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Chinese Text Project

U+4E00

Seal script

Jinwen

Jianbo

Semantic variant
Specialized semantic variant

Semantic variant
Semantic variant

Radical:+ 0 strokes = 1 strokes total.
References:Guangyun: p.468#40 Kangxi: p.75#01 Cihai: p.1r1c01 GSR: 394.a Hanyu: v1,p0001#01
Composition:Component of: 𫠠 𠂉 𬺰 𠄞 𠄟 𠀂 𠄠 𠓛 𬼖 [More]
Mandarin:
Cantonese:jat1
Tang reconstruction:*qit qit
Shuowen:一部》一:惟初太始,道立於一,造分天地,化成萬物。凡一之屬皆从一。
Guangyun:廣韻·入聲··》一:數之始也,物之極也,同也,少也,初也,又虜三字姓後魏書一那婁氏後改爲婁氏。於悉切,三。
Kangxi:康熙字典·一部·一部》一:〔古文〕弌《唐韻》《韻會》於悉切《集韻》《正韻》益悉切,𠀤漪入聲。《說文》惟初大始,道立於一。造分天地,化成萬物。《廣韻》數之始也,物之極也。《易·繫辭》天一地二。《老子·道德經》道生一,一生二。又《廣韻》同也。《禮·樂記》禮樂𠛬政,其極一也。《史記·儒林傳》韓生推詩之意,而爲內外傳數萬言,其語頗與齊魯閒殊,然其歸一也。又少也。《顏延之·庭誥文》選書務一不尚煩密。《何承天·答顏永嘉書》竊願吾子舍兼而遵一也。又《增韻》純也。《易·繫辭》天下之動貞夫一。《老子·道德經》天得一以淸,地得一以寧,神得一以靈,谷得一以盈,萬物得一以生,侯王得一以爲天下正。又均也。《唐書·薛平傳》兵鎧完礪,徭賦均一。又誠也。《中庸》所以行之者,一也。又正一。《唐書·司馬承楨傳》得陶隱居正一法,逮四世矣。又一一。《韓非子·內儲篇》南郭處士請爲齊宣王吹竽。宣王悅之,廩食以數百人。湣王立,好一一聽之,處士逃。《韓愈詩》一一欲誰憐。《蘇軾詩》好語似珠穿一一。又《星經》天一星,在紫微宮門外。太一星,在天一南半度。又太一,山名,卽終南山。一名太乙。又三一。《前漢·郊祀志》以太牢祀三一。《註》天一,地一,泰一。泰一者,天地未分元氣也。又尺一,詔版也。《後漢·𨻰蕃傳》尺一選舉。《註》版長尺一,以寫詔書。又百一,詩篇名,魏應璩著。又姓,明一炫宗。又三字姓。北魏有一那婁氏,後改婁氏。又一二三作壹貳叄。《大學》壹是皆以修身爲本。《史記·禮書》總一海內。《前漢·霍光傳》作總壹。《六書故》今惟財用出納之簿書,用壹貳叄以防姦易。又《韻補》叶於利切,音懿。《左思·吳都賦》藿蒳豆蔲,薑彙非一。江蘺之屬,海苔之類。又叶弦雞切,音兮。《參同契》白者金精,黑者水基。水者道樞,其數名一。
Fanqie:於悉 (《廣韻·入聲··》)
Unihan definition:one; a, an; alone

