经云∶瞳子黑眼法于阴，白眼赤脉法于阳，故阴阳合传而精明，此则眼具阴阳也。（全文见视歧乱见。）又曰∶
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，裹撷筋骨气血之精，而与脉并为系，上属于脑，后出于项中，此则眼具五脏六腑也。（全文
见视歧乱见。）后世以内外皆属心，上下两睑属脾，白眼属肺，黑眼属肝，瞳子属肾，谓之五轮，盖本诸此也。又有
八廓之说，无义无据，今不得删入焉。
脏腑主目有二∶一曰肝。经云∶东方青色，入通于肝，开窍于目，藏精于肝。又云∶入卧血归于肝，肝受
血而能视。又云∶肝气通于目，肝和则目能辨五色也。二曰心。经云∶心合脉，诸脉者，皆属于目是也。至东
垣又推之而及于脾，如下文所云。
〔东垣〕五脏生成篇云∶诸脉者，皆属于目，目得血而能视。《针经·九卷》大惑论云∶心事烦冗，饮食失
节，劳役过度，故脾胃虚弱，心火太盛，则百脉沸腾，血脉逆行，邪害孔窍，天明则日月不明也。夫五脏六腑
之精气，皆禀受于脾土，而上贯于目。脾者诸阴之首也，目者血气之宗也。故脾虚则五脏之精气皆失所司，不
能归明于目矣。心者君火也，主人之神，宜静而安，相火代行其令，相火者胞络也，主百脉皆荣于目。既劳役
运动，势乃妄行。及因邪气所并，而损其血脉，故诸病生焉。凡医者不理脾胃，及养血安神，治标不治本，不
明正理也。
阳主散，阳虚则眼楞急，而为倒睫拳毛。阴主敛，阴虚不敛，则瞳子散大，而为目昏眼花。
〔《灵》〕目 外决于面者为锐 ，在内近鼻者为内 ，上为外 ，下为内 。（癫狂篇）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。太阳病宜温之散之，阳明病宜下之寒之，少阳病宜和之也。
（论疾诊尺篇）
〔《保》〕论云∶眼之为病，在腑则为表，当除风散热。在脏则为里，当养血安神。暴发者，为表而易疗。
久病者，为里而难治。除风散热者，泻青丸主之。养血安神者，定志丸主之。妇人，熟地黄丸主之。或有肥体
气盛，风热上行，目昏涩，槐子散主之。此由胸中浊气上行也，重则为痰厥，亦能损目，常使胸中气清，自无
此病也。又有因目疾服凉药多则损气者，久之眼渐昏弱，乍明乍暗，不能视物，此则失血之验也。熟干地黄丸、
消气定志丸，相须而养之。或有视物不明，见黑花者，此之谓肾气弱也，宜补肾水，驻景丸是也。或有暴失明
者，谓眼居诸阳交之会也，而阴反闭之，此风邪内满，当有不测之病也。
《黄帝内经》说：黑眼和瞳仁效法阴，白眼和赤脉效法阳，所以阴阳结合而目光明亮，这说明眼睛具备阴阳属性。（全文见“视歧乱见”篇。）又说：五脏六腑的精气，都向上灌注于眼睛，从而形成视觉的精华，眼的窝囊称为“眼”，骨的精气表现为瞳仁，筋的精气表现为黑眼，血的气表现为络脉，气的精气表现为白眼，肌肉的精气表现为眼睑（约束），包裹摄取筋骨气血的精气，并与脉络合并成为目系，上连属于脑，后出于项部中间，这说明眼睛具备五脏六腑的功能。（全文见“视歧乱见”篇。）后世认为内外眦皆归属于心，上下眼睑归属于脾，白眼归属于肺，黑眼归属于肝，瞳仁归属于肾，称之为“五轮”，大概就基于此理论。又有“八廓”的说法，没有意义和依据，现在不予收录。
脏腑与眼睛的关系主要有两点：一是肝脏。《内经》说：东方青色，内通于肝，开窍于目，精气藏于肝。又说：人卧则血归于肝，肝得到血液滋养就能看见东西。还说：肝气通达于目，肝气调和就能辨别五色。二是心脏。《内经》说：心与脉相合，所有的脉络，都归属于眼睛。到了李东垣又进一步推演涉及到了脾，如下文所述。
〔李东垣〕在《五脏生成篇》中说：所有的脉络，都归属于眼睛，眼睛得到血液滋养就能看见。《针经·九卷》大惑论说：心中烦闷冗杂，饮食不节制，劳累过度，导致脾胃虚弱，心火过盛，于是百脉沸腾，血脉逆行，邪气侵害孔窍，就像天亮时日月不明亮一样。五脏六腑的精气，都禀受于脾土，然后向上贯通于眼睛。脾是诸阴之首，眼睛是血气的宗主。所以脾虚则五脏的精气都失去主宰，不能使眼睛清明。心是君火，是主人的神志所在，宜静而安，相火代行其命令，相火即心包络，主管百脉都荣养于眼睛。既然因为劳累运动，气势就会妄行。再加上因邪气侵犯，损伤了血脉，所以各种疾病就产生了。凡是医生不调理脾胃，也不养血安神，只治标不治本，是不明白正理。
阳气主发散，阳虚则眼角拘急，导致倒睫拳毛。阴气主收敛，阴虚不能收敛，则瞳仁散大，导致视力昏花。
〔《灵枢》〕说：眼睛在外侧靠近面颊的是外眦，在内侧靠近鼻子的是内眦，上部为外，下部为内。（见《癫狂篇》）诊断眼痛，如果赤脉从上向下延伸的是太阳病（Taiyang Disease），从下向上延伸的是阳明病（Yangming Disease），从外向内走的是少阳病（Shaoyang Disease）。太阳病适宜用温散法治疗，阳明病适宜用下法寒凉法治疗，少阳病适宜用和解法治疗。（见《论疾诊尺篇》）
