고 하였다. 그러자 선인은 그 말을 듣고 다시 되돌아갔다. 그 후 다시와 앞에서와 같이 거듭 말하자, 그 바라문은 그에 대해 답하기를 역시 그와 같이 하였다.
이에 선인이 묻기를, “그대는 능히 범행(梵行)에 청정하게 머물 수 있는 것인가, 머물 수 없는 것인가?”라고 하자, 바라문은 능히 그와 같이 청정하게 머물수 있을 것이라고 말하고 나서 바로 재가, 즉 세속의 법[家法]을 버리고 출가의 행을 닦아 가비라의 제자가 되었다.
			阿修利https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 8월 17일에 확인.T54n2137_p1245a10║見此世間沈沒盲闇起大悲心。咄哉生死
T54n2137_p1245a11║在盲闇中。遍觀世間。見一婆羅門姓阿修利。
T54n2137_p1245a12║千年祠天隱身往彼說如是言。阿修利汝戲
T54n2137_p1245a13║在家之法。說是言竟即便還去。滿千年已而
T54n2137_p1245a14║復更來重說上。言是婆羅門即答仙曰。世尊
T54n2137_p1245a15║我實戲樂在家之法。是時仙人聞已復去。其
T54n2137_p1245a16║後更來又說上言。婆羅門答之亦如是說。仙
T54n2137_p1245a17║人問曰汝能清淨住梵行不。婆羅門言如是
T54n2137_p1245a18║能住。即捨家法修出家行為迦毘羅弟子。
			आसुरिhttps://en.wikipedia.org/wiki/Asuri_(Samkhya) 2025년 8월 17일에 확인.Asuri (Sanskrit: आसुरि) was a Vedic sage in the tradition of Hinduism in the ancient Indian Subcontinent. He was the disciple of the Vedic sage Kapila. Later he became the teacher of Shamkhya philosophy founded by the sage Kapila. Shamkhya philosophy is one of the six schools of the ancient Indian philosophy.Āsurihttps://www.wisdomlib.org/definition/asuri 2025년 8월 17일에 확인.Purana and Itihasa (epic history)
[«previous (A) next»] — Asuri in Purana glossary
Āsuri (आसुरि).—An ancient Maharṣi. He was the ācārya of Kapila Sāṃkhyadarśana and the guru of the maharṣi Pañcaśikha. Once Āsuri had a full vision of God. He gave many precepts on spiritual matters to other Maharṣis. The Bhāgavata says that Āsuri received his spiritual enlightenment from his wife, Kapilā. (Mahābhārata, Śānti Parva, Chapter 218, Verses 10-14).
Source: archive.org: Puranic Encyclopedia...1b) A pupil of Kapila from whom he learnt sāṅkhya; a siddha;1 did not comprehend Hari's māyā;2 was invited for the rājasūya of Yudhiṣṭhira.3
1) Bhāgavata-purāṇa I. 3. 10; III. 24. 17; VI. 15. 14.
2) Bhāgavata-purāṇa IX. 4. 57.
3) Bhāgavata-purāṇa X. 74. 9....1e) A son of Brahmā.*
* Vāyu-purāṇa 101. 338.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Sanskrit dictionary
[«previous (A) next»] — Asuri in Sanskrit glossary
Āsuri (आसुरि).—A pupil of Kapila. मुनिरासुरयेऽनुकम्पया प्रददौ (munirāsuraye'nukampayā pradadau) Sāṃkhyakārikā 7.
Source: DDSA: The practical Sanskrit-English dictionary
8) Āsuri (आसुरि):—[from āsura] m. [f(ī). , [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]], ([from] asura), Name of a teacher, [Śatapatha-brāhmaṇa; Bṛhad-āraṇyaka-upaniṣad etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionaryaːˈsʊriah-soo-ri아-수리Google 검색: sanskrit pronunciation of आसुरि 2025년 8월 17일에 확인.The Sanskrit word आसुरि (āsuri) is pronounced [aːˈsʊri] in the International Phonetic Alphabet (IPA). In simpler terms, it's pronounced "ah-soo-ri," with the "a" as in "father," the "su" as in "sue," and the "ri" as in "ree". 
Here's a breakdown:
आ (ā): This is a long "a" sound, like the "a" in "father".
सु (su): This is pronounced like the English word "sue".
रि (ri): This is pronounced like the English word "ree" or the "ri" in "river".
Therefore, when combined, the pronunciation of आसुरि (āsuri) is "ah-soo-ri".
			Asuri


    아함카라길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 99.

