上于清冷之台，中阶而顾，匍匐而前，则惑，独瞑独视，安心定气，久而不解，独博独眩，被发长跪，俯
而视之，后久之不已，卒然自上，何也？（台之高者其气寒，故曰“清冷之台”。凡人登高博望，目见非常
之处，无不神魂惊荡，而心生眩惑。）以五脏六腑之精气皆上注于目而为之精，（为之精，为精明之用
也。）精之窠为眼，（窠者，窝穴之谓。眼者，目之总称，五脏六腑之精气皆上注于目，故眼为精之窠而五色
具焉。）骨之精为瞳子，（瞳子，眸子也。骨之精主于肾，肾属水，其色玄，故瞳子内明而色正黑。）筋之精
为黑眼，（黑眼，黑珠也。筋之精主于肝，肝色青，故其色浅于瞳子。）血之精为络，（络，脉络也。血脉之
精王于心，心色赤，故 络之色皆赤。）其窠气之精为白眼，窠气者，言目窠之气也。（气之精主于肺，肺
属金，故为白眼。）肌肉之精为约束，裹撷筋骨血气之精而与脉并为系，上属于脑，后出于项中。（约束，眼
胞也；能开能阖，为肌肉之精，主于脾也。脾属土，所以藏物，故裹撷筋骨血气四脏之精而并为目系，以上
出于脑项之间。）故有邪中于项，因逢其身之虚，其入深，则随眼系以入于脑。入于脑则脑转，脑转则引目系
急，目系急则目眩以转矣。邪其精，其精所中，不相比也，则精散，精散则视歧，视歧见两物。（前“邪”字，
邪气也；后“邪”字，与“斜”同。邪气中于风府、天柱之间，乘其虚则入脑连目，目系急则
目眩精斜，故左右之脉互有缓急。视歧失正，则两睛之所中于物者不相比类而各异其见，是以视一为两也。
此发邪气之中人者如此，以明下文之目见非常者，亦犹外邪之属耳。）目者，五脏六腑之精也，营卫魂魄
之所常营，神气之所生也。（脏腑营卫魂魄所至者皆神气也，故目为
神气之所生。）故神劳则魂魄散，志意乱，是故瞳子黑眼法于阴，白眼赤脉法于阳也；故阴阳合传而精明也。
（阴阳即精神之本，故阴阳合传而成精明之用。）目者心使也，心者神之舍也，故神精乱而不转，卒然
见非常处，精神魂魄散不相得，故曰惑也。（精神虽统于心，而外用则在目，故目为心之使，心为神之舍；所
以目见非常于外，则神魂眩惑于心也。）心有所喜，神有所恶，卒然相感，则精气亦乱，视误故惑，神移乃
复。（心所喜也，忽逢奇异，神则恶之。夫神有所恶，则志有不随，喜恶相感于卒然，故精气为乱；去之则神
移，神移则复矣。）是故间者为迷，甚者为惑。（间者，言其未甚也，亦足相迷，况其甚者，能无惑乎？）
登上清冷的高台，走到台阶中间回头张望，趴着身子向前爬行，就会感到头晕目眩。如果独自闭眼或睁眼，安心定气，长时间不能缓解；或者独自远望导致头晕眼花，披头散发长跪不起，低头注视地面，过了很久仍不痊愈，这种眩晕突然从高台产生，为什么呢？（高台高处寒气重，所以叫“清冷之台”。普通人登高望远，看到非同寻常的景象，无不神魂惊动震荡，从而心生眩晕迷惑。）
五脏六腑的精气都向上灌注于眼睛，形成视觉的精华。（所谓“为之精”，是指发挥明察秋毫的作用。）眼的窝穴称为“窠”，（“窠”指窝穴。眼是眼睛的总称，五脏六腑的精气都上注于目，所以眼是精气的汇聚之所，且具备五色。）骨的精气表现为瞳仁，（瞳仁即黑眼球。骨的精气归属于肾，肾属水，其色黑，所以瞳仁内部明亮且颜色正黑。）筋的精气表现为黑珠（虹膜部分），（黑珠即黑眼球周围部分。筋的精气归属于肝，肝色青，所以其颜色比瞳仁浅。）血的气血精气表现为脉络，（络即血脉脉络。血的精气归属于心，心色赤，所以脉络的颜色都是红色的。）眼眶之气的气血精气表现为白眼（巩膜部分），（“窠气”指眼窝处的肌肉之气。气的精气归属于肺，肺属金，所以表现为白眼。）肌肉的精气表现为眼睑（约束），（约束即眼睑，能开合，由肌肉精气构成，归属于脾。脾属土，主收纳，所以包裹摄取筋骨血气四脏的精气，合并为目系，向上连接至脑项之间。）
