世俗俚言，有眼不医不瞎之说，而愚人往往信之，蒙其害者亦多矣。夫神农尝百药，虑
生民之病夭，华佗立眼科，忧后世之盲瞽，有是病必有是药，药而犹难于即愈，未有不药而
愈者也。夫人疾病，皆由不能爱养真元，及至斫丧之后，邪气乘虚而入，一旦疾发，而又不
能调治，反惑于愚人之言，岂爱身之人哉？譬如火发而不急救，委之于数者，夫不救有不尽
焚者乎！救之少迟，仅免其半，倘不救未有全不焚者。患目者，治之少迟，即医治虽无全功
亦可以免枯凸之害，岂有不医不瞎之理乎？发此言者，皆系愚人之疾，陷于沉 之地，其
立心也不仁。听此言者，亦谓愚而不智甚矣。盖眼不医不瞎者，乃眼不医必瞎也。“不必”
二字，音语相近之误。且目为窍至高，火性上炎，最易从窍而出，脉道幽深，经络微细，少
犯禁戒，则必患之。且今人能知保护者少，损耗者多，是目之感病最易，而治之则难。故深
言警惕之曰∶眼不医必瞎。必之一字意最重，实欲使人防微杜渐之意也。谓人目病若不早医
病必日深，而眼必瞎矣。此理之最易明，智者不待辨而自知也。其曰不医不瞎者，愚人之
妄言也。安可听诸！
问曰∶点服之治，俱各不同，有点而不服药者，有服药而不点者，有点服并行者，何谓
乎？曰病有内外，治各不同。内疾已成，外症若无，不必点之，点之无益，惟以服药内治为
主。若外有红丝赤脉，如系初发，不过微邪，邪退之后，又为余邪，点固可消，服药夹攻犹
愈。倘内病始发，而不服药内治，只泥外点者，不惟徒点无益，恐反激发其邪，必生变证之
害。若内病既成，外症又见，必须内外并治，故宜点服俱行。但人之性，愚拗不同，有执己
之偏性，喜于服药而恶点者，有喜于点而恶服者，是皆见之偏也。殊不知内病既发，非服药
不除。古云∶止其流者，莫若塞其源；伐其枝者，莫若治其根。扬汤止沸，不如灶底抽薪，
此皆治本之谓也。若内有病，不服药而愈者，吾未之信也。至于外若有翳，不点不去。古云
物秽当洗，镜暗须磨。脂膏之釜，不经涤洗，焉能洁净，此皆治标之谓也。若外障既成，
不点而退者，吾亦未之信也。凡内障不服药而点者，反激其火，耗散气血，徒损无益，反生
变症，又有内病成而外症无形，虽亦服药，而又加之以点，此恐点之反生他变。至于外症有
翳，单服药而不点，如病初起，浮嫩不定之翳，服药亦或可退，若翳已结成者，服药虽不发
不长，但恐不点，翳必难除，必须内外兼治，两尽其妙，庶病可愈矣。故曰∶伐标兼治本，
伐本兼治标。治内失外是为愚，治外失内是为痴，内外兼治，是为良医。
世俗的粗俗言论中，有“眼睛不治疗就不会失明”的说法，而愚昧的人往往相信它，受其害的人也很多。神农尝遍百草，是担忧百姓生病夭折；华佗创立眼科，是忧虑后世之人失明。有这种病就一定有治这种病的药，用药尚且难以立即痊愈，没有不用药就能痊愈的道理。人的疾病，都是因为不能爱护保养真元之气，等到身体被耗损之后，邪气趁虚而入，一旦疾病发作，又不能调理治疗，反而被愚人的话所迷惑，这难道是爱惜身体的人吗？譬如火灾发生而不紧急扑救，将其交给命运安排，难道有不救火而能不被烧尽的吗！救援稍微迟缓，仅能免除一半的损失，倘若完全不救援，就没有完全不被烧毁的了。患眼病的人，治疗稍微迟缓，即使医生治疗不能取得全部功效，也可以避免眼球干枯凹陷的危害，哪里有不治疗就会失明的道理呢？说这种话的人，都是患有愚昧之疾的人，陷入沉沦的地步，他们的心地是不仁爱的。听信这种话的人，也是愚蠢而不明智到了极点。所谓“眼睛不医不瞎”，其实是“眼睛不医必瞎”。“不必”二字，是语音相近造成的错误。况且眼睛是窍位中最高的，火性向上炎升，最容易从窍位排出，脉道幽深，经络微细，稍微触犯禁忌，就一定会患病。况且现在知道保护眼睛的人少，损耗眼睛的人多，所以眼睛感受病邪最容易，而治疗则困难。所以深刻地警示说道：眼睛不治疗必定失明。“必”这个字意思最重，实际上是想要让人防微杜渐的意思。是说人眼病如果不早治疗，病情必定日益加深，而眼睛必定会失明。这是最容易明白的道理，聪明人不需要辩论就知道。他们说“不医不瞎”，是愚人的妄言。怎么可以听信呢！
问：点眼和服药的治疗方法，各自不同，有点眼但不服药的，有服药但不点眼的，有点眼和服药并行的，这是什么意思呢？答：疾病有内因和外因，治疗方法各不相同。内里的疾病已经形成，外表症状如果没有，就不必点眼，点眼没有益处，只以服药进行内治为主。如果外表有红丝赤脉，如果是初发，不过是轻微的邪气，邪气消退之后，又是残余的邪气，点眼固然可以消除，配合服药内外夹攻更好。倘若内里的病刚开始发作，而不服药进行内治，只拘泥于外部点眼，不仅徒劳点眼没有益处，恐怕反而激发邪气，必然产生变证的危害。如果内里的病已经形成，外表症状又出现，必须内外同时治疗，所以适宜点眼和服药同时进行。但是人的性格，愚笨固执各不相同，有的坚持自己的偏见，喜欢服药而厌恶点眼，有的喜欢点眼而厌恶服药，这都是见识偏颇的表现。殊不知内里的病既然发作，不服药就不能去除。古话说：阻止水流，不如堵塞源头；砍伐树枝，不如治理树根。舀起锅里的汤让它停止沸腾，不如在灶底抽走柴火，这都是治本的说法。如果里面有病，不服药而痊愈的，我不相信。至于外表如果有翳膜，不点眼就不能去除。古话说：物体污秽应当清洗，镜子昏暗必须打磨。装有油脂膏脂的锅，不经洗涤清洗，怎么能洁净，这都是治标的说法。如果外障已经形成，不点眼而消退的，我也不相信。凡是内障不服药而只点眼的，反而激发火邪，耗散气血，徒然损害没有益处，反而产生变症，又有内病形成而外表症状不明显，虽然也服药，而又加上点眼，这恐怕点眼反而产生其他变故。至于外表症状有翳膜，单服药而不点眼，如病初起，浮嫩不定的翳膜，服药也许可以消退，如果翳膜已经结成，服药虽然不发作不长，但恐怕不点眼，翳膜必定难除，必须内外兼治，两全其妙，这样病才可以痊愈。所以说：治标兼治本，治本兼治标。治疗内部忽视外部是为愚笨，治疗外部忽视内部是为痴迷，内外兼治，才是好医生。
Colloquial sayings include the notion that "eyes will not go blind if left untreated," a belief often held by the foolish, leading to much harm. Shennong tasted hundreds of herbs out of concern for the people's illness and premature death; Hua Tuo established ophthalmology out of worry for future generations' blindness. For every disease, there is a corresponding medicine; even with medication, immediate cure is difficult, let alone without it. Diseases arise from the failure to nurture one's *Zhen Yuan* (True Origin/Vital Essence). After depletion, pathogenic factors enter due to deficiency. Once the disease manifests, failing to regulate