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中国哲学书电子化计划
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楚系簡帛

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字典出处:宋本广韵: 页174第14 页313第16 页425第37 康熙字典: 页1328第07 辞海: 卷1页3993第04 GSR: 第721.a 汉语大字典: 卷6页4050第01
表面结构:Component of: 𪠍 𨱥 𫪛 𬪆 𡘷 𤟔 𪥽 𪯹 𪺑 𧹔 [More]
国语发音:cháng zhǎng zhàng ㄔㄤˊ ㄓㄤˇ ㄓㄤˋ
粤语发音:coeng4 zoeng2
唐代发音:*djhiɑng djhiɑ̀ng djhiɑ̌ng
说文解字:长部》长:久远也。从兀从匕。兀者,高远意也。久则变化。亾声。●者,倒亾也。凡长之属皆从长。
宋本广韵:广韵·下平声··》长:久也,逺也,常也,永也,直良切又直向丁。丈二切,八。
广韵·上声··》长:大也,又汉复姓晋有长儿鲁少事智伯智伯绝之三年其后死智伯之难。知丈切,又直张切,一。
广韵·去声··》长:多也。又直良切。
康熙字典:康熙字典·长部·长部》长:〔古文〕镸𨱗𠤐𠑷𠔊𠑻𠑿𡕣《唐韵》《集韵》直良切《正韵》仲良切,𠀤音场。《增韵》短之对也。《孟子》今交九尺四寸以长。《前汉·田横传》尺有所短,寸有所长。又久也。《·商颂》浚哲维商,长发其祥。《笺》长,犹久也。《老子·道德经》天地所以能长且久者,以其不自生,故能长生。又远也。《·鲁颂》顺彼长道,屈此羣丑。《笺》长,远也。《古诗》道路阻且长。又常也。《陶潜·归去来辞》门虽设而长关。《李商隐诗》风云长爲护储胥。又大也。《世说新语补》愿乗长风,破万里浪。又善也。《晋书·乐广传》论人必先称其所长。《唐书·韩琬传》文艺优长。又《博雅》长,挟也。又《吴语》孤敢不顺从君命,长弟许诺。《注》长弟,犹云先后也。又星名。《博雅》太白谓之长庚。《·小雅》东有啓明,西有长庚。《传》日旦出,谓明星爲啓明。日旣入,谓明星爲长庚。又宫名。《班固·西都赋》北弥明光而亘长乐。《谢朓·怨情诗》掖庭聘绝国,长门失欢宴。《注》长门,汉𨻰皇后所居。又地名。《玉海》长安,本关中地,西汉建都于此,后因谓天子所都爲长安。又山名。《说林》公见东阳长山,曰:何其坦迤。《金史·礼志》有司言,长白山在兴王之地,礼合尊崇。又国名。《山海经》有盐长之国。又兽名。《山海经》有兽焉,其状如禺,而四耳,其名长右。又草名。《尔雅·释草》长楚,铫芅。《疏》长楚,一名铫芅。又姓。《左传·僖二十八年》甯子先长牂守门。《注》长牂,衞大夫。又仲长,复姓。又长乗,神名。《山海经·郭璞赞》九德之气,是生长乗。人状犳尾,其神则凝。妙物自潜,世无得称。又《韵会》《正韵》𠀤展两切,音掌。孟也。《易·乾卦》元者,善之长也。《疏》元爲施生之宗,故言元者善之长也。《战国策》君长齐奚以薛爲。《注》长,雄长之长。又齿高也。《·伊训》立爱惟亲,立敬惟长。《礼·曲礼》年长以倍,则父事之。十年以长,则兄事之。五年以长,则肩随之。又位高也。《·益稷》外薄四海,咸建五长。《传》言至海诸侯五国,立贤者一人爲方伯,谓之五长,以相统治。《释文》五长,衆官之长。又《周礼·天官·大宰》乃施则于都鄙,而建其长。《注》长谓公卿大夫,王子弟之食采邑者。又进也。《易·泰卦》君子道长,小人道消也。又生长也。《孟子》苟得其养,无物不长。又长养之也。《前汉·董仲舒传》阳常居大夏,而以生育养长爲事。又《·大雅》克明克类,克长克君。《笺》敎诲不倦曰长。又官名。《左传·襄十一年》秦庶长鲍庶长武帅师伐晋,以救郑。《注》庶长,秦爵也。又县名。《左传·襄十八年》夏,晋人执衞行人石买于长子。《注》长子县,属上党郡。又《集韵》《韵会》《正韵》𠀤直亮切,音仗。《集韵》度长短曰长。又《集韵》馀也。《正韵》多也,宂也,剩也。《论语》长一身有半。《世说新语》平生无长物。《陆机·文赋》故无取乎宂长。又《正韵》知亮切,音障。增盛也。《韩愈诗》得时方长王。
考证:〔《杜甫诗》风云长爲护储胥。〕谨按筹笔驿诗爲李商隐作。杜甫改李商隐。〔《周礼·大冢宰》乃施则于都鄙,而建其长。〕谨照原书大冢宰改大宰。
反切:丈二 (《广韵·下平声··》) 知丈 (《广韵·上声··》) 直张 (《广韵·上声··》) 直亮 (《广韵·去声··》) 直良 (《广韵·去声··》)
英文翻譯:long; length; excel in; leader

