廉泉（治舌下肿、口疮、舌纵、舌根急缩）、金津、玉液（上二穴，可刺出血）、天突、少
商。
大补元煎（新补一） 五君子煎（新热六） 犀角地黄汤（寒七九） 大厘清饮（新寒五） 柴
胡诸饮（新散五方） 补阴益气煎（新补十六） 甘露饮（寒十） 二阴煎（新补十） 清心莲子饮
（寒三二） 徙薪饮（新寒四） 七福饮（新补七） 龙胆泻肝汤（寒六二） 理中汤（热一） 理阴
煎（新热三） 竹叶石膏汤（寒六） 五花散（和一八二） 导赤散（寒一二二） 升麻黄连汤（因
百十七） 玄参散（因百一） 泻心汤（寒二七） 细辛黄柏散（因一二三） 三黄丸（攻六八）
清胃饮（寒五六） 白蚕黄柏散（因一二四） 冰玉散（新因四六） 凉膈散（攻十九，痘八三）
《千金》口臭方（因一三三） 冰白散（新因四七） 黄柏散（因五十五） 金花煎（因百十二）
《圣惠》口齿方（因一三四） 圣金散（因百十一） 阴阳散（因百二十） 福建香茶饼（因三百
二） 绿云散（因一二二） 丁香丸（因百十八）
加减八味丸（补一二二） 《直指》黄芩汤（寒百七 心肺热） 硼砂丸（因百十 噙化）
《五脏生成篇》曰∶诸脉者皆属于目。肝受血而能视。
《五阅五使篇》曰∶目者，肝之官也。肝病者 青。
《金匮真言论》曰∶东方青色，入通于肝，开窍于目。
《邪气脏腑病形篇》曰∶十二经脉，三百六十五路，其血气皆上于面而走空窃，其精阳气
上走于目而为睛。
《大惑论》曰∶五脏六腑之精气，皆上注于目而为之精，精之窠为眼，骨之精为瞳子，
筋之精为黑眼，血之精为络，其窠气之精为白眼，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。故邪中于项，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，精散则视岐，视歧见两物。目者，五脏六腑之精也，营卫魂魄之所常营，神气之所常
生也。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。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。
《脉度篇》曰∶跷脉气不荣则目不合。肝气通于目，肝和则目能辨五色矣。
《寒热病篇》曰；足太阳有通项入于脑者，正属目本，名曰眼系，头目苦痛取之，在项
中两筋间，入脑乃别。阴跷、阳跷，阴阳相交，阳入阴，阴出阳，交于目锐 ，阳气盛则
82目，阴气盛则瞑目。
《卫气行篇》曰∶平旦阴尽，阳气出于目，目张则气上行于头。夜则气行于阴，而复合
于目。
《口问篇》曰∶心者，五脏六腑之主也；目者，宗脉之所聚也，上液之道也；口鼻者，
气之门户也。故悲哀愁忧则心动，心动则五脏六腑皆摇，摇则宗脉感，宗脉感则液道开，液
道开故泣涕出焉。液者，所以灌精濡空窍者也。故上液之道开则泣，泣不止则液竭，液竭则
精不灌，精不灌则目无所见矣，故命曰夺精。
《解精微论》曰∶夫心者，五脏之专精也，目者其窍也，华色者其荣也。是以人有德也
，则气和于目，有亡忧知于色。是以悲哀则泣下，泣下水所由生。夫水之精为志，火之精为
神，水火相感，神志俱悲，是以目之水生也。厥则目无所见。夫人厥则阳气并于上，阴气并
于下。阳并于上，则火独光也，阴并于下，则足寒，足寒则胀也。夫一水不胜五火，故目
盲。是以冲风，泣下而不止。夫风之中目也，阳气内守于精，是火气燔目，故见风则泣下也
。有以比之，夫火疾风生乃能雨，此之类也。
《决气篇》曰∶气脱者，目不明。
《癫狂篇》曰∶狂，目妄见，耳妄闻，善呼者，少气之所生也。
《藏气法时论》曰∶肝病者，虚则目KT KT 无所见，耳无所闻，善恐如人将捕之，取其经
