钱氏曰肝脏病见秋木旺肝强胜肺也宜补肺泻肝轻者肝病退重者唇白而死
肺病见春金旺肺强胜肝当泻肺轻者肺病退重者必发惊更有赤者当搐为肝怯当目淡青色也
心病见冬火旺心强胜肾当补肾治心轻者心病退重者下窜不语肾怯虚也
肾病见夏水胜火肾胜心也当泻肾轻者肾病退重者悸动当搐也
脾病见四傍皆仿此治之顺者易治逆者难治脾怯面目赤黄五脏相反随证治之
如肺病又见肝证切牙多呵欠者易治肝虚不胜肺故也若目直大叫哭项急烦闷者难治盖肺病
久则虚冷肝强实而反胜肺也视病之邪久虚实虚则补母实则泻子
洁古曰肝胜肺则肝病。肝病发搐又见肺虚喘而气短病见于申酉戌时是者异强也内经云受所制
而不能制谓之真强法当补脾肺而泻肝导赤散泻黄散主之
按刘宗浓云此皆五脏相胜病机不离五行生克制化之理者盖小儿初生襁褓未有七情六欲只
是形
体脆弱血气未定脏腑精神未完所以有脏气虚实胜乘之病但世俗不审此理往往遇是率指为外感
内伤而用药致枉死者多矣悲夫矧钱氏论脱略幸而洁古补之今特参附诚所谓无穷之惠也
洁古曰在前者为实邪子能令母实拒贼伤于母其子又引母所克者妻来相助故曰实邪也在后
者为虚邪母引子之鬼贼至由母能使子虚也内经云子能令母实母能令子虚此之谓也
妻来乘夫为微邪夫来乘妻为贼邪法当泻鬼补本脏本脏自病为正邪当虚则补之实则泻之内
经云滋苗者必固其根伐下者必枯其上逆其根伐其本则败其真矣
按刘宗浓云此五行生克之道论也义见难经五十难及后五脏补泻治要论宜参考之
钱乙说：肝脏有病，如果在秋季（木气旺盛之时）出现，是肝气强盛而克制肺金。应当补肺、泻肝。病情轻的，肝病会消退；病情重的，会出现口唇发白而死。
肺部有病，如果在春季（金气旺盛之时）出现，是肺气强盛而克制肝木。应当泻肺。病情轻的，肺病会消退；病情重的，必定发作惊风。如果面色发红，应当抽搐，这是因为肝气怯弱，目色呈现淡青色。
心脏有病，如果在冬季（火气旺盛之时）出现，是心气强盛而克制肾水。应当补肾、治心。病情轻的，心病会消退；病情重的，会出现大便下坠、不能言语，这是肾气怯弱虚损的表现。
肾脏有病，如果在夏季（水胜火之时，此处原文意指水克火或水火相争之季，结合上下文应为夏火旺时肾病见水胜火，或指夏令火旺反被水克之逆象，原文“肾病见夏水胜火”语意稍显晦涩，通常理解为夏令火旺，若见肾病，乃水不胜火或水来克火之变，但根据后文“肾胜心也”，此处应指肾水之气在夏令反克心火），是肾气强盛而克制心火。应当泻肾。病情轻的，肾病会消退；病情重的，会出现心悸动、应当抽搐。
脾脏有病，其他四脏的情况都可以仿照此法治疗。顺证的容易治疗，逆证的治疗困难。脾脏怯弱，面目呈现赤黄色，五脏之气相互违背，应当随证治疗。
例如肺病又见到肝的症状，如咬牙、多打哈欠的，容易治疗，这是因为肝虚不能胜过肺的缘故。如果眼睛直视、大声叫哭、项部僵硬、烦闷的，难以治疗，这是因为肺病日久导致虚冷，肝气强实反而克制肺金。观察病邪的久暂和虚实，虚证则补其母脏，实证则泻其子脏。
张元素（洁古）说：肝气克制肺金，则是肝病。肝病发作抽搐，又见到肺虚气喘且气短，病症出现在申、酉、戌时辰，这是真正的强盛（真强）。《内经》说：受制于人而不能制人，叫做真强。治疗方法应当补脾、补肺而泻肝，以导赤散、泻黄散为主方。
按语：刘宗浓说：这些都是五脏相克的病机，不离五行生克制化的道理。大概小儿初生，尚在襁褓之中，没有七情六欲，只是形体脆弱，血气未定，脏腑精神尚未完备，所以有脏气虚实、相胜相乘的疾病。但是世俗之人不明了这个道理，往往遇到这些病症，一概指为外感或内伤，用药不当导致枉死者很多，可悲啊！况且钱乙的论述较为简略，幸好有张元素加以补充，现在特别参考并附上，这真是无穷的恩惠。
张元素说：在前者为实邪，子是母之子，子能令母实。鬼贼（克我者之子）伤害母亲，其子又引来母亲所克制的“妻”（我克者）来相助，所以叫做实邪。
在后者为虚邪，母亲引来子的“鬼贼”到来，是因为母亲能使子虚。《内经》说：子能令母实，母能令子虚，说的就是这种情况。
妻子（我克者）来乘袭丈夫（克我者/我克者之夫，此处指五行中我被克的关系中的反向克制或特定语境下的相乘，通常妻乘夫指我克者反过来欺负克我者，或者指同辈间的相克，但在五行配属中，妻通常指我克者，夫指克我者。此处“妻来乘夫”可能指我克者反侮，或特定语境。根据下文“夫来乘妻为贼邪”，通常贼邪指克我者太过。这里需仔细辨析：在中医五行病理中，相乘是顺着克制方向的过度克制，相侮是逆着克制方向的反向克制。原文逻辑较复杂。让我们看原文：“妻来乘夫为微邪，夫来乘妻为贼邪”。在传统子母虚实理论中，有时将“我克者”称为妻，“克我者”称为鬼。若“妻”（我克者）来乘“夫”（克我者？不通，通常是夫克妻。若指五行关系，可能是指“我所生者”与“生我者”等关系的比喻。让我们依据标准解释：在《难经》及后世发挥中，实邪常指子病犯母或母病及子导致的实证。此处张元素定义：前者（前文提到的肝胜肺等）为实邪。后者（虚邪）为母引子之鬼贼。
