| 《·》: | 孔子謂季氏：「八佾舞於庭，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?" |
| 《·》: | 『不素餐兮』，孰大於是？ |
| What greater example can there be than this of not eating the bread of idleness? |
| 《·》: | 否，則孰慮而從之。 |
| If it do not suit his own mind, he thinks the more carefully of what it requires, and does it. |
| 《·》: | 非至德，其孰能順民如此其大者乎 |
| 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? |
| 《》: | 羿、逄蒙分其弓，良舍其策，般投其斧而習諸，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? |
| 《·》: | 之人也，之德也，將旁礡萬物，以為一世蘄乎亂，孰弊弊焉以天下為事！ |
| 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. |
| 《》: | 孰能濁以靜之徐清？ |
| Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. |
| 《·》: | 今若變法，不循秦國之故，更禮以教民，臣恐天下之議君，願孰察之。 |
| 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. |
| 《·》: | 曰：主孰有道，將孰有能，天地孰得，法令孰行，兵眾孰強，士卒孰練，賞罰孰明，吾以此知勝負矣。 |
| 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. |
| 《·》: | 利往卬上，莫得擅與，孰私得？ |
| 《·》: | 君與父孰重？ |
| 《·》: | 辭不能及，皆在於指，非精心達思者，其孰能知之。 |
| 《·》: | 故養身者忘家，養志者忘身，身且不愛，孰能忝之。 |
| 《》: | 且夫君子執仁立志，先行後言，千里之外，皆為兄弟，苟是之不為，則雖汝親，庸孰能親汝乎？ |
| 《·》: | 陵遲而入淵，其孰不陷溺？ |
| 《·》: | 敝而不渝，孰知其素歟？ |
| 《·》: | 公曰：「敢問人道孰為大？」 |
| 《·》: | 是以君子任職則思利民，達上則思進賢，功孰大焉？ |
| 《·》: | 論者既不知累害，者行賢潔也，以塗搏泥，以黑點繒，孰有知之？ |
| 《·》: | 故夫抽天下之蔓蔓，散天下之混混者，非精其孰能之？ |
| 《》: | 昔客為齊王畫者，王問：「畫孰最難？」 |
| 《·》: | 汝二人者孰識諸？ |
| 《·》: | 或問曰：「州牧，刺史，監察御史，三制孰優？」 |
| 《·》: | 世無賢智之君，孰能別其形。 |
| 《》: | 假于天人，孰能該備寵榮，兼包令錫，如公之至者乎。 |
| 《·》: | 所存與者，於存與孰存，駟異說。 |
| 《·》: | 舜曰：「吾身非吾有，孰有之哉？」 |
| 《·》: | 計功而償，權德而言，王鈇在此，孰能使營。 |
| 《·》: | 若然者，血脈無鬱滯，五藏無積氣，禍福不能矯滑，非譽不能塵垢，非有其世，孰能濟焉，有其才不遇其時，身猶不能脫，又況無道乎。 |
| 《·》: | 所謂五行者，孰能變之？ |
| 《·》: | 湯曰：「孰可？」 |
| 《》: | 孰能濁以靜之，徐清。 |
| 《·》: | 善惡必及，孰敢不信！ |
| 《·》: | 故曰孰能棄名與功，而還與眾人同。 |
| 《·》: | 藏故，孰謂之不離？ |
| 《·》: | 聖人徵於天地之動，孰知其紀。 |
| 《·》: | 問孰多？ |
| 《·》: | 若是，則無為知與無窮之弗知，孰是孰非 |
| 《·》: | 左右皆試引之，中關而止，皆曰：「此不下九石，非王，其孰能用是？」 |
| 《·》: | 將欲用之於天下，必度權量能，見天時之盛衰，制地形之廣狹、阻險之難易，人民貨財之多少，諸侯之交孰親孰疏、孰愛孰憎，心意之慮懷。 |
| 《·》: | 宣王好1射，說人之謂己能用強也，其實所用不過三石，以示左右，左右皆引試之，中闕而止，皆曰：「不下九石，非大王孰能用是？」 |
