| Chinese Text Project |
| 生 U+751F |  Seal script |  Jinwen |  Jiaguwen |  Jianbo | 𤯓 Semantic variant |
| Radical: | 生+ 0 strokes = 5 strokes total. |
|---|---|
| References: | Guangyun: p.187#1 p.430#16 Kangxi: p.754#26 Cihai: p.906r5c03 GSR: 812.a Hanyu: v4,p2575#01 |
| Composition: | Component of: 𤯔 𠤵 𠇷 𨚥 𠡏 𪽁 𤯕 夝 𠰮 姓 徃 𡊳 𭃚 性 𭒿 𢘡 𭚕 泩 𭺱 𭺲 [More] |
| Mandarin: | shēng ㄕㄥ |
| Cantonese: | saang1 sang1 |
| Tang reconstruction: | *shræng |
| Shuowen: | 《生部》生：進也。象艸木生出土上。凡生之屬皆从生。 |
| Guangyun: | 《廣韻·下平聲·庚·生》生：生長也，易曰天地之大德曰生又姓出姓苑。所庚切，十。 《廣韻·去聲·映·生》生：所敬切，又所京切，三。 |
| Kangxi: | 《康熙字典·生部·生部》生：〔古文〕𤯓《唐韻》所庚切《集韻》《韻會》《正韻》師庚切，𠀤音甥。《說文》進也。《玉篇》起也。《莊子·外物篇》凡道不欲壅，壅則哽，哽而不止則跈，跈則衆害生。《註》生，起也。又《玉篇》產也。《博雅》人十月而生。《穀梁傳·莊二年》獨隂不生，獨陽不生，獨天不生，三合然後生。又出也。《易·觀卦》上九觀其生，君子無咎。《註》生，猶動出也。又養也。《周禮·天官·大宰》五曰生以馭其福。《註》生，猶養也。賢臣之老者，王有以養之。《左傳·哀元年》越十年生聚，而十年敎訓。又《韻會》死之對也。《孟子》生，亦我所欲也。《前漢·文帝紀》世咸嘉生而惡死。又造也。《公羊傳·桓八年》遂者何，生事也。《註》生，猶造也。專事之詞。又性也。《書·君𨻰》惟民生厚，因物有遷。《傳》言人自然之性敦厚，因所見所習之物，有遷變之道。又《左傳·僖二十七年》於是乎出定襄王，入務利民，民懷生矣。《疏》懷生者，謂有懷之心。又《詩·衞風》旣生旣育，比予于毒。《箋》生，謂財業也。《前漢·高帝紀》不事家人，生產作業。又《周禮·冬官考工記·矢人》凡相笴，欲生而摶。《註》相猶擇也，生謂無瑕蠹也。摶謂圜也。又不熟也。《史記·項羽紀》與一生彘肩。又語辭。《李白·戲杜甫詩》借問別來太瘦生。《歐陽修詩》問向靑州作麼生。又平生，疇昔也。《阮藉詩》平生少年時，趙李相經過。《杜甫詩》平生爲幽興，未惜馬蹄遙。又《正字通》凡事所從來曰生。宋高宗朝，孫楙入覲，嘗論公生明。上問何以生公。曰：廉生公。問何以生廉。曰：儉生廉。上稱善。又所生，祖父也。《詩·小雅》夙興夜寐，毋忝爾所生。《疏》當早起夜臥，行之無辱汝所生之父祖也。又友生，朋友也。《詩·小雅》矧伊人矣，不求友生。又先生，師之稱。諸生，弟子之稱。《韓愈·進學解》國子先生晨入太學招諸生。《史記·酈生傳》高祖謂酈食其，以萬戸封生。《註》師古曰：生猶言先生。文穎曰：諸生也。又先生，父兄也。《論語》有酒食，先生饌。又《儀禮·士冠禮》遂以摯見於鄕大夫鄕先生。《註》鄕先生，鄕中老人爲卿大夫致仕者。《史記·五帝紀》薦紳先生難言之。又《詩·商頌》以保我後生。《朱註》我後生，謂後嗣子孫也。又門生。《裴皡詩》三主禮闈年八十，門生門下見門生。又蒼生，民也。《晉書·謝安傳》安石不出，其如蒼生何。《張協雜詩》冲氣扇九垠，蒼生衍四垂。又《前漢·郊祀志》故神降之嘉生。《註》師古曰：嘉生謂衆瑞。又《楚語》滯則不震，生乃不殖。《註》生，人物也。又水名。《山海經》北二百二十里曰盂山。生水出焉，而東流注于河。《註》卽奢延水也。水西出奢延縣西南赤沙阜，東北流。又姓。《正字通》漢生臨，明生甫申。又微生，浩生，俱複姓。又與牲同。《前漢·昭帝紀》令破烏桓。斬虜獲生有功。《註》獲生口也。又與狌同。《汲冢周書》郭都生生。又《廣韻》《正韻》所敬切《集韻》《韻會》所慶切，𠀤音貹。產也。《字彙》俗謂雞生卵。又《集韻》《韻會》𠀤所景切，音眚。育也。《論語註》四乳生八子。《陸德明·音義》生，所幸反。又如字。又《正韻》息正切，音性。《周禮·地官·司徒》以土會之灋，辨五土之物生。《註》杜子春讀爲性。又《韻補》叶師莊切，音商。《傅毅·舞賦》在山峨峨，在水湯湯，與志遷化，容不虛生。又叶桑經切，音星。《詩·小雅》雖有兄弟，不如友生。叶寧平。《東方朔·七諫》觀天火之炎煬兮，聽大壑之波聲。引八維以自道兮，含沆瀣以長生。又叶尸連切，音羶。《黃庭經》內養三神可長生，魂欲上天魄入淵，還魂反魄道自然。 考證：〔《韓愈·進學解》諸生弟子事先生於兹有年矣。〕謹按原文無諸生弟子句。今改國子先生晨入太學招諸生。 |
