== 맹자2 영문(孟子2 英文) ==
[Mencius]
50. 滕文公下 9
曰:「梓匠輪輿,其志將以求食也;君子之為道也,其志亦將以求食與?」
"Peng Geng said, 'The aim of the carpenter and carriagewright is by their trades to seek for a living. Is it also the aim of the superior man in his practice of principles thereby to seek for a living?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
51. 滕文公下 9
曰:「子何以其志為哉?其有功於子,可食而食之矣。且子食志乎?食功乎?」
"'What have you to do,' returned Mencius, 'with his purpose? He is of service to you. He deserves to be supported, and should be supported. And let me ask - Do you remunerate a man's intention, or do you remunerate his service.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
52. 滕文公下 9
曰:「食志。」
"To this Kang replied, 'I remunerate his intention.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
53. 滕文公下 9
曰:「有人於此,毀瓦畫墁,其志將以求食也,則子食之乎?」
"Mencius said, 'There is a man here, who breaks your tiles, and draws unsightly figures on your walls - his purpose may be thereby to seek for his living, but will you indeed remunerate him?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
54. 滕文公下 9
曰:「否。」
"'No,' said Geng. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
55. 滕文公下 9
曰:「然則子非食志也,食功也。」
"Mencius then concluded, 'That being the case, it is not the purpose which you remunerate, but the work done.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
56. 滕文公下 10
萬章問曰:「宋,小國也。今將行王政,齊楚惡而伐之,則如之何?」
"Wan Zhang asked Mencius, saying, 'Sung is a small State. Its ruler is now setting about to practise the true royal government, and Qi and Chu hate and attack him. What in this case is to be done?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
57. 滕文公下 10
孟子曰:「湯居亳,與葛為鄰,葛伯放而不祀。湯使人問之曰:『何為不祀?』曰:『無以供犧牲也。』湯使遺之牛羊。葛伯食之,又不以祀。湯又使人問之曰:『何為不祀?』曰:『無以供粢盛也。』湯使亳眾往為之耕,老弱饋食。葛伯率其民,要其有酒食黍稻者奪之,不授者殺之。有童子以黍肉餉,殺而奪之。《書》曰:『葛伯仇餉。』此之謂也。為其殺是童子而征之,四海之內皆曰:『非富天下也,為匹夫匹婦復讎也。』『湯始征,自葛載』,十一征而無敵於天下。東面而征,西夷怨;南面而征,北狄怨,曰:『奚為後我?』民之望之,若大旱之望雨也。歸市者弗止,芸者不變,誅其君,弔其民,如時雨降。民大悅。《書》曰:『徯我后,后來其無罰。』『有攸不惟臣,東征,綏厥士女,匪厥玄黃,紹我周王見休,惟臣附于大邑周。』其君子實玄黃于匪以迎其君子,其小人簞食壺漿以迎其小人,救民於水火之中,取其殘而已矣。《太誓》曰:『我武惟揚,侵于之疆,則取于殘,殺伐用張,于湯有光。』不行王政云爾,苟行王政,四海之內皆舉首而望之,欲以為君。齊楚雖大,何畏焉?」
"Mencius replied, 'When Tang dwelt in Bo, he adjoined to the State of Ge, the chief of which was living in a dissolute state and neglecting his proper sacrifices. Tang sent messengers to inquire why he did not sacrifice. He replied, ""I have no means of supplying the necessary victims."" On this, Tang caused oxen and sheep to be sent to him, but he ate them, and still continued not to sacrifice. Tang again sent messengers to ask him the same question as before, when he replied, ""I have no means of obtaining the necessary millet."" On this, Tang sent the mass of the people of Bo to go and till the ground for him, while the old and feeble carried their food to them. The chief of Ge led his people to intercept those who were thus charged with wine, cooked rice, millet, and paddy, and took their stores from them, while they killed those who refused to give them up. There was a boy who had some millet and flesh for the labourers, who was thus slain and robbed. What is said in the Book of History, ""The chief of Ge behaved as an enemy to the provision-carriers,"" has reference to this. Because of his murder of this boy, Tang proceeded to punish him. All within the four seas said, ""It is not because he desires the riches of the kingdom, but to avenge a common man and woman."" When Tang began his work of executing justice, he commenced with Ge, and though he made eleven punitive expeditions, he had not an enemy in the kingdom. When he pursued his work in the east, the rude tribes in the west murmured. So did those on the north, when he was engaged in the south. Their cry was ""Why does he make us last."" Thus, the people's longing for him was like their longing for rain in a time of great drought. The frequenters of the markets stopped not. Those engaged in weeding in the fields made no change in their operations. While he punished their rulers, he consoled the people. His progress was like the falling of opportune rain, and the people were delighted. It is said in the Book of History, ""We have waited for our prince. When our prince comes, we may escape from the punishments under which we suffer."" There being some who would not become the subjects of Zhou, king Wu proceeded to punish them on the east. He gave tranquillity to their people, who welcomed him with baskets full of their black and yellow silks, saying ""From henceforth we shall serve the sovereign of our dynasty of Zhou, that we may be made happy by him."" So they joined themselves, as subjects, to the great city of Zhou. Thus, the men of station of Shang took baskets full of black and yellow silks to meet the men of station of Zhou, and the lower classes of the one met those of the other with baskets of rice and vessels of congee. Wu saved the people from the midst of fire and water, seizing only their oppressors, and destroying them.' In the Great Declaration it is said, ""My power shall be put forth, and, invading the territories of Shang, I will seize the oppressor. I will put him to death to punish him - so shall the greatness of my work appear, more glorious than that of Tang."" Song is not, as you say, practising true royal government, and so forth. If it were practising royal government, all within the four seas would be lifting up their heads, and looking for its prince, wishing to have him for their sovereign. Great as Qi and Chu are, what would there be to fear from them?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
58. 滕文公下 11
孟子謂戴不勝曰:「子欲子之王之善與?我明告子。有楚大夫於此,欲其子之齊語也,則使齊人傅諸?使楚人傅諸?」
"Mencius said to Dai Bu Sheng, 'I see that you are desiring your king to be virtuous, and will plainly tell you how he may be made so. Suppose that there is a great officer of Chu here, who wishes his son to learn the speech of Qi. Will he in that case employ a man of Qi as his tutor, or a man of Chu?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
59. 滕文公下 11
曰:「使齊人傅之。」
"'He will employ a man of Qi to teach him,' said Bu Sheng. "

== 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?' "