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Chinese Text Project
Simplified Chinese version

U+5178

Seal script

Jinwen

Jiaguwen

Jianbo
𥮏
Semantic variant

Radical:+ 6 strokes = 8 strokes total.
References:Guangyun: p.288#37 Kangxi: p.128#02 Cihai: p.162r2c01 GSR: 476.a Hanyu: v1,p0247#01
Composition:Top: , bottom: . Component of: 𠗘 𠩷 𨹻 𡥳 𪯦 𪸸 𬒿 𣇺 [More]
Mandarin:diǎn ㄉㄧㄢˇ
Cantonese:din2
Tang reconstruction:*děn děn
Shuowen:丌部》典:五帝之书也。从册在丌上,尊阁之也。庄都说,典,大册也。
Guangyun:广韵·上声··》典:主也,常也,法也,经也,又姓魏志有典韦。多殄切,五。
Kangxi:康熙字典·八部·》典:〔古文〕𥮏《唐韵》《集韵》《韵会》《正韵》𠀤多殄切,顚上声。《说文》典,五帝之书也。从𠕁在丌上,尊阁之也。《尔雅·释言》典,经也。《广韵》法也。《·舜典》愼𡽪五典。《注》五典,五常也。《周礼·天官·大宰之职》掌建邦之六典。《秋官·大司𡨥》掌建邦之三典。《疏》常经卽是法式。又《周语》召公曰:瞽献典。《注》典,乐典也。又典守,犹主也。《周礼·春官》典同。《又》典瑞。《战国策》我典主东地。《注》典犹职典也。又姓。《魏志》有典韦。又《集韵》《韵会》《正韵》𠀤徒典切,音殄。《正韵》坚润貌。《周礼·冬官考工记》是故輈欲颀典。《注》颀读爲恳。典,坚韧貌。《韵会》一曰车辕束。
Fanqie:多殄 (《广韵·上声··》)
Unihan definition:law, canon; documentation; classic, scripture

