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Chinese Text Project
Simplified Chinese version

U+4F9B

Seal script

Radical:+ 6 strokes = 8 strokes total.
References:Guangyun: p.38#2 p.345#1 Kangxi: p.102#16 Cihai: p.103r5c05 GSR: 1182.f Hanyu: v1,p0144#04
Composition:Left: , right: . Component of: 𥯏 𧨻
Mandarin:gōng gòng ㄍㄨㄥ ㄍㄨㄥˋ
Cantonese:gung1 gung3
Tang reconstruction:*giong giong
Shuowen:人部》供:设也。从人共声。一曰供给。
Guangyun:广韵·上平声··》供:奉也,具也,设也,给也,进也。又居用切。
广韵·去声··》供:设也,居用切,又居容切,二。
Kangxi:康熙字典·人部·》供:《广韵》九容切《集韵》《韵会》居容切《正韵》居中切,𠀤音恭。《说文》设也。一曰供给。《·无逸》文王不敢盘于游田,以庶邦惟正之供。《礼·檀弓》杜蒉曰:蒉,宰夫也。非刀匕是供。《左传·僖四年》敢不供给。又姓。明供仲序,广东人。又《广韵》《集韵》《韵会》《正韵》𠀤居用切,音贡。义同。《华严经》诸供养中,法供最重。又通作共。互详八部共字注。
考证:〔《左传·僖元年》敢不供给。〕谨照原文元年改四年。
Fanqie:九容 (《广韵·上平声··》) 居用 (《广韵·上平声··》) 居用 (《广韵·去声··》) 居容 (《广韵·去声··》)
Unihan definition:supply, provide for; offer in worship

