眼有五轮八廓，十二经络，三百六十脉络，
皆一身精气上升，入通灵空窍，而为光明。其中轮
廓、经络、表里、阴阳、气血、生克等论，各家眼科
或编歌诗，或列像图，详悉明白，故不复着。至于病
分内、外七十二症，是古人因形定名，示后人看症用
药，不致差错。然往往按症用药，小病或愈，大病难
痊，即眼前虽效，久则必犯者，何也？亦以治外而不
治内，治标而不治本，根源之地未明故也。所以眼科
外障虽有四十九种，内障虽有二十三候，其病源皆起
子肝、肺，传于五脏六腑，达于十二经络，随其所感，
变化多端，而七十二症之名出焉。然其中有虚、实不
同，须要反本穷源，辨别明白。审得内外障，凡系实
症，当除风散热，用孙真人吹冲之法，凡系虚症，当
养血安神，用杞实粥补益诸方。庶几由博反约，不致
症多方乱也夫。
眼有七十二症，大要不外虚、实二者而已。虚者
眼目昏花，肾经真阴不足；实者暴赤肿疼，肝经风热
有余。治虚症宜滋真阴、补气血，所以益其不足；治
实症宜散风热、泄火毒，所以损其有余。间有虚实相
半之症，则滋肾、散热，兼而用之。夫何眼疾之不瘳哉！
每见世之治目者，不审虚实，不究来历，不按经
络，凡遇眼目昏花，直曰热邪熏蒸，误以凉药投之，
不知寒凉伤胃，生意不能上升，变成青盲等内障
矣。凡遇暴赤肿疼者，直曰火盛水衰，误以补肾之药
投之，不知补肾生肝之气，肝气上冲，则翳膜更生，
变成玉翳浮瞒等外障矣。此皆用药之差，而非目病
之原不可治也。呜呼！举世迷路，混乱用药，轻病治
为重病，重病治成坏病，堂堂七尺之躯，竟作废人，
可叹可叹！余故为切切辨之，实症点白玉锭（方见三
卷）、点扫雾丹（方见《秘诀》）。虚症不点。
眼睛有五轮八廓、十二经络和三百六十条脉络，这些都是全身的精气上升，进入灵空的孔窍，从而产生视力。其中关于轮、廓、经络、表里、阴阳、气血、五行生克等理论，各家眼科著作有的编成歌诀，有的列出图像，已经详细明白，所以不再赘述。至于疾病分为内障、外障共七十二种症状，这是古人根据形态确定名称，用来指导后人诊察病症和用药，以避免差错。然而往往按照症状用药，小病或许能愈，大病却难以痊愈，即使眼前见效，日久必会复发，为什么呢？也是因为只治疗外部而不治疗内部，只治标不治本，没有弄清根源的缘故。所以眼科外障虽然有四十九种，内障虽然有二十三候，但其病源都起于肝、肺，传遍五脏六腑，通达十二经络，随着所感受的病邪不同，变化多端，于是就有了七十二症的名称。然而其中有虚证、实证的不同，必须追根溯源，辨别清楚。审察内外障，凡是属于实证，应当祛风散热，采用孙思邈（孙真人）吹冲的方法；凡是属于虚证，应当养血安神，使用枸杞子粥补益的各种方剂。这样就能由博返约，不至于因症状繁多而方药混乱了。
眼睛的七十二种症状，大要不过虚、实两类罢了。虚证表现为眼目昏花，是肾经真阴不足；实证表现为突然红赤肿痛，是肝经风热有余。治疗虚证适宜滋补肾中真阴、补益气血，以补充其不足；治疗实证适宜疏散风热、泄除火毒，以削减其有余。间或有虚实各半的症状，则滋肾与散热兼用。这样还有什么眼疾不能治愈呢！常常看见世上的治眼者，不审察虚实，不探究病因来历，不按经络辨证，凡遇到眼目昏花，直接说是热邪熏蒸，错误地使用凉药投服，不知道寒凉药物损伤胃气，使生机不能上升，反而变成了青盲等内障。凡遇到突然红赤肿疼的，直接说是火盛水衰，错误地使用补肾药物投服，不知道补肾会助长肝气，肝气上冲，则翳膜再生，变成了玉翳浮瞒等外障。这都是用药的错误，而不是眼病的本身不可治。唉！举世之人迷失方向，混乱用药，轻病治成重病，重病治成坏病，堂堂七尺之躯，竟然变成废人，真是可叹可叹！所以我特意仔细辨析，实证可用白玉锭点眼（方剂见第三卷）、扫雾丹点眼（方剂见《秘诀》）。虚证不宜点用这些药物。
The eye possesses the Five Wheels and Eight Palaces, twelve meridians, and three hundred and sixty collateral vessels. All these are formed by the essence and qi of the whole body ascending to enter the spiritual orifices, thereby generating vision. Regarding theories on the wheels, palaces, meridians, interior and exterior, yin and yang, qi and blood, and mutual generation and restriction, various ophthalmological schools have either compiled them into songs or illustrated them in diagrams, making them detailed and clear; therefore, I will not elaborate further. As for diseases being divided into seventy-two symptoms categorized as internal and external obstructions, this was named by the ancients according to morphological characteristics to guide later generations in diagnosing symptoms and prescribing medication, preventing errors. However, often when treating according to symptoms, minor illnesses may heal, but major illnesses are difficult to cure; even if effective in the short term, relapse is inevitable in the long run. Why? This is because treatment focuses on the exterior without addressing the interior, treats the branch (symptoms) without treating the root (cause), failing to clarify the source. Therefore, although there are forty-nine types of external obstructions and twenty-three manifestations of internal obstructions in ophthalmology, their pathological origins all arise from the Liver and Lung, spread through the five zang organs