气有多少，有逆从，阳从左，阴从右，（多少，言甚衰也。阳气主升，故从乎左，阴气主降，故从乎
右。从者为顺，反者为逆。）老从上，少从下。（老人之气，先衰于下，故从上者为顺，少壮之气，先
盛于下，故从下者为顺。盖天之生气，必自下而升，而人气亦然也。故凡以老人而衰于上者，其终可知；少壮
而衰于下者，其始可知，皆逆候也。）是以春夏归阳为生，归秋冬为死；（春夏以阳盛之时，或证或脉，
皆当归阳为生，若得阴候如秋冬者，为逆为死。）反之，则归秋冬为生。（反之，谓秋冬也。秋冬以阴盛阳
衰之时，故归阴为顺曰生。然不曰归春夏为死者，可见阴中有阳，未必至害，而阳为阴贼，乃不免矣。）
是以气多少逆皆为厥。（气有多少，则阴阳不和，不和则逆，故为厥也。有其少必有其多，故阳厥多阳，阴
厥多阴也。）一上不下，寒厥到膝，少者秋冬死，老者秋冬生。（阳逆于上而不下，则寒厥到膝。
老人阳气从上，膝寒犹可，少年阳气从下，膝寒为逆；少年之阳不当衰而衰者，故最畏阴胜之时，老人阳
衰本衰，是其常也，故于秋冬无虑焉。气上不下，头痛巅疾。（巅，顶巅也。上实下虚，故病如此。）求阳不
得，求阴不审，五部隔无征，若居旷野，若伏空室，绵绵乎
属不满日。（厥之在人也，谓其为阳，则本非阳盛，谓其为阴，则又非阴盛，故皆不可得。盖以五脏隔绝，
无征可验，若居旷野无所闻，若伏空室无所见，乃病则绵绵不解，势甚凋敝，若弗能终其日者，可知非有
余也。）是以少阴之厥，令人妄梦，其极至迷。（手少阴，心也，心主阳，其藏神；足少阴，肾也，肾主阴，
其藏阴。是以少阴厥逆，则心肾不交而精神散越，故为妄梦；若其至极，乃令人迷乱昏昧也。）三阳绝，三阴
微，是为少气。（三阳隔绝，则阴亏于上，三阴微弱，则阳亏于下，阴阳不相生化，故少气不足以息。）
是以肺气虚则使人梦见白物，见人斩血籍籍；（此下言五脏阴虚之梦兆也。肺虚者梦白物，金色白也。
斩者，金之用也。虚者必怯，故见人斩血籍籍，多惊惕也。）得其时则梦见兵战；（得金王之时也。）肾
气虚则使人梦见舟船溺人，（肾合水，故梦应之。）得其时则梦伏水中，若有畏恐；（得水王之时也。）肝气
虚则梦见菌香生草，（肝合木也。）得其时则梦伏树下，不敢起；（虽得木王之时，而肝气本虚，故梦伏而不
敢起。）心气虚则梦救火、阳物，（心合火也，阳物，即属火之类也。）得其时则梦燔灼；（得火王之
时也。）脾气虚则梦饮食不足，（食廪空虚，故欲得饮食。）得其时则梦筑垣盖屋。（得土王之时也。）
此皆五脏气虚，阳气有余，阴气不足。（五脏气虚，即阴不足也。阴气不足则虚阳独浮，故云“阳气有余”。
无根之阳，其虚可可知；所以为厥为梦者，皆阳不附阴之所致。）合之五诊，调之阴阳，以在经脉。（合之
五诊，则五脏可察；调之阴阳，则六经可和也。）
淫邪泮衍，正邪从外袭内而未有定舍，反淫于脏，不得定处，与荣卫俱行，而与魂魄飞扬，使人卧不得
安而喜梦。（淫邪泮衍，言奇邪为梦，变幻无穷也。正邪者，非正风之谓，凡阴阳劳逸之感于外，声色嗜欲之
动于内，但有干于身心者，皆谓之正邪，亦无非从外袭内者也。惟其变态恍惚，未有定舍，故内淫于脏，则
于营卫魂魄无所不
乱，因令人随所感而为梦。）气淫于腑，则有余于外，不足于内；（气盛于阳也。）气淫于脏，则有余于内，
不足于外。（气盛于阴也。）阴气盛则梦涉大水而恐惧，（以阴胜阳，故梦多阴象。）阳气盛则梦
大火而燔 ，（以阳胜阴，故梦多阳象。）阴阳俱盛则梦相杀。（俱盛则争，故梦相杀。）上盛则梦飞，（阳
胜者亲乎上也。）下盛则梦堕，（阴胜者亲乎下也。）盛饥则梦取，（因不足也。）盛饱则梦与，（因有余
也。）肝气盛则梦怒，（肝在志为怒也。）肺气盛则梦恐惧哭泣飞扬，（肺在志为忧，故梦恐惧哭泣，肺主
气，故梦飞扬。）心气盛则梦喜笑恐畏，（心在志为喜，在变动为忧也。）脾气盛则梦歌乐，身体重不
举，（脾喜音乐，在声为歌，其主肌肉也。）肾气盛则梦腰脊两解不属。（腰为肾之府，故若腰脊不相
连属。）凡是十二盛者，至而泻之，立已。（阳盛则有余于腑，阴盛则有余于脏，但察其邪之所在，或药或
针，泻之则已。）厥气客于心，则梦见丘山烟火，（心属火也。）客于肺则梦飞扬，见金铁之奇物，（肺属
金也。）客于肝则梦山林树木，（肝属木也。）客于脾则梦见丘陵大泽，坏屋风雨，（脾属土，其
主湿也。）客于肾则梦临渊，没居水中，（肾属水也。）客于膀胱则梦游行，（膀胱为足太阳之经，属三阳
之表也。）客于胃则梦饮食，（胃为水谷之海也。）客于大肠则梦田野，（大肠为传导之官，其曲折纳
污，类田野也。）客于小肠则梦聚邑冲衢，（小肠为受盛之官，物之所聚，类邑衢也。）客于胆则梦斗讼自
刳，（胆主决断，其气刚也。）客于阴器则梦接内，（欲念之所注也。）客于项则梦斩首，（恐怖之所及也。）
客于胫则梦行走而不能前，及居深池 苑中，（厥逆之邪在下也， 、窖同。）客于股肱则梦礼节拜起，（劳
倦之所致也。）客于胞 则梦泄便。（胞，溲脬也。 ，大肠也。在前则梦泄，在后则梦便，胞，音
抛。 ，音直。）凡此十五不足者，至而补之，立已也。（当各随其经，或针或药，补之而已也。）
短虫多则梦聚众，（繁盛之象也。）长虫
多则梦相击毁伤，（长虫势力相角，内有损伤，故梦兆亦然。《周礼》六梦∶一曰正梦，谓无所感而自梦也；
二曰噩梦，有所惊愕而梦也；三曰思梦，因于思忆而梦也；四曰寤梦，因觉时所为而梦也；五曰喜梦，因所喜
好而梦也；六曰惧梦，因于恐畏而梦也。又好仁者多梦松柏桃李，好义者多梦金刀兵铁，好礼者多梦 簋笾
豆，好智者多梦江湖川泽，好信者多梦山岳原野。役于五行，未有不然者，是皆致梦之因也。至其变幻之多，
五行之化，本自无穷，而梦造于心，其原则一。盖心为君主之官，神之舍也。神动于心则五脏之神皆应之，
故心之所至即神也，神之所至即心也。第心帅乎神而梦者，因情有所着，心之障也；神帅乎心而梦者，能先
兆于无形，神之灵也。夫人心之灵无所不至，故梦象之奇亦无所不见，诚有不可以言语形容者，惟圣人能御
物以心，摄心以性，则心同造化，五形安得而役之？故至人无梦也。）