，厥阴与少阳。
《热病篇》曰∶目中赤痛，从内 始，取之阴跷。目不明，热不已者死。
《缪刺篇》曰∶邪客于足阳跷之络，令人目痛从内 始，刺外踝之下半寸所各二
，左刺右，右刺左，如行十里顷而已。
《论疾诊尺篇》曰∶目赤色病在心，白在肺，青在肝，黄在脾，黑在肾。黄色不可名者
，病在胸中。诊目痛赤脉从上下者，太阳病；从下上者，阳明病；从外走内者，少阳病。
《经筋篇》曰∶足太阳之筋，支者为目上纲。足阳明之筋，上合于太阳，为目下纲。足
少阳之筋，支者结于目 为外维。足阳明之筋，引缺盆及颊，卒口僻急者，目不合，热则筋
纵，目不开。
《癫狂篇》曰∶目 外决于面者，为锐 ；在内近鼻者，为内 ；上为外 ；下为内
。
《评热病论》曰∶水者阴也，目下亦阴也，腹者至阴之所居，故水在腹者，必使目下肿
也。
《脉要精微论》曰∶夫精明五色者，气之华也，赤欲如白裹朱，不欲如赭；白欲如鹅羽
，不欲如盐；青欲如苍璧之泽，不欲如蓝；黄欲如罗裹雄黄，不欲如黄土；黑欲如重漆色，
不欲如地苍。五色精微象见矣，其寿不久也。夫精明者，所以视万物，别黑白，审长短。以
长为短，以白为黑，如是则精衰矣。
《五常政大论》曰∶赫曦之纪，其病疮疡血流狂妄目赤。阳明司天，燥气下临，肝气上
从，胁痛目赤。
《六元正纪大论》曰∶少阳司天之政，初之气，候乃大温，其病血溢目赤。三之气，炎
暑至，民病热中，喉痹目赤。少阴司天之政，民病目赤 疡。二之气，阳气布，风乃行，其
病淋，目冥目赤，气郁于上而热。三之气，大火行，民病目赤。火郁之发，民病目赤心热，
甚则瞀闷懊 ，善暴死。木郁之发，甚则耳鸣眩转，目不识人。
《至真要大论》曰∶少阳之胜，目赤欲呕。太阳司天，面赤目黄，善噫。
《气交变大论》曰∶岁金太过，燥气流行，肝木受邪，民病两胁下少腹痛，目赤痛 疡
。
《师传篇》曰∶肝者主为将，使之候外，欲知坚固，视目小大。目下果大，其胆乃横。
《五脏生成篇》曰∶ 蒙招尤，目冥耳聋，下实上虚，过在足少阳、厥阴，甚则
入肝。凡相五色之奇脉。（详前面病门）
《海论》曰∶髓海不足，则脑转耳鸣，胫酸眩冒，目无所见，懈怠安卧。
《风论》曰∶风气与阳明入胃，循脉而上至目内 ，其人肥则风气不得外泄，则为热中
而目黄，人瘦则外泄而寒，则为寒中而泣出。风气循风府而上，则为脑风，风入系头，则为
目风，眼寒。
《经脉篇》曰∶五阴气俱绝，则目系转，转则目运，目运者为志先死，志先死则远一日
半死矣。
《诊要经终论》曰∶太阳之脉，其终也戴眼反折。（详三十七卷死生门）
《三部九候论》曰∶目内陷者死。瞳子高者太阳不足，戴眼者太阳已绝，此决死生之
要，不可不察也。
廉泉穴（治疗舌下肿胀、口疮、舌体纵缓不收、舌根拘急短缩）、金津穴、玉液穴（以上两个穴位，可以针刺放血）、天突穴、少商穴。
大补元煎（新编补益类第一方）、五君子煎（新编温热类第六方）、犀角地黄汤（寒凉类第七十九方）、大厘清饮（新编寒凉类第五方）、柴胡诸饮（新编疏散类五首方剂）、补阴益气煎（新编补益类第十六方）、甘露饮（寒凉类第十方）、二阴煎（新编补益类第十方）、清心莲子饮（寒凉类第三十二方）、徙薪饮（新编寒凉类第四方）、七福饮（新编补益类第七方）、龙胆泻肝汤（寒凉类第六十二方）、理中汤（温热类第一方）、理阴煎（新编温热类第三方）、竹叶石膏汤（寒凉类第六方）、五花散（调和类第一百八十二方）、导赤散（寒凉类第一百二十二方）、升麻黄连汤（因袭类第一百一十七方）、玄参散（因袭类第一百一十一方）、泻心汤（寒凉类第二十七方）、细辛黄柏散（因袭类第一百二十三方）、三黄丸（攻邪类第六十八方）、清胃饮（寒凉类第五十六方）、白蚕黄柏散（因袭类第一百二十四方）、冰玉散（新编因袭类第四十六方）、凉膈散（攻邪类第十九方，痘疹类第八十三方）、《千金方》口臭方（因袭类第一百三十三方）、冰白散（新编因袭类第四十七方）、黄柏散（因袭类第五十五方）、金花煎（因袭类第一百一十二方）、《圣惠方》口齿方（因袭类第一百三十四方）、圣金散（因袭类第一百一十一方）、阴阳散（因袭类第一百二十方）、福建香茶饼（因袭类第三百零二方）、绿云散（因袭类第一百二十二方）、丁香丸（因袭类第一百一十八方）。