Example usage

孟子·告子下》:不百里,不足以守宗庙之籍。
Without 100 li, he would not have sufficient wherewith to observe the statutes kept in his ancestral temple.
礼记·曲礼下》:天子建天官,先六大:曰大宰、大宗、大史、大祝、大士、大卜,司六
The son of Heaven appoints the officers of Heaven's institution, the precedence among them belonging to the six grandees: the Grand-governor; the Grand-minister of the ancestral temple; the Grand-historiographer; the Grand-minister of prayers; the Grand-minister of justice; and the Grand-divine. These are the guardians and superintendents of the six departments of the statutes.
扬子法言》:言不文,谟不作经。
If their speech were not refined, the Yaodian and Gao Yao mo could not have become classics.
墨子·尚贤中》:乃名三后,恤功于民,伯夷降,哲民维刑。
Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people.
庄子·田子方》:洗无更,偏令无出。
The statutes and laws were not changed by him; not a one-sided order (of his own) was issued.
史记·五帝本纪》:黄帝者,少之子,姓公孙,名曰轩辕。
Huangdi (Yellow emperor) was the son of Shaodian. His surname was Gongsun, and his prename Xuanyuan.
诗经·》:虽无老成人、尚有刑。
Although you have not old experienced men, There are still the ancient statutes and laws.
尚书·皋陶谟》:天叙有,勑我五五敦哉!
From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties - and lo! we have the five courses of honourable conduct.
周易·系辞下》:易之为书也不可远,为道也屡迁,变动不居,周流六虚,上下无常,刚柔相易,不可为要,唯变所适,其出入以度,外内使知惧,又明于忧患与故,无有师保,如临父母,初率其辞,而揆其方,既有常,苟非其人,道不虚行。
The Yi is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them; - it must vary as their changes indicate. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the Proper men (to carry this out), the course cannot be pursued without them.
荀子·礼论》:其理诚大矣,擅作制辟陋之说入焉而丧。
说苑·修文》:天子五年一巡狩,岁二月东巡狩,至于东岳,柴而望祀山川,见诸侯,问百年者,命太师陈诗以观民风,命市纳贾以观民之所好恶,志淫好僻者,命礼,考时月定日,同律礼乐制度衣服正之。
春秋繁露·郊语》:天下福若无可怪者,然所以久弗行者,非灼灼见其当而故弗行也,礼之官常嫌疑,莫能昭昭明其当也。
韩诗外传·卷六》:故皆兴仁义而贱财利,贱财利则不争,不争则强不陵弱,众不暴寡,是君之所以象刑而民莫犯法,民莫犯法,而乱斯止矣。
大戴礼记·保傅》:天子不论先圣王之德,不知国君畜民之道,不见礼义之正,不察应事之礼,不博古之传,不闲于威仪之数,诗书礼乐无经,学业不法,凡是其属,太师之任也。
白虎通德论》:《别名记》曰:司徒民,司空主地,司马顺天。
新书·辅佐》:方,容仪以掌诸侯远方之君,撰之班爵列位轨伍之约,朝觐宗遇会同享聘贡职之数,辨其民人之众寡,政之治乱,率意道顺,僻淫犯禁之差第。
新序·善谋》:常人安于所习,学者溺于所闻,此两者所以居官而守法也,非所与论于法之外也。
中论·爵禄》:昔周公相王室以君天下,圣德昭闻,王勋弘大,成王封以少昊之墟,地方七百里,锡之山川土田,附庸备物,策官司,彝器龙旗九旒,祀帝于郊。
孔子家语·贤君》:孔子曰:“昔者夏桀贵为天子,富有四海,忘其圣祖之道,坏其法,废其世祀,荒于淫乐,耽湎于酒。”
潜夫论·赞学》:徒以其能自托于先圣之经,结心于夫子之遗训也。
论衡·幸偶》:韩昭侯醉卧而寒,冠加之以衣,觉而问之,知冠爱己也,以越职之故,加之以罪。
太玄经·太玄棿》:无冬无夏,祭之无度,故圣人著之以祀
风俗通义·皇霸》:非有艺之文,坚基可据,推当今以览太古,自昭昭而本冥冥,乃欲审其事而建其论,董其是非而综其详矣,言也实为难哉!
孔丛子·论书》:子曰:“吾于《帝》见尧舜之圣焉。”
申鉴·政体》:以经之,群籍以纬之,咏之歌之,弦之舞之。
独断·卷下》:大官送用,园令食监省其亲陵所宫人,随鼓漏,理被枕,具盥水,陈严具。
蔡中郎集·独断》:帝谥:违拂不成曰隐,靖民则法曰黄,翼善传圣曰尧,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,治不敷曰祈。
列子·黄帝》:尧使夔乐,击石拊石,百兽率舞。
鶡冠子·王鈇》:是以运天而维张,地广而德章,天下安乐,设年予昌属各以一时最上贤不如令尹,令尹以闻,壹再削职,三则不赦,治不逾官,使史李不误,公市为平,生者不喜,死者不怨,人得所欲,国无变故,著赏有功,德及三世,父伏其辜,不得创谥,事从一二,终古不勃。
列仙传·马师皇》:师皇马,厩无残驷。
韩非子·二柄》:昔者韩昭侯醉而寝,冠者见君之寒也,故加衣于君之上,觉寝而说,问左右曰:“谁加衣者?”
管子·禁藏》:四曰必深亲之,如之同生阴内辩士,使图其计。
司马法·天子之义》:古者戍兵三年不,睹民之劳也。
周髀算经·卷上》:方数为,以方出圆。
淮南子·齐俗训》:衣足以覆形,从坟,虚循挠,便身体,适行步,不务于奇丽之容,隅眦之削。
吕氏春秋·察今》:东、夏之命,古今之法,言异而殊,故古之命多不通乎今之言者,今之法多不合乎古之法者。
春秋左传》:郑厉公自栎侵郑,及大陵,获傅瑕,傅瑕曰,苟舍我,吾请纳君,与之盟而赦之,六月,甲子,傅瑕杀郑子,及其二子,而纳厉公,初,内蛇与外蛇斗于郑南门中,内蛇死,六年而厉公入,公闻之,问于申繻曰,犹有妖乎,对曰,人之所忌,其气焰以取之,妖由人兴也,人无衅焉,妖不自作,人弃常,则妖兴,故有妖,厉公入,遂杀傅瑕,使谓原繁曰,傅瑕贰,周有常刑,既伏其罪矣,纳我而无二心者,吾皆许之,上大夫之事,吾愿与伯父图之,且寡人出,伯父无里言,入,又不念寡人,寡人憾焉,对曰,先君桓公,命我先人,司宗祏,社稷有主,而外其心,其何贰如之,苟主社稷,国内之民,其谁不为臣,臣无二心,天之制也,子仪在位,十四年矣,而谋召君者,庸非二乎,庄公之子,犹有八人,若皆以官爵行赂劝贰,而可以济事,君其若之何,臣闻命矣,乃缢而死。
逸周书·周书序》:文王在程,作程寤、程
国语·楚语下》:又有左史倚相,能道训,以叙百物,以朝夕献善败于寡君,使寡君无忘先王之业。
吴越春秋》:今吴承阖闾之军制,子胥之教,政平未亏,战胜未败。
战国策》:遂入大宫,负鸡次之以浮于江,逃于云梦之中

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