 붓디로부터 아함카라 ahaṁkāra(我慢)라 불리는 個體化의 原理가
전개되어 나온다. 心理的으로는 아함카라의 기능은 무엇보다
自我意識과 我執과 憍慢 abhimāna이다. 푸루샤는 自身을 바로 이 아함카라로
착각하여 스스로를 행위의 主體로 생각하게 된다고 한다.
아함카라는 붓디와 마찬가지로 宇宙的 存在論的인 원리이기도 하다.
따라서 그것의 지배적인 성품이 사트바냐 라자스냐 타마스냐에
따라서 세 가지 방향으로 아함카라는 발전하게 된다. 라자스는
주로 운동의 성품을 지녔으므로 그 자체로는 독립적인 발전을
하지 않고, 사트바와 타마스를 도와서 지배하도록 하는 일만 한다고
한다. 사트바의 힘이 지배적이 되면 아함카라는 내적 감각기관인
意根 manas과 五智根 jñāna-indriya, 즉, 보고, 듣고, 만지고, 맛보고,
냄새맡는 능력과, 五作根 karma-indriya, 즉, 말하고, 손을 움직이고,
발음 옮기고, 배설하고, 생식하는 능력들을 산출한다. 여기서
根 indriya이란 말은 눈에 보이는 육체적 기관을 의미하는 것이
아니라 그 기관을 통하여 작용하는 보이지 않는 힘 śakti 등을
의미하는 것으로서, 推論 anumāna을 통하여 아는 것이지 지각 pratyakṣa의
대상이 되는 것은 아니라고 한다.자의식https://bohurja.tistory.com/671 샹키아학파와 요가학파 / 인도철학사(교안) 임성택 교수. 2025년 12월 10일에 확인.
상키야에 따르면 세계는 끊임 없이 해체와 진화의 과정을 거친다. 진화란 쁘라끄리띠로부터 일체의 현상이 순차적으로 발전되어 나오는 과정을 의미하며, 해체란 만물이 쁘라끄리띠의 미현현 상태로 되돌아 가는 것을 의미한다. 또한 상키야에 따르면 쁘라끄리띠는 사뜨바(sattva, 지성, 순수성), 라자스(rajas, 운동성, 격정성), 따마스(tamas, 둔중성)라는 세 가지 속성으로 구성되어 있다. 이들 3가지 속성은 미현현 상태에서 균형을 이루며 존재하다가, 어떤 특정한 요소가 지배적인 영향력을 가지게 되면서 점점 더 분명한 한계와 형태를 가진 현상세계의 존재로 전변하게 된다.
쁘라끄리띠의 평형상태가 붕괴하고 현상세계가 유출되는 이유에 대해 상키야에서는 뿌루샤의 존재를 그 이유로 든다. 즉 쁘라끄리띠는 뿌루샤의 향수(bhoga)와 해방(apavarga)을 위한 목적적 성향을 지니며, 마치 철이 자석에 이끌리는 성질을 지니듯이 뿌루샤를 위해 봉사하는 성향을 지닌다. 이러한 뿌루샤와의 접촉으로 인해 쁘라끄리띠는 내적인 평형상태를 잃는다. 그때 제일 먼저 라자스가 흔들리고, 이 라자스의 동요로 인해 사뜨바와 따마스가 뒤따라 움직여 세계의 진화가 시작된다.
이러한 과정을 걸쳐 제일 먼저 나타나는 것은 사뜨바를 지배적 성품으로 하는 붓디(知性, buddhi)이다. 이 붓디는 우주론적으로 맨 처음 드러나는 현상계의 구체적 원리가 되며, 그것으로부터 다른 모든 것들이 생성되어 나오는 까닭에 ‘위대한 것’ 즉 마하뜨(mahat)라고도 부른다. 붓디는 다수로서 개체적 삶이 가능케 해주는 원리이며, 우주가 해체될 때 쁘라끄리띠 속으로 잠재해버린 개개인의 고유한 성향(saṃskāra)들을 간직한다.
 붓디는 일상적인 정신활동과 함께 인식 및 경험 활동이 가능하도록 하는 작용으로 한다. 그러나 붓디는 본래 쁘라끄리띠의 산물이기 때문에 뿌루사의 빛이 있을 때만 다른 물건들을 비추어 보는 능력을 지닌다. 이러한 붓디는 감각기관을 통해 들어오는 사물의 형상에 따라 스스로 변화하면서 쁘라끄리띠와 뿌르샤를 잇는 중개 역할을 한다. 한편 세계의 전개가 더욱 구체화되면서 붓디(buddhi)로부터 자의식(自意識, ahaṁkāra)이라고 부르는 개체적 원리가 생겨나고, 그것으로부터 마음원리(意根, manas)와 5가지 인식원리(知根, jñāna-indrya) 및 5가지 행위원리(作根, karma-indrya)가 산출된다.
이상과 같이 자의식(ahaṁkāra)으로부터 11개의 근에 이르는 내적인 전개가 완료된다. 한편 외적인 전개 또한 따마스(tamas)의 성질이 지배적인 자의식(ahaṁkāra)으로부터 시작된다. 소리․감촉․모양․맛․냄새의 본질을 이루는 미세한 물질로서 5가지 유일한 것(五唯, tanmātra)와, 다시 이것의 배합에 의해 산출되는 허공․바람․불․물․흙이라는 5가지 요소(五大, bhūta)가 그것이다. 이렇게 해서 자의식(ahaṁkāra)으로부터 10가지 외적인 현상의 전개가 완료된다.
뿌루샤(정신, puruṣa)
       ↕            ↖
       ↕              ↘
쁘라끄리띠(prakṛti) → 붓디(知性, buddhi) → 자의식(ahaṁkāra) → 마음(意根, manas)
= triguna(三質)                                      ↘ → 인식원리(五知根, jñāna-indrya)
                                                    ↘ → 행위원리(五作根, karma indrya)
                                                    ↘ → 5가지 유일한 것(五唯, tanmātra)
                                                            ↘ → 5가지 요소(五大, bhūta)
三質: sattva(순수성, 가벼움, 밝음), rajas(활동, 불안정, 격정), tamas(무거움, 어두움)
五作根: 언어기관(목), 행위기관(손), 운동기관(발), 배설기관, 생식기관
五唯: 소리원소(聲唯), 접촉원소(觸唯), 색깔원소(色唯), 맛원소(味唯), 냄새원소(味唯)
五大: 땅(地), 물(水), 불(火), 바람(風), 허공(空)자아의식개체화의 원리개체적 원리아만아만제"我慢諦", 星雲. 《佛光大辭典》(불광대사전) 3판.
我慢諦
為古代印度數論外道所立二十五諦中之第三諦。又作慢諦、我心。據金七十論卷上、卷中載，自性諦（物質之原理）與神我（精神之原理）相依而生大諦（能知覺彼此之決智），再由大諦中覺用之增長而生起我執，稱為我慢諦。
蓋我慢諦係由大諦三德（即承自自性諦之薩埵、羅闍、多磨三德，譯作喜、憂、闇；樂、苦、捨）之活動所生起者，大諦之三德漸失平衡時即順次增長大初、轉異、焰熾等三種我慢，即：(1)大初我慢，大初，謂大諦增長之初；由大諦中多磨（闇）之增長而生，此性尚闇癡，能生十諦，即：色、聲、香、味、觸等五唯與火、空、地、水、風等五大。(2)轉異我慢，又作變異我慢。轉異，謂闇癡轉變，生輕光之相；由大諦中薩埵（喜）之增長而生，能生十一諦，即：眼、耳、鼻、舌、身（皮）等五知根，及舌（語）、手、足、男女（生殖器）、大遺（排泄器）等五作根，以及心根。(3)焰熾我慢，焰熾，謂輕光增長，光炎熾盛；由大諦中羅闍（憂）之增長而生，能生上述之二十一諦，此乃因大初、轉異我慢不能獨生諸諦，必藉焰熾我慢之助，方能起能生之用。又焰熾我慢由羅闍之增長而生，故三德中具有活動之用者，唯此羅闍之德。
又上述之五大，乃由大初我慢所生之五唯而生，即色、聲、香、味、觸五唯，依次能生火、空、地、水、風五大，此種五唯生五大之功能，稱為純粹無雜之原質。然此說尚有異說，或謂五大由我慢諦所生，而與自性諦、大諦、我慢諦三者，皆為萬物演生之根本，稱為根本自性；再由五大生五唯、五知根、五作根、心根等，稱為十六變異。
此外，就變異之有無而論，二十五諦中之第一自性諦，唯是根本而非變異，第二十五諦神我則非本非變異，中間之二十三諦雖皆為變異，然大諦、我慢諦、五唯等七諦亦本亦變異，五大、五知根、五作根、心根等十六諦唯變異而非本。〔南本涅槃經卷三十五、百論疏卷上之中〕（參閱「二十五諦」276、「數論學派」7648）p3705자아의식과 아집과 교만自意識自意识https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=自意識&op=translate 구글 번역 2025년 12월 13일에 확인.
Chinese (Traditional): 自意識 Zìyìshí 쯔이시
Chinese (Simplified): 自意识 Zì yìshí 쯔이시
English: Self-awareness
Korean: 자기 인식자의식https://hanja.dict.naver.com/#/search?query=自意識&range=all 네이버 한자사전. 2025년 12월 13일에 확인.
自意識 자의식
자아의식(自我意識)의 준말.
自意識過剩 자의식과잉
욕구(欲求ㆍ慾求)가 좌절(挫折)되었을 때 자아(自我)와 대립(對立)ㆍ교차(交叉)하는 의식(意識). 흔히 열등감(劣等感), 강박감(強迫感), 분열감(分裂感) 따위가 일어난다.
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)
意 뜻 의, 기억할 억, 한숨 쉴 희
부수 心(마음심)  총 획수 13획
1. (뜻 의) 2. 뜻, 의미(意味) 3. 생각
噫(동자), 憶(동자)
識 알 식, 적을 지, 깃발 치
부수 言(말씀언)  총 획수 19획
1. (알 식) 2. 알다, 깨닫다 3. 알아주다
识(간체자), 𧨺(고자), 幟(동자), 𢨞(동자), 识(동자), 𧥾(동자), 𧬣(동자)zìyì‧shíhttps://zh.dict.naver.com/#/search?range=all&query=自意识 네이버 중국어사전. 2025년 12월 13일에 확인.
自意识
(☞自觉(2))
[ zìyì‧shí ]
고려대 중한사전
意识 HSK5 BCT B
1. 명사 의식.
2. 동사 의식하다. 깨닫다. [흔히 ‘到’와 어울려 쓰임]
[ yì‧shí ]
고려대 중한사전
自 HSK2 BCT B
개사 …에서(부터). (→从(2a), 打(2), 解(9), 起(1), 由(7))
[ zì ]
고려대 중한사전
意识
1. 명사 consciousness
2. 동사 realize
[ yìshí ]
Collins Chinese Dictionary
自
1. 대명사 oneself
2. 부사 certainly
3. 개사 from
[ zì ]
Collins Chinese Dictionary
自[我]意识，自觉
Self-consciousness, Consciousness of ego
Bilingual Vocabulary-Academic Terms And Dictionary
意识
appreciate
律政司汉英法律词汇合并版
意识
consciousness
Bilingual Vocabulary-Academic Terms And Dictionary
意识
consciousness
The CEDICT Project (Chinese-English Dictionary）
意识
consciousness
Bilingual Vocabulary-Academic Terms And Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query=自意識 네이버 중국어사전. 2025년 12월 13일에 확인.
自意识
(☞自觉(2))
[ zìyì‧shí ]
고려대 중한사전
자의식 自意識 [자이식]
1. 명사 自我意识 。 (≒자각(自覺))
2. 명사 自我意识 。 (≒자아의식(自我意識))
3. 명사 自我意识 。 (≒자기의식(自己意識))
에듀월드 표준한한중사전​
识 HSK1
번체
識
1. 동사 알다. 식별하다. 인식하다.
2. 명사 견식. 지식. 식견.
3. 명사 문어 (친한) 친구.
[ shí ]
고려대 중한사전
识
번체
識
1. 동사 문어 기억하다.
2. 명사 문어 기호(記號). 표지(標識). (=志(2d))
[ zhì ]
고려대 중한사전
자의 4 自意 [자이]
명사 自己的意思 。 (↔강제(强制), 타의(他意))
에듀월드 표준한한중사전​
識
동사 sik1 [쌕] 알다
광동어 사전
識
Ālaya-vijñāna and mano-vijñāna, i. e. 阿梨耶 | and 分別事 |, v. 識.
Dictionary of Chinese Buddhist Termszìyìshízì yìshí쯔이시自我意識自我意识https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=自我意識&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 自我意識 Zìwǒ yìshí 쯔워 이쉬
Chinese (Simplified): 自我意识 Zìwǒ yìshí 쯔워 이쉬
English: self conscious
Korean: 자의식자아의식https://hanja.dict.naver.com/#/search?query=自我意識&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
自我意識 자아의식
이론적(理論的) 자기(自己) 존재(存在)에 대(對)한 반성적(反省的) 의식(意識), 실천적(實踐的) 자기(自己)의 소질(素質), 능력(能力), 한계(限界) 따위의 올바른 평가(評價) 의식(意識).
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)
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
意 뜻 의, 기억할 억, 한숨 쉴 희
부수 心(마음심)  총 획수 13획
1. (뜻 의) 2. 뜻, 의미(意味) 3. 생각
噫(동자), 憶(동자)
識 알 식, 적을 지, 깃발 치
부수 言(말씀언)  총 획수 19획
1. (알 식) 2. 알다, 깨닫다 3. 알아주다
识(간체자), 𧨺(고자), 幟(동자), 𢨞(동자), 识(동자), 𧥾(동자), 𧬣(동자)zìwǒ yìshíhttps://zh.dict.naver.com/#/search?range=all&query=自我意识 네이버 중국어사전. 2025년 12월 17일에 확인.
自我意识
자의식.
[ zìwǒ yì‧shí ]
고려대 중한사전
自我 HSK6
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 중한사전
意识 HSK5 BCT B
1. 명사 의식.
2. 동사 의식하다. 깨닫다. [흔히 ‘到’와 어울려 쓰임]
[ yì‧shí ]
고려대 중한사전
自我
대명사 self
[ zìwǒ ]
Collins Chinese Dictionary
자아 自我 [자아]
1. 명사 自我 。
2. 명사 自我 。 (≒나, 자기(自己), 자의식(自意識), 자아의식(自我意識), 셀프(self), 에고(ego)), (↔남, 객아(客我), 비아(非我), 타아(他我))
에듀월드 표준한한중사전​
自我
ego
Bilingual Vocabulary-Academic Terms And Dictionary
自我
self-
The CEDICT Project (Chinese-English Dictionary）쯔워 이쉬個體化의 原理个体化 原理https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=個體化&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 個體化 Gètǐ huà 거티화
Chinese (Simplified): 个体化 Gètǐ huà 거티화
English: Individualization
Korean: 개별화https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=原理&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 原理 Yuánlǐ 얜리
Chinese (Simplified): 原理 Yuánlǐ 얜리
English: principle
Korean: 원칙개체화 원리https://hanja.dict.naver.com/#/search?query=個體化&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
個 낱 개
부수 亻(사람인변)  총 획수 10획
1. 낱낱 2. 하나 3. 개, 명
个(간체자), 㐰(약자), 𠇂(약자), 个(동자)
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)
化 될 화, 잘못 와
부수 匕(비수비)  총 획수 4획
1. (될 화) 2. 되다, 화하다(化--) 3. 교화하다(敎化--), 감화시키다(感化---)
𠏁(고자), 𠤎(고자), 𠯒(고자), 𢡺(동자)https://hanja.dict.naver.com/#/search?query=个体化&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
个 낱 개, 천조각 간
부수 丨(뚫을곤)  총 획수 3획
1. (낱 개) 2. 낱낱 3. 하나
個(동자), 箇(동자)
体 용렬할 분, 몸 체
부수 亻(사람인변)  총 획수 7획
1. (용렬할 분) 2. 용렬하다(庸劣--) 3. 거칠다
體(본자), 笨(동자)
化 될 화, 잘못 와
부수 匕(비수비)  총 획수 4획
1. (될 화) 2. 되다, 화하다(化--) 3. 교화하다(敎化--), 감화시키다(感化---)
𠏁(고자), 𠤎(고자), 𠯒(고자), 𢡺(동자)https://hanja.dict.naver.com/#/entry/ccko/e13fd49a4de3488299f96ebeca17403c 네이버 한자사전. 2025년 12월 17일에 확인.
原理
원리
原 언덕 원 理 다스릴 리(이)
디지털 한자사전 e-한자
한국한자어사전
이전 탭댜음 탭
1. 사물(事物)이 근거(根據)하여 성립(成立)하는 근본(根本) 법칙(法則).
2. 기초(基礎)가 되는 근거(根據) 또는 보편적(普遍的) 진리(眞理).
3. 존재(存在)의 근거(根據)로서의 실재(實在) 원리(原理), 인식(認識)의 근거(根據)가 되는 인식(認識) 원리(原理), 행위(行爲)의 규범(規範) 원리(原理)가 있음.
4. 인식(認識) 또는 행위(行爲)의 근본(根本)이 되는 규범(規範).
유의어
原則(원칙)
반의어
應用(응용)
原
언덕 원/근원 원
1. 언덕 2. 근원(根源), 근본(根本) 3. 저승
부수 厂  (민엄호ㆍ민엄호밑, 2획)  총획 10획
理
다스릴 리(이)
1. 다스리다 2. 다스려지다 3. 하소연하다
부수 𤣩  (구슬옥변, 4획)  총획 11획gè tǐ huà yuánlǐhttps://zh.dict.naver.com/#/search?range=all&query=个体化 네이버 중국어사전. 2025년 12월 17일에 확인.
个体化
individuation
[ gè tǐ huà ]
웹수집
个体化
个体化是指在当代经济活动、社会生产和劳动、就业方式及社会生活进一步开放和快速流变的条件下，个人作为社会关系体系中的一个基本单元，作为社会行动过程中的一个实体单位，他的独立性、独特性、主体性日益得到显...
HDWIKI
去个体化
deindividuation
[ qù gè tǐ huà ]
웹수집
个体化范围
individuation field
[ gè tǐ huà fàn wéi ]
웹수집
自主个体化教育
Self-Programmed Individualized Education
[ zì zhǔ gè tǐ huà jiào yù ]
웹수집
个体化
individuation
Bilingual Vocabulary-Academic Terms And Dictionary
个体化
individualization
Bilingual Vocabulary-Academic Terms And Dictionary
去个体化
deindividuation
Bilingual Vocabulary-Academic Terms And Dictionary
个体化刻板反应
individual response stereotypy
Bilingual Vocabulary-Academic Terms And Dictionaryhttps://zh.dict.naver.com/#/search?range=all&query=原理 네이버 중국어사전. 2025년 12월 17일에 확인.
原理 HSK5
명사 원리.
[ yuánlǐ ]
고려대 중한사전
原理
명사 principle
[ yuánlǐ ]
Collins Chinese Dictionary
원리 2 原理 [월리]
1. 명사 原理 。
2. 명사 철학 原理 ，普遍真理 。 (≒기초(基礎), 도리(道理), 법칙(法則), 본체(本體), 원칙(原則))
에듀월드 표준한한중사전​
阿基米德原理
음의역어 물리 아르키메데스의 원리(Archimedes’ principle). (=阿基米得原理, 阿基米得定律)
[ Ājīmǐdé yuánlǐ ]
고려대 중한사전
人择原理
물리 인류 원리(anthropic principle).
[ rénzé yuánlǐ ]
고려대 중한사전
原理
principle
Bilingual Vocabulary-Academic Terms And Dictionary
原理
principle
The CEDICT Project (Chinese-English Dictionary）