加减八味丸（补益类第一百二十二方）、《直指方》黄芩汤（寒凉类第一百七方，主治心肺热证）、硼砂丸（因袭类第一百一十方，含化法使用）。
《素问·五脏生成篇》说：所有的经脉都连属于目。肝脏接受血液滋养后视力才能正常。
《素问·五阅五使篇》说：眼睛是肝脏的外候器官。患有肝病的人，面色发青。
《素问·金匮真言论》说：东方对应青色，内通于肝脏，开窍于眼睛。
《素问·邪气脏腑病形篇》说：十二经脉和三百六十五络脉，其气血都上行于面部并通达五官九窍，其中精纯的阳气上注于眼睛而形成视觉。
《素问·大惑论》说：五脏六腑的精气，都向上灌注于眼睛而构成眼部的精气，精气的汇聚处形成眼球，骨之精形成瞳孔，筋之精形成黑睛，血之精形成血络，气之精形成白眼仁，肌肉之精形成眼睑约束组织，这些包裹着筋骨血气之精并与经脉结合成为目系，向上连接脑部，向后出于项部中间。所以邪气如果侵袭项部，恰逢身体虚弱，邪气深入，就会随着目系进入脑部，进入脑部则导致头晕，头晕则牵引目系紧张，目系紧张则出现眩晕。邪气干扰精气，精气受到干扰不能协调，就会导致精气涣散，精气涣散则视物重影，看到两个物体。眼睛，是五脏六腑精气的汇聚之处，也是营卫魂魄经常营运、神气经常生成的地方。所以精神过度劳累会导致魂魄涣散，意志混乱。因此，瞳孔和黑睛效法阴，白眼和红脉效法阳，阴阳协调配合则目光精明。眼睛是心的使者，心是神志居住的地方，所以如果神志精气紊乱不转，突然看到奇怪的地方，精神魂魄分散不相协调，这就叫做“惑”。
《素问·脉度篇》说：跷脉的气血如果不充盈，眼睛就不能闭合。肝气通于目，肝气调和则眼睛能辨别五色。
《素问·寒热病篇》说：足太阳膀胱经有从项部进入脑部的脉络，正对眼睛根部，名叫目系，头目剧烈疼痛时取此穴，位于项部两筋之间，进入脑部后分支。阴跷脉与阳跷脉在眼部相交，阳入阴，阴出阳，交汇于目外角，阳气盛则睁眼，阴气盛则闭眼。
《素问·卫气行篇》说：清晨阴气尽，阳气出于目，眼睛睁开则气上行于头部。夜晚气行于阴分，又复合于目。
《素问·口问篇》说：心是五脏六腑的主宰；眼睛是众多经脉汇聚之处，也是体液上行的通道；口鼻是气息进出的门户。所以悲哀愁忧会使心动，心动则五脏六腑都摇动，摇动则众脉感应，众脉感应则液道开启，液道开启故眼泪鼻涕流出。体液，是用来滋润精髓和空窍的。所以上行液道开启则流泪，流泪不止则体液枯竭，体液枯竭则精髓得不到滋润，精髓得不到滋润则眼睛看不见东西，这叫做“夺精”。
《素问·解精微论》说：心是五脏精气的专精所在，眼睛是其外窍，面色是其荣华表现。所以人有德行，则气和顺于目，有忧患能从面色知晓。所以悲哀则流泪，泪水由此产生。水的精气为志，火的精气为神，水火相互感应，神与志都感到悲伤，所以眼中出水。厥逆证则眼睛看不见。人患厥逆证时，阳气并聚于上部，阴气并聚于下部。阳气并聚于上部，则火独亢于上；阴气并聚于下部，则脚冷，脚冷则腹胀。一水不能胜五火，所以眼睛失明。因此在风中哭泣不止。风邪侵入眼睛，阳气内守于精气，这是火气燔灼眼睛，所以见风就流泪。这可以用自然现象比喻，大风疾起才能下雨，就是这个道理。
《素问·决气篇》说：气脱失的人，眼睛看不清。
《素问·癫狂篇》说：狂病，眼睛胡乱看见，耳朵胡乱听见，喜欢呼叫，是由于气少产生的。
