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Chinese Text Project

U+4E2D

Seal script

Jinwen

Jiaguwen

Jianbo

Specialized semantic variant
𠁧
Semantic variant
𠁩
Semantic variant

Radical:+ 3 strokes = 4 strokes total.
References:Guangyun: p.24#22 p.344#4 Kangxi: p.79#03 Cihai: p.37r4c02 GSR: 1007.a Hanyu: v1,p0028#10
Composition:Component of: 𠂝 𠀐 𫲹 𡉥 𡖌 𬩵 𢪠 䦿 𫩘 𫯞 𪞑 [More]
Mandarin:zhōng zhòng ㄓㄨㄥ ㄓㄨㄥˋ
Cantonese:zung1 zung3
Tang reconstruction:*djiùng djiung
Shuowen:丨部》中:內也。从口。丨,上下通。
Guangyun:廣韻·上平聲··》中:平也,成也,宜也,堪也,任也,和也,半也,又姓漢少府郷中京出風俗通又漢複姓有七氏漢有諫議大夫中行彪晉中行偃之後虞有五英之樂掌中英者因以爲氏古有隱者中梁子漢書藝文志有室中周著書十篇賈執英賢傳云路中大夫之後以路中爲氏張晏云姓路爲中大夫何氏姓苑有中壘氏中野氏。陟弓切,又陟仲切,四。
廣韻·去聲··》中:當也,陟仲切,又陟沖切,二。
Kangxi:康熙字典·丨部·》中:〔古文〕𠁧𠁩《唐韻》陟弓切《集韻》《韻會》《正韻》陟隆切,𠀤音忠。《·大禹謨》允執厥中。《周禮·地官·大司徒》以五禮防民僞,而敎之中。《左傳·成十三年》劉子曰:民受天地之中以生。又《左傳·文元年》舉正於中,民則不惑。《註》舉中氣也。又司中,星名。在太微垣。《周禮·春官·大宗伯》以槱燎祀司中司命飌師雨師。又《前漢·律歷志》春爲陽中,萬物以生。秋爲隂中,萬物以成。又中央,四方之中也。《·召誥》王來紹上帝,自服于土中。《註》洛爲天地之中。《張衡·東京賦》宅中圓大。又正也。《禮·儒行》儒有衣冠中。《周禮·秋官·司刺》以此三法者求民情,斷民中,施上服下服之罪。《註》斷民罪,使輕重得中也。又心也。《史記·韓安國傳》深中寬厚。又內也。《易·坤卦》黃裳元吉,文在中也。又《老子·道德經》多言數窮,不如守中。又半也。《列子·力命篇》得亦中,亡亦中。《魏志·管輅傳》鼓一中。《註》猶言鼓一半也。又成也。《禮·禮器》因名山升中于天。《註》中,猶成也。燔柴祭天,告以諸侯之成功也。又滿也。《前漢·百官表》制中二千石。《註》謂滿二千石也。《索隱》漢制,九卿已上,秩一歲,滿二千石。又穿也。《周禮·冬官考工記》中其莖。《註》謂穿之也。又盛算器。《禮·投壺》主人奉矢,司射奉中。《註》士鹿中,大夫兕中,刻木如兕鹿而伏,背上立圓圈,以盛算也。又《禮·深衣註》衣有表者,謂之中衣。與衷通。又俚語。以不可爲不中。《蕭參希通錄》引左傳成公二年,無能爲役。杜預註:不中爲之役使。又《禮·鄕飲酒義》冬之爲言中也。中者,藏也。又姓。漢少府卿中京。又中行,中英,中梁,中壘,中野,皆複姓。又《廣韻》《集韻》《韻會》𠀤陟仲切,音妕。矢至的曰中。《史記·周本紀》養由基去柳葉百步,射之,百發百中。又著其中曰中。《莊子·達生篇》中身當心則爲病,猶醫書中風,中暑是也。又要也。《周禮·春官》凡官府鄕州及都鄙之治中,受而藏之。《註》謂治職簿書之要也。又應也。《禮·月令》律中大簇。《註》中猶應也。又合也。《左傳·定元年》季孫曰:子家子亟言於我,未嘗不中吾志也。又《類篇》《正韻》𠀤直衆切。與仲通。《禮·月令》中呂,卽仲呂,又讀作得。《周禮·地官》師氏掌國中失之事。《註》故書中爲得。陸德明云:中,杜音得。又《韻補》叶陟良切,音章。師古曰:古讀中爲章。《吳志·胡綜傳·黃龍大牙賦》四靈旣布,黃龍處中。周制日月,是曰太常。又叶諸仍切,音征。《劉貢父·詩話》關中讀中爲𤇏。《·大雅》泉之竭兮,不云自中。叶上頻。《班固·高祖泗水亭𥓓》天期乗祚受爵漢中。叶下秦。古東韻與庚陽通。俗讀中酒之中爲去聲。中與之中爲平聲。◎按《魏志·徐邈傳》:邈爲尚書郞,時禁酒。邈私飮沈醉,趙達問以曹事,曰中聖人。時謂酒淸爲聖人,濁者爲賢人。蘇軾詩:公特未知其趣耳,臣今時復一中之。則中酒之中,亦可讀平聲。《通鑑》:周宣王成中與之名,註:當也。杜詩:今朝漢社稷,新數中與年。則中與之中亦可讀去聲。
考證:〔《班固·東都賦》宅中圓大。〕謹照原書改張衡東京賦。〔《周禮·春官·司刺》以刺宥三法,求民情,斷民中。〕謹照原文春官改秋官。以刺宥三法求民情,改以此三法者求民情。〔《易·坤卦》黃裳元吉,美在中也。〕謹照原文美在中也改文在中也。〔《左傳·定元年》季孫曰:子家亟言於我,未嘗不中吾志也。〕謹照原文子家下增子字。〔《周禮·天官》凡官府鄕州及都鄙之治中,受而藏之。〕謹照原書天官改春官。
Fanqie:陟弓 (《廣韻·上平聲··》) 陟仲 (《廣韻·上平聲··》) 陟仲 (《廣韻·去聲··》) 陟沖 (《廣韻·去聲··》)
Unihan definition:central; center, middle; in the midst of; hit (target); attain

