== 맹자2 영문(孟子2 英文) ==
[Mencius]
101. 離婁上 18
公孫丑曰:「君子之不教子,何也?」
"Gong Sun Chou said, 'Why is it that the superior man does not himself teach his son?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
102. 離婁上 18
孟子曰:「勢不行也。教者必以正;以正不行,繼之以怒;繼之以怒,則反夷矣。『夫子教我以正,夫子未出於正也。』則是父子相夷也。父子相夷,則惡矣。古者易子而教之。父子之間不責善。責善則離,離則不祥莫大焉。」
"Mencius replied, 'The circumstances of the case forbid its being done. The teacher must inculcate what is correct. When he inculcates what is correct, and his lessons are not practised, he follows them up with being angry. When he follows them up with being angry, then, contrary to what should be, he is offended with his son. At the same time, the pupil says, 'My master inculcates on me what is correct, and he himself does not proceed in a correct path."" The result of this is, that father and son are offended with each other. When father and son come to be offended with each other, the case is evil. The ancients exchanged sons, and one taught the son of another. Between father and son, there should be no reproving admonitions to what is good. Such reproofs lead to alienation, and than alienation there is nothing more inauspicious.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
103. 離婁上 19
孟子曰:「事孰為大?事親為大;守孰為大?守身為大。不失其身而能事其親者,吾聞之矣;失其身而能事其親者,吾未之聞也。孰不為事?事親,事之本也;孰不為守?守身,守之本也。曾子養曾皙,必有酒肉。將徹,必請所與。問有餘,必曰『有』。曾皙死,曾元養曾子,必有酒肉。將徹,不請所與。問有餘,曰『亡矣』。將以復進也。此所謂養口體者也。若曾子,則可謂養志也。事親若曾子者,可也。」
"Mencius said, 'Of services, which is the greatest? The service of parents is the greatest. Of charges, which is the greatest ? The charge of one's self is the greatest. That those who do not fail to keep themselves are able to serve their parents is what I have heard. But I have never heard of any, who, having failed to keep themselves, were able notwithstanding to serve their parents. There are many services, but the service of parents is the root of all others. There are many charges, but the charge of one's self is the root of all others. The philosopher Zeng, in nourishing Zeng Xi, was always sure to have wine and flesh provided. And when they were being removed, he would ask respectfully to whom he should give what was left. If his father asked whether there was anything left, he was sure to say, ""There is."" After the death of Zeng Xi, when Zeng Yuan came to nourish Zengzi, he was always sure to have wine and flesh provided. But when the things were being removed, he did not ask to whom he should give what was left, and if his father asked whether there was anything left, he would answer ""No;"" - intending to bring them in again. This was what is called ""nourishing the mouth and body."" We may call Zengzi's practice ""nourishing the will."" To serve one's parents as Zengzi served his, may be accepted as flial piety.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
104. 離婁上 20
孟子曰:「人不足與適也,政不足間也。惟大人為能格君心之非。君仁莫不仁,君義莫不義,君正莫不正。一正君而國定矣。」
"Mencius said, 'It is not enough to remonstrate with a sovereign on account of the mal-employment of ministers, nor to blame errors of government. It is only the great man who can rectify what is wrong in the sovereign's mind. Let the prince be benevolent, and all his acts will be benevolent. Let the prince be righteous, and all his acts will be righteous. Let the prince be correct, and everything will be correct. Once rectify the ruler, and the kingdom will be firmly settled.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
105. 離婁上 21
孟子曰:「有不虞之譽,有求全之毀。」
"Mencius said, 'There are cases of praise which could not be expected, and of reproach when the parties have been seeking to be perfect.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
106. 離婁上 22
孟子曰:「人之易其言也,無責耳矣。」
"Mencius said, 'Men's being ready with their tongues arises simply from their not having been reproved.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
107. 離婁上 23
孟子曰:「人之患在好為人師。」
"Mencius said, 'The evil of men is that they like to be teachers of others.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
108. 離婁上 24
樂正子從於子敖之齊。樂正子見孟子。孟子曰:「子亦來見我乎?」曰:「先生何為出此言也?」曰:「子來幾日矣?」曰:「昔昔。」曰:「昔昔,則我出此言也,不亦宜乎?」曰:「舍館未定。」曰:「子聞之也,舍館定,然後求見長者乎?」曰:「克有罪。」
"The disciple Yue Zheng went in the train of Zi Ao to Qi. He came to see Mencius, who said to him, 'Are you also come to see me?' Yue Zheng replied, 'Master, why do you speak such words?' 'How many days have you been here?' asked Mencius. 'I came yesterday.' 'Yesterday! Is it not with reason then that I thus speak?' 'My lodging-house was not arranged.' 'Have you heard that a scholar's lodging-house must be arranged before he visit his elder?' Yue Zheng said, 'I have done wrong.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
