本文旨在探討清華簡〈程寤〉篇中太姒之所以「寤驚」，文王之所以「驚懼」，可能需要從傳世典籍到出土文獻中，不同的場域卻不斷湧現的周武王「天命在茲」的強調與加工上著手，故以清華簡〈程寤〉篇中太姒夢占五木的詮釋和理解，將「太姒」夢的母體孕育，樹立「杍（梓）」木」的「太子發」為「天子」的必然性，加上「松柏棫柞」四極的建構輔弼，「公白或乍」的國祚命脈也象徵性的於焉完成。文章不從「奸佞朋黨」、「賢良善人」與「卑劣小人」、「人才優劣賢不肖」的諸木對立面去立論，以「取下」之說局限「通上」的可能，忽視那緊緊依傍迷離神秘的「天命」說，用類讖緯的隱諱方式來委婉呈現「彼可取而代之」的政治野心。

The Symbolic Meanings of Tai Si’s Dreaming of Five Woods in Cheng Wu of Qing Hua Jian can be best explained through the concept of the Mandate of Heaven which appeared not only in transmitted Confucian Classics but also in archaeologically excavated bamboo scripts. It was Lady Tai who had the dream, which means that through her pregnancy (that giving birth to the crown prince Fa) that the Mandate of Heaven was embodied. It was the crown prince Fa who planted the Catalpa of the Chou court, which means that he would enjoy the Mandate and became the King Wu legitimately. It was the Catalpa which became the four poles, which means that there would “rise the nation of duke and earl”. Instead of discussing this script from the alternate perspective, which interprets the woods as representing different people, good or bad, etc, to be chosen as ministers, I will suggest that the last symbolic meaning of this bamboo script is that it reveals King Wu’s politically ambition to overthrow the Ying dynasty, rather than the message of the Mandate of Heaven.