酌原理
action principle, (물리학) 작용 원리
bia | 2018-11-23
窗原理
window principle
Bilingual Vocabulary-Academic Terms And Dictionary
原理图
key diagram
Bilingual Vocabulary-Academic Terms And Dictionary거티화 얜리我慢http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=我慢 DDB (Digital Dictionary of Buddhism). 2025년 12월 12일에 확인.
我慢
Pronunciations
[py] wǒmàn
[wg] wo-man
[hg] 아만
[mc] aman
[mr] aman
[kk] ガマン
[hb] gaman
[qn] ngã mạn
Basic Meaning: identity
Senses:
The conceit 'I am.' Egoism; self-conceit, pride; conceit. Conceit arising from the belief that the aggregates are self and are possessed by self (Skt. asmi-māna; asmi, ātma-māna; Tib. nga, nga'o snyam pa'i nga rgyal). While the term is later commonly understood in the negative sense of pride or conceit, Schmithausen (1977) understands asmi-māna as simply a 'feeling of identity' of self. [p. 149–150] [Charles Muller; source(s): Ui, Nakamura, YBh-Ind, Stephen Hodge, JEBD, Yokoi, Iwanami]
One of the seven kinds of conceit 七慢 or eight kinds of conceit 八慢. 〔倶舍論1559.29.254b28〕 [Charles Muller; source(s): Ui]
(Skt. ahaṃ-kāra) Literally, 'I-maker' or 'ego-maker.' Within Sāṃkhya 數論 doctrine, the third tattva ( 'element,' 'evolute' ) in the taxonomy of twenty-five tattvas 二十五諦 and the second of the tattvas that derives from prakṛti, primordial materiality. In Sāṃkhyakārikā, stanza 24 (Dutt 1933, 27; 金七十論T 2137.54.1251b11), ahaṃkāra is defined as the function of conceit or ego (abhimāna). Ahaṃkāra covers the psychic person (puruṣa) like a multilayered lampshade covers a bulb (see Bryant 2013, 21). Absent the subtle prakṛtic covering of ahaṃkāra, the psychic person is inert, a mere passive witness (sākṣitva), but not an agent able to accomplish physical actions or achieve desires and goals. Bryant (2013, 20–21) describes: 
"To be an agent means to be able to produce an action and this either entails the agentive entity undergoing some internal change or its 
'mixing'
with some other external entity and thereby also undergoing change…Action can only occur in the world of mixture and change, not in any changeless entity like puruṣa, which, having no internal parts and nothing mixed in with it, and producing nothing from itself, can never change."
When enveloped by ahaṃkāra, the inherently unchanging nature of the psychic person is compromised, just like when milk combined with an active enzyme sours into yogurt.
References:
Bryant, E.F. 2013. “Agency in Sāṃkhya and Yoga: The Unchangeability of the Eternal.” In Free Will, Agency, and Selfhood in Indian Philosophy. New York: Oxford University Press. 16–40.
Dutt, Sharma. 1933. The Sāṅkhyakārikā. Poona: The Oriental Book Agency.
[Billy Brewster; source(s): Ui]
<li> (Skt. adhimāna, abhimānika, abhimānin, asmitā, ahaṃ-kṛti, ahaṃ-mānin, ātma-bahu-māna, ātmānamutkarṣayati, mada-māna, māna, mānin)
References:
Schmithausen, Lambert. 1977. Ālayavijñāna: On the Origin and the Early Development of a Central Concept of Yogâcāra. Philosophy. Tokyo: International Institute for Buddhist Studies. Studia Philologica Buddhica Monograph Series. IV  [Charles Muller; source(s): Hirakawa]
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[Dictionary References]
Bukkyō jiten (Ui) 125
Bulgyo sajeon 550a
Zengaku daijiten (Komazawa U.) 170d
Iwanami bukkyō jiten 129
Japanese-English Buddhist Dictionary (Daitō shuppansha) 68b/75
Japanese-English Zen Buddhist Dictionary (Yokoi) 143
Bukkyōgo daijiten (Nakamura) 160c
Fo Guang Dictionary 2943
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0520
Bukkyō daijiten (Mochizuki) (v.1-6)464a,1922b,2882c
Bukkyō daijiten (Oda) 232-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)"我慢", 星雲. 《佛光大辭典》(불광대사전) 3판.
我慢
梵語 ātma-māna。謂視「我」為一己之中心，由此所執之「我」而形成憍慢心。為七慢之一，九慢之一。成唯識論卷四（大三一‧二二中）：「我慢者，謂踞傲恃所執我，令心高舉，故名我慢。」
數論外道立我慢為二十五諦之一，由大諦（萬象所變現最初之法，即決智）中覺用之變易而起。〔成唯識論卷六、金七十論卷上、大毘婆沙論卷五十、俱舍論卷十九、俱舍論光記卷十九〕（參閱「我慢諦」3705、「慢」7299）p3704아만https://hanja.dict.naver.com/#/search?query=我慢&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
我慢 아만
1. 네 번뇌(煩惱)의 하나. 자기(自己)를 자랑하고 남을 업신여기는 번뇌(煩惱).
2. 사만의 하나. 아와 아소가 있다고 집착(執着)하는 마음이 큰 것.
我慢病 아만병
오랫동안 농사(農事)에 종사(從事)한 사람들이 갖는 병적(病的) 증세(症勢). 어깨가 쑤시고 머리가 무겁고 아프며 쉬 늙고 어질증, 권태감(倦怠感) 등(等)이 있으며 귀가 울고 시력(視力)이 줄어드는 따위.
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
慢 거만할 만
부수 忄(심방변)  총 획수 14획
1. 거만하다(倨慢--), 오만하다(傲慢--) 2. 게으르다, 게으름을 피우다 3. 거칠다, 간략하다(簡略--)
嫚(동자), 𢢔(동자)wŏ mànhttps://zh.dict.naver.com/#/search?range=all&query=我慢 네이버 중국어사전. 2025년 12월 17일에 확인.
我慢
自高自大，侮慢他人。“一切诸慢，凡慢有我，比贪嗔痴三毒更毒。前三毒虽毒，终有休时，独我慢一毒，在人道慢人，在鬼道慢鬼，在畜道慢畜，任居何处，有处生慢。我慢大时，刀枪不入，众生的本具佛性都会被我慢这个...
[ wŏ màn ]
HDWIKI
我慢定
又名悭执定，即取著禅定中所现的种种异境以为特殊微妙。
[ wŏ màn dìng ]
HDWIKI
我慢重障
【我慢重障】关于我慢心，《三藏法数》：“【我慢重障】谓我慢贡高，邪见执蔽，不能下心敬事诸佛菩萨师僧父母，及不能学如来正法，是名我慢重障。”大体是说，有了我慢心，就抬高了自己，而且邪见也遮蔽了自己谦卑...
[ wŏ màn zhòng zhàng ]
HDWIKI
《除灭我慢难》
佛陀告诉我们，人要有深度及包容的心非常难，而学佛就是要学这分“深广心”。修行就是为了调心，使浮动的心变为澄清、稳重的心，要拥有这分深广心，就必须先去除“我慢”。佛陀又说：“除灭我慢难”，人们的心态通...
[ chú miè wŏ màn nán ]
HDWIKI
我 HSK1 BCT A
1. 대명사 나. 저. (→余 (1))
2. 대명사 우리(들).
3. 대명사 자기. 자신(自身).
[ wǒ ]
고려대 중한사전wǒmànhttps://translate.google.com/?sl=zh-TW&tl=zh-CN&text=我慢&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 我慢 Wǒmàn 워만
Chinese (Simplified): 我慢 Wǒmàn 워만
English: I'm slow
Korean: 나는 느려워만我慢諦我慢谛https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=我慢諦&op=translate 구글 번역 2025년 12월 17일에 확인.
Chinese (Traditional): 我慢諦 Wǒmàn dì 워만 띠
Chinese (Simplified): 我慢谛 Wǒmàn dì 워만 띠
English: I am arrogant
Korean: 나는 오만하다아만제https://hanja.dict.naver.com/#/search?query=我慢諦&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
慢 거만할 만
부수 忄(심방변)  총 획수 14획
1. 거만하다(倨慢--), 오만하다(傲慢--) 2. 게으르다, 게으름을 피우다 3. 거칠다, 간략하다(簡略--)
嫚(동자), 𢢔(동자)
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)https://hanja.dict.naver.com/#/search?query=我慢谛&range=all 네이버 한자사전. 2025년 12월 17일에 확인.
我 나 아
부수 戈(창과)  총 획수 7획
1. 나 2. 우리 3. 외고집(-固執: 자기의 생각을 굽히지 아니하는 일)
𠨂(고자), 𢦐(고자), 𢦓(고자), 𢦠(고자), 㦱(속자), 𢦖(동자), 𨈟(동자), 𩇶(동자)
慢 거만할 만
부수 忄(심방변)  총 획수 14획
1. 거만하다(倨慢--), 오만하다(傲慢--) 2. 게으르다, 게으름을 피우다 3. 거칠다, 간략하다(簡略--)
嫚(동자), 𢢔(동자)
谛 살필 체
부수 讠(말씀언2)  총 획수 11획
1. 살피다 2. 자세(仔細ㆍ子細)히 알다 3. 진실(眞實)
諦(체)의 간체자(簡體字). 諦(동자)wǒmàn dìhttps://zh.dict.naver.com/#/search?range=all&query=我慢谛 네이버 중국어사전. 2025년 12월 17일에 확인.
我 HSK1 BCT A
1. 대명사 나. 저. (→余 (1))
2. 대명사 우리(들).
3. 대명사 자기. 자신(自身).
[ wǒ ]
고려대 중한사전
慢 HSK1 BCT B
1. 형용사 느리다. (↔快(1))
2. 형용사 태도가 쌀쌀하다[냉담하다]. 예의가 없다.
3. 부사 않다. 못하다. 하지마라. 해서는 안 된다.
[ màn ]
고려대 중한사전
我
1. 대명사 나, 저
2. 주어로 쓰이는 경우
3. 목적어로 쓰이는 경우
[ wǒ ]
중국어-한국어 학습사전 (한국외국어대학교)
谛
번체
諦
1. 부사 문어 찬찬히. 상세히. 자세히.
2. 명사 문어 불교 도리. 의의(意義). 진리.
[ dì ]
고려대 중한사전
아 2 我
명사 불교 我 。 (≒내아(內我))
에듀월드 표준한한중사전​워만 띠अहंकारhttps://en.wikipedia.org/wiki/Ahamkara 2025년 12월 11일에 확인.
Ahamkara (Sanskrit: अहंकार; Romanized: Ahaṁkāra), "I-making," is a Sanskrit term in Hindu philosophy referring to the construction of a self-concept, or the false identification of the self (Purusha, atman) with impermanent entities such as the body, mind, or material objects.[1] It evolves from Mahat-tattva, and is one of the four Antaḥkaraṇa (functions of the mind).[2]
Ahamkara in the Bhagavad Gita
In the Bhagavad Gita, ahamkara is presented as the ego, or the false identification of the self (atman) with material nature, which obstructs spiritual liberation (moksha). In 3.27, Krishna warns that actions driven by ahamkara—believing “I am the doer”—bind the soul to karma: “All actions are performed by the gunas of nature, but one deluded by ahamkara thinks, ‘I am the doer.’"[3] Easwaran notes that ahamkara fuels desires that obscure the true self, a theme evident in Krishna’s call for humility in 13.8–12, where virtues like “absence of pride” and “humility” are praised as paths to wisdom.[4] In 18.17, Krishna describes the liberated state: “One who is free from the notion of ahamkara and whose intellect is unattached neither kills nor is bound by actions".[5]
[1] "Ahaṁkāra", Britannica Academic Edition
[2] Dalal, Roshen. Hinduism : an alphabetical guide. p. 176. ISBN 978-0-14-342317-1. OCLC 885369022.
[3] Radhakrishnan, Sarvepalli, ed. (1957). A source book in Indian philosophy (12. ... pr ed.). Princeton, NJ: Princeton Univ. Pr. pp. 113–114. ISBN 978-0-691-01958-1. : ISBN / Date incompatibility (help)
[4] Eknath, Easwaran, ed. (2007). The Bhagavad Gita. The classics of Indian spirituality. Tomales, CA: Nilgiri Press. pp. 208–209. ISBN 978-1-58638-019-9.
[5] Radhakrishnan, Sarvepalli (1948). The Bhagavadgītā: With an Introductory Essay, Sanskrit Text, English Translation and Notes. George Allen & Unwin Ltd. p. 365. ISBN 978-81-7223-084-1.https://www.wisdomlib.org/definition/ahamkara 2025년 12월 11일에 확인.
Sanskrit dictionary
Ahamkara in Sanskrit glossary
Ahaṅkāra (अहङ्कार).—m. 
(-raḥ) 1. Pride. 2. Individuality, sense of self. 3. One of the elements of creation, consciousness, individualization. E. aham 1, and kāra what makes; thinking highly of one’s self.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Ahaṃkāra (अहंकार).—i. e. aham-kāra, m. 1. Conceiving objects with the notion that they refer to one’s own self, egotism, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 3. 2. Pride, [Rāmāyaṇa] 4, 6, 22. 3. Self-conceit, [Daśakumāracarita] in Chr. 192, 4; arrogance, [Rājataraṅgiṇī] 5, 234.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Ahaṃkāra (अहंकार).—[masculine] sense of self, egoism, pride, arrogance; poss. rin.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Ahaṃkāra (अहंकार):—[=ahaṃ-kāra] [from ahaṃ > 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 Agricultureahaṃkāraahaṁkāraah-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-라아함카-라아햄캐라I-sayingI-makingegoindividualityconception of selfconception of one’s individualityself-consciousnessego-consciousnessI-this awarenessconstruction of a self-conceptmistaken assumption of personality or individualityfalse identification of the self (Purusha, atman) with impermanent entities such as the body, mind, or material objectsfalse identification of the self (atman) with material nature(self-) conceitexcessive self-regardegoism


