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Condition 1: References 齊桓 : Same as 「齊桓公」: 姓名:姜小白,在位前685-前643。 Duke Huan of Qi (ruled 685 BC-643 BC) Matched:176.
Total 155 paragraphs. Page 1 of 16. Jump to page 1 2 3 4 5 6 7 8 9 10 ... 16

先秦兩漢 - Pre-Qin and Han

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儒家 - Confucianism

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孟子 - Mengzi

[Warring States] 340 BC-250 BC English translation: James Legge [?]
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Source
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[Also known as: "The Works of Mencius"]

梁惠王上 - Liang Hui Wang I

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7 梁惠王上:
齊宣王問曰:「齊桓、晉文之事可得聞乎?」
Liang Hui Wang I:
The king Xuan of Qi asked, saying, 'May I be informed by you of the transactions of Huan of Qi, and Wen of Jin?'
孟子對曰:「仲尼之徒無道桓、文之事者,是以後世無傳焉。臣未之聞也。無以,則王乎?」
Mencius replied, 'There were none of the disciples of Zhong Ni who spoke about the affairs of Huan and Wen, and therefore they have not been transmitted to these after-ages - your servant has not heard them. If you will have me speak, let it be about royal government.'
曰:「德何如,則可以王矣?」
The king said, 'What virtue must there be in order to attain to royal sway?'
曰:「保民而王,莫之能禦也。」
Mencius answered, 'The love and protection of the people; with this there is no power which can prevent a ruler from attaining to it.'
曰:「若寡人者,可以保民乎哉?」
The king asked again, 'Is such an one as I competent to love and protect the people?'
曰:「可。」
Mencius said, 'Yes.'
曰:「何由知吾可也?」
'How do you know that I am competent for that?'
曰:「臣聞之胡齕曰,王坐於堂上,有牽牛而過堂下者,王見之,曰:『牛何之?』對曰:『將以釁鐘。』王曰:『舍之!吾不忍其觳觫,若無罪而就死地。』對曰:『然則廢釁鐘與?』曰:『何可廢也?以羊易之!』不識有諸?」
'I heard the following incident from Hu He: "The king," said he, "was sitting aloft in the hall, when a man appeared, leading an ox past the lower part of it. The king saw him, and asked, Where is the ox going? The man replied, We are going to consecrate a bell with its blood. The king said, Let it go. I cannot bear its frightened appearance, as if it were an innocent person going to the place of death. The man answered, Shall we then omit the consecration of the bell ? The king said, How can that be omitted? Change it for a sheep." I do not know whether this incident really occurred.'
曰:「有之。」
The king replied, 'It did,'
曰:「是心足以王矣。百姓皆以王為愛也,臣固知王之不忍也。」
and then Mencius said, 'The heart seen in this is sufficient to carry you to the royal sway. The people all supposed that your Majesty grudged the animal, but your servant knows surely, that it was your Majesty's not being able to bear the sight, which made you do as you did.'
王曰:「然。誠有百姓者。齊國雖褊小,吾何愛一牛?即不忍其觳觫,若無罪而就死地,故以羊易之也。」
The king said, 'You are right. And yet there really was an appearance of what the people condemned. But though Qi be a small and narrow State, how should I grudge one ox? Indeed it was because I could not bear its frightened appearance, as if it were an innocent person going to the place of death, that therefore I changed it for a sheep.'
曰:「王無異於百姓之以王為愛也。以小易大,彼惡知之?王若隱其無罪而就死地,則牛羊何擇焉?」
Mencius pursued, 'Let not your Majesty deem it strange that the people should think you were grudging the animal. When you changed a large one for a small, how should they know the true reason? If you felt pained by its being led without guilt to the place of death, what was there to choose between an ox and a sheep?
王笑曰:「是誠何心哉?我非愛其財。而易之以羊也,宜乎百姓之謂我愛也。」
The king laughed and said, 'What really was my mind in the matter? I did not grudge the expense of it, and changed it for a sheep! There was reason in the people's saying that I grudged it.'
曰:「無傷也,是乃仁術也,見牛未見羊也。君子之於禽獸也,見其生,不忍見其死;聞其聲,不忍食其肉。是以君子遠庖廚也。」
'There is no harm in their saying so,' said Mencius. 'Your conduct was an artifice of benevolence. You saw the ox, and had not seen the sheep. So is the superior man affected towards animals, that, having seen them alive, he cannot bear to see them die; having heard their dying cries, he cannot bear to eat their flesh. Therefore he keeps away from his slaughter-house and cook-room.'
王說曰:「《》云:『他人有心,予忖度之。』夫子之謂也。夫我乃行之,反而求之,不得吾心。夫子言之,於我心有戚戚焉。此心之所以合於王者,何也?」