气的盛衰有程度之分，气机的运行有顺逆之别。阳气主升，故顺应左侧；阴气主降，故顺应右侧。（“多少”指气机极度衰弱。阳气性质主升，所以顺应左边；阴气性质主降，所以顺应右边。顺应者为顺证，违背者为逆证。）老年人气机衰退多从上焦开始，年轻人气机旺盛多从下焦开始。（老年人的正气，首先在下部衰退，所以气机上逆为顺证；年轻人的正气，首先在下部旺盛，所以气机下行是顺证。大概天的生气，必定是从下向上生发，人的气机也是如此。所以凡是老年人上部衰退的，其结局可以预知；年轻人下部衰退的，是其发病的开始，这些都是逆证的征象。）因此，春夏季节的气机归于阳为生，归于阴为死；（春夏是阳气旺盛的时候，无论是症状还是脉象，都应当归属于阳才是生证，如果得到像秋冬那样的阴证候，就是逆证，主死。）反之，秋冬季节的气机归于阴为生。（反之，指的是秋冬季节。秋冬是阴气旺盛、阳气衰退的时候，所以气机归于阴为顺证，主生。这里不说归于春夏为死，是因为阴中蕴含阳气，未必会造成危害，而阳气被阴邪所贼害，则难免致死。）因此，无论气机盛衰如何，只要出现逆乱，都会导致厥证。（气机盛衰不均，就会导致阴阳不和，不和就会逆乱，从而形成厥证。有气少的必然有气多的，所以阳厥多表现为阳盛，阴厥多表现为阴盛。）气机上逆而不下降，寒厥会到达膝盖，年轻人会在秋冬季节死亡，老年人则在秋冬季节生存。（阳气逆乱于上而不能下达，就会出现寒厥至膝的症状。老年人阳气本从上焦起，膝盖寒冷尚可忍受；少年人阳气本从下焦起，膝盖寒冷则是逆证；少年的阳气不应当衰退却衰退了，所以最畏惧阴气胜盛的时节；老年人阳气本来就衰退，这是常态，所以在秋冬季节无需担忧。）气机上逆不下，会导致头痛和巅顶疾病。（巅，指头顶。上实下虚，所以出现这样的病症。）求之于阳不得其解，求之于阴又无法审察，五脏之气隔绝，没有确切的征象可验，病人感觉如同身处旷野，又像伏在空室之中，病情绵延不绝，似乎活不过一天。（厥证在人身上，说它是阳盛，其实并非阳盛；说它是阴盛，也并非阴盛，所以都无法确切判断。这是因为五脏隔绝，没有证据可以验证，就像身处旷野听不到声音，又像伏在空室看不到东西，病情缠绵不解，气势非常凋敝，好像不能度过一整天一样，可知这不是实证有余。）因此，少阴经的厥逆，会让人做荒诞的梦，严重时会导致神志迷乱。（手少阴心经，心属阳，藏神；足少阴肾经，肾属阴，藏精。所以少阴经气逆乱，会导致心肾不交，精神散乱，因此产生荒诞之梦；如果发展到极点，就会让人神志迷乱昏昧。）三阳经气隔绝，三阴经气微弱，这称为少气。（三阳经隔绝，则阴气亏虚于上；三阴经微弱，则阳气亏虚于下，阴阳不能相互化生，所以气短不足以呼吸。）因此，肺气虚弱会让人梦见白色的物体，看到别人杀人流血；（以下讲述五脏阴虚导致的梦境征兆。肺虚的人梦见白色物体，因为金色对应白色。斩首，是金的作用。体虚的人必然胆怯，所以梦见别人杀人流血，容易受到惊吓警惕。）遇到金气旺盛的时令，则梦见战争；（遇到金王之时。）肾气虚弱会让人梦见舟船沉没、溺水之人，（肾与水相应，所以梦境应验于此。）遇到水气旺盛的时令，则梦见潜伏在水中，若有恐惧之感；（遇到水王之时。）肝气虚弱会让人梦见菌类、香草和生长的草木，（肝与木相应。）遇到木气旺盛的时令，则梦见潜伏在树下，不敢起身；（即使遇到木王之时，但肝气本身虚弱，所以梦见潜伏而不敢起身。）心气虚弱会让人梦见救火、阳刚之物，（心与火相应，阳物即属于火的一类。）遇到火气旺盛的时令，则梦见焚烧灼热；（遇到火王之时。）脾气虚弱会让人梦见饮食不足，（粮仓空虚，所以想要获得饮食。）遇到土气旺盛的时令，则梦见修筑围墙、盖房子。（遇到土王之时。）这些都是五脏气虚，阳气有余，阴气不足。（五脏气虚，即是阴不足。阴气不足则虚阳独自浮越，所以说“阳气有余”。无根的阳气，其虚损可想而知；之所以出现厥证和梦境，都是阳气不能依附于阴所致。）结合五诊法，调和阴阳，观察其在经脉中的变化。（结合五诊法，则可以察知五脏情况；调和阴阳，则六经可以和谐。）
淫邪之气弥漫扩散，正邪从外部侵袭内部且尚未有固定的居所，反而侵淫于脏腑，没有固定的位置，与营卫之气一同运行，并与魂魄一起飞扬，使人睡眠不安且喜欢做梦。（淫邪弥漫，是说奇异的邪气导致做梦，变幻无穷。正邪，不是指正风，凡是阴阳劳逸感受于外，声色嗜欲动于内，只要有干扰身心的，都称为正邪，也都是从外部侵袭内部的。正因为它们变化恍惚，没有固定的居所，所以内侵于脏腑，就会对营卫魂魄无所不乱，因而让人随着所感受的邪气而做梦。）气淫溢于腑，则外部有余，内部不足；（阳气盛于外。）气淫溢于脏，则内部有余，外部不足。（阴气盛于内。）阴气盛则梦见渡过大水而感到恐惧，（因为阴胜阳，所以梦境多为阴象。）阳气盛则梦见大火燃烧，（因为阳胜阴，所以梦境多为阳象。）阴阳俱盛则梦见互相杀戮。（两者俱盛则相争，所以梦见互相杀戮。）上部盛则梦见飞翔，（阳胜者亲近上方。）下部盛则梦见坠落，（阴胜者亲近下方。）极度饥饿时梦见索取食物，（因为体内不足。）极度饱食时梦见给予食物，（因为体内有余。）肝气盛则梦见发怒，（肝的情志为怒。）肺气盛则梦见恐惧、哭泣、飞翔，（肺的情志为忧，所以梦见恐惧哭泣，肺主气，所以梦见飞翔。）心气盛则梦见喜笑、恐惧、畏怯，（心的情志为喜，变动的表现是忧。）脾气盛则梦见唱歌快乐，身体沉重抬不起来，（脾喜好音乐，发声为歌，脾主肌肉。）肾气盛则梦见腰脊断裂不相连接。（腰是肾的府邸，所以感觉腰脊不相连接。）凡是上述十二种实证，到来时就泻之，立刻痊愈。（阳盛则腑有余，阴盛则脏有余，只需察明邪气所在之处，或用药物或用针刺，泻去邪气即可痊愈。）厥气客留于心，则梦见山丘烟雾，（心属火。）客留于肺则梦见飞翔，见到金银铁器等奇异物品，（肺属金。）客留于肝则梦见山林树木，（肝属木。）客留于脾则梦见丘陵大泽、破败房屋风雨，（脾属土，主湿。）客留于肾则梦见临近深渊，淹没在水中，（肾属水。）客留于膀胱则梦见游行，（膀胱是足太阳经，属于三阳之表。）客留于胃则梦见饮食，（胃是水谷之海。）客留于大肠则梦见田野，（大肠是传导之官，其曲折容纳污秽，类似田野。）客留于小肠则梦见聚集的城邑和交通要道，（小肠是受盛之官，是万物汇聚之处，类似城邑街道。）客留于胆则梦见争斗诉讼或自残，（胆主决断，其气刚强。）客留于阴器则梦见性交，（欲望注注之处。）客留于颈部则梦见被斩首，（恐怖触及之处。）客留于小腿则梦见行走但不能前进，以及居住在深池地窖中，（厥逆之邪在下部。 同窖。）客留于大腿手臂则梦见行礼拜起，（因劳累所致。）客留于胞宫大肠则梦见排泄大小便。（胞，指尿脬。 ，指大肠。在前则梦见小便，在后则梦见大便。胞，音抛。 ，音直。）以上十五种虚证，到来时就补之，立刻痊愈。（应当各自跟随其所属的经脉，或用针或用药，进行补益即可。）