因此，如果有邪气侵袭颈部，恰逢人体正气虚弱，邪气侵入较深，就会顺着目系进入脑部。邪气进入脑部会导致头脑旋转，头脑旋转会牵引目系紧张，目系紧张就会导致眼睛眩晕转动。邪气扰乱了精气，精气被邪气所中，不能协调一致，就会导致精气散乱，精气散乱就会出现视物双影，看东西变成两个。（前面的“邪”字指邪气；后面的“邪”字通“斜”。邪气中风府、天柱穴之间，趁着人体虚弱进入脑部连及眼睛，目系紧张导致眼睛眩晕、精气偏斜，所以左右经脉互有缓急。视物双影失去正常，则两眼所看到的物体不相类似而各自不同，因此看一个物体却看见两个。这是说明邪气伤人的情况，以此阐明下文所说的“看见非常景象”，也是属于外邪致病一类。）
眼睛，是五脏六腑精气的汇聚处，是营卫魂魄经常滋养的地方，也是神气产生的地方。（脏腑、营卫、魂魄到达的地方都有神气，所以眼睛是神气产生的地方。）因此，精神过度劳累会导致魂魄散乱，意志混乱，所以瞳仁和黑珠效法阴，白眼球和红色脉络效法阳；阴阳结合传递才能保持精明。（阴阳即精神的根本，所以阴阳结合传递才能形成明察的功能。）眼睛是心的使者，心是神的居所，所以如果神志精微紊乱而不回转，突然看到非同寻常的地方，精神、魂魄分散而不能相互协调，这就叫做“惑”。（精神虽然统摄于心，但外用表现在眼睛，所以眼睛是心的使者，心是神的居所；因此眼睛在外看到异常景象，就会使神魂在心中眩晕迷惑。）心中有所喜好，神志有所厌恶，突然相互感应，那么精气也会紊乱，因为视物错误所以感到迷惑，神志转移后就能恢复。（心中喜欢的，忽然遇到奇异景象，神志就会厌恶它。既然神志有所厌恶，意志就不能跟随，喜好与厌恶在突然之间相互感应，所以精气混乱；离开那个环境则神志转移，神志转移后就能恢复了。）因此，轻微的叫“迷”，严重的叫“惑”。（“间者”指病情较轻，尚不足以严重迷惑，何况那些严重的，能不迷惑吗？）
Ascending the high platform of "Qingleng" (Clear and Cold), looking back while halfway up the stairs, crawling forward on hands and knees, one will experience dizziness and confusion. If one closes or opens eyes alone, calms the mind and regulates the qi, yet the sensation persists for a long time; or if one gazes into the distance alone causing vertigo, sits kneeling with disheveled hair for a long time, and looks down at the ground without relief even after a long period, why does this sudden vertigo arise from the height? (The air at the top of the high platform is cold, hence it is called the "Platform of Clear and Cold." When ordinary people climb high to gaze afar, seeing extraordinary sights, their soul and spirit are invariably startled and agitated, leading to mental dizziness and confusion.)