〔《保命集》〕论述说：眼睛的疾病，如果在腑则为表证，应当祛风散热。如果在脏则为里证，应当养血安神。突然发作的，属于表证容易治疗。久病的，属于里证难治。祛风散热，主要用泻青丸（Xieqing Wan, Clearing the Liver Decoction）。养血安神，主要用定志丸（Dingzhi Wan, Calming the Mind Pill）。妇女患者，主要用熟地黄丸（Shudihuang Wan, Prepared Rehmannia Pill）。如果有身体肥胖、气盛、风热上行，导致眼睛昏涩的，主要用槐子散（Huai Zi San, Sophora Seed Powder）。这是由于胸中浊气上行所致，严重时会发展为痰厥，也能损害眼睛，只要常使胸中气机清利，自然没有这种病。又有因为眼疾服用过多凉药而损伤元气的，时间久了眼睛逐渐昏弱，时而明亮时而昏暗，不能看清物体，这是失血的征象。应用熟干地黄丸（Shugan Dihuang Wan, Dried Rehmannia Pill）和消气定志丸（Xiaoqi Dingzhi Wan, Qi-Dispersing and Mind-Calming Pill）相互配合来调养。如果有视物不明，看见黑花的，这叫做肾气虚弱，应当补肾水，驻景丸（Zhujing Wan, Staying in Scenery Pill）就是这类方剂。又有突然失明的，说是眼睛位于诸阳交汇之处，而阴气反而闭塞它，这是风邪内满，应当会有意想不到的疾病发生。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The pupil and black eye follow the principle of Yin, while the white part of the eye and red vessels follow the principle of Yang. Thus, when Yin and Yang combine, visual acuity is achieved; this indicates that the eye possesses both Yin and Yang attributes. (The full text is found in the chapter "Visual Disturbances and Hallucinations".) It further states: The essence and qi of the five zang organs and six fu organs all ascend to the eye, forming the essence of vision. The cavity of the eye is called the "eye"; the essence of bone manifests as the pupil, the essence of sinews as the black eye, the essence of blood as the collateral vessels, the essence of qi as the white of the eye, and the essence of muscle as the eyelids (constraints). These wrap and gather the essence of sinews, bones, blood, and qi, merging with the meridians to form the optic nerve system, which connects superiorly to the brain and emerges posteriorly from the middle of the neck. This indicates that the eye embodies the functions of the five zang and six fu organs. (The full text is found in the chapter "Visual Disturbances and Hallucinations".) Later generations held that the inner and outer canthi belong to the Heart, the upper and lower eyelids belong to the Spleen, the white of the eye belongs to the Lung, the black eye belongs to the Liver, and the pupil belongs to the Kidney, a theory known as the "Five Wheels" (Wu Lun), which is presumably based on these texts. There is also a theory of the "Eight Palaces" (Ba Kuo), but it lacks meaning and evidence, so it is not included here.
