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Both eyes naturally squint to see near, this is congenital; if not congenital but sudden, it is the seed of disaster. The true fire (Mingmen Fire) is unclear, the true qi is weak, and there is only a trace of true yin left, which is also perilous. The pupil can see far due to sufficient primal yang at the feet; short-sightedness with solitary yin preserves its own light. Do not, on a spring river night under the bright moon, follow others on a boat carrying flowers (metaphor for indulging in desires).

This condition: the eye's endowment was originally sound. Suddenly, one can only see near, but not far. In severe cases, even if family stands beside, one asks who they are. Walking or sitting, there is no clear vision, day looks like dusk. This is because yang decline exceeds yin, a disease of "fire". When fire is diseased, the brilliance of the eye shrinks and retreats; how can one expect to continue the light and pass on the torch? Moreover, the function of fire is qi; in the body, it manifests as demeanor; in the eye, as spiritual authority. If one indulges in lust and desires, losing primal yang, it becomes like clouds burying and fog obscuring. The true water in the kidney is merely sufficient to reflect light upon itself; can it still vigorously transport clear fluids to nourish the gallbladder, and allow the fire within wood to spread far into the clear void? How should it be treated? One must benefit the source of fire to eliminate yin shadows.

Near vision is blurred, far vision is clear; deficient yang floats outward, damaging yin essence. Only after replenishing the true yuan sufficiently can sparse eyelashes count things clearly. Both eyes have long been spiritually connected to distant views, but now cannot even count firewood nearby. Gazing from high platforms many times, one hates the feeling of feathers transforming and soul flying away.

This condition: the eyes gradually become dim, able to see far but not near. In severe cases, holding a candle to write, raising the head causes the brush to drop. Without walking familiar paths with a cane, one dares not step out. This is because yin does not match yang, a disease of "water". When water is diseased, it transforms into dryness and heat, having no time to contain emptiness and reflect quietly. Furthermore, blood transformed from water conspires with qi above and with essence below. If one weeps excessively, labors to exhaustion, depleting wind strength, then the primordial spirit flies away, and the ministerial fire at the Gate of Life is weak. It is feared that it will be led by venomous dragons; how can the spiritual ability to illuminate far be gathered and stored in the heart, remaining pure and bright like un-depleted Tian Gui (heavenly puberty)? What treatment shall be discussed? One must strengthen the master of water to suppress solar brightness.

The source of fire is the true yang of the Gate of Life. The master of water is the true yin of both kidneys. The qi of true yang is like wind and sun; the form of true yin is like moon and dew. Wind and sun nurture externally, moon and dew moisten internally; when internal and external support each other, yin and yang are harmonious and balanced. Near and far vision functions appropriately. The Classic says: "The eye sees when it receives blood," which seems not entirely accurate. Moreover, the eye relies on qi, as the intersection of water and fire, to produce spiritual illumination. Otherwise, being able to see near but fearful of far, or vice versa, is not just a gradual decline like the evening scenery of mulberry and elm (old age)? Regarding what is rooted inside called Shen Ji (Spirit Mechanism), when spirit leaves, mechanism stops; what is rooted outside called Qi Li (Qi Establishment), when qi stops, transformation ceases. This can exhaust the principles of these two conditions. *Waitai Miyao* attributes far-sightedness to lack of water and nourishes the kidney, which seems correct, but attributes near-sightedness to lack of fire and tonifies the heart. Zhao's *Yi Guan* suggests using Ba Wei Wan to benefit fire, and Liu Wei Wan to strengthen water, both seem correct, yet all are said to be off by a hair's breadth, missing the mark by a thousand miles. To benefit fire, using pepper, aconite, cinnamon, deer antler, Psoralea, nutmeg, and Yangqi Shi is beneficial without benefit [if misapplied]. This is because yang decline sinks with yin, like sunlight fading at dusk. Not thinking of vigorous advancement, instead adding Ophiopogon, Dendrobium, Poria, licorice, and Hematitum makes vision shorter. To strengthen water, using Angelica, Rehmannia, Ziziphus, Cornus, Placenta, Cynomorium, and Tortoise/Deer bone glue strengthens but does not truly strengthen. This is because cold yin does not accept moistening, like river ice requiring spring sun to melt. Without峻补 (vigorous tonification), switching to Moutan, Xie Bai San, Phellodendron, rhinoceros horn, and antelope horn will surely lead to death.