== 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. "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
25. 滕文公上 4
「當堯之時,天下猶未平,洪水橫流,氾濫於天下。草木暢茂,禽獸繁殖,五穀不登,禽獸偪人。獸蹄鳥跡之道,交於中國。堯獨憂之,舉舜而敷治焉。舜使益掌火,益烈山澤而焚之,禽獸逃匿。禹疏九河,瀹濟漯,而注諸海;決汝漢,排淮泗,而注之江,然後中國可得而食也。當是時也,禹八年於外,三過其門而不入,雖欲耕,得乎?后稷教民稼穡。樹藝五穀,五穀熟而民人育。人之有道也,飽食、煖衣、逸居而無教,則近於禽獸。聖人有憂之,使契為司徒,教以人倫:父子有親,君臣有義,夫婦有別,長幼有序,朋友有信。放勳曰:『勞之來之,匡之直之,輔之翼之,使自得之,又從而振德之。』聖人之憂民如此,而暇耕乎?
"'In the time of Yao, when the world had not yet been perfectly reduced to order, the vast waters, flowing out of their channels, made a universal inundation. Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. The paths marked by the feet of beasts and prints of birds crossed one another throughout the Middle Kingdom. To Yao alone this caused anxious sorrow. He raised Shun to office, and measures to regulate the disorder were set forth. Shun committed to Yi the direction of the fire to be employed, and Yi set fire to, and consumed, the forests and vegetation on the mountains and in the marshes, so that the birds and beasts fled away to hide themselves. Yu separated the nine streams, cleared the courses of the Ji and Ta, and led them all to the sea. He opened a vent also for the Ru and Han, and regulated the course of the Huai and Si, so that they all flowed into the Jiang. When this was done, it became possible for the people of the Middle Kingdom to cultivate the ground and get food for themselves. During that time, Yu was eight years away from his home, and though he thrice passed the door of it, he did not enter. Although he had wished to cultivate the ground, could he have done so? The Minister of Agriculture taught the people to sow and reap, cultivating the five kinds of grain. When the five kinds of grain were brought to maturity, the people all obtained a subsistence. But men possess a moral nature; and if they are well fed, warmly clad, and comfortably lodged, without being taught at the same time, they become almost like the beasts. This was a subject of anxious solicitude to the sage Shun, and he appointed Xie to be the Minister of Instruction, to teach the relations of humanity: how, between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate functions; between old and young, a proper order; and between friends, fidelity. The high meritorious sovereign said to him, ""Encourage them; lead them on; rectify them; straighten them; help them; give them wings - thus causing them to become possessors of themselves. Then follow this up by stimulating them, and conferring benefits on them."" When the sages were exercising their solicitude for the people in this way, had they leisure to cultivate the ground? "

== 맹자2 영문(孟子2 英文) ==
[Mencius]
26. 滕文公上 4
「堯以不得舜為己憂,舜以不得禹、皋陶為己憂。夫以百畝之不易為己憂者,農夫也。分人以財謂之惠,教人以善謂之忠,為天下得人者謂之仁。是故以天下與人易,為天下得人難。孔子曰:『大哉堯之為君!惟天為大,惟堯則之,蕩蕩乎民無能名焉!君哉舜也!巍巍乎有天下而不與焉!』堯舜之治天下,豈無所用其心哉?亦不用於耕耳。
"'What Yao felt giving him anxiety was the not getting Shun. What Shun felt giving him anxiety was the not getting Yu and Gao Yao. But he whose anxiety is about his hundred mu not being properly cultivated, is a mere husbandman. The imparting by a man to others of his wealth, is called ""kindness."" The teaching others what is good, is called ""the exercise of fidelity."" The finding a man who shall benefit the kingdom, is called ""benevolence."" Hence to give the throne to another man would be easy; to find a man who shall benefit the kingdom is difficult. Confucius said, ""Great indeed was Yao as a sovereign. It is only Heaven that is great, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. Princely indeed was Shun! How majestic was he, having possession of the kingdom, and yet seeming as if it were nothing to him!"" In their governing the kingdom, were there no subjects on which Yao and Shun employed their minds? There were subjects, only they did not employ their minds on the cultivation of the ground. "