《素问·藏气法时论》说：肝病的人，虚证则眼睛模糊看不清，耳朵听不见，容易恐惧像被人追捕一样，治疗取足厥阴肝经和足少阳胆经。
《素问·热病篇》说：眼睛红痛，从内眦开始，取阴跷脉。眼睛看不清，热病不愈的死亡。
《素问·缪刺篇》说：邪气客居足阳跷脉的络脉，使人眼睛疼痛从内眦开始，针刺外踝下半寸处各两穴，左病刺右，右病刺左，行走十里路的时间就好了。
《素问·论疾诊尺篇》说：眼睛发红，病在心；色白，病在肺；色青，病在肝；色黄，病在脾；色黑，病在肾。黄色无法命名的，病在胸中。诊断眼痛，赤脉从上向下走的，是太阳病；从下向上走的，是阳明病；从外向内走的，是少阳病。
《素问·经筋篇》说：足太阳经筋，分支成为上睑。足阳明经筋，向上合于太阳经，成为下睑。足少阳经筋，分支结于目外角成为外维。足阳明经筋，牵引缺盆和面颊，突然口眼歪斜紧急的，眼睛不能闭合，热则筋弛缓，眼睛不能睁开。
《素问·癫狂篇》说：眼睛在外侧眼角的面部，叫锐眦；在内侧近鼻子处，叫内眦；上方为外眦；下方为内眦。（注：原文此处表述略有歧义，通常锐眦即外眦，内眦即内眼角，此处依原文直译并保留术语）
《素问·评热病论》说：水是阴，眼下也是阴，腹部是至阴所居之处，所以腹中有水湿，必然导致眼下浮肿。
《素问·脉要精微论》说：眼睛的神气和五色，是气血华美的表现。红色应该像白布裹着朱砂，不应该像赭石；白色应该像鹅毛，不应该像盐；青色应该像苍玉的光泽，不应该像蓝草；黄色应该像丝绸裹着雄黄，不应该像黄土；黑色应该像重漆的颜色，不应该像地苍。如果五色的精华微象显露出来，寿命就不长了。眼睛的神明，用来观看万物，辨别黑白，审察长短。把长看作短，把白看作黑，这样就是精气衰败了。
《素问·五常政大论》说：赫曦之纪（火运太过），疾病是疮疡流血、狂妄、眼睛红赤。阳明司天，燥气下行，肝气上从，胁痛眼睛红赤。
《素问·六元正纪大论》说：少阳司天之政，初之气，气候大温，疾病是血溢、眼睛红赤。三之气，炎热暑气到来，百姓病热中证，喉痹、眼睛红赤。少阴司天之政，百姓病眼睛红赤、溃疡。二之气，阳气散布，风气流行，疾病是淋证、眼睛昏花、眼睛红赤，气郁于上部而发热。三之气，大火运行，百姓病眼睛红赤。火郁发作，百姓病眼睛红赤、心中烦热，严重则昏闷懊恼，喜欢突然死亡。木郁发作，严重则耳鸣眩晕，眼睛看不清人。
《素问·至真要大论》说：少阳胜复，眼睛红赤想呕吐。太阳司天，面色红、眼睛黄，喜欢打嗝。
《素问·气交变大论》说：岁金太过，燥气流行，肝木受邪，百姓病两胁下及少腹痛，眼睛红痛、溃疡。
《素问·师传篇》说：肝主将帅之职，使之侦察外界，想知道肝气是否坚固，看眼睛的大小。眼下果然大，说明胆气横逆。
《素问·五脏生成篇》说：头目晕眩摇晃，眼睛昏花耳聋，下部实上部虚，病在足少阳、足厥阴经，严重时传入肝脏。凡是观察五色异常脉象的。（详见前面病门）
《灵枢·海论》说：髓海不足，则头晕耳鸣，小腿酸软眩晕，眼睛看不见，懈怠嗜卧。
《灵枢·风论》说：风邪随阳明经入胃，沿脉上行至目内眦，其人肥胖则风邪不得外泄，则为热中证而眼睛黄，人瘦则外泄而寒，则为寒中证而流泪。风邪循风府穴上行，则为脑风，风邪侵入系头，则为目风，眼睛怕冷。
《灵枢·经脉篇》说：五阴经气全部绝断，则目系扭转，扭转则眼球旋转，眼球旋转的是志先死，志先死则过一天半就死了。
《灵枢·诊要经终论》说：太阳经脉气终绝时，眼睛上视反折。（详见第三十七卷死生门）
《灵枢·三部九候论》说：眼睛内陷者死。瞳子高者是太阳不足，戴眼（眼睛固定上视）者是太阳已绝，这是决定生死的关键，不可不考察。
