黄帝曰。愿闻邪淫泮衍奈何。岐伯曰。正邪从外袭内。而未有定舍。反淫于脏。不得定处。与营卫俱
行。而与魂魄飞扬。使人卧不得安而喜梦。气淫于腑。则有余于外。不足于内。气淫于脏。则有余于内。
不足于外。黄帝曰。有余不足有形乎。岐伯曰。阴气盛。则梦涉大水而恐惧。阳气盛。则梦大火而燔 。
阴阳俱盛。则梦相杀。上盛则梦飞。下盛则梦堕。盛饥则梦取。甚饱则梦予。肝气盛则梦怒。肺气盛则梦
恐惧哭泣飞扬。心气盛则梦善笑恐畏。脾气盛则梦歌乐。身体重不举。肾气盛则梦腰脊两解不属。凡此十二
盛者。至而泻之立已。（ 与热同）
此承上章论淫邪泮衍。而有虚邪正邪之别也。虚邪者。虚乡不正之淫邪。中人多死。正邪者。风雨寒
暑。天之
正气也。夫虚邪之中人也。洒淅动形。正邪之中人也微。先见于色。不知于身。若有若无。若亡若存。
有形无形。莫知其情。是以上章之淫邪泮衍。血脉传溜。大气入脏。不可以致生者。虚邪之中人也。
此章论正邪从外袭内。若有若无。而未有定舍。与营卫俱行于外内肌腠募原之间。反淫于脏。不得定处。
而与魂魄飞扬。使人卧不得安而喜梦。夫邪之折毛发理。邪从皮毛入。而发于腠理之间。腠理者。在外
肤肉之纹理。在五内腑募原之肉理。卫气所游行出入之理路也。是以淫邪泮衍。与营卫俱行。行于募原
之肉理。则反淫于脏矣。夫心藏神。肾藏精。肝藏魂。肺藏魄。脾藏意。随神往来谓之魂。并精而出为
之魄。志意者。所以御精神。收魂魄者也。与魂魄飞扬而喜梦者。与五脏之神气飞扬也。腑为阳而主
外。脏为阴而主内。邪气与营卫俱行于脏腑募原之间。故气淫于脏。则有余于内。不足于外。气淫于
腑。则有余于外。不足于内。今反淫于脏。则有余于内。而五脏之阴气盛矣。阴气盛。则梦涉大水恐惧。
阳气盛。则梦大火燔 。此心肾之有余也。阴阳俱有余。则心气并于肺。肾气并于肝。而梦相杀。相杀
者。梃刃交击也。此肝肺之有余也。夫魂游魄降。上盛则梦飞。下盛则梦堕。此魂魄之有余于上下也。
饥则梦取。饱则梦予。是脾胃之有余不足也。此邪与五脏之神气游行。而形之于梦也。如肝气盛。则梦怒。
肺气盛。则梦悲。心气盛。则梦笑。脾气盛。则梦歌乐。肾气盛。则梦腰脊不属。此邪干五形脏。而形
之于梦也。凡此十二盛者。乃气淫于脏。有余于内。故泻之立已。
厥气客于心。则梦见丘山烟火。客于肺。则梦飞扬。见金铁之奇物。客于肝。则梦山林树木。客于脾。
则梦见丘陵大泽。坏屋风雨。客于肾。则梦临渊没居水中。客于膀胱。则梦游行。客于胃。则梦饮食。客于
大肠。则梦田野。客于
小肠。则梦聚邑冲衢。客于胆。则梦斗讼自刳。客于阴气。则梦接内。客于项。则梦斩首。客于胫。则
梦行走而不能前。及居深地 苑中。客于股肱。则梦礼节拜起。客于胞 。则梦泄便。凡此十五不足
者。至而补之立已也。（ 音教地藏也）
夫邪之所凑。其正必虚。上章论邪气之有余。此论正气之不足。厥气者。虚气厥逆于脏腑之间。
客者。薄于脏腑之外也。客于心。则梦丘山烟火。心属火而心气虚也。客于肺。则梦飞扬。肺主气而
肺气虚也。金铁之奇物。金气虚而见异象也。客于肝。则梦山林树木。肝气之变幻也。客于脾。则梦
丘陵大泽。土虚而水泛也。脾者。营之居也。名曰器。夫形谓之器。脾主肌肉。形骸乃人之器宇。梦
风雨坏屋者。脾气虚而为风雨所坏也。客于肾。则梦临渊没居水中。肾气虚陷也。客于膀胱。则梦游行。
太阳之气虚行也。客于胃。则梦饮食。虚则梦取也。客于大肠。则梦田野。田野者。水谷之所生也。大肠
为传导之官。主受水谷之余。济泌别汁。只梦见田野者。大肠之气虚也。客于小肠。则梦聚邑冲衢。夫聚
邑冲衢。乃通聚货物之处。小肠受盛化物。只梦见衢邑者。小肠之气虚也。胆为中正之寄。决断出焉。
故厥气客于胆。则梦斗讼自剖。客于阴器。则梦接内。精气泄也。三阳之气。皆循项而上于头。故头为
