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Chinese Text Project

U+7BC0

Seal script

Jinwen

Semantic variant
Specialized semantic variant

Alternate form

Simplified character

Radical:+ 7 strokes = 13 strokes total.
References:Guangyun: p.492#1 Kangxi: p.891#24 Cihai: p.1018r1c03 GSR: 399.e Hanyu: v5,p2976#04
Composition:Top: 𥫗, bottom: . Component of: 𠐉 𠠑 𥣮 𨙌 𫃖 𩪶
Mandarin:jié jiē ㄐㄧㄝˊ ㄐㄧㄝ
Cantonese:zit3
Tang reconstruction:*tzet
Shuowen:竹部》節:竹約也。从竹即聲。
Guangyun:廣韻·入聲··》節:操也,制也,止也,驗也。《說文》曰:竹約也。子結切,十三。
Kangxi:康熙字典·竹部·》節:〔古文〕卩《廣韻》《集韻》《韻會》《正韻》𠀤子結切,音接。《說文》竹節也。又操也。《左傳·成十五年》諸侯將見子臧于王而立之,子臧辭曰:前志有之曰:聖達節,次守節,下失節。爲君非吾節也。又止也,檢也,制也。《易·頤象》君子以愼言語,節飮食。《疏》節,裁節。又《節卦》節亨。苦節不可貞。《疏》節者,制度之名,節止之義,制事有節,其道乃亨。又《說卦傳》節,止也。《·康誥》節性惟日其邁。《禮·檀弓》品節斯。《註》制斷也。《爾雅·釋樂》和樂謂之節。《疏》八音克諧,無相奪倫,謂之和樂,樂和則應節。《左傳·莊二十三年》公如齊觀社,曹劌諫曰:會以訓上下之則,制財用之節。《史記·樂書》大禮與天地同節。《正義曰》天有日月,地有山川,高𤰞如形,生用各別。大禮辯尊𤰞貴賤等差異別,是大禮與天地同節。又符節,所以示信。《·康誥》惟厥正人越小臣諸節。《註》諸有符節之臣,若爲官行文書而有符,今之印者也。《周禮·地官》掌節,掌守邦節而辨其用,以輔王命。凡通達于天下者,必有節以傳輔之。無節者,有幾則不達。《註》以王命往來,必有節以爲信。又《秋官》小行人掌達天下之六節:山國用虎節,土國用人節,澤國用龍節,皆以金爲之。道路用旌節,門關用符節,都鄙用管節,皆以竹爲之。《禮·玉藻》凡君召以三節,二節以走,一節以趨。《註》隨事緩急,急則二節,故走。緩則一節,故趨也。《左傳·文十二年》秦西乞術曰:不腆先君之敝器,使下臣致諸執事,以爲瑞節。《註》節,信也。《史記·秦始皇紀》衣服、旄旌、節旗,皆上黑。《正義曰》旄節者,編旄爲之,以象竹節。又時節。《左傳疏》凡春、秋分,冬、夏至,立春、立夏爲啟。立秋、立冬爲閉。用此八節之日登觀臺,書其所見雲物氣色。又人君壽日皆名節,有萬壽節、天中節等名。又地名。《左思·魏都賦》掘鯉之淀,蓋節之淵。《註》蓋節淵在平原鬲縣北。又貫節,藥草名。又樂器,卽拊也,所以節樂。又諡法,好廉自克曰節。又漢宣帝改元地節。《應劭曰》欲令地得其節。又姓。明正德中,守禦指揮僉事節鐸。又官名。《眞𦡳風土記》村中人家稍密,有鎭守之官,名曰買節。又《集韻》昨結切,音截。《·小雅》節彼南山。又叶子悉切。《陸機·答賈長淵詩》大辰匿暉,金虎習質。雄臣馳騖,義夫赴節。又叶子計切。《曹植·王霸贊》壯氣凌雲,挺身奮節。所征必拔,謀顯垂惠。
Fanqie:子結 (《廣韻·入聲··》)
Unihan definition:knot, node, joint; section

