五风变症有五色，为绿为青为黄黑。雷头风结白于霜，明丧瞳神收不得。
此症乃火、风、痰疾烈交攻，头目痛急，金井先散，然后神水随某脏而现某色。本经谓之五风。如春山之笼
淡烟者，青风也。若蓝靛之合藤黄者，绿风也。黄风，拟朝暾之照泥壁。黑风恰暮雨之暗柴门。惟雷头风纯白而
已。五者皆目之大变，古又曰风变。病至此地，救无路矣。小儿疳症、痰症，及疟疫、火症，目疼久闭，热郁蒸
溽，皆能患此。幼稚无知，失明才觉，亦不复治。如以药在而强饵之，恐令竖子笑人不识膏肓处也。
已上十一症俱无治。既无治，立甚方。常见市医，当有治，易治，却不能治、辞治，甚而治至不治。遇难治、
无治，偏许治，不惮劳走治，甚而赠药包治。原其弊，乃学考亭书，执泥而致。何为？南人有言，人而无恒，不
可以作巫医。盖巫所以交鬼神，医所以寄死生。作于无恒心，不守素业之徒，神弗福而药罔效。故夫子善其言，
述以垂训，更引《易》不恒其德，或承之羞。咎人不玩占辞。朱注，虽云贱役，尤不可以无常。于全章意旨，不
相联属。且贱役等犬马，有何恒德，兼通经术。圣人责以读《易》，又《周礼》春官司巫，掌群巫之政令。春官
不消说，群巫纵贱，而葬祭祓除不详之际，所役荣甚。太医历朝设令、设院，尝草木，定方剂，出入皇宫，茂对
天问，匪异人任贱役云乎哉。便是草野良师，春阳秋露，燮理和钧，非宦室朱门，车马恭迎不至，至则分庭抗礼，
士大夫莫致傲慢如其人，目为贱役，不知所谓。子夏曰∶虽小道，必有可观者焉。此泛言一事之微中有至理，随
时自领，随在有得。朱注∶切定农、圃、医、卜。夫农、圃何道可观，大 播种芸灌，观其生发气象耳。果尔，
当日樊迟请学，夫子曷鄙而斥之。卜谓乞儿跌 ，水碗售奸，本无天机，有何妙理。若体易蓍龟，不惟泄造化之
秘，使人不迷于悔吝吉凶，而开物成务，直为道统。文本之祖，至圣如孔子，载赞载读。韦编三绝不休，是岂小
道。医书始于《黄帝内经》，理深辞奥，与大易殊途合辙。无论起死回生，延人禄命，即金针一则，由一岁瞽至
二十、三十，或三十至五十、六十，遵法施行，顷刻能视。试问何者大道，有此神应，有此恩泽及人。顾晦翁不
分上下优劣，一以医学医人，贬为小道贱役。三复其言，觉农圃 隶之不若，后世业儒者咸耻之。儒者既
耻，则供斯役，宜非贱必愚而无耻者，故天下在处有名士，而无名医。眼固医科之一，小而又小者也，有斐君子
谁其事事。是以古今所授受止于此。余性乐施予，苦无财；恩救时，恨无位；欲治医活人，病药未克全晓，勉就
人所不屑，人所不能，不所至要者，伐毛洗髓，曲尽精微，笔乘成书。复按书治人，无不验，乃谋付梓。学人然
吾言而乐吾道，清除去经生固陋，潜心静读，十得五六，终身享用不尽。校寄人篱下，受甘钳制，及坐破青毡，
不得稍行厥志，相去何啻天渊。
有治，不能治，易治治至不治，眼见多多，附一案于症末，可想其余。潘景云尝客荆楚，因天行赤热，治出
右偏风。又以偏风治成蟹睛，蟹睛认作黑泡，以针刺破，痛牵脑户。幸两睑肿满，神膏流出无多，买舟还诣余治
愈。明年，黎俗中元赛神，潘素娴笙歌，昼夜纵游，忽恶心发热。走语子乙。学人子乙，老医也，且浓潘。即寓
中煎四逆汤加黄连与服。有顷，冷于冰。改用麻黄附子细辛汤，向患目 肿，经宿宛如覆杯。迎视十余辈，皆惊
却。余至，仍力辞。盖病实形羸，弥留欲绝，无从入境。尊人执余手泣曰∶是儿已办后事，但眇而不死，拜德多