蛲虫多则梦见聚集众人，（繁盛的景象。）蛔虫多则梦见互相击打毁伤，（长虫势力相争，内部有损伤，所以梦境征兆也是如此。《周礼》记载六种梦：一是正梦，指没有感触而自己做的梦；二是噩梦，指受到惊吓愕然所做的梦；三是思梦，指因为思念回忆所做的梦；四是寤梦，指因为醒着时做的事情所做的梦；五是喜梦，指因为喜好所做的梦；六是惧梦，指因为恐惧所做的梦。另外，喜好仁德的人多梦见松柏桃李，喜好义理的人多梦见金刀兵铁，喜好礼仪的人多梦见簋笾豆等礼器，喜好智慧的人多梦见江湖川泽，喜好诚信的人多梦见山岳原野。受制于五行，没有不是这样的，这都是导致做梦的原因。至于变幻之多，五行的变化，本来就没有穷尽，而梦境造作于心，其原则是一致的。大概心是君主之官，是神的居所。神在心发动，则五脏的神都会响应，所以心到达的地方就是神，神到达的地方就是心。只是心驾驭神而做梦，是因为情感有所执着，是心的障碍；神驾驭心而做梦，能够先在无形之中预示征兆，是神的灵妙。人心之灵无所不至，所以梦境形象之奇特也无所不见，确实有不能用言语形容的，只有圣人能用心驾驭外物，用本性摄持心神，那么心就同于造化，五行怎么能役使他呢？所以至人是没有梦的。）
The qi has varying degrees of abundance and deficiency, and its movement follows either compliance or opposition. Yang qi moves to the left, Yin qi moves to the right. (Abundance and deficiency refer to extreme depletion. Yang qi is primarily ascending, thus following the left; Yin qi is primarily descending, thus following the right. Compliance is considered compliant/normal, while opposition is considered rebellious/pathological.) In the elderly, qi issues arise from above; in the young, from below. (The vital qi of the elderly first depletes in the lower jiao, so qi rising upward is compliant; the vigorous qi of the young first flourishes in the lower jiao, so qi moving downward is compliant. Generally, the vital qi of Heaven must rise from below, and human qi operates similarly. Therefore, for the elderly, depletion at the upper part indicates the final outcome; for the young, depletion at the lower part indicates the onset of disease; both are signs of rebellion/pathology.) Thus, in Spring and Summer, returning to Yang signifies life, while returning to Yin signifies death; (Spring and Summer are times when Yang qi is abundant. Whether symptoms or pulse, they should align with Yang to indicate life. If Yin signs resembling Autumn/Winter appear, it is rebellion and signifies death.) Conversely, returning to Yin in Autumn and Winter signifies life. (Conversely refers to Autumn and Winter. These are times when Yin qi is abundant and Yang qi is declining, so returning to Yin is compliant and signifies life. The text does not state that returning to Spring/Summer causes death because Yin contains Yang and may not necessarily be harmful, whereas if Yang is harmed by Yin, death is inevitable.) Therefore, regardless of whether qi is abundant or deficient, if there is rebellion, it leads to Jue syndrome (Cold Reversal). (Uneven abundance and deficiency of qi lead to disharmony between Yin and Yang; disharmony leads to rebellion, thus forming Jue syndrome. Where there is deficiency, there must be relative abundance; thus, Yang Jue often presents with Yang excess, and Yin Jue with Yin excess.) When Qi rebels upward and does not descend, Cold Jue reaches the knees. The young will die in Autumn/Winter, while the elderly will survive. (Yang qi rebelling upward without descending results in Cold Jue reaching the knees. For the elderly, whose Yang qi originates from