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The five wind transformation syndromes present with five colors, manifesting as green, cyan, yellow, and black. *Leitouteng* (Thunderhead Wind) accumulates like white frost, leading to loss of vision and dilation of the pupil that cannot be constricted.

This syndrome is caused by the fierce mutual attack of fire pathogen, wind pathogen, and phlegm disorder. It presents with severe headache and eye pain. The pupil (*Jinjing*, literally "golden well") dilates first, followed by the aqueous humor taking on a color corresponding to a specific Zang organ. The classic text refers to this as "Five Winds." For instance, the pale mist covering mountains in spring represents *Qingfeng* (Cyan Wind). The mixture of indigo and *Tenghuang* (Rattan Yellow) represents *Lvfeng* (Green Wind). *Huangfeng* (Yellow Wind) resembles morning sunlight illuminating a mud wall. *Heifeng* (Black Wind) is like the darkness of evening rain at a wooden gate. Only *Leitouteng* (Thunderhead Wind) is purely white. These five conditions are major ocular diseases, also known in ancient texts as "Wind Transformations." When the disease reaches this stage, there is no way to save it. Pediatric malnutrition syndrome (*Ganzheng*), phlegm disorders, malaria epidemics, and fire syndromes, where eye pain persists with closed eyes due to heat stagnation and dampness steaming, can all induce this condition. Children, lacking knowledge, only realize blindness when it occurs, and treatment is often abandoned. If one forces medication while the patient is still alive, it would likely be mocked by experts who understand the concept of terminal illness (*Gaohuang*).

All eleven syndromes mentioned above have no curative method. Since there is no cure, why establish prescriptions? Commonly, city physicians encounter cases that should be cured or are easy to cure, yet they claim inability to treat or refuse treatment, even worsening untreatable cases. Conversely, for difficult or incurable cases, they arbitrarily promise cures, tirelessly traveling to treat them, or even offering free medicines claiming to cure everything. Investigating the root of this malpractice reveals it stems from rigid adherence to the books of Zhu Xi (Kao Ting). Why? As the saying goes in the South: "A person without constancy cannot serve as a shaman or physician." Shamans communicate with spirits; physicians entrust life and death. Those engaged in this without constancy and who do not uphold their profession will find no divine blessing and ineffective medicine. Thus, Confucius praised this saying, recorded it as instruction, and cited the *I Ching*: "If one does not maintain virtue constantly, shame may follow." Zhu Xi's commentary notes that although these are lowly professions, constancy is especially crucial. This seems disconnected from the main theme of the chapter. Moreover, lowly servants are like dogs and horses; what constant virtue do they possess, let alone mastery of classics? The Sage criticized them for reading the *I Ching*. Furthermore, the *Rites of Zhou* states that the Spring Official, Simu, manages the orders of shamans. While shamans are lowly, their duties during funerals, sacrifices, and purification rituals are honorable. Imperial Physicians throughout dynasties established offices and hospitals, tasted herbs, formulated prescriptions, entered palaces, and answered heavenly questions. Is this merely the role of lowly servants? Even folk masters, harmonizing Yin and Yang like spring sun and autumn dew, are not necessarily welcomed by noble households with carriages and horses. Upon arrival, they receive equal respect. Scholars dare not show arrogance towards such individuals, yet labeling them as lowly servants is inexplicable. Zig Xia said, "Even small skills have observable merits." This generally implies that within minor matters lies profound truth, to be understood anytime and anywhere. Zhu Xi's note specifies farming, gardening, medicine, and divination. What merit is there in farming and gardening? Merely observing the growth and vitality during sowing and weeding. If so, why did Confucius disdain Fan Chi's request to learn agriculture? Divination involves beggars using water bowls for deceit, lacking heavenly mechanism and profound principles. However, comprehending the *I Ching* and tortoise shell/divination not only reveals secrets of creation, helping people avoid regret and misfortune, but also facilitates affairs, constituting the orthodox Dao. The ancestor of texts, even the Sage Confucius, recorded and praised it, reading until the leather bindings broke three times. How can this be a small skill? Medical texts began with the *Huangdi Neijing* (Yellow Emperor's Inner Canon), possessing deep principles and obscure language, sharing the same destination as the *Great Yi* despite different paths. Whether reviving the dead or extending life, even simply the technique of needle insertion for cataracts, from age one to twenty, thirty, or fifty to sixty, if performed according to method, vision can be restored instantly. Ask which Great Dao has such miraculous efficacy and benevolence? Yet Huiweng (Zhu Xi) did not distinguish superiority, regarding medicine merely as a tool for healing, demeaning it as a small skill and lowly trade. Repeatedly reflecting on his words, I feel it ranks below farming and gardening. Scholars of later generations felt ashamed of this. Since scholars were ashamed, those engaging in this trade must be either lowly, stupid, or shameless. Hence, there are famous scholars everywhere, but no famous doctors. Ophthalmology is indeed a branch of medicine, but a very small one. Would refined gentlemen engage in every detail? Therefore, ancient and modern transmissions stop here. My nature is generous, but I lack wealth; I wish to remedy current evils, but lack status; I desire to govern medicine and save lives, but do not fully understand diseases and drugs. I reluctantly undertake what others disdain and cannot do, focusing on essentials, purifying my mind, and exploring subtleties, compiling this book. Treating patients based on this book yields consistent results, prompting me to seek publication. If learners believe my words and embrace my Dao, clearing away scholarly prejudices, and study quietly, gaining even 50-60%, they will benefit for life. Living under another's roof, constrained by sweet words, and enduring poverty without fulfilling ambitions differs from this ideal by heaven and earth.