Example usage

孟子·滕文公下》:曰:‘无以牺牲也。’
He replied, "I have no means of supplying the necessary victims."
礼记·曲礼上》:祷祠祭祀,给鬼神,非礼不诚不庄。
Nor can there be the (proper) sincerity and gravity in presenting the offerings to spiritual Beings on occasions of supplication, thanksgiving, and the various sacrifices.
墨子·非命上》:昔上世暴王不忍其耳目之淫,心涂之辟,不顺其亲戚,遂以亡失国家,倾覆社稷,不知曰‘我罢不肖,为政不善’,必曰‘吾命固失之。’
The ancient wicked kings did not control the sensuality of their ears and eyes and the passions of their mind. They did not follow their ancestors and so they lost their country and ruined their state. They did not know that they should confess: "I am stupid and insolent and was not diligent in attending to government." But they would say: "It is but my fate to lose it."
庄子·天地》:故其与万物接也,至无而其求,时骋而要其宿,大小、长短、修远。
In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near.
商君书·算地》:此其垦田足以食其民,都邑遂路足以处其民,山陵薮泽溪谷足以其利,薮泽堤防足以畜。
Then it shows that the cultivated land is sufficient to nourish its population, that cities, towns and highways are sufficient to accommodate their inhabitants, that mountains and forests, marshes and moors, valleys and dales, are sufficient to provide profit, and that marshes and moors, dykes and embankments are sufficient for grazing.
尚书·召诰》:我非敢勤,惟恭奉币,用王能祈天永命。
This I do not presume to labour for. I only bring respectfully these offerings to present to his majesty, to be used in his prayers to Heaven for its long-abiding decree.
荀子·修身》:行而冀,非渍淖也。
说苑·权谋》:明年,又不贡职。
春秋繁露·四祭》:艺之稻麦黍稷,菜生谷熟,永思吉日,具祭物,齐戒沐浴,洁清致敬,祀其先祖父母。
白虎通德论·礼乐》:所以作养。
新书·》:祷祠祭祀,给鬼神,非礼不诚不庄。
新序·杂事五》:闵王亡走卫,卫君避宫舍之,称臣而具,闵王不逊,卫人侵之,闵王去走邹、鲁,有骄色,邹、鲁不纳,遂走莒,楚使淖齿将兵救齐,因相闵王,淖齿擢闵王之筋,而县之庙梁,宿昔而杀之,而与燕共分齐地。
中论·治学》:为美观,故可以神明。
孔子家语》:俸禄所,被及亲戚,是骨肉益亲也。
潜夫论·浮侈》:是则一夫耕,百人食之,一妇桑,百人衣之,以一奉百,孰能之?
论衡·问孔》:犹人之娶也,主为欲也,礼义之言,为亲也。
风俗通义》:因载归家,养以为母
孔丛子·论势》:苟得从四民之列,子弟魏国之征,乃君惠也。
忠经·兆人章》:是故祗承君之法度,行孝悌于其家,服勤稼穑以王赋,此兆人之忠也。
新语·无为》:周公制作礼乐,郊天地,望山川,师旅不设,刑格法悬,而四海之内,奉来臻,越裳之君,重译来朝。
独断·卷下》:天子以正月五日毕后上原陵,以次周徧,公卿百官皆从,四姓小侯诸侯家妇,凡与先帝先后有瓜葛者,及诸侯王、大夫郡国计吏、匈奴朝者西国侍子皆会,尚书官属,陛西除下先帝神座,后大夫计吏皆当轩下,占其郡谷价,四方灾异,欲皆使先帝魂神具闻之,遂于亲陵各赐计吏而遣之。
蔡中郎集·独断》:天子以正月五日毕后上原陵,以次周徧,公卿百官皆从,四姓小侯诸侯家妇,凡与先帝先后有瓜葛者,及诸侯王、大夫郡国计吏、匈奴朝者西国侍子皆会,尚书官属,陛西除下先帝神座,后大夫计吏皆当轩下,占其郡谷价,四方灾异,欲皆使先帝魂神具闻之,遂于亲陵各赐计吏而遣之。
列子·黄帝》:黄帝即位十有五年,喜天下戴己,养正命,娱耳目,鼻口,焦然肌色皯黣,昏然五情爽惑。
文子·下德》:老子曰:治身,太上养神,其次养形,神清意平,百节皆宁,养生之本也,肥肌肤,充腹肠,嗜欲,养生之末也。
韩非子·亡徵》:父兄大臣禄秩过功,章服侵等,宫室养太侈,而人主弗禁,则臣心无穷,臣心无穷者,可亡也。
管子·侈靡》:大王不恃众而自恃,百姓自聚,而后利之,成而无害。
淮南子·主术训》:必先计岁收,量民积聚,知饥馑有馀不足之数,然后取车舆衣食养其欲。
吕氏春秋》:乃命四监,收秩薪柴,以寝庙及百祀之薪燎。
史记·孝文本纪》:今乃幸以天年,得复养于高庙。
春秋左传》:养三德为善。
逸周书·尝麦解》:是月,士师乃命太宗序于天时,祠大暑,乃命少宗祠风雨百享,士师用受其胾,以为之资邑,乃命百姓,遂享于家,无思民疾,百享,归祭闾率里君,以为之资野,宰乃命冢邑县都祠于太祠,宰用受其职胾,以为之资采,君乃命天御丰穑享祠为施,大夫以为资箴,太史乃藏之盟府,以为岁典。
国语·晋语二》:公子重耳出见使者,曰:“子惠顾亡人重耳,父生不得备洒扫之臣,死又不敢莅丧以重其罪,且辱大夫,敢辞。”
晏子春秋》:公命百官斋具于楚巫之所,裔款视事
吴越春秋》:大王不以鄙陋寝容,愿纳以箕帚之用。
越绝书》:女环曰:“园宜先待之。”
战国策》:令人谓张子曰:“妾闻将军之晋国,偶有金千斤,进之左右,以刍秣。”
盐铁论·未通》:文学曰:“禹平水土,定九州,四方各以土地所生贡献,足以充宫室,人主之欲,膏壤万里,山川之利,足以富百姓,不待蛮、貊之地,远方之物而用足。”
列女传·宋鲍女宗》:女宗曰:“妇人一醮不改,夫死不嫁,执麻枲,治丝●,织紝组紃,以衣服,以事夫室,澈漠酒醴,羞馈食以事舅姑。”
汉书·叙传下》:割制庐井,定尔土田,什一贡,下富上尊。
前汉纪》:本志以为冰室奉养之馈。
东观汉记·萧彪》:萧彪,字伯文,京兆杜陵人,累官巴郡太守,父老,乞养。

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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