Taxonomy of meanings for 法:　　

Additional information about 法

說文解字:

Criteria
• METHOD
  

  1. The most general word for method or technique is shù 術, and the professional technique here referred is typically publicly accessible.

  2. Fāng 方 refers to a professional and often esoteric and/or recondite skill or trick.

  3. Fǎ 法 is a regular rule-governed procedure governing the proper exercise of a skill.

  4. Dào 道 is a way of being as well as a way of doing things, and this Way may be either exoteric or esoteric.

  5. Duān 端 refers to a basic method or the important features of a method.

  學有次第而後大成 "When study has method, only then will it greatly succeed." ( 宋. 歐陽修 )

• MODEL
  

  1. The current standard word for a concrete or an abstract model to model oneself after is fǎ 法.

  2. Zé 則 refers to the following of an abstract standard or ruler rather than a concrete model.

• CHINESE LANGUAGE
  

  1. guānhuà 官話 "Mandarin" is obsolete, and its traditional antonym was xiāngyǔ 鄉語 "local speech".

  From Míng Dynasty times, this was a current word for the common vernacular language used by administrative staff of any kind throughout China.

  DC: 明何良俊《四友齋叢說 ‧ 史十一》： " 雅宜不喜作鄉語，每發口必官話。 "

  2. báihuà 白話 "plain speech, vernacular" (as opposed to wényán 文言 )

  This is a modern word referring to an easily accessible written version of the Chinese language. In classical contexts or early vernacular contexts the expression always seems to refer to "empty talk" rather than the vernacular language.

  3. guóyǔ 國語 "national language" (ant. wàiyǔ 外語 ) (pre-1950ies and Taiwan)

  A word that continues to be in increasing common use even in Mainland China today, and which is standard in places like Malaysia or Singapore, as well as in Taiwan.

  4. zhōngguóyǔ 中國語 "language of China" (ant. wàiguóyǔ 外國語 )

  Current Japanese way of writing the Japanese word for the Chinese language, but the expression has a long history in China, the first attested use being in Yáng Xióng's Model Sayings of the first century BC.

  5. pǔtōnghuà 普通話 "common language" (Mainland China) (ant. dìfāngyǔ 地方語, fāngyán 方言 "dialect (not in the ancient meaning)")

  This is a very common modern expression which corresponds to Greek koinē, and the word is always used in counterdistinction to (often mutually incomprehensible) dialects. The word has a rather political flair.

  6. Hànyǔ 漢語 "language of the Hàn people" (should include all dialects, but is often used otherwise)

  This is the most current word for the Chinese language as opposed to other 族語 "national languages". The word is very current in the Buddhist Tripitaka, but it is also attested elsewhere 庾信《奉和法筵應詔》： " 佛影胡人記，經文漢語翻。 ". The term is also attested in 世說新語.

  7. Zhōngguóhuà 中國話 "Chinese speech" (includes all dialects)

  This word is always used in counterdistinction to foreign languages. It has become current in international contexts in nineteenth century novels.

  8. Zhōngwén 中文 "Chinese (typically written) language" (ant. wàiwén 外文, often icludes speech: 會說中文 )

  This word is already attested in the medieval 搜神記, where it refers to the written language. In Modern Standard Chinese this is a very common way of referring to Chinese as opposed to foreign languages, and as a subject in school curricula.

  9. Huáyǔ 華語 "Chinese talk" (used mainly in Singapore, Hong Kong etc.)

  This word has a long history in Buddhist texts, and it is also already attested in 劉知幾《史通 ‧ 言語》： "... 必諱彼夷音，變成華語.

  10. Hànyīn 漢音 "Han-Chinese sounds" refers to the Chinese language in a poetic style. Sanskrit is currently referred to as 梵音.

  HD sub verbo 漢文： 2. 漢語；漢字。南朝梁僧祐《梵漢譯經音義同异記》： " 或善梵義而不了漢音，或明漢文而不曉梵意。 "

  HD: 2. 指漢語。南朝宋朱廣之《咨顧道士＜夷夏論＞》： " 想茲漢音，流入彼國。 "

  老子漢人也。

  新修科分六學僧傳 R133_p0714a04(02)║

  胡蕃國也。土地不同。則言音亦異。當其化胡成佛之際。為作漢音耶。作蕃音耶。苟以漢音。則蕃國有所不解。以蕃音。則此經之至。宜須翻譯。

  11. Hàn yán 漢言 "Hàn language, language of the Hàn Dynasty> Chinese" (ant. 胡言 or 胡語 ) is a historico-ethnographic term.

  This remained a very common way of referring to the Chinese language long after the Hàn Dynasty, as is clear from the Buddhist Tripitaka. (424 occurrences in CBETA.)

