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Chinese Text Project
Simplified Chinese version

U+548C

Seal script

Jinwen

Jianbo

Semantic variant
Semantic variant

Semantic variant

Alternate form
Semantic variant
Semantic variant
Specialized semantic variant

Radical:+ 5 strokes = 8 strokes total.
References:Guangyun: p.163#43 p.420#13 Kangxi: p.185#01 Cihai: p.267r3c01 GSR: 8.e Hanyu: v1,p0602#01
Composition:Left: , right: . Compositionally related: 𠰓 . Component of: 𣷓 𡞈 𫓼 𮠱 𧇮 𨨑 𨨛
Mandarin: huò huó ㄏㄜˊ ㄏㄨㄛˋ ㄏㄨㄛˊ ㄏㄜˋ
Cantonese:wo4 wo6
Tang reconstruction:*huɑ huɑ̀
Shuowen:口部》和:相譍也。从口禾声。
Guangyun:广韵·下平声··》和:《尔雅》云:笙之小者谓之和和顺也,谐也,不坚不柔也,亦州名在淮南汉九江都尉居之属九江郡齐爲和州又姓出汝南河南二望本自羲和之后一云卞和之后晋有和峤又虏复姓和稽氏后改爲缓氏。戸戈切,九。
广韵·去声··》和:声相应。胡卧切。又音禾。三。
Kangxi:康熙字典·口部·》和:〔古文〕咊和《广韵》《正韵》戸戈切《集韵》《韵会》胡戈切,𠀤音禾。《广韵》顺也,谐也,不坚不柔也。《·尧典》协和万邦。又《舜典》律和声。《易·乾卦》保合太和。《中庸》发而皆中节谓之和。又《·尧典》乃命羲和。《注》羲氏,和氏,主历象授时之官。又《·小雅》和鸾雝雝。《传》在轼曰和,在镳曰鸾。《疏》和,亦铃也,以其与鸾相应和,故载见曰和铃央央是也。《广韵》本作鉌。又《尔雅·释乐》大笙谓之巢,小笙谓之和。《注》和,十三簧。又《周礼·夏官·大司马》以旌爲左右和之门。《注》军门曰和,今谓之垒门,立两旌以爲之。《战国策》与秦交和而舍。又《諡法》不刚不柔曰和。又和夷,地名。《·禹贡》和夷底绩。又云和,地名。《周礼·春官·大司乐》云和之琴瑟。又《广韵》州名,在淮南,汉属九江郡,齐爲和州。又《韵会》西和州,秦蒙恬筑长城始此,唐爲岷州,宋攺西和州。又《广韵》姓也。本自羲和之后,一云卞和之后,晋有和峤。又《正字通》养和,今之靠背也。李泌采异木蟠枝以隐背,号曰养和。又《松陵集》皮日休以五物送魏不琢,有乌龙养和,桐庐养和。又《广韵》《集韵》《韵会》《正韵》𠀤胡卧切,禾去声。《广韵》声相应。《·中孚》鸣鹤在隂,其子和之。又《尔雅·释乐》徒吹谓之和。又《集韵》调也。《礼·檀弓》竽笙备而不和。又《礼运》五味,六和,十二食,还相爲质也。《注》春多酸,夏多苦,秋多辛,冬多咸,加以滑甘,是谓六和。又《礼器》甘受和。《释文》和,戸卧反。《周礼·天官》内饔掌王及后世子膳羞之割烹煎和之事。
Fanqie:戸戈 (《广韵·下平声··》) 胡卧 (《广韵·去声··》)
Unihan definition:harmony, peace; peaceful, calm

CTP Dictionary

[Show proper names]

