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Chinese Text Project

U+85DD

Alternate form

Semantic variant

Semantic variant
Semantic variant

Simplified character

Semantic variant

Radical:+ 15 strokes = 21 strokes total.
References:Guangyun: p.378#30 Kangxi: p.1065#34 Cihai: p.1175r1c01 GSR: 330.f Hanyu: v5,p3317#12
Composition:Top: , bottom: . Component of: 𠑢 𢺐 𡤦 𣡊
Mandarin: ㄧˋ
Cantonese:ngai6
Tang reconstruction:ngiɛ̀i
Guangyun:廣韻·去聲··》藝:才能也,靜也,常也,準也,又姓出姓苑。魚祭切,八。
Kangxi:康熙字典·艸部·十五》藝:〔古文〕秇《唐韻》魚祭切《韻會》倪祭切,𠀤音蓺。才能也。《禮·禮運》月以爲量,故功有藝也。《註》藝猶才也。又《周禮·天官·宮正》會其什伍,而敎之道藝。《註》藝謂禮、樂、射、御、書、數。又《·舜典》歸,格于藝祖。《傳》告至文祖之廟。藝,文也。又《王延壽·魯靈光殿賦》觀藝於魯。《註》六經也。又《左傳·文六年》陳之藝極。《註》藝,準也。《司馬相如·上林賦》藝殪仆。《註》所射準的爲藝。又《家語》合諸侯而藝貢事禮也。《註》藝,分別貢獻之事也。又《晉語》貪欲無藝。《註》藝,極也。又姓。《通志·氏族略》有藝氏。又與蓺通。《韻會》種也。《·禹貢》蒙羽其藝。《傳》兩山巳可種藝。《孟子》樹藝五穀。又《韻補》五結切,叶音臬。《丘遲·思賢賦》備百行之高致,談九流之洪藝。諒可雜而非染,跡每同而常別。
考證:〔《·舜典》歸格于藝祖。《傳》告止文祖之廟。〕謹照原文告止改告至。
Fanqie:魚祭 (《廣韻·去聲··》)
Unihan definition:art; talent, ability; craft