Lianquan (Ren-23, treating sublingual swelling, mouth ulcers, tongue deviation/flaccidity, and tongue root retraction), Jinjin (Ex-HN12), Yuye (Ex-HN13) (the above two acupoints can be pricked to bleed), Tiantu (Ren-22), Shaoshang (LU-11).
Dabu Yuanyin Decoction (New Supplement 1), Wu Junzi Jian Decoction (New Heat 6), Xijiao Dihuang Tang (Cold 79), Dali Qingyin Decoction (New Cold 5), Chaihu Zhu Yin (New Dispersal 5 formulas), Buyin Yiqi Jian Decoction (New Supplement 16), Ganlu Yin Decoction (Cold 10), Eryin Jian Decoction (New Supplement 10), Qingxin Lianzi Yin Decoction (Cold 32), Xixin Yin Decoction (New Cold 4), Qifu Yin Decoction (New Supplement 7), Longdan Xiegan Tang (Cold 62), Lizhong Tang (Heat 1), Liyin Jian Decoction (New Heat 3), Zhuye Shigao Tang (Cold 6), Wuhua San Powder (Harmonize 182), Daochi San Powder (Cold 122), Shengma Lianhua Tang (Inherited 117), Xuanshen San Powder (Inherited 111), Xiexin Tang (Cold 27), Xixin Huangbai San Powder (Inherited 123), Sanhuang Wan Pill (Attack 68), Qingwei Yin Decoction (Cold 56), Baican Huangbai San Powder (Inherited 124), Bingyu San Powder (New Inherited 46), Liangge San Powder (Attack 19, Smallpox 83), *Qianjin Fang* Halitosis Formula (Inherited 133), Bingbai San Powder (New Inherited 47), Huangbai San Powder (Inherited 55), Jinhua Jian Decoction (Inherited 112), *Shenghui Fang* Oral and Dental Formula (Inherited 134), Shengjin San Powder (Inherited 111), Yinyang San Powder (Inherited 120), Fujian Fragrant Tea Cake (Inherited 302), Lvyun San Powder (Inherited 122), Dingxiang Wan Pill (Inherited 118).
