| Chinese Text Project | |
| Simplified Chinese version |
| 孰 U+5B70 |  Seal script | 塾 Specialized semantic variant |
| Radical: | 子+ 8 strokes = 11 strokes total. |
|---|---|
| References: | Guangyun: p.455#34 Kangxi: p.280#05 Cihai: p.403r1c03 GSR: 1026.a Hanyu: v2,p1016#14 |
| Composition: | Left: 享, right: 丸. Component of: 塾 𡙰 𪦝 𤍨 熟 𪜟 䃞 𨄡 𨶝 |
| Mandarin: | shú ㄕㄨˊ |
| Cantonese: | suk6 |
| Tang reconstruction: | *zhiuk zhiuk |
| Guangyun: | 《广韵·入声·屋·熟》孰：谁也。 |
| Kangxi: | 《康熙字典·子部·八》孰：《唐韵》殊六切《集韵》《韵会》《正韵》神六切，𠀤音淑。《说文》食饪也。本作𦏧，隶作孰。生之反也。《礼·礼运》腥其俎，孰其淆。《特牲馈食礼》注，祭祀自孰始。又岁稔也。《礼·乐记》德盛而敎尊，五谷时孰。《前汉·食货志》大孰则上籴三而舍一，中孰则籴一，使民食足。互见火部熟字注。又《尔雅·释训》孰，谁也。《楚辞·天问》圆则九重，孰营度之。《庄子·天运篇》孰主张是，孰维纲是。《史记·蔺相如传》公之视廉将军，孰与秦王。又《正韵》何也。《论语》是可忍也，孰不可忍也。又《正字通》审也。《汉武策贤良制》其孰之复之。○按《说文》生孰字本但作孰，后人加火，以别生熟之熟，而孰但爲谁孰字矣。 考证：〔《仪礼·特牲馈食》祭祀自孰始。《礼·礼运》腥其俎，孰其淆。〕谨按祭祀自孰始乃注文，非经文。次序当先经后注。谨据改爲礼礼运腥其俎，孰其淆。特牲馈食礼注，祭祀自孰始。 |
| Fanqie: | 殊六 (《广韵·入声·屋·熟》) |
| Unihan definition: | who? which? what? which one? |
Example usage
| 《论语·八佾》: | 孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？” |
| Confucius said of the head of the Ji family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?" | |
| 《孟子·尽心上》: | ‘不素餐兮’，孰大于是？ |
| What greater example can there be than this of not eating the bread of idleness? | |
| 《礼记·表记》: | 否，则孰虑而从之。 |
| If it do not suit his own mind, he thinks the more carefully of what it requires, and does it. | |
| 《孝经·广至德》: | 非至德，其孰能顺民如此其大者乎 |
| If it were not a perfect virtue, how could it be recognized as in accordance with their nature by the people so extensively as this? | |
| 《扬子法言》: | 羿、逄蒙分其弓，良舍其策，般投其斧而习诸，孰曰非也？ |
| If Hou Yi and Pang Meng had broken their bows, Wang Liang given up the horsewhip, and Gong Shuban thrown away his axes, who could say they were wrong? | |
| 《庄子·逍遥游》: | 之人也，之德也，将旁礴万物，以为一世蕲乎乱，孰弊弊焉以天下为事！ |
| That man, with those attributes, though all things were one mass of confusion, and he heard in that condition the whole world crying out to him to be rectified, would not have to address himself laboriously to the task, as if it were his business to rectify the world. | |
