| 《·》: | 夫辯者，將以明是非之分，審治亂之紀，明同異之處，察名實之理，處利害，決嫌疑。 |
| "Distinguishing" will be used to make clear the distinction between so and not-so; investigate the rules of order and chaos; make clear the locations of similarity and difference; examine the patterns of name and stuff; locate benefit and harm, and resolve doubts. |
| 《·》: | 無是非之心，非人也。 |
| And that the feeling of approving and disapproving is essential to man. |
| 《·》: | 知是非之不可為分，細大之不可為倪。 |
| He knows that the right and the wrong can (often) not be distinguished, and that what is small and what is great can (often) not be defined. |
| 《·》: | 夫禮者所以定親疏，決嫌疑，別同異，明是非也。 |
| They are the rules of propriety, that furnish the means of determining (the observances towards) relatives, as near and remote; of settling points which may cause suspicion or doubt; of distinguishing where there should be agreement, and where difference; and of making clear what is right and what is wrong. |
| 《·》: | 人主誠明於聖人之術，而不苟於世俗之言，循名實而定是非，因參驗而審言辭。 |
| 《·》: | 今人之所以眭然能視，䁝然能聽，形體能抗，而百節可屈伸，察能分白黑、視醜美，而知能別同異、明是非者，何也？ |
| 《》: | 韓子引繩墨，切事情，明是非，其極慘礉少恩。 |
| 《·》: | 推禮義之統，分是非之分，總天下之要，治海內之眾，若使一人。 |
| 《·》: | 《春秋》正是非，故長於治人。 |
| 《·》: | 以非為是，以是為非，是非無度，而可與不可日變。 |
| 《·》: | 九年之後，橫心之所念，橫口之所言，亦不知我之是非利害歟，亦不知彼之是非利害歟。 |
| 《》: | 名者所以別同異、明是非，道義之門，政化之準繩也 |
| 《·》: | 夫當世之愚，飾邪說，文姦言，以亂天下，欺惑眾愚，使混然不知是非治亂之所存者、則是范睢、魏牟、田文、莊周、慎到、田駢、墨翟、宋鉼、鄧析、惠施之徒也 |
| 《·》: | 夫不法法則治，法者，天下之儀也，所以決疑而明是非也，百姓所縣命也，故明王慎之，不為親戚故貴易其法，吏不敢以長官威嚴危其命 |
| 《》: | 以瞽為明，以聾為聰，以是為非，以吉為凶。 |
| 《·》: | 屈原疾闇王亂俗，汶汶嘿嘿，以是為非，以清為瘺，不忍見於世，將自投於淵，漁父止之。 |