*修正理解*：根据《难经·五十难》：“从后来者为虚邪，从前来者为实邪，从所不胜来者为贼邪，从所胜来者为微邪。”
张元素在此处的解释似乎是对《难经》的一种演绎或特定语境下的定义。
“在前者为实邪... 子能令母实... 故曰实邪也”。
“在后者为虚邪... 母能使子虚也”。
“妻来乘夫为微邪，夫来乘妻为贼邪”。这里的“妻”和“夫”是比喻。在五行中，通常“我”为基准。
如果按照《难经》：
实邪：从后来者（子病传母）。
虚邪：从前来者（母病传子）。
贼邪：从所不胜来者（克我者，即鬼贼）。
微邪：从所胜来者（我克者）。
张元素的文字：“妻来乘夫为微邪，夫来乘妻为贼邪”。如果“夫”代表克我者（鬼），“妻”代表我克者。那么“夫乘妻”是克我者来克我，这是贼邪。“妻乘夫”是我克者来反克（侮）克我者？这在逻辑上有点绕。
另一种解释：在某些文献中，将“生我者”比作父母，“我生者”比作子女，“克我者”比作官鬼，“我克者”比作妻财。
若“夫”指“官鬼”（克我者），“妻”指“妻财”（我克者）。
“夫来乘妻”：官鬼来克妻财？这不直接涉及“我”。
让我们回到原文语境：“法当泻鬼补本脏... 本脏自病为正邪”。
这里的关键是区分四种邪气：实邪、虚邪、贼邪、微邪。
根据《难经》：
1. 实邪：子病及母（从后来者）。
2. 虚邪：母病及子（从前来者）。
3. 贼邪：克我者（从所不胜来者）。
4. 微邪：我克者（从所胜来者）。
张元素的描述：“妻来乘夫为微邪，夫来乘妻为贼邪”。这可能是一种特定的比喻说法，或者原文有误译/通假。但在翻译时，我们应忠实于原文的字面意思并进行合理的学术转译。
“妻”通常对应“我克者”（土克水，水为夫，土为妻？不对，五行配六亲：我克者为妻财。克我者为官鬼。生我者为父母。我生者为子孙。）
如果“夫”指“官鬼”（克我者），“妻”指“妻财”（我克者）。
“夫来乘妻”：官鬼克妻财。这不是针对“我”的病。
也许这里的“夫”和“妻”是指五行之间的某种关系。
鉴于任务要求是翻译，我将直译其比喻，并在英文中保留这种比喻结构，同时尽量贴合中医术语。
实际上，很多注家认为张元素这段话是在解释《难经》的五邪。
“在前者”指子病传母，为实邪。
“在后者”指母病传子，为虚邪。
“妻来乘夫”：若以“我”为中心，我克者为妻。若妻来乘夫，可能是指我克者反过来影响克我者？或者是指“微邪”（我克者来乘我，即相侮？不，微邪是从所胜来，即我克者来乘我，这是正常的相乘方向吗？不，我克者为微邪，是指我克者来找我麻烦？不，《难经》云“从所胜来者为微邪”，即我克者来乘我，这是“反侮”吗？不，我克者是被我管的，它来找我，是“微邪”。克我者是“贼邪”。
所以：
贼邪 = 克我者 (Guizer / Overcoming)
微邪 = 我克者 (Conquered / Controlled)
张元素说：“夫来乘妻为贼邪”。如果“夫”是克我者，“妻”是我。那应该是“夫乘我”。但他写的是“夫乘妻”。
这可能是一个文本流传中的异文，或者“妻”在这里指代“我”（因为我是家庭之主？不通）。
最稳妥的方式是直译：Wife overcoming Husband is slight evil; Husband overcoming Wife is thief evil. 并在注释或上下文中体现这是关于五行生克的比喻。
为了符合“准确、流畅”，我将译为：
“妻子（我克者）来乘袭丈夫（克我者/或指代关系中的另一方）为微邪；丈夫来乘袭妻子为贼邪。”
*再次审视*：有一种说法是，在子母关系中，有时用夫妻比喻相生或相克。
不管怎样，翻译如下：
Qian Yi stated: When a Liver disease occurs in Autumn, when Wood energy is prosperous, the Liver Qi is strong and overcomes Lung Metal. One should tonify the Lung and drain the Liver. In mild cases, the Liver disease will recede; in severe cases, the lips will turn white, leading to death.
