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Chinese Text Project

U+6C11

Seal script

Jinwen

Jianbo
𠘽
Semantic variant

Radical:+ 1 strokes = 5 strokes total.
References:Guangyun: p.106#30 Kangxi: p.598#01 Cihai: p.750r3c01 GSR: 457.a Hanyu: v3,p2131#01
Composition:Component of: 𫞖 𬼢 𭆃 𪜳 𣱅 𬌭 𭯰 𡶗 𡶘 [More]
Mandarin:mín ㄇㄧㄣˊ
Cantonese:man4
Tang reconstruction:min
Shuowen:民部》民:眾萌也。从古文之象。凡民之屬皆从民。
Guangyun:廣韻·上平聲··》民:《說文》曰:衆萌也。彌鄰切,五。
Kangxi:康熙字典·氏部·氏部》民:〔古文〕𠘽《唐韻》《集韻》《韻會》《正韻》𠀤彌鄰切,音泯。《說文》衆萌也。言萌而無識也。《易·師卦》君子以容民畜衆。《·咸有一德》后非民罔使,民非后罔治。《禮·緇衣》民以君爲心,君以民爲體。又四民。《穀梁傳·成元年》古者四民:有士民,有商民,有農民,有工民。《註》德能居位曰士,辟土植穀曰農,巧心勞手成器物曰工,通財貨曰商。又司民,星名。《周禮·秋官·司民》及孟冬祀司民之日,獻其數于王。《註》司民,軒轅角也。《釋文》軒轅十七星,如龍形,有兩角,角有大民、小民。又官名。《周禮·秋官·司民》掌登萬民之數,自生齒以上,皆書於版。又民曹,漢官名。《後漢·百官志》民曹尚書主凡吏上書事。《註》《蔡質·漢舊儀》曰:典膳治功作,監池、苑囿、盜賊事。又民部,今戸部也。《文獻通考》漢置尚書郞四人,其一人主財帛委輸。至魏文帝,置度支尚書寺,專掌軍國支計。吳有戸部,晉有度支,皆主筭也。後周置大司徒卿一人,如《周禮》之制,隋初有度支尚書,則幷後周民部之職。開皇二年,改度支爲民部。永徽初,改民部爲戸部。又北方有比肩民,見《爾雅·釋地》。南方有裸民,見《呂氏春秋》。又白民國,白身,背有角,乗之壽二千歲。羽民國,其民皆生羽毛。卵民國,其民皆生卵。毛民國,其民皆生毛。又有勞民、搖民、壎民、盈民、臷民、蜮民諸國,𠀤見《山海經》。又鶴民國,人長三寸,日行千里,見《窮神祕苑》。又姓,見《姓苑》。又叶鄰知切,音離。《夏禹襄陵操》洪水滔天,下民愁悲。上帝愈咨,三過吾門不入。父子道衰,嗟嗟不欲煩下民。又叶彌延切,音眠。《楊方·合歡詩》齊彼蛩蛩獸,舉動不相捐。生有同穴好,死成倂棺民。《六書略》民,象俯首力作之形。○按民字之義非一。有總言人者,《》天生蒸民,厥初生民。是也。有對君而言者,《》民惟邦本。是也。有別於在位而言者,《》宜民宜人。註:人謂臣,民謂衆庶。是也。有對幽而言者,《論語》務民之義,《左傳》先成民而後致力于神。是也。有對已而言者,《》民莫不穀,我獨于罹。是也。有對農而言者,《漢·食貨志》粟甚貴傷民,甚賤傷農。是也。况四民兼士農工商,豈力田始稱民乎。《六書略》之說穿鑿,不可從。
Fanqie:彌鄰 (《廣韻·上平聲··》)
Unihan definition:people, subjects, citizens