Jiajian Bawei Wan Pill (Supplement 122), *Zhizhi Fang* Scutellaria Decoction (Cold 107, treating Heart and Lung Heat), Pengsha Wan Pill (Inherited 110, for holding in the mouth).
The *Suwen: Chapter on the Generation of the Five Zang Organs* states: All meridians connect to the eyes. The Liver receives blood to enable vision.
The *Suwen: Chapter on the Five Orifices and Five Orifices* states: The eyes are the external manifestation of the Liver. Patients with Liver disease have a bluish complexion.
The *Suwen: Chapter on the True Theory of the Golden Casket* states: The East corresponds to the color green, internally connecting to the Liver, and opening into the eyes.
The *Suwen: Chapter on Pathogenic Factors and Meridian-Zang-Fu Disease Forms* states: The twelve main meridians and three hundred sixty-five collaterals, their Qi and Blood all ascend to the face and enter the orifices; the refined Yang Qi ascends to the eyes to form vision.
The *Suwen: Chapter on Great Confusion* states: The essence of the five Zang and six Fu organs all ascend to the eyes to form the eye's essence. The gathering place of essence is the eyeball. The essence of bone forms the pupil, the essence of sinews forms the black part (iris/cornea), the essence of blood forms the vessels, the essence of Qi forms the white part (sclera), and the essence of muscle forms the constraints (eyelids). These wrap and gather the essence of sinews, bones, blood, and Qi, combining with the meridians to form the optic nerve system, which connects upward to the brain and exits posteriorly from the middle of the neck. Therefore, if pathogenic factors attack the neck, coinciding with bodily deficiency, and penetrate deeply, they follow the optic nerve system into the brain. Entering the brain causes dizziness, which pulls the optic nerves tight, causing visual vertigo. If pathogenic factors disturb the essence, and the affected essences do not coordinate, the essence scatters. When essence scatters, diplopia occurs, seeing double objects. The eyes are the gathering place of the essence of the five Zang and six Fu organs, where Ying and Wei, Hun and Po frequently circulate, and where Shen Qi frequently generates. Thus, mental labor causes Hun and Po to scatter and will/intent to become chaotic. Therefore, the pupil and black part follow Yin, while the white part and red vessels follow Yang. When Yin and Yang combine and transmit, clarity of vision is achieved. The eyes are the messengers of the Heart, and the Heart is the residence of Shen. Thus, if Shen and Jing are chaotic and not rotating, suddenly seeing unusual places causes Spirit, Hun, and Po to scatter and lose coordination, which is called "Huo" (confusion/delusion).
The *Suwen: Chapter on Pulse Length* states: If Qi of the Chong Mai does not nourish, the eyes cannot close. Liver Qi communicates with the eyes; when Liver Qi is harmonious, the eyes can distinguish the five colors.
The *Suwen: Chapter on Cold and Heat Diseases* states: The Foot-Taiyang channel has a branch entering the brain from the neck, directly attaching to the root of the eye, named the optic nerve system. For severe head and eye pain, treat this point located between the two tendons in the neck, entering the brain before branching. Yin Chong and Yang Chong intersect; Yang enters Yin, Yin exits Yang, intersecting at the outer canthus. When Yang Qi is abundant, the eyes open; when Yin Qi is abundant, the eyes close.
The *Suwen: Chapter on Wei Qi Circulation* states: At dawn, Yin ends, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head. At night, Qi travels through Yin and returns to the eyes.