109. 離婁上 25
孟子謂樂正子曰:「子之從於子敖來,徒餔啜也。我不意子學古之道,而以餔啜也。」
"Mencius, addressing the disciple Yue Zheng, said to him, 'Your coming here in the train of Zi Ao was only because of the food and the drink. I could not have thought that you, having learned the doctrine of the ancients, would have acted with a view to eating and drinking.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
110. 離婁上 26
孟子曰:「不孝有三,無後為大。舜不告而娶,為無後也,君子以為猶告也。」
"Mencius said, 'There are three things which are unfilial, and to have no posterity is the greatest of them. Shun married without informing his parents because of this, lest he should have no posterity. Superior men consider that his doing so was the same as if he had informed them.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
111. 離婁上 27
孟子曰:「仁之實,事親是也;義之實,從兄是也。智之實,知斯二者弗去是也;禮之實,節文斯二者是也;樂之實,樂斯二者,樂則生矣;生則惡可已也,惡可已,則不知足之蹈之、手之舞之。」
"Mencius said, 'The richest fruit of benevolence is this: the service of one's parents. The richest fruit of righteousness is this: the obeying one's elder brothers. The richest fruit of wisdom is this: the knowing those two things, and not departing from them. The richest fruit of propriety is this: the ordering and adorning those two things. The richest fruit of music is this: the rejoicing in those two things. When they are rejoiced in, they grow. Growing, how can they be repressed? When they come to this state that they cannot be repressed, then unconsciously the feet begin to dance and the hands to move.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
112. 離婁上 28
孟子曰:「天下大悅而將歸己。視天下悅而歸己,猶草芥也。惟舜為然。不得乎親,不可以為人;不順乎親,不可以為子。舜盡事親之道而瞽瞍厎豫,瞽瞍厎豫而天下化,瞽瞍厎豫而天下之為父子者定,此之謂大孝。」
"Mencius said, 'Suppose the case of the whole kingdom turning in great delight to an individual to submit to him. To regard the whole kingdom thus turning to him in great delight but as a bundle of grass - only Shun was capable of this. He considered that if one could not get the hearts of his parents he could not be considered a man, and that if he could not get to an entire accord with his parents, he could not be considered a son. By Shun's completely fulfilling everything by which a parent could be served, Gu Sou was brought to find delight in what was good. When Gu Sou was brought to find that delight, the whole kingdom was transformed. When Gu Sou was brought to find that delight, all fathers and sons in the kingdom were established in their respective duties. This is called great filial piety.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
113. 離婁下 29
孟子曰:「舜生於諸馮,遷於負夏,卒於鳴條,東夷之人也。文王生於岐周,卒於畢郢,西夷之人也。地之相去也,千有餘里;世之相後也,千有餘歲。得志行乎中國,若合符節。先聖後聖,其揆一也。」
"Mencius said, 'Shun was born in Zhu Feng, removed to Fu Xia, and died in Ming Tiao - a man near the wild tribes on the east. King Wen was born in Zhou by mount Qi, and died in Bi Ying - a man near the wild tribes on the west. Those regions were distant from one another more than a thousand li, and the age of the one sage was posterior to that of the other more than a thousand years. But when they got their wish, and carried their principles into practice throughout the Middle Kingdom, it was like uniting the two halves of a seal. When we examine those sages, both the earlier and the later, their principles are found to be the same.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
114. 離婁下 30
子產聽鄭國之政,以其乘輿濟人於溱洧。孟子曰:「惠而不知為政。歲十一月徒杠成,十二月輿梁成,民未病涉也。君子平其政,行辟人可也。焉得人人而濟之?故為政者,每人而悅之,日亦不足矣。」
"When Zi Chan was chief minister of the State of Zheng, he would convey people across the Zhen and Wei in his own carriage. Mencius said, 'It was kind, but showed that he did not understand the practice of government. When in the eleventh month of the year the foot-bridges are completed, and the carriage-bridges in the twelfth month, the people have not the trouble of wading. Let a governor conduct his rule on principles of equal justice, and, when he goes abroad, he may cause people to be removed out of his path. But how can he convey everybody across the rivers? It follows that if a governor will try to please everybody, he will find the days not sufficient for his work.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
115. 離婁下 31
孟子告齊宣王曰:「君之視臣如手足,則臣視君如腹心;君之視臣如犬馬,則臣視君如國人;君之視臣如土芥,則臣視君如寇讎。」
"Mencius said to the king Xuan of Qi, 'When the prince regards his ministers as his hands and feet, his ministers regard their prince as their belly and heart; when he regards them as his dogs and horses, they regard him as another man; when he regards them as the ground or as grass, they regard him as a robber and an enemy.' "