求名。且其凡例中有言曰。昔人载一百六十证。则失之滥。上古着七十二证。则失之简。是函摘要删繁。纤钜各
当。定为一百八证云。意黠俐狡猾，靡所不至。殊不知古人对病施治。议证设方。垂世仁心。严然具在者。何有
所害。刻迫削铲。如此容易也。窃意无佗。盖傅氏所获，亦残脱抄本。而所谓一百六十证。方不具全者。故不得
已。虚喝大言。以吓人耳。试将此书。较照傅氏审视瑶函。则真赝妍愧。自然呈露。宁俟辨耶。且夫此书。予所
目睹。前后二部。俱只曰眼科书。而另无题号。且并亡作者名氏。顾前代隐德君子。孜孜切切乎济世悯民之情。
不能得已。而所著作。实所谓一百六十证论。治术条理缕析。备种精详。于戏。此书再出于世。而后之盲瞎者。
复明还光。应屈指而期尔。青囊之术。于是乎可称完璧矣。故更题青囊完璧。寿梓公四方。抑彼傅氏之子。亦明
季专门世业士。名于一时者。其论说中。非无一二发明□采取。故今舍短择长。以润色此书。扬傅之功，以偿其
罪也。吁。傅氏之灵其有知。称予为异世忠臣而已矣。康熙十二年
岁次甲寅。楚蕲约庵居士王协恭男甫撰。
〔傅氏（仁宇）眼科审视瑶函〕六卷 存
〔亡名氏异授眼科〕一卷 存
〔邓氏（苑）一草亭眼科全书〕一卷 存
Seeking fame. Moreover, in his preface (Fanli), it is stated: "The ancients recorded one hundred and sixty syndromes, which was excessive; the ancient times recorded seventy-two syndromes, which was too simple." Therefore, this book aims to summarize and delete redundancy, ensuring that both minute and major aspects are appropriately handled, settling on "one hundred and eight syndromes." His intent was cunning and sly, resorting to every possible means. Little did he know that the ancients treated diseases based on their presentation and formulated prescriptions according to syndromes, passing down a benevolent heart for the world, with such solemnity clearly present. What harm could there be? To carve and chisel away so easily. I privately speculate that there is no other reason; perhaps what Fu Shi obtained was also a残缺 (fragmentary and missing) copybook, and since the so-called one hundred and sixty syndromes lacked complete prescriptions, he had no choice but to make empty boasts and speak loudly to intimidate people. Try comparing this book with Fu Shi's *Shen Shi Yao Han* (Mirror of Ophthalmology), and the truth versus falsehood, beauty versus ugliness will naturally reveal themselves. Why wait for debate? Furthermore, regarding this book, which I have witnessed with my own eyes, both the front and back parts are merely titled as an ophthalmology book, without any additional subtitle, and even the author's name is lost. Yet, the reclusive and virtuous gentlemen of past dynasties, driven by their unremitting and earnest desire to save the world and pity the people, could not restrain themselves. Their actual writings were indeed the so-called "Treatise on One Hundred and Sixty Syndromes," where therapeutic techniques were organized logically and analyzed meticulously, with all kinds of contents being precise and detailed. Alas! With this book reappearing in the world, the blind and sightless of later generations shall regain their light; we should count on fingers to anticipate this day. The art of Qingnang (Traditional Chinese Medicine) can thus be called perfect. Hence, it is retitled *Qingnang Wanbi* (Perfect Jade of the Green Bag) and printed for distribution throughout the four quarters. Or perhaps Fu Shi's son, a scholar of a specialized hereditary profession in the late Ming Dynasty who was famous at the time, made some discoveries and adoptions in his discussions. Therefore, now discarding shortcomings and selecting strengths, I polish this book, praising Fu Shi's merits to compensate for his faults. Alas, if Fu Shi's spirit has consciousness, he would call me a loyal minister from another era. In the twelfth year of Kangxi, corresponding to the Jia Yin year, Wang Xiegong, courtesy name Nanfu, layman of Yue'an Studio in Qizhou, Chu, wrote this.
[Fu Renyu (Fu Shi) *Shen Shi Yao Han* (Mirror of Ophthalmology)] Six volumes. Extant.
[Anonymous *Yi Shou Yan Ke* (Heterodoxly Transmitted Ophthalmology)] One volume. Extant.
[Deng Yuan (Deng Shi) *Yi Cao Ting Yan Ke Quan Shu* (Complete Book of Ophthalmology at Yicao Pavilion)] One volume. Extant.