above, cold knees are tolerable; for the youth, whose Yang qi originates from below, cold knees represent rebellion. Youthful Yang should not deplete; thus, they fear Yin-dominant seasons most. Elderly Yang is naturally depleted, which is their normal state, so they need not worry in Autumn/Winter.) When Qi rebels upward without descending, it causes headache and disorders of the vertex. (Vertex refers to the top of the head. Upper excess and lower deficiency cause such symptoms.) Seeking resolution in Yang yields no result; examining Yin proves inconclusive. The five Zang organs are isolated with no verifiable signs. The patient feels as if dwelling in a vast wilderness or lying in an empty room, with the condition lingering continuously, seemingly unable to last the day. (In Jue syndrome, it is neither purely Yang excess nor Yin excess, making diagnosis difficult. This is due to the isolation of the five Zang organs lacking diagnostic evidence, similar to hearing nothing in a wilderness or seeing nothing in an empty room. The condition lingers unresolved, showing severe decline, suggesting it cannot last the day, indicating this is not an excess condition.) Therefore, Jue of the Shaoyin meridian causes delusional dreams, and at its extreme, confusion. (Hand-Shaoyin corresponds to the Heart, which governs Yang and houses the Spirit; Foot-Shaoyin corresponds to the Kidney, which governs Yin and stores Essence. When Shaoyin qi rebels, Heart and Kidney fail to interact, causing spirit and essence to scatter, leading to delusional dreams. At the extreme, it causes mental confusion and stupor.) When the three Yang meridians are isolated and the three Yin meridians are weak, it is called "Shao Qi" (Deficient Qi). (Isolation of the three Yang meridians leads to Yin deficiency above; weakness of the three Yin meridians leads to Yang deficiency below. Yin and Yang fail to generate each other, resulting in shortness of breath and insufficient respiration.) Therefore, deficiency of Lung Qi causes dreams of white objects and seeing people being killed with blood spilling; (Below describes dream omens of Yin deficiency in the five Zang organs. Lung deficiency leads to dreaming of white objects, as Metal corresponds to White. Killing represents the function of Metal. The deficient are fearful, hence dreaming of killing and blood, indicating惊惕 (fright and vigilance).) During the time when Metal is prosperous, one dreams of war; (During the season when Metal rules.) Deficiency of Kidney Qi causes dreams of boats capsizing and drowning; (Kidney corresponds to Water, so the dream reflects this.) During the time when Water is prosperous, one dreams of submerging in water with fear; (During the season