诸阳之首。客于项。则阳气不能上于头。故梦斩截其首也。客于胫。则梦行走不前。胫气虚也。足为阴。
深居地 苑中。地气下陷也。客于股肱。则梦礼节拜起者。手足不宁也。客于胞。则梦泄前溺。客于
肠。则梦后便。凡此十五不足者。至而补之立已也。嗟乎。人生梦境耳。得其生神之理。则神与俱成。
如醉之醒。如梦之觉。若迷而不寤。喑乎其无声。漠乎其无形矣。
黄帝说：我想听听邪气淫溢漫衍的情况是怎样的。岐伯说：正邪从外部侵袭人体内部，但还没有固定的居留处所，反而侵入五脏，没有确定的位置，与营气和卫气一起运行，并与魂魄一同飞扬，使人睡眠不安稳而多梦。如果邪气淫溢于六腑，则表现为外部有余、内部不足；如果邪气淫溢于五脏，则表现为内部有余、外部不足。
黄帝说：有余和不足有具体的征象吗？岐伯说：阴气盛，就会梦见渡过大水而感到恐惧；阳气盛，就会梦见大火燃烧；阴阳都盛，就会梦见互相残杀；上部邪气盛，就会梦见飞翔；下部邪气盛，就会梦见坠落；极度饥饿时，就会梦见索取食物；极度饱胀时，就会梦见给予食物。肝气盛，就会梦见发怒；肺气盛，就会梦见恐惧、哭泣或飞翔；心气盛，就会梦见喜欢笑或害怕畏惧；脾气盛，就会梦见唱歌快乐，且身体沉重难以抬起；肾气盛，就会梦见腰脊分离断开。凡是这十二种邪气盛的情况，病邪到来时用泻法治疗，立刻就能痊愈。（“泮”字与“判”同义，指分散）
这一段承接上一章论述邪气淫溢漫衍，而有虚邪和正邪的区别。所谓虚邪，是指来自虚乡不正的淫邪之气，人中了这种邪气大多会死亡。所谓正邪，是指风、雨、寒、暑这些天的正常气候之气。大凡虚邪中人，会让人洒淅恶寒、动摇形体；正邪中人则比较轻微，先表现在面色上，身体感觉不到，若有若无，似亡似存，有形无形，没有人能知道它的具体情状。所以上一章所说的邪气淫溢漫衍、血脉传注、大气入脏、导致不能生存的，是虚邪中人的情况。
这一章论述正邪从外部侵袭内部，若有若无，且没有固定的居留处所，与营卫之气一起在内外肌腠、募原之间运行，反而侵入五脏，没有确定的位置，并与魂魄一同飞扬，使人睡眠不安稳而多梦。邪气折损毛发纹理，从皮毛进入，发散于腠理之间。腠理，在外是指皮肤肌肉的纹理，在五内六腑是指募原的肉理，这是卫气游行出入的路径。因此，邪气淫溢漫衍，与营卫之气一起运行，行于募原的肉理，就反而侵入五脏了。心藏神，肾藏精，肝藏魂，肺藏魄，脾藏意。随神往来叫做魂，并精而出谓之魄。志意，是用来驾驭精神、收敛魂魄的。出现魂魄飞扬而多梦的情况，是因为五脏的神气飞扬所致。腑属阳而主外，脏属阴而主内。邪气与营卫之气一起运行在脏腑募原之间，所以邪气淫溢于脏，则内部有余、外部不足；邪气淫溢于腑，则外部有余、内部不足。现在邪气反而侵入五脏，则内部有余，而五脏的阴气就盛了。阴气盛，就会梦见渡大水感到恐惧；阳气盛，就会梦见大火燃烧。这是心和肾有余的表现。阴阳都有余，则心气并入肺，肾气并入肝，从而梦见互相残杀。互相残杀，是指棍棒刀刃交击。这是肝和肺有余的表现。魂游魄降，上部盛则梦见飞翔，下部盛则梦见坠落。这是魂魄在上下部有余的表现。饥饿时梦见索取，饱足时梦见给予，这是脾胃有余不足的表现。这就是邪气与五脏的神气游行，而显现于梦境中。如肝气盛，就梦见发怒；肺气盛，就梦见悲伤；心气盛，就梦见笑；脾气盛，就梦见唱歌快乐；肾气盛，就梦见腰脊不相连属。这是邪气干扰五形脏，而显现于梦境中。凡是这十二种邪气盛的情况，乃是邪气淫溢于脏，内部有余，所以用泻法治疗立刻就能痊愈。