		<tr style="vertical-align: top;">
			<td style="white-space: nowrap;" class="korean">요가 수트라요가경<ref name="길희성-93-4">
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.
</span></ref></td>
			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
		</tr>

		<tr style="vertical-align: top;">
			요가경소
			<td style="white-space: nowrap;" class="chinese">요가經疏瑜珈經注https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=瑜伽经注&op=translate 구글 번역 2025년 9월 11일에 확인.
Chinese (Simplified): 瑜伽经注 Yújiā jīng zhù
Chinese (Traditional): 瑜珈經注 Yújiā jīng zhù
English: Yoga Sutra Commentary
Korean: 요가수트라 주석瑜伽经注한자 독음/중국어 발음:유가경주<ref>https://hanja.dict.naver.com/#/search?query=瑜伽经注&range=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)</ref>yújiā jīng zhùyújiā jīngzhù<ref>https://zh.dict.naver.com/#/search?query=瑜伽经注 네이버 중국어사전. 2025년 9월 11일에 확인.
중국어 문장 분석 결과 총 2개 단어
瑜伽 经注
yújiā jīngzhù</ref>위쟈 징주瑜伽釋論楊惠南(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 lùnChinese (Simplified): 瑜伽释论 Yújiā shì lùnEnglish: Yoga CommentaryKorean: 요가 해설한자 독음/중국어 발음:유가석론https://hanja.dict.naver.com/#/search?query=瑜伽釋論&range=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 shìlùn위쟈 쉬런</td>