The king was pleased, and said, 'It is said in the Book of Poetry, "The minds of others, I am able by reflection to measure;" - this is verified, my Master, in your discovery of my motive. I indeed did the thing, but when I turned my thoughts inward, and examined into it, I could not discover my own mind. When you, Master, spoke those words, the movements of compassion began to work in my mind. How is it that this heart has in it what is equal to the royal sway?'
曰:「有復於王者曰:『吾力足以舉百鈞』,而不足以舉一羽;『明足以察秋毫之末』,而不見輿薪,則王許之乎?」
Mencius replied, 'Suppose a man were to make this statement to your Majesty: "My strength is sufficient to lift three thousand catties, but it is not sufficient to lift one feather; my eyesight is sharp enough to examine the point of an autumn hair, but I do not see a waggon-load of faggots;" would your Majesty allow what he said?'
曰:「否。」
'No,' was the answer,
「今恩足以及禽獸,而功不至於百姓者,獨何與?然則一羽之不舉,為不用力焉;輿薪之不見,為不用明焉,百姓之不見保,為不用恩焉。故王之不王,不為也,非不能也。」
on which Mencius proceeded, 'Now here is kindness sufficient to reach to animals, and no benefits are extended from it to the people. How is this? Is an exception to be made here? The truth is, the feather is not lifted , because strength is not used; the waggon-load of firewood is not seen, because the eyesight is not used; and the people are not loved and protected, because kindness is not employed. Therefore your Majesty's not exercising the royal sway, is because you do not do it, not because you are not able to do it.'
曰:「不為者與不能者之形何以異?」
The king asked, 'How may the difference between the not doing a thing, and the not being able to do it, be represented?
曰:「挾太山以超北海,語人曰『我不能』,是誠不能也。為長者折枝,語人曰『我不能』,是不為也,非不能也。故王之不王,非挾太山以超北海之類也;王之不王,是折枝之類也。老吾老,以及人之老;幼吾幼,以及人之幼。天下可運於掌。《》云:『刑于寡妻,至于兄弟,以御于家邦。』言舉斯心加諸彼而已。故推恩足以保四海,不推恩無以保妻子。古之人所以大過人者無他焉,善推其所為而已矣。今恩足以及禽獸,而功不至於百姓者,獨何與?權,然後知輕重;度,然後知長短。物皆然,心為甚。王請度之!抑王興甲兵,危士臣,構怨於諸侯,然後快於心與?」
Mencius replied,'In such a thing as taking the Tai mountain under your arm, and leaping over the north sea with it, if you say to people "I am not able to do it," that is a real case of not being able. In such a matter as breaking off a branch from a tree at the order of a superior, if you say to people "I am not able to do it," that is a case of not doing it, it is not a case of not being able to do it. Therefore your Majesty's not exercising the royal sway, is not such a case as that of taking the Tai mountain under your arm, and leaping over the north sea with it. Your Majesty's not exercising the royal sway is a case like that of breaking off a branch from a tree. Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated - do this, and the kingdom may be made to go round in your palm. It is said in the Book of Poetry, "His example affected his wife. It reached to his brothers, and his family of the State was governed by it." The language shows how king Wen simply took his kindly heart, and exercised it towards those parties. Therefore the carrying out his kindness of heart by a prince will suffice for the love and protection of all within the four seas, and if he do not carry it out, he will not be able to protect his wife and children. The way in which the ancients came greatly to surpass other men, was no other but this - simply that they knew well how to carry out, so as to affect others, what they themselves did. Now your kindness is sufficient to reach to animals, and no benefits are extended from it to reach the people. How is this? Is an exception to be made here? By weighing, we know what things are light, and what heavy. By measuring, we know what things are long, and what short. The relations of all things may be thus determined, and it is of the greatest importance to estimate the motions of the mind. I beg your Majesty to measure it. You collect your equipments of war, endanger your soldiers and officers, and excite the resentment of the other princes - do these things cause you pleasure in your mind?'
王曰:「否。吾何快於是?將以求吾所大欲也。」
The king replied, 'No. How should I derive pleasure from these things? My object in them is to seek for what I greatly desire.'
曰:「王之所大欲可得聞與?」王笑而不言。
Mencius said, 'May I hear from you what it is that you greatly desire?' The king laughed and did not speak.
曰:「為肥甘不足於口與?輕煖不足於體與?抑為采色不足視於目與?聲音不足聽於耳與?便嬖不足使令於前與?王之諸臣皆足以供之,而王豈為是哉?」
