Taxonomy of meanings for 疾:　　

Additional information about 疾

說文解字:

Criteria
• QUICK
  

  1. The most current general word for anything that moves at high speed is sù 速 (ant. chí 遲 "so slowly that one becomes late").

  2. Jí 疾 (ant. xú 徐 "slowly") typically refers to urgent speedy action of limited duration.

  3. Jí 亟 (ant huǎn 緩 "too slowly") refers to maximum speed possible under prevailing circumstances.

  4. Jíé 捷 adds to the notion of maximum speed the nuance of deftness and general skill.

  5. Piāo 飄 refers specifically to the speed of wind.

  6. Xùn 迅 emphasises high speed and abruptness and eruptive violence, often in natural processes.

  7. Bù rì 不日 without delay, in a short time, quickly.

  NB: Kuài 快 came to mean "quickly" soon after Han times.

• WORRY
  

  1. The current general term for all sorts of troubled states of mind, as well as reasons for such states of mind, is yōu 憂 (ant. xǐ 喜 "be well pleased" and lè 樂 "feel deep joy"), and this word may freely refer to troublesome matters of the present or of the future, and the word typiccally refers to a termporary state of hightened awareness of what is troublesome and concern about what should be done about it.

  2. Lu �慮 (ant. wàng 忘 "refuse to think about, ignore") refers to active reflection upon what one is worried about.

  3. Fán 煩 (ant. jìng 靜 "feel completely at peace") refers to a passive reaction of unsettled anxiousness about something other than oneself.

  4. Zào 躁 (ant. dìng 定 "be well-settled and unruffled") refers to the state of being flustered, restless and upset by worries.

  5. Jí 急 (ant. ān 安 "feel comfortable") refers to urgent and particularly acute temporary worries about something present or immediately imminent.

  6. Jí 疾 (ant. níng 寧 "feel at peace") refers to intense and profound worries about something present (and these worries may or may not be lasting).

  7. Huàn 患 (ant. lè 樂 "feel deeply happy with") refers to intense worry or concern about the possible future effects of something or the possibility of events in the future.

  8. Āi 哀 (ant. lè 樂 "feel perfectly happy with"), when it refers to intense worry rather than grief, connotes despondency and hopelessness and not just worry over possibilities.

  9. Chóu 愁 (ant. yuè 說／悅 "feel pleased"), and the rarer poetic sāo 騷, qiǎo 悄, tì 惕 refer to various shades and degrees of poetically conceived anxiousness.

  10. Shì 事 (ant. zhì 治 "well-ordered situation") can refer to the kinds of matters or affairs that cause one to be anxious or worried.

• BLAME
  

  [ARCHAIC/CURRENT]

  [DRAMATIC/UNDRAMATIC]

  [ELEVATED/FAMILIAR]

  [FACE-TO-FACE/NOT-FACE-TO-FACE]

  [GENERAL/SPECIFIC]

  [HIGH-DEGREE/LOW-DEGREE]

  [PRIVATE/PUBLIC]

  1. The current general word for declaring someone morally rather than criminally responsible for a misdeed is jiù 咎 (ant. yù 譽 "praise").

  [ARCHAIC?], [NOT-FACE-TO-FACE!], [PRIVATE]

  2. Shǔ 數 refers to the recounting and publicly recounting and listing up of the misdeeds or mistakes someone has made.

  [FACE-TO-FACE], [HIGH-DEGREE]

  3. Zé 責 (ant. chēng 稱 "praise someone for something") often refers to the public apportioning of blame without the threat of legal action. [see ACCUSE]

  [FORMAL], [FACE-TO-FACE]

  4. Ràng 讓 (ant. zàn 贊 "commend strongly, in public") refers to strong public blame and abuse.

  [DRAMATIC], [FACE-TO-FACE], [PUBLIC],

  5. Qiào 誚 refers to a strong and often abusive public reprimand.

  [DRAMATIC], [FACE-TO-FACE], [FAMILIAR]; [[RARE]]

  5. Yóu 尤 often refers to official blame and censure, but there are archaic generalised uses of the word where it simply means "to apportion blame for something".