			योगसूत्रभाष्यhttps://www.wisdomlib.org/definition/yogasutrabhashya 2025년 9월 9일에 확인.
Sanskrit dictionaryYogasutrabhashya in Sanskrit glossaryYogasūtrabhāṣya (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 DictionaryYoga-sūtra-bhāṣyaYogasūtrabhāṣyayoga-sūtra-bhāṣyahttps://sanskritdictionary.com/scans/monierwilliams/mw0857.jpg 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-Williamsयोगभाष्यhttps://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 DictionaryYoga-bhāṣyaYogabhāṣyayoga-bhāṣyayogabhāṣyahttps://sanskritdictionary.com/yogabhāṣya/187031/1 2025년 9월 10일에 확인.yogabhāṣya योगभाष्य
Definition: n. Name of workDictionary: 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
		</tr>

					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 jíyàohttps://translate.google.com/?sl=zh-CN&tl=zh-TW&text=瑜伽精髓集要&op=translate 구글 번역 2025년 9월 14일에 확인.
Chinese (Simplified): 瑜伽精髓集要 Yújiā jīngsuǐ jí yào
Chinese (Traditional): 瑜伽精髓集要 Yújiā jīngsuǐ jí yào
English: Essentials of Yoga
Korean: 요가의 필수 요소위쟈 징쇠이 지야오위쟈 징쇠이 지요
			योगसारसंग्रहhttps://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
kaṣāyakhaṇḍa,
khalakhaṇḍa,
tailakhaṇḍa,
lepakhaṇḍa,
ghṛtakhaṇḍa,
cūrṇakhaṇḍa,
gulikākhaṇḍa,
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)
Yogasarasamgraha 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 DictionaryYogasāra-saṁgrahaYoga-sāra-saṃgrahayoga-sāra-saṃgrahaYogasārasaṃgrahaयोगसारसङ्ग्रहYogasārasaṅgrahayoga-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&range=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 중한사전위쟈 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.]
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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 WörterbuchpātañjalabhāṣyavārttikaVārttikaYoga-vārttikaYogavārttikayoga-vārttikayogavārttikahttps://sanskritdictionary.com/scans/monierwilliams/mw0857.jpghttps://sanskritdictionary.com/yogavārttika/187089/12025년 9월 10일에 확인.yogavārttika योगवार्त्तिक
Definition: n. Name of work
Dictionary: Monier-Williamsयोगवार्टीकाhttps://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 VrittiYogavārṭīkā

			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 6획원인yuányīnhttps://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: 이유웬인
			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.
--- OR ---
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-).
--- OR --- 
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.
--- OR --- 
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.
--- OR --- 
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.
--- OR --- 
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.
--- OR --- 
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]).
--- OR --- 
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 Dictionarykāraṇa까-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 MMORPG커라나https://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.카라나causereason


					이슈바라크리쉬나길희성(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.ĪśvarakṛṣṇaĪśvara Kṛṣṇaīśvara-kṛṣṇaĪśvará-kṛishṇahttps://sanskritdictionary.com/scans/monierwilliams/mw0171.jpg 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.
			IshvarakrishnaIshvara 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.
웹수집인중무과론https://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 15획yīn zhōng wúguŏ lùnyīn zhōng wú guǒ lùn인쫑우꿔런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]
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[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인중무과yīn zhōng wúguŏyīn zhōng wú guǒ인쫑우꿔
			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)asatkāryavādaasat-kārya-vāda아삿 까-리아 바-다asat-kārya아삿 까-리아
			asatkaryavadadoctrine of effect being a new emergenceideology which believes that the effect is not present in the causetheory of no effect in causeeffects are not [necessarily] inherent in their causeseffect, as an effect, is not in cause