  T25n1512_p0835b29(05)║

  胡言般若波羅蜜。

  漢言智慧彼岸也

  T48n2023_p1095c25(00)║

  志曰。

  佛者。 Buddha

  漢言覺也。 is "the enlightened" in Hàn language"

  將以覺悟群生也。 He will bring enlightenment to the sentient beings.

  12. Wényán 文言 "literary Chinese" (ant. báihuà 白話 "plain vernacular") today refers to a modernised version of traditional classical Chinese, as used for example in letters. But in the Buddhist Tripitaka, for example, the phrase regularly refers to ornate Chinese, ornate formulations. Neither traditionally nor in modern times is 文言 used in counterdistinction to foreign languages: the contrast is with other varieties of Chinese.

  DC: 4. 別於白話的古漢語書面語。蔡元培《在國語傳習所的演說》： " 文言上還有例句，如 ' 爾無我詐，我無爾虞 ' 等。 "

  13. wényánwén 文言文 "literary Chinese writing" (ant. báihuàwén 白話文 ) refers to classical Chinese as it continues to be used in the introductions to books and in formal letter-writing.

  This is a twentieth century word, as far as I can see.

  14. báihuà-wén 白話文 "plain talk writing" (ant. wényánwén 文言文 ) is a term with a strong stylistic nuance.

  This is a twentieth century word.

  15. tōngyòngyǔ 通用語 "general use language".

  This is a twentieth century neologism designed to replace 普通話. The term has never achieved broad use.

  16. dàzhòngyǔ 大眾語 "mass language" is obsolete today.

  This is a politicised ideological concept stressing the universal use and popularity of the Chinese language as advocated by language politicians. It is a twentieth century political neologism.

  17. guówén 國文 "state writing" refers in a formal way to written Chinese.

  This is a twentieth century term mainly used in connection with educational politics.

  HD: 許地山《東野先生》： “ 這不是國文教科書底一課麼？ ”

  18. Hàn wén 漢文 (obsolete, current in Buddhist texts) "Hàn (typically written) language"

  HD: 2. 漢語；漢字。南朝梁僧祐《梵漢譯經音義同异記》： " 或善梵義而不了漢音，或明漢文而不曉梵意。 "

  19. Zhōngguó wénzì 中國文字 "the Chinese (written) language"

  T49n2036_p0477a06(03)║　

  中國文字未通。蓋不可知也。

  R110_p0542b01(05)║

  偈語原必有韻譯以中國文字。則無可協。

  R110_p0542b09(00)║

  流入東土後。以中國文字經為尊稱。故亦稱經。

  20. Huá yán 華言 is an obsolete traditional term for Chinese that comes over 1200 times in Taisho Tripitaka.

  R150_p0541a 13(00)║

  剌麻者。乃西域之尊稱。

  譯華言為無上二字。

  R149_p0695a 12(00)║

  梵語阿修羅。亦云阿素洛。

  又云阿須倫。

  華言非天。

  R149_p0718b05(03)║

  梵語袈裟華言壞色衣。

  21. dōngtǔ Huáxiàyán 東土華夏言 "Chinese language in the eastern regions" is an ad hoc periphrastic expression which one might insist was never lexicalised, but it is perhaps worth recording just as well, if only in order to

  R059_p0119b04(00)║

  梵語。西天梵國語也。

  華言。東土華夏言也。

  譯者翻也。

  謂翻梵天之語。轉成漢地之言也。

  22. Hàn'ér yányǔ 漢兒言語 "Hàn language" is a term that is current in Korean textbooks of colloquial Chinese, like the famous 老乞大 : “ 你是高麗人，卻怎麼漢兒言語說的好。 ” See also the article in 太田辰夫《漢語史通考 · 關於漢兒言語》

