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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395第29 康熙字典: 頁1399第17 辭海: 卷1頁4753第01 GSR: 第462.c 漢語大字典: 卷7頁4357第05
表面結構:左:,右:。 Component of: 𫖦 𬱍
國語發音:shùn ㄕㄨㄣˋ
粵語發音:seon6
唐代發音:*jhuìn
說文解字:頁部》順:理也。从頁从巛。
宋本廣韻:廣韻·去聲··》順:從也。食閠切,二。
康熙字典:康熙字典·頁部·》順:〔古文〕㥧巡𠈼《唐韻》《正韻》𠀤食閏切,盾去聲。《說文》理也。从頁从巛,會意。川流也。《玉篇》從也。《·大雅》有覺德行,四國順之。《箋》有大德行,則天下順從其政。《釋名》順,循也,循其理也。又放之也。《儀禮·大射儀》大射正執弓,以袂順左右隈。《疏》以袂向下,於弓隈順放之。又山名,水名。《山海經》有順山,順水出焉。又《釋名》鳳皇五色,心文曰德,翼文曰順。又《揚子·方言》目好謂之順。《註》言流澤也。又《增韻》和也。《易·豫卦》豫順以動,故天地如之。《疏》聖人和順而動,合天地之德,故天地亦如聖人而爲之。《禮·樂記》和順積中,而英華發外。又《增韻》不逆也。《爾雅·釋詁》舒業順,敘也。《疏》順者不逆有敘也。又《諡法》慈惠徧服曰順。又《小爾雅》順,退也。
考證:〔《逸雅》順,循也〕謹按語出釋名,今將逸雅改爲釋名。〔《爾雅·釋詁》舒業順,敘也。《疏》順本不逆有敘也。〕謹照原文順本改順者。
反切:食閠 (《廣韻·去聲··》)
英文翻譯:obey, submit to, go along with