厥逆之气客居于心，就会梦见山丘烟火；客居于肺，就会梦见飞翔，见到金银铁器等奇异之物；客居于肝，就会梦见山林树木；客居于脾，就会梦见丘陵大沼泽，或者房屋毁坏、风雨大作；客居于肾，就会梦见临近深渊，沉没居住在水中；客居于膀胱，就会梦见游行；客居于胃，就会梦见饮食；客居于大肠，就会梦见田野；客居于小肠，就会梦见聚集的城市和交通要道；客居于胆，就会梦见争斗诉讼或自杀剖腹；客居于阴器，就会梦见性交；客居于项部，就会梦见被斩首；客居于小腿，就会梦见行走但不能前进，或者居住在深地苑囿之中；客居于大腿和手臂，就会梦见行礼节拜起；客居于胞（子宫/膀胱），就会梦见排泄大小便。凡是这十五种正气不足的情况，病邪到来时用补法治疗，立刻就能痊愈。（“胞”音教，指地藏，此处指下焦脏器）
大凡邪气聚集的地方，正气必然虚弱。上一章论述的是邪气的有余，这一章论述的是正气的不足。厥气，是指虚弱的逆乱之气停留在脏腑之间；客，是指邪气迫近于脏腑之外。邪气客于心，就梦见山丘烟火，因为心属火而心气虚；客于肺，就梦见飞翔，见到金铁奇物，因为肺主气而肺气虚，金气虚而见异象；客于肝，就梦见山林树木，这是肝气变幻的表现；客于脾，就梦见丘陵大泽，因为土虚而水泛。脾是营气居住的地方，名叫“器”。形体称为器，脾主肌肉，形骸就是人的器宇，梦见风雨毁坏房屋，是脾气虚而被风雨所坏的表现。客于肾，就梦见临近深渊沉没水中，这是肾气虚陷的表现。客于膀胱，就梦见游行，这是太阳之气虚行的表现。客于胃，就梦见饮食，因为虚则想要索取。客于大肠，就梦见田野，田野是水谷生长的地方。大肠是传导之官，主要接受水谷的残渣，过滤分别汁液，只梦见田野，是大肠之气虚的表现。客于小肠，就梦见聚集的城市和交通要道，聚集的城市和交通要道是汇聚货物的地方。小肠受纳盛装并消化食物，只梦见衢邑，是小肠之气虚的表现。胆是中正之官，决断出焉，所以厥气客于胆，就梦见争斗诉讼或自我剖割。客于阴器，就梦见性交，这是精气泄漏的表现。三阳之气，都沿着颈部向上到达头部，所以头是诸阳之首。邪气客于项部，阳气就不能上达头部，所以梦见被斩截头部。客于胫部，就梦见行走不前，这是胫气虚的表现。足属阴，深居地下苑囿中，是地气下陷的表现。客于股肱，就梦见礼节拜起，这是手足不宁的表现。客于胞，就梦见前阴排尿；客于肠，就梦见后阴排便。凡是这十五种正气不足的情况，病邪到来时用补法治疗立刻就能痊愈。唉！人生只是处于梦境罢了。如果能掌握神明生成的道理，那么神就能与之共存，就像醉酒醒来、做梦觉醒一样。如果沉迷而不醒悟，那就寂静无声、漠然无形了。
Huangdi said: I wish to hear how pathogenic factors (Xie) overflow and diffuse. Qibo said: Correct pathogenic factors (Zheng Xie) invade from the exterior into the interior, but have not yet settled in a fixed location. Instead, they invade the Zang organs without a fixed place, moving together with Ying (Nutritive Qi) and Wei (Defensive Qi), and causing Hun (Ethereal Soul) and Po (Corporeal Soul) to fly about restlessly. This causes uneasy sleep and frequent dreaming. If Qi overflows into the Fu organs, there is excess on the outside and deficiency on the inside. If Qi overflows into the Zang organs, there is excess on the inside and deficiency on the outside.