  23. Jìn wén 晉文 (obsolete, current in Buddhist texts) "Jìn (typically written) language" is fairly rare, but clear examples are easily found:

  T50n2059_p0326c12(02)║

  還歸中夏。

  自燉煌至長安。

  沿路傳譯寫為晉文。

  24. Jìn yán 晉言 (obsolete, current in Buddhist texts) "Language of the Jìn" is common indeed, but many examples can be read technically as "in Jìn this translates as". Not however in this example:

  於龜茲國金華祠。

  T14n0434_p0105ā6(01)║　

  演出此經。譯梵音為晉言。

  T33n1693_p0001ā7(01)║

  斯經似安世高譯。為晉言也。 (punctuation probably wrong!)

  25. Jìn yǔ 晉語 (obsolete, current in Buddhist texts) "Speech of the Jìn"

  T50n2059_p0329ā2(00)║

  手執梵文口宣晉語。

  T55n2145_p0072b24(03)║

  先誦本文。

  然後乃譯為晉語。

  26. Jìn yīn 晉音 "Jìn Dynasty speech"

  T14n0434_p0105á1(00)║

  沙門慧海者。通龜茲語。

  善解晉音。

  林復命使譯龜茲語為晉音。

  T50n2060_p0634á6(02)║

  外國語云阿耨菩提。

  晉音翻之無上大道。

  27. Qín yán 秦言 "Qín language> Chinese" is the standard way of providing Chinese translations for Sanskrit words in the Buddhist Tripitaka. (No less than 1132 examples in CBETA, but mostly formulaic, as in the following examples.)

  答曰。摩訶秦言大。 "maha is "big"in Chinese"

  T25n1509_p0383á2(03)║

  今問摩訶薩義。摩訶者秦言大。

  28. Qín yǔ 秦語 "Speech of the Qín > Chinese"

  In the Buddhist Tripitaka, this is a very formal term for Chinese, not very common. (Only 22 occurrences in CBETA)

  T26n1543_p0771b02(08)║

  梵本十五千七十二首盧 ( 四十八萬二千五百四言 ) 。

  秦語十九萬五千二百五十言。

  T51n2068_p0053c09(05)║

  什自手執胡經。

  口譯秦語曲從方言而趣不乖本。

  T51n2068_p0054á9(07)║

  什自執梵本口譯秦語。

  T55n2145_p0072b07(28)║

  胡本十五千七十二首盧 ( 四十八萬二千三百四言 ) 秦語十九萬五千二百五十言

  T55n2145_p0073c09(02)║

  胡本一萬一千七百五十二首盧長五字也。

  凡三十七萬六千六十四言也。

  秦語為十六五千九百七十五字。

  29. Táng wén 唐文 (obsolete, current in Buddhist texts) "Táng (typically written) language"

  This is the standard way of referring to the written Chinese language in Buddhist texts of the Táng dynasty.

  R130_p0664b06(02)║

  以華言唐文刻釋氏經典

  T39n1797_p0803b21(10)║

  不得梵文依唐文得意亦同。

  T48n2025_p1160a24(08)║

  唐文多對偶當盡翻譯。

  T50n2060_p0614c17(05)║

  有天竺三藏大齎梵本擬譯唐文。

  R024_p0177a16(02)║　

  語精梵言。

  雖亦兼美唐文。

  乍來恐未盡善。

  30. Táng yán 唐言 (obsolete, current in Buddhist texts) "Language of the Táng".

  1523 occurrences in CBETA. Occasionally, one wonders whether this does refer to Táng time Chinese whereas Hànyīn 漢音 does not:

  T20n1177Ap0724c02(01)║

  遂將得舊翻譯唐言漢音經本在寺。

  31. Táng yǔ 唐語 (obsolete, current in Buddhist texts) "Speech of the Táng"

  A fairly rare way of referring to the Chinese language in Táng Buddhist texts. (Only 18 occurrences in CBETA)

  R014_p0563a14(02)║

  印度罽賓皆未詳唐語。

  R036_p0985a16(18)║　　　　

  又多兩重怗文當知初依梵文後釋唐語

  T30n1579_p0283c07(05)║

  三藏法師玄奘。

  敬執梵文譯為唐語。

  32. Táng yīn 唐音 "Táng speech" is a regular expression for Táng Dynasty Chinese in the Buddhist Tripitaka.

  R036_p0584b13600)

  梵語本是兩名唐音無以甄別

  R066_p0717b08(01)║

  此偈乃是梵語訛言。

  傳者將為唐音正字。

  33. Tánghuà 唐話 "Táng talk" is a current Cantonese term for Chinese, and the famous intellectual 許地山 writes: 他說的雖是唐話，但是語格和腔調全是不對的。 But in this phrase, I am instructed by my teacher and friend Jiǎng Shàoyú, Táng refers not to the dynasty but to 唐山.