  [ARCHAIC+], [ELEVATED], [NOT-FACE-TO-FACE]

  6. Jí 疾 (ant. měi 美 "praise the splendid qualities of someone") refers to strong personal stricture.

  [DRAMATIC], [FACE-TO-FACE], [INFORMAL]

  7. Guò 過 (ant. yù 譽 ) typically refers to a mild and/or subjective moral disagreement with someone. See MISTAKE

  [LOW-DEGREE], [MARGINAL]

• WEATHER
  

  There is no commonly used general concept for the weather in pre-Buddhist Chinese. The closest we come is perhaps qì 氣 as in ZUO 天有六氣, but consider the whole passage:

  天有六氣， (In the same way) there are six heavenly influences,

  降生五味， which descend and produce the five tastes,

  發為五色， go forth in the five colours,

  徵為五聲。 and are verified in the five notes;

  淫生六疾。 but when they are in excess, they produce the six diseases.

  六氣曰陰、陽、風、雨、晦、明也， Those six influences are denominated the yin, the yang, wind, rain, obscurity, and brightness.

  分為四時， In their separation, they form the four seasons;

  序為五節， in their order, they form the five (elementary) terms.

  過則為菑： When any of them is in excess, there ensues calamity.

  陰淫寒疾， An excess of the yin leads to diseases of the cold;

  陽淫熱疾， of the yang, to diseases of heat;

  風淫末疾， of wind, to diseases of the extremities;

  雨淫腹疾， of rain, to diseases of the belly;

  晦淫惑疾， of obscurity, to diseases of delusion;

  明淫心疾。 of brightness to diseases of the mind.

• INJURE
  

  1. The clearly dominant general term referring to the inflicting of bodily harm is shāng 傷. (But note that the word also currently refers to mental harm and psychological distress.)

  2. Chuàng 創 primarily refers to the inflicting of serious external wounds and never has any psychological overtones or implications, but there are occasional usages where the word has a metaphorical sense of inflicting pain or damage on things other than physical bodies.

  3. Jí 疾 refers to the inflicting of typically internal physical harm other than external laceration.

  4. Cuò 挫 refers to deliberate maltreatment involving the inflicting of wounds.

• EAGER
  

  1. The current general word for eagerness for something is jí 急 (ant. huǎn 緩 "uneager").

  2. Jí 疾 tends to refer to urgent eagerness.

  3. Jí 亟 refers occasionally to a concrete urgent eagerness for something desired.

  4. Hān 酣, normally "tipsy", is occasionally used to refer to eagerness of pursuit of something.

  5. Lì 利 sometimes refers to the abstract attitude towards something as singularly and acutely profitable to one.

• BEAUTIFUL
  

  [ABSOLUTE/GRADED]

  [ACOUSTIC/VISUAL]

  [ARTIFICIAL/NATURAL]

  [[COMMON/RARE]]

  [ELEVATED/VULGAR]

  [GENERAL/SPECIFIC]

  [HUMAN/NON-HUMAN]

  [POETIC/PROSAIC]

  1. The general word is měi 美 "handsome and admirable" (ant. è 惡 "ugly") which refers to anything concrete or abstract which is attractive or handsome in a dignified way, and the word often retains its primary culinary sense of "tasty".

  [GENERAL], [GRADED]; [[COMMON]]

  2. Lì 麗 (ant. sù 素 "unaodorned") is often restricted to physical objects, prototypically to clothes, and emphasises their balanced symmetric beauty, occasionally also - by analogy - the well-aligned symmetric beauty of mountains.

  [ELEVATED], [NON-HUMAN], [VISUAL!]

  3. Wén 文 (ant. zhì 質 "merely material") emphasises cultivated external as well as internal elegance as well as traditionalism.

  [ARTIFICIAL], [ELEVATED], [NON-HUMAN], [VISUAL!]

  4. Yǎ 雅 (ant. sú 俗 "vulgar") emphasises primarily external elevated elegance.

  [ACOUSTIC!], [ARTIFICIAL], [ELEVATED+], [NON-HUMAN]

  5. Hǎo 好 "comely, handsome" (ant. chǒu 醜 "ugly") refers indiscriminately to men and women, but the word is sometimes more general and even abstract in application and refers to attractive words or attractive moral qualities.

  [HUMAN!], [NATURAL], [VISUAL]

  6. Xiù 秀 "of vigorous and imposing beauty" focusses on flourishing and flamboyant beauty in analogy with that of flowers.

