隱

隱 (Kangxi radical 170, 阜+14, 17 strokes, cangjie input 弓中月一心 (NLBMP), four-corner 7223₇, composition ⿰阝㥯)

• 㦩, 㶏, 讔, 𨏱, 𡾯, 蘟, 癮, 䨸, 櫽, 𧮐

• 隠 (Japanese shinjitai, also a variant form)
• 隐 (Simplified Chinese)

• 𛀖 (Hentaigana)

• Kangxi Dictionary: page 1362, character 15
• Dai Kanwa Jiten: character 41891
• Dae Jaweon: page 1865, character 15
• Hanyu Da Zidian (first edition): volume 6, page 4162, character 9
• Unihan data for U+96B1

Shuowen: Phono-semantic compound (形聲／形声, OC *qɯnʔ, *qɯns) : semantic 阜 + phonetic 㥯 ().

Note a resemblance to Burmese အောင်း (aung:, “to hide, hibernate”).

隱

1. to hide; to cover; to shield
2. to conceal; to cover up
3. hidden; concealed
4. profound; subtle; delicate
5. facts one wishes to hide; feelings or troubles one wishes to keep to oneself; secret
6. secretly; inwardly

隱

1. ^† to lean upon

(Hyōgai kanji, kyūjitai kanji, shinjitai form 隠)

1. Kyūjitai form of 隠 (“to hide; to conceal”)

• Go-on: おん (on)
• Kan-on: いん (in)
• Kun: かくす (kakusu, 隱す)、かくれる (kakureru, 隱れる)、かくろう (kakurou, 隱ろう)、こもる (komoru, 隱る)、なばる (nabaru, 隱る)
• Nanori: お (o)、がくし (gakushi)

From Middle Chinese 隱 (MC 'j+nX).

隱 (eumhun 숨을 은 (sumeul eun))

1. hanja form^? of 은 (“hide”)

• 국제퇴계학회 대구경북지부 (國際退溪學會 大邱慶北支部) (2007). Digital Hanja Dictionary, 전자사전／電子字典.

• 𠃍 (gugyeol abbreviation)

Conventionally reconstructed as *-n, after the Middle Korean reflexes.

From the coda consonant of Old Chinese 隱 (OC *qɯnʔ, *qɯns) or Middle Chinese 隱 (MC 'j+nX|'j+nH).

隱 (*-n)

1. A consonantal phonogram denoting coda consonant *-n

   ‎白 (“hundred”, logogram) + ‎隱 (*-n, coda-marking phonogram) → ‎白隱 (*WOn, “hundred”)

   ‎千 (“thousand”, logogram) + ‎隱 (*-n, coda-marking phonogram) → ‎千隱 (*CUMUn, “thousand”)

隱 (*-(u)n)

1. The Korean topic marker, with various nuances according to context:
   1. Used to mark an already known topic, to which the subsequent statement applies.
      • c. 750, 月明師 (Wolmyeongsa), “祭亡妹歌 (Jemangmae-ga)”, in 三國遺事 (Samguk Yusa) [Memorabilia of the Three Kingdoms]:

        生死路隱此矣有阿米次肹伊遣

        As life and death's paths are present here, my way is blocked .

      • c. 1170, Interpretive gugyeol glosses to the Avatamsaka Sutra, vol. 35, pages 1:04—05:

        [此]^是菩薩^隱[是]^是事有^叱隱入以

        *i PWO.SAL-un i IL Is-un to-lwo

        Given that this Bodhisattva has this matter

        (N.B. Gugyeol glyphs are given in non-abbreviated forms. Bracketed terms were ignored when read.)

      • c. 1250, Interpretive gugyeol glosses to the Golden Light Sutra:

        佛^隱[言]^]乃示尸善男子^良五種法^乙依^良

        *PWUTHYE-n nwoy-si-l SYEN.NAM.CO-ya WO.CYONG.PEP-ur UY-a

        As for the Buddha, his sayings: "O good men! Rely on the Five Laws, and..."

        (N.B. Gugyeol glyphs are given in non-abbreviated forms. Bracketed terms were ignored when read.)

