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中國哲學書電子化計劃

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字典出處:宋本廣韻: 頁310第20 康熙字典: 頁1195第21 辭海: 卷1頁2625第04 GSR: 第728.a 漢語大字典: 卷6頁3611第09
表面結構:Component of: 𢠽 𫮧 𢄵 𤡸 𢇐 𢐣 𨖶 𪮱 𬂏 𤩪 𦺨 𭩈 𭶆 𮂚 [More]
國語發音:xiàng ㄒㄧㄤˋ
粵語發音:zoeng6
唐代發音:*ziɑ̌ng
說文解字:象部》象:長鼻牙,南越大獸,三秊一乳,象耳牙四足之形。凡象之屬皆从象。
宋本廣韻:廣韻·上聲··》象:《說文》曰:象長鼻牙南越大獸三季一乳象耳牙四足之形。《爾雅》云:南方之美者有梁山之犀象。
康熙字典:康熙字典·豕部·》象:〔古文〕𤉢《唐韻》徐兩切《集韻》《韻會》《正韻》似兩切,𠀤詳上聲。《說文》長鼻牙,南越大獸,三年一乳,象耳牙四足之形。《爾雅·釋地》南方之美者,有梁山之犀象焉。《疏》犀、象二獸,皮角牙骨,材之美者也。《·魯頌》元龜象齒。《左傳·襄二十四年》象有齒以焚其身,賄也。《禮·玉藻》笏,諸侯以象,士竹本象可也。又《王安石·字說》象牙感雷而文生,天象感氣而文生,故天象亦用此字。《易·繫辭》在天成象。《疏》謂懸象日月星辰也。《禮·樂記·註》象,光耀也。又《韓非子·解老篇》人希見生象也,而得死象之骨,按其圖以想其生也,故諸人之所以意想者,皆謂之象也。《易·繫辭》象也者,像此者也。《疏》言象此物之形狀也。《左傳·桓六年》申繻曰:名有五,以類命爲象。《註》若孔子首象尼丘。《周禮·春官·大卜》以邦事作龜之八命,二曰象。《註》謂災變雲物如衆赤鳥之屬,有所象似。《前漢·王莽傳》白煒象平。《註》象,形也。萬物無不成形于西方。又法也。《·舜典》象以典𠛬。《傳》法用常𠛬,用不越法。《儀禮·士冠禮》繼世以立諸侯,象賢也。《註》象,法也。又象魏,門闕也。一曰書名。《周禮·天官·大宰》正月之吉,縣治象之法于象魏。《疏》周公謂之象魏,雉門之外,兩觀闕高魏魏然也。《左傳·哀三年》命藏象魏。《疏》由其縣于象魏,故謂其書爲象魏。又象尊,酒器。《左傳·定十年》犧、象不出門。《疏》象尊以象鳳凰。或曰以象骨飾尊。《三禮圖》云:當尊腹上畫象之形。《禮·明堂位》犧象,周尊也。又通言之官。《禮·王制》南方曰象。《註》劉氏曰:象,像也。如以意倣象,其似而通之,周官象胥是也。又舞名。《詩·周頌序》維淸奏象舞也。《正義》文王時有擊刺之法,武王作樂,象而爲舞,號其樂曰象舞。《禮·內則》成童舞象。《史記·樂書》文王之舞,舞之以未成人之童,故謂之象舞。又象人,若今戲蝦魚、獅子者也。《前漢·禮樂志》郊祭,常從象人四人。又罔象,水怪名。《史記·孔子世家》水之怪龍、罔象。《註》罔象食人,一名沐腫。又藥名。《本草綱目》盧會,一名象膽,以其味苦如膽也。又象敎。卽佛敎也。《王中·頭陀寺𥓓》正法旣沒,象敎陵侇。《註》謂爲形象以敎人也。又郡名,州名,山名。《史記·秦始皇紀》三十三年爲象郡。《註》今日南。又百越地,𨻰置象郡,因象山名。隋平𨻰置象州。又姓。《姓苑》潁州望族。今南昌有此姓。又《正字通》象有平、上、去三聲,諸韻書收入養韻,漾韻不收,《正韻》亦然。《六書》有一字備四音者,有轉十數音者,獨至象必限以一音,此古今分韻之謬也。又叶徐羊切,音詳。《晉書·樂志·地郊饗神歌》祇之體,無形象。潛泰幽,洞忽荒。
考證:〔《周禮·春官·大卜》以邦事作龜之八命,二曰象。《註》謂炎變雲物如衆赤鳥之屬〕謹照原文炎變改災變。〔《·堯典》象以典𠛬。〕謹照原書堯典改舜典。
反切:徐兩 (《廣韻·上聲··》)
英文翻譯:elephant; ivory; figure, image