Huangdi asked: Do excess and deficiency manifest specific signs? Qibo replied: When Yin Qi is excessive, one dreams of wading through large waters and feeling fear. When Yang Qi is excessive, one dreams of large fires burning. When both Yin and Yang are excessive, one dreams of killing each other. When excess is in the upper part, one dreams of flying; when excess is in the lower part, one dreams of falling. When extremely hungry, one dreams of taking things; when extremely full, one dreams of giving things. When Liver Qi is excessive, one dreams of anger. When Lung Qi is excessive, one dreams of fear, crying, or flying. When Heart Qi is excessive, one dreams of laughing easily or feeling afraid. When Spleen Qi is excessive, one dreams of singing and joy, and feels heavy-bodied and unable to move. When Kidney Qi is excessive, one dreams of the waist and spine feeling separated and disconnected. For all these twelve types of excess, when the pathogen arrives, applying draining methods will cure it immediately. (The character "Pan" here corresponds to "Pan", meaning to disperse.)
This section continues the discussion from the previous chapter on the overflow and diffusion of pathogenic factors, distinguishing between Empty Pathogens (Xu Xie) and Correct Pathogens (Zheng Xie). Empty pathogens refer to incorrect pathogenic factors coming from empty directions; those who contract them often die. Correct pathogens refer to the normal climatic factors of Heaven, such as wind, rain, cold, and heat. When empty pathogens attack humans, they cause shivering and bodily tremors. When correct pathogens attack humans, the effect is slight; changes first appear in the complexion, while the body feels nothing. They seem to be there or not, existing or vanished, having form or not, and no one can discern their true nature. Therefore, the severe cases mentioned in the previous chapter—where pathogenic factors overflow, blood vessels transmit them, and massive Qi enters the Zang organs leading to death—are caused by empty pathogens.
This chapter discusses correct pathogens invading from the exterior to the interior, appearing and disappearing without certainty, and having no fixed abode. They travel with Ying and Wei Qi between the exterior muscle layers (Cou Li), and the Mu Yuan (interstitial spaces). They invade the Zang organs without settling, causing Hun and Po to fly about, resulting in restless sleep and dreams. Pathogens damage the hair follicles and skin texture, entering through the pores and emerging in the Cou Li. Cou Li refers to the texture of skin and flesh on the exterior, and the muscular texture of the Mu Yuan within the five internal Fu organs. It is the pathway for the circulation and entry/exit of Wei Qi. Thus, overflowing pathogens travel with Ying and Wei Qi; moving through the muscular texture of the Mu Yuan, they subsequently invade the Zang organs. The Heart stores Shen (Spirit), the Kidneys store Jing (Essence), the Liver stores Hun, the Lungs store Po, and the Spleen stores Yi (Intellect). Following Shen and coming and going is called Hun; exiting with Jing is called Po. Zhi Yi (Will and Intention) are used to control Spirit and gather Hun and Po. The phenomenon of Hun and Po flying about and causing dreams is due to the flightiness of the Spirit-Qi of the Five Zang organs. Fu organs belong to Yang and govern the exterior; Zang organs belong to Yin and govern the interior. Since pathogens travel with Ying and Wei Qi between the Zang, Fu, and Mu Yuan, if Qi overflows into the Zang, there is excess internally and deficiency externally; if Qi overflows into the Fu, there is excess externally and deficiency internally. Now, since pathogens invade the Zang, there is excess internally, leading to an abundance of Yin Qi in the Five Zang organs. Excess Yin Qi leads to dreams of wading through water and fear; excess Yang Qi leads to dreams of burning fire. This represents excess in the Heart and Kidneys. When both Yin and Yang are in excess, Heart Qi merges with Lung Qi, and Kidney Qi merges with Liver Qi, leading to dreams of mutual killing. Mutual killing refers to the striking of clubs and blades. This represents excess in the Liver and Lungs. Hun floats and Po descends; excess above leads to dreams of flying, excess below leads to dreams of falling. This represents excess of Hun and Po in the upper and lower parts. Dreaming of taking when hungry and giving when full represents excess and deficiency in the Spleen and Stomach. This shows how pathogens interact with the Spirit-Qi of the Five Zang organs and manifest in dreams. For instance, excess Liver Qi leads to dreams of anger; excess Lung Qi leads to dreams of sorrow; excess Heart Qi leads to dreams of laughter; excess Spleen Qi leads to dreams of singing; excess Kidney Qi leads to dreams of disconnected waist and spine. This shows how pathogens interfere with the Five Formative Zang organs and manifest in dreams. For all these twelve types of excess, where Qi overflows into the Zang and creates internal excess, draining methods applied upon arrival will cure it immediately.
