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Chinese Text Project

U+97F3

Seal script

Jinwen

Jianbo

Radical:+ 0 strokes = 9 strokes total.
References:Guangyun: p.220#9 Kangxi: p.1396#25 Cihai: p.1472r4c04 GSR: 653.a Hanyu: v7,p4495#01
Composition:Top: , bottom: . Compositionally related: 𭥩 . Component of: 𠗥 𪟠 𫦊 𫨏 𢉩 𫭏 𬮴 𩐗 𤟟 𮧶 𮧷 [More]
Mandarin:yīn yìn ㄧㄣ ㄧㄣˋ
Cantonese:jam1
Tang reconstruction:*qyim
Shuowen:音部》音:聲也。生於心,有節於外,謂之音。宮商角徵羽,聲;絲竹金石匏土革木,音也。从言含一。凡音之屬皆从音。
Guangyun:廣韻·下平聲··》音:《說文》曰:聲也,生於心有節於外謂之音宫商角徵羽聲也,絲竹金石匏土革木音也。於金切,八。
Kangxi:康熙字典·音部·音部》音:《唐韻》《集韻》《韻會》《正韻》𠀤於今切,音隂。《說文》聲也。生於心,有節於外,謂之音。宮商角徵羽,聲。絲竹金石匏土革木,音也。从言,含一。《·舜典》八音克諧。《禮·樂記》變成方謂之音。《疏》方謂文章,聲旣變轉和合,次序成就文章謂之音。音則今之歌曲也。《周禮·春官·大師》以六律爲之音。《疏》以大師吹律爲聲,又使其人作聲而合之,聽人聲與律呂之聲合,謂之爲音。《詩序》情發於聲,聲成文,謂之音。《疏》此言聲成文謂之音,則聲與音別。樂記註:雜比曰音,單出曰聲。記又曰:審聲以知音,審音以知樂,則聲音樂三者不同,以聲變乃成音,音和乃成樂,故別爲三名。對文則別,散則可以通。季札見歌《秦》曰:此之謂夏聲。公羊傳曰:十一而稅頌聲作,聲卽音也。下云治世之音,音卽樂也。是聲與音樂各得相通也。又《·中孚》翰音登于天。《禮·曲禮》雞曰翰音。又姓。見《姓苑》。又《正韻》於禁切。與䕃通。《左傳·文十七年》鹿死不擇音。《杜預註》音,所茠䕃之處。古字借用。○按註借用,是古字聲同,皆相假借,且釋文作於鳴反,𠀤不作去聲讀,正韻非。
考證:〔《詩序》聲成文,謂之音。《疏》季扎見歌秦曰,此之謂夏聲。〕謹照原文季扎改季札。
Fanqie:於金 (《廣韻·下平聲··》)
Unihan definition:sound, tone, pitch, pronunciation