原典出處

孟子·告子上》:是故以堯為君而有,以瞽瞍為父而有舜。
Hence it was that under such a sovereign as Yao there yet appeared Xiang; that with such a father as Gu Sou there yet appeared Shun.
禮記·三年問》:曰:天地則已易矣,四時則已變矣,其在天地之中者,莫不更始焉,以是之也。
The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes. All things between heaven and earth begin their processes anew. The rules of mourning are intended to resemble this.
孝經·聖治》:是以其民畏而愛之,則而之。
Who both revere and love him, imitate and become like him.
揚子法言》:唐、虞刑惟明,夏后肉辟三千,不膠者卓矣!
'Yao and Shun employed symbolic punishments to make the laws clear. During the Xia, the types of corporeal punishments grew to three thousand —they were not glued to the sages' ways, that much is clear!
墨子·辭過》:為宮室若此,故左右皆法之,是以其財不足以待凶饑、振1孤寡,故國貧而民難治也。
When the ruler builds his palaces in this fashion, his assistants naturally imitate him. And, so, there is not sufficient wealth to prepare against famine and dearth or to relieve the orphans and widows. And the people become more unruly as the state becomes poorer.
莊子·德充符》:將求名而能自要者,而猶若此,而況官天地,府萬物,直寓六骸,耳目,一知之所知,而心未嘗死者乎!
If a man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies!
道德經》:吾不知誰之子,帝之先。
I do not know whose son it is. It might appear to have been before God.
孫子兵法·虛實》:夫兵形水,水之形,避高而趨下:兵之形,避實而擊虛。
Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards. So in war, the way is to avoid what is strong and to strike at what is weak.
史記·五帝本紀》:養材以任地,載時以天,依鬼神以制義,治氣以教化,絜誠以祭祀。
He exercised his talents in cultivating the ground; he recorded in their seasons the movements of the heavenly bodies, relied on spiritual influences in framing laws, taught reform by controlling the passion nature, and sacrificed with purity and sincerity.
荀子·大略》:和鸞之聲,步中武,趨中韶護。
說苑·脩文》:故曰黃鐘微而均,鮮全而不傷,其為宮獨尊,大聖之德,可以明至賢之功,故奉而薦之于宗廟,以歌迎功德,世世不忘。
春秋繁露·王道》:奪民財食,高雕文刻鏤之觀,盡金玉骨之工,窮白黑之變。
韓詩外傳·卷二》:故君子容色,天下儀而望之,不假言而知為人君者。
大戴禮記》:三者,百姓之也,身以及身,子以及子,配以及配,君子行此三者,則愾乎天下矣。
白虎通德論·》:《禮記謚法》曰:「德天地稱帝,仁義所在稱王。」
新書·大政上》:君鄉善於此,則佚佚然協民皆鄉善於彼矣,猶景之形也。
新序·節士》:書曰:「旁施,刑維明,及禹不能。」
中論·治學》:唯所用之故,出則元亨,處則利貞,默則立,語則成文。
孔子家語·相魯》:且犧不出門,嘉樂不野合。
潛夫論·遏利》:以齒焚身,蚌以珠剖體。
論衡·命義》:遭者、遭得惡物之故也。
太玄經·玄首都序》:玄,渾行無窮正天。
風俗通義·三皇》:謹按:《易》稱:「古者伏羲氏之王天下也,仰則觀於天,俯則觀法於地,始作八卦,以通神明之德,以類萬物之情。」
孔叢子·記義》:楚昭王以安車飾,因宰予以遺孔子焉。
申鑒·時事》:問其
新語·道基》:夫驢騾駱駞,犀瑇瑁,琥珀珊瑚,翠羽珠玉,山生水藏,擇地而居,潔清明朗,潤澤而濡,磨而不磷,涅而不淄,天氣所生,神靈所治,幽閒清淨,與神浮沉,莫之效力為用,盡情為器。
獨斷·卷上》:京師,天子之畿內千里,日月,日月躔次千里。
蔡中郎集·獨斷》:宗廟之制:古學以為人君之居,前有朝,後有寢,終則前制廟以朝,後制寢以寢,廟以藏主,列昭穆。
列子·黃帝》:當是時也,猶人也。
鶡冠子·夜行》:強為之說曰:芴乎芒乎,中有乎,芒乎芴乎,中有物乎,窅乎冥乎,中有精乎。
文子·道原》:老子曰:「有物混成,先天地生,惟無形,窈窈冥冥,寂寥淡漠,不聞其聲,吾強為之名,字之曰道。」
文始真經·二柱》:先想乎一元之氣,具乎一物,執愛之以合彼之形,冥觀之以合彼之理,則存焉。
列仙傳·桂父》:桂父者,林人也。
老子河上公章句》:帝之先。
韓非子·存韓》:因令武發東郡之卒,闚兵於境上而未名所之,則齊人懼而從蘇之計,是我兵未出而勁韓以威擒,強齊以義從矣。
慎子·逸文》:是以目觀玉輅琬之狀,耳聽白雪清角之聲,不能以亂其神。
諫逐客書》:必秦國之所生然後可,則是夜光之璧不飾朝廷,犀之器不為玩好,鄭、衛之女不充後宮,而駿良駃騠不實外廄,江南金錫不為用,西蜀丹青不為采。
管子·輕重甲》:管子對曰:「吳越不朝,珠而以為幣乎!」
吳子·圖國》:今君四時使斬離皮革,掩以朱漆,畫以丹青,爍以犀
周髀算經·》:體恢洪而廓落,形脩廣而幽清,可以玄課其進退,然而宏遠不可指掌也。
淮南子·道應訓》:此老聃之所謂「無狀之狀,無物之」者也

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