Example usage

論語·雍也》:曰:「求也,於從政乎何有?」
The master replied, "Qiu is a man of various ability; what difficulty would he find in being an officer of government?""
孟子·滕文公上》:五穀,五穀熟而民人育。
Cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence.
禮記·文王世子》:皆誓之,以待又語。
Those who had studied minor arts were encouraged and told to expect a second examination.
墨子·辭過》:古之民未知為飲食時,素食而分處,故聖人作誨男耕稼樹,以為民食。
Before the art of cooking was known, primitive people ate only vegetables and lived in separation. Thereupon the sage taught the men to attend to farming and to plant trees to supply the people with food.
莊子·在宥》:說聖邪,是相於也。
Delight in sageness is helpful to ingenious contrivances.
商君書·農戰》:要靡事商賈,為技:皆以避農戰。
Insignificant individuals will occupy themselves with trade and will practise arts and crafts, all in order to avoid agriculture and war.
史記·五帝本紀》:軒轅乃修德振兵,治五氣,五種,撫萬民,度四方,教熊羆貔貅貙虎,以與炎帝戰於阪泉之野。
Who practised virtue, marshalled his men, controlled the five elements, cultivated the five kinds of grain, pacified the nations, and went over all parts of his country. Training black bears, grizzly bears, foxes, panthers, lynxes, and tigers, he, with their aid, fought with 'Flame emperor' in the desert of Banquan.
尚書·舜典》:歸,格于祖,用特。
He (then) returned (to the capital), went to (the temple of) the Cultivated Ancestor, and sacrificed a single bull.
荀子·君道》:其於百官之事伎之人也,不與之爭能,而致善用其功。
春秋繁露·玉杯》:君子知在位者之不能以惡服人也,是故簡六以贍養之。
韓詩外傳·卷四》:其於百官伎之人也,不與爭能而致用其功。
大戴禮記·保傅》:古者年八歲而出就外舍,學小焉,履小節焉。
白虎通德論·三軍》:尚書》曰:「歸假于祖。」
新書·六術》:是以先王為天下設教,因人所有以之為訓,道人之情,以之為真,是故內本六法,外體六行,以與《》、《》、《》、《春秋》、《禮》、《樂》六者之術,以為大義,謂之六
中論·治學》:教以六,曰禮、樂、射、御、書、數。
孔子家語·弟子行》:文不勝其質,恭老䘏幼,不忘賓旅,好學博,省物而勤也,是冉求之行也。
潛夫論·班祿》:前招良人,疾奢夸廓無紀極也,乃惟度法象,明著禮秩,為優憲,縣之無窮。
論衡·藝增》:儻經之言,如其實乎?
風俗通義·皇霸》:非有典之文,堅基可據,推當今以覽太古,自昭昭而本冥冥,乃欲審其事而建其論,董其是非而綜其詳矣,言也實為難哉!
孔叢子·儒服》:子高曰:「取包眾美,兼六,動靜不失中道耳。」
素書·安禮章》:相規。
新語·道基》:於是後聖乃定《五經》,明《六》,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音,設鍾鼓歌舞之樂,以節奢侈,正風俗,通文雅。
蔡中郎集·篆勢》:摛華豔于紈素,為學之範閑。
列子·周穆王》:萬物滋殖,才多方。
鶡冠子·學問》:鶡冠子曰:「一曰道德,二曰陰陽,三曰法令,四曰天官,五曰神徵,六曰伎,七曰人情,八曰械器,九曰處兵。」
韓非子·顯學》:今商官技之士亦不墾而食,是地不墾與磐石一貫也。
管子·輕重己》:十日之內,室無處女,路無行人,苟不樹者,謂之賊人。
孫子算經·》:萬物之祖宗,六之綱紀。
淮南子·主術訓》:身材未修,伎曲備,而無仁智以為表幹,而加之以眾美,則益其損。
呂氏春秋·勿躬》:管子復於桓公,曰:「墾田大邑,辟土粟,盡地力之利,臣不若甯速,請置以為大田。」
春秋左傳》:秦伯任好卒,以子車氏之三子,奄息,仲行,鍼虎,為殉,皆秦之良也,國人哀之,為之賦黃鳥,君子曰,秦穆之不為盟主也,宜哉,死而棄民,先王違世,猶詒之法,而況奪之善人乎,詩曰,人之云亡,邦國殄瘁,無善人之謂,若之何奪之,古之王者,知命之不長,是以並建聖哲,樹之風聲,分之采物,著之話言,為之律度,陳之極,引之表儀,予之法制,告之訓典,教之防利,委之常秩,道之以禮,則使毋失其土宜,眾隸賴之,而後即命,聖王同之,今縱無法以遺後嗣,而又收其良以死,難以在上矣,君子是以知秦之不復東征也。
逸周書·官人解》:有隱于仁賢者,有隱于智理者,有隱于文者,有隱于廉勇者,有隱于忠孝者,有隱于交友者,如此,不可不察也。
國語·越語下》:後無陰蔽,先無陽察,用人無,往從其所。
晏子春秋》:布常無,徵斂無度。
越絕書·外傳本事》:當是之時,有聖人教授六,刪定五經,七十二子,養徒三千,講習學問魯之闕門。
戰國策·秦攻趙》:秦攻趙,蘇子為謂秦王曰:「臣聞明王之於其民也,博論而技之,是故官無乏事而力不困。」
鹽鐵論·復古》:陛下宣聖德,昭明光,令郡國賢良、文學之士,乘傳詣公車,議五帝、三王之道,六之風,冊陳安危利害之分,指意粲然。
列女傳·鄒孟軻母》:孟子長,學六,卒成大儒之名。
漢書·敘傳下》:文志第十。
前漢紀》:有才
東觀漢記·田邑》:邑有大節,涉學,能善屬文。

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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