Example usage

孟子·告子下》:訑訑之聲顏色,距人於千里之外
The language and looks of that self-conceit will keep men off at a distance of 1,000 li.
禮記·間傳》:此哀之發於聲者也。
These are the manifestations of sorrow in the modulations of the voice.
揚子法言》:車服以彰之,藻色以明之,聲以揚之,詩書以光之。
Carts and robes are used to display it; beautiful colors are used to illuminate it; singing and music are used to praise it; poetry and writings are used to make it glorious.
論衡·率性》:聞誦讀之聲,搖雞奮豚,揚脣吻之,聒賢聖之耳,惡至甚矣。
Whenever he heard some reading, he tossed up his feather hat, pulled his belt, and uttered such a yell, that he deafened the ears of the worthies and sages. Such was his wickedness.
莊子·齊物論》:其以為異於鷇,亦有辯乎,其無辯乎?
He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not?
道德經》:故有無相生,難易相成,長短相較,高下相傾,聲相和,前後相隨。
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.
史記·五帝本紀》:詩言意,歌長言,聲依永,律和聲,八能諧,毋相奪倫,神人以和。
Poetry gives expression to the thought, and singing is the prolonged utterance of that expression. Notes accompany that utterance, and are harmonized themselves by the pitch-pipes. The eight kinds of instruments can be adjusted, so that one shall not take from or interfere with another, and spirits and men are thereby brought into harmony.
荀子·大略》:言味者予易牙,言者予師曠,言治者予三王。
說苑·脩文》:聖人作為鞉鼓控揭塤箎,比六者德,然後鐘磬竽瑟以和之,然後干戚旄狄以舞之。
春秋繁露·玉杯》:誌和而雅,則君子予之知樂。
韓詩外傳·卷一》:於此有琴而無軫,願借子以調其
大戴禮記·保傅》:天子處位不端,受業不敬,言語不序,聲不中律,進退節度無禮,升降揖讓無容,周旋俯仰視瞻無儀,安顧咳唾,趨行不得,色不比順,隱琴瑟,凡此其屬,太保之任也。
白虎通德論·社稷》:祭社有樂,《樂記》曰:「樂之施於金石絲竹,越於聲,用之於宗廟社稷。」
新書·脩政語上》:故不賞而民勸,不罰而民治,先恕而後行,是以德遠也。
新序·善謀》:恃險與馬,不足以為固也,從古以然,是先王務德以亨神人,不聞其務險與馬也,鄰國之難不可虞也。
中論·治學》:是以情性合人,而德相繼也。
孔子家語·致思》:子路進曰:「由願得白羽若月,赤羽若日,鐘鼓之,上震於天,旍旗繽紛,下蟠於地。」
潛夫論·讚學》:夫此四子者,耳目聰明,忠信廉勇,未必無儔也,而及其成名立績,德令問不已,而有所以然,夫何故哉?
太玄經·太玄數》:聲以情質,律以和聲,聲律相恊,而八生。
風俗通義》:俗說:夔一足而用精專,故能調暢於樂。
孔叢子·廣訓》:公孫碩膚,徳不瑕道,成王大美聲,稱遠也。
申鑒·雜言上》:宮商角徵不同,嘉以章謂之和聲。
忠經·盡忠章》:四海之內有太平
新語·道基》:於是後聖乃定《五經》,明《六藝》,承天統地,窮事微,原情立本,以緒人倫,宗諸天地,脩篇章,垂諸來世,被諸鳥獸,以匡衰亂,天人合策,原道悉備,智者達其心,百工窮其巧,乃調之以管絃絲竹之,設鍾鼓歌舞之樂,以節奢侈,正風俗,通文雅。
獨斷·卷上》:凡祭宗廟禮牲之別名:牛曰一元大武,豕曰剛鬣,豚曰腯肥,羊曰柔毛,雞曰翰,犬曰羹獻,雉曰疏趾,兔曰明視。
蔡中郎集·獨斷》:凡祭宗廟禮牲之別名:牛曰一元大武,豕曰剛鬣,豚曰腯肥,羊曰柔毛,雞曰翰,犬曰羹獻,雉曰疏趾,兔曰明視。
列子·黃帝》:氣息聲,人也。
鶡冠子·博選》:者,所謂聲也,未聞出而響過其聲者也。
文子·道原》:布德不溉,用之不勤,視之不見,聽之不聞,無形而有形生焉,無聲而五鳴焉,無味而五味形焉,無色而五色成焉,故有生於無,實生於虛。
文始真經·六匕》:鐘鼓無我,能見大
列仙傳·王子喬》:笙歌伊洛,擬鳳響。
老子河上公章句》:五氣輕微,為精、神、聰、明、聲五性。
韓非子·八姦》:為人臣者事公子側室以聲子女,收大臣廷吏以辭言,處約言事事成則進爵益祿,以勸其心使犯其主,此之謂父兄。
申不害·大體》:鼓不與於五,而為五主。
管子·輕重己》:以夏日至始,數九十二日謂之秋至,秋至而禾熟,天子祀於太惢,西出其國,百三十八里而壇,服白而絻白,搢玉總,帶錫監,吹塤箎之風,動金石之,朝諸侯卿大夫列士,循於百姓,號曰祭月。
六韜·五音》:武王問太公曰:「律之聲,可以知三軍之消息、勝負之決乎?」
尉繚子·勒卒令》:十步一鼓,趨鼓也,不絕,鶩鼓也。
周髀算經·卷上》:冬至、夏至,觀律之數,聽鐘之
淮南子·道應訓》:此舉重勸力之歌也,豈無鄭、衛激楚之哉?
呂氏春秋·不苟》:內史廖對曰:「戎人不達於五與五味,君不若遺之。」
鬼谷子·權篇》:故無目者不可示以五色,無耳者不可告以五

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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