| Chinese Text Project | |
| Simplified Chinese version |
| 民 U+6C11 |  Seal script |  Jinwen |  Jianbo | 𠘽 Semantic variant |
| Radical: | 氏+ 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 冺 刡 𭆃 𪜳 𣱅 呡 垊 㢯 姄 囻 岷 𬌭 抿 氓 𭯰 泯 𡶗 𡶘 [More] |
| Mandarin: | mín ㄇㄧㄣˊ |
| Cantonese: | man4 |
| Tang reconstruction: | min |
| Shuowen: | 《民部》民：众萌也。从古文之象。凡民之属皆从民。 |
| Guangyun: | 《广韵·上平声·眞·民》民：《说文》曰：衆萌也。弥邻切，五。 |
| Kangxi: | 《康熙字典·氏部·氏部》民：〔古文〕𠘽《唐韵》《集韵》《韵会》《正韵》𠀤弥邻切，音泯。《说文》衆萌也。言萌而无识也。《易·师卦》君子以容民畜衆。《书·咸有一德》后非民罔使，民非后罔治。《礼·缁衣》民以君爲心，君以民爲体。又四民。《谷梁传·成元年》古者四民：有士民，有商民，有农民，有工民。《注》德能居位曰士，辟土植谷曰农，巧心劳手成器物曰工，通财货曰商。又司民，星名。《周礼·秋官·司民》及孟冬祀司民之日，献其数于王。《注》司民，轩辕角也。《释文》轩辕十七星，如龙形，有两角，角有大民、小民。又官名。《周礼·秋官·司民》掌登万民之数，自生齿以上，皆书于版。又民曹，汉官名。《后汉·百官志》民曹尚书主凡吏上书事。《注》《蔡质·汉旧仪》曰：典膳治功作，监池、苑囿、盗贼事。又民部，今戸部也。《文献通考》汉置尚书郞四人，其一人主财帛委输。至魏文帝，置度支尚书寺，专掌军国支计。吴有戸部，晋有度支，皆主算也。后周置大司徒卿一人，如《周礼》之制，隋初有度支尚书，则幷后周民部之职。开皇二年，改度支爲民部。永徽初，改民部爲戸部。又北方有比肩民，见《尔雅·释地》。南方有裸民，见《吕氏春秋》。又白民国，白身，背有角，乗之寿二千岁。羽民国，其民皆生羽毛。卵民国，其民皆生卵。毛民国，其民皆生毛。又有劳民、摇民、埙民、盈民、臷民、蜮民诸国，𠀤见《山海经》。又鹤民国，人长三寸，日行千里，见《穷神秘苑》。又姓，见《姓苑》。又叶邻知切，音离。《夏禹襄陵操》洪水滔天，下民愁悲。上帝愈咨，三过吾门不入。父子道衰，嗟嗟不欲烦下民。又叶弥延切，音眠。《杨方·合欢诗》齐彼蛩蛩兽，举动不相捐。生有同穴好，死成倂棺民。《六书略》民，象俯首力作之形。○按民字之义非一。有总言人者，《诗》天生蒸民，厥初生民。是也。有对君而言者，《书》民惟邦本。是也。有别于在位而言者，《诗》宜民宜人。注：人谓臣，民谓衆庶。是也。有对幽而言者，《论语》务民之义，《左传》先成民而后致力于神。是也。有对已而言者，《诗》民莫不谷，我独于罹。是也。有对农而言者，《汉·食货志》粟甚贵伤民，甚贱伤农。是也。况四民兼士农工商，岂力田始称民乎。《六书略》之说穿凿，不可从。 |
| Fanqie: | 弥邻 (《广韵·上平声·眞·民》) |
| Unihan definition: | people, subjects, citizens |
Example usage
| 《论语·学而》: | 子曰：“道千乘之国：敬事而信，节用而爱人，使民以时。” |
| 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·尽心下》: | 梁惠王以土地之故，糜烂其民而战之，大败，将复之，恐不能胜，故驱其所爱子弟以殉之，是之谓以其所不爱及其所爱也。 |
| '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."' | |
| 《礼记·缁衣》: | 故君民者，章好以示民俗，慎恶以御民之淫，则民不惑矣。 |
| 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. | |
| 《孝经·丧亲》: | 三日而食，教民无以死伤生。 |
| 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. | |
| 《扬子法言·序》: | 天降生民，倥侗颛蒙，恣乎情性，聪明不开，训诸理，撰《学行》。 |
