| Chinese Text Project | |
| Simplified Chinese version |
| 生 U+751F |  Seal script |  Jinwen |  Jiaguwen |  Jianbo | 𤯓 Semantic variant |
| Radical: | 生+ 0 strokes = 5 strokes total. |
|---|---|
| References: | Guangyun: p.187#1 p.430#16 Kangxi: p.754#26 Cihai: p.906r5c03 GSR: 812.a Hanyu: v4,p2575#01 |
| Composition: | Component of: 𤯔 𠤵 𠇷 𨚥 𠡏 𪽁 狌 𭺳 𤯖 𤯗 𤯕 夝 𠰮 姓 徃 𡊳 𭃚 性 𭒿 𢘡 [More] |
| Mandarin: | shēng ㄕㄥ |
| Cantonese: | saang1 sang1 |
| Tang reconstruction: | *shræng |
| Shuowen: | 《生部》生：进也。象草木生出土上。凡生之属皆从生。 |
| Guangyun: | 《广韵·下平声·庚·生》生：生长也，易曰天地之大德曰生又姓出姓苑。所庚切，十。 《广韵·去声·映·生》生：所敬切，又所京切，三。 |
| Kangxi: | 《康熙字典·生部·生部》生：〔古文〕𤯓《唐韵》所庚切《集韵》《韵会》《正韵》师庚切，𠀤音甥。《说文》进也。《玉篇》起也。《庄子·外物篇》凡道不欲壅，壅则哽，哽而不止则跈，跈则衆害生。《注》生，起也。又《玉篇》产也。《博雅》人十月而生。《谷梁传·庄二年》独隂不生，独阳不生，独天不生，三合然后生。又出也。《易·观卦》上九观其生，君子无咎。《注》生，犹动出也。又养也。《周礼·天官·大宰》五曰生以驭其福。《注》生，犹养也。贤臣之老者，王有以养之。《左传·哀元年》越十年生聚，而十年敎训。又《韵会》死之对也。《孟子》生，亦我所欲也。《前汉·文帝纪》世咸嘉生而恶死。又造也。《公羊传·桓八年》遂者何，生事也。《注》生，犹造也。专事之词。又性也。《书·君𨻰》惟民生厚，因物有迁。《传》言人自然之性敦厚，因所见所习之物，有迁变之道。又《左传·僖二十七年》于是乎出定襄王，入务利民，民怀生矣。《疏》怀生者，谓有怀之心。又《诗·衞风》旣生旣育，比予于毒。《笺》生，谓财业也。《前汉·高帝纪》不事家人，生产作业。又《周礼·冬官考工记·矢人》凡相笴，欲生而抟。《注》相犹择也，生谓无瑕蠹也。抟谓圜也。又不熟也。《史记·项羽纪》与一生彘肩。又语辞。《李白·戏杜甫诗》借问别来太瘦生。《欧阳修诗》问向靑州作么生。又平生，畴昔也。《阮藉诗》平生少年时，赵李相经过。《杜甫诗》平生爲幽兴，未惜马蹄遥。又《正字通》凡事所从来曰生。宋高宗朝，孙楙入觐，尝论公生明。上问何以生公。曰：廉生公。问何以生廉。曰：俭生廉。上称善。又所生，祖父也。《诗·小雅》夙兴夜寐，毋忝尔所生。《疏》当早起夜卧，行之无辱汝所生之父祖也。又友生，朋友也。《诗·小雅》矧伊人矣，不求友生。又先生，师之称。诸生，弟子之称。《韩愈·进学解》国子先生晨入太学招诸生。《史记·郦生传》高祖谓郦食其，以万戸封生。《注》师古曰：生犹言先生。文颖曰：诸生也。又先生，父兄也。《论语》有酒食，先生馔。又《仪礼·士冠礼》遂以挚见于鄕大夫鄕先生。《注》鄕先生，鄕中老人爲卿大夫致仕者。《史记·五帝纪》荐绅先生难言之。又《诗·商颂》以保我后生。《朱注》我后生，谓后嗣子孙也。又门生。《裴皡诗》三主礼闱年八十，门生门下见门生。又苍生，民也。《晋书·谢安传》安石不出，其如苍生何。《张协杂诗》冲气扇九垠，苍生衍四垂。又《前汉·郊祀志》故神降之嘉生。《注》师古曰：嘉生谓衆瑞。又《楚语》滞则不震，生乃不殖。《注》生，人物也。又水名。《山海经》北二百二十里曰盂山。生水出焉，而东流注于河。《注》卽奢延水也。水西出奢延县西南赤沙阜，东北流。又姓。《正字通》汉生临，明生甫申。又微生，浩生，俱复姓。又与牲同。《前汉·昭帝纪》令破乌桓。斩虏获生有功。《注》获生口也。又与狌同。《汲冢周书》郭都生生。又《广韵》《正韵》所敬切《集韵》《韵会》所庆切，𠀤音貹。产也。《字汇》俗谓鸡生卵。又《集韵》《韵会》𠀤所景切，音眚。育也。《论语注》四乳生八子。《陆德明·音义》生，所幸反。又如字。又《正韵》息正切，音性。《周礼·地官·司徒》以土会之灋，辨五土之物生。《注》杜子春读爲性。又《韵补》叶师庄切，音商。《傅毅·舞赋》在山峨峨，在水汤汤，与志迁化，容不虚生。又叶桑经切，音星。《诗·小雅》虽有兄弟，不如友生。叶宁平。《东方朔·七谏》观天火之炎炀兮，听大壑之波声。引八维以自道兮，含沆瀣以长生。又叶尸连切，音膻。《黄庭经》内养三神可长生，魂欲上天魄入渊，还魂反魄道自然。 考证：〔《韩愈·进学解》诸生弟子事先生于兹有年矣。〕谨按原文无诸生弟子句。今改国子先生晨入太学招诸生。 |
| Fanqie: | 所庚 (《广韵·下平声·庚·生》) 所敬 (《广韵·去声·映·生》) 所京 (《广韵·去声·映·生》) |
| Unihan definition: | life, living, lifetime; birth |
Example usage
| 《论语·学而》: | 君子务本，本立而道生。 |
| The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. | |
| 《孟子·尽心上》: | 其生色也，睟然见于面，盎于背，施于四体，四体不言而喻。 |
| Their growth and manifestation are a mild harmony appearing in the countenance, a rich fullness in the back, and the character imparted to the four limbs. Those limbs understand to arrange themselves, without being told. | |