The essence of the Five Zang and Six Fu organs all ascends to the eyes to form the brilliance of vision. (To form the brilliance refers to the function of acute visual perception.) The cavity of the eye is called the "Ke" (nest/cavity). (The "Ke" refers to the hollow. The eye is the general term for the organ of sight; since the essence of the Five Zang and Six Fu organs all ascends to the eyes, the eye serves as the nest of essence, manifesting the five colors.) The essence of bone manifests in the pupil. (The pupil is the black part of the eye. The essence of bone is governed by the Kidney; the Kidney belongs to Water, its color is black, thus the pupil is bright inside and correctly black.) The essence of sinew manifests in the dark part of the eye (iris). (The dark part refers to the area surrounding the pupil. The essence of sinew is governed by the Liver; the Liver's color is green, thus its color is lighter than that of the pupil.) The essence of blood manifests in the collateral vessels. (Collaterals refer to the blood vessel network. The essence of blood is governed by the Heart; the Heart's color is red, thus the color of the collaterals is red.) The essence of Qi within the orbital cavity manifests in the white part of the eye (sclera). ("Qi of the Ke" refers to the Qi of the muscles around the eye socket. The essence of Qi is governed by the Lung; the Lung belongs to Metal, thus it manifests as the white part of the eye.) The essence of muscle manifests in the eyelids (Yueshu/Constraints). (Yueshu refers to the eyelids, which can open and close, formed by the essence of muscle and governed by the Spleen. The Spleen belongs to Earth, responsible for storing and containing; thus it gathers the essence of bone, sinew, blood, and Qi from the four other organs, combining them into the Optic Nerve System (Muxi), ascending to connect with the brain and emerging between the neck and head.)
Therefore, if pathogenic factors invade the neck, coinciding with a deficiency in the body's righteous Qi, and the invasion is deep, they will follow the optic nerve system into the brain. Once entering the brain, it causes the brain to rotate; brain rotation pulls the optic nerve system tight; tension in the optic nerve system leads to visual vertigo and spinning. Pathogenic factors disrupt the essence; when the essence is invaded by pathogens and fails to coordinate, the essence scatters. Scattered essence results in diplopia (seeing double images). (The first "Xie" [pathogen] refers to pathogenic factors; the second "Xie" is synonymous with "Xie" [oblique/slanted]. Pathogenic factors strike between Fengfu (GV16) and Tianzhu (BL10); taking advantage of deficiency, they enter the brain and connect to the eyes. Tension in the optic nerve system causes vertigo and slanting of essence, resulting in alternating slackness and tension in the left and right meridians. Diplopia deviates from normalcy, meaning the objects seen by both eyes do not correspond similarly but appear different, hence one object is seen as two. This illustrates how pathogenic factors harm humans, clarifying that the "seeing extraordinary sights" mentioned below also belongs to the category of external pathogenic factors.)
The eyes are the gathering place of the essence of the Five Zang and Six Fu organs, the place where Ying-Wei (Defensive and Nutritive) Qi, Hun, and Po are constantly nourished, and the source of Shen-Qi (Spiritual Qi). (Wherever Zang-Fu, Ying-Wei, Hun, and Po reach, there is Shen-Qi; thus, the eyes are the source of Shen-Qi.) Therefore, excessive labor of the spirit causes Hun and Po to scatter and will/intent to become chaotic. Thus, the pupils and dark parts of the eyes conform to Yin, while the whites and red vessels conform to Yang; the transmission and combination of Yin and Yang maintain clarity and brightness. (Yin and Yang are the root of spirit; thus, their combination forms the function of clear vision.) The eyes are the envoys of the Heart, and the Heart is the residence of the Spirit. Therefore, if spiritual essence becomes chaotic and does not return, and one suddenly sees extraordinary sights, the spirit, essence, Hun, and Po scatter and fail to harmonize; this is called "Huo" (Confusion/Dizziness). (Although spirit is unified by the Heart, its external manifestation lies in the eyes; thus, the eyes are the envoys of the Heart, and the Heart is the residence of the Spirit; therefore, seeing abnormalities externally causes the soul and spirit to become dizzy and confused internally.) If the Heart has preferences and the Spirit has aversions, and these suddenly interact, the essence and Qi will also become chaotic. Due to erroneous vision, one feels confused; once the spirit shifts away, recovery occurs. (What the Heart likes, if suddenly met with strange phenomena, the Spirit may dislike. Since the Spirit dislikes, the will cannot follow; the interaction of like and dislike in an instant causes essence and Qi to become chaotic; leaving the situation allows the spirit to shift, and upon shifting, recovery ensues.) Therefore, mild cases are called "Mi" (Lost/Confused), and severe cases are called "Huo" (Dizzy/Perplexed). ("Jian zhe" refers to mild conditions; even mild cases cause confusion, let alone severe ones, which inevitably lead to perplexity.)