  34. Dà Táng yǔ 大唐語 "Speech of the Great Táng Dynasty" is rarely attested, but the word does exist:

  R150_p1055b17(00)║

  若僧雖是新羅人。却會大唐語。 Monk Ruò was a person from Xīnluó, but he spoke the language of the Great Táng Dynasty.

  35. Hàn 漢 is an abbreviation for Hànyǔ 漢語 currently used in Buddhist translation theory, but the word is not in itself a term for the Chinese language outside such technical contexts.

  T21n1293_p0378c15(02)║　

  翻梵為漢 Translate the Sanskrit into Chinese.

  R068_p0353b05(05)║

  梵是天竺之言。

  漢是此土之語。

  R133_p0623b09(07)║

  序以條列梵漢旨義。

  R005_p0007b03(02)║

  翻譯之家自有規准。 The specialists in translation have their own standards.

  若名梵漢共有。 If a term exists both in Sanskrit and in Chinese

  則敵對而翻。 than they just match the terms up in translation.

  36. Táng 唐 "language of the Táng Dynsasty.

  梵唐

  T54n2133Ap1196b12(02)║　

  一曰義淨撰梵語千字文。

  或名梵唐千字文。

  T55n2176_p1118a01(00)║　

  梵唐對譯阿彌陀經一卷 ( 仁 )

  This is the same as 梵唐語：

  T55n2176_p1118b20(00)║　

  梵唐語對註譯大佛頂真言一卷

  T55n2176_p1119c19(18)║

  梵唐對譯法花二十八品

  T55n2176_p1120a05(00)║　

  梵唐對譯金剛般若經二卷

  T55n2176_p1131a06(00)║　

  梵唐文字一卷

  37. Jìn 晉 "the language of the Jìn Dynasty.

  The term is rarely used to refer directly to the language, unlike the common Táng 唐. But examples do exist:

  T55n2157_p0795c08(08)║

  既學兼梵晉故譯義精允。

  38. nèidìhuà 內地話 refers to the language spoken on the Mainland, and the word is mostly used on Taiwan. This term represents an outsider's view on the Chinese language. (2.9 million hits in Google! This important word was brought to my attention by Jens Østergaard Petersen.)

  39. shénzhōu yǔ 神州語 "the language of our divine land" is quaint, nationalistically sentimental, and a rare way of referring to the Chinese language.

  beijing.kijiji.cn/á1221463.html:

  心中一暖，想到他居然會說神州語，正要說些甚麼，但一開口，嘴部動作牽動喉嚨，...

  40. zúyǔ 族語 "the national language (of the Chinese) is a borderline case because the term refers to national languages in general, and only by extension to Chinese in particular.

  42. Hàn dì zhī yán 漢地之言 "language of the Ha4n territory" is a marginal periphrastic expression which one should probably not regard as a lexicalised item. One could study such periphrastic expressions separately from the lexicalised vocabulary.

  R059_p0119b06(06)║

  謂翻梵天之語。轉成漢地之言也。

  [43. jīngpiànzi 京片子 "Chinese as spoken in Peking" is a borderline case because it does refer to Peking speech, but not insofar as it is the standard for the whole of China. Colloquial examples of this sort could be multiplied...]

• PRINCIPLE
  

  1. Lǐ 理 refers to inherent structuring patterns of things.

  2. Zé 則 refers to a rule or pattern to be followed.

  3. Fǎ 法 (often: "model, method, procedure, law" can refer to a man-made rule pattern or rule, never a "law of nature" and rarely a pattern set by nature.