矣。苦思良久，曰得之，遂以瓜蒂散灌而探吐，出秽汁升许，始能言。云胸膈眉目若烧若筑，急行通利及开导法，
阳回脉续。徐徐养阴清燥，越月竟瘥。治优觞为余寿，子乙亦与席。曰∶亏先生胆大，得乐此。嗟夫！理随心见，
几兆其朕，景云溺情声色，精神不免销耗，故大暑难耐，伤气妨脾，食不化而蕴热恶心，不吐下夺其壅阻。徒以
脉迟为寒，热剂理中，既药而反厥，明系火极似水，又以寒在少阴，谬施温散，几使辟雍弟子游学蓉城。顾滑稽
佻达，以谑解惭，由君子观之。斯人之道行，宜黎人士
美丰姿者不禄，眇与瞽之所以多也。
无治，说易治，包药求治，仍不可仆数。始案一二，以敬后学之妄而无耻，且预防小人借以进身为盗，而莫
可究问者。邵武吴见智，起家刑书。年五旬只六令一子，患伤寒眼。并非疳痘大病，为城中诸生药医，药治至双
盲。时余在将乐朱宅，吴亲往求视。睛已凸，但翳尚浮嫩，可刀药平施。俟睡熟，试略铲剔，果零星碎下几星，
如芦膜。执烛攀睑者，咸惊喜以为有治。放宽心调理至四十余日，能知五色，见人影。居无何，有光泽人字松圃
者踵门自荐，吴呼儿出，审视良久。哂曰∶是疾翳我为政，只十二日明矣。黄某号作家，奏效顾如此其难耶。今
来无别，实不欲建宁人浪得虚名，而财难世界，为先生一惜其重费也。吴奇其言，扫内厅下榻。余闻辞往建阳，
渠亦不留。嗣是，日索银市药，吴悔夏招余，对使焚其札而不阅，惟草一诗，嘱宾粘于座右，以为行斯道及信盲
医，而轻忽名医者劝∶
樵川古昭武，文名甲上府。博学兼通医，耳熟面罕睹。治眼有专家，城中廿四五，针刀弗师今，方药徒执古。
彼此倘和衷，奚至错攻补。嗟嗟好儿郎，凹凸惨双瞽。乃翁素知愚，枉驾迎江浒。愧而无能为，弊精良自苦。某
氏光泽来，冠服亦楚楚。大言十二日，须发若能数。举家喜欲狂，另居防间阻。洎示奚囊空，丹江缺子母。
厥术陋而疏，阴人烛肺腑。键户昼不开，去留失处所。传闻作短章，弹铗歌且舞。歌曰∶氓之蚩蚩唤松圃，
艺游远近咸咒诅，佛心神手黄不尘，化溥重离绝侪伍。大江以西走几遍，入闽本藉谁予侮。君不见运斤成风都料
匠，莫敢班门弄花斧。又不见渔阳掺挝檷正平，迅雷色变罢浮鼓。松乎松乎非稚鲁，妙喻启迪毋气蛊，初生犊子
吼高罔，不畏南山白额虎。
横村童氏子某。友人包赓且婿也。于大街发兑杂货，两目无故短觑，斜睇则如常。托妇翁邀余治。曰∶此初
起青盲，乘未成症而药之无害，只酒与饼生活宜谢手。盖炉火 坊，气怯火壮之人，当不得日夜蒸熏。童颔之，
百务交割弟侄，已惟运筹记簿而已。乃处方教根据次煎服，未几渐愈，理肆中事如初。明春杪目暴发，日甚一日。
余远出，逮五月回，延视，瞽矣。适有负药囊过市，云邵武人，专治眼科。使看童，曰∶是症人皆谓青光，实元
阳衰，水火争相激射。幸遇吾，不然恐永为废疾。赓且述其言决于余。曰∶我愧不能医，宁禁人勿药耶？包固老
例，代议银十两，全好始交。医诺谢。面往赎咀片合散，竟与余所调燮无异。由是宿宿信信，局中人了无疑局。
八月十九，中夜潜启门出，主门为谁，应是我，大月往外走动耳。鸡既鸣不返，惊起燃火烛箱，见锁开，所有银
二十余一空，查钱去一千，及所寝被帐。唤人四路追寻，踪迹无有。最后有人言，是贼借求病看为名，常在市井
捞摸，眼见黄先生论症用药，默识不忘，故大胆包医，赓且翁婿遂以为学有根柢，承奉恐后，然不虞有是举。贼
