== 맹자2 영문(孟子2 英文) ==
[Mencius]
60. 滕文公下 11
曰:「一齊人傅之,眾楚人咻之,雖日撻而求其齊也,不可得矣;引而置之莊嶽之間數年,雖日撻而求其楚,亦不可得矣。子謂薛居州,善士也。使之居於王所。在於王所者,長幼卑尊,皆薛居州也,王誰與為不善?在王所者,長幼卑尊,皆非薛居州也,王誰與為善?一薛居州,獨如宋王何?」
"Mencius went on, 'If but one man of Qi be teaching him, and there be a multitude of men of Chu continually shouting out about him, although his father beat him every day, wishing him to learn the speech of Qi, it will be impossible for him to do so. But in the same way, if he were to be taken and placed for several years in Zhuang or Yue, though his father should beat him, wishing him to speak the language of Chu, it would be impossible for him to do so. You supposed that Xue Ju Zhou was a scholar of virtue, and you have got him placed in attendance on the king. Suppose that all in attendance on the king, old and young, high and low, were Xue Ju Zhous, whom would the king have to do evil with? And suppose that all in attendance on the king, old and young, high and low, are not Xue Ju Zhous, whom will the king gave to do good with? What can one Xue Ju Zhou do alone for the king of Song?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
61. 滕文公下 12
公孫丑問曰:「不見諸侯何義?」
"Gong Sun Chou asked Mencius, saying, 'What is the point of righteousness involved in your not going to see the princes?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
62. 滕文公下 12
孟子曰:「古者不為臣不見。段干木踰垣而辟之,泄柳閉門而不內,是皆已甚。迫,斯可以見矣。陽貨欲見孔子而惡無禮,大夫有賜於士,不得受於其家,則往拜其門。陽貨矙孔子之亡也,而饋孔子蒸豚;孔子亦矙其亡也,而往拜之。當是時,陽貨先,豈得不見?曾子曰:『脅肩諂笑,病于夏畦。』子路曰:『未同而言,觀其色赧赧然,非由之所知也。』由是觀之,則君子之所養可知已矣。」
"Mencius replied, 'Among the ancients, if one had not seen a minister in a State, he did not go to see the sovereign. Duan Gan Mu leaped over his wall to avoid the prince. Xie Liu shut his door, and would not admit the prince. These two, however, carried their scrupulosity to excess. When a prince is urgent, it is not improper to see him. Yang Huo wished to get Confucius to go to see him, but disliked doing so by any want of propriety. As it is the rule, therefore, that when a great officer sends a gift to a scholar, if the latter be not at home to receive it, he must go to the officer's to pay his respects, Yang Huo watched when Confucius was out, and sent him a roasted pig. Confucius, in his turn, watched when Huo was out, and went to pay his respects to him. At that time, Yang Huo had taken the initiative - how could Confucius decline going to see him? Zengzi said, ""They who shrug up their shoulders, and laugh in a flattering way, toil harder than the summer labourer in the fields."" Zi Lu said, ""There are those who talk with people with whom they have no great community of feeling. If you look at their countenances, they are full of blushes. I do not desire to know such persons."" By considering these remarks, the spirit which the superior man nourishes may be known.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
63. 滕文公下 13
戴盈之曰:「什一,去關市之征,今茲未能。請輕之,以待來年,然後已,何如?」
"Dai Ying Zhi said to Mencius, 'I am not able at present and immediately to do with the levying of a tithe only, and abolishing the duties charged at the passes and in the markets. With your leave I will lighten, however, both the tax and the duties, until next year, and will then make an end of them. What do you think of such a course?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
64. 滕文公下 13
孟子曰:「今有人日攘其鄰之雞者,或告之曰:『是非君子之道。』曰:『請損之,月攘一雞,以待來年,然後已。』如知其非義,斯速已矣,何待來年。」
"Mencius said, 'Here is a man, who every day appropriates some of his neighbour's strayed fowls. Some one says to him, ""Such is not the way of a good man;"" and he replies, ""With your leave I will diminish my appropriations, and will take only one fowl a month, until next year, when I will make an end of the practice."" If you know that the thing is unrighteous, then use all despatch in putting an end to it - why wait till next year?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
65. 滕文公下 14
公都子曰:「外人皆稱夫子好辯,敢問何也?」
"The disciple Gong Du said to Mencius, 'Master, the people beyond our school all speak of you as being fond of disputing. I venture to ask whether it be so.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
66. 滕文公下 14
孟子曰:「予豈好辯哉?予不得已也。天下之生久矣,一治一亂。當堯之時,水逆行,氾濫於中國。蛇龍居之,民無所定。下者為巢,上者為營窟。《書》曰:『洚水警余。』洚水者,洪水也。使禹治之,禹掘地而注之海,驅蛇龍而放之菹。水由地中行,江、淮、河、漢是也。險阻既遠,鳥獸之害人者消,然後人得平土而居之。
