| 《·》: | 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?" |
| 《·》: | ‘不素餐兮’，孰大于是？ |
| What greater example can there be than this of not eating the bread of idleness? |
| 《·》: | 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. |
| 《·》: | 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? |
| 《》: | 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? |
| 《·》: | 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. |
| 《》: | 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. |
| 《·》: | 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. |
| 《·》: | 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. |
| 《·》: | 利往卬上，莫得擅与，孰私得？ |
| 《·》: | 君与父孰重？ |
| 《·》: | 辞不能及，皆在于指，非精心达思者，其孰能知之。 |
| 《·》: | 故养身者忘家，养志者忘身，身且不爱，孰能忝之。 |
| 《》: | 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？ |
| 《·》: | 陵迟而入渊，其孰不陷溺？ |
| 《·》: | 敝而不渝，孰知其素欤？ |
| 《·》: | 公曰：“敢问人道孰为大？” |
| 《·》: | 是以君子任职则思利民，达上则思进贤，功孰大焉？ |
| 《·》: | 论者既不知累害，者行贤洁也，以涂搏泥，以黑点缯，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？ |
| 《》: | 昔客为齐王画者，王问：“画孰最难？” |
| 《·》: | 汝二人者孰识诸？ |
| 《·》: | 或问曰：“州牧，刺史，监察御史，三制孰优？” |
| 《·》: | 世无贤智之君，孰能别其形。 |
| 《》: | 假于天人，孰能该备宠荣，兼包令锡，如公之至者乎。 |
| 《·》: | 所存与者，于存与孰存，驷异说。 |
| 《·》: | 舜曰：“吾身非吾有，孰有之哉？” |
| 《·》: | 计功而偿，权德而言，王鈇在此，孰能使营。 |
| 《·》: | 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。 |
| 《·》: | 所谓五行者，孰能变之？ |
| 《·》: | 汤曰：“孰可？” |
| 《》: | 孰能浊以静之，徐清。 |
| 《·》: | 善恶必及，孰敢不信！ |
| 《·》: | 故曰孰能弃名与功，而还与众人同。 |
| 《·》: | 藏故，孰谓之不离？ |
| 《·》: | 圣人徵于天地之动，孰知其纪。 |
| 《·》: | 问孰多？ |
| 《·》: | 若是，则无为知与无穷之弗知，孰是孰非 |
| 《·》: | 左右皆试引之，中关而止，皆曰：“此不下九石，非王，其孰能用是？” |
| 《·》: | 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。 |
| 《·》: | 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？” |