Cases of "curable but not treated," "easy to cure but worsened to incurable" are numerous. I append one case to illustrate the rest. Pan Jingyun once resided in Jingchu. Suffering from epidemic red-eye heat, he was treated for right-sided hemiplegia. Subsequently, treating hemiplegia led to *Xiejing* (crab-eye, corneal ulcer with iris prolapse). Mistaking *Xiejing* for a black blister, a needle punctured it, causing pain radiating to the brain. Fortunately, both eyelids were swollen, limiting the loss of vitreous humor. He took a boat to seek my treatment and recovered. The following year, during the Ghost Festival, Pan indulged in music and drinking day and night. Suddenly, he experienced nausea and fever. He went to his son, Zi Yi. Zi Yi, an old doctor and admirer of Pan, prepared *Sini Tang* (Frigid Extremities Decoction) with *Huanglian* (Coptis Rhizome) for him. Soon, Pan became cold as ice. The prescription was changed to *Mahuang Fuzi Xixin Tang* (Ephedra, Aconite, and Asarum Decoction). His previous eye swelling had resolved overnight like an overturned cup. Observers were shocked. Upon my arrival, I declined treatment because the patient was emaciated and critically ill, beyond help. His father held my hand, weeping, "My son has arranged his funeral; if he remains blind but alive, I owe you great gratitude." After deep thought, I decided to use *Gua Di San* (Melon Titer Powder) to induce vomiting, expelling over a liter of foul fluid, allowing speech. He described burning sensations in the chest and eyes. I employed methods to promote circulation and open blockages, restoring Yang and pulse. Gradually nourishing Yin and clearing dryness, he recovered after a month. Pan hosted a banquet for me, with Zi Yi present. Pan said, "Thanks to your courage, we enjoyed this." Alas! Principles appear with the mind; signs emerge early. Pan's indulgence in pleasure depleted his spirit, making him unable to withstand summer heat, damaging Qi and Spleen, causing food stagnation, heat accumulation, and nausea. Without purging via vomiting or purgation, and mistakenly diagnosing slow pulse as cold, applying warming *Lizhong Tang* (Regulate the Middle Decoction) caused cold limbs. This clearly indicated extreme heat mimicking cold. Misdiagnosing cold in Shaoyin and applying warm dispersants nearly killed the scholar. His frivolous nature masked his shame. From a gentleman's perspective, his moral conduct explains why many handsome men in Li die young, and why blindness is common.