and treat it, while being misled by foolish words, is contrary to self-care. It is like a fire breaking out: if not extinguished urgently, relying on fate, can one avoid total destruction? Delayed rescue saves only half; no rescue means total loss. For eye diseases, delayed treatment may prevent dryness and collapse of the eyeball, even if a full cure is not achieved. Thus, the idea that "untreated eyes won't go blind" is absurd. Those who spread this are foolish and unkind; those who believe it are extremely unintelligent. The phrase "not necessarily blind" is likely a phonetic error for "must become blind." Eyes are the highest orifices; Fire nature rises upward, easily exiting through orifices. Meridians are deep and fine; violating taboos leads to disease. People today neglect protection and cause more damage, making eyes susceptible to disease but hard to treat. Hence the warning: "Eyes must go blind if not treated." The word "must" emphasizes preventing minor issues from becoming major. Untreated eye disease worsens daily, leading to blindness. This is obvious to the wise. "Not necessarily blind" is a foolish lie.
Q: Treatments vary: some use only eye drops, some only oral medicine, some both. What is the rationale?
A: Diseases have internal and external aspects, requiring different treatments. If internal disease exists without external symptoms, eye drops are useless; oral internal treatment is primary. If external red veins appear at onset, it is mild pathogen; after resolution, residual pathogens remain. Drops can clear them, but combined with oral medicine is better. If internal disease starts but is not treated internally, relying only on drops may provoke pathogens and cause complications. If both internal and external symptoms exist, both treatments are necessary. People have different temperaments: some prefer pills over drops, others vice versa, both being biased. Internal disease requires oral medicine to resolve. As the ancients said: To stop the flow, block the source; to cut branches, treat the roots. Stirring soup to stop boiling is inferior to removing firewood from under the stove; this is treating the root. I do not believe internal disease cures without medicine. External films require drops to remove. As the ancients said: Clean dirt, polish mirrors. Greasy pots need washing; this is treating the branch. I do not believe external obstructions resolve without drops. Using only drops for internal disease provokes Fire, depletes Qi and Blood, causing complications. If internal disease exists without obvious external signs, adding drops to oral medicine may cause adverse reactions. For external films, oral medicine alone might work if early and soft, but formed films are hard to remove without drops. Both internal and external treatments are needed for optimal results. Thus: Treat the branch while addressing the root; treat the root while addressing the branch. Treating internal ignoring external is foolish; treating external ignoring internal is痴 (obsessed); treating both makes a good physician.