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Chinese Text Project
Simplified Chinese version

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》传:遽也。从人专声。
Guangyun:广韵·下平声··》传:转也,又持恋切。又丁恋切。
广韵·去声·线·》传:训也。《释名》云:传传也,以传示后人也,直恋切又直专丁。恋二切,二。
广韵·去声·线·》传:邮马。《释名》云:传传也,人所止息去后人复来转转相传无常人也。又直专、直恋二切。
Kangxi:康熙字典·人部·十一》传:《广韵》直挛切《集韵》《韵会》《正韵》重缘切,𠀤音椽。转也。《左传·庄九年》公丧戎路,传乗而归。《注》戎路,兵车。传乗,乗他车。《释文》传,直专反。又丁恋反。又《正韵》授也,续也,布也。《周礼·夏官·训方氏》诵四方之传道。《注》传说往古之事也。读平声。又《礼·曲礼》七十曰老而传。《注》倦勤,传家事于子也。又《礼·内则》父母,舅姑之衣衾,簟席枕几不传。《注》移也。又《集韵》《韵会》《正韵》𠀤株恋切,专去声。传舍。《释名》传,转也。人所止息,去者复来。转,相传无常主也。《史记·郦食其传注》高阳传舍。又《说文》遽也,驿递曰传。《礼·玉藻》士曰传遽之臣。《注》驿传车马,所以供急遽之令,士贱而给役使,故自称如此。又古者以车驾马,乗诣京师,谓之传车。后又置驿骑,用单马乗之,若今之递马。凡四马高足爲置传,四马中足爲驰传,四马下足爲乗传,一马二马爲轺传。汉律,诸当乗传及发驾置传者,皆持尺五寸木传信,封以御史大夫印章,其乗传参封之。参,三也。有期会絫封两端,端各两封,凡四封。乗置驰传五封之,两端各二,中央一轺,传两马再封之,一马一封,以马驾轺车而乗传,曰一封轺传。又关传。《周礼·地官·司关》凡所达货贿,则以节传出之。《前汉·文帝纪》《注》张晏曰:信也,若今过所也。如淳曰:两行书缯帛,分持其一,出入关,合之乃得过,谓之传。师古曰:今或用棨刻木爲合符。《后汉·𨻰蕃传》投传而去。《注》符也。丁恋切。《释名》传,转也。转移所在,执以爲信也。又《集韵》《韵会》《正韵》𠀤柱恋切,音瑑。训也。贤人之书曰传。又纪载事迹以传于世亦曰传,诸史列传是也。《释名》传,传也。以传示后人也。又续也。《孟子》传食于诸侯。又叶重伦切,音𨻰。《前汉·叙传》帝庸亲亲,厥国五分,德不堪宠,四支不传。◎按诸字书传本有直挛、知恋、直恋三切,《广韵》分析极细,《正韵》因之。然历考经史注疏,驿传之传,平、去二音可以互读,至传道、传闻、传授之传,乃一定之平声,纪载之传,一定之去声。此音之分动静,不可易者也。《正字通》专辟动静字音之说,每于此等处,爲浑同之说以乱之,此断断不可从者。又按《广韵》二仙,传,直挛切,音椽,又持恋,丁恋二切。三十三线,传,直恋切,卽持恋切。知恋切,卽丁恋切。丁恋切盖用交互门法,不如用音和知恋切爲安也。
考证:〔《左传·庄九年》传乗而归。注传乗,乗他小车。〕谨照原文省小字。〔《注》传,直专反。〕谨照原书注改释文。〔《礼·内则》父母,舅姑之衣衾,簟度枕几不传。〕谨照原文簟度改簟席。〔《周礼·地官·司关》凡所达货贿,则以节传出之。《注》张晏曰,信也,〕谨按张晏曰云云乃汉书注,非周礼注。注字上增前汉文帝纪五字。
Fanqie:直恋 (《四书章句集注·孟子集注·梁惠王章句下》) 直恋 (《四书章句集注·孟子集注·梁惠王章句下》) 直恋 (《四书章句集注·孟子集注·滕文公章句下》) 直恋 (《四书章句集注·孟子集注·滕文公章句下》) 直挛 (《广韵·下平声··》) 持恋 (《广韵·下平声··》) 恋二 (《广韵·去声·线·》) 知恋 (《广韵·去声·线·》) 直专 (《广韵·去声·线·》) 直恋 (《广韵·去声·线·》)
Unihan definition:summon; propagate, transmit

