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Ancient texts state: If meridians are not understood, it is like a blind man walking at night. Examining diseases of the sclera (scleral vessels) differs from examining the cornea (pupil/cornea). The examination of the cornea relies on the color and shape of the entire area, whereas the examination of the sclera relies on the meridian patterns and symptoms appearing on the sclera relative to the cornea. These vessels may be thick or thin, connected or interrupted, coiled or straight, red or purple. By identifying which sector the pulse originates from and which sector it invades, one can distinguish which Zang organ is affected, the depth and severity of the disease, the deficiency or excess of Qi and Blood, whether the pathogenic factor originates from the diseased organ or transmits to another, and the generating or overcoming relationships and favorable or unfavorable trends of the meridians, thereby applying treatment. Some argue that among the Eight Sectors (Eight Palaces of the Eye), the Sanjiao (Triple Burner) has a name but no substance. This arises from failing to compare the Eight Sectors with the Sanjiao; doing so actually makes them easier to distinguish. The Sanjiao is internal and invisible, distinguished only by being above or below the diaphragm. In contrast, the Eight Sectors present clear symptoms with distinct thread-like vessels for differentiation. How can one claim they have a name but no substance?

The *Suwen* (Basic Questions), Chapter "Great Treatise on Heavenly Origins," states: Heaven possesses the Five Phases (Wood, Fire, Earth, Metal, Water) to govern the Five Directions. When in their proper position, they are correct; when excessive, they become pernicious. The Five Phases are Metal, Wood, Water, Fire, and Earth. The Five Directions are: Jia and Yi belong to the East; Bing and Ding belong to the South; Geng and Xin belong to the West; Ren and Gui belong to the North; Wu and Ji belong to the Central Palace. Generally, the number of Heaven is five, combined with five Yin and five Yang to form the Ten Heavenly Stems; the number of Earth is six, combined with six Yin and six Yang to form the Twelve Earthly Branches. However, the five Heavenly Stems must obtain the six Earthly Branches as a rhythm, and the six Earthly Branches must obtain the five Heavenly Stems as a constraint. For example, above Zi and Wu corresponds to Shaoyin Junhuo (Ministerial Fire); above Chou and Wei corresponds to Taiyin Shitu (Damp Earth); above Yin and Shen corresponds to Shaoyang Xianghuo (Ministerial Fire); above Mao and You corresponds to Yangming Zaojin (Dry Metal); above Chen and Xu corresponds to Taiyang Han shui (Cold Water); above Si and Hai corresponds to Jueyin Fengmu (Wind Wood). Thus, the Six Qi (Six Energies) in Heaven use the six Earthly Branches as a rhythm. Jia and Ji years correspond to Earth movement; Yi and Geng years to Metal movement; Bing and Xin years to Water movement; Ding and Ren years to Wood movement; Wu and Gui years to Fire movement. Thus, the Five Phases on Earth use the five Heavenly Stems as a constraint. By aligning Earthly Branches with Heaven's Six Qi, and Heavenly Stems with Earth's Five Phases, the sixty Jiazi cycles are completed, and the annual energies are fully prepared. It further states: Wind in Heaven corresponds to Wood on Earth; Heat in Heaven corresponds to Fire on Earth; Dampness in Heaven corresponds to Earth on Earth; Dryness in Heaven corresponds to Metal on Earth; Cold in Heaven corresponds to Water on Earth. By measuring the formless through the formed, although Heaven and Earth are vast, they are as clear as pointing at one's palm.

The *Suwen*, Chapter "Great Treatise on the Five Movements," states: Wind corresponds to the Liver; the Liver generates Sinews; Sinews generate the Heart. Fire corresponds to the Heart; the Heart generates Blood; Blood generates the Spleen. Dampness corresponds to the Spleen; the Spleen generates Flesh; Flesh generates the Lungs. Dryness corresponds to the Lungs; the Lungs generate Skin and Hair; Skin and Hair generate the Kidneys. Cold corresponds to the Kidneys; the Kidneys generate Marrow; Marrow generates the Liver. This is the order of generation in the movements of Qi. It also states: Wind injures Sinews; Dryness overcomes Wind. Heat injures Qi; Cold overcomes Heat. Dampness injures Flesh; Wind overcomes Dampness. Dryness injures Skin and Hair; Dampness overcomes Dryness. Cold injures Blood; Dryness overcomes Cold. This is the way of overcoming in the movements of Qi.

The *Suwen*, Chapter "Great Principles of the Six Microcosms," states: Below Ministerial Fire, Water Qi provides support/control. Below the Water position, Earth Qi provides support/control. Below the Earth position, Wind Qi provides support/control. Below the Wind position, Metal Qi provides support/control. Below the Metal position, Fire Qi provides support/control. Below Sovereign Fire, Yin Essence provides support/control. This is the principle of mutual support and control in the movements of Qi. The *Yixue Gangmu* (Outline of Medical Science) states: When Wind-Wood is excessive, diseases transform into Wind; when Dryness-Metal is excessive, the Liver is attacked by pathogens, and diseases also transform into Wind. When Cold-Water is excessive, diseases transform into Cold; when Damp-Earth is excessive, the Kidneys are attacked by pathogens, and diseases also transform into Cold. When Dryness-Metal is excessive, diseases transform into Stagnation; when Fire-Heat is excessive, the Lungs are attacked by pathogens, and diseases also transform into Stagnation. When Damp-Earth is excessive, diseases transform into Dampness; when Wind-Wood is excessive, the Spleen is attacked by pathogens, and diseases also transform into Dampness. When Fire-Heat is excessive, diseases transform into Fire-Heat; when Cold-Water is excessive, the Heart is attacked by pathogens, and diseases also transform into Fire-Heat. These are the errors caused by the transformation and shifting of Qi movements.