Mencius resumed, 'Are you led to desire it, because you have not enough of rich and sweet food for your mouth? Or because you have not enough of light and warm clothing for your body? Or because you have not enough of beautifully coloured objects to delight your eyes? Or because you have not voices and tones enough to please your ears? Or because you have not enough of attendants and favourites to stand before you and receive your orders? Your Majesty's various officers are sufficient to supply you with those things. How can your Majesty be led to entertain such a desire on account of them?'
曰:「否。吾不為是也。」
'No,' said the king; 'my desire is not on account of them.'
曰:「然則王之所大欲可知已。欲辟土地,朝秦楚,莅中國而撫四夷也。以若所為求若所欲,猶緣木而求魚也。」
Mencius added, 'Then, what your Majesty greatly desires may be known. You wish to enlarge your territories, to have Qin and Chu wait at your court, to rule the Middle Kingdom, and to attract to you the barbarous tribes that surround it. But doing what you do to seek for what you desire is like climbing a tree to seek for fish.'
王曰:「若是其甚與?」
The king said, 'Is it so bad as that?'
曰:「殆有甚焉。緣木求魚,雖不得魚,無後災。以若所為,求若所欲,盡心力而為之,後必有災。」
'It is even worse,' was the reply. 'If you climb a tree to seek for fish, although you do not get the fish, you will not suffer any subsequent calamity. But doing what you do to seek for what you desire, doing it moreover with all your heart, you will assuredly afterwards meet with calamities.'
曰:「可得聞與?」
The king asked, 'May I hear from you the proof of that?'
曰:「鄒人與楚人戰,則王以為孰勝?」
Mencius said, 'If the people of Zou should fight with the people of Chu, which of them does your Majesty think would conquer?'
曰:「楚人勝。」
'The people of Chu would conquer.'
曰:「然則小固不可以敵大,寡固不可以敵眾,弱固不可以敵彊。海內之地方千里者九,齊集有其一。以一服八,何以異於鄒敵楚哉?蓋亦反其本矣。今王發政施仁,使天下仕者皆欲立於王之朝,耕者皆欲耕於王之野,商賈皆欲藏於王之市,行旅皆欲出於王之塗,天下之欲疾其君者皆欲赴愬於王。其若是,孰能禦之?」
'Yes - and so it is certain that a small country cannot contend with a great, that few cannot contend with many, that the weak cannot contend with the strong. The territory within the four seas embraces nine divisions, each of a thousand li square. All Qi together is but one of them. If with one part you try to subdue the other eight, what is the difference between that and Zou's contending with Chu? For, with such a desire, you must turn back to the proper course for its attainment. Now if your Majesty will institute a government whose action shall be benevolent, this will cause all the officers in the kingdom to wish to stand in your Majesty's court, and all the farmers to wish to plough in your Majesty's fields, and all the merchants, both travelling and stationary, to wish to store their goods in your Majesty's market-places, and all travelling strangers to wish to make their tours on your Majesty's roads, and all throughout the kingdom who feel aggrieved by their rulers to wish to come and complain to your Majesty. And when they are so bent, who will be able to keep them back?'
王曰:「吾惛,不能進於是矣。願夫子輔吾志,明以教我。我雖不敏,請嘗試之。」
The king said, 'I am stupid, and not able to advance to this. I wish you, my Master, to assist my intentions. Teach me clearly; although I am deficient in intelligence and vigour, I will essay and try to carry your instructions into effect.'
曰:「無恆產而有恆心者,惟士為能。若民,則無恆產,因無恆心。苟無恆心,放辟,邪侈,無不為已。及陷於罪,然後從而刑之,是罔民也。焉有仁人在位,罔民而可為也?是故明君制民之產,必使仰足以事父母,俯足以畜妻子,樂歲終身飽,凶年免於死亡。然後驅而之善,故民之從之也輕。今也制民之產,仰不足以事父母,俯不足以畜妻子,樂歲終身苦,凶年不免於死亡。此惟救死而恐不贍,奚暇治禮義哉?王欲行之,則盍反其本矣。五畝之宅,樹之以桑,五十者可以衣帛矣;雞豚狗彘之畜,無失其時,七十者可以食肉矣;百畝之田,勿奪其時,八口之家可以無飢矣;謹庠序之教,申之以孝悌之義,頒白者不負戴於道路矣。老者衣帛食肉,黎民不飢不寒,然而不王者,未之有也。」
Mencius replied, 'They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. Notwithstanding good years, their lives are continually embittered, and, in bad years, they do not escape perishing. In such circumstances they only try to save themselves from death, and are afraid they will not succeed. What leisure have they to cultivate propriety and righteousness? If your Majesty wishes to effect this regulation of the livelihood of the people, why not turn to that which is the essential step to it? Let mulberry-trees be planted about the homesteads with their five mu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State where such results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the royal dignity.'