Example usage

論語·為政》:子曰:「詩三百,言以蔽之,曰『思無邪』。」
The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'Having no depraved thoughts.'"
孟子·盡心上》:及其聞善言,見善行,若決江河,沛然莫之能禦也。
But when he heard a single good word, or saw a single good action, he was like a stream or a river bursting its banks, and flowing out in an irresistible flood.
禮記·投壺》:比投不釋,勝飲不勝者,正爵既行,請為勝者立馬,馬從二馬,三馬既立,請慶多馬。
'If you throw a second (without waiting for your opponent to pitch), it is not reckoned.' The victor gives the vanquished a cup to drink; and when the cups of decision have been dispatched, the superintendent begs to set up what he calls 'a horse' for the victor. If he set up one horse, then a second, and finally a third, he begs to congratulate the thrower on the number of his horses.
孝經·廣要道》:人,而千萬人悅。
The reverence paid to the One man makes thousands and myriads of men pleased.
揚子法言·》:仲尼以來,國君將相,卿士名臣,參差不齊,概諸聖,譔《重黎》。
Since the time of Confucius, rulers of kingdoms, generals, chancellors, ministers, gentlemen, and famous officials have been variously and non-uniformly judged. I have uniformly judged them by the standards of the sage. Thus, I have written "Zhong and Li."
莊子·逍遙遊》:故夫知效官,行比鄉,德合君而徵國者,其自視也亦若此矣。
Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail).
道德經》:載營魄抱,能無離乎?
When the intelligent and animal souls are held together in one embrace, they can be kept from separating.
商君書·更法》:臣故曰:『治世不道,便國不必法古。』
Therefore, I say: 'There is more than one way to govern the world and there is no necessity to imitate antiquity, in order to take appropriate measures for the state.'
孫子兵法·始計》:故經之以五事,校之以計,而索其情,曰道,二曰天,三曰地,四曰將,五曰法。
The art of war, then, is governed by five constant factors, to be taken into account in one's deliberations, when seeking to determine the conditions obtaining in the field. These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline.
荀子·大略》:無分義,則妾而亂。
說苑·君道》:民饑,則曰此我饑之也。
春秋繁露·玉杯》:今按經,文公乃四十月方取。
韓詩外傳·卷一》:傳曰:夫行露之人許嫁矣,然而未往也,見物不具,禮不備,守節貞理,守死不往,君子以為得婦道之宜,故舉而傳之,揚而歌之,以絕無道之求,防汙道之行乎!
大戴禮記·主言》:昔者明主關譏而不征,市阖而不稅,稅十取,使民之力,歲不過三日,入山澤以時,有禁而無征,此六者取財之路也。
白虎通德論·》:百里兩爵、公侯共之,七十里爵,五十里復兩爵何?
新書·脩政語下》:師尚父曰:「吾聞之於政也,曰:天下壙壙,人有之。」
新序·善謀下》:公誠能無愛金玉璧帛,令太子為書,卑辭以安車迎之,因使辯士固請宜來,來以為客,時時從入朝,令上見之,上見之即必異問之,問之,上知此四人,亦助也。
中論·治學》:大樂之成,非取乎音。
孔子家語·相魯》:行之年,而西方之諸侯則焉。
潛夫論·讚學》:夫此十君者,皆上聖也,猶待學問,其智乃博,其德乃碩,而況於凡人乎?
論衡·命義》:歷陽之都,長平之坑,其中必有命善祿盛之人,宿同填而死,遭逢之禍大,命善祿盛不能郤也。
太玄經·玄首都序》:陰陽㘩參,以陽乘統,萬物資形。
風俗通義》:私懼後進,益以迷昧,聊以不才,舉爾所知,方以類聚,凡十卷,謂之《風俗通義》。
孔叢子·廣度》:跬,舉足也。
申鑒·政體》:惟先哲王之政,曰承天,二曰正身,三曰任賢,四曰恤民,五曰明制,六曰立業。
忠經·天地神明章》:昔在至理,上下德,以徵天休,忠之道也。
素書·原始章》:夫道、德、仁、義、禮,五者體也。
新語·道基》:故曰:張日月,列星辰,序四時,調陰陽,布氣治性,次置五行,春生夏長,秋收冬藏,陽生雷電,陰成雪霜,養育群生,亡,潤之以風雨,曝之以日光,溫之以節氣,降之以殞霜,位之以眾星,制之以斗衡,苞之以六合,羅之以紀綱,改之以災變,告之以禎祥,動之以生殺,悟之以文章。
獨斷·卷上》:其命令曰「策書」,二曰「制書」,三曰「詔書」,四曰「戒書」。
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,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。
墨子·經說下》:於石也,堅白二也,而在石。
魯勝墨辯注敘》:同異生是非,是非生吉凶,取辯於物,而原極天下之汙隆,名之至也。
列子·天瑞》:易无形埒,易變而為變而為七,七變而為九。
鶡冠子·博選》:王鈇非世之器者,厚德隆俊也。
文子·道原》:夫道者,高不可極,深不可測,苞裹天地,稟受無形,原流泏泏,沖而不盈,濁以靜之徐清,施之無窮,無所朝夕,表之不盈握,約而能張,幽而能明,柔而能剛,含陰吐陽,而章三光
文始真經·一宇》:關尹子曰:「無物非天,無物非命,無物非神,無物非玄。」
列仙傳·馬師皇》:旦,龍負皇而去。
鬻子》:聖人在上,賢士百里而有人,則猶無有也。
老子河上公章句》:人常能無欲,則可以觀道之要,要謂也。
韓非子·初見秦》:人奮死可以對十,十可以對百,百可以對千,千可以對萬,萬可以剋天下矣。
申不害·大體》:妻擅夫,眾婦皆亂。

You can examine all occurrences of this character or phrase in Pre-Qin and Han texts or Post-Han texts on the site.


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