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Chinese Text Project
Simplified Chinese version

U+6548

Seal script

Jinwen

Jiaguwen

Alternate form
Semantic variant

Radical:+ 6 strokes = 10 strokes total.
References:Guangyun: p.415#9 Kangxi: p.470#21 Cihai: p.602r3c03 GSR: 1166.r Hanyu: v2,p1457#11
Composition:Left: , right: . Component of: 𠙟 𭞆 𭉲
Mandarin:xiào ㄒㄧㄠˋ
Cantonese:haau6
Tang reconstruction:hàu
Shuowen:攴部》效:象也。从攴交声。
Guangyun:广韵·去声··》效:具也,学也,象也,又效力效验也。胡敎切,八。
Kangxi:康熙字典·攴部·》效:《广韵》胡敎切《集韵》后敎切《韵会》后学切,𠀤音校。《说文》象也。《玉篇》法效也。《广韵》学也。《增韵》放也。《易·系辞》效法之谓坤。《左传·庄二十一年》郑伯效尤。又《礼·曲礼》效马效羊者,右牵之。《注》效,犹呈也。又《左传·文八年》效节于府人而出。《注》效,犹致也。又《左传·昭二十六年》宣王有志,而后效官。《注》效,授也。又《广韵》效验也。《前汉·艺文志》儒者,己试之效。又《广韵》效力也。《前汉·韩信传》愿效愚忠。又《类篇》一曰功也。《前汉·尹赏传》追思其功效。又《增韵》勉也。《韵会》一曰具也。《九经字样》作効者讹。《韵会》效,亦作效。礼韵续降效力之效与仿效之效不同,许双押。又《集韵》吉了切,音皎。《扬子·方言》效烓,明也。又下巧切,音佼。事露也。《说文》从攴作效。
Fanqie:胡敎 (《广韵·去声··》)
Unihan definition:result, effect; effectiveness

Example usage

孟子·梁惠王下》:死勿去。
Let him be prepared to die for it. Let him not quit it.
礼记·曲礼上》:羊者右牵之。
He who is presenting a horse or a sheep should lead it with his right hand.
扬子法言》:为国不迪其法,而望其,譬诸算乎?
For a kingdom not to implement its laws and yet hope to be effective—compare it to calculating not using rules and hoping for the right totals.
墨子·小取》:者,为之法也,所者所以为之法也。
"Imitation" is to make a standard: what is imitated is that which is used to make the standard.
庄子·逍遥游》:故夫知一官,行比一乡,德合一君而徵一国者,其自视也亦若此矣。
Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail).
商君书·开塞》:非明主莫有能听也,今日愿启之以
And unless there be an intelligent ruler, there is none who succeeds in being obeyed. Now you want to develop the people by imitating the ancient rulers.
荀子·大略》:故其行,其立,其坐,其置颜色、出辞气
说苑·君道》:夫王者得贤材以自辅,然后治也,虽有尧舜之明,而股肱不备,则主恩不流,化泽不行,故明君在上,慎于择士,务于求贤,设四佐以自辅,有英俊以治官,尊其爵,重其禄,贤者进以显荣,罢者退而劳力,是以主无遗忧,下无邪慝,百官能治,臣下乐职,恩流群生,润泽草木,昔者虞舜左禹右皋陶,不下堂而天下治,此使能之也。
春秋繁露·玉杯》:小善无一,而大恶四五,故诸侯弗予盟,是恶恶之徵、不臣之也。
韩诗外传·卷四》:皆人臣之所为也,吉凶贤不肖之也。
白虎通德论》:王者受命为天、地、人之职,故分职以置三公,各主其一,以其功。
新书·道德说》:康若泺流,不可物也,变化无所不为,物理及诸变之起,皆神之所化也,故曰康若泺流谓之神。
新序·杂事四》:故爵生鸇于城陬者,以亡国也,明祸且害国也,康王不悟,遂以灭亡,此其也。
中论·治学》:原治乱之渐,若指已
孔子家语·致思》:终而有大名,以显闻四方,流声后裔者,岂非学者之也?
潜夫论·明暗》:由此观之,处位卑贱而欲善于君,则必先与宠人为雠。
论衡·逢遇》:今俗人既不能定遇不遇之论,又就遇而誉之,因不遇而毁之,是据见、案成事,不能量操、审才能也。
太玄经·太玄莹》:矩范之动,成败之也。
风俗通义·六国》:无几,范、中行作乱,简子灭之,此熊之应也。
孔丛子·居卫》:朔曰:“《尚书》虞夏数四篇善也,下此以讫于秦费,尧、舜之言耳,殊不如也。”
申鉴·政体》:故在上者审则仪道以定好恶,善恶要于功罪,毁誉于准验,听言责事,举名察实,无或诈伪以荡众心。
忠经·天地神明章》:忠之为用,其如此。
新语·道基》:夫驴骡骆駞,犀象瑇瑁,琥珀珊瑚,翠羽珠玉,山生水藏,择地而居,洁清明朗,润泽而濡,磨而不磷,涅而不淄,天气所生,神灵所治,幽闲清净,与神浮沉,莫之力为用,尽情为器。
独断·卷下》:太傅胡公说曰:“赵武灵王胡服,始施貂蝉之饰,秦灭赵,以其君冠赐侍中。”
蔡中郎集·独断》:太傅胡公说曰:“赵武灵王胡服,始施貂蝉之饰,秦灭赵,以其君冠赐侍中。”
列子·黄帝》:彼将任我以事,而我以功,吾是以惊。
鶡冠子·天则》:若砻磨不用,赐物虽诎,有不者矣。
文子·精诚》:夫抱真诚者,感动天地,神逾方外,令行禁止,诚通其道而达其意,虽无一言,天下万民、禽兽、鬼神与之变化。
列仙传·崔文子》:一时获全,永世作
老子河上公章句》:此四事,其道微,其明也。
韩非子·存韩》:斯之来使,以奉秦王之欢心,愿便计,岂陛下所以逆贱臣者邪?
管子·明法解》:明主操术任臣下,使群臣其智能,进其长技,故智者其计,能者进其功,以前言督后事,所当则赏之,不当则诛之。
吴子·图国》:乐以进战力、以显其忠勇者,聚为一卒。
六韬·选将》:有诡激而有功者。
司马法·严位》:自予以不循,争贤以为,人说其心,其力。
尉缭子·武议》:起兵,直使甲胄生虮虱,必为吾所用也。
淮南子·齐俗训》:仁者,恩之也。
吕氏春秋·疑似》:梁北有黎丘部,有奇鬼焉,喜人之子侄昆弟之状。
鬼谷子·中经》:方验之道,惊以奇怪,人系其心于己,之于人,验去乱其前,吾归诚于己。
尹文子·大道上》:守职能,臣业也。
史记·秦始皇本纪》:秦王初并天下,令丞相、御史曰:“异日韩王纳地玺,请为藩臣,已而倍约,与赵、魏合从畔秦,故兴兵诛之,虏其王。”

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