   2. Used in comparative or contrastive constructions.
      • 765, 忠談師 (Chungdamsa), “安民歌 (Anmin-ga)”, in 三國遺事 (Samguk Yusa) [Memorabilia of the Three Kingdoms]:

        君隱父也臣隱愛賜尸母史也

        *NIMKUM-un AP-ye SIN-un TOSU-si-lq Esi-ye

        The sovereign is a father; the ministers are loving mothers

      • c. 1250, Interpretive gugyeol glosses to the Golden Light Sutra, page 7.14:

        法身^隱虛空如^支齊智慧^隱大雲如^支齊爲良

        As for the dharmakāya, it is akin to emptiness, and as for wisdom, it is like a great cloud, so

        (N.B. Gugyeol glyphs are given in non-abbreviated forms. Bracketed terms were ignored when read.)

   3. Used with an emphatic sense.
      • c. 1250, Interpretive gugyeol glosses to the Golden Light Sutra, pages 8.15—16:

        [於]十地^良中隱智波羅蜜^乙行向^{爲在音叱如}

        *SIP.TI-akuy-n TI.PA.LA.MIL-ur HOYNG.HYANG-ho-kye-ms-ta

        Indeed in the ten bhūmis, it is fitting that one constantly practices the wisdom pāramitā

        (N.B. Gugyeol glyphs are given in non-abbreviated forms. Bracketed terms were ignored when read.)

In Middle and Modern Korean, the allomorph taken by the topic marker after a vowel may be 는 (-neun) instead of ㄴ (-n), especially in formal speech. This is the result of reduplication of the topic marker at some point and may not have been present in Old Korean, although the phonologically opaque nature of the orthography makes it difficult to tell.

• Middle Korean: 은〮 (-(ú)n, topic marker)
  • Early Modern Korean: 은 (-(u)n, topic marker)
    • Korean: 은 (-(eu)n, topic marker)
  • Jeju: 은 (-(eu)n, topic marker)

隱 (*-(u)n)

1. A realis gerund suffix:
   1. what is, what was, what has, etc.; used to nominalize verbs in the realis mood.
      • c. 965, 均如 (Gyunyeo), “恒順衆生歌 (Hangsunjungsaeng-ga)”, in 均如傳 (Gyunyeo-jeon) [Works of Gyunyeo]:

        迷火隱乙根中沙音賜焉逸良

        one takes as one's roots that which is confounded

      • c. 1250, Interpretive gugyeol glosses to the Yogācārabhūmi-Śāstra, page 23.05−06:

        說^乎隱如^{支爲尸知如}

        *SEL-h-wo-n -ho-lq ti-ta

        One acts according to what he has said

        (N.B. Gugyeol glyphs are given in non-abbreviated forms. Bracketed terms were ignored when read.)

   2. which is, which was, which has, etc.; used to make verbal adnominals in the realis mood.
      • c. 690, 得烏 (Deugo), “慕竹旨郞歌 (Mojukjirang-ga)”, in 三國遺事 (Samguk Yusa) [Memorabilia of the Three Kingdoms]:

        去隱春皆理米毛冬居叱沙哭屋尸以憂音

        *KA-n PWOM mwotoli-may / mwotol Is-sa WUL-wo-lq-lwo SILUm

        The spring which has gone by, mwotoli / And live miserably, by weeping and grief

        (The transliteration is from Nam 2019 but is heavily hypothetical.)

      • 1120, King Yejong of Goryeo, “悼二將歌 (Doijang-ga)”, in 平山申氏系譜 (Pyeongsan Sin-ssi Gyebo) [Genealogy of the Pyeongsan Sin descent group]:

        久乃直隱跡烏隱現乎賜丁

        *WOLA-na KOT-on CACHwo-n NATH-wo-si-ntye

        though it was long ago, he has made apparent their legacy which is righteous

• 尸 (*-l, irrealis gerund)

• 황선엽 (Hwang Seon-yeop) et al. (2009) 석독구결사전/釋讀口訣辭典 [Dictionary of interpretive gugyeol], Bakmunsa, →ISBN, pages 411—549

隱: Hán Việt readings: ẩn (於(ư)謹(cẩn)切(thiết))^{[1][2][3][4][5]}
隱: Nôm readings: ẩn^[1][2][4][6], ửng^[3][7], ăng^[3], ổn^[3], ẳng^[5]

1. chữ Hán form of ẩn (“to seclude oneself; to hide oneself”).