The *Suwen: Chapter on Questions of the Mouth* states: The Heart is the master of the five Zang and six Fu organs; the eyes are the gathering place of numerous meridians and the pathway for fluids; the mouth and nose are the gates of Qi. Therefore, sorrow and worry move the Heart, moving the Heart shakes the five Zang and six Fu organs, shaking causes the numerous meridians to be stimulated, stimulation opens the fluid pathways, and opening of fluid pathways causes tears and snot to flow. Fluids are used to irrigate essence and moisten the orifices. Thus, when the upper fluid pathway opens, tears flow; if tearing does not stop, fluids are exhausted. When fluids are exhausted, essence is not irrigated; when essence is not irrigated, the eyes cannot see, which is called "Duojing" (loss of essence).
The *Suwen: Chapter on the Subtle Essence of Resolution* states: The Heart is the concentrated essence of the five Zang organs, the eyes are its orifice, and the luster of the complexion is its glory. Therefore, virtue leads to harmonious Qi in the eyes, and distress is known through complexion. Sorrow causes tears to fall, which is how water is generated. The essence of Water is Zhi (Will), and the essence of Fire is Shen (Spirit). When Water and Fire interact, both Shen and Zhi feel sorrow, hence water appears in the eyes. Jue syndrome results in blindness. In Jue syndrome, Yang Qi merges upward and Yin Qi merges downward. Yang merging upward means Fire shines alone; Yin merging downward means cold feet, and cold feet cause distension. One Water cannot overcome Five Fires, hence blindness. Thus, weeping continues in the wind. When Wind attacks the eyes, Yang Qi guards internally within Jing, meaning Fire Qi burns the eyes, so weeping occurs upon exposure to wind. This can be compared to nature: fierce wind generates rain, which is similar.
The *Suwen: Chapter on Resolving Qi* states: When Qi escapes, vision is unclear.
The *Suwen: Chapter on Epilepsy and Mania* states: Mania involves hallucinations of sight and hearing, and frequent shouting, caused by deficiency of Qi.
The *Suwen: Chapter on Organ Qi and Seasonal Laws* states: Patients with Liver disease, in deficiency, experience blurred vision and deafness, and excessive fear as if being hunted. Treat the meridians of Jueyin and Shaoyang.
The *Suwen: Chapter on Heat Diseases* states: Red and painful eyes starting from the inner canthus should be treated by puncturing Yin Chong. Unclear vision with unrelenting heat indicates death.
The *Suwen: Chapter on Miao Ci* states: Pathogenic factors lodging in the collateral of the Foot-Yang Chong meridian cause eye pain starting from the inner canthus. Prick two points below the lateral malleolus, left for right symptoms and right for left, resolving after walking about ten li.
The *Suwen: Chapter on Diagnosing Diseases by Measuring the Forearm* states: Red eyes indicate Heart disease; white indicates Lung disease; green indicates Liver disease; yellow indicates Spleen disease; black indicates Kidney disease. Yellow that cannot be named indicates disease in the chest. Diagnosing eye pain: red vessels descending from top to bottom indicate Taiyang disease; ascending from bottom to top indicate Yangming disease; moving from outside to inside indicate Shaoyang disease.
The *Suwen: Chapter on Meridian Sinews* states: The branch of the Foot-Taiyang meridian sinus becomes the upper eyelid. The Foot-Yangming meridian sinus combines with Taiyang to form the lower eyelid. The branch of the Foot-Shaoyang meridian sinus knots at the outer canthus to form the outer restraint. The Foot-Yangming meridian sinus draws the supraclavicular fossa and cheek; sudden facial paralysis with tightness prevents eye closure; heat causes sinew flaccidity and inability to open the eyes.
The *Suwen: Chapter on Epilepsy and Mania* states: The part of the eye decided outwardly on the face is the outer canthus; the part inward near the nose is the inner canthus; the upper is the outer canthus; the lower is the inner canthus. (Note: Textual ambiguity preserved).
The *Suwen: Chapter on Evaluating Heat Diseases* states: Water is Yin, and the area under the eyes is also Yin. The abdomen is the residence of Supreme Yin. Therefore, when water accumulates in the abdomen, the area under the eyes must swell.