If Jue Qi (Rebellious Qi) lodges in the Heart, one dreams of hills, mountains, smoke, and fire. If it lodges in the Lungs, one dreams of flying and seeing strange objects like gold and iron. If it lodges in the Liver, one dreams of forests and trees. If it lodges in the Spleen, one dreams of hills, large marshes, ruined houses, and storms. If it lodges in the Kidneys, one dreams of approaching abysses and being submerged in water. If it lodges in the Bladder, one dreams of traveling. If it lodges in the Stomach, one dreams of eating and drinking. If it lodges in the Large Intestine, one dreams of fields. If it lodges in the Small Intestine, one dreams of crowded cities and thoroughfares. If it lodges in the Gallbladder, one dreams of fighting, lawsuits, or self-mutilation. If it lodges in the Yin organs (Genitals), one dreams of sexual intercourse. If it lodges in the Neck, one dreams of decapitation. If it lodges in the Shins, one dreams of walking but being unable to advance, or dwelling in deep underground gardens. If it lodges in the Thighs and Arms, one dreams of performing ceremonial bows and rises. If it lodges in the Bao (Uterus/Bladder), one dreams of urination and defecation. For all these fifteen types of deficiency, when the condition arises, applying tonifying methods will cure it immediately. (Bao sounds like 'Jiao', referring to the earth's storage, here indicating lower jiao organs).
Wherever pathogens gather, Zheng Qi (Correct Qi) must be deficient. The previous chapter discussed the excess of pathogenic factors; this chapter discusses the deficiency of Correct Qi. Jue Qi refers to deficient and rebellious Qi stagnating between the Zang and Fu organs. "Ke" (lodging) means the pathogen presses against the exterior of the Zang and Fu organs. Lodging in the Heart leads to dreams of hills and smoke because the Heart belongs to Fire and Heart Qi is deficient. Lodging in the Lungs leads to dreams of flying and seeing metal objects because the Lungs govern Qi and Lung Qi is deficient; deficiency of Metal Qi manifests as strange visions. Lodging in the Liver leads to dreams of forests and trees, reflecting the transformative nature of Liver Qi. Lodging in the Spleen leads to dreams of hills and marshes because Earth is deficient and Water overflows. The Spleen is the residence of Ying Qi, named "Qi" (Vessel). Form is called vessel; the Spleen governs muscles, and the physical body is the vessel of man. Dreaming of houses ruined by wind and rain indicates Spleen Qi deficiency allowing wind and rain to destroy it. Lodging in the Kidneys leads to dreams of abysses and submersion, indicating sinking of Kidney Qi. Lodging in the Bladder leads to dreams of traveling, indicating deficiency of Taiyang Qi movement. Lodging in the Stomach leads to dreams of food, as deficiency creates desire to take. Lodging in the Large Intestine leads to dreams of fields, which are places where grain grows. The Large Intestine is the official of transmission, receiving residual food and separating fluids; dreaming only of fields indicates deficiency of Large Intestine Qi. Lodging in the Small Intestine leads to dreams of cities and roads, which are places where goods gather. The Small Intestine receives and transforms food; dreaming only of cities indicates deficiency of Small Intestine Qi. The Gallbladder is the official of uprightness, governing decision-making; thus, Jue Qi lodging in the Gallbladder leads to dreams of fighting and self-harm. Lodging in the Yin organs leads to dreams of intercourse, indicating leakage of Essence. The Qi of the Three Yang channels all ascend along the neck to the head; thus, the head is the chief of all Yang channels. If pathogens lodge in the neck, Yang Qi cannot ascend to the head, leading to dreams of decapitation. Lodging in the shins leads to dreams of inability to walk forward, indicating deficiency of Shin Qi. The feet belong to Yin; dwelling deep in underground gardens reflects the sinking of Earth Qi. Lodging in the thighs and arms leads to dreams of ceremonial movements, indicating restlessness of the limbs. Lodging in the Bao leads to dreams of urination; lodging in the intestines leads to dreams of defecation. For all these fifteen types of deficiency, applying tonifying methods upon arrival will cure it immediately. Alas! Human life is but a dream. If one understands the principle of the generation of Shen (Spirit), then Spirit exists with one, just as one wakes from drunkenness or awakens from a dream. If one remains lost and unawakened, one becomes silent and formless.