離婁下 - Li Lou II

Books referencing 《離婁下》 Library Resources
49 離婁下:
孟子曰:「王者之迹熄而詩亡,詩亡然後春秋作。晉之乘,楚之檮杌,魯之春秋,一也。其事則齊桓、晉文,其文則史。孔子曰:『其義則丘竊取之矣。』」
Li Lou II:
Mencius said, 'The traces of sovereign rule were extinguished, and the royal odes ceased to be made. When those odes ceased to be made, then the Chun Qiu was produced. The Sheng of Jin, the Tao Wu of Chu, and the Chun Qiu of Lu were books of the same character. The subject of the Chun Qiu was the affairs of Huan of Qi and Wen of Jin, and its style was the historical. Confucius said, "Its righteous decisions I ventured to make."'

荀子 - Xunzi

[Warring States (475 BC - 221 BC)]
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仲尼

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1 仲尼:
仲尼之門
1,五尺之豎子,言羞稱乎五伯。是何也?曰:然!彼誠可羞稱也。齊桓五伯之盛者也,前事則殺兄而爭國;內行則姑姊妹之不嫁者七人,閨門之內,般樂奢汏,以齊之分奉之而不足;外事則詐邾襲莒,并國三十五。其事行也若是其險汙淫汏也。彼固曷足稱乎大君子之門哉!

1. 人 : Deleted. 據《群書治要》本補,說見王念孫《讀書雜志》、王先謙《荀子集解》。

王霸

Books referencing 《王霸》 Library Resources
3 王霸:
德雖未至也,義雖未濟也,然而天下之理略奏矣,刑賞已諾信乎天下矣,臣下曉然皆知其可要也。政令已陳,雖睹利敗,不欺其民;約結已定,雖睹利敗,不欺其與。如是,則兵勁城固,敵國畏之;國一綦明,與國信之;雖在僻陋之國,威動天下,五伯是也。非本政教也,非致隆高也,非綦文理也,非服人之心也,鄉方略,審勞佚,謹畜積,脩戰備,齺然上下相信,而天下莫之敢當。故齊桓、晉文、楚莊、吳闔閭、越勾踐,是皆僻陋之國也,威動天下,彊殆中國,無它故焉,略信也。是所謂信立而霸也。

議兵

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12 議兵:
故齊之田單,楚之莊蹻,秦之衛鞅,燕之繆蟣,是皆世俗所謂善用兵者也,是其巧拙強弱,則未有以相君也。若其道一也,未及和齊也;掎契司詐,權謀傾覆,未免盜兵也。齊桓、晉文、楚莊、吳闔閭、越勾踐是皆和齊之兵也,可謂入其域矣,然而未有本統也,故可以霸而不可以王;是強弱之效也。

說苑 - Shuo Yuan

[Western Han (206 BC - 9)] Liu Xiang
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雜言

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16 雜言:
孔子遭難陳、蔡之境,絕糧,弟子皆有饑色,孔子歌兩柱之間。子路入見曰:「夫子之歌,禮乎?」孔子不應,曲終而曰:「由,君子好樂為無驕也,小人好樂為無懾也,其誰知之?子不我知而從我者乎?」子路不悅,援干而舞,三終而出。及至七日,孔子脩樂不休,子路慍見曰:「夫子之脩樂,時乎?」孔子不應,樂終而曰:「由,昔者齊桓霸心生于莒,句踐霸心生於會稽,晉文霸心生於驪氏,故居不幽,則思不遠,身不約則智不廣,庸知而不遇之。」於是興,明日免於厄。子貢執轡曰:「二三子從夫子而遇此難也,其不可忘也!」孔子曰:「惡是何也?語不云乎?三折肱而成良醫。夫陳、蔡之間,丘之幸也。二三子從丘者皆幸人也。吾聞人君不困不成王,列士不困不成行。昔者湯困於呂,文王困於羑里,秦穆公困於殽,齊桓困於長勺,句踐困於會稽,晉文困於驪氏。夫困之為道,從寒之及煖,煖之及寒也,唯賢者獨知而難言之也。《》曰:『困亨貞,大人吉,無咎。有言不信。』聖人所與人難言信也。」