The *Suwen: Chapter on Essential subtleties of Pulse Diagnosis* states: The brightness of the eyes and the five colors are the splendor of Qi. Red should resemble cinnabar wrapped in white silk, not ochre; white should resemble goose feathers, not salt; green should resemble the luster of dark jade, not indigo; yellow should resemble realgar wrapped in silk, not loess; black should resemble heavy lacquer, not earthy gray. If the subtle images of the five colors appear, life expectancy is short. The brightness of the eyes is used to view all things, distinguish black and white, and judge length and shortness. Mistaking long for short and white for black indicates depletion of essence.
The *Suwen: Chapter on the Great Theory of the Five Constant Policies* states: In the Ji of He Xi (excessive Fire), diseases include sores, bleeding, mania, and red eyes. When Yangming governs the year, dry Qi descends, Liver Qi follows upward, causing hypochondriac pain and red eyes.
The *Suwen: Chapter on the Great Theory of the Six Origins and Correct Principles* states: When Shaoyang governs the year, in the first Qi period, the climate is greatly warm, causing hemorrhage and red eyes. In the third Qi period, intense heat arrives, causing internal heat, throat obstruction, and red eyes. When Shaoyin governs the year, people suffer from red eyes and ulcers. In the second Qi period, Yang Qi spreads, wind moves, causing strangury, blurred vision, and red eyes, with Qi stagnating upward causing heat. In the third Qi period, great fire moves, causing red eyes. When Fire Stagnation erupts, people suffer from red eyes and heart heat, severe cases leading to confusion, restlessness, and sudden death. When Wood Stagnation erupts, severe cases lead to tinnitus, vertigo, and inability to recognize people.
The *Suwen: Chapter on the Great Necessity of Truth* states: When Shaoyang prevails, there are red eyes and nausea. When Taiyang governs the year, there is facial redness, yellow eyes, and frequent belching.
The *Suwen: Chapter on the Great Theory of Qi Intersection Changes* states: When Metal of the Year is excessive, dry Qi prevails, attacking Liver Wood, causing pain in the hypochondrium and lower abdomen, and red, painful, ulcerated eyes.
The *Suwen: Chapter on Teacher Transmission* states: The Liver acts as the general, scouting externally. To know its firmness, observe the size of the eyes. Large eyes under the orbit indicate bold Gallbladder Qi.
The *Suwen: Chapter on the Generation of the Five Zang Organs* states: Dizziness and swaying, blurred vision, and deafness indicate excess below and deficiency above, involving the Foot-Shaoyang and Foot-Jueyin meridians, potentially entering the Liver. Regarding the observation of abnormal pulses of the five colors (see previous disease sections).
The *Lingshu: Chapter on the Sea* states: Deficiency of the Sea of Marrow causes dizziness, tinnitus, leg soreness, vertigo, blindness, lassitude, and desire to lie down.
The *Lingshu: Chapter on Wind* states: Wind Qi enters the Stomach via the Yangming meridian, ascending to the inner canthus. In fat individuals, wind cannot escape externally, causing internal heat and yellow eyes. In thin individuals, it escapes externally causing cold, leading to internal cold and tearing. Wind ascending via Fengfu causes Brain Wind; wind entering the head system causes Eye Wind and cold eyes.
The *Lingshu: Chapter on Meridians* states: When all five Yin Qi are exhausted, the optic nerve system twists, causing eye rotation. Eye rotation indicates the death of Zhi (Will) first, followed by death one and a half days later.
The *Lingshu: Chapter on Essential Acupuncture and Terminal Meridians* states: The termination of Taiyang meridian Qi presents as upward gaze and opisthotonos. (See Volume 37, Gate of Life and Death).
The *Lingshu: Chapter on Three Parts and Nine Probes* states: Sunken eyes indicate death. High pupils indicate Taiyang deficiency; fixed upward gaze (daiyan) indicates Taiyang exhaustion. This is crucial for determining life and death and must be examined carefully.