Zhang Zai, in *Zhengmeng*, states: The essence of Yin and Yang hides within each other's dwellings, allowing each to find its peace. As for the Qi of Yin and Yang, it circulates and alternates, gathering and scattering, mutually combining and constraining, making it impossible to remain singular.

Zhu Xi states: Each of the Five Phases has its own nature, yet each entity possesses the principles of all Five Phases. Therefore, if Qi is in excess, it controls what it normally overcomes and insults what it cannot overcome. If Qi is deficient, what normally overcomes it will insult and exploit it, while what it normally overcomes will lightly insult it. Humans exist within the intersection of Heaven and Earth Qi. Heaven Qi connects through the nose, and Earth Qi connects through the mouth. Upon reception, myriad diseases arise. Ocular diseases are merely one of the nine orifices. If treated correctly, recovery follows immediately. The key lies in distinguishing the victory and retribution of Qi movements, ensuring medicine matches symptoms, thus avoiding reckless prescription.

The *Suwen*, Chapter "Treatise on the Five Movements," states: Heaven and Earth are the upper and lower of all things; Left and Right are the pathways of Yin and Yang. "Upper" refers to the Si Tian (Sovereign Heaven), located in the South. Facing North, Left is West and Right is East. "Lower" refers to the Zai Quan (In-spring), located in the North. Facing South, Left is East and Right is West. Thus, Upper and Lower differ, and Left and Right vary. Heaven Qi rotates rightward and descends; Earth Qi rotates leftward and ascends. They circle the heavens and meet again after completing the cycle. For example, in Yin-Shen years, Si Tian is Shaoyang Fire Qi, Left Interstice is Yangming Dry Metal Qi, Right Interstice is Taiyin Damp Earth Qi, and Zai Quan is Jueyin Wind Wood Qi. The Left Interstice of Zai Quan is Shaoyin Heat Qi, and the Right Interstice is Taiyang Cold Water Qi. In Mao-You years, Si Tian is Yangming Dry Metal Qi, Left Interstice is Taiyang Cold Water Qi, Right Interstice is Shaoyang Fire Qi, Zai Quan is Shaoyin Heat Qi, Left Interstice is Taiyin Damp Earth Qi, and Right Interstice is Jueyin Wind Wood Qi. In Chen-Xu years, Si Tian is Taiyang Cold Water Qi, Left Interstice is Jueyin Wind Wood Qi, Right Interstice is Yangming Dry Metal Qi, Zai Quan is Taiyin Damp Earth Qi, Left Interstice is Shaoyang Fire Qi, and Right Interstice is Shaoyin Heat Qi. In Si-Hai years, Si Tian is Jueyin Wind Wood Qi, Left Interstice is Shaoyin Heat Qi, Right Interstice is Taiyang Cold Water Qi, Zai Quan is Shaoyang Fire Qi, Left Interstice is Yangming Dry Metal Qi, and Right Interstice is Taiyin Damp Earth Qi. In Zi-Wu years, Si Tian is Shaoyin Heat Qi, Left Interstice is Taiyin Damp Earth Qi, Right Interstice is Jueyin Wind Wood Qi, Zai Quan is Yangming Dry Metal Qi, Left Interstice is Taiyang Cold Water Qi, and Right Interstice is Shaoyang Fire Qi. In Chou-Wei years, Si Tian is Taiyin Damp Earth Qi, Left Interstice is Shaoyang Fire Qi, Right Interstice is Shaoyin Heat Qi, Zai Quan is Taiyang Cold Water Qi, Left Interstice is Jueyin Wind Wood Qi, and Right Interstice is Yangming Dry Metal Qi. Si Tian governs the first half of the year, starting from Da Han (Great Cold); Zai Quan governs the second half of the year, starting from Da Shu (Great Heat).

The *Yunqi Quanshu* (Complete Book of Qi Movements) states: Yin and Yang meet, dividing into six positions where Cold and Heat expand and contract. Sun and Moon advance, cycling through four seasons and changing climatic commands. From the Major Cold solar term in the twelfth month, Wood begins its First Qi; then, at Spring Equinox in the second month, Sovereign Fire begins its Second Qi; then, at Minor Fullness in the fourth month, Ministerial Fire begins its Third Qi; then, at Great Heat in the sixth month, Earth begins its Fourth Qi; then, at Autumn Equinox in the eighth month, Metal begins its Fifth Qi; then, at Minor Snow in the tenth month, Water begins its Sixth Qi. Each Qi governs 60 days and 87.5 ke (ancient time units), totaling 365 days and 25 ke for one year. Remainders outside the year and days in short months do not complete this count. Jueyin Wood as the First Qi marks the beginning of Spring Qi. Wood generates Fire, so Shaoyin Sovereign Fire and Shaoyang Ministerial Fire follow; Fire generates Earth, so Taiyin Earth follows; Earth generates Metal, so Yangming Metal follows; Metal generates Water, so Taiyang Water follows.