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Chinese Text Project

U+50B3

Seal script

Jinwen

Jiaguwen

Jianbo

Simplified character

Radical:+ 11 strokes = 13 strokes total.
References:Guangyun: p.143#22 p.411#47 p.411#61 Kangxi: p.114#23 Cihai: p.122r2c01 GSR: 231.f Hanyu: v1,p0208#09
Composition:Left: , right: . Component of: 𡀯 𡈬 𫮯 𬩘 𧓆 𬣋
Mandarin:chuán zhuàn ㄔㄨㄢˊ ㄓㄨㄢˋ
Cantonese:cyun4 zyun6
Tang reconstruction:djhiuɛ̀n
Shuowen:人部》傳:遽也。从人專聲。
Guangyun:廣韻·下平聲··》傳:轉也,又持戀切。又丁戀切。
廣韻·去聲··》傳:訓也。《釋名》云:傳傳也,以傳示後人也,直戀切又直專丁。戀二切,二。
廣韻·去聲··》傳:郵馬。《釋名》云:傳傳也,人所止息去後人復來轉轉相傳無常人也。又直專、直戀二切。
Kangxi:康熙字典·人部·十一》傳:《廣韻》直攣切《集韻》《韻會》《正韻》重緣切,𠀤音椽。轉也。《左傳·莊九年》公喪戎路,傳乗而歸。《註》戎路,兵車。傳乗,乗他車。《釋文》傳,直專反。又丁戀反。又《正韻》授也,續也,布也。《周禮·夏官·訓方氏》誦四方之傳道。《註》傳說往古之事也。讀平聲。又《禮·曲禮》七十曰老而傳。《註》倦勤,傳家事于子也。又《禮·內則》父母,舅姑之衣衾,簟席枕几不傳。《註》移也。又《集韻》《韻會》《正韻》𠀤株戀切,專去聲。傳舍。《釋名》傳,轉也。人所止息,去者復來。轉,相傳無常主也。《史記·酈食其傳註》高陽傳舍。又《說文》遽也,驛遞曰傳。《禮·玉藻》士曰傳遽之臣。《註》驛傳車馬,所以供急遽之令,士賤而給役使,故自稱如此。又古者以車駕馬,乗詣京師,謂之傳車。後又置驛騎,用單馬乗之,若今之遞馬。凡四馬高足爲置傳,四馬中足爲馳傳,四馬下足爲乗傳,一馬二馬爲軺傳。漢律,諸當乗傳及發駕置傳者,皆持尺五寸木傳信,封以御史大夫印章,其乗傳參封之。參,三也。有期會絫封兩端,端各兩封,凡四封。乗置馳傳五封之,兩端各二,中央一軺,傳兩馬再封之,一馬一封,以馬駕軺車而乗傳,曰一封軺傳。又關傳。《周禮·地官·司關》凡所達貨賄,則以節傳出之。《前漢·文帝紀》《註》張晏曰:信也,若今過所也。如淳曰:兩行書繒帛,分持其一,出入關,合之乃得過,謂之傳。師古曰:今或用棨刻木爲合符。《後漢·𨻰蕃傳》投傳而去。《註》符也。丁戀切。《釋名》傳,轉也。轉移所在,執以爲信也。又《集韻》《韻會》《正韻》𠀤柱戀切,音瑑。訓也。賢人之書曰傳。又紀載事迹以傳於世亦曰傳,諸史列傳是也。《釋名》傳,傳也。以傳示後人也。又續也。《孟子》傳食於諸侯。又叶重倫切,音𨻰。《前漢·敘傳》帝庸親親,厥國五分,德不堪寵,四支不傳。◎按諸字書傳本有直攣、知戀、直戀三切,《廣韻》分析極細,《正韻》因之。然歷考經史註疏,驛傳之傳,平、去二音可以互讀,至傳道、傳聞、傳授之傳,乃一定之平聲,紀載之傳,一定之去聲。此音之分動靜,不可易者也。《正字通》專闢動靜字音之說,每於此等處,爲渾同之說以亂之,此斷斷不可从者。又按《廣韻》二仙,傳,直攣切,音椽,又持戀,丁戀二切。三十三線,傳,直戀切,卽持戀切。知戀切,卽丁戀切。丁戀切蓋用交互門法,不如用音和知戀切爲安也。
考證:〔《左傳·莊九年》傳乗而歸。註傳乗,乗他小車。〕謹照原文省小字。〔《註》傳,直專反。〕謹照原書註改釋文。〔《禮·內則》父母,舅姑之衣衾,簟度枕几不傳。〕謹照原文簟度改簟席。〔《周禮·地官·司關》凡所達貨賄,則以節傳出之。《註》張晏曰,信也,〕謹按張晏曰云云乃漢書註,非周禮註。註字上增前漢文帝紀五字。
Fanqie:直戀 (《四書章句集注·孟子集注·梁惠王章句下》) 直戀 (《四書章句集注·孟子集注·梁惠王章句下》) 直戀 (《四書章句集注·孟子集注·滕文公章句下》) 直戀 (《四書章句集注·孟子集注·滕文公章句下》) 直攣 (《廣韻·下平聲··》) 持戀 (《廣韻·下平聲··》) 戀二 (《廣韻·去聲··》) 知戀 (《廣韻·去聲··》) 直專 (《廣韻·去聲··》) 直戀 (《廣韻·去聲··》)
Unihan definition:summon; propagate, transmit

