损读书，减思虑，专内观，简外事，旦起晚，夜早眠。
晋·范宁常苦目痛，就张湛求方。湛书此六事，仍尾之曰∶上方宋阳子少得其术，以授
鲁东门伯，次授左丘明，遂世世相传，以及卜子夏、晋·左太冲，凡此诸贤，并有目疾，得
此方之用。熬以神火，下以气筛，蕴于胸中，七日然后纳诸方寸，修之一时，近可数其目睫，
远可察夫帘垂，长服不已，洞见墙壁之外。非但明目，乃亦延年。许学士评之曰∶审如是而
行之
昆谓此二句者，先医之格言也。太极之道，动而生阳，静而生阴。沐头则上动矣，必生
阳而损目，况夫湿气难干，乘风而梳拂不已，则风湿袭于首而并于目，甚者至于丧明，此沐
头之宜戒也。然何以宜濯足也？足太阳之经，根于足之小趾端，上贯于睛明；足少阳之经，
根于足大趾歧骨间，上贯于瞳子 ；足阳明之经，根于足中指内间，上贯于承泣。《易》曰∶
水流湿，火就燥。若能以温水濯其两足，则头目间之热邪，亦能引之而下，况夫温濯之余，
腠理疏泄，又足以泻经中之邪，是亦去病之一助也，故曰宜濯足。
叙曰∶耳以司听，匪听弗聪也。君子有思聪之责者，胡然而使褒如乎？故考四方以治耳。
磁石（ 红淬七次） 白术 牡蛎（各五两） 甘草（一两） 生地黄汁 葱白（各一
升） 麦门冬 芍药（各四两） 大枣（十五枚）
水九升，煎三升，分三服。
肾热耳中脓血，不闻人声者，此方主之。
耳者，肾之窍，故肾热则令人病耳，生脓出血，不闻人声也。是方也，磁石能引肺金之
气下降于肾，肾得母气，自然清肃，而病日愈。生地汁、麦门冬、白芍药，所以滋肾阴而泻
肾热。乃葱白者，所以引肾气上通于耳也。牡蛎咸寒，能软坚而破结气，得葱白引之入耳，
则能开听户而消脓血。乃白术、甘草、大枣者，健脾之品也，所以培万物之母，益土气而制
肾邪
损害视力，减少思虑，专注于内观（指精神内守、自我反省），简化对外事务的应酬，早起晚睡，早睡早起。
晋代范宁常常受眼痛困扰，便向张湛求取药方。张湛写下这六件事，并在末尾附言说：上述方法，宋代阳子年轻时掌握了它，传授给鲁东门伯，接着传授给左丘明，于是世代相传，传到了卜子夏、晋代左太冲等人。这些贤人都有眼疾，依靠这个方子的作用得以治愈。用“神火”煎熬，用“气筛”过滤，蕴藏在胸中，七天后纳入方寸（指心或头部），坚持服用一段时间，近处可以看清睫毛，远处可以看清帘幕，长期服用不停止，甚至能透过墙壁看到外面。不仅能使眼睛明亮，也能延年益寿。许学士评价说：如果审慎地按照这样做……
吴昆认为这两句话是古代医家的格言。太极的道理，动则产生阳，静则产生阴。洗头时头部活动，必然生阳而损伤眼睛，何况湿气难以干燥，若乘风梳理头发不止，风湿之邪侵袭头部并汇聚于眼睛，严重的会导致失明，这是洗头应当忌讳的原因。然而为什么适宜洗脚呢？足太阳膀胱经，起始于足小趾末端，向上贯穿睛明穴；足少阳胆经，起始于足大趾与第二趾歧骨之间，向上贯穿瞳子髎穴；足阳明胃经，起始于足中趾内侧，向上贯穿承泣穴。《易经》说：水往湿处流，火向燥处燃。如果能用温水清洗双脚，那么头目之间的热邪，也能被引向下行，况且在温水清洗之后，腠理（皮肤毛孔）疏泄，又足以泻除经络中的邪气，这也是去除疾病的一个帮助，所以说适宜洗脚。
序言说：耳朵负责听觉，如果不听，就不会聪敏。君子有追求耳聪的责任，怎么能让它变得迟钝呢？所以考察四方（指不同方位或情况，此处引申为辨证施治）来治疗耳病。
磁石（用醋淬炼七次）五两，白术五两，牡蛎（各五两），甘草一两，生地黄汁一升，葱白一升，麦门冬四两，芍药四两，大枣十五枚。
用水九升，煎煮至三升，分三次服用。
肾热导致耳中流出脓血，听不见人声的，此方主治。
耳朵是肾的窍道，所以肾热会让人患耳病，产生脓液和出血，听不见声音。这个方子中，磁石能引导肺金之气下降于肾，肾得到母气（金生水，肺为肾之母），自然清肃，病情日渐痊愈。生地黄汁、麦门冬、白芍药，是用来滋养肾阴并泻除肾热的。葱白，是用来引导肾气上通于耳朵的。牡蛎味咸性寒，能软化坚硬并破除结聚之气，得到葱白的引导进入耳朵，就能打开听力之门并消除脓血。至于白术、甘草、大枣，是健脾的药物，用来培育万物之母（脾属土，为后天之本），增强土气以制约肾邪。
Damaging vision, reducing excessive thinking, focusing on inner observation (spiritual introspection), simplifying external affairs, rising early and sleeping late, sleeping early and rising early.
