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Chinese Text Project

U+540C

Seal script

Jinwen

Jiaguwen

Jianbo

Alternate form
Semantic variant

Traditional character

Radical:+ 3 strokes = 6 strokes total.
References:Guangyun: p.23#14 Kangxi: p.175#06 Cihai: p.252r1c01 GSR: 1176.a Hanyu: v1,p0578#01
Composition:Top, left and right: 𠔼, bottom: . Component of: 𫧒 𠖄 𬽽 𨚯 𫍣 𢂓 𢈉 𢏕 𫄡 [More]
Mandarin:tóng tòng ㄊㄨㄥˊ ㄊㄨㄥˋ
Cantonese:tung4
Tang reconstruction:*dhung
Shuowen:𠔼部》同:合會也。从𠔼从口。
Guangyun:廣韻·上平聲··》同:齊也,共也,輩也,合也,律歷有六同亦州春秋時晉夷吾獻其西河地於秦七國時屬魏秦并天下爲內史之地漢武更名馮翊又有九龍泉泉有九源同爲一流因以名之又羌複姓有同蹄氏望在勃海。徒紅切,四十五。
Kangxi:康熙字典·口部·》同:《唐韻》《正韻》徒紅切《集韻》《韻會》徒東切,𠀤音桐。《說文》合會也。《玉篇》共也。《廣韻》①也。《·同人》天與火同人,君子以類族辨物。《·益稷》敷同日奏罔功。又《廣韻》齊也。《·舜典》同律度量衡。《·小雅》我馬旣同。又聚也。《·小雅》獸之所同。《傳》同猶聚也。又和也。《禮·禮運》是謂大同。《註》猶和也,平也。又《周禮·春官·大司樂》六律六同。《註》六律合陽聲者,六同合隂聲者。又《典同》掌六律,六同之和。《註》律以竹,同以銅。言助陽宣氣,與之同也。又《周禮·春官·大宗伯》時見曰會,殷見曰同。《·小雅》赤芾金舄,會同有繹。又《周禮·地官·小司徒·井牧其田野註》司馬法曰:十成爲終,十終爲同,同方百里。《疏》謂之爲同者,取象震雷百里所聞同,故名百里爲同也。又爵名。《·顧命》上宗奉同瑁。《註》同,爵。瑁,圭也。又州名。《廣韻》漢馮翊地有九龍泉,泉有九源,同爲一流,因以名之。《韻會》後魏以灃水攸同名州。又《正韻》通也。《莊子·在宥篇》聞廣成子在于空同之上。《註》呂吉甫曰:空同之上,無物而大通之處也。又姓。《正字通》唐有同谷。又《盧仝詩》仝不仝,異不異,是謂大仝而小異。又通作童。《列子·黃帝篇》狀與我童者,近而愛之。狀與我異者,疏而畏之。又《釋文》徒貢切,音洞。與詷同。《禮·祭統》鋪筵設同几,爲依神也。《註》同之言詷也。《疏》同之言詷也者,若單作同字,是齊同之同,非詷共之詷。若詷共之詷,則言旁作同。漢魏之時,字義如此,今則總爲一字。又叶徒黃切,音唐。《𨻰琳·答客難》六合咸煕,九州來同。倒載干戈,放馬華陽。①字作北下𤰞。
考證:〔司馬法曰,成爲終,終十爲同。〕謹照周禮註原文終十改十終。
Fanqie:徒紅 (《廣韻·上平聲··》)
Unihan definition:same, similar; together with

Example usage

論語·八佾》:子曰:「射不主皮,為力不科,古之道也。」
The Master said, "In archery it is not going through the leather which is the principal thing - because people's strength is not equal. This was the old way."
孟子·盡心上》:孟子曰:「王子宮室、車馬、衣服多與人,而王子若彼者,其居使之然也。」
Mencius said, 'The residence, the carriages and horses, and the dress of the king's son, are mostly the same as those of other men. That he looks so is occasioned by his position.'
禮記·三年問》:是百王之所,古今之所壹也,未有知其所由來者也。
In this the hundred kings (of all the dynasties) agree, and ancient and modern customs are one and the same. But whence it came is not known.
孝經·》:資於事父以事母,而愛
As they serve their fathers, so they serve their mothers, and they love them equally.
揚子法言》:曰:「。」
Yangzi said: They are the same.
莊子·逍遙遊》:今子之言,大而無用,眾所去也。
Now your words, Sir, are great, but of no use - all unite in putting them away from them.
道德經》:此兩者,出而異名,謂之玄。
Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery.
商君書·更法》:三代不禮而王,五霸不法而霸,故知者作法,而愚者制焉。
The Three Dynasties have attained supremacy by different rites, and the five Lords Protector have attained their protectorships by different laws. Therefore, a wise man creates laws, but a foolish man is controlled by them.
孫子兵法·始計》:道者,令民與上意也,可與之死,可與之生,而不畏危。
The Moral Law causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger.
荀子·大略》:道不,何以相有也?
說苑·脩文》:故曰,文質脩者謂之君子,有質而無文謂之易野,子桑伯子易野,欲人道於牛馬,故仲弓曰太簡
春秋繁露·玉杯》:二者異失貶,其傷必到,不可不察也。
韓詩外傳·卷一》:》云:「夙夜在公,實命不。」
大戴禮記·主言》:是以蠻夷諸夏雖衣冠不、言語不合,莫不來至,朝覲於王。
白虎通德論·》:春秋傳》曰:「王者之後稱公,其餘人皆千乘,像雷震百里所潤。」
新書·脩政語下》:粥子曰:「唯,攻守而勝乎器,而和與嚴其備也。」
新序·善謀下》:降城即以侯其將,得賜即以予其士,與天下其利,豪傑賢人,皆樂為其用。
中論·治學》:論殊俗之類,若與室。
孔子家語·始誅》:夫殷湯誅尹諧,文王誅潘正,周公誅管蔡,太公誅華士,管仲誅付乙,子產誅史何,凡此七子皆異世而誅者,以七子異世而惡,故不可赦也。
潛夫論·讚學》:凡工妄匠,執規秉矩,錯准引繩,則巧於倕也。
論衡·命義》:歷陽之都,長平之坑,其中必有命善祿盛之人,一宿填而死,遭逢之禍大,命善祿盛不能郤也。
太玄經·》:次六,準繩規矩,不其施。
風俗通義》:《傳》曰:「百里不風,千里不俗,戶異政,人殊服。」
孔叢子·廣言》:僉、皆,也。
申鑒·政體》:君臣親而有禮,百僚和而不,讓而不爭,勤而不怨,無事惟職是司,此治國之風也。
忠經·天地神明章》:至理之時,君臣德,則休氣應也。
素書·安禮章》:與覆車軌者傾,與亡國事者滅。
新語·道基》:天下人民,野居穴處,未有室屋,則與禽獸域。
獨斷·卷上》:古者尊卑共之,貴賤不嫌,則可號之義也。
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》:謂:「所謂非也,則異也。」
魯勝墨辯注敘》:名者所以別異、明是非,道義之門,政化之準繩也。
列子·黃帝》:而後眼如耳,耳如鼻,鼻如口,无不也。
鶡冠子·著希》:文禮之野,與禽獸則,言語之暴,與蠻夷謂。
文子·道原》:無為為之而合乎生死,無為言之而通乎德,恬愉無矜而得乎和,有萬不而便乎生。
文始真經·一宇》:學之徇異,名析實。
列仙傳·容成公》:事與老子,亦云老子師也。
老子河上公章句》:此兩者,出而異名,兩者,謂有欲無欲也。
韓非子·初見秦》:夫斷死與斷生者不,而民為之者,是貴奮死也。
申不害·佚文》:昔七十九代之君,法制不一,號令不,然而俱王天下,何也?
慎子·威德》:故騰蛇遊霧,飛龍乘雲,雲罷霧霽,與蚯蚓,則失其所乘也。

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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