| 《·》: | 草木暢茂，禽獸繁殖，五穀不登，禽獸偪人。 |
| Vegetation was luxuriant, and birds and beasts swarmed. The various kinds of grain could not be grown. The birds and beasts pressed upon men. |
| 《·》: | 合生氣之和，道五常之行，使之陽而不散，陰而不密，剛氣不怒，柔氣不懾，四暢交於中而發作於外，皆安其位而不相奪也。 |
| They (thus) brought it into harmony with the energy that produces life, and to give expression to the performance of the five regular constituents of moral worth. They made it indicate that energy in its Yang or phase of vigour, without any dissipation of its power, and also in its Yin or phase of remission, without the vanishing of its power. The strong phase showed no excess like that of anger, and the weak no shrinking like that of pusillanimity. These four characteristics blended harmoniously in the minds of men, and were similarly manifested in their conduct. Each occupied quietly in its proper place, and one did not interfere injuriously with another. |
| 《·》: | 暢之四支，接之肌膚，華髮隳顛1，而猶弗舍者，其唯聖人乎！ |
| When one pursues such a way until it pervades his four limbs and permeates his flesh and skin, and until he becomes white-haired and bald-headed without ceasing, one is truly a sage. |
| 《·》: | 舊國舊都，望之暢然。 |
| When one sees at a distance his old country and old city, he feels a joyous satisfaction. |
| 《·》: | 游環脅驅、陰靷鋈續、文茵暢轂、駕我騏馵。 |
| With its slip rings and side straps, And the traces attached by gilt rings to the masked transverse; With its beautiful mat of tiger's skin, and its long naves; With its piebalds, and horses with white left feet. |
| 《·》: | 君子「黃」中通理，正位居體，美在其中而暢於四支，發於事業，美之至也。 |
| The superior man (emblemed here) by the yellow and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:--this is the perfection of excellence. |
| 《·》: | 天子以鬯為贄，鬯者百草之本也，上暢於天，下暢於地，無所不暢，故天子以鬯為贄。 |
| 《·》: | 凡執贄，天子用暢，公侯用玉，卿用羔，大夫用雁。 |
| 《·》: | 子貢曰：「嚮子之言，穆如清風，不悖我語，和暢我心。」 |
| 《》: | 情邇暢而及乎遠，察一而關於多。 |
| 《·》: | 又曰：「賜圭瓚然後為暢，未賜者，資暢於天子。」 |
| 《·》: | 逮至德渥澤洽，調和大暢，則天清澈地富熅，物時熟，民心不挾詐賊，氣脈淳化，攫齧搏擊之獸鮮，毒酿猛虭之蟲密，毒山不蕃，草木少薄矣，鑠乎大仁之化也。 |
| 《·》: | 美在其中，而暢於四支，純粹內實，光輝外著。 |
| 《·》: | 是以四海承風，暢於異類，鳳翔麟至，鳥獸馴德。 |
| 《·》: | 及其生也，和以養性，美在其中，而暢於四胑，實於血脈，以心性志耳，意目精欲，無不貞廉絜懷履行者。 |
| 《·》: | 兒生，號啼之聲鴻朗高暢者壽，嘶喝濕下者夭。 |
| 《·》: | 故思心乎一，反復乎二，成意乎三，條暢乎四，著明乎五，極大乎六，敗損乎七，剝落乎八，殄絕乎九。 |
| 《》: | 俗說：夔一足而用精專，故能調暢於音樂。 |
| 《·》: | 故氣感之符，清潔明光，情素之表，恬暢和良，調密者固，安靜者祥，志定心平，血脈乃彊，秉政圖□兩，失其中方，戰士不耕，朝士不啇，邪不奸直，圓不亂方，違戾相錯，撥㓨難匡。 |
| 《·》: | 使精神暢達而不失於元，日夜無隙而與物為春，即是合而生時於心者也。 |
| 《·》: | 鑠質洪爐，暢氣五煙。 |
| 《·》: | 隰斯彌見田成子，田成子與登臺四望，三面皆暢，南望，隰子家之樹蔽之，田成子亦不言，隰子歸，使人伐之，斧離數創，隰子止之，其相室曰：「何變之數也？」 |
| 《·》: | 誠暢乎天地，通於神明，見姦偽也。 |
| 《·》: | 夫誠暢於天地，通於神明，而況於人乎。 |
| 《·》: | 有未始有有始者，天氣始下，地氣始上，陰陽錯合，相與優遊競暢於宇宙之間，被德含和，繽紛蘢蓯，欲與物接而未成兆朕。 |
| 《》: | 諸蟄則死，民多疾疫，又隨以喪，命之曰暢月。 |
| 《·》: | 誠暢於天地，通於神明，見姦偽也。 |
| 《·》: | 十月，將軍蒙驁攻魏氏暢、有詭。 |
| 《》: | 宋鄭之間，有隙地焉，曰，彌作，頃丘，玉暢，喦戈，鍚，子產與宋人為成曰，勿有是，及宋平元之族，自蕭奔鄭，鄭人為之城喦戈鍚，九月，宋向巢伐鄭，取鍚，殺元公之孫，遂圍喦，十二月，鄭罕達救喦，丙申，圍宋師。 |
| 《》: | 遂作『章暢』辭曰：「屯乎！」 |
| 《》: | 恭承嘉惠，述暢往事。 |
| 《·》: | 灌以岐梁，溢以江河，東瞰目盡，西暢亡劯，隨珠和氏，焯爍其陂。 |
| 《》: | 四暢於中而發於外。 |
| 《·》: | 然後簡精銳之卒，發屯守之士，三軍既整，甲兵已具，相其土地之饒，觀其水泉之利，制屯田之術，習戰射之教，則威風遠暢，人安其業矣。 |
| 《·》: | 絜者，言陽氣布暢，萬物訖出，始絜之矣。 |
| 《·》: | 腸，暢也。 |
| 《》: | 木不及，春有鳴條律暢之化，則秋有霧露清涼之政。 |
| 《》: | 若五臟元真通暢，人即安和，客氣邪風，中人多死。 |
| 《》: | 聖人達自然之至，暢萬物之情，故因而不為，順而不施。 |
| 《·》: | 庾法暢造庾太尉，握麈尾至佳，公曰：「此至佳，那得在？」 |
| 《·》: | 無教之徒，雖已孤露，其日皆為供頓，酣暢聲樂，不知有所感傷。 |
