五轮者，五脏精华之发现也。八廓者，脏腑部位之所在也。病发定在五轮，而病之浅深
进退，必于八廓验之。
\r右目五轮图\p05-c7a3.bmp\r
\r左目八廓图\p05-c7a4.bmp\r
左目为阳，阳道顺行，故廓之经位法象，亦以顺行。
右目为阴，阴道逆行，故廓之经位法象，亦以逆行。
《灵枢》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，裹撷筋肉血气之精，而
与目并为系。上属于脑，后出于项中。
\r右目八廓图\p05-c7a5.bmp\r
目之五轮八廓，《内经》未着其名，故其言曰∶骨之精为瞳子。肾主骨，在色为黑，是
即所
谓黑睛之水轮也。筋之精为黑眼，肝主筋，在色为苍，是即青睛之风轮也。血之精为络，心
主血，在色为赤，是即大小 之血轮也。其窠气之精为白眼。肺主气，在色为白，是即白睛
之气轮也。肌肉之精为约束，脾主肌肉，在色为黄，是即上下胞之肉轮也。然则五轮本于五
经，《内经》已言之，后人特命之名耳。又曰∶裹撷筋骨血气之精，而与脉并为系，是即八
廓之先路也。五轮在外，有形可见，八廓在内，无迹可寻。故或言八廓，有名无位也。兹余
俱录其文而分注之，知轮廓之说为有根柢云。（养吾氏识）
五轮，是五脏精华外现于眼部的表现。八廓，是脏腑在眼部对应的部位。疾病的发生必定体现在五轮上，而病情的深浅进退，则必须通过观察八廓来验证。
右目五轮图
左目八廓图
左目属阳，阳气的运行方向是顺行，所以八廓的经络位置及象征意义，也是以顺行排列。
右目属阴，阴气的运行方向是逆行，所以八廓的经络位置及象征意义，也是以逆行排列。
《灵枢·大惑论》说：五脏六腑的精气，都向上灌注于眼睛而形成眼神。精气的汇聚处就是眼睛，其中骨的精气表现为瞳子，筋的精气表现为黑眼（黑睛），血的精气表现为血络，气的精气汇聚处表现为白眼。肌肉的精气表现为眼睑（约束），包裹摄取筋骨血气之精气，并与血脉共同构成目系。目系向上连接脑部，向后出于项部中间。
右目八廓图
眼睛的五轮和八廓，《内经》中并没有明确命名，所以它只说：骨的精气表现为瞳子。肾主骨，在五色中对应黑色，这就是所谓的黑睛水轮。筋的精气表现为黑眼，肝主筋，在五色中对应青色，这就是青睛风轮。血的精气表现为血络，心主血，在五色中对应红色，这就是内外眦的血轮。气的精气汇聚处表现为白眼，肺主气，在五色中对应白色，这就是白睛气轮。肌肉的精气表现为眼睑，脾主肌肉，在五色中对应黄色，这就是上下眼睑的肉轮。既然这样，五轮本源于五脏经脉，《内经》已经论述过了，只是后人特意给它们起了名字罢了。又说：包裹摄取筋骨血气之精气，并与血脉共同构成目系，这就是八廓的前导基础。五轮在外，是有形可见的；八廓在内，是无迹可寻的。所以说谈论八廓时，有时认为只有名称而没有具体位置。这里我将相关文献全部收录并分别加注，以此证明轮廓之说是有根基的。（养吾氏识）
The Five Wheels are the manifestations of the essence of the Five Zang organs appearing in the eyes. The Eight Palaces are the locations corresponding to the Zang and Fu organs in the eye. Diseases manifest definitively in the Five Wheels, while the depth, progression, or regression of the disease must be verified through the Eight Palaces.
Diagram of the Five Wheels of the Right Eye
Diagram of the Eight Palaces of the Left Eye
The left eye belongs to Yang. The path of Yang proceeds in a clockwise direction; therefore, the meridian positions and symbolic representations of the Eight Palaces also proceed in a clockwise direction.
The right eye belongs to Yin. The path of Yin proceeds in a counter-clockwise direction; therefore, the meridian positions and symbolic representations of the Eight Palaces also proceed in a counter-clockwise direction.
The *Ling Shu* (Spiritual Pivot), chapter "Da Huo Lun" (Discourse on Great Confusion), states: "The essence and qi of the Five Zang and Six Fu organs all ascend into the eyes to form the spirit of vision. The gathering place of the essence is the eye. The essence of bone manifests as the pupil (Tongzi). The essence of sinew manifests as the black eye (Heiyan, i.e., cornea/iris). The essence of blood manifests as the collaterals. The gathering place of the essence of qi manifests as the white eye (Baiyan). The essence of muscle manifests as the eyelids (Yueshu, i.e., orbicularis oculi/muscular constraints). These envelop and gather the essence of sinew, bone, blood, and qi, and together with the vessels, form the optic nerve (Muxi). The optic nerve connects upward to the brain and exits posteriorly at the middle of the neck."
Diagram of the Eight Palaces of the Right Eye
The terms "Five Wheels" and "Eight Palaces" for the eye were not explicitly named in the *Nei Jing* (Inner Canon); thus, it only stated: "The essence of bone manifests as the pupil." The Kidney governs bone, and its associated color is black; this corresponds to what is called the Water Wheel of the black sclera/cornea. The essence of sinew manifests as the black eye. The Liver governs sinew, and its associated color is green/blue; this corresponds to the Wind Wheel of the blue/green sclera/cornea. The essence of blood manifests as the collaterals. The Heart governs blood, and its associated color is red; this corresponds to the Blood Wheel of the inner and outer canthi. The gathering place of the essence of qi manifests as the white eye. The Lung governs qi, and its associated color is white; this corresponds to the Qi Wheel of the white sclera. The essence of muscle manifests as the eyelids. The Spleen governs muscle, and its associated color is yellow; this corresponds to the Flesh Wheel of the upper and lower eyelids. Therefore, the Five Wheels originate from the Five Meridians, which have already been discussed in the *Nei Jing*; later authors merely assigned names to them. It further states: "Enveloping and gathering the essence of sinew, bone, blood, and qi, and forming the optic nerve together with the vessels," which serves as the precursor path to the Eight Palaces. The Five Wheels are external and have visible form; the Eight Palaces are internal and leave no trace. Hence, some argue that when discussing the Eight Palaces, there is a name but no specific location. Here, I have recorded all relevant texts and provided annotations for each, demonstrating that the theory of wheels and palaces has a solid foundation. (Recorded by Yangwu Shi)