"Mencius replied, 'Indeed, I am not fond of disputing, but I am compelled to do it. A long time has elapsed since this world of men received its being, and there has been along its history now a period of good order, and now a period of confusion. In the time of Yao, the waters, flowing out of their channels, inundated the Middle Kingdom. Snakes and dragons occupied it, and the people had no place where they could settle themselves. In the low grounds they made nests for themselves on the trees or raised platforms, and in the high grounds they made caves. It is said in the Book of History, ""The waters in their wild course warned me."" Those ""waters in their wild course"" were the waters of the great inundation. Shun employed Yu to reduce the waters to order. Yu dug open their obstructed channels, and conducted them to the sea. He drove away the snakes and dragons, and forced them into the grassy marshes. On this, the waters pursued their course through the country, even the waters of the Jiang, the Huai, the He, and the Han, and the dangers and obstructions which they had occasioned were removed. The birds and beasts which had injured the people also disappeared, and after this men found the plains available for them, and occupied them. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
67. 滕文公下 14
「堯、舜既沒,聖人之道衰。暴君代作,壞宮室以為汙池,民無所安息;棄田以為園囿,使民不得衣食。邪說暴行又作,園囿、汙池、沛澤多而禽獸至。及紂之身,天下又大亂。周公相武王,誅紂伐奄,三年討其君,驅飛廉於海隅而戮之。滅國者五十,驅虎、豹、犀、象而遠之。天下大悅。《書》曰:『丕顯哉,文王謨!丕承哉,武王烈!佑啟我後人,咸以正無缺。』
"'After the death of Yao and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet; they threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes became more numerous, and birds and beasts swarmed. By the time of the tyrant Zhou, the kingdom was again in a state of great confusion. Zhou Gong assisted king Wu, and destroyed Zhou. He smote Yan, and after three years put its sovereign to death. He drove Fei Lian to a corner by the sea, and slew him. The States which he extinguished amounted to fifty. He drove far away also the tigers, leopards, rhinoceroses, and elephants - and all the people was greatly delighted. It is said in the Book of History, ""Great and splendid were the plans of king Wen! Greatly were they carried out by the energy of king Wu! They are for the assistance and instruction of us who are of an after day. They are all in principle correct, and deficient in nothing."" "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
68. 滕文公下 14
「世衰道微,邪說暴行有作,臣弒其君者有之,子弒其父者有之。孔子懼,作《春秋》。《春秋》,天子之事也。是故孔子曰:『知我者其惟春秋乎!罪我者其惟春秋乎!』
"'Again the world fell into decay, and principles faded away. Perverse speakings and oppressive deeds waxed rife again. There were instances of ministers who murdered their sovereigns, and of sons who murdered their fathers. Confucius was afraid, and made the ""Spring and Autumn."" What the ""Spring and Autumn"" contains are matters proper to the sovereign. On this account Confucius said, ""Yes! It is the Spring and Autumn which will make men know me, and it is the Spring and Autumn which will make men condemn me."" "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
69. 滕文公下 14
「聖王不作,諸侯放恣,處士橫議,楊朱、墨翟之言盈天下。天下之言,不歸楊,則歸墨。楊氏為我,是無君也;墨氏兼愛,是無父也。無父無君,是禽獸也。公明儀曰:『庖有肥肉,廄有肥馬,民有飢色,野有餓莩,此率獸而食人也。』楊墨之道不息,孔子之道不著,是邪說誣民,充塞仁義也。仁義充塞,則率獸食人,人將相食。吾為此懼,閑先聖之道,距楊墨,放淫辭,邪說者不得作。作於其心,害於其事;作於其事,害於其政。聖人復起,不易吾言矣。
"'Once more, sage sovereigns cease to arise, and the princes of the States give the reins to their lusts. Unemployed scholars indulge in unreasonable discussions. The words of Yang Zhu and Mo Di fill the country. If you listen to people's discourses throughout it, you will find that they have adopted the views either of Yang or of Mo. Now, Yang's principle is ""each one for himself,"" which does not acknowledge the claims of the sovereign. Mo's principle is ""to love all equally,"" which does not acknowledge the peculiar affection due to a father. But to acknowledge neither king nor father is to be in the state of a beast. Gong Meng Yi said, ""In their kitchens, there is fat meat. In their stables, there are fat horses. But their people have the look of hunger, and on the wilds there are those who have died of famine. This is leading on beasts to devour men."" If the principles of Yang and Mo be not stopped, and the principles of Confucius not set forth, then those perverse speakings will delude the people, and stop up the path of benevolence and righteousness. When benevolence and righteousness are stopped up, beasts will be led on to devour men, and men will devour one another. I am alarmed by these things, and address myself to the defence of the doctrines of the former sages, and to oppose Yang and Mo. I drive away their licentious expressions, so that such perverse speakers may not be able to show themselves. Their delusions spring up in men's minds, and do injury to their practice of affairs. Shown in their practice of affairs, they are pernicious to their government. When sages shall rise up again, they will not change my words. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
