== 맹자2 영문(孟子2 英文) ==
[Mencius]
10. 滕文公上 3
「設為庠序學校以教之:庠者,養也;校者,教也;序者,射也。夏曰校,殷曰序,周曰庠,學則三代共之,皆所以明人倫也。人倫明於上,小民親於下。有王者起,必來取法,是為王者師也。《詩》云『周雖舊邦,其命惟新』,文王之謂也。子力行之,亦以新子之國。」
"'Establish Xiang, Xu, Xue, and Xiao, all those educational institutions, for the instruction of the people. The name Xiang indicates nourishing as its object; Xiao, indicates teaching; and Xu indicates archery. By the Xia dynasty the name Xiao was used; by the Yin, that of Xu; and by the Zhou, that of Xiang. As to the Xue, they belonged to the three dynasties, and by that name. The object of them all is to illustrate the human relations. When those are thus illustrated by superiors, kindly feeling will prevail among the inferior people below. Should a real sovereign arise, he will certainly come and take an example from you; and thus you will be the teacher of the true sovereign. It is said in the Book of Poetry, ""Although Zhou was an old country, It received a new destiny."" That is said with reference to king Wen. Do you practise those things with vigour, and you also will by them make new your kingdom.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
11. 滕文公上 3
使畢戰問井地。孟子曰:「子之君將行仁政,選擇而使子,子必勉之!夫仁政,必自經界始。經界不正,井地不鈞,穀祿不平。是故暴君汙吏必慢其經界。經界既正,分田制祿可坐而定也。夫滕壤地褊小,將為君子焉,將為野人焉。無君子莫治野人,無野人莫養君子。請野九一而助,國中什一使自賦。卿以下必有圭田,圭田五十畝。餘夫二十五畝。死徙無出鄉,鄉田同井。出入相友,守望相助,疾病相扶持,則百姓親睦。方里而井,井九百畝,其中為公田。八家皆私百畝,同養公田。公事畢,然後敢治私事,所以別野人也。此其大略也。若夫潤澤之,則在君與子矣。」
"The duke afterwards sent Bi Zhan to consult Mencius about the nine-squares system of dividing the land. Mencius said to him, 'Since your prince, wishing to put in practice a benevolent government, has made choice of you and put you into this employment, you must exert yourself to the utmost. Now, the first thing towards a benevolent government must be to lay down the boundaries. If the boundaries be not defined correctly, the division of the land into squares will not be equal, and the produce available for salaries will not be evenly distributed. On this account, oppressive rulers and impure ministers are sure to neglect this defining of the boundaries. When the boundaries have been defined correctly, the division of the fields and the regulation of allowances may be determined by you, sitting at your ease. Although the territory of Teng is narrow and small, yet there must be in it men of a superior grade, and there must be in it country-men. If there were not men of a superior grade, there would be none to rule the country-men. If there were not country-men, there would be none to support the men of superior grade. I would ask you, in the remoter districts, observing the nine-squares division, to reserve one division to be cultivated on the system of mutual aid, and in the more central parts of the kingdom, to make the people pay for themselves a tenth part of their produce. From the highest officers down to the lowest, each one must have his holy field, consisting of fifty mu. Let the supernumerary males have their twenty-five mu. On occasions of death, or removal from one dwelling to another, there will be no quitting the district. In the fields of a district, those who belong to the same nine squares render all friendly offices to one another in their going out and coming in, aid one another in keeping watch and ward, and sustain one another in sickness. Thus the people are brought to live in affection and harmony. A square li covers nine squares of land, which nine squares contain nine hundred mu. The central square is the public field, and eight families, each having its private hundred mu, cultivate in common the public field. And not till the public work is finished, may they presume to attend to their private affairs. This is the way by which the country-men are distinguished from those of a superior grade. Those are the great outlines of the system. Happily to modify and adapt it depends on the prince and you.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
12. 滕文公上 4
有為神農之言者許行,自楚之滕,踵門而告文公曰:「遠方之人聞君行仁政,願受一廛而為氓。」文公與之處,其徒數十人,皆衣褐,捆屨、織席以為食。
"There came from Chu to Teng one Xu Xing, who gave out that he acted according to the words of Shen Nong. Coming right to his gate, he addressed the duke Wen, saying, 'A man of a distant region, I have heard that you, Prince, are practising a benevolent government, and I wish to receive a site for a house, and to become one of your people.' The duke Wen gave him a dwelling-place. His disciples, amounting to several tens, all wore clothes of haircloth, and made sandals of hemp and wove mats for a living. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
13. 滕文公上 4
陳良之徒陳相與其弟辛,負耒耜而自宋之滕,曰:「聞君行聖人之政,是亦聖人也,願為聖人氓。」陳相見許行而大悅,盡棄其學而學焉。
"At the same time, Chen Xiang, a disciple of Chen Liang, and his younger brother, Xin, with their plough-handles and shares on their backs, came from Song to Teng, saying, 'We have heard that you, Prince, are putting into practice the government of the ancient sages, showing that you are likewise a sage. We wish to become the subjects of a sage.' When Chen Xiang saw Xu Xing, he was greatly pleased with him, and, abandoning entirely whatever he had learned, became his disciple. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
14. 滕文公上 4
陳相見孟子,道許行之言曰:「滕君,則誠賢君也;雖然,未聞道也。賢者與民並耕而食,饔飧而治。今也滕有倉廩府庫,則是厲民而以自養也,惡得賢?」
"Having an interview with Mencius, he related to him with approbation the words of Xu Xing to the following effect: 'The prince of Teng is indeed a worthy prince. He has not yet heard, however, the real doctrines of antiquity. Now, wise and able princes should cultivate the ground equally and along with their people, and eat the fruit of their labour. They should prepare their own meals, morning and evening, while at the same time they carry on their government. But now, the prince of T'ang has his granaries, treasuries, and arsenals, which is an oppressing of the people to nourish himself. How can he be deemed a real worthy prince?' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
15. 滕文公上 4
孟子曰:「許子必種粟而後食乎?」曰:「然。」
"Mencius said,'I suppose that Xu Xing sows grain and eats the produce. Is it not so?' 'It is so,' was the answer. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
16. 滕文公上 4
「許子必織布而後衣乎?」曰:「否。許子衣褐。」
"'I suppose also he weaves cloth, and wears his own manufacture. Is it not so?' 'No. Xu wears clothes of haircloth.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
17. 滕文公上 4
「許子冠乎?」曰:「冠。」
'Does he wear a cap?' 'He wears a cap.'