					인중유과론길희성(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 satkāryavāda이라
부른다. 즉 결과 kārya가 원인 kāraṇa 속에 이미 존재 sat한다고
하는 견해이며, 說一切有部와 같은 小乘佛敎나 냐야-바이쉐시카철학이
대표하는 因中無果論 asatkāryavāda과 대조를 이룬다.
因中有果論을 대표하는 철학 가운데서도 결과를 원인의 참다운
변형으로 보는 轉變說 pariṇāmavāda이 있는가 하면, 결과를 원인의
환상적 나타남으로 보는 假現說 vivartavāda의 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 이론인중유과론https://hanja.dict.naver.com/#/search?query=因中有果論&range=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 guǒlùnyīn zhōng yǒu guǒ lùn인쫑 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]
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[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)184b인중유과https://hanja.dict.naver.com/#/search?query=因中有果&range=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 yǒuguǒyīn 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 결과인쫑 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 결과인중설과https://hanja.dict.naver.com/#/search?query=因中說果&range=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 중한사전yīn zhōng shuō guǒ인쫑 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)satkāryavādasat-kārya-vāda삿 까-리아 바-다https://www.youtube.com/watch?v=jFJs9-disjI Satkaryavada in Indian Philosophy || #Philosophyin60sec || by Namrata Choudhury. 2025년 10월 24일에 확인.
			satkaryavadasatkarya-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:asadakaranād,
upādāna-grahaṇāt,
sarvasambhavābhāvāt,
śaktasya-śakyakaraṇāt,
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)

	</table>

자

<table class="wikitable">
					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


		<tr style="vertical-align: top;">
			전변설
			轉變說https://hanja.dict.naver.com/#/search?query=轉變說&range=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 이론전변설zhuǎnbiàn 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 중한사전쫜비앤 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 consisting 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 Fassungpariṇāmavādapari-ṇāma-vāda파리 나-마 바-다https://www.youtube.com/watch?v=QKsC3XVrAHI Parinamavada Pronunciation Sanskrit परिनामवाद parināmavāda. 2025년 10월 29일에 확인.परीणामवादparīṇāmavāda
			<td class="english">parinamavada<ref name="wiki/Advaita_Vedanta#Parinamavada_and_vivartavada_-_causality_and_change">https://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.
<span style="background: #ccc;">[web 17] "cause". Archived from the original on 11 February 2017,</cite> <cite>"effect". Archived from the original on 11 February 2017, Sanskrit English Dictionary, University of Koeln, Germany.</span>
[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 kāryātmatvaṃDespite 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'.</ref>parinama-vada퍼리 나마 바다https://www.howtopronounce.com/parinamavada Learn how to pronounce parinamavada. 2025년 10월 29일에 확인.파리 내미 배다doctrine of evolutiontheory 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</td>
		</tr>

					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: 만지다접촉https://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 20획jiēchùhttps://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 표준한한중사전지에추
			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 asanyatarakarmaja-saṃyoga (unilateral contact),
ubhayakarmaja-saṃyoga (bilateral contact),
saṃyogaja-saṃyoga (contact generated contact),
svābhāvika-saṃyoga (natural contact),
śaktinimitta-saṃyoga (contact for potency),
yogyatālakṣaṇa-saṃyoga (capability defined contact),
yādṛcchika-saṃyoga (accidental contact),
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 Dictionarysaṃyogasaṁyoga쌈 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". 
			contactconjunctionconnection


					정신적 성향들삼스카라글로벌 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 것조작(造作)업(業)이변(異變)하는 것천류(遷流)하는 것모든 현상
			精神的性向정신적 성향https://hanja.dict.naver.com/#/search?query=精精神神的性向&range=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 <약제> (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 Dictionary징센더 싱시앙징센더 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:
pleasure (sukha 樂)
pain (duḥkha 苦)
desire (icchā 貪)
aversion (dveṣa 瞋)
effort (prayatna 勤勇)
merit (dharma 法)
demerit (adharma 非法)
power (saṃskāra 行勢)
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: 경향행세https://hanja.dict.naver.com/#/search?query=行勢&range=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.
웹수집싱쉬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
[http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=%E8%A1%8C%E5%8B%A2%E5%8A%9B# 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:
<ul>
Power of practices (Skt. saṃskāra). 〔二障義 HBJ 1.811c21〕 [Charles Muller; source(s): Hirakawa]
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[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: 힘행세력https://hanja.dict.naver.com/#/search?query=行勢力&range=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 중한사전싱쉬리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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[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:
avidyā (癡, 不明, 無明) nescience (ignorance, unenlightenment);
saṃskāra (行) action-intentions; action, activity, conception, karmic predispositions
vijñāna (識) consciousness;
nāma-rūpa (名字, [命字],* 名像, 名色) name and form; * probably a scribal error for 名字
ṣaḍāyatana (六入, 六衰, 六處) the six sense organs and their respective objects
sparśa (更受, 致, 所更,災, 栽, 更樂, 合, 觸) contact;
vedanā (痛, 痛痒 [var. 痛癢], 痛樂, 受) sensation, feeling;
tṛṣṇā (愛) thirst, desire, craving;
upādāna (受, 求, 取) grasping, appropriation;
bhava (有) becoming, being, existing;
jāti (生) birth;
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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[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) 428행https://hanja.dict.naver.com/#/search?query=&range=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-한자xínghttps://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 표준한한중사전싱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]
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[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.
'Form' 色蘊 (rūpa) is matter in general, the body or materiality.
'Feeling' or 'sensation' 受蘊 (vedanā) is receptive or sensory function.
'Ideation' or 'perception' 想蘊 (saṃjñā) refers to images that surface in the mind. Symbolic function.
'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.
'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]
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[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: 싱윤행온https://hanja.dict.naver.com/#/search?query=行蘊&range=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&range=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 Terms싱윈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
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[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: 유망한유위https://hanja.dict.naver.com/#/search?query=有爲&range=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&range=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 ]
웹수집요웨이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]
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[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 현상유위법https://hanja.dict.naver.com/#/search?query=有爲法&range=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&range=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 중한사전요웨이 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]
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[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: 행위유위행https://hanja.dict.naver.com/#/search?query=有爲行&range=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&range=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 표준중중한사전요웨이 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: 회복하다장양https://hanja.dict.naver.com/#/search?query=將養&range=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&range=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
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大夫说再将养两个礼拜就可以好了  → 将养
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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 saṃskāras have neither before nor [...]  Tathatā of Discerning, i.e., all saṃskāras 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, abhisaṃskāra, 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; abhisaṃskāra, abhisaṃskṛta, ākṛta, ākṛti, [...]  prāyoga, vṛtti, śakya-karaṇa, saṃskāra, sādhya, sābhi   [...]     saṃskāra    , sādhya, sābhisaṃskāra) [...]: 
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, abhisaṃskāra; 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, rūpâbhisaṃskāra, 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, abhisaṃskāra, 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, abhisaṃskāra, 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 saṃskāras, in the absence of saṃskāras 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 (saṃskāraduḥkhatā). (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 saṃskāram; 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 saṃskāras, like name, or aging, [...]: 
View Full Entry 假說名
[...] in the list of saṃskāras dissociated from mind (citta-viprayukta-saṃskāra) as translated by Kumārajīva [...]: 
View Full Entry 句衆
[...] in the list of saṃskāras dissociated from mind (citta-viprayukta-saṃskāra) as translated by Kumārajīva [...]: 
View Full Entry 名衆
[...] in the list of saṃskāras 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 (saṃskāraskandha), 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 saṃskāraḥ, viprayukta-saṃskāra [...]: 
View Full Entry 不相應行蘊所攝
[...] laya uddhataḥ/ asaṃskāro'stha saṃskāraḥ pañca doṣā ime matāḥ// IV. [...]  doṣaḥ/ abhisaṃskāraḥ praśāntau/ esām prahāṇāya [...]: 
View Full Entry 五失
[...]. citta-viprayuktāḥ saṃskāraḥ, citta-viprayukta, viprayukta, *citta-viprayukta-saṃskāra; Pāli citta-vippayutta [...]: 
View Full Entry 心不相應行saṁskāra삼스까-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-ruhsams-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. Ananthamurthyhttps://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.,vega (velocity),
bhāvanā (disposition),
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:—vega,
sthitisthāpaka,
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:—vega,
bhāvanā,
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 categories삼스까라https://www.howtopronounce.com/samskara Learn how to pronounce samskara. 2025년 12월 10일에 확인.삼스캐라삼스커라https://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. 
웹수집mental 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 한영사전imprints or impressions left on the mind by experienceimpressions 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 244volition, impulse, intention, orientation—the mental function of going toward external objectsmental 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, 163-170tendencies, karmic impulses, subliminal impressions, habitual potencies, innate dispositionsall deeds, both good and evil, produced in the pastaction-intentions; action, activity, conception, karmic predispositionsconditioning, conditioning forces, formative forcespower, power of practices, momentum of practicesmental formations, willconditioned phenomena, dharmas produced through causation, things which arise out of causes and conditions and constantly changerecuperate, convalesceputting 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).제일원인dìyī 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 yuányīn디이 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 Dictionarypradhānahttps://sanskritdictionary.com/scans/monierwilliams/mw0680.jpg Pradhāna. 2025년 10월 22일에 확인.