| Fanqie: | 所庚 (《廣韻·下平聲·庚·生》) 所敬 (《廣韻·去聲·映·生》) 所京 (《廣韻·去聲·映·生》) |
| Unihan definition: | life, living, lifetime; birth |
Example usage
| 《論語·學而》: | 君子務本，本立而道生。 |
| The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. | |
| 《孟子·盡心上》: | 其生色也，睟然見於面，盎於背，施於四體，四體不言而喻。 |
| Their growth and manifestation are a mild harmony appearing in the countenance, a rich fullness in the back, and the character imparted to the four limbs. Those limbs understand to arrange themselves, without being told. | |
| 《禮記·三年問》: | 哀痛未盡，思慕未忘，然而服以是斷之者，豈不送死者有已，復生有節哉？ |
| The sorrow and pain were not yet ended, and the longing loving thoughts were not yet forgotten; but in the termination of the mourning dress in this way, was it not shown that there should be an end to the duties rendered to the dead, and that the time was come for the resumption of their duties to the living? | |
| 《孝經·喪親》: | 三日而食，教民無以死傷生。 |
| After three days he may partake of food, for thus the people are taught that the living should not be injured on account of the dead. | |
| 《揚子法言·序》: | 天降生民，倥侗顓蒙，恣乎情性，聰明不開，訓諸理，譔《學行》。 |
| When Tian gives birth to the masses, they are naive and ignorant. They give free reign to their desires and original natures, and their intelligence is undeveloped. To teach them the proper principles, I have written "Learning and Practice." | |
| 《墨子·經上》: | 生，刑與知處也。 |
| Sheng (life) is the body being located with the intelligence. | |
| 《莊子·逍遙遊》: | 野馬也，塵埃也，生物之以息相吹也 |
| (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air. | |
| 《道德經》: | 故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。 |
| So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another. | |
| 《商君書·墾令》: | 五民者不生於境內，則草必墾矣。 |
| If these five kinds of people do not appear within the territory, then it is certain waste lands will be brought under cultivation. | |
| 《孫子兵法·始計》: | 孫子曰：兵者，國之大事，死生之地，存亡之道，不可不察也。 |
| Sunzi said: The art of war is of vital importance to the State. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected. | |
| 《荀子·大略》: | 禍之所由生也，生自纖纖也。 |
| 《說苑·君道》: | 河間獻王曰：「堯存心於天下，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。」 |