  [ELEVATED], [NATURAL], [NON-HUMAN], [POETIC], [VISUAL]; [[RARE]]

  7. Huá 華 "of striking and colourful beauty" (ant. sú 俗 "vulgar") focusses on flourishing and flamboyant superficial or only apparent beauty, on the analogy analogy with that of flowers.

  [ARTIFICIAL], [ELEVATED], NON-HUMAN], [SUPERFICIAL], [VISUAL]

  8. Zhuàng 壯 "stately" (ant. ruò 弱 "weak and unsightly") is virile beauty associated with strength and vigour. See STRONG

  [NATURAL], [MARGINAL], [POETIC]; [[RARE]]

  9. Jiā 佳 "of outstanding beauty" (NB: liè 劣 "unremarkable" is the ant. of jiā 佳 "outstanding", and not in the meaning of "outstandingly beautiful") emphasises comparative beauty compared to others in the same group.

  [GRADED], [ELEVATED], [NATURAL], [POETIC]

  10. Dū 都 "urbane and exquisitely beautiful" (ant. bì 鄙 "rustic and inelegant") is a highly poetic word that can only be used in elevated prose.

  [ARCHAIC], [ELEVATED], [POETIC], [VISUAL]; [[RARE]]

  11. Yán 妍 "attractive and exquisite (of humans as well as human products)" (ant. chì 蚩 "unattractive") refers to elaborate beauty. See SEXY.

  [ARCHAIC], [ELEVATED], [HUMAN], [POETIC]; [[RARE]]

  12. Xiū 脩 / 修 "refined moral beauty" refers to moral as well as physical beauty, thus coming close the Greek kalokagathia, but never approaching the latter in importance as a cultural keyword.