			pradhana퍼다나https://www.howtopronounce.com/pradhana Learn how to pronounce Pradhana. 2025년 10월 22일에 확인.chief cause (of the material nature)primal matterfirst principle


					존재
			存在https://hanja.dict.naver.com/#/search?query=存在&range=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 표준한한중사전존재cúnzàihttps://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: 존재하다천짜이
			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 compound 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)sat삿(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 FassungTattvakaumudīTattva-kaumudīTattva-Kaumudîtat-tva-kaumudîhttps://sanskritdictionary.com/scans/monierwilliams/mw0433.jpg 2025년 8월 27일에 확인.SāṁkhyatattvakaumudīSāṃkhyatattvakaumadī
			TattvakaumudiSamkhya tattva kaumudiThe 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&range=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 tōngxiǎo쩐리 통시오쩐리 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:진실탐오zhēnshí	tànào쩐씨 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 번역쩐씨 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-vaiśāradīTattvavaiśāradīhttps://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: 진화진화https://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 4획jìnhuàhttps://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 중한사전찐화
			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“mukhyasarga”, creation of insentient objects
“tiryaksarga”, creation of animals
“devasarga”, creation of divine beings
“rājasasarga”, creation of human beings
“bhūtādisarga” creation of elements
“mahatsarga”, creation of intellect
“sūkṣmabhūtasarga” creation of subtle elements
“vaikārikasarga” secondary creation
“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.,viparyaya (ignorance),
aśakti (incapacity),
tuṣṭi (complacence),
siddhi (attainment).Tanmātrasarga is divided into three basic categories, viz.daiva-yoni (divine family or celestial order),
mānuṣya-yoni (human family or human order),
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 Dictionarysarga
			creation (of the world)creation or evolution (of the Universe)products


					질료인(세계의) 질료적 원인근인
			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：
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；
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；
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；
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：
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；
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；
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；
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&range=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.
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고려대 중한사전쯔랴오 인質料的 原因近因
			उपादानकारणhttps://www.wisdomlib.org/definition/upadanakarana 2025년 10월 21일에 확인.
In JainismJain philosophyUpadanakarana in Jain philosophy glossaryUpādānakāraṇa (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 SuriLanguages of India and abroadSanskrit dictionaryUpadanakarana in Sanskrit glossaryUpādānakāraṇa (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 dictionaryUpādānakāraṇa (उपादानकारण).—n. (-ṇaṃ) A proximate cause. E. upādāna and kāraṇa cause.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryUpādānakāraṇa (उपादानकारण):—[=upā-dāna-kāraṇa] [from upā-dāna > upā-dā] n. a proximate cause.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryUpādānakāraṇa (उपादानकारण):—[upādāna-kāraṇa] (ṇaṃ) 1. n. Proximate or immediate cause.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryKannada-English dictionaryUpadanakarana in Kannada glossaryUpādānakāraṇa (ಉಪಾದಾನಕಾರಣ):—[noun] the material out of which anything is made; the material cause.Source: Alar: Kannada-English corpushttps://www.wisdomlib.org/definition/upadana 2025년 10월 21일에 확인.
Sanskrit dictionaryUpadana in Sanskrit glossaryUpadāna (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 dictionaryUpādāna (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 DictionaryUpādāna (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 DictionaryUpādāna (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 DictionaryUpādāna (उपादान).—[neuter] taking, acquiring, appropiating; non-exclusion, addition; enumeration, mention; the material cause (ph.).Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary1) 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, including6) [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 cause12) [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 DictionaryUpādāna (उपादान):—[upā+dāna] (naṃ) 1. n. Taking away; abstraction; cause, double meaning; speaking.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionaryhttps://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-kāraṇaupādānakāraṇa우파다나 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)

	</table>

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					한국어
			한자/중국어(금칠십론 외)
			산스크리트
			영어


					카타 우파니샤드길희성(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
			कठोपनिषद्Kaṭhopaniṣad발음:까토파니샤드https://forvo.com/word/katha_upanishad/ katha upanishad pronunciation in Sanskrit - Pronunciation by tesuji (Male from United States). 2025년 8월 12일에 확인.
			Katha Upanishadhttps://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.


					카필라길희성(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。
			कपिलkapilahttps://sanskritdictionary.com/?iencoding=iast&q=kapila&lang=sans&action=Search https://sanskritdictionary.com/kapila/49303/1 https://sanskritdictionary.com/scans/monierwilliams/mw0250.jpg https://sanskritdictionary.com/scans/monierwilliams/mw0251.jpg 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.Kapila명사 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)2882c다마https://hanja.dict.naver.com/#/search?query=多磨&range=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 ]
HDWIKI뚸 모어duōmóhttps://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:
<ul>
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]
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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) 0316다마https://hanja.dict.naver.com/#/search?query=多摩&range=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 ]
웹수집뚸모어뚸모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]
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[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 384답마https://hanja.dict.naver.com/#/search?query=答摩&range=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 Dictionary따모어따모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 미덕암덕https://hanja.dict.naver.com/#/search?query=闇德&range=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 표준한한중사전안더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]
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[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: 익막예질https://hanja.dict.naver.com/#/search?query=翳質&range=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 ]
웹수집이지闇質暗质암질https://hanja.dict.naver.com/#/search?query=闇質&range=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 Dictionary안지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...
HDWIKI암치https://hanja.dict.naver.com/#/search?query=闇癡&range=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)ànchī안치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
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[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: 어두운암https://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-한자àn안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: 버리다사https://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-한자shèhttps://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 표준한한중사전셔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: 강박관념치https://hanja.dict.naver.com/#/search?query=癡&range=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.chī치惰性타성https://hanja.dict.naver.com/#/search?query=惰性&range=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 산업기술용어사전뚜어싱

			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.tamas따마스https://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 footballer타머스https://www.howtopronounce.com/tamas Learn how to pronounce tamas. 2025년 11월 8일에 확인.타마스darknesshttps://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 Gitadelusionhttps://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 termsdullnessignoranceindifferenceinertiainsensitivitymental darkness, ignorance, illusion, errorobscurationconcept of darkness and deathproperty of darknessquality 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-śāstraquality of inertia, inactivity, dullness, or lethargya quality that is the cause of heaviness, ignorance, illusion, lust, anger, pride, sorrow, dulness, and stolidity in everything in creationmaterial 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-samhitatemplate for inertia or resistance to action


파

<table class="wikitable">
					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&range=all 네이버 한자사전. 2025년 8월 27일에 확인.波 물결 파, 방죽 피顛 정수리 전闍 망루 도, 사리 사利 날카로울 리(이)파전사리중국어 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
			पतञ्जलिPatañjalihttps://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


		<tr style="vertical-align: top;">
			판차쉬카반시하https://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 가비라로부터 비롯되어 아수리에 이르고, 아수리는 반시하에게 전하였으며, 반시하는 갈가(褐伽, Garga)에게 전하였으며, 갈가는 우루거(優樓佉, Ulūka)에게 전하였으며, 우루거는 발바리(跋婆利)에게 전하였으며, 발바리는 자재흑에게 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
<span style="background-color: #ccc;">[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
<span style="background-color: #ccc;">[5] 《金七十论》
			पञ्चशिखPañcaśikhahttps://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/124679/1https://sanskritdictionary.com/scans/monierwilliams/mw0577.jpg 2025년 8월 18일에 확인.pañcaśikha  पञ्चशिखDefinition: m. Name of a sāṃkhya- teacher (called also -muni-, a pupil of āsuri-) mahābhārata, vāyu-purāṇa etc.Pañcaśika발음: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.
			<td style="white-space: nowrap;" class="english">Pancasikha<ref>https://en.wikipedia.org/wiki/Samkhya#Historical_development 2025년 8월 18일에 확인Traditional 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]
[136] Sharma, C. (1997), A Critical Survey of Indian Philosophy, New Delhi: Motilal Banarsidass Publ, ISBN 81-208-0365-5. p. 149.[137] Gerald James Larson and Ram Shankar Bhattacharya, The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press, ISBN 978-0691604411, pages 107-109.[138] "Samkhya: Part Two: Samkhya Teachers". sreenivasarao's blogs. 3 October 2012. Retrieved 15 May 2019.[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.
</ref>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.
[3] Kapila (1974). The Samkhya Philosophy, Containing (1) Sâmkhya-pravachana Sûtram: With the Vritti of Aniruddha, and the Bhâṣya of Vijnâna Bhikṣu and Extracts from the Vritti-sâra of Mahâdeva Vedantin (2) Tatva Samâsa (3) Sâmkhya Kârikâ (4) Panchaśikhâ Sûtram. AMS Press. ISBN 978-0-404-57811-4.[4] Larson, Gerald James (2001). Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass Publ. ISBN 978-81-208-0503-3.https://sreenivasaraos.com/2012/10/03/samkhya-part-two-samkhya-teachers/ 2025년 8월 18일에 확인.7.2. According to Samkhya traditions, it appears, there were as many as twenty-six Samkhya teachers. The more important of them are: Kapila, Asuri, Panchashikha, Vindyavasa, Varsaganya, Jaigisavya and Isvarakrishna.</td>
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					평형
			平衡평형https://hanja.dict.naver.com/#/search?query=平衡&range=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 사전핑헝
			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 Dictionarysāmyāvasthā삼야-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) 자아정신지자(아는 자, 앎, 의식)진아(참된 자아, 진정한 자아)https://en.dict.naver.com/#/search?query=Purusha 네이버 영어사전. 2025년 10월 8일에 확인.
purusha명사 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)신아shén 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 자아신워 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. 자성이란 변이함이 없는 것으로, 근본원인[本因]이다. 자아란 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)자아zìwǒhttps://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: 본인쯔워精神(정신, 영)정신jīng‧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: 영혼징센精神性的根本实体(정신적 근본 실체, 영적 실체)精神性的根本實體정신성적근본실체jīngshénxìng 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 존재징센싱더 근번 시티知者(아는 자, 앎, 의식)지자zhī 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 풍부한지즈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진아zhēn 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 자아찡워