是小人，智过君子，非虚语也。吁！大奸似忠，大恶偏和，凡一切面生可疑之人，乐为吾用，始受微利，终偿其
害百十倍不止。读斯案，谩谓持家即有民社之任，引而伸之，小可喻大。
五风变症有五种颜色，表现为绿色、青色、黄色和黑色。雷头风结聚如白霜，导致视力丧失，瞳神散大无法收敛。
此症乃是火邪、风邪、痰疾猛烈交攻所致，头部和眼睛剧烈疼痛，瞳孔（金井）先散大，随后神水随之呈现某一脏腑对应的颜色。本经称之为“五风”。例如春天山间笼罩的淡烟，是青风；若像蓝靛混合藤黄的颜色，是绿风；黄风，好比早晨太阳照射泥墙的样子；黑风恰似傍晚雨水昏暗柴门的情景。只有雷头风完全是白色的。这五种情况都是眼睛的重大病变，古代又称为“风变”。病情发展到这种地步，救治已无路可走。小儿疳症、痰症，以及疟疾瘟疫、火症，因眼睛疼痛长期闭目，热邪郁蒸湿浊，都能引发此病。幼童无知，等到发现失明时才察觉，也不再去治疗了。如果因为药还在就强行喂服，恐怕会让懂行的人嘲笑你不懂病入膏肓的道理。
以上十一类病症都无治法。既然没有治法，为何还要设立方剂？常见市面上的医生，面对本该治愈、容易治愈的病，却声称不能治、拒绝治疗，甚至治疗到不可挽回的地步；遇到难治或无治的病，反而偏要许诺能治，不辞辛劳去治疗，甚至赠送药物包治百病。探究其弊端，是因为学习朱熹（考亭）的书，拘泥固执而导致的。为什么呢？南方人有句话说：“人如果没有恒心，不可以做巫医。”大概巫是用来沟通鬼神的，医是用来寄托死生希望的。从事于没有恒心、不坚守本职工作的徒众，神灵不会保佑，药物也毫无疗效。所以孔子赞许这句话，记录下来作为训诫，又引用《易经》中“不恒其德，或承之羞”的话。朱熹注释说，虽然说是低贱的职业，尤其不可以没有恒心。这与全章的主旨意思并不连贯。况且低贱职业如同犬马，有什么恒久的德行，兼通经术呢？圣人责备他们读《易》，又有《周礼·春官·司巫》记载，掌管众巫的政令。春官不用说，众巫纵然地位低贱，但在丧葬祭祀、祓除不祥的时候，所承担的职责非常荣耀。太医历朝设有令史、医院，尝百草，定方剂，出入皇宫，应对天问，难道仅仅是低贱的役夫就能胜任的吗？即使是民间良师，顺应春阳秋露，调和阴阳，并非宦室朱门，车马恭敬迎接不到，到了则分庭抗礼，士大夫对他们不敢傲慢，视其为低贱役夫，不知道所谓的是什么意思。子夏说：“虽然是小的技艺，一定有可取的地方。”这是泛指一件事的微小中有至理，随时自己领会，随处有所收获。朱注：切定农、圃、医、卜。那么农、圃有什么道可取呢？大抵播种耕耘灌溉，观察其生长发荣的气象罢了。果真如此，当年樊迟请求学习，孔子为何轻视并斥责他？卜是指乞丐跌倒，用水碗卖弄奸巧，本来没有天机，有什么妙理？如果体悟《易经》蓍龟占卜，不仅泄露造化的秘密，使人不迷惑于悔吝吉凶，而且开物成务，简直是道统。文本之祖，像孔子这样至圣的人，记载并赞美，反复阅读。韦编三绝都不停止，这难道是小的技艺吗？医书始于《黄帝内经》，道理深奥言辞精妙，与《大易》殊途同归。无论起死回生，延长人的寿命，即使只是金针拨障这一条，从一岁失明到二十、三十岁，或者三十到五十、六十岁，遵照方法施行，顷刻间就能看见。试问哪种大道，有此神效，有此恩泽惠及他人？然而晦翁（朱熹）不分上下优劣，一概以医学为医人之道，贬为小道贱役。