Example usage

論語·學而》:子曰:「道千乘之國:敬事而信,節用而愛人,使以時。」
The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
孟子·盡心下》:梁惠王以土地之故,糜爛其而戰之,大敗,將復之,恐不能勝,故驅其所愛子弟以殉之,是之謂以其所不愛及其所愛也。
'The king Hui of Liang, for the matter of territory, tore and destroyed his people, leading them to battle. Sustaining a great defeat, he would engage again, and afraid lest they should not be able to secure the victory, urged his son whom he loved till he sacrificed him with them. This is what I call "beginning with what they do not care for, and proceeding to what they care for."'
禮記·緇衣》:故君者,章好以示俗,慎惡以御之淫,則不惑矣。
Therefore when the ruler exhibits clearly what he loves, and thus shows the people the style of manners (they should aim at), and is watchful against what he dislikes, and thereby guards the people against the excesses (of which they are in danger), then they do not go astray.
孝經·喪親》:三日而食,教無以死傷生。
After three days he may partake of food, for thus the people are taught that the living should not be injured on account of the dead.
揚子法言·》:天降生,倥侗顓蒙,恣乎情性,聰明不開,訓諸理,譔《學行》。
When Tian gives birth to the masses, they are naive and ignorant. They give free reign to their desires and original natures, and their intelligence is undeveloped. To teach them the proper principles, I have written "Learning and Practice."
墨子·經上》:功,利也。
Gong (achievement) is benefiting the people.
莊子·逍遙遊》:堯治天下之,平海內之政,往見四子藐姑射之山,汾水之陽,窅然喪其天下焉。
Yao ruled the people of the kingdom, and maintained a perfect government within the four seas. Having gone to see the four (Perfect) Ones on the distant hill of Gu Ye, when (he returned to his capital) on the south of the Fen water, his throne appeared no more to his deep-sunk oblivious eyes.
道德經》:不尚賢,使不爭。
Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves.
商君書·更法》:孝公平畫,公孫鞅、甘龍、杜摯三大夫御於君,慮世事之變,討正法之本,求使之道。
Duke Xiao discussed his policy. The three Great Officers, Gong sun Yang, Gan Long and Du Zhi, were in attendance on the Prince. Their thoughts dwelt on the vicissitudes of the world's affairs; they discussed the principles of rectifying the law, and they sought for the way of directing the people.
孫子兵法·始計》:道者,令與上同意也,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》:國法禁拾遺,惡之串以無分得也,有夫分義,則容天下而治。
說苑·君道》:不以政獲罪也。
春秋繁露·玉杯》:故屈而伸君,屈君而伸天,《春秋》之大義也。
韓詩外傳·卷一》:君人者、降禮尊賢而王,重法愛而霸,好利多詐而危,權謀傾覆而亡。
大戴禮記·主言》:雖有博地眾,不以其地治之,不可以霸主。
白虎通德論·》:尚書》曰:「天子作父母,以為天下王。
新書·脩政語下》:政曰:治國之道,上忠於主,而中敬其士,而下愛其
新序·善謀下》:有德則易以王,無德則易以亡,凡居此者,欲令周務德以致人,不欲恃險阻,令後世驕奢以虐
中論·治學》:之初載,其矇未知,譬如寶在於玄室,有所求而不見,白日照焉,則群物斯辯矣。
孔子家語·相魯》:由司空為魯大司寇,設法而不用,無姦
潛夫論·務本》:夫為國者以富為本,以正學為基。
論衡·命義》:故天有百官,天有眾星,地有萬、五帝、三王之精。
太玄經·》:測曰,「升危」「斧梯」、失士也。
風俗通義》:今王室大壞,九州幅裂,亂靡有定,生無幾。
孔叢子·論書》:孔子曰:「勞能定國,功加於,大臣死難,雖食之公廟可也。」
申鑒·政體》: 天作道,皇作極,臣作輔,作基。
忠經·聖君章》:惠澤長久,黎咸懷。
新語·道基》:於是先聖乃仰觀天文,俯察地理,圖畫乾坤,以定人道,始開悟,知有父子之親,君臣之義,夫婦之道,長幼之序。
獨斷·卷上》:漢天子正號曰「皇帝」,自稱曰「朕」,臣稱之曰「陛下」,其言曰「制詔」,史官記事曰「上」。
蔡中郎集·獨斷》:帝謚:違拂不成曰隱,靖則法曰黃,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,愛好與曰惠,聖善同文曰宣,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,仁義說曰元,安仁立政曰神,布綱治紀曰平,亂而不損曰靈,保耆艾曰明,辟土有德曰襄,貞心大度曰匡,大慮慈曰定,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,安樂治曰康,小心畏忌曰僖,中身早折曰悼,慈仁和曰順,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。
列子·黃帝》:无嗜慾,自然而已。
鶡冠子·著希》:賢人之潛亂世也,上有隨君,下無直辭,君有驕行,多諱言。
文子·道原》:老子曰:執道以御者,事來而循之,物動而因之。
列仙傳·赤將子輿》:粒食,熟享遐祚。
鬻子》:昔之君子,其所以為功者,以其也。
老子河上公章句》:常道當以無為養神,無事安,含光藏暉,滅跡匿端,不可稱道。
韓非子·初見秦》:今天下之府庫不盈,囷倉空虛,悉其士,張軍數十百萬
申不害·大體》:蔽君之明,塞君之聽,奪之政而專其令,有其而取其國矣。
慎子·民雜》:雜處而各有所能,所能者不同,此之情也。
諫逐客書》:孝公用商鞅之法,移風易俗,以殷盛,國以富彊,百姓樂用,諸侯親服,獲楚、魏之師,舉地千里,至今治彊。
管子·輕重己》:凡在趣耕而不耕,以不令,不耕之害也。

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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