Example usage

论语·学而》:不习乎?
Whether I may have not mastered and practiced the instructions of my teacher.
孟子·万章下》:庶人不质为臣,不敢见于诸侯,礼也。
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.
礼记·服问》:曰:“君子不夺人之丧,亦不可夺丧也。”
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.
扬子法言》:弥纶天下之事,记久明远,著古昔之㖧㖧,千里之忞忞者,莫如书。
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.
庄子·养生主》:指穷于为薪,火也,不知其尽也。
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.
商君书·修权》:论贤举能而焉,非疏父子,亲越人也,明于治乱之道也。
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.
孙子兵法·始计》:攻其无备,出其不意,此兵家之胜,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.
史记·五帝本纪》:孔子所宰予问五帝德及帝系姓,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,制礼乐而之,有不用而改自作,何以异于变易牙之和,更师旷之律?
说苑·修文》:曰:“天王何以不书葬?”
春秋繁露·玉杯》:卒无妄言而得应于者。
韩诗外传·卷一》:云:不逢时而仕,任事而敦其虑,为之使而不入其谋,贫焉故也。
大戴礼记·保傅》:于是有进膳之旍,有诽谤之木,有敢谏之奣,鼓史诵诗,工诵正谏,士民语。
白虎通德论·》:春秋》曰:“王者之后称公,其馀人皆千乘,像雷震百里所润同。”
新书·保傅》:瞽史诵诗,工诵箴谏,大夫进谋,士民语。
新序·善谋下》:今楚强以威王此三人,秦民莫爱,大王之入武关,秋毫无所害,除秦苛法,与秦民约,法三章,且秦民无不欲得大王王秦者,于诸侯约,大王当王关中,民户知之,大王失职之蜀,民无不恨者,今大王举而东,三秦可檄而定也。
中论·治学》:然鄙儒之博学也,务于物名,详于器械,矜于诂训,摘其章句,而不能统其大义之所极以获先王之心,此无异乎女史诵《》、内竖令也。
孔子家语·五帝德》:宰我曰:“上世之,隐微之说,卒采之辩,暗忽之意,非君子之道者,则子之问也固矣。”
潜夫论·遏利》:守志于一庐之内,而义溢乎九州之外,信立于千载之上,而名乎百世之际。
论衡·命义》:》曰:“说命有三:一曰正命,二曰随命,三曰遭命。”
风俗通义》:故《春秋》分为五,《诗》分为四,《易》有数家之
孔丛子·居卫》:伋荅之曰:‘道为知者。’
申鉴·时事》:《洪范》云:六沴作见。
忠经·扬圣章》:盛德流满天下,于后代,其忠矣夫。
新语·道基》:曰:“天生万物,以地养之,圣人成之。”
独断·卷上》:《春秋左氏》曰:“鲁襄公在楚,季武子使公冶问,玺书追而与之。”
蔡中郎集·独断》:帝谥:违拂不成曰隐,靖民则法曰黄,翼善圣曰尧,仁圣盛明曰舜,残人多垒曰桀,残义损善曰纣,慈惠爱亲曰孝,爱民好与曰惠,圣善同文曰宣,声闻宣远曰昭,克定祸乱曰武,聪明睿智曰献,温柔圣善曰懿,布德执义曰穆,仁义说民曰元,安仁立政曰神,布纲治纪曰平,乱而不损曰灵,保民耆艾曰明,辟土有德曰襄,贞心大度曰匡,大虑慈民曰定,知过能改曰恭,不生其国曰声,一德不懈曰简,夙兴夜寐曰敬,清白自守曰贞,柔德好众曰靖,安乐治民曰康,小心畏忌曰僖,中身早折曰悼,慈仁和民曰顺,好勇致力曰庄,恭人短折曰哀,在国逢难曰愍,名实过爽曰缪,壅遏不通曰幽,暴虐无亲曰厉,致志大图曰景,辟土兼国曰桓,经纬天地曰文,执义扬善曰怀,短折不成曰殇,去礼远众曰炀,怠政外交曰携,治典不敷曰祈。
墨子·经说下》:所欲相不,意若未校。
鲁胜墨辩注叙》:自邓析至秦时,名家者世有篇籍,率颇难知,后学莫复习,于今五百馀岁,遂亡绝。
列子·黄帝》:王虑其术终于其身,令毛丘园之。
鶡冠子·道端》:故先王道以相效属也,贤君循成法,后世久长,惰君不从,当世灭亡。
文子·精诚》:精诚形乎内,而外喻于人心,此不之道也。
列仙传·宁封子》:宁封子者,黄帝时人也,世为黄帝陶正。
老子河上公章句》:大道废不用,恶逆生,乃有仁义可道。
韩非子·爱臣》:非遽,载奇兵革,罪死不赦。
管子·轻重丁》:桓公曰:“不可,子使吾萌春有以耜,夏有以决芸,寡人之德子无所宠,若此而不受,寡人不得于心”
六韬·明传》:今予欲师至道之言,以明之子孙。
尉缭子·战权》:先王之所闻者,任正去诈,存其慈顺,决无留刑。
三略·下略》:内外失宜,祸乱世。
九章算术·均输》:今有程委输,空车日行七十里,重车日行五十里。
淮南子·齐俗训》:其于五音无所比,而二十五弦皆应,此不之道也。

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