反复思考他的话，觉得连农圃隶役都不如，后世从事儒业的人都以此为耻。儒者既然感到羞耻，那么从事这种役务的，应该不是低贱就是愚蠢而没有羞耻心的人，所以天下到处有名士，却没有名医。眼睛确实是医科之一，但又是其中很小的一部分，有文采的君子谁会事事躬亲呢？因此古今传授的只限于此。我本性乐于施舍，苦于没有钱财；想要救济时弊，恨自己没有地位；想要治理医学救活人，对病药未能完全知晓，勉强从事人们不屑一顾、人们不能做到的事情，对于重要的方面，洗心革面，穷尽精微，笔录成书。再按书治疗人，无不灵验，于是谋求刊印。学习者若能相信我的话并乐于我的道，清除掉读书人的固陋偏见，潜心静读，十能得五六，终身享用不尽。寄居在人篱下，受甘言钳制，以至于坐破青毡（指贫困），不能完全施展志向，相差何止天渊之别。
有治而不能治，易治却治到不可治，眼见得很多，附一个案例在病症末尾，可以想见其余。潘景云曾经客居荆楚，因患天行赤眼热症，治疗出了右偏风。又用治疗偏风的方法治成了蟹睛（角膜溃疡穿孔虹膜脱出），将蟹睛误认为黑泡，用针刺破，疼痛牵引至脑户。幸好两眼睑肿胀饱满，神膏流出不多，买船回来找我治疗才痊愈。第二年，黎俗中元节赛神，潘景云精通笙歌，昼夜纵情游乐，忽然恶心发热。跑去告诉儿子乙。学人子乙，是老医生，并且宠爱潘景云。就在寓所煎四逆汤加黄连给他服用。过了一会儿，身体冷得像冰一样。改用麻黄附子细辛汤，之前患有眼部肿胀，经过一夜宛如倒扣的杯子（形容肿胀消退或形态改变）。迎接视察的十几个人，都惊讶退后。我到了，仍然极力推辞。因为病人确实形体羸弱，病势危重欲绝，无从下手。他的父亲拉着我的手哭泣说：“这孩子已经办了后事，只要不瞎不死，拜谢恩德太多了。”苦苦思索良久，说：“想到了”，于是用瓜蒂散灌服并探吐，吐出污秽汁液约一升多，才能说话。他说胸膈眉目像烧又像捣，急忙采用通利及开导的方法，阳气回复脉搏接续。慢慢滋养阴液清解燥热，过了一个月竟然痊愈。潘景云设宴为我祝寿，子乙也参加了宴席。说：“幸亏先生胆大，得以享受此乐。”唉！道理随心意显现，征兆初现端倪，潘景云沉溺声色，精神不免消耗，所以在酷暑难以忍受，伤气妨脾，食物不化而蕴热恶心，如果不通过吐下祛除壅阻。仅仅因为脉迟认为是寒证，用热剂理中汤，服药后反而四肢厥冷，明显是火极似水，又误以为寒在少阴，错误地施用温散，几乎使这位学子游学蓉城途中丧命。看他滑稽轻浮，以戏谑化解惭愧，从君子的角度来看，这个人的道德品行，难怪黎地那些仪表堂堂的美男子大多早逝，独眼和盲人之所以多的原因。
无治却说有治，容易治却包药求治，这种人仍不可胜数。开始记录一二个案例，是为了敬告后学的狂妄和无耻，并且预防小人借此进身成为盗贼，而无法追究的人。邵武吴见智，出身刑名书吏。年五十六岁只有一个儿子，患伤寒眼病。并不是疳痘大病，被城中诸生的药医治疗，用药治到双眼失明。当时我在将乐朱宅，吴亲自前往求诊。眼球已经突出，但翳膜尚且浮嫩，可以用刀药平施。等他睡熟，试着稍微铲剔，果然零星碎落几星，像芦膜一样。拿着蜡烛掀起眼睑的人，都惊喜以为有治。放宽心调理四十多天，能分辨五色，看见人影。没过多久，有个叫字松圃的光泽人登门自荐，吴叫儿子出来，审视很久。讥笑说：“这个疾病翳膜我为政，只需十二日就明了了。黄某号称专家，奏效怎么这么难呢？现在来没什么别的，实在不想让建宁人浪得虚名，而且钱财难得，替先生惋惜这笔重费。”吴对他的话感到奇怪，打扫内厅让他住下。我听说后辞行前往建阳，他也不挽留。此后，每天索要银子买药，吴后悔夏天招我，对着使者烧毁他的信札而不阅读，只草拟一首诗，嘱咐宾客粘在座右，作为行医之道及轻信盲医、轻视名医者的劝诫：