Fan Ning of the Jin Dynasty often suffered from eye pain and sought a prescription from Zhang Zhan. Zhang Zhan wrote down these six matters and appended at the end: The above method was mastered by Shao Yangzi in his youth, who passed it to Dongmen Bo of Lu, who then passed it to Zuo Qiuming, and thus it was transmitted generation after generation, reaching Bu Xixia and Zuo Taichong of the Jin Dynasty. All these sages suffered from eye diseases, but were cured through the application of this method. "Cooked with divine fire, filtered with qi sieve, stored in the chest, and after seven days, taken into the heart/mind." Practicing this for a while allows one to see eyelashes up close and curtains from afar; long-term continuous use enables one to see through walls. It not only brightens the eyes but also prolongs life. Scholar Xu commented: If one carefully practices as follows...
Wu Kun states that these two sentences are maxims of ancient physicians. The way of Taiji (Supreme Ultimate) is that movement generates Yang, and stillness generates Yin. Washing the head involves movement of the upper body, which necessarily generates Yang and damages the eyes. Moreover, if dampness is difficult to dry, and combing hair continues against the wind, Wind-Dampness invades the head and converges on the eyes, potentially leading to blindness in severe cases. This is why washing the head should be cautioned against. However, why is washing the feet beneficial? The Foot-Taiyang Bladder Meridian originates at the tip of the little toe and ascends through Jingming (BL1); the Foot-Shaoyang Gallbladder Meridian originates between the big toe and second toe bones and ascends through Tongziliao (GB1); the Foot-Yangming Stomach Meridian originates at the medial side of the middle toe and ascends through Chengqi (ST1). The *I Ching* says: Water flows to wet places, Fire goes to dry places. If one washes both feet with warm water, the Heat pathogen in the head and eyes can also be guided downward. Furthermore, after warm washing, the Couli (pores) become permeable, which helps to drain pathogens from the meridians. Thus, it aids in removing disease, hence it is said that washing the feet is appropriate.
Preface states: The ears govern hearing; without listening, there is no acuity. Since gentlemen have the responsibility to achieve auditory acuity, how can they allow their hearing to become dull? Therefore, examining various factors is used to treat ear disorders.
Ci Shi (Magnetite, calcined in vinegar seven times) 5 liang, Bai Zhu (Atractylodis Rhizoma) 5 liang, Mu Li (Ostreae Concha) 5 liang, Gan Cao (Glycyrrhizae Radix et Rhizoma) 1 liang, Sheng Di Huang Zhi (Jus Rheumatis Radicis) 1 sheng, Cong Bai (Scoli Allii Cepae) 1 sheng, Mai Men Dong (Ophiopogonis Tuber) 4 liang, Shao Yao (Paeoniae Radix Alba) 4 liang, Da Zao (Zizyphi Fructus) 15 pieces.
Add nine sheng of water, decoct until three sheng remain, divide into three doses.
For kidney heat causing pus and blood in the ears, resulting in deafness, this formula is indicated.
The ears are the orifices of the Kidney; therefore, Kidney Heat causes ear diseases, producing pus and bleeding, and leading to deafness. In this formula, Ci Shi (Magnetite) guides the Qi of Lung Metal downward to the Kidney. The Kidney receives the Qi of its mother organ (Metal generates Water, so Lung is the mother of Kidney), becoming naturally clear and肃 (pure/calm), and the illness improves daily. Sheng Di Huang Zhi (Jus Rheumatis Radicis), Mai Men Dong (Ophiopogonis Tuber), and Bai Shao Yao (Paeoniae Radix Alba) nourish Kidney Yin and drain Kidney Heat. Cong Bai (Scoli Allii Cepae) guides Kidney Qi upward to connect with the ears. Mu Li (Ostreae Concha) is salty and cold, capable of softening hardness and breaking stagnation. Guided by Cong Bai into the ears, it opens the auditory pathway and eliminates pus and blood. Bai Zhu (Atractylodis Rhizoma), Gan Cao (Glycyrrhizae Radix et Rhizoma), and Da Zao (Zizyphi Fructus) are spleen-strengthening herbs. They nurture the "mother of all things" (Spleen Earth, the foundation of postnatal existence), strengthen Earth Qi, and control Kidney pathogens.