《一草亭》、《异授眼科》各一卷，康熙时为广宁年偶斋先生希尧所刻。历年既久，原
书罕见，其流传者，率系钞本。近经申报馆以活板排印，出书有限，而无板不能续刷。购书稍后
者，即不可得。书中各方，历经遵仿施治，颇着奇效，屡思付梓，以广其传。庚子冬避兵旋
里，晤表舅父许君鼎翁，谈次与有同心，爰仿股份票例，共为劝募。集赀重刊是书成，不特
病瞽者有复睹天日之欢，而是书借以流传。凡靠是者，得所根据，以神而明之，驯致于上寿
，所全岂浅鲜哉。是为序。
光绪二十七年岁次辛丑仲春上浣嘉兴姚宝 伯纯甫谨序
经曰∶五脏六腑之精华，皆上注于目。骨之精为瞳子，属肾。筋之精为黑珠，属肝。血
之精为络，属心。气之精为白珠，属肺。肉之精为约束，属脾。血气之精脉所系，上属于脑，后出
于项。苟被六淫外感，七情内伤，饮食失节，劳役过度，皆能损目。夫目通肝窍，肾藏其精
，一有怫郁，则相火挟肝木而上行，遂致转变多端，有七十二症之名。总不越内外二障而已
。华元化云∶目类丸形，瞳神居中而前，如日月之丽东南而晦西北也。有神膏、神水、神光
，真血、真气、真精，此滋目之源液也。神膏者，目内涵膏，神衰则有损。神水者，由三焦而发
源，先天真一之气所化，目上润泽之水也，水衰则有火胜燥暴之患，水竭则有目轮大小之疾
，耗涩则有昏眇之危，亏者多，盈者少，是以世无全精之目。神光者，原于命门，通于胆，
发于心，火之用事也。火衰则有昏瞑之患，火炎则有焚燥之殃。夫心君主也，通于大 ，故
大赤者，实火也。命门为小心，小心相火也，代君行令，通于小 ，故小 赤者，虚火也
。若君主拱默，则相火自然清宁矣。真血者，即肝中升运滋目注络之血也。此血非比肌肉间易
行之血，即天一所生水，故谓之真也。真气者，即目之经络中往来生运之气，乃先天真一发
生之元阳也。真精者，乃先后二天元气所化之精汁，起于肾，施于胆，而后及瞳神也。凡此
数者，一有所损，目则病矣。无闾子曰∶夫目者，先天之气所生，后天之气所成，阴阳之妙
蕴，水火之精华。血养水，水养膏，膏护瞳神，气为运用，神即维持。喻以日月，理实同之
，人身至宝，所当重也。
《一草亭眼科全书》与《异授眼科》各有一卷，在康熙年间由广宁人年希尧（号偶斋先生）刊刻。由于年代久远，原书已罕见，流传下来的多为手抄本。近期申报馆采用活字排版印刷，但印量有限，且因无原版无法再版续印。购书稍晚的人便买不到了。书中记载的各种方剂，经过历代遵循模仿施治，都取得了显著的奇效，我多次考虑将其付梓出版，以扩大其传播。庚子年冬天，为躲避战乱回到故乡，遇见表舅许鼎翁先生，交谈中我们志同道合，于是仿照股份票的惯例，共同劝募资金。筹集资金重刊此书完成，不仅让失明者有重见天日的欢乐，而且这本书也能借此流传下去。凡是依靠此书的人，都能有所依据，从而神妙地领悟并运用它，逐渐达到高寿，这其中的益处难道还少吗？这就是序言。
光绪二十七年岁次辛丑仲春上浣，嘉兴姚宝伯纯甫谨序
经文中说：五脏六腑的精华，都向上灌注于眼睛。骨之精表现为瞳仁，归属于肾。筋之精表现为黑珠（虹膜），归属于肝。血之精表现为络脉，归属于心。气之精表现为白珠（巩膜），归属于肺。肉之精表现为约束眼睑的组织，归属于脾。血气之精通过脉络联系，向上连接于脑，向后出于项部。如果遭受风、寒、暑、湿、燥、火六淫外感，或喜、怒、忧、思、悲、恐、惊七情内伤，以及饮食不节制、劳役过度，都会损伤眼睛。眼睛通于肝窍，肾藏精气，一旦有郁结，则相火挟带肝木之气上行，导致病情变化多端，因此有“七十二症”的名称。总括起来，不外乎内障和外障两类。华元化说：眼睛类似丸状，瞳神居中向前，如同日月照耀东南而昏暗西北一样。眼睛有神膏、神水、神光，以及真血、真气、真精，这些是滋润眼睛的源头津液。所谓神膏，是指眼内含有的膏状物，神衰损则神膏受损。所谓神水，是由三焦发源，由先天真一之气所化生，是滋润眼睛上部的水液，水衰则火胜导致燥暴之患，水枯竭则有目轮大小形态异常的疾病，耗损干涩则有昏花视物不清的危险，亏损的多，充盈的少，所以世上没有完全精良完美的眼睛。所谓神光，源于命门，通达于胆，发源于心，属于火的作用。火衰则有昏瞑之患，火炎盛则有焚燥之殃。心为君主之官，通达于大眦（外眼角），所以大眦发红，是实火。命门为小心，是小心的相火，代替君主行使命令，通达于小眦（内眼角），所以小眦发红，是虚火。如果君主（心）保持静默无为，那么相火自然清静安宁。所谓真血，即是从肝脏升运滋养眼睛注入络脉的血。这种血不同于肌肉间容易运行的血，它是天一之水所生，所以称为真。所谓真气，即在眼睛经络中往来生运的气，是先天真一发生出来的元阳。所谓真精，乃先后二天元气所化生的精汁，起于肾，施用于胆，然后才及于瞳神。凡此几种物质，只要有一种受到损害，眼睛就会生病。无闾子说：眼睛是先天之气所生，后天之气所成，蕴藏着阴阳的奥妙，凝聚着水火精华。血滋养水，水滋养膏，膏保护瞳神，气负责运用，神负责维持。用日月来比喻，道理确实相同，这是人身至宝，应当重视。
*Preface by Yao Baobai (Chunpu)*
The *Yicaoting Ophthalmology Complete Book* and the *Yishou Ophthalmology*, each in one volume, were printed during the Kangxi reign by Mr. Nian Xiyao (styled Ou Zhai) of Guangning. As years have passed, the original books have become rare, and those circulating are mostly manuscript copies. Recently, the Shenbao Press used movable type for printing, but the output was limited, and without the original blocks, reprints could not be continued. Those who purchased the book slightly later found it unobtainable. The various prescriptions contained in the book have been followed and applied for treatment over generations, achieving remarkable efficacy. I have often considered having it published to broaden its dissemination. In the winter of the Gengzi year, while fleeing war and returning to my hometown, I met my maternal uncle, Mr. Xu Dingweng. During our conversation, we shared the same aspiration. Thus, imitating the example of share certificates, we jointly promoted fundraising. With the collected funds, this book was republished. Not only does this bring the joy of seeing the sun again to the blind, but the book also gains a means of transmission. All who rely on it will have a basis to follow, allowing them to understand and apply its principles divinely, gradually reaching old age. How insignificant would the benefits be otherwise? This is the preface.
Written respectfully by Yao Baobai, styled Chunpu, from Jiaxing, during the early ten days of the second month of the Xin Chou year, the 27th year of the Guangxu reign.