== 맹자2 영문(孟子2 英文) ==
[Mencius]
18. 滕文公上 4
曰:「奚冠?」曰:「冠素。」
'What kind of cap?' 'A plain cap.'

== 맹자2 영문(孟子2 英文) ==
[Mencius]
19. 滕文公上 4
曰:「自織之與?」曰:「否。以粟易之。」
'Is it woven by himself?' 'No. He gets it in exchange for grain.'

== 맹자2 영문(孟子2 英文) ==
[Mencius]
20. 滕文公上 4
曰:「許子奚為不自織?」曰:「害於耕。」
'Why does Xu not weave it himself?' 'That would injure his husbandry.'

== 맹자2 영문(孟子2 英文) ==
[Mencius]
21. 滕文公上 4
曰:「許子以釜甑爨,以鐵耕乎?」曰:「然。」
"'Does Xu cook his food in boilers and earthenware pans, and does he plough with an iron share?' 'Yes.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
22. 滕文公上 4
「自為之與?」曰:「否。以粟易之。」
'Does he make those articles himself?' 'No. He gets them in exchange for grain.'

== 맹자2 영문(孟子2 英文) ==
[Mencius]
23. 滕文公上 4
「以粟易械器者,不為厲陶冶;陶冶亦以其械器易粟者,豈為厲農夫哉?且許子何不為陶冶。舍皆取諸其宮中而用之?何為紛紛然與百工交易?何許子之不憚煩?」曰:「百工之事,固不可耕且為也。」
"Mencius then said, 'The getting those various articles in exchange for grain, is not oppressive to the potter and the founder, and the potter and the founder in their turn, in exchanging their various articles for grain, are not oppressive to the husbandman. How should such a thing be supposed? And moreover, why does not Xu act the potter and founder, supplying himself with the articles which he uses solely from his own establishment? Why does he go confusedly dealing and exchanging with the handicraftsmen? Why does he not spare himself so much trouble?' Chen Xiang replied, 'The business of the handicraftsman can by no means be carried on along with the business of husbandry.' "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
24. 滕文公上 4
「然則治天下獨可耕且為與?有大人之事,有小人之事。且一人之身,而百工之所為備。如必自為而後用之,是率天下而路也。故曰:或勞心,或勞力;勞心者治人,勞力者治於人;治於人者食人,治人者食於人:天下之通義也。
"Mencius resumed, 'Then, is it the government of the kingdom which alone can be carried on along with the practice of husbandry? Great men have their proper business, and little men have their proper business. Moreover, in the case of any single individual, whatever articles he can require are ready to his hand, being produced by the various handicraftsmen - if he must first make them for his own use, this way of doing would keep all the people running about upon the roads. Hence, there is the saying, ""Some labour with their minds, and some labour with their strength. Those who labour with their minds govern others; those who labour with their strength are governed by others. Those who are governed by others support them; those who govern others are supported by them."" This is a principle universally recognised. "