when Water rules.) Deficiency of Liver Qi causes dreams of mushrooms, fragrant grasses, and growing vegetation; (Liver corresponds to Wood.) During the time when Wood is prosperous, one dreams of hiding under trees, afraid to rise; (Even during the Wood-dominant season, since Liver Qi is inherently deficient, one dreams of hiding and fearing to rise.) Deficiency of Heart Qi causes dreams of fighting fires and yang objects; (Heart corresponds to Fire; yang objects belong to the category of Fire.) During the time when Fire is prosperous, one dreams of burning and scorching; (During the season when Fire rules.) Deficiency of Spleen Qi causes dreams of insufficient food and drink; (The granary is empty, so there is a desire for food.) During the time when Earth is prosperous, one dreams of building walls and roofs. (During the season when Earth rules.) These all indicate deficiency of the five Zang organs' Qi, with excess Yang and insufficient Yin. (Deficiency of the five Zang Qi implies Yin insufficiency. Insufficient Yin allows deficient Yang to float alone, hence "excess Yang." Rootless Yang is obviously deficient; the occurrence of Jue and dreams is caused by Yang failing to attach to Yin.) Combining these with the Five Diagnostic Methods and regulating Yin and Yang allows observation within the meridians. (Combining the Five Diagnostic Methods reveals the state of the five Zang organs; regulating Yin and Yang harmonizes the six meridians.)
Yin-Xie (pathogenic factors) spread diffusely. Zheng-Xie (regular pathogenic factors) invade from outside inward without a fixed residence, instead invading the Zang organs without a fixed location, moving together with Ying and Wei Qi, and flying with Hun and Po spirits, causing restless sleep and frequent dreaming. (Diffuse Yin-Xie refers to strange pathogens causing dreams, infinitely variable. Zheng-Xie does not refer to regular winds but to any external influence of Yin/Yang, fatigue/exertion, or internal stimulation of sounds/colors/desires that disturb the body and mind. All are Zheng-Xie invading from outside. Because they are elusive and lack fixed residence, they invade the Zang internally, disrupting Ying, Wei, Hun, and Po, causing dreams according to the specific pathogen.) When Qi overflows into the Fu organs, there is excess externally and deficiency internally; (Yang Qi is abundant externally.) When Qi overflows into the Zang organs, there is excess internally and deficiency externally. (Yin Qi is abundant internally.) Abundant Yin Qi causes dreams of wading through large waters with fear; (Yin overcoming Yang leads to Yin-like dream images.) Abundant Yang Qi causes dreams of great fire and burning; (Yang overcoming Yin leads to