| 《道德经》: | 孰能浊以静之徐清？ |
| Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. | |
| 《商君书·更法》: | 今若变法，不循秦国之故，更礼以教民，臣恐天下之议君，愿孰察之。 |
| Now, if Your Highness alters the laws without adhering to the old customs of the Ch'in state, and reforms the rites in order to teach the people, I am afraid that the empire will criticize Your Highness, and I wish that You would reflect maturely. | |
| 《孙子兵法·始计》: | 曰：主孰有道，将孰有能，天地孰得，法令孰行，兵众孰强，士卒孰练，赏罚孰明，吾以此知胜负矣。 |
| In this wise: (1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is stronger? (6) On which side are officers and men more highly trained? (7) In which army is there the greater constancy both in reward and punishment? By means of these seven considerations I can forecast victory or defeat. | |
| 《荀子·成相》: | 利往卬上，莫得擅与，孰私得？ |
| 《说苑·修文》: | 君与父孰重？ |
| 《春秋繁露·竹林》: | 辞不能及，皆在于指，非精心达思者，其孰能知之。 |
| 《韩诗外传·卷一》: | 故养身者忘家，养志者忘身，身且不爱，孰能忝之。 |
| 《大戴礼记》: | 且夫君子执仁立志，先行后言，千里之外，皆为兄弟，苟是之不为，则虽汝亲，庸孰能亲汝乎？ |
| 《新书·修政语上》: | 陵迟而入渊，其孰不陷溺？ |
| 《中论·治学》: | 敝而不渝，孰知其素欤？ |
| 《孔子家语·大昏解》: | 公曰：“敢问人道孰为大？” |
| 《潜夫论·忠贵》: | 是以君子任职则思利民，达上则思进贤，功孰大焉？ |
| 《论衡·累害》: | 论者既不知累害，者行贤洁也，以涂搏泥，以黑点缯，孰有知之？ |
| 《太玄经·太玄莹》: | 故夫抽天下之蔓蔓，散天下之混混者，非精其孰能之？ |
| 《风俗通义》: | 昔客为齐王画者，王问：“画孰最难？” |
| 《孔丛子·记义》: | 汝二人者孰识诸？ |
| 《申鉴·时事》: | 或问曰：“州牧，刺史，监察御史，三制孰优？” |
| 《新语·辅政》: | 世无贤智之君，孰能别其形。 |
| 《蔡中郎集》: | 假于天人，孰能该备宠荣，兼包令锡，如公之至者乎。 |
| 《墨子·经下》: | 所存与者，于存与孰存，驷异说。 |
| 《列子·天瑞》: | 舜曰：“吾身非吾有，孰有之哉？” |
| 《鶡冠子·博选》: | 计功而偿，权德而言，王鈇在此，孰能使营。 |
| 《文子·守静》: | 若然者，血脉无郁滞，五藏无积气，祸福不能矫滑，非誉不能尘垢，非有其世，孰能济焉，有其才不遇其时，身犹不能脱，又况无道乎。 |
| 《文始真经·四符》: | 所谓五行者，孰能变之？ |
| 《列仙传·务光》: | 汤曰：“孰可？” |
| 《老子河上公章句》: | 孰能浊以静之，徐清。 |
| 《韩非子·扬权》: | 善恶必及，孰敢不信！ |
| 《管子·白心》: | 故曰孰能弃名与功，而还与众人同。 |
| 《公孙龙子·坚白论》: | 藏故，孰谓之不离？ |
| 《六韬·军势》: | 圣人徵于天地之动，孰知其纪。 |
| 《九章算术·方田》: | 问孰多？ |
| 《淮南子·道应训》: | 若是，则无为知与无穷之弗知，孰是孰非 |
| 《吕氏春秋·壅塞》: | 左右皆试引之，中关而止，皆曰：“此不下九石，非王，其孰能用是？” |
| 《鬼谷子·飞箝》: | 将欲用之于天下，必度权量能，见天时之盛衰，制地形之广狭、阻险之难易，人民货财之多少，诸侯之交孰亲孰疏、孰爱孰憎，心意之虑怀。 |
| 《尹文子·大道上》: | 宣王好1射，说人之谓己能用强也，其实所用不过三石，以示左右，左右皆引试之，中阙而止，皆曰：“不下九石，非大王孰能用是？” |
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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