Incurable cases claimed curable, or guaranteed cures, are countless. I record a few to warn against the arrogance and shamelessness of later practitioners and to prevent villains from exploiting medicine for gain. Wu Jianzhi from Shaowu, a former legal clerk, had a single son at age 56 suffering from cold-induced eye disease. Not a severe malnutrition or smallpox issue, it was worsened by local physicians into bilateral blindness. I was at the Zhu residence in Jiangle when Wu sought my help. The eyeballs were protruding, but the opacity was fresh and soft, suitable for surgical scraping. While asleep, I gently scraped, removing fragments resembling reed membranes. Observers were delighted, believing a cure possible. After forty days of careful regulation, he could distinguish colors and see shadows. Soon, a man named Songpu from Guangze introduced himself. Wu showed his son. Songpu sneered, "I can clear this opacity in twelve days. Mr. Huang claims expertise but fails so slowly. I come not to gain fame among Jianning people, but to pity your wasted expense." Wu found this strange and hosted him. I declined and left for Jianyang. Songpu demanded silver daily for medicine. Wu regretted inviting me, burned my letters, and wrote a poem for his guests to warn against trusting quacks and ignoring experts:
Ancient Zhaowu in Qiaochuan, renowned for literature and medicine. Rarely seen, though well-known. Eye specialists number twenty-four in the city, ignoring modern techniques, clinging to ancient formulas. If they cooperated, why error in tonification and purgation? Alas, good youth, now tragically blind. His father, knowing his folly, invited me to the riverbank. Ashamed of my inability, I suffered seeing his diligence. A man from Guangze came, dressed finely. Boasted of curing in twelve days, counting hairs. The family rejoiced, isolating him to prevent interference. But his purse emptied, funds ran out. His skills were crude and sparse, exposing his inner emptiness. He kept doors locked, lost his way. Rumors say he wrote short verses, singing and dancing. He sang: "Foolish Songpu is called upon, cursed far and wide. Buddha-like hands of Huang Buchen, unmatched in brilliance. Traveling west of the great river, entering Fujian, who insulted him? Do you not see the master carpenter wielding an axe with skill, daring not show off before Lu Ban? Do you not see Cai Yong playing the drum with thunderous speed, changing color in shock? Songpu, Songpu, not foolish, but enlightened by metaphors, do not be deluded. Newborn calves roar fearlessly, unafraid of the white-headed tiger of Nanshan."

A certain child of the Tong family from Hengcun, nephew of my friend Bao Gengqie, operated a general store on the main street. He suffered sudden short-sightedness in both eyes, which normalized when looking obliquely. His father-in-law invited me. I said, "This is early-stage *Qingmang* (green blindness). Medication now is harmless. You must abstain from alcohol and cakes. In a smoky workshop, weak Qi and strong fire cannot withstand day-and-night steaming." Tong agreed, handed business to relatives, and focused on accounting. I prescribed decoctions. He gradually improved and resumed work. Late next spring, his eyes flared up, worsening daily. I was away; returning in May, he was blind. A peddler from Shaowu, claiming to specialize in ophthalmology, examined him. He said, "Everyone calls this glaucoma, but it is actually Yuan Yang deficiency, with water and fire clashing. Lucky you met me, or you'd be permanently disabled." Bao relayed this to me. I said, "I am ashamed I cannot cure him, but shall I forbid others from trying?" Bao, adhering to his custom, offered ten taels of silver upon full recovery. The doctor accepted, bought similar herbs, and used the same formula. Trust grew, and the situation seemed secure. On the night of August 19th, the thief slipped out. The watchman asked, "Who goes there?" The thief replied, "It is me, going out for the big moon." He didn't return at cockcrow. Lighting a candle, we found the lock broken, twenty taels of silver, one thousand coins, bedding, and curtains stolen. Search yielded nothing. Later, someone revealed the thief posed as a patient, observed my diagnosis and prescriptions, memorized them, and boldly practiced medicine. Bao and his son-in-law, thinking he had solid skills, honored him excessively, unaware of his true nature. Thieves are villains, smarter than gentlemen. This is no exaggeration. Alas! Great treachery appears loyal; great evil seems gentle. Be wary of suspicious strangers. Initially accepting small favors leads to hundredfold harm. Reading this case, do not think household management equals governing the state. Extend this principle: small things illustrate large truths.