  <div>[ELEVATED], [ARTIFICIAL]; [[RARE]]</div><div><br></div><div>吳蓬，東方審美詞彙集萃，上海文藝出版社，2002 lists the following rough definitions of a variety of terms of aesthetic appreciation by the artist and scholar Wu Peng. Many of these terms express conventional appreciative flattery only. This list does provide one not particularly well-known artist's subjective readings of some basic terms of traditional Chinese aesthetic approbation.</div><div>勃：富有生机之突起。<br>苍：浓的，毛的，老练的。<br>沉：沉着不浮，有重量感。<br>冲：调成和淡之意向。<br>饬：整顿。<br>粗：大而不笨者。<br>淳：清，往往易薄，然而淳是清中滋润之厚。<br>醇：与淳略同，这醇是提炼后的滋润之厚。<br>绰：与"约"字合用，即舒而不纵之意。<br>澹：平静而有幽淡之趣。<br>淡：与浓艳相对。<br>宕：放荡不拘。<br>跌：往往与"宕"字合用，即是起伏明显之状。<br>端：方正而不出偏，有稳实感。<br>敦：很实在的，结实的厚。<br>繁：众而密，有生气。<br>方：与平正同义。<br>丰：饱满而充足。<br>风：审美中之"风"指的是一种气韵格调。<br>飞：大幅度的流动。<br>刚：属于阳性的，有正力的，与柔软相对。</div><div>高：俯视一切的、超然得不一般。<br>工：规矩，不潦草。<br>孤：自我独立。<br>古：旧气，更有历史的抗怀千载之迹象。<br>骨：内在的架子。<br>犷：是跟"雄悍"接近，在粗中发展开来。<br>瑰：不单调的美。<br>乖：不和顺。<br>憨：近于拙朴而敦实。<br>酣：厚润四溢。<br>豪：激动向上之貌，有气魄。<br>宏：大而有气度。<br>厚：有沉积的饱和。<br>华：明亮而艳丽。<br>环：长久圆融之境。<br>荒：与"枯简"接近，不修饰。<br>豁：与开朗接近，然比开朗明显。<br>恢：宽广有余。<br>浑：团然一气之象，有朦胧感。<br>简：经过一番整修的减少。<br>娇：美得可爱。<br>警：审美中用此警字，往往指敏锐、颖达。<br></div><div>劲：能察觉的力。<br>精：很到位。<br>隽：精致而具内涵之美。<br>娟：秀而婉丽。<br>崛：高起而突出。<br>俊：人材杰曲之美。<br>峻：山高而陡。在书画中是浓而锋利之用笔。<br>空：有灵气之空白。<br>枯：干而毛，生的萎缩，然亦是力的显露。<br>宽：大度而畅朗。<br>旷：广阔而空灵。<br>辣：是枯毛爽直的老笔触。<br>朗：明亮而豁然。<br>琅：圆而光润。<br>伦：是同类之意，带有文明意念。<br>冷：跟"淡"与"静”接近，与浓烈相对。<br>炼：精到而有功力。<br>淋：与"漓”往往合用，是无拘束的洒落。<br>流：明显的动感。<br>迈：阔而放的超势。<br>莽：宽广而繁密的，朴直奔放的。<br>袤：与"古"字合用，即悠长久远之趣。<br>茂：有生气的繁密。<br>媚：柔美之趣。<br>宓：安而静。<br>明：清晰有亮度。<br>凝：浓重而不流动。<br>懦：毫无火气之柔软。<br>平：一般的，接近于稳。<br>朴：原始状态，形象较准。<br>嫖：与"姚"字合用，即动疾之状，而有气势。<br>奇：不一般。<br>气：生发的，迎面直扑而来的感觉。<br>清：是混的相对。其间透出一股朗气。<br>峭：山之直而险，在书画中是露锋的侧锋用笔，有明显露<br>尖状态。文章中之峭，是意气直逼。<br>遒：婉转有致，内力强劲。<br>虬：与遒类似，但动感较强，弯曲而有力度。<br>意：诚实谨慎。<br>儒：代表文人之书卷气。<br>洒：散落无拘束。<br>赡：富有与丰实。若与"疏”、"逸”组合即成"澹”或"安"之义。</div><div>骚：审美中之骚字，可引伸为风骚至风流感。<br>韶：美丽有光泽。<br>涩：在不爽快的进程中，流露出内力之美。<br>深：不是浮面的。<br>神：精与气合。高端的。<br>生：不成熟，但比成熟有味。<br>肆：任意放纵。<br>松：松是灵活自然，是一切技巧之本要。<br>瘦：与粗笨相对，在审美中的"瘦"，是指细长而精练。<br>疏：一种稀少秀朗之美。<br>肃：有立即静穆下来之势。<br>率：与潦草随便有别，爽快而直接。<br>邃：深远而悠久。<br>阅：通达之意。<br>给：与"宕"合用，是安详舒放之趣。<br>天:很自然，一片天箱之"天"。<br>恬：安静而坦然。<br>挺：直而有生气。<br>婉：柔和而曲折。<br>温：是一种暖调与缓和的综合。</div><div>巍：往往与"峨"合用，是高大厚实之趣。<br>洗：与"炼”合用，即是"精炼"之意，凡物之洁出于洗。<br>犀：与"利"字合用，即坚利。<br>熙：光明，和乐。<br>细：指细而不纤。<br>娴：文静而雅致。<br>闲：一种高雅的自由。<br>萧：疏少有致。<br>潇：散朗而润泽。<br>馨：很醇厚的香气。<br>篁："篁古”是悠远辽阔之意。<br>雄：强大，有力度，有霸气。<br>秀：灵巧的，有生气的，美好的显露。<br>虚：表象空，但并非真空。<br>雅：文气而不俗。<br>妍：鲜美而柔性。<br>严：认真，不马虎。<br>淹：一种浸沉与精深明达之境。<br>野：超脱、不规范。<br>冶：经过一番精致修饰。<br>逸：悠闲的起伏。</div><div>意：精神倾向。<br>莹：透明而幽亮。<br>雍：往往与“容"字合用，有和顺之貌。<br>幽：静而深。<br>腴：肥润而饱和。<br>郁：厚积而有生气。<br>纤：与"迥"字合用，即弯环回绕之趣。<br>遹：与"瑰"字合用，即纤迥美丽之趣。<br>渊：往往与"懿"合用，是深润而悠美之趣。<br>圆：接近于饱满润滑。<br>蕴：与"藉"合用，即内涵丰富。<br>韵：一种余味不尽之趣。<br>恣：放纵的，无拘束的。<br>滋：湿润感。<br>自：出于本性的流露。<br>质：本体的，实在的。<br>纵：放逸无拘之状。<br>拙：接近朴，形不准。<br>庄：端正之貌。<br>卓：与“荤"合用，是突出明显之状。<br></div><div><br></div><br>

• ILLNESS
  

  1. From Warring States onwards the most current general word for illness was bìng 病, but in earlier times the word referred even more generally to troubles and difficulties of many kinds. This archaic usage did continue into later usage. When used specifically, bìng 病 refers to a lasting long-term medical condition. Interestingly, mental/emotional conditions tend to be bìng 病, perhaps because they are taken to be lasting and not acute.