樵川古昭武，文名甲上府。博学兼通医，耳熟面罕睹。治眼有专家，城中廿四五，针刀弗师今，方药徒执古。彼此倘和衷，奚至错攻补。嗟嗟好儿郎，凹凸惨双瞽。乃翁素知愚，枉驾迎江浒。愧而无能为，弊精良自苦。某氏光泽来，冠服亦楚楚。大言十二日，须发若能数。举家喜欲狂，另居防间阻。洎示奚囊空，丹江缺子母。厥术陋而疏，阴人烛肺腑。键户昼不开，去留失处所。传闻作短章，弹铗歌且舞。歌曰：氓之蚩蚩唤松圃，艺游远近咸咒诅，佛心神手黄不尘，化溥重离绝侪伍。大江以西走几遍，入闽本藉谁予侮。君不见运斤成风都料匠，莫敢班门弄花斧。又不见渔阳掺挝檷正平，迅雷色变罢浮鼓。松乎松乎非稚鲁，妙喻启迪毋气蛊，初生犊子吼高罔，不畏南山白额虎。
横村童氏子某人。友人包赓且的女婿。在大街经营杂货铺，两眼无故短视，斜看则正常。委托岳父邀请我治疗。我说：“这是初起的青盲症，趁着未成症而用药无害，只是酒和饼的生活习惯应当戒除。因为炉火作坊，气怯火壮的人，承受不了日夜蒸熏。”童氏点头，百务交割给弟侄，只剩下运筹记账而已。于是处方教他依顺序煎服，不久渐渐痊愈，打理店铺事务如初。明年春末眼睛突然暴发，一天比一天严重。我远出，等到五月回来，延请诊治，已经失明。恰好有背着药囊路过集市的人，说是邵武人，专治眼科。让他看童氏，说：“这个病症大家都说是青光，其实是元阳衰败，水火争相激射。幸遇我，不然恐怕永远成为废疾。”包赓且转述他的话决断于我。我说：“我惭愧不能医治，难道禁止别人不要吃药吗？”包赓且原本老规矩，代议银十两，全好始交。医生答应致谢。当面去赎回咀片合散，竟然与我调理的无异。从此宿宿信任，局中人了无疑局。八月十九日，半夜悄悄开门出去，守门的是谁，应是我，大月往外走动罢了。鸡叫了没回来，惊醒起来点燃火把照箱子，见锁开着，所有二十多两银子一空，查钱少了一千，以及所睡的被子帐子。叫人四路追寻，踪迹全无。最后有人说，这个贼借求病看为名，常在市井捞摸，眼见黄先生论症用药，默记不忘，所以大胆包医，包赓且翁婿遂以为他有根底，奉承恐后，然而没想到有此举。贼是小人，智过君子，不是虚语啊。唉！大奸似忠，大恶偏和，凡一切面生可疑之人，乐意被我使用，起初受微利，最终偿还其害百倍千倍不止。读这个案例，不要认为持家就有管理民社的责任，引申开来，小事可以比喻大事。
The five wind transformation syndromes present with five colors, manifesting as green, cyan, yellow, and black. *Leitouteng* (Thunderhead Wind) accumulates like white frost, leading to loss of vision and dilation of the pupil that cannot be constricted.