70. 滕文公下 14
「昔者禹抑洪水而天下平,周公兼夷狄驅猛獸而百姓寧,孔子成《春秋》而亂臣賊子懼。《詩》云:『戎狄是膺,荊舒是懲,則莫我敢承。』無父無君,是周公所膺也。我亦欲正人心,息邪說,距詖行,放淫辭,以承三聖者;豈好辯哉?予不得已也。能言距楊墨者,聖人之徒也。」
"'In former times, Yu repressed the vast waters of the inundation, and the country was reduced to order. Zhou Gong's achievements extended even to the barbarous tribes of the east and north, and he drove away all ferocious animals, and the people enjoyed repose. Confucius completed the ""Spring and Autumn,"" and rebellious ministers and villainous sons were struck with terror. It is said in the Book of Poetry, ""He smote the barbarians of the west and the north; He punished Jing and Shu; And no one dared to resist us."" These father-deniers and king-deniers would have been smitten by Zhou Gong. I also wish to rectify men's hearts, and to put an end to those perverse doctrines, to oppose their one-sided actions and banish away their licentious expressions - and thus to carry on the work of the three sages. Do I do so because I am fond of disputing? I am compelled to do it. Whoever is able to oppose Yang and Mo is a disciple of the sages.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
71. 滕文公下 15
匡章曰:「陳仲子豈不誠廉士哉?居於陵,三日不食,耳無聞,目無見也。井上有李,螬食實者過半矣,匍匐往將食之,三咽,然後耳有聞,目有見。」
"Kuang Zhang said to Mencius, 'Is not Chen Zhong a man of true self-denying purity? He was living in Wu Ling, and for three days was without food, till he could neither hear nor see. Over a well there grew a plum-tree, the fruit of which had been more than half eaten by worms. He crawled to it, and tried to eat some of the fruit, when, after swallowing three mouthfuls, he recovered his sight and hearing.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
72. 滕文公下 15
孟子曰:「於齊國之士,吾必以仲子為巨擘焉。雖然,仲子惡能廉?充仲子之操,則蚓而後可者也。夫蚓,上食槁壤,下飲黃泉。仲子所居之室,伯夷之所築與?抑亦盜跖之所築與?所食之粟,伯夷之所樹與?抑亦盜跖之所樹與?是未可知也。」
"Mencius replied, 'Among the scholars of Qi, I must regard Zhong as the thumb among the fingers. But still, where is the self-denying purity he pretends to? To carry out the principles which he holds, one must become an earthworm, for so only can it be done. Now, an earthworm eats the dry mould above, and drinks the yellow spring below. Was the house in which Zhong dwells built by a Bo Yi? or was it built by a robber like Zhi? Was the millet which he eats planted by a Bo Yi? or was it planted by a robber like Zhi? These are things which cannot be known.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
73. 滕文公下 15
曰:「是何傷哉?彼身織屨,妻辟纑,以易之也。」
"'But,' said Zhang, 'what does that matter? He himself weaves sandals of hemp, and his wife twists and dresses threads of hemp to sell or exchange them.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
74. 滕文公下 15
曰:「仲子,齊之世家也。兄戴,蓋祿萬鍾。以兄之祿為不義之祿而不食也,以兄之室為不義之室而不居也,辟兄離母,處於於陵。他日歸,則有饋其兄生鵝者,己頻顣曰:『惡用是鶃鶃者為哉?』他日,其母殺是鵝也,與之食之。其兄自外至,曰:『是鶃鶃之肉也。』出而哇之。以母則不食,以妻則食之;以兄之室則弗居,以於陵則居之。是尚為能充其類也乎?若仲子者,蚓而後充其操者也。」
"Mencius rejoined, 'Zhong belongs to an ancient and noble family of Qi. His elder brother Dai received from Gai a revenue of 10,000 zhong, but he considered his brother's emolument to be unrighteous, and would not eat of it, and in the same way he considered his brother's house to be unrighteous, and would not dwell in it. Avoiding his brother and leaving his mother, he went and dwelt in Wu Ling. One day afterwards, he returned to their house, when it happened that some one sent his brother a present of a live goose. He, knitting his eyebrows, said, ""What are you going to use that cackling thing for?"" By-and-by his mother killed the goose, and gave him some of it to eat. Just then his brother came into the house, and said, ""It is the flesh of that cackling thing,"" upon which he went out and vomited it. Thus, what his mother gave him he would not eat, but what his wife gives him he eats. He will not dwell in his brother's house, but he dwells in Wu Ling. How can he in such circumstances complete the style of life which he professes? With such principles as Zhong holds, a man must be an earthworm, and then he can carry them out.' "