  2. Jí 疾 is the oldest general word for illness, from OBI times onwards, and often this word continues to be used in this generalised way. But sometimes the word comes to refer more specifically to an acute short-term medical condition, adjectivally in jí bìng 疾病, and especially a change in medical condition, that can be very serious but is not normally construed as chronic. (Seasonal epidemiological conditions are also jí 疾.)

  3. Yàng 恙 is largely restricted to the common idiomatic formula wú yàng 無恙 "be in good health" and sometimes yǒu yàng 有恙 "have medical problems".

  4. Lì 癘 often refers to pest and the like, and comes to refer to any very serious disease. For specific meanings see also ILLNESSES.

• ANGUISH
  

  [IMPERSONAL/PERSONAL]

  [PRECISE/VAGUE]

  [POETIC/PROSAIC]

  [LASTING/TRANSITORY]

  1. Jí 疾 (ant. kuài 快 "be delighted") is acute temporary or momentary anguish directed at a definite cause of dissatisfaction. See also HATE.

  [PRECISE], [TRANSITORY]

  2. Yùn 慍 (ant. yú 愉 "feel generally pleased") is lingering or lasting somewhat milder and more diffuse dissatisfaction or anguish. See ANGER. The distinction is miserably uncertain in many contexts.

  [OVERT], [LASTING]

  3. Fèn 憤 "pent-up dissatisfaction and resentment" (ant.* chàng 暢 "vent one's feelings freely" is not a regular antonym that is stylistically acceptable in parallelism) can be a general feeling of dissatisfaction without any concrete person to be dissatisfied about. See also ANGER.

  [COVERT], [IMPERSONAL], [INTENSE], [LASTING]

  4. Chàng 悵 (ant. xīn rán 欣然 "be pleased with oneself") is poetic and intensely personal without being directed at any particular person, and involves a strong element of despondency.

  [INTENSE], [IMPERSONAL], [LASTING], [POETIC]; [[RARE]]

• INTENSELY
  

  1. The current general word referring to high degree of something or intensity of the application of a predicate is shèn 甚 (ant.* post-Buddhist (NANBEICHAO) lŸè 略 "slightly").

  2. Yǐ 已 and dà 大 refer to an extreme degree. See also EXCESSIVE

  3. Zhì 至 and jí 極 refers to the ultimate or extreme high degree of something, but the meaning of jí 極 was weakened by Han times times to something like the general meaning of shèn 甚.

  4. Zuì 最 refers to the largest degree or highest intensity within a given set compared. See MOST.

  5. Jìng 勁 and jí 疾 add the notion of vigour to that of intensity of degree.

  6. Hòu 厚 typically refers to a high degree or high intensity of something positive.

  7. Zhòng 重 freely refers to an impressive intensity beyond expectation of both positive or negative qualities or actions.

  8. Tòng 痛 refers specifically to a high degree of feelings or emotions.

• SLOW
  

  1. The most generally used word for slowness is probably xú 徐 (ant. jí 疾 "fast"), which refers to an indifference on the part of the agent concerning the speed he is making, and the word has no negative connotations, indeed the reference is often to pleasant sauntering slow insouciance.

  2. Huǎn 緩 "slowly, at one's own speed" (ant. jí 急 "fast and urgent") tends to suggest a self-indulgent absence of haste which may call for criticism.

  3. Chí 遲 (ant. sù 速 "quickly and smoothly") focusses on a reprehensible, often inept, but possibly unavoidable, failure to make proper speed or to arrive in time.

  4. Màn 慢 (ant. qǐn 勤 "with polite expediency") is deliberate and deliberately offensive dilatory behaviour; and the word is somewhat marginal in this group.

• HATE
  

  1. The dominant general word referring to intense dislike is wù 惡 (ant. ài 愛 "love") which can relate to all kinds of concrete or abstract objects.

  2. Yuàn 怨 is resentment due to identified concrete causes, and the emotion is typically directed towards superiors or equals.

