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中国哲学书电子化计划
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字典出处:宋本广韵: 页492第1 康熙字典: 页891第24 辞海: 卷1页0181第03 GSR: 第399.e 汉语大字典: 卷5页2976第04
表面结构:上:𥫗,下:。 Component of: 𠐉 𠠑 𥣮 𨙌 𫃖 𩪶
国语发音:jié jiē ㄐㄧㄝˊ ㄐㄧㄝ
粤语发音:zit3
唐代发音:*tzet
说文解字:竹部》节:竹约也。从竹即声。
宋本广韵:广韵·入声··》节:操也,制也,止也,验也。《说文》曰:竹约也。子结切,十三。
康熙字典:康熙字典·竹部·》节:〔古文〕卩《广韵》《集韵》《韵会》《正韵》𠀤子结切,音接。《说文》竹节也。又操也。《左传·成十五年》诸侯将见子臧于王而立之,子臧辞曰:前志有之曰:圣达节,次守节,下失节。爲君非吾节也。又止也,检也,制也。《易·颐象》君子以愼言语,节飮食。《疏》节,裁节。又《节卦》节亨。苦节不可贞。《疏》节者,制度之名,节止之义,制事有节,其道乃亨。又《说卦传》节,止也。《·康诰》节性惟日其迈。《礼·檀弓》品节斯。《注》制断也。《尔雅·释乐》和乐谓之节。《疏》八音克谐,无相夺伦,谓之和乐,乐和则应节。《左传·庄二十三年》公如齐观社,曹刿谏曰:会以训上下之则,制财用之节。《史记·乐书》大礼与天地同节。《正义曰》天有日月,地有山川,高𤰞如形,生用各别。大礼辩尊𤰞贵贱等差异别,是大礼与天地同节。又符节,所以示信。《·康诰》惟厥正人越小臣诸节。《注》诸有符节之臣,若爲官行文书而有符,今之印者也。《周礼·地官》掌节,掌守邦节而辨其用,以辅王命。凡通达于天下者,必有节以传辅之。无节者,有几则不达。《注》以王命往来,必有节以爲信。又《秋官》小行人掌达天下之六节:山国用虎节,土国用人节,泽国用龙节,皆以金爲之。道路用旌节,门关用符节,都鄙用管节,皆以竹爲之。《礼·玉藻》凡君召以三节,二节以走,一节以趋。《注》随事缓急,急则二节,故走。缓则一节,故趋也。《左传·文十二年》秦西乞术曰:不腆先君之敝器,使下臣致诸执事,以爲瑞节。《注》节,信也。《史记·秦始皇纪》衣服、旄旌、节旗,皆上黑。《正义曰》旄节者,编旄爲之,以象竹节。又时节。《左传疏》凡春、秋分,冬、夏至,立春、立夏爲启。立秋、立冬爲闭。用此八节之日登观台,书其所见云物气色。又人君寿日皆名节,有万寿节、天中节等名。又地名。《左思·魏都赋》掘鲤之淀,盖节之渊。《注》盖节渊在平原鬲县北。又贯节,药草名。又乐器,卽拊也,所以节乐。又諡法,好廉自克曰节。又汉宣帝改元地节。《应劭曰》欲令地得其节。又姓。明正德中,守御指挥佥事节铎。又官名。《眞𦡳风土记》村中人家稍密,有鎭守之官,名曰买节。又《集韵》昨结切,音截。《·小雅》节彼南山。又叶子悉切。《陆机·答贾长渊诗》大辰匿晖,金虎习质。雄臣驰骛,义夫赴节。又叶子计切。《曹植·王霸赞》壮气凌云,挺身奋节。所征必拔,谋显垂惠。
反切:子结 (《广韵·入声··》)
英文翻譯:knot, node, joint; section