| 《春秋繁露·玉杯》: | 《春秋》修本末之義，達變故之應，通生死之志，遂人道之極者也。 |
| 《韓詩外傳·卷一》: | 飲食衣服，動靜居處，由禮則知節，不由禮則墊陷生疾。 |
| 《大戴禮記》: | 孔子對曰：「生乎今之世，志古之道。」 |
| 《白虎通德論·爵》: | 即言王侯，以王者同稱，為衰弱人替差生篡弒，猶不能為天子也，故連言天子也。 |
| 《新書·脩政語上》: | 帝堯曰：「吾存心於先古，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。」 |
| 《新序·善謀下》: | 留侯曰：「此難以口舌爭也，顧上有所不能致者，天下有四人，園公、綺里季、夏黃公、角里先生。」 |
| 《中論·法象》: | 昔宋敏碎首於棊局，陳靈被禍於戲言，閻邴造逆於相詬，子公生弒於嘗黿，是故君子居身也謙，在敵也讓，臨下也莊，奉上也敬。 |
| 《孔子家語·相魯》: | 制為養生送死之節。 |
| 《潛夫論·讚學》: | 雖有至聖，不生而智。 |
| 《論衡·命義》: | 晏子所遭，可謂大矣，直兵指胸，白刃加頸，蹈死亡之地，當劍戟之鋒，執死得生還。 |
| 《太玄經·玄首都序》: | 方州部家，三位踈成，曰陳其九九，以為數生。 |
| 《風俗通義》: | 今王室大壞，九州幅裂，亂靡有定，生民無幾。 |
| 《孔叢子·廣詁》: | 生、造、奏、詣，進也。 |
| 《申鑒·政體》: | 興農桑以養其生，審好惡以正其俗，宣文教以章其化，立武備以秉其威，明賞罰以統其法。 |
| 《忠經·天地神明章》: | 地無私，萬物生。 |
| 《素書·原始章》: | 仁者人之所親，有慈慧惻隱之心，以遂其生成。 |
| 《新語·道基》: | 傳曰：「天生萬物，以地養之，聖人成之。」 |
| 《獨斷·卷上》: | 律中大蔟，言萬物始蔟而生，故以為正也。 |
| 《蔡中郎集·獨斷》: | 帝謚：違拂不成曰隱，靖民則法曰黃，翼善傳聖曰堯，仁聖盛明曰舜，殘人多壘曰桀，殘義損善曰紂，慈惠愛親曰孝，愛民好與曰惠，聖善同文曰宣，聲聞宣遠曰昭，克定禍亂曰武，聰明睿智曰獻，溫柔聖善曰懿，布德執義曰穆，仁義說民曰元，安仁立政曰神，布綱治紀曰平，亂而不損曰靈，保民耆艾曰明，辟土有德曰襄，貞心大度曰匡，大慮慈民曰定，知過能改曰恭，不生其國曰聲，一德不懈曰簡，夙興夜寐曰敬，清白自守曰貞，柔德好眾曰靖，安樂治民曰康，小心畏忌曰僖，中身早折曰悼，慈仁和民曰順，好勇致力曰莊，恭人短折曰哀，在國逢難曰愍，名實過爽曰繆，壅遏不通曰幽，暴虐無親曰厲，致志大圖曰景，辟土兼國曰桓，經緯天地曰文，執義揚善曰懷，短折不成曰殤，去禮遠眾曰煬，怠政外交曰攜，治典不敷曰祈。 |
| 《魯勝墨辯注敘》: | 同異生是非，是非生吉凶，取辯於一物，而原極天下之汙隆，名之至也。 |
| 《列子·天瑞》: | 弟子曰：「先生往无反期，弟子敢有所謁。」 |
| 《鶡冠子·博選》: | 所謂天者，物理情者也，所謂地者，常弗去者也，所謂人者，惡死樂生者也，所謂命者，靡不在君者也。 |
| 《文子·道原》: | 老子曰：「有物混成，先天地生，惟象無形，窈窈冥冥，寂寥淡漠，不聞其聲，吾強為之名，字之曰道。」 |
| 《文始真經·一宇》: | 聖人以可得可行者，所以善吾生。 |
| 《列仙傳·馬師皇》: | 知馬形生死之診，治之輒愈。 |
| 《鬻子》: | 力生於神，而功最於吏，福歸於君。 |
| 《老子河上公章句》: | 非自然生長之道也。 |
| 《韓非子·初見秦》: | 出其父母懷衽之中，生未嘗見寇耳。 |
| 《申不害·佚文》: | 百世有聖人，猶隨踵而生。太平御覽四百一 |
You can examine all occurrences of this character or phrase in Pre-Qin and Han texts or Post-Han texts on the site.
| Enjoy this site? Please help. | Site design and content copyright 2006-2024. When quoting or citing information from this site, please link to the corresponding page or to https://ctext.org. Please note that the use of automatic download software on this site is strictly prohibited, and that users of such software are automatically banned without warning to save bandwidth. 沪ICP备09015720号-3 | Comments? Suggestions? Please raise them here. |