The Classics state: The essence of the five zang organs and six fu organs all ascend and pour into the eyes. The essence of bone manifests as the pupil, belonging to the Kidney. The essence of sinew manifests as the black pearl (iris), belonging to the Liver. The essence of blood manifests as the collaterals, belonging to the Heart. The essence of qi manifests as the white pearl (sclera), belonging to the Lung. The essence of flesh manifests as the constraints (eyelids), belonging to the Spleen. The essence of blood and qi is connected via meridians, ascending to connect with the brain, and exiting posteriorly from the neck. If affected by the external pathogens of wind, cold, summerheat, dampness, dryness, and fire (Liu Yin), or by internal injury from the seven emotions (joy, anger, worry, thought, grief, fear, fright), as well as irregular diet and excessive labor, all can damage the eyes. The eyes communicate with the Liver orifice; the Kidneys store their essence. Once there is stagnation, the Ministerial Fire carries Liver Wood qi upward, leading to diverse transformations, hence the name "Seventy-Two Syndromes." In summary, these do not exceed internal obstructions and external obstructions. Hua Yuanhua said: The eye resembles a pill shape, with the pupil centered and facing forward, like the sun and moon shining in the southeast and being dim in the northwest. There are Divine Paste (Shen Gao), Divine Water (Shen Shui), Divine Light (Shen Guang), True Blood (Zhen Xue), True Qi (Zhen Qi), and True Essence (Zhen Jing); these are the source fluids that nourish the eyes. Divine Paste refers to the paste contained within the eye; if Divine energy declines, it suffers damage. Divine Water originates from the Sanjiao (Triple Burner), transformed from the primordial true qi of congenital origin, serving as the water that moistens the upper part of the eye. If water declines, fire prevails causing dryness and agitation; if water dries up, diseases of abnormal size of the eye wheel occur; if consumed and dry, there is danger of dimness and blurred vision. Since loss exceeds gain, there are no perfectly refined eyes in the world. Divine Light originates from the Mingmen (Gate of Life), connects with the Gallbladder, issues from the Heart, and functions as Fire. If fire declines, there is danger of dimness; if fire flares, there is disaster of burning and dryness. The Heart is the Sovereign Ruler, connecting with the outer canthus (Da Chi); thus, redness at the outer canthus indicates Excess Fire. The Mingmen is the Small Heart, which is the Ministerial Fire of the Small Heart, acting on behalf of the Sovereign to execute orders, connecting with the inner canthus (Xiao Chi); thus, redness at the inner canthus indicates Deficient Fire. If the Sovereign remains still and silent, the Ministerial Fire naturally becomes clear and tranquil. True Blood is the blood rising and transporting from the Liver to nourish the eyes and inject into the collaterals. This blood is not like the easily flowing blood between muscles; it is generated from the Water of Tian Yi (One Heaven), hence called True. True Qi is the qi moving and generating within the meridians of the eyes, which is the Yuan Yang (Original Yang) born from the primordial true qi of congenital origin. True Essence is the essence fluid transformed from the yuan qi of both congenital and acquired origins, originating in the Kidney, applying to the Gallbladder, and then reaching the pupil. If any of these several substances suffer damage, the eyes will become diseased. Wu Luanzi said: The eyes are generated by congenital qi and formed by acquired qi, containing the subtleties of Yin and Yang, and the essence of Water and Fire. Blood nourishes Water, Water nourishes Paste, Paste protects the Pupil, Qi governs operation, and Spirit maintains. Using the Sun and Moon as an analogy, the principle is indeed the same. They are the supreme treasures of the human body and should be valued.