CTP Dictionary


中士
zhōng shì ㄓㄨㄥ ㄕˋ : 古代官階之一。周代有上士、中士、下士。 "Officer of the middle grade", official title used in the Zhou dynasty.
孟子·萬章下》:君一位,卿一位,大夫一位,上士一位,中士一位,下士一位,凡六等。
The Ruler again constituted one dignity; the Chief Minister one; the Great Officers one; the Scholars of the First Class one; those of the Middle Class one; and those of the Lowest Class one - altogether making six degrees of dignity.
禮記·王制》:諸侯之上大夫卿、下大夫、上士、中士、下士,凡五等。
There were (also), in the feudal states, Great officers of the highest grade - the ministers; and Great officers of the lowest grade; officers of the highest, the middle, and the lowest grades - in all, five gradations (of office).
[Show proper names]

Example usage

論語·為政》:言寡尤,行寡悔,祿在其矣。
When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.
孟子·盡心上》:道而立,能者從之。
And he there stands exactly in the middle of the path. Those who are able, follow him.
禮記·投壺》:投壺之禮,主人奉矢,司射奉,使人執壺。
According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot.
孝經·事君》:》云:『心乎愛矣,遐不謂矣,心藏之,何日忘之。
It is said in the Book of Poetry: In my heart I love him, And why should I not say so? In the core of my heart I keep him, And never will forget him.
揚子法言·》:芒芒天道,昔在聖考,過則失,不及則不至,不可姦罔,譔《問道》。
Vast! Vast is Tian's Dao! In the past the sages completed it. If one goes too far, he loses the mean. If one doesn't go all the way, he doesn't reach the Dao. It cannot be defiled or maligned. Thus, I have written "Asking About the Dao."
墨子·經上》:,同長也。
The zhong (centre) is [the place from which (?)] they are the same in length.
莊子·逍遙遊》:其大本擁腫而不繩墨,其小枝卷曲而不規矩,立之塗,匠者不顧。
Its trunk swells out to a large size, but is not fit for a carpenter to apply his line to it; its smaller branches are knotted and crooked, so that the disk and square cannot be used on them. Though planted on the wayside, a builder would not turn his head to look at it.
道德經》:多言數窮,不如守
Much speech to swift exhaustion lead we see; Your inner being guard, and keep it free.
商君書·墾令》:上信而官不敢為邪,民慎而難變,則下不非上,不苦官。
If the ruler is a man of his word and in consequence the officials dare not commit any depravity, and if the people are circumspect and consequently difficult to move, then there will be no criticism by inferiors of superiors, nor will the officials be regarded as obnoxious.