There are two primary zang-fu organs governing the eyes: one is the Liver. The classics state: The color of the East is green, which communicates internally with the Liver, opens into the eyes, and stores essence in the Liver. It also states: When one lies down, blood returns to the Liver; the Liver receives blood and thus enables vision. Furthermore: Liver qi communicates with the eyes; when Liver qi is harmonious, one can distinguish the five colors. The second is the Heart. The classics state: The Heart combines with the vessels, and all vessels belong to the eyes. Li Dongyuan later extended this reasoning to include the Spleen, as described below.
[Li Dongyuan] in the *Treatise on the Generation of Five Zang Organs* states: All vessels belong to the eyes, and the eyes enable vision only when nourished by blood. In the *Da Huo Lun* (Treatise on Great Confusion) of the *Zhen Jing* (Needle Classic), Volume Nine, it is said: If the heart is troubled and restless, diet is irregular, and labor/exertion is excessive, then Spleen-Stomach deficiency occurs, and Heart fire becomes excessive. Consequently, the hundred vessels boil, blood vessels reverse their flow, evil pathogens harm the orifices, and just as the sun and moon lose their brightness at dawn, vision is impaired. The essence and qi of the five zang and six fu organs are all derived from Spleen Earth and ascend to penetrate the eyes. The Spleen is the head of all yin organs, and the eyes are the root of blood and qi. Therefore, if the Spleen is deficient, the essence and qi of the five zang organs lose their control and cannot bring clarity to the eyes. The Heart is the Ministerial Fire (Jun Huo), the spirit of the master, which should be quiet and peaceful. The Assistant Fire (Xiang Huo) acts on its behalf; the Assistant Fire refers to the Pericardium-Luo, which governs the hundred vessels to nourish the eyes. Due to labor and exertion, the vital energy acts recklessly. Coupled with invasion by evil pathogens damaging the blood vessels, various diseases arise. Any physician who fails to regulate the Spleen and Stomach, nor nourishes blood and calms the mind, treating symptoms rather than the root, does not understand the correct principles.
Yang governs dispersion; Yang deficiency leads to tightness at the corners of the eyes, resulting in entropion and trichiasis (curled eyelashes). Yin governs contraction; Yin deficiency fails to contract, leading to dilation of the pupil and blurred vision.
[*Lingshu*] states: The outer corner of the eye near the face is the outer canthus, the inner corner near the nose is the inner canthus, the upper part is external, and the lower part is internal. (See *Dian Kuang Pian*). To diagnose eye pain: if red vessels extend from top to bottom, it is Taiyang Disease (Disease of the Bladder/Small Intestine channel); if from bottom to top, it is Yangming Disease (Disease of the Stomach/Large Intestine channel); if moving from outside inward, it is Shaoyang Disease (Disease of the Gallbladder/Triple Burner channel). Taiyang Disease should be treated with warming and dispersing methods; Yangming Disease with purgative and cooling methods; Shaoyang Disease with harmonizing methods. (See *Lun Ji Zhen Chi Pian*)
[*Baoming Ji*] discusses: Eye diseases located in the fu organs are exterior syndromes and should be treated by dispelling wind and clearing heat. Those located in the zang organs are interior syndromes and should be treated by nourishing blood and calming the mind. Acute onset indicates an exterior syndrome, which is easy to treat. Chronic illness indicates an interior syndrome, which is difficult to treat. For dispelling wind and clearing heat, *Xieqing Wan* (Clearing the Liver Decoction) is the primary formula. For nourishing blood and calming the mind, *Dingzhi Wan* (Calming the Mind Pill) is the primary formula. For women, *Shudihuang Wan* (Prepared Rehmannia Pill) is used. For those with obesity, excess qi, and upward rising wind-heat causing blurry and gritty eyes, *Huai Zi San* (Sophora Seed Powder) is indicated. This arises from turbid qi ascending from the chest; if severe, it may lead to Phlegm-Jue, which can also damage the eyes. Keeping the chest qi clear naturally prevents this condition. Additionally, excessive use of cold medicines for eye diseases damages qi; over time, eyes become gradually dim and weak, fluctuating between clarity and darkness, unable to see objects clearly. This is a sign of blood loss. *Shugan Dihuang Wan* (Dried Rehmannia Pill) and *Xiaoqi Dingzhi Wan* (Qi-Dispersing and Mind-Calming Pill) should be used together for nourishment. For unclear vision and seeing black spots, this is termed Kidney Qi weakness, requiring tonification of Kidney Water; *Zhujing Wan* (Staying in Scenery Pill) is appropriate. For sudden blindness, since the eyes are located at the convergence of all yang channels, if yin pathogen obstructs them, it indicates fullness of wind evil within, suggesting potential unforeseen serious illness.