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原典出处

论语·里仁》:子曰:“不仁者不可以久处约,不可以处乐。”
The Master said, "Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment."
孟子·尽心上》:孟子曰:“挟贵而问,挟贤而问,挟而问,挟有勋劳而问,挟故而问,皆所不答也。”
Mencius replied, 'I do not answer him who questions me presuming on his nobility, nor him who presumes on his talents, nor him who presumes on his age, nor him who presumes on services performed to me, nor him who presumes on old acquaintance.'
礼记·缁衣》:子曰:“上人疑则百姓惑,下难知则君劳。”
The Master said, "when the highest among men has doubts and perplexities, the common people go astray. When (the ministers) below him are difficult to be understood, the toil of the ruler is prolonged."
孝经·感应》:幼顺,故上下治。
They pursued the right course with reference to their (own) seniors and juniors, and therefore they secured the regulation of the relations between superiors and inferiors (throughout the kingdom).
扬子法言》:或问:“司马子有言,曰五经不如《老子》之约也,当年不能极其变,终身不能究其业。”
Someone said: Sima Qian said that the Five Classics are not as concise as the Laozi. In one's whole life one could not exhaust their variations, and until one's death, one could not fully examine their content.
墨子·经上》:,以正1相尽也。
Tong chang (of the same length) is each when laid straight exhausting the other.
庄子·齐物论》:瞿鹊子问乎梧子曰:“吾闻诸夫子,圣人不从事于务,不就利,不违害,不喜求,不缘道,无谓有谓,有谓无谓,而游乎尘垢之外。”
Qu Quezi asked Chang Wuzi, saying, 'I heard the Master (speaking of such language as the following): "The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks; thus finding his enjoyment outside the dust and dirt (of the world)."'
道德经》:故有无相生,难易相成,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·更法》:错法务明主,臣之行也。
To shape the laws and to see to it that an intelligent ruler reigns, are the tasks of a minister.
孙子兵法·虚实》:故五行无常胜,四时无常位,日有短,月有死生。
The five elements (water, fire, wood, metal, earth) are not always equally predominant; the four seasons make way for each other in turn. There are short days and long; the moon has its periods of waning and waxing.
荀子·大略》:劫迫于暴国而无所辟之,则崇其善,扬其美,言其所,而不称其所短也。
说苑·修文》:此所以祭先王之庙也,此所以献酢酳之酬也,所以官序贵贱各得其宜也,此可以示后世有尊卑幼之序也。
春秋繁露·玉杯》:六学皆大,而各有所
韩诗外传·卷一》:故不肖者、精化始具,而生气感动,触情纵欲,反施化,是以年寿亟夭,而性不也。
大戴礼记》:非礼无以节事天地之神明也,非礼无以辨君臣上下幼之位也,非礼无以别男女父子兄弟之亲、昏姻、疏数之交也,君子以此之为尊敬然。
白虎通德论·》:尧犹嶢嶢也,至高之貌,清妙高远,优游博衍,众圣之主,百王之也。
新书·修政语下》:位敬而常之,行信而之,则兴国之道也。
新序·善谋下》:乃洗沐往见张耳、陈馀,遣行见燕王,燕王问之,对曰:“贱人希见者,愿请一卮酒。”
中论·治学》:子贡闻一以知二,斯皆触类而之,笃思而闻之者也。
孔子家语·相鲁》:幼异食,强弱异任,男女别涂。
潜夫论·务本》:今赋颂之徒,苟为饶辩屈蹇之辞,竞陈诬罔无然之事,以索见怪于世,愚夫戆士,从而奇之,此悖孩童之思,而不诚之言者也。
论衡·命义》:历阳之都,平之坑,其中必有命善禄盛之人,一宿同填而死,遭逢之祸大,命善禄盛不能郤也。
太玄经·𤕠》:测曰,“卉炎”“丘陵”、短临也。
风俗通义·三王》:言其攘除不轨,改亳为啇,成就王道,天下炽盛,文、武皆以其所
孔丛子·广言》:修、杼,也。
申鉴·俗嫌》:终始,运也,短,数也。
忠经·天地神明章》:社稷安,其祚也。
素书·本德宗道章》:夫志心笃行之术:于博谋。
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,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,温之以节气,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》:在京师曰奏安宫,在泰山则曰奏奉高宫。
蔡中郎集·独断》:珠冕、爵冔收、通天冠、进贤冠、冠、缁布冠、委貌冠、皮弁、惠文冠,古者天子冠所加者,其次在汉礼。
列子·天瑞》:然则天有所短,地有所,圣有所否,物有所通。
鶡冠子·道端》:富者观其所予,足以知仁,贵者观其所举,足以知忠,观其大𥘽,不让少,贵不让贱,足以知礼达,观其所不行,足以知义,受官任治,观其去就,足以知智,迫之不惧,足以知勇,口利辞巧,足以知辩,使之不隐,足以知信,贫者观其所不取,足以知廉,贱者观其所不为,足以知贤,测深观天,足以知圣。
文子·道原》:是以圣人执道,虚静微妙以成其德,故有道即有德,有德即有功,有功即有名,有名即复于道,功名久,终身无咎,王公有功名,孤寡无功名,故曰圣人自谓孤寡,归其根本。
文始真经·三极》:短之,之,直之,方之,是为物易也。
列仙传·赤松子》:纵身风,俄翼玄圃。
鬻子》:君王欲缘五帝之道而不失,则可以久。
老子河上公章句》:非自然生之道也。
韩非子·初见秦》:今秦地折补短,方数千里,名师数十百万。
慎子·威德》:立官以为官,非立官以为也。
管子·轻重戊》:今吾沐涂树之枝,日中无尺寸之阴,出入者时,行者疾走,父老归而治生,刃壮者归而薄业,彼臣归其三不归,此以乡不资也。

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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