and six fu organs, and reach the twelve meridians. Depending on the pathogenic factors involved, changes are manifold, giving rise to the names of the seventy-two symptoms. Among these, there are differences between deficiency (Xu) and excess (Shi) patterns, requiring one to trace back to the origin and distinguish clearly. Upon examining internal and external obstructions, if it is an excess pattern, one should dispel wind and clear heat, employing the blowing and flushing method of Sun Simiao (Sun Zhenren). If it is a deficiency pattern, one should nourish blood and calm the spirit, using formulas such as Gouqi Rice Porridge (Lycium Berry Rice Porridge) for tonification. In this way, one can proceed from complexity to simplicity, avoiding confusion caused by numerous symptoms and disparate prescriptions.
The seventy-two eye symptoms essentially boil down to two categories: deficiency and excess. Deficiency manifests as blurred vision, resulting from insufficiency of true yin in the Kidney meridian. Excess manifests as sudden redness, swelling, and pain, resulting from surplus wind-heat in the Liver meridian. Treating deficiency patterns requires nourishing true yin and supplementing qi and blood to augment what is insufficient. Treating excess patterns requires dispersing wind-heat and draining fire toxins to reduce what is excessive. In cases where deficiency and excess coexist in equal measure, both kidney-nourishing and heat-clearing methods should be used concurrently. With such approaches, why would any eye disease remain incurable! It is often seen that contemporary practitioners do not examine deficiency or excess, do not investigate the etiology, and do not follow meridian differentiation. Whenever they encounter blurred vision, they directly attribute it to steaming by heat pathogens and erroneously administer cooling medicines. They fail to realize that cold and cool substances damage the Stomach qi, preventing vital energy from ascending, thereby transforming into internal obstructions such as Qing Mang (Green Blindness). Whenever they encounter sudden redness, swelling, and pain, they directly attribute it to abundant fire and deficient water, erroneously administering kidney-tonifying medicines. They fail to realize that tonifying the kidney generates Liver qi; when Liver qi rushes upward, nebulae (membranes) regenerate, transforming into external obstructions such as Yu Yi Fu Man (Jade Nebula Floating Lid). These are all errors in medication, not indications that the eye disease itself is incurable. Alas! The world has lost its way, chaotically prescribing medications, turning mild illnesses into severe ones, and severe illnesses into complicated/ruined conditions. A robust human body is reduced to uselessness, which is truly lamentable! Therefore, I earnestly differentiate these points. For excess patterns, apply Bai Yu Ding (White Jade锭 - see Volume 3) or Sao Wu Dan (Fog-Sweeping Pill - see *Secrets*). These should not be applied for deficiency patterns.