Example usage

論語·學而》:子曰:「道千乘之國:敬事而信,用而愛人,使民以時。」
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·離婁下》:得志行乎中國,若合符
But when they got their wish, and carried their principles into practice throughout the Middle Kingdom, it was like uniting the two halves of a seal.
禮記·三年問》:曰:稱情而立文,因以飾群,別親疏貴踐之,而不可損益也。
The different rules for the mourning rites were established in harmony with (men's) feelings. By means of them the differences in the social relations are set forth, and the distinctions shown of kindred as nearer or more distant, and of ranks as more noble or less. They do not admit of being diminished or added to.
孝經·庶人》:用天之道,分地之利,謹身用,以養父母,此庶人之孝也。
They follow the course of heaven (in the revolving seasons); they distinguish the advantages afforded by (different) soils; they are careful of their conduct and economical in their expenditure - in order to nourish their parents. This is the filial piety of the common people.
揚子法言》:曰:「天子制公侯伯子男也,庸。」
Yangzi replied: The Son of Heaven restricts dukes, marquis, earls, viscounts and barons using rules of ceremony.
莊子·養生主》:者有間,而刀刃者无厚,以无厚入有間,恢恢乎其於遊刃必有餘地矣,是以十九年而刀刃若新發於硎。
There are the interstices of the joints, and the edge of the knife has no (appreciable) thickness; when that which is so thin enters where the interstice is, how easily it moves along! The blade has more than room enough.
商君書·畫策》:衣食有制,飲食有,則出寡矣。
When there is moderation in dress and frugality in food and drink, then expenditure is small.
孫子兵法·兵勢》:鷙鳥之擊,至于毀折者,也。
The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.
史記·五帝本紀》:時播百穀草木,淳化鳥獸蟲蛾,旁羅日月星辰水波土石金玉,勞勤心力耳目,用水火材物。
The planting of the crops, plants, and trees in their seasons, and the transformations of birds, beasts, insects, and moths. He also prepared a record of the movements of the sun, moon, and stars; the flow of the tides; and the properties of clay, stones, metals, and gems. He devoted much careful attention to these things, and his observation was applied to ascertaining how fire, water, wood, and other elements could be used economically.
荀子·大略》:湯旱而禱曰:「政不與?」
說苑·君道》:凡處尊位者必以敬,下順德規諫,必開不諱之門,撙安靜以藉之,諫者勿振以威,毋格其言,博采其辭,乃擇可觀。
春秋繁露·玉杯》:誌敬而具,則君子予之知禮。
韓詩外傳·卷一》:傳曰:夫行露之人許嫁矣,然而未往也,見一物不具,一禮不備,守貞理,守死不往,君子以為得婦道之宜,故舉而傳之,揚而歌之,以絕無道之求,防汙道之行乎!
大戴禮記·主言》:明主捨其四者而其二者,明主焉取其費也?
白虎通德論·》:所以進勸成德,使上務也。
新書·脩政語下》:而中敬其士,不以禮,無以諭敬也。
新序·義勇》:莊子曰:「三北以養母也,是子道也,今士小具而塞責矣。」
中論·法象》:無敬無以行禮,無禮無以敬。
孔子家語·相魯》:制為養生送死之
潛夫論·務本》:今多務交游以結黨助,偷世竊名以取濟渡,夸末之徒,從而尚之,此逼貞士之,而衒世俗之心者也。
論衡·命義》:及屈平、伍員之徒,盡忠輔上,竭王臣之,而楚放其身,吳烹其尸。
太玄經·》:次三,䎡其䣛,守其,雖勿肆,終無拂。
風俗通義·六國》:與原過竹二,莫通。
孔叢子·廣義》:不直失,謂之慙。
申鑒·政體》:若乃二端不愆,五德不離,六不悖,則三才允序,五事交備,百工惟釐,庶績咸熙。
忠經·冢臣章》:夫忠者,豈惟奉君忘身,狥國忘家,正色直辭,臨難死已矣。
新語·道基》:故曰:張日月,列星辰,序四時,調陰陽,布氣治性,次置五行,春生夏長,秋收冬藏,陽生雷電,陰成雪霜,養育群生,一茂一亡,潤之以風雨,曝之以日光,溫之以氣,降之以殞霜,位之以眾星,制之以斗衡,苞之以六合,羅之以紀綱,改之以災變,告之以禎祥,動之以生殺,悟之以文章。
獨斷·卷上》:三代學校之別名:夏曰校,殷曰序,周曰庠,天子曰辟雍,謂流水四面如璧,以觀者,諸侯曰頖宮,頖、言半也,義亦如上。
蔡中郎集·獨斷》:高祖舂陵侯曰皇高祖,起陵廟,置章陵以奉祠之而已。
列子·黃帝》:女之片體將氣所不受,汝之一將地所不載。
鶡冠子·著希》:夫義欲而治,禮反情而辨者也,故君子弗徑情而行也。
文子·道原》:和陰陽,四時,調五行,潤乎草木,浸乎金石,禽獸碩大,毫毛潤澤,鳥卵不敗,獸胎不殰,父無喪子之憂,兄無哭弟之哀,童子不孤,婦人不孀,虹蜺不見,盜賊不行,含德之所致也。
老子河上公章句》:人能除情欲,滋味,清五臟,則神明居之也。
韓非子·十過》:曰:「其行矜而意高,非他時之也,君不如先之。」
慎子·逸文》:折券契,屬符,賢不肖用之。
管子·輕重乙》:桓公曰:「強本用,可以為存乎?」
吳子·治兵》:所謂治者,居則有禮,動則有威,進不可當,退不可追,前卻有,左右應麾,雖絕成陳,雖散成行。
六韜·盈虛》:平心正,以法度禁邪偽。
司馬法·定爵》:教惟豫,戰惟
尉繚子·兵談》:戰勝於外,備主於內,勝備相用,猶合符,無異故也。
三略·上略》:所適如肢體相隨,骨相救,天道自然,其巧無間。

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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