This syndrome is caused by the fierce mutual attack of fire pathogen, wind pathogen, and phlegm disorder. It presents with severe headache and eye pain. The pupil (*Jinjing*, literally "golden well") dilates first, followed by the aqueous humor taking on a color corresponding to a specific Zang organ. The classic text refers to this as "Five Winds." For instance, the pale mist covering mountains in spring represents *Qingfeng* (Cyan Wind). The mixture of indigo and *Tenghuang* (Rattan Yellow) represents *Lvfeng* (Green Wind). *Huangfeng* (Yellow Wind) resembles morning sunlight illuminating a mud wall. *Heifeng* (Black Wind) is like the darkness of evening rain at a wooden gate. Only *Leitouteng* (Thunderhead Wind) is purely white. These five conditions are major ocular diseases, also known in ancient texts as "Wind Transformations." When the disease reaches this stage, there is no way to save it. Pediatric malnutrition syndrome (*Ganzheng*), phlegm disorders, malaria epidemics, and fire syndromes, where eye pain persists with closed eyes due to heat stagnation and dampness steaming, can all induce this condition. Children, lacking knowledge, only realize blindness when it occurs, and treatment is often abandoned. If one forces medication while the patient is still alive, it would likely be mocked by experts who understand the concept of terminal illness (*Gaohuang*).
All eleven syndromes mentioned above have no curative method. Since there is no cure, why establish prescriptions? Commonly, city physicians encounter cases that should be cured or are easy to cure, yet they claim inability to treat or refuse treatment, even worsening untreatable cases. Conversely, for difficult or incurable cases, they arbitrarily promise cures, tirelessly traveling to treat them, or even offering free medicines claiming to cure everything. Investigating the root of this malpractice reveals it stems from rigid adherence to the books of Zhu Xi (Kao Ting). Why? As the saying goes in the South: "A person without constancy cannot serve as a shaman or physician." Shamans communicate with spirits; physicians entrust life and death. Those engaged in this without constancy and who do not uphold their profession will find no divine blessing and ineffective medicine. Thus, Confucius praised this saying, recorded it as instruction, and cited the *I Ching*: "If one does not maintain virtue constantly, shame may follow." Zhu Xi's commentary notes that although these are lowly professions, constancy is especially crucial. This seems disconnected from the main theme of the chapter. Moreover, lowly servants are like dogs and horses; what constant virtue do they possess, let alone mastery of classics? The Sage criticized them for reading the *I Ching*. Furthermore, the *Rites of Zhou* states that the Spring Official, Simu, manages the orders of shamans. While shamans are lowly, their duties during funerals, sacrifices, and purification rituals are honorable. Imperial Physicians throughout dynasties established offices and hospitals, tasted herbs, formulated prescriptions, entered palaces, and answered heavenly questions. Is this merely the role of lowly servants? Even folk masters, harmonizing Yin and Yang like spring sun and autumn dew, are not necessarily welcomed by noble households with carriages and horses. Upon arrival, they receive equal respect. Scholars dare not show arrogance towards such individuals, yet labeling them as lowly servants is inexplicable. Zig Xia said, "Even small skills have observable merits." This generally implies that within minor matters lies profound truth, to be understood anytime and anywhere. Zhu Xi's note specifies farming, gardening, medicine, and divination. What merit is there in farming and gardening? Merely observing the growth and vitality during sowing and weeding. If so, why did Confucius disdain Fan Chi's request to learn agriculture? Divination involves beggars using water bowls for deceit, lacking heavenly mechanism and profound principles. However, comprehending the *I Ching* and tortoise shell/divination not only reveals secrets of creation, helping people avoid regret and misfortune, but also facilitates affairs, constituting the orthodox Dao. The ancestor of texts, even the Sage Confucius, recorded and praised it, reading until the leather bindings broke three times. How can this be a small skill? Medical texts began with the *Huangdi Neijing* (Yellow Emperor's Inner Canon), possessing deep principles and obscure language, sharing the same