| 《礼记·三年问》: | 哀痛未尽，思慕未忘，然而服以是断之者，岂不送死者有已，复生有节哉？ |
| The sorrow and pain were not yet ended, and the longing loving thoughts were not yet forgotten; but in the termination of the mourning dress in this way, was it not shown that there should be an end to the duties rendered to the dead, and that the time was come for the resumption of their duties to the living? | |
| 《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》: | 生，刑与知处也。 |
| Sheng (life) is the body being located with the intelligence. | |
| 《庄子·逍遥游》: | 野马也，尘埃也，生物之以息相吹也 |
| (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air. | |
| 《道德经》: | 故有无相生，难易相成，长短相较，高下相倾，音声相和，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·垦令》: | 五民者不生于境内，则草必垦矣。 |
| If these five kinds of people do not appear within the territory, then it is certain waste lands will be brought under cultivation. | |
| 《孙子兵法·始计》: | 孙子曰：兵者，国之大事，死生之地，存亡之道，不可不察也。 |
| Sunzi said: The art of war is of vital importance to the State. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected. | |
| 《荀子·大略》: | 祸之所由生也，生自纤纤也。 |
| 《说苑·君道》: | 河间献王曰：“尧存心于天下，加志于穷民，痛万姓之罹罪，忧众生之不遂也。” |
| 《春秋繁露·玉杯》: | 《春秋》修本末之义，达变故之应，通生死之志，遂人道之极者也。 |
| 《韩诗外传·卷一》: | 饮食衣服，动静居处，由礼则知节，不由礼则垫陷生疾。 |
| 《大戴礼记》: | 孔子对曰：“生乎今之世，志古之道。” |
| 《白虎通德论·爵》: | 即言王侯，以王者同称，为衰弱人替差生篡弑，犹不能为天子也，故连言天子也。 |
| 《新书·修政语上》: | 帝尧曰：“吾存心于先古，加志于穷民，痛万姓之罹罪，忧众生之不遂也。” |
| 《新序·善谋下》: | 留侯曰：“此难以口舌争也，顾上有所不能致者，天下有四人，园公、绮里季、夏黄公、角里先生。” |
| 《中论·法象》: | 昔宋敏碎首于棊局，陈灵被祸于戏言，阎邴造逆于相诟，子公生弑于尝鼋，是故君子居身也谦，在敌也让，临下也庄，奉上也敬。 |
| 《孔子家语·相鲁》: | 制为养生送死之节。 |
| 《潜夫论·赞学》: | 虽有至圣，不生而智。 |
| 《论衡·命义》: | 晏子所遭，可谓大矣，直兵指胸，白刃加颈，蹈死亡之地，当剑戟之锋，执死得生还。 |
| 《太玄经·玄首都序》: | 方州部家，三位踈成，曰陈其九九，以为数生。 |
| 《风俗通义》: | 今王室大坏，九州幅裂，乱靡有定，生民无几。 |
| 《孔丛子·广诂》: | 生、造、奏、诣，进也。 |
| 《申鉴·政体》: | 兴农桑以养其生，审好恶以正其俗，宣文教以章其化，立武备以秉其威，明赏罚以统其法。 |
| 《忠经·天地神明章》: | 地无私，万物生。 |
| 《素书·原始章》: | 仁者人之所亲，有慈慧恻隐之心，以遂其生成。 |
| 《新语·道基》: | 传曰：“天生万物，以地养之，圣人成之。” |
| 《独断·卷上》: | 律中大蔟，言万物始蔟而生，故以为正也。 |
| 《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。 |
| 《鲁胜墨辩注叙》: | 同异生是非，是非生吉凶，取辩于一物，而原极天下之污隆，名之至也。 |
| 《列子·天瑞》: | 弟子曰：“先生往无反期，弟子敢有所谒。” |
| 《鶡冠子·博选》: | 所谓天者，物理情者也，所谓地者，常弗去者也，所谓人者，恶死乐生者也，所谓命者，靡不在君者也。 |
| 《文子·道原》: | 老子曰：“有物混成，先天地生，惟象无形，窈窈冥冥，寂寥淡漠，不闻其声，吾强为之名，字之曰道。” |
| 《文始真经·一宇》: | 圣人以可得可行者，所以善吾生。 |
| 《列仙传·马师皇》: | 知马形生死之诊，治之辄愈。 |
| 《鬻子》: | 力生于神，而功最于吏，福归于君。 |
| 《老子河上公章句》: | 非自然生长之道也。 |
| 《韩非子·初见秦》: | 出其父母怀衽之中，生未尝见寇耳。 |
| 《申不害·佚文》: | 百世有圣人，犹随踵而生。太平御览四百一 |
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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