孫子兵法·作戰》:國之貧于師者遠輸,遠輸則百姓貧,近于師者貴賣,貴賣則百姓財竭,財竭則急于丘役,力屈財殫,原內虛于家,百姓之費,十去其七,公家之費,破車罷馬,甲冑矢弩,戟楯蔽櫓,丘牛大車,十去其六。
Poverty of the State exchequer causes an army to be maintained by contributions from a distance. Contributing to maintain an army at a distance causes the people to be impoverished. On the other hand, the proximity of an army causes prices to go up; and high prices cause the people's substance to be drained away. When their substance is drained away, the peasantry will be afflicted by heavy exactions. With this loss of substance and exhaustion of strength, the homes of the people will be stripped bare, and three-tenths of their income will be dissipated; while government expenses for broken chariots, worn-out horses, breast-plates and helmets, bows and arrows, spears and shields, protective mantles, draught-oxen and heavy wagons, will amount to four-tenths of its total revenue.
荀子·大略》:下臣事君以貨,臣事君以身,上臣事君以人。
說苑·脩文》:津人申楫舟水而運,津人曰:「向也,役人固已告矣,夫子不聽役人之言也。」
春秋繁露·玉杯》:法布二百四十二年之,相耿左右,以成文采。
韓詩外傳·卷一》:子貢乘肥馬,衣輕裘,紺而表素,軒不容巷,而往見之。
大戴禮記·主言》:夫政之不,君之過也。
白虎通德論·》:候》曰:「天子臣放勳。」
新書·脩政語下》:政曰:治國之道,上忠於主,而敬其士,而下愛其民。
新序·善謀下》:留侯曰:「始上數在困急之,幸用臣,今天下安定,以愛幼欲易太子骨肉間。」
中論·治學》:學者、心之白日也,故先王立教官,掌教國子,教以六德,曰智、仁、聖、義、、和,教以六行,曰孝、友、睦、婣、任、恤。
孔子家語·相魯》:孔子初仕,為都宰。
潛夫論·讚學》:耕也,餒在其
論衡·命義》:歷陽之都,長平之坑,其必有命善祿盛之人,一宿同填而死,遭逢之禍大,命善祿盛不能郤也。
太玄經·》:𝌆
風俗通義·三皇》:皇者、也,光也,弘也。
孔叢子·廣器》:者,謂之鵠。
申鑒·政體》:若夫人之倫,則刑禮兼焉。
忠經·天地神明章》:忠者、也,至公無私。
新語·道基》:於是聖乃設辟雍庠序之教,以正上下之儀,明父子之禮、君臣之義,使強不凌弱、眾不暴寡,棄貪鄙之心,興清潔之行。
獨斷·卷上》:車馬、衣服、器械百物曰「乘輿」,所在曰「行在所」,所居曰「禁」,後曰「省」。
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,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。
列子·天瑞》:若屈伸呼吸,終日在天行止,奈何憂崩墜乎?
鶡冠子·著希》:夫亂世者,以麤智為造意,以險為道,以利為情,若不相與同惡,則不能相親,相與同惡,則有相憎。
文子·道原》:古者三皇,得道之統,立於央,神與化遊,以撫四方。
文始真經·一宇》:是以善吾道者,即一物知天、盡神、致命、造玄。
列仙傳·赤松子》:往往至崑崙山上,常止西王母石室,隨風雨上下。
鬻子·上禹政第六》:是以禹嘗據一饋而七十起,日而不暇飽食,曰:「吾猶恐四海之士留於道路。」
老子河上公章句》:常名當如嬰兒之未言,雞子之未分,明珠在蚌,美玉處石間,內雖昭昭,外如愚頑。
韓非子·初見秦》:出其父母懷衽之,生未嘗見寇耳。
慎子·威德》:明君動事分功必由慧,定賞分財必由法,行德制必由禮。
諫逐客書》:李斯議亦在逐
管子·輕重戊》:管子曰:「狐白應陰陽之變,六月而壹見,公貴買之,代人忘其難得,喜其貴買,必相率而求之,則是齊金錢不必出,代民必去其本而居山林之。」

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