  4. Zhì 制 refers to a humanly instituted system of principles and rules.

  5. Yào 要 refers to the single underlying most important principle that governs something.

  6. Jīng 經 refers to a basic guideline that one might prefer to follow.

• LAW
  

  1. The current general word for a law, a legal system or any legal provision of any kind is fǎ 法.

  2. Lu �律 is far more specialised as a specific term referring to concrete and detailed regulations rather than a legal system as a whole, and the word is also syntactically much less flexible. Thus we have 先王之法 and not 先王之律.

  The complexities of legal terminology can be preliminarily summarised as follows:

  A. The rule may be explicit (chéng 程, diǎn 典, fǎ 法, hào 號, lu �律 ); or it may be primarily conventional (cháng 常, jì 紀, jīng 經, zhì 制 ).

  B. The rule may be conceived as temporary (lìng 令, dù 度, chéng 程, hào 號 ); or it may be conceived as permanent and unchangeable (cháng 常, diǎn 典, jì 紀, jīng 經 ); or it may be conceived as long-term but clearly changeable (fǎ 法, lu �律, xiàn 憲, zhāng 章, zhì 制 ).

  C. The rules may concern legal and economic administration (chéng 程, diǎn 典, dù 度, lu �律, xiàn 憲, zhāng 章, zhì 制, and occasionally fǎ 法 ); or they may concern prohibitions of criminal conduct (fǎ 法, pì 辟, xíng 刑 ); or they may be general moral guidelines on conduct (cháng 常, hào 號, lìng 令, jì 紀 ).

  D. The focus may be on the written documents containing the rules as such (diǎn 典, xiàn 憲, zhāng 章 ); or the focus may be on the content of the rules (cháng 常, chéng 程, dù 度, lìng 令, zhì 制 ); or the primary focus may be on oral promulgation of the rule (hào 號 ).

  E. The rules may be regarded as a collective system (cháng 常, jì 紀, jīng 經, zhì 制 ); or they may be conceived as individual legal prescriptions (all others).

• PUNCTUATION
  

  jù dòu fǎ 句讀法

• PUNISH
  

  1. The general word for punishment is wú xíng 五刑, traditionally in SHU, LYUXING listed as "dà pí 大辟 "decapitation", yuè 刖 "mutilation of foot", yì 劓, gōng 宮 "castration", mò 墨 "branding". The list varied through time and is different in different sources.

  2. Xíng 刑 refers specifically to physical punishment.

  3. Fá 罰 refers to non-physical forms of punishment including typically fines. See FINE

  4. Yù 獄 can be used to refer to any kind of punitive action taken against criminals.

  5. Fǎ 法 can occasionally be used, mainly in early texts, to refer not to criminal law but to the application of such laws to criminals.

  6. Zuò 坐 refers to a condemned person being held responsible for a criminal act and being punished. See CONDEMN

  7. Tǎo 討 is a moralistic term referring to a momentous act of punishment in the name of justice, and the meaning often vascillates between ATTACK and PUNISH, when the reference is a punitive attack. See ATTACK

• IMITATE
  

  1. The current general word for imitation is xiào 效.

  2. Xué 學 refers to a systematic attempt to imitate an admired model, often as a method of self-cultivation.

  3. Fǎ 法 refers to modelling oneself on distant ideals, typical abstract, or historically placed in the distant mythical past.

  4. Zé 則 refers to taking something abstract and authoritative as one's fixed obligatory guideline.

  5. Xiàng 象 refers to an abstract, almost metaphysical making oneself into a living icon of a higher authoritative model, typically of an abstract or cosmological kind.