Example usage

论语·学而》:有子曰:“礼之用,为贵。”
The philosopher You said, "In practicing the rules of propriety, a natural ease is to be prized."
孟子·万章下》:柳下惠,圣之者也。
Hui of Liu Xia was the accommodating one.
礼记·三年问》:上取象于天,下取法于地,中取则于人,人之所以群居壹之理尽矣。
Heaven above gives an example; earth beneath, a law; and man between, a pattern. The harmony and unity that should characterise men living in their kinships are hereby completely shown.
孝经·孝治》:是以天下平,灾害不生,祸乱不作。
Therefore for all under heaven peace and harmony prevailed; disasters and calamities did not occur; misfortunes and rebellions did not arise.
扬子法言·》:立政鼓众,动化天下,莫尚于中
In establishing government, rousing the multitude, and influencing the world, nothing is superior to the harmony of the mean.
庄子·齐物论》:泠风则小,飘风则大,厉风济则众窍为虚。
Gentle winds produce a small response; violent winds a great one. When the fierce gusts have passed away, all the apertures are empty
道德经》:故有无相生,难易相成,长短相较,高下相倾,音声相,前后相随。
So it is that existence and non-existence give birth the one to (the idea of) the other; that difficulty and ease produce the one (the idea of) the other; that length and shortness fashion out the one the figure of the other; that (the ideas of) height and lowness arise from the contrast of the one with the other; that the musical notes and tones become harmonious through the relation of one with another; and that being before and behind give the idea of one following another.
商君书·更法》:郭偃之法曰:‘论至德者,不于俗。’
The law of Guo Yan says: 'He who is concerned about the highest virtue is not in harmony with popular ideas.'
孙子兵法·军争》:孙子曰:凡用兵之法,将受命于君,合军聚众,交而舍,莫难于军争。
Sunzi said: In war, the general receives his commands from the sovereign. Having collected an army and concentrated his forces, he must blend and harmonize the different elements thereof before pitching his camp. After that, comes tactical maneuvering, than which there is nothing more difficult.
荀子·大略》:三王既以定法度,制礼乐而传之,有不用而改自作,何以异于变易牙之,更师旷之律?
说苑·修文》:圣人作为鞉鼓控揭埙篪,比六者德音之音,然后钟磬竽瑟以之,然后干戚旄狄以舞之。
春秋繁露·玉杯》:而音雅,则君子予之知乐。
韩诗外传·卷一》:子贡曰:“向子之言,穆如清风,不悖我语,畅我心。”
大戴礼记·主言》:孔子曰:“至礼不让而天下治,至赏不费而天下之士说,至乐无声而天下之民。”
白虎通德论·》:黄者中之色,自然之姓,万世不易
新书·修政语下》:凡有守心者,必固之以,而谕之以爱,然后能有存也。
新序·善谋》:今赵兵困于秦,天下之贺战者,必尽在于秦矣,故不如前割地为,以疑天下而慰秦之心
中论·治学》:学者、心之白日也,故先王立教官,掌教国子,教以六德,曰智、仁、圣、义、中、,教以六行,曰孝、友、睦、婣、任、恤。
孔子家语·王言解》:至乐无声而天下民
潜夫论·赞学》:故夏后之璜,楚之璧,虽有玉璞卞之资,不琢不错,不离砾石。
论衡·幸偶》:饭之熟也,刚柔殊
太玄经·》:次八,杀生相矢,中其道。
风俗通义·五帝》:之色,德四季,与地同功,故先黄以别之也。
孔丛子·广言》:谐、吁,也。
申鉴·政体》:一曰中,二曰,三曰正,四曰公,五曰诚,六曰通。
忠经·天地神明章》:家一则六亲
新语·道基》:故虐行则怨积,德布则功兴,百姓以德附,骨肉以仁亲,夫妇以义合,朋友以义信,君臣以义序,百官以义承,曾、闵以仁成大孝,伯姬以义建至贞,守国者以仁坚固,佐君者以义不倾,君以仁治,臣以义平,乡党以仁恂恂,朝廷以义便便,美女以贞显其行,烈士以义彰其名,阳气以仁生,阴节以义降,《鹿鸣》以仁求其群,《关雎》以义鸣其雄,《春秋》以仁义贬绝,《诗》以仁义存亡,《乾》、《坤》以仁合,《八卦》以义相承,《书》以仁叙九族,君臣以义制忠,《礼》以仁尽节,乐以礼升降。
独断·卷上》:四夷乐之别名:王者必作四夷之乐以定天下之欢心,祭神明而歌之,以管乐为之声。
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·经下》:同患,说在功。
列子·天瑞》:清轻者上为天,浊重者下为地,冲气者为人。
鶡冠子·天则》:符节亡此,曷曾可合也,为而无害,成而不败,一人唱而万人,如体之从心,此政之期也。
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,有万不同而便乎生。
文始真经·三极》:以此天下,可以作乐。
列仙传·陆通》:纳气以,存心以微。
鬻子》:故王者取吏不忘必使民唱然后
老子河上公章句》:禀气有厚薄,得中滋液,则生贤圣,得错乱污辱,则生贪淫也。
韩非子·初见秦》:而谋臣不为,引军而退,复与荆人为,令荆人得收亡国,聚散民,立社稷,主置宗庙,令率天下西面以与秦为难,此固以失霸王之道一矣。
慎子·知忠》:官正以敬其业,顺以事其上,如此则至治已。
谏逐客书》:今陛下致昆山之玉,有随、之宝,垂明月之珠,服太阿之剑,乘纤离之马,建翠凤之旗,树灵鼍之鼓。
管子·形势解》:君臣亲,上下,万民辑,故主有令则民行之,上有禁则民不犯。

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