destination as the *Great Yi* despite different paths. Whether reviving the dead or extending life, even simply the technique of needle insertion for cataracts, from age one to twenty, thirty, or fifty to sixty, if performed according to method, vision can be restored instantly. Ask which Great Dao has such miraculous efficacy and benevolence? Yet Huiweng (Zhu Xi) did not distinguish superiority, regarding medicine merely as a tool for healing, demeaning it as a small skill and lowly trade. Repeatedly reflecting on his words, I feel it ranks below farming and gardening. Scholars of later generations felt ashamed of this. Since scholars were ashamed, those engaging in this trade must be either lowly, stupid, or shameless. Hence, there are famous scholars everywhere, but no famous doctors. Ophthalmology is indeed a branch of medicine, but a very small one. Would refined gentlemen engage in every detail? Therefore, ancient and modern transmissions stop here. My nature is generous, but I lack wealth; I wish to remedy current evils, but lack status; I desire to govern medicine and save lives, but do not fully understand diseases and drugs. I reluctantly undertake what others disdain and cannot do, focusing on essentials, purifying my mind, and exploring subtleties, compiling this book. Treating patients based on this book yields consistent results, prompting me to seek publication. If learners believe my words and embrace my Dao, clearing away scholarly prejudices, and study quietly, gaining even 50-60%, they will benefit for life. Living under another's roof, constrained by sweet words, and enduring poverty without fulfilling ambitions differs from this ideal by heaven and earth.
Cases of "curable but not treated," "easy to cure but worsened to incurable" are numerous. I append one case to illustrate the rest. Pan Jingyun once resided in Jingchu. Suffering from epidemic red-eye heat, he was treated for right-sided hemiplegia. Subsequently, treating hemiplegia led to *Xiejing* (crab-eye, corneal ulcer with iris prolapse). Mistaking *Xiejing* for a black blister, a needle punctured it, causing pain radiating to the brain. Fortunately, both eyelids were swollen, limiting the loss of vitreous humor. He took a boat to seek my treatment and recovered. The following year, during the Ghost Festival, Pan indulged in music and drinking day and night. Suddenly, he experienced nausea and fever. He went to his son, Zi Yi. Zi Yi, an old doctor and admirer of Pan, prepared *Sini Tang* (Frigid Extremities Decoction) with *Huanglian* (Coptis Rhizome) for him. Soon, Pan became cold as ice. The prescription was changed to *Mahuang Fuzi Xixin Tang* (Ephedra, Aconite, and Asarum Decoction). His previous eye swelling had resolved overnight like an overturned cup. Observers were shocked. Upon my arrival, I declined treatment because the patient was emaciated and critically ill, beyond help. His father held my hand, weeping, "My son has arranged his funeral; if he remains blind but alive, I owe you great gratitude." After deep thought, I decided to use *Gua Di San* (Melon Titer Powder) to induce vomiting, expelling over a liter of foul fluid, allowing speech. He described burning sensations in the chest and eyes. I employed methods to promote circulation and open blockages, restoring Yang and pulse. Gradually nourishing Yin and clearing dryness, he recovered after a month. Pan hosted a banquet for me, with Zi Yi present. Pan said, "Thanks to your courage, we enjoyed this." Alas! Principles appear with the mind; signs emerge early. Pan's indulgence in pleasure depleted his spirit, making him unable to withstand summer heat, damaging Qi and Spleen, causing food stagnation, heat accumulation, and nausea. Without purging via vomiting or purgation, and mistakenly diagnosing slow pulse as cold, applying warming *Lizhong Tang* (Regulate the Middle Decoction) caused cold limbs. This clearly indicated extreme heat mimicking cold. Misdiagnosing cold in Shaoyin and applying warm dispersants nearly killed the scholar. His frivolous nature masked his shame. From a gentleman's perspective, his moral conduct explains why many handsome men in Li die young, and why blindness is common.
Incurable cases claimed curable, or guaranteed cures, are countless. I record a few to warn against the arrogance and shamelessness of later practitioners and to prevent villains from exploiting medicine for gain. Wu Jianzhi from Shaowu, a former legal clerk, had a single son at age 56 suffering from cold-induced eye disease. