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Chinese Text Project
Simplified Chinese version

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:合会也。从𠔼从口。
Guangyun:广韵·上平声··》同:齐也,共也,辈也,合也,律历有六同亦州春秋时晋夷吾献其西河地于秦七国时属魏秦并天下爲内史之地汉武更名冯翊又有九龙泉泉有九源同爲一流因以名之又羌复姓有同蹄氏望在勃海。徒红切,四十五。
Kangxi:康熙字典·口部·》同:《唐韵》《正韵》徒红切《集韵》《韵会》徒东切,𠀤音桐。《说文》合会也。《玉篇》共也。《广韵》①也。《·同人》天与火同人,君子以类族辨物。《·益稷》敷同日奏罔功。又《广韵》齐也。《·舜典》同律度量衡。《·小雅》我马旣同。又聚也。《·小雅》兽之所同。《传》同犹聚也。又和也。《礼·礼运》是谓大同。《注》犹和也,平也。又《周礼·春官·大司乐》六律六同。《注》六律合阳声者,六同合隂声者。又《典同》掌六律,六同之和。《注》律以竹,同以铜。言助阳宣气,与之同也。又《周礼·春官·大宗伯》时见曰会,殷见曰同。《·小雅》赤芾金舄,会同有绎。又《周礼·地官·小司徒·井牧其田野注》司马法曰:十成爲终,十终爲同,同方百里。《疏》谓之爲同者,取象震雷百里所闻同,故名百里爲同也。又爵名。《·顾命》上宗奉同瑁。《注》同,爵。瑁,圭也。又州名。《广韵》汉冯翊地有九龙泉,泉有九源,同爲一流,因以名之。《韵会》后魏以沣水攸同名州。又《正韵》通也。《庄子·在宥篇》闻广成子在于空同之上。《注》吕吉甫曰:空同之上,无物而大通之处也。又姓。《正字通》唐有同谷。又《卢仝诗》仝不仝,异不异,是谓大仝而小异。又通作童。《列子·黄帝篇》状与我童者,近而爱之。状与我异者,疏而畏之。又《释文》徒贡切,音洞。与詷同。《礼·祭统》铺筵设同几,爲依神也。《注》同之言詷也。《疏》同之言詷也者,若单作同字,是齐同之同,非詷共之詷。若詷共之詷,则言旁作同。汉魏之时,字义如此,今则总爲一字。又叶徒黄切,音唐。《𨻰琳·答客难》六合咸煕,九州来同。倒载干戈,放马华阳。①字作北下𤰞。
考证:〔司马法曰,成爲终,终十爲同。〕谨照周礼注原文终十改十终。
Fanqie:徒红 (《广韵·上平声··》)
Unihan definition:same, similar; together with

Example usage

论语·八佾》:子曰:“射不主皮,为力不科,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·尽心上》:孟子曰:“王子宫室、车马、衣服多与人,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.'
礼记·三年问》:是百王之所,古今之所壹也,未有知其所由来者也。
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.
孝经·》:资于事父以事母,而爱
As they serve their fathers, so they serve their mothers, and they love them equally.
扬子法言》:曰:“。”
Yangzi said: They are the same.
庄子·逍遥游》:今子之言,大而无用,众所去也。
Now your words, Sir, are great, but of no use - all unite in putting them away from them.
道德经》:此两者,出而异名,谓之玄。
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.
商君书·更法》:三代不礼而王,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.
孙子兵法·始计》:道者,令民与上意也,可与之死,可与之生,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?
说苑·修文》:故曰,文质修者谓之君子,有质而无文谓之易野,子桑伯子易野,欲人道于牛马,故仲弓曰太简
春秋繁露·玉杯》:二者异失贬,其伤必到,不可不察也。
韩诗外传·卷一》:》云:“夙夜在公,实命不。”
大戴礼记·主言》:是以蛮夷诸夏虽衣冠不、言语不合,莫不来至,朝觐于王。
白虎通德论·》:春秋传》曰:“王者之后称公,其馀人皆千乘,像雷震百里所润。”
新书·修政语下》:粥子曰:“唯,攻守而胜乎器,而和与严其备也。”
新序·善谋下》:降城即以侯其将,得赐即以予其士,与天下其利,豪杰贤人,皆乐为其用。
中论·治学》:论殊俗之类,若与室。
孔子家语·始诛》:夫殷汤诛尹谐,文王诛潘正,周公诛管蔡,太公诛华士,管仲诛付乙,子产诛史何,凡此七子皆异世而诛者,以七子异世而恶,故不可赦也。
潜夫论·赞学》:凡工妄匠,执规秉矩,错准引绳,则巧于倕也。
论衡·命义》:历阳之都,长平之坑,其中必有命善禄盛之人,一宿填而死,遭逢之祸大,命善禄盛不能郤也。
太玄经·》:次六,准绳规矩,不其施。
风俗通义》:《传》曰:“百里不风,千里不俗,户异政,人殊服。”
孔丛子·广言》:佥、皆,也。
申鉴·政体》:君臣亲而有礼,百僚和而不,让而不争,勤而不怨,无事惟职是司,此治国之风也。
忠经·天地神明章》:至理之时,君臣德,则休气应也。
素书·安礼章》:与覆车轨者倾,与亡国事者灭。
新语·道基》:天下人民,野居穴处,未有室屋,则与禽兽域。
独断·卷上》:古者尊卑共之,贵贱不嫌,则可号之义也。
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》:谓:“所谓非也,则异也。”
鲁胜墨辩注叙》:名者所以别异、明是非,道义之门,政化之准绳也。
列子·黄帝》:而后眼如耳,耳如鼻,鼻如口,无不也。
鶡冠子·著希》:文礼之野,与禽兽则,言语之暴,与蛮夷谓。
文子·道原》:无为为之而合乎生死,无为言之而通乎德,恬愉无矜而得乎和,有万不而便乎生。
文始真经·一宇》:学之徇异,名析实。
列仙传·容成公》:事与老子,亦云老子师也。
老子河上公章句》:此两者,出而异名,两者,谓有欲无欲也。
韩非子·初见秦》:夫断死与断生者不,而民为之者,是贵奋死也。
申不害·佚文》:昔七十九代之君,法制不一,号令不,然而俱王天下,何也?
慎子·威德》:故腾蛇游雾,飞龙乘云,云罢雾霁,与蚯蚓,则失其所乘也。

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