  3. Zēng 憎 (ant. ài 愛 "love") is a rather mild and lingering form of resentment directed at a person.

  4. Jí 疾 / 嫉 can refer to intense personally focussed resentment.

  5. Jì 忌, jí 嫉, and dù 妒 refer to intense personal resentment typically occasioned by envy for some success in love (jealousy) or in politics.

  6. Hèn 恨 "nourish feelings of hatred" is relatively rare in this meaning in pre-Qin times, and it stresses the emotional aspect of hatred.

  7. Yàn 厭 "come to be fed up with" (ant. hào 好 "be fond of") is a resentment due to overexposure to some condition or to a person's behaviour.

  8. Fán 煩 "be irritated at, be annoyed with" refers to a dissatisfaction due to overexposure to some condition or to a person's behaviour.

  9. Kǔ 苦 "resent bitterly", huàn 患 "REGARD AS DISASTROUS> be upset by", and bìng 病 "feel profoundly offended" focus on resentment of some prevailing condition as insufferable and may be directed at responsible officials but not primarily in a personal way.

  10. Wàng 望 is archaising word typically referrring to resentment against superiors.

Word relations
• Ant: (INJURE)甘/SAVOURY1 Attribution
• Ant: (QUICK)徐/SLOW The most generally used word for slowness is probably xú 徐 (ant. jí 疾 "fast"), which refers to an indifference on the part of the agent concerning the speed he is making, and the word has no negative connotations, indeed the reference is often to pleasant sauntering slow insouciance. 5 Attributions
• Ant: (INTENSELY)微/TENUOUS Wēi 微 refers to subtlety predominantly in transferred figurative senses.
• Ant: (QUICK)緩/SLOW Huǎn 緩 "slowly, at one's own speed" (ant. jí 急 "fast and urgent") tends to suggest a self-indulgent absence of haste which may call for criticism.
• Ant: (QUICK)遲/SLOW Chí 遲 (ant. sù 速 "quickly and smoothly") focusses on a reprehensible, often inept, but possibly unavoidable, failure to make proper speed or to arrive in time. 2 Attributions
• Epithet: (ILLNESS)心/MIND The general word for the mental sphere of man is xīn 心 "HEART> mind" (ant. xíng 形 "physical shape, body", tǐ 體 "limbs, body").
• Epithet: (ILLNESS)惡/BAD The most general word for what is inferior and not commendable, morally, aesthetically or otherwise, is è 惡 (ant. měi 美 "commendable"), but this word is also used to refer more specifically to wickedness. See WICKED [GENERAL] 1 Attribution
• Epithet: (QUICK)趨 / 趣/HURRY qū 1 Attribution
• Assoc: (QUICK)健/STRONG Jiàn 健 (ant. shuāi 衰 "in a reduced state, lacking energy") refers to temporary short-term constitutional strength which is the result of a good physical constitution. See HEALTHY
• Assoc: (HATE)惡/HATE The dominant general word referring to intense dislike is wù 惡 (ant. ài 愛 "love") which can relate to all kinds of concrete or abstract objects. 1 Attribution
• Assoc: (HATE)怨/HATE Yuàn 怨 is resentment due to identified concrete causes, and the emotion is typically directed towards superiors or equals. 1 Attribution
• Assoc: (ILLNESS)病/ILLNESS From Warring States onwards the most current general word for illness was bìng 病, but in earlier times the word referred even more generally to troubles and difficulties of many kinds. This archaic usage did continue into later usage. When used specifically, bìng 病 refers to a lasting long-term medical condition. 5 Attributions
• Assoc: (QUICK)迅/QUICK Xùn 迅 emphasises high speed and abruptness and eruptive violence, often in natural processes.
• Assoc: (ILLNESS)疫/PEST Yì 疫 is a colloquial general word for a pest or plage, but this word was not very current in pre-Buddhist times. 1 Attribution
• Assoc: (ILLNESS)瘧/ILLNESS1 Attribution
• Assoc: (QUICK)迅/QUICK Xùn 迅 emphasises high speed and abruptness and eruptive violence, often in natural processes. 3 Attributions
• Synon: (INTENSELY)甚/INTENSELY The current general word referring to high degree of something or intensity of the application of a predicate is shèn 甚 (ant.* post-Buddhist (NANBEICHAO) lyuè 略 "slightly").
• Synon: (QUICK)迅/QUICK Xùn 迅 emphasises high speed and abruptness and eruptive violence, often in natural processes. 2 Attributions