			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, Var21) 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.puruṣapúrushahttps://sanskritdictionary.com/scans/monierwilliams/mw0637.jpg . 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.

			Purusha푸루샤, 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)


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			프라크르티길희성(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 prakṛti이라는 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 avyakta이라
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
 pradhāna이 되며, 무한한 창조의 힘 śakti이 되는 것이다.근본물질근본자성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.)물질본성성(性)원초물질자성자연

			<td style="white-space: nowrap;" class="chinese">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 물질근본물질https://hanja.dict.naver.com/#/search?query=根本物質&range=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 wùzhì근번우지根本自性근본자성https://hanja.dict.naver.com/#/search?query=根本自性&range=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 zìxìng근번쯔싱物質물질https://hanja.dict.naver.com/#/search?query=物質&range=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 ]
웹수집우지本性본성https://hanja.dict.naver.com/#/search?query=本性&range=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 표준한한중사전번싱벤싱</span>性성https://hanja.dict.naver.com/#/search?query=性&range=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 표준한한중사전싱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 물질원초물질https://hanja.dict.naver.com/#/search?query=原初物質&range=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 표준한한중사전옌추 우지自性자성https://hanja.dict.naver.com/#/search?query=自性&range=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) ]
위키백과쯔싱自然자연https://hanja.dict.naver.com/#/search?query=自然&range=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 표준한한중사전쯔란</td>

			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 Dictionaryprakṛti쁘라크르띠https://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.프라끄띠mūlaprakṛti물-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. : 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)
		</tr>
	</table>

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: 해방해방https://hanja.dict.naver.com/#/search?query=解放&range=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, 꾸어주다jiěfànghttps://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 Dictionary지에팡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]
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[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: 소멸유멸https://hanja.dict.naver.com/#/search?query=有滅&range=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 중한사전요우 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:
<li> 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]
CJKV-E
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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: 니르바나열반hhttps://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&range=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:
<li> 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]
CJKV-E
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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: 지에투어해탈https://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&range=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
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[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 떨어져있어라원리https://hanja.dict.naver.com/#/search?query=遠離&range=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 | 2016-01-20얜리
			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.: tadatyantavimokṣo pavargaḥ ‘final beatitude is the complete deliverance from it (i. e. from pain)’; Sāṅkhya Sūtr.: dvayorekatarasya vaudāsīnyamapavargaḥ ‘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 bhogāpavargārthaṃ 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 tadanantarāpāyādapavargaḥ ‘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’ (ātmaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphaladuḥkhāpavargāstu prameyam); for the topics of the Vaiśeṣika comp. padārtha; Sāṅkhya Kār.: jñānena cāpavargaḥ ‘through knowledge i. e. of the twenty-five Sāṅkhya principles comes final beatitude (comp. tattva); a comm. on the Yoga: bhoktuḥ svarūpāvadhāraṇamapavargaḥ ‘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 Dictionaryapavargahttp://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-vargaah-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, mokshaMOK-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-shuh목-샤https://www.youtube.com/watch?v=4oI8Vxx73Z8 Moksha Pronunciation Sanskrit मोक्ष mokṣa. 2025년 11월 19일에 확인.vimokṣa, vimokshavimuktivi-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.kaivalyakai-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.muktimook-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, nihsreyasanih-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, nirvananir-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, endcomplete deliveryfinal 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 termssalvationhttps://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


					해체길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 96.

 상키야의 세계관에 의하면, 세계는 解體 pralaya와 進化 sarga의
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 Dictionary해체https://hanja.dict.naver.com/#/search?query=解體&range=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)jiětǐ지에티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&range=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: 재난지에미에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
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[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 중한사전괴https://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-한자huài화이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
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[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 Dictionary멸https://hanja.dict.naver.com/#/search?query=滅&range=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.miè미에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
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Search INBUDS Database
[Dictionary References]
Bukkyōgo daijiten (Nakamura) 233b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 913
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 278경https://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-한자jìnghttps://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 Dictionary징
			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.pralayapra-laya프랄라야https://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 영한사전reabsorption (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 Englishdestruction (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 영한사전annihilation (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
			मोक्षधर्मपर्वMokṣadharmaparvahttps://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 Encyclopedia목샤 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: 즐기다향수https://hanja.dict.naver.com/#/search?query=享受&range=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 | 2019-11-25시앙쇼우샹쇼우
			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 Dictionarybhogahttp://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. paribhoga; Tib. so sor myong ba). 二障義 [...]  (T 125.2.644b8–9) (Skt. bhoga, udgrahaṇa, adhivāsanā, [...]  udgraha, udvahana, upagata, upabhoga, upasaṃhāra, upasthita, [...]  saṃpratyeṣaṇa, saṃbhoga, sahiṣṇutā, [...]: 
View Full Entry 受
[...] (Skt. pratyupabhoga, upabhoga, 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, paribhoga, 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, paribhoga,    bhoga    ) Use, [...]  upabhogya, pari   bhoga    , bhoga) Use, application; see also [...]  enjoy wealth; utilize (Skt. upabhoga; 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, paribhoga, 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. paribhoga), as seen in the compound [...]  kriyā, vyāpāra, prayojana; upabhoga, pari   bhoga    ; artha, [...]  prayojana; upa   bhoga    , paribhoga; artha, *arthika, ā   bhoga  [...]    bhoga    ; artha, *arthika, ābhoga, āyāsa, utsāha, upa   bhoga  [...]  ā   bhoga    , āyāsa, utsāha, upabhogatva, 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, bhogatā,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, paribhoga, pariṣkāra, prabhṛta [...]: 
View Full Entry 財物
[...] assets (Skt. paribhoga, bhoga). [...]: 
View Full Entry 財用
[...]. (Skt. saṃbhāra, bhoga, pariṣkāra; anu-√sev, abhyāsa, -artham, āmiṣa, upakaratva, upakārakatva, upacaya, paribhoga,  [...]: 
View Full Entry 資
[...]-pariṣkāra, paribhoga, 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, bhogavatī [...]: 
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


    형상길희성(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
ākāra을 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
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[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) 548행상http://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]
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[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: 형태형상https://hanja.dict.naver.com/#/search?query=形相&range=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. 바탕xíngxiànghttps://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 ]
HDWIKI싱시앙xíngxiāng싱샹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〕p3207행상https://hanja.dict.naver.com/#/search?query=行相&range=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. 바탕xíng 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 ]
HDWIKI싱샹आकारhttps://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.).
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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.
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Ākara (आकर).—See under आकृ (ākṛ).
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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).
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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.
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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.
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Ākara (आकर).—m. 
(-raḥ) 1. A mine. 2. A multitude. 3. Best, excellent. E. āṅ prefixed, kṛ to make, &c. ap aff.
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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)ākāraah-KAA-rahhttps://www.google.com/search?q=sanskrit+pronunciation+of+ākāra Google Search. 2025년 12월 10일에 확인.
AI Overview
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.formfigureshapestatureaspectthe way something appearsappearanceexternal gesture or aspect of the bodyexpression of the face (as furnishing a clue to the disposition of mind)


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참고 문헌

  Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York.

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