原典出处

论语·学而》:子曰:“道千乘之国:敬事而信,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·离娄下》:得志行乎中国,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.
礼记·三年问》:曰:称情而立文,因以饰群,别亲疏贵践之,而不可损益也。
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.
孝经·庶人》:用天之道,分地之利,谨身用,以养父母,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.
扬子法言》: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.
庄子·养生主》:者有间,而刀刃者无厚,以无厚入有间,恢恢乎其于游刃必有馀地矣,是以十九年而刀刃若新发于硎。
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.
商君书·画策》:衣食有制,饮食有,则出寡矣。
When there is moderation in dress and frugality in food and drink, then expenditure is small.
孙子兵法·兵势》:鸷鸟之击,至于毁折者,也。
The quality of decision is like the well-timed swoop of a falcon which enables it to strike and destroy its victim.
史记·五帝本纪》:时播百谷草木,淳化鸟兽虫蛾,旁罗日月星辰水波土石金玉,劳勤心力耳目,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》:汤旱而祷曰:“政不与?”
说苑·君道》:凡处尊位者必以敬,下顺德规谏,必开不讳之门,撙安静以藉之,谏者勿振以威,毋格其言,博采其辞,乃择可观。
春秋繁露·玉杯》:志敬而具,则君子予之知礼。
韩诗外传·卷一》:传曰:夫行露之人许嫁矣,然而未往也,见一物不具,一礼不备,守贞理,守死不往,君子以为得妇道之宜,故举而传之,扬而歌之,以绝无道之求,防污道之行乎!
大戴礼记·主言》:明主舍其四者而其二者,明主焉取其费也?
白虎通德论·》:所以进劝成德,使上务也。
新书·修政语下》:而中敬其士,不以礼,无以谕敬也。
新序·义勇》:庄子曰:“三北以养母也,是子道也,今士小具而塞责矣。”
中论·法象》:无敬无以行礼,无礼无以敬。
孔子家语·相鲁》:制为养生送死之
潜夫论·务本》:今多务交游以结党助,偷世窃名以取济渡,夸末之徒,从而尚之,此逼贞士之,而衒世俗之心者也。
论衡·命义》:及屈平、伍员之徒,尽忠辅上,竭王臣之,而楚放其身,吴烹其尸。
太玄经·》:次三,䎡其䣛,守其,虽勿肆,终无拂。
风俗通义·六国》:与原过竹二,莫通。
孔丛子·广义》:不直失,谓之慙。
申鉴·政体》:若乃二端不愆,五德不离,六不悖,则三才允序,五事交备,百工惟厘,庶绩咸熙。
忠经·冢臣章》:夫忠者,岂惟奉君忘身,狥国忘家,正色直辞,临难死已矣。
新语·道基》:故曰:张日月,列星辰,序四时,调阴阳,布气治性,次置五行,春生夏长,秋收冬藏,阳生雷电,阴成雪霜,养育群生,一茂一亡,润之以风雨,曝之以日光,温之以气,降之以殒霜,位之以众星,制之以斗衡,苞之以六合,罗之以纪纲,改之以灾变,告之以祯祥,动之以生杀,悟之以文章。
独断·卷上》:三代学校之别名:夏曰校,殷曰序,周曰庠,天子曰辟雍,谓流水四面如璧,以观者,诸侯曰頖宫,頖、言半也,义亦如上。
蔡中郎集·独断》:高祖舂陵侯曰皇高祖,起陵庙,置章陵以奉祠之而已。
列子·黄帝》:女之片体将气所不受,汝之一将地所不载。
鶡冠子·著希》:夫义欲而治,礼反情而辨者也,故君子弗径情而行也。
文子·道原》:和阴阳,四时,调五行,润乎草木,浸乎金石,禽兽硕大,毫毛润泽,鸟卵不败,兽胎不殰,父无丧子之忧,兄无哭弟之哀,童子不孤,妇人不孀,虹霓不见,盗贼不行,含德之所致也。
老子河上公章句》:人能除情欲,滋味,清五脏,则神明居之也。
韩非子·十过》:曰:“其行矜而意高,非他时之也,君不如先之。”
慎子·逸文》:折券契,属符,贤不肖用之。
管子·轻重乙》:桓公曰:“强本用,可以为存乎?”
吴子·治兵》:所谓治者,居则有礼,动则有威,进不可当,退不可追,前却有,左右应麾,虽绝成陈,虽散成行。
六韬·盈虚》:平心正,以法度禁邪伪。
司马法·定爵》:教惟豫,战惟
尉缭子·兵谈》:战胜于外,备主于内,胜备相用,犹合符,无异故也。
三略·上略》:所适如肢体相随,骨相救,天道自然,其巧无间。

您可以参考该字词在本站先秦两汉汉代之后原典中之出处。


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