Example usage

論語·學而》:不習乎?
Whether I may have not mastered and practiced the instructions of my teacher.
孟子·萬章下》:庶人不質為臣,不敢見於諸侯,禮也。
And it is the rule of propriety that common men, who have not presented the introductory present and become ministers, should not presume to have interviews with the prince.
禮記·服問》:曰:「君子不奪人之喪,亦不可奪喪也。」
The Directory of Mourning says, 'A superior man will not take away from others their mourning rites;' and so it was deemed wrong to put off this mourning.
揚子法言》:彌綸天下之事,記久明遠,著古昔之㖧㖧,千裏之忞忞者,莫如書。
For summarizing the affairs of all under Heaven, for recording the old and explaining what is far away, for making known the darkness of antiquity and transmitting unclear matters from a thousand miles away, there is nothing like writing.
莊子·養生主》:指窮於為薪,火也,不知其盡也。
What we can point to are the faggots that have been consumed; but the fire is transmitted (elsewhere), and we know not that it is over and ended.
商君書·修權》:論賢舉能而焉,非疏父子,親越人也,明於治亂之道也。
In making the imperial succession dependent on worth and ability, they did not intend to alienate fathers and sons from one another, and to conciliate distant people, but they did it because they had a true insight into the ways of order and disorder.
孫子兵法·始計》:攻其無備,出其不意,此兵家之勝,不可先也。
Attack him where he is unprepared, appear where you are not expected. These military devices, leading to victory, must not be divulged beforehand.
史記·五帝本紀》:孔子所宰予問五帝德及帝系姓,儒者或不
Confucius handed down these works, viz. 'Zai Yu's questions,' the 'virtues of the five emperors,' and 'the genealogies and names of the emperors,' but the literati doubt that they have been so handed down.
荀子·大略》:三王既以定法度,制禮樂而之,有不用而改自作,何以異於變易牙之和,更師曠之律?
說苑·脩文》:曰:「天王何以不書葬?」
春秋繁露·玉杯》:卒無妄言而得應於者。
韓詩外傳·卷一》:云:不逢時而仕,任事而敦其慮,為之使而不入其謀,貧焉故也。
大戴禮記·保傅》:於是有進膳之旍,有誹謗之木,有敢諫之奣,鼓史誦詩,工誦正諫,士民語。
白虎通德論·》:春秋》曰:「王者之後稱公,其餘人皆千乘,像雷震百里所潤同。」
新書·保傅》:瞽史誦詩,工誦箴諫,大夫進謀,士民語。
新序·善謀下》:今楚強以威王此三人,秦民莫愛,大王之入武關,秋毫無所害,除秦苛法,與秦民約,法三章,且秦民無不欲得大王王秦者,於諸侯約,大王當王關中,民戶知之,大王失職之蜀,民無不恨者,今大王舉而東,三秦可檄而定也。
中論·治學》:然鄙儒之博學也,務於物名,詳於器械,矜於詁訓,摘其章句,而不能統其大義之所極以獲先王之心,此無異乎女史誦《》、內豎令也。
孔子家語·五帝德》:宰我曰:「上世之,隱微之說,卒采之辯,闇忽之意,非君子之道者,則子之問也固矣。」
潛夫論·遏利》:守志於一廬之內,而義溢乎九州之外,信立於千載之上,而名乎百世之際。
論衡·命義》:》曰:「說命有三:一曰正命,二曰隨命,三曰遭命。」
風俗通義》:故《春秋》分為五,《詩》分為四,《易》有數家之
孔叢子·居衛》:伋荅之曰:『道為知者。』
申鑒·時事》:《洪範》云:六沴作見。
忠經·揚聖章》:盛德流滿天下,於後代,其忠矣夫。
新語·道基》:曰:「天生萬物,以地養之,聖人成之。」
獨斷·卷上》:《春秋左氏》曰:「魯襄公在楚,季武子使公冶問,璽書追而與之。」
蔡中郎集·獨斷》:帝謚:違拂不成曰隱,靖民則法曰黃,翼善聖曰堯,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。
墨子·經說下》:所欲相不,意若未校。
魯勝墨辯注敘》:自鄧析至秦時,名家者世有篇籍,率頗難知,後學莫復習,於今五百餘歲,遂亡絕。
列子·黃帝》:王慮其術終於其身,令毛丘園之。
鶡冠子·道端》:故先王道以相效屬也,賢君循成法,後世久長,惰君不從,當世滅亡。
文子·精誠》:精誠形乎內,而外喻於人心,此不之道也。
列仙傳·寧封子》:寧封子者,黃帝時人也,世為黃帝陶正。
老子河上公章句》:大道廢不用,惡逆生,乃有仁義可道。
韓非子·愛臣》:非遽,載奇兵革,罪死不赦。
管子·輕重丁》:桓公曰:「不可,子使吾萌春有以耜,夏有以決芸,寡人之德子無所寵,若此而不受,寡人不得於心」
六韜·明傳》:今予欲師至道之言,以明之子孫。
尉繚子·戰權》:先王之所聞者,任正去詐,存其慈順,決無留刑。
三略·下略》:內外失宜,禍亂世。
九章算術·均輸》:今有程委輸,空車日行七十里,重車日行五十里。
淮南子·齊俗訓》:其於五音無所比,而二十五弦皆應,此不之道也。

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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