Yang-like dream images.) Abundant Yin and Yang cause dreams of mutual killing. (Both abundant leads to conflict, hence dreams of killing.) Excess in the upper body causes dreams of flying; (Yang-dominant individuals relate to above.) Excess in the lower body causes dreams of falling. (Yin-dominant individuals relate to below.) Extreme hunger causes dreams of taking/receiving; (Due to deficiency.) Extreme fullness causes dreams of giving; (Due to excess.) Abundant Liver Qi causes dreams of anger; (Liver's emotion is Anger.) Abundant Lung Qi causes dreams of fear, crying, and flying; (Lung's emotion is Worry, hence fear/crying; Lung governs Qi, hence flying.) Abundant Heart Qi causes dreams of laughter, fear, and apprehension; (Heart's emotion is Joy; its change is Worry.) Abundant Spleen Qi causes dreams of singing and music, with a heavy body unable to lift; (Spleen enjoys music, sound is song, Spleen governs muscles.) Abundant Kidney Qi causes dreams of waist and spine feeling disconnected. (Waist is the mansion of the Kidney, hence the sensation of disconnection.) For all twelve types of Excess conditions, upon arrival, apply draining methods, and recovery is immediate. (Yang excess leads to Fu excess; Yin excess leads to Zang excess. Observe the location of the pathogen and drain it via herbs or acupuncture for immediate relief.) When Jue Qi lodges in the Heart, one dreams of hills and smoke/fire; (Heart belongs to Fire.) Lodging in the Lung, one dreams of flying and seeing strange metal/iron objects; (Lung belongs to Metal.) Lodging in the Liver, one dreams of mountains, forests, and trees; (Liver belongs to Wood.) Lodging in the Spleen, one dreams of hills, large marshes, ruined houses, wind, and rain; (Spleen belongs to Earth, governing Dampness.) Lodging in the Kidney, one dreams of approaching abysses and being submerged in water; (Kidney belongs to Water.) Lodging in the Bladder, one dreams of traveling/wandering; (Bladder is the Foot-Taiyang meridian, belonging to the exterior of the Three Yang.) Lodging in the Stomach, one dreams of eating and drinking; (Stomach is the Sea of Water and Grain.) Lodging in the Large Intestine, one dreams of fields; (Large Intestine is the official of transmission, its twists and capacity for waste resemble fields.) Lodging in the Small Intestine, one dreams of crowded cities and thoroughfares; (Small Intestine is the official of reception, where things gather, resembling city streets.) Lodging in the Gallbladder, one dreams of fighting, lawsuits, or self-mutilation; (Gallbladder governs decision-making, its Qi is rigid.) Lodging in the genitalia, one dreams of sexual intercourse; (Where desires focus.) Lodging in the neck, one dreams of