原典出處

論語·為政》:子曰:「吾十有五而志于學,三十而立,四十而不惑,五十而知天命,六十而耳,七十而從心所欲,不踰矩。」
The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right."
孟子·盡心上》:公孫丑曰:「伊尹曰:『予不狎于不。』」
Gong Sun Chou said, 'Yi Yin said, "I cannot be near and see him so disobedient to reason,"'
禮記·投壺》:請賓曰:「投為入。」
He asks the guest to pitch, saying, 'When the arrow goes straight in, it is reckoned an entry.'
孝經·事君》:子曰:「君子之事上也,進思盡忠,退思補過,將其美,匡救其惡,故上下能相親也。」
The Master said, "The superior man serves his ruler in such a way that, when at court in his presence, his thought is how to discharge his loyal duty to the utmost, and when he retires from it, his thought is how to amend his errors. He carries out with deference the measures springing from his excellent qualities and rectifies him (only) to save him from what are evil. Hence, as the superior and inferior, they are able to have an affection for each other."
揚子法言》:聖人耳不乎非,口不肄乎善。
The sage's ear does not follow what is false, nor does his mouth work at sounding good.
莊子·養生主》:適去,夫子也。
When he went away, it was the simple sequence (of his coming).
道德經》:玄德深矣,遠矣,與物反矣,然後乃至大
Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.
商君書·更法》:禮法以時而定,制令各其宜,兵甲器備各便其用。
As rites and laws were fixed in accordance with what was opportune, regulations and orders were all expedient, and weapons, armour, implements and equipment were all practical.
荀子·大略》:政教習俗,相而後行。
說苑·君道》:凡處尊位者必以敬,下德規諫,必開不諱之門,撙節安靜以藉之,諫者勿振以威,毋格其言,博采其辭,乃擇可觀。
春秋繁露·竹林》:》曰:「爾有嘉謀嘉猷,入告爾君於內,爾乃之於外,曰:此謀此猷,惟我君之德。」
韓詩外傳·卷一》:夫大者天地,其次君臣,所以為也。
大戴禮記·主言》:孔子曰:「上敬老則下益孝,上齒則下益悌,上樂施則下益諒,上親賢則下擇友,上好德則下不隱,上惡貪則下恥爭,上強果則下廉恥,民皆有別,則貞、則正,亦不勞矣,此謂七教。」
白虎通德論·》:候逆也。
新書·道德說》:道物有載物者,畢以理和適行。
新序·善謀下》:諸侯有變,流而下,足以委輸,此所謂金城千里,天府之國也。
中論·脩本》:存其舊術,其常好,是以身辱名賤而不免為人役也。
孔子家語·相魯》:道不拾遺,男尚忠信,女尚貞
潛夫論·務本》:辭語者,以信為本,以詭麗為末。
論衡·幸偶》:則夫道而觸者,為不幸矣
太玄經·》:測曰,「幹干」之「貞」、可保也。
風俗通義·五伯》:至道不遠,三五復反,譬若循連鐶,鼎耳,窮則反本,終則復始也。
孔叢子·廣言》:,退也。
申鑒·政體》:治世之臣,所貴乎者三,一曰心,二曰職,三曰道
忠經·守宰章》:夫人莫不欲安,君子而安之。
素書·求人之志章》:括囊會,所以無咎。
新語·道基》:禹乃決江䟽河,通之四瀆,致之於海,大小相引,高下相受,百川流,各歸其所,然後人民得去高險,處平土。
獨斷·卷上》:太祝掌六祝之辭:祝、願豐年也,年祝、求永真也,告祝、祈福祥也,化祝、弭災兵也,瑞祝、逆時雨、寧風旱也,策祝、遠罪病也。
蔡中郎集·獨斷》:帝謚:違拂不成曰隱,靖民則法曰黃,翼善傳聖曰堯,仁聖盛明曰舜,殘人多壘曰桀,殘義損善曰紂,慈惠愛親曰孝,愛民好與曰惠,聖善同文曰宣,聲聞宣遠曰昭,克定禍亂曰武,聰明睿智曰獻,溫柔聖善曰懿,布德執義曰穆,仁義說民曰元,安仁立政曰神,布綱治紀曰平,亂而不損曰靈,保民耆艾曰明,辟土有德曰襄,貞心大度曰匡,大慮慈民曰定,知過能改曰恭,不生其國曰聲,一德不懈曰簡,夙興夜寐曰敬,清白自守曰貞,柔德好眾曰靖,安樂治民曰康,小心畏忌曰僖,中身早折曰悼,慈仁和民曰,好勇致力曰莊,恭人短折曰哀,在國逢難曰愍,名實過爽曰繆,壅遏不通曰幽,暴虐無親曰厲,致志大圖曰景,辟土兼國曰桓,經緯天地曰文,執義揚善曰懷,短折不成曰殤,去禮遠眾曰煬,怠政外交曰攜,治典不敷曰祈。
墨子·經說上》:長,治也。
列子·天瑞》:性命非汝有,是天地之委也。
鶡冠子·道端》:利害,由此出生。
文子·精誠》:天道無私就也,無私去也,能者有餘,詘者不足,之者利,逆之者凶。
列仙傳·師門》:為夏孔甲龍師,孔甲不能其意,殺而埋之外野。
老子河上公章句》:專氣致柔,專守精氣使不亂,則形體能應之而柔
韓非子·初見秦》:臣聞之曰:「以亂攻治者亡,以邪攻正者亡,以逆攻者亡。」
慎子·民雜》:是君臣之,治亂之分,不可不察也。
管子·山至數》:桓公問管子曰:「梁聚謂寡人曰:『古者輕賦稅而肥籍斂,取下無於此者矣,梁聚之言何如?』」
公孫龍子·跡府》:尹文曰:『今有人於此,事君則忠,事親則孝,交友則信,處鄉則,有此四行,可謂士乎?』
孫子兵法·九地》:夫眾陷于害,然後能為勝敗,故為兵之事,在于詳敵之意,併力一向,千里殺將,是謂巧能成事。
吳子·圖國》:天人,故能然矣。

您可以參考該字詞在本站先秦兩漢漢代之後原典中之出處。


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