| 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·经上》: | 功，利民也。 |
| Gong (achievement) is benefiting the people. | |
| 《庄子·逍遥游》: | 尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，窅然丧其天下焉。 |
| 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. | |
| 《道德经》: | 不尚贤，使民不争。 |
| Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves. | |
| 《商君书·更法》: | 孝公平画，公孙鞅、甘龙、杜挚三大夫御于君，虑世事之变，讨正法之本，求使民之道。 |
| 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. | |
| 《孙子兵法·始计》: | 道者，令民与上同意也，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》: | 国法禁拾遗，恶民之串以无分得也，有夫分义，则容天下而治。 |
| 《说苑·君道》: | 故民不以政获罪也。 |
| 《春秋繁露·玉杯》: | 故屈民而伸君，屈君而伸天，《春秋》之大义也。 |
| 《韩诗外传·卷一》: | 君人者、降礼尊贤而王，重法爱民而霸，好利多诈而危，权谋倾覆而亡。 |
| 《大戴礼记·主言》: | 虽有博地众民，不以其地治之，不可以霸主。 |
| 《白虎通德论·爵》: | 《尚书》曰：“天子作民父母，以为天下王。” |
| 《新书·修政语下》: | 政曰：治国之道，上忠于主，而中敬其士，而下爱其民。 |
| 《新序·善谋下》: | 有德则易以王，无德则易以亡，凡居此者，欲令周务德以致人，不欲恃险阻，令后世骄奢以虐民。 |
| 《中论·治学》: | 民之初载，其蒙未知，譬如宝在于玄室，有所求而不见，白日照焉，则群物斯辩矣。 |
| 《孔子家语·相鲁》: | 由司空为鲁大司寇，设法而不用，无奸民 |
| 《潜夫论·务本》: | 夫为国者以富民为本，以正学为基。 |
| 《论衡·命义》: | 故天有百官，天有众星，地有万民、五帝、三王之精。 |
| 《太玄经·上》: | 测曰，“升危”“斧梯”、失士民也。 |
| 《风俗通义》: | 今王室大坏，九州幅裂，乱靡有定，生民无几。 |
| 《孔丛子·论书》: | 孔子曰：“劳能定国，功加于民，大臣死难，虽食之公庙可也。” |
| 《申鉴·政体》: | 天作道，皇作极，臣作辅，民作基。 |
| 《忠经·圣君章》: | 惠泽长久，黎民咸怀。 |
| 《新语·道基》: | 于是先圣乃仰观天文，俯察地理，图画乾坤，以定人道，民始开悟，知有父子之亲，君臣之义，夫妇之道，长幼之序。 |
| 《独断·卷上》: | 汉天子正号曰“皇帝”，自称曰“朕”，臣民称之曰“陛下”，其言曰“制诏”，史官记事曰“上”。 |
| 《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。 |
| 《列子·黄帝》: | 其民无嗜欲，自然而已。 |
| 《鶡冠子·著希》: | 贤人之潜乱世也，上有随君，下无直辞，君有骄行，民多讳言。 |
| 《文子·道原》: | 老子曰：执道以御民者，事来而循之，物动而因之。 |
| 《列仙传·赤将子舆》: | 蒸民粒食，熟享遐祚。 |
| 《鬻子》: | 昔之君子，其所以为功者，以其民也。 |
| 《老子河上公章句》: | 常道当以无为养神，无事安民，含光藏晖，灭迹匿端，不可称道。 |
| 《韩非子·初见秦》: | 今天下之府库不盈，囷仓空虚，悉其士民，张军数十百万 |
| 《申不害·大体》: | 蔽君之明，塞君之听，夺之政而专其令，有其民而取其国矣。 |
| 《慎子·民杂》: | 民杂处而各有所能，所能者不同，此民之情也。 |
| 《谏逐客书》: | 孝公用商鞅之法，移风易俗，民以殷盛，国以富强，百姓乐用，诸侯亲服，获楚、魏之师，举地千里，至今治强。 |
| 《管子·轻重己》: | 凡在趣耕而不耕，民以不令，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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