decapitation; (Where terror strikes.) Lodging in the shins, one dreams of walking but unable to advance, or dwelling in deep pools/cellars; (Jue-rebellious pathogen is in the lower part. is synonymous with cellar.) Lodging in the thighs and arms, one dreams of performing etiquette bows; (Caused by fatigue.) Lodging in the Bao (Uterus/Bladder) and Da Chang (Large Intestine), one dreams of urination and defecation. (Bao refers to the urinary bladder. refers to the Large Intestine. Anteriorly, dreams of urination; posteriorly, dreams of defecation. Bao, pronunciation pao. , pronunciation zhi.) For all fifteen types of Deficiency conditions, upon arrival, apply tonifying methods, and recovery is immediate. (Follow the respective meridians and apply tonification via needles or herbs for immediate relief.)
Numerous small parasites cause dreams of gathering crowds; (Symbol of prosperity.) Numerous long parasites cause dreams of fighting and injury; (Long parasites contend with each other, causing internal damage, hence the dream omen. The *Rites of Zhou* records six types of dreams: 1. Zheng Meng (Regular Dream), dreaming without external stimulus; 2. E Meng (Nightmare), dreaming from sudden fright; 3. Si Meng (Thinking Dream), dreaming from memory/thought; 4. Wu Meng (Waking Dream), dreaming from actions performed while awake; 5. Xi Meng (Joyful Dream), dreaming from preferences; 6. Ju Meng (Fearful Dream), dreaming from terror. Additionally, those benevolent dream of pine, cypress, peach, and plum; those righteous dream of gold, knives, weapons, and iron; those ritual-minded dream of gui, bian, dou, and other vessels; those wise dream of rivers, lakes, and marshes; those truthful dream of mountains and plains. Subjected to the Five Elements, this is universal. These are the causes of dreaming. As for the infinite variety of transformations and elemental changes, dreams originate in the Heart, sharing a single principle. The Heart is the Sovereign Official, the residence of the Spirit. When the Spirit moves in the Heart, the spirits of the five Zang organs respond. Thus, where the Heart goes, the Spirit goes; where the Spirit goes, the Heart goes. However, when the Heart commands the Spirit to dream, it is due to emotional attachment, a hindrance of the Heart; when the Spirit commands the Heart to dream, it can foreshadow the formless, demonstrating the Spirit's spirituality. The human heart's spirituality is omnipresent, so dream images are equally bizarre and indescribable. Only sages can use the heart to master external things and use nature to control the heart, making the heart identical to creation, so how can the Five Elements enslave him? Thus, the Perfect Man has no dreams.)