春秋繁露 - Chun Qiu Fan Lu

[Western Han (206 BC - 9)] Dong Zhong Shu
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楚莊王

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1 楚莊王:
楚莊王殺陳夏徵舒,春秋貶其文,不予專討也。靈王殺齊慶封,而直稱楚子,何也?曰:莊王之行頤賢,而舒之罪重。以賢君討重罪,其於人心善。若不貶,孰知其非正經。《春秋》常於其嫌得者,見其不得也。是故齊桓不予專地而對,晉文不予致王而朝,楚莊弗予專殺而討。三者不得,則諸侯之得,殆此矣。此楚靈之所以稱子而討也。《春秋》之辭,多所況,是文約而法明也。問者曰:不予諸侯之專封,複見於陳蔡之滅。不予諸侯之專討,獨不複見於慶封之殺,何也?曰:《春秋》之用辭,已明者去之,未明者著之。今諸侯之不得專討,固已明矣。而慶封之罪未有所見也,故稱楚子以伯討之,著其罪之宜死,以為天下大禁。曰:人臣之行,貶主之位,亂國之臣,雖不篡殺,其罪皆宜死,比於此其云爾也。《春秋》曰:「晉伐鮮虞。」奚惡乎晉而同夷狄也?曰:《春秋》尊禮而重信。信重於地,禮尊於身。何以知其然也?宋伯姬疑禮而死於火,齊桓公疑信而虧其地,《春秋》賢而舉之,以為天下法,曰禮而信。不答,施無不報,天之數也。

玉英

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2 玉英:
非其位而即之,雖受之先君,《春秋》危之,宋繆公是也。非其位,不受之先君,而自即之,《春秋》危之,吳王僚是也。雖然,苟能行善得眾。《春秋》弗危,衛侯晉以立書葬是也。俱不宜立,而宋繆受之先君而危。衛宣弗受先君而不危,以此見得眾心之為大安也。故齊桓非直弗受之先君也。乃率弗宜為君者而立,罪亦重矣。然而知鞏懼,敬眾賢人,而以自覆蓋,知不背要盟以自湔浣也,遂為賢君,而霸諸侯。使齊桓被惡而無此美,得免殺戮乃幸已,何霸之有!魯桓忘其憂而禍逮其身。齊桓憂其憂而立功名。推而散之。凡人有憂而不知憂者凶,有憂而深憂之者吉。《》曰:「複自道,何其咎。」此之謂也。匹夫之反道以除咎尚難,人主之反道以除咎甚易。《》云:「德如毛。」言其易也。

精華

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3 精華:
難者曰:《春秋》之法,大夫無遂事。又曰:出境有可以安社稷、利國家者,則專之可也。又曰:大夫以君命出,進退在大夫也。又曰:聞喪徐行而不反也。夫既曰無遂事矣,又曰專之可也。既曰進退在大夫矣,又曰徐行而不反也。若相悖然,是何謂也?曰:四者各有所處。得其處則皆是也,失其處,則皆非也。《春秋》固有常義,又有應變。無遂事者,謂平生安寧也。專之可也者,謂救危除患也。進退在大夫者,謂將率用兵也。徐行不反者,謂不以親害尊,不以私妨公也。此之謂將得其私,知其指。故公子結受命往媵陳人之婦,於鄄。道生事,從齊桓盟,《春秋》弗非,以為救莊公之危。公子遂受命使京師,道生事之晉,《春秋》非之,以為是時僖公安寧無危。故有危而不專救,謂之不忠;無危而擅生事,是卑君也。故此二臣俱生事,《春秋》有是有非,其義然也。

4 精華:
齊桓挾賢相之能,用大國之資,即位五年,不能致一諸侯。於柯之盟,見其大信,一年而近國之君畢到,鄄幽之會是也。其後二十年之間亦久矣,尚未能大合諸侯也。至於救邢衛之事,見存亡繼絕之義,而明年遠國之君畢到,貫澤、陽谷之會是也。故曰親近者不以言,召遠者不以使,此其效也。其後矜功,振而自足,而不修德,故楚人滅弦而誌弗憂,江黃伐陳而不往救,損人之國而執其大夫,不救陳之患而責陳不納,不複安鄭,而必欲迫之以兵,功未良成而誌已滿矣。故曰:「管仲之器小哉!」此之謂也。

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