  6. Nǐ 擬 and fǎng 倣 / 仿 refer to an attempt to produce a true copy or a true representation of another representation.

  7. Xiě 寫 refers primarily to the production of a true pictorial representation of another representation. See COPY

Word relations
• Subject: (LAW)立/ESTABLISH The current general word for setting up anything abstract or concrete is lì 立 and the almost equally common shè 設. 3 Attributions
• Ant: (LAW)私/SELFISH The standard word for selfishness in classical Chinese is sī 私. 4 Attributions
• Object: (LAW)奉/RESPECT2 Attributions
• Object: (LAW)守/SAFEGUARD Bǎo 保 (which emphasises safety against dangers or threats) and shǒu 守 (which emphasises good care and the ensuring that something is not lost or impaired) are the two general words for safeguarding things. 1 Attribution
• Object: (LAW)專/MONOPOLISE Zhuān 專 emphasises that one takes exclusive control, by whatever means. 1 Attribution
• Object: (LAW)廢/DISCARD Fèi 廢 and the rarer tì 替 (all ant. zhì 置 "establish"!!!! See also no. 4 below.) refer to discarding something one has made use of or has been involved with for some time. 1 Attribution
• Object: (LAW)按/RELY ON1 Attribution
• Object: (LAW)枉/TWIST Wǎng 枉 (ant. zhèng 正 "straight and unwarped") refers to bending as distortion. The word is predominantly transferred in meaning and prototypically refers to the bending of the law. 1 Attribution
• Object: (LAW)犯/OFFEND Fàn 犯 (ant. cǒng 從 "follow obediently") refers as a derogatory term to a deliberate and active breaking of a rule. 3 Attributions
• Object: (LAW)背/OFFEND3 Attributions
• Object: (LAW)變/CHANGE The most current general words for objective and typically abrupt change are biàn 變 "change from one's original state to become something different" (ant. héng �� "remain constant"). 2 Attributions
• Object: (LAW)逆/OFFEND The current most general word for offending against what one is obliged to act in accordance with or going against a current is probably nì 逆 (ant. shùn 順 "follow and obey"), which refers to any action which goes against something. 1 Attribution
• Object: (METHOD)失/NEGLECT1 Attribution
• Object: (METHOD)定/FIX The current general word for fixing something in any objective and interpersonal way, concrete or abstract is dìng 定. 1 Attribution
• Object: (LAW)懸 / 縣/HANG The current general word for hanging something up or suspending it in the air is xuán 懸. 6 Attributions
• Object: (METHOD)行/ACT The current general word for any deliberate action one may be held morally and/or administratively responsible for is xíng 行 (ant. zhǐ 止 "decide not to take action"). The nominal entries have the old reading xìng. [COMMENDATORY!], [GENERAL], [HABITUAL], [RESPONSIBLE] 16 Attributions
• Object: (LAW)執/CONTROL1 Attribution
• Object: (LAW)守/CONFORM Shǒu 守 refers to conformity construed as a matter of guarding a precedent or a tradition. 2 Attributions
• Object: (LAW)致/ACT3 Attributions
• Object: (LAW)致/ACHIEVE Zhì 致 refers specifically to remarkable successful action, typically on others' behalf. [ALTRUISTIC], [DIFFICULT]; [VERB] 1 Attribution
• Object: (IMITATE)古/ANCIENT1 Attribution
• Object: (LAW)作 / 作 / 作/CREATE Zuò 作 (ant. shù 述"transmit") focusses on an autonomous initiative being taken, and the word can refer to a commendable act of creation as well as a reprehensible act of political disobedience. The word focusses on the product resulting of the action. 1 Attribution
• Epithet: (METHOD)正/CORRECT The standard word for conformity with an established standard of behavioural or physical allignment zhèng 正(ant. xié 邪). 1 Attribution
• Epithet: (LAW)公/JUSTICE4 Attributions
• Epithet: (LAW)峻/SEVERE Jù4n 峻 (ant. píng 平 "even-handed") refers dramatically to the savageness of punishments.
• Epithet: (LAW)常/ENDURING Cháng 常 and the especially emphatic héng 恆 "highly constant and permanent" (ant.* ǒu 偶 "contingency and consequent changeability") emphasise the constancy or constant recurrence of the attributes of what is lasting, and typically - though not always - the constancy is valued positively. 1 Attribution
• Epithet: (METHOD)天/HEAVEN1 Attribution
• Epithet: (METHOD)王/KING The general term for a king of any kind is wáng 王, and in Warring States times this term can refer to all sovereign rulers, even the Son of Heaven. 1 Attribution
• Epithet: (METHOD)治/GOVERN The general word for governing, administering or ordering things is zhì 治, old reading chí. 1 Attribution
• Epithet: (LAW)天/HEAVEN1 Attribution
• Epithet: (LAW)嚴 / 嚴儼/SEVERE The current general commendatory term for severeness is yán 嚴 (ant. kuān 寬 "lax"). 1 Attribution
• Epithet: (LAW)酷/CRUEL1 Attribution
• Epithet: (LAW)公/EQUAL2 Attributions
• Epithet: (LAW)苛/SEVERE Kē 苛 and kù 酷 (ant.* rén 仁 "kind-hearted" and bù rěn 不忍 "be unable to stand") refer to flagrant extravagance in the severeness of punishments. 2 Attributions
• Epithet: (LAW)百/ALL Bǎi 百 is occasionally used to refer to the whole of a well-defined group of things. >>ADNOMINAL 1 Attribution
• Epithet: (LAW)治/GOVERN The general word for governing, administering or ordering things is zhì 治, old reading chí. 2 Attributions
• Epithet: (LAW)籍/DOCUMENT Jǐ2 籍 refers to a formal and official record, typically a population register or a written official statute. 1 Attribution
• Contrast: (LAW)刑/PUNISH Xíng 刑 refers specifically to physical punishment. 1 Attribution
• Contrast: (SYMBOL)象/SYMBOL The standard word for a symbolic representation of something is xiàng 象. This is a philosophical concept of considerable metaphysical depth. 4 Attributions
• Contrast: (LAW)刑/LAW2 Attributions
• Contrast: (LAW)令/COMMAND The standard current word for a command is lìng 令, and the content (not the words) of the command is typically in the sentence that follows. We do not find: 令曰, and it is significant that lìng 令 also regularly means "to cause to". 1 Attribution
• Assoc: (LAW)度/LAW8 Attributions
• Assoc: (LAW)令/LAW6 Attributions
• Assoc: (LAW)制/LAW2 Attributions
• Assoc: (LAW)律/LAW Lǜ 律 is far more specialised as a specific term referring to concrete and detailed regulations rather than a legal system as a whole, and the word is also syntactically much less flexible. Thus we have 先王之法 and not 先王之律. 2 Attributions
• Assoc: (LAW)禁/FORBID The current dominant general word referring to public prohibition is jìn 禁 (ant. quàn 勸 "encourage"). 4 Attributions
• Assoc: (METHOD)術/METHOD The most general word for method or technique is shù 術, and the professional technique here referred is typically publicly accessible.
• Assoc: (IMITATE)象/IMITATE Xiàng 象 refers to an abstract, almost metaphysical making oneself into a living icon of a higher authoritative model, typically of an abstract or cosmological kind.
• Assoc: (LAW)式/LAW3 Attributions
• Assoc: (METHOD)則/RULE Zé 則 refers to a rule or pattern to be followed. 1 Attribution
• Assoc: (LAW)典/LAW1 Attribution
• Assoc: (METHOD)常/ENDURING Cháng 常 and the especially emphatic héng 恆 "highly constant and permanent" (ant.* ǒu 偶 "contingency and consequent changeability") emphasise the constancy or constant recurrence of the attributes of what is lasting, and typically - though not always - the constancy is valued positively. 1 Attribution
• Assoc: (LAW)刑/LAW2 Attributions
• Assoc: (METHOD)數/METHOD1 Attribution
• Assoc: (LAW)籍/DOCUMENT Jǐ2 籍 refers to a formal and official record, typically a population register or a written official statute. 1 Attribution
• Assoc: (LAW)非/NOT1 Attribution
• Synon: (IMITATE)追/IMITATE1 Attribution
• Synon: (MODEL)體/UNDERSTAND1 Attribution
• Synon: (IMITATE)循/FOLLOW Xún 循 is to follow certain guidelines or a certain prescribed path, as a matter of prudential strategy, and typically in a rather mechanical or habitual manner. 1 Attribution
• Synon: (LAW)律/LAW Lǜ 律 is far more specialised as a specific term referring to concrete and detailed regulations rather than a legal system as a whole, and the word is also syntactically much less flexible. Thus we have 先王之法 and not 先王之律. 1 Attribution
• Oppos: (LAW)私/PRIVATE The dominant current word for privacy is sī 私 (ant. gōng 公 "public"), and the word designates everything that falls outside the responsibility of public administration. Contrast SELFISH. 3 Attributions
• Oppos: (LAW)禮/RITUAL The current general term for everything relating to the system of ritual propriety is lǐ 禮. However the term can also be used to refer to individual prescribed rituals. 1 Attribution
• Oppos: (LAW)仁義/GOOD This refers to morality in general, including virtues other than those mentioned explicitly in the binome. 1 Attribution