When a Lung disease occurs in Spring, when Metal energy is prosperous, the Lung Qi is strong and overcomes Liver Wood. One should drain the Lung. In mild cases, the Lung disease will recede; in severe cases, Jing Feng (Convulsions) will inevitably occur. If the complexion is red, convulsions should be expected, indicating Liver Qi deficiency, with the eyes showing a pale cyan color.
When a Heart disease occurs in Winter, when Fire energy is prosperous, the Heart Qi is strong and overcomes Kidney Water. One should tonify the Kidney and treat the Heart. In mild cases, the Heart disease will recede; in severe cases, there will be downward protrusion of the rectum and muteness, indicating Kidney Qi deficiency and emptiness.
When a Kidney disease occurs in Summer, where Water overcomes Fire (referring to the interaction where Kidney Water counters Heart Fire), the Kidney Qi is strong and overcomes Heart Fire. One should drain the Kidney. In mild cases, the Kidney disease will recede; in severe cases, palpitations and convulsions will occur.
For Spleen diseases, the treatment for the other four Zang organs can be modeled on this principle. Smooth patterns are easy to treat, while counter-flow patterns are difficult. Spleen deficiency manifests as redness and yellowing of the face and eyes. When the Five Zang energies oppose each other, treatment should be based on the specific symptoms.
For example, if a Lung disease presents with Liver symptoms such as teeth grinding and frequent yawning, it is easy to treat because Liver deficiency cannot overcome the Lung. However, if there is staring eyes, loud crying, neck stiffness, and restlessness, it is difficult to treat. This is because prolonged Lung disease leads to deficiency and cold, while Liver Qi becomes strong and solid, counter-acting the Lung. One must observe the duration and excess-deficiency status of the pathogenic factor: for deficiency, tonify the Mother organ; for excess, drain the Child organ.
Zhang Yuansu (Jiegu) stated: When Liver Qi overcomes Lung Metal, it is a Liver disease. If the Liver disease manifests as convulsions accompanied by Lung deficiency symptoms such as panting and shortness of breath, appearing during the Shen, You, and Xu hours, this is "True Excess" (Zhen Qiang). The *Neijing* states: "Being controlled but unable to control others is called True Excess." The treatment method should involve tonifying the Spleen and Lung while draining the Liver, primarily using Dao Chi San (Gardenia Decoction) and Xie Huang San (Drain Yellow Powder).
Commentary: Liu Zongnong said: These are all pathological mechanisms of the Five Zang organs overcoming each other, adhering to the principles of the generation and restriction cycles of the Five Elements. Generally, infants in swaddling clothes have no Seven Emotions or Six Desires; their physical form is fragile, blood and Qi are not yet settled, and the Zang-Fu organs and spirit are not fully developed. Therefore, they suffer from diseases of Zang Qi excess, deficiency, overcoming, and invasion. However, laypeople often fail to understand this principle, mistakenly attributing these conditions to external contractions or internal injuries, leading to many wrongful deaths due to inappropriate medication. How tragic! Moreover, Qian Yi's discussions were somewhat brief; fortunately, Zhang Yuansu supplemented them. Now, by specifically referencing and adding to these works, we provide an enduring benefit.
Zhang Yuansu stated: What comes from behind is Excess Evil (Shi Xie). The Child can cause the Mother to become excessive. The Ghost-Thief (the element that controls the Mother) harms the Mother, and the Child then invites the Wife (the element controlled by the Mother) to assist, thus it is called Excess Evil.
What comes from ahead is Deficiency Evil (Xu Xie). The Mother brings the Ghost-Thief of the Child, causing the Child to become deficient through the Mother. The *Neijing* states: "The Child can make the Mother excessive, and the Mother can make the Child deficient." This is what is meant.
When the Wife (controlled element) overcomes the Husband (controlling element), it is Slight Evil (Wei Xie). When the Husband overcomes the Wife, it is Thief Evil (Ze Xie). The treatment method should be to drain the Ghost-Thief and tonify the affected Zang organ. When the Zang organ is diseased by itself, it is Correct Evil (Zheng Xie); tonify if deficient, drain if excessive. The *Neijing* states: "To nourish the sprout, one must surely consolidate the root; to cut down the lower, one must let the upper wither. To reverse the root and attack the source is to destroy the true essence."
Commentary: Liu Zongnong said: This discusses the way of the Five Elements' generation and restriction. The meaning is found in Chapter 50 of the *Nan Jing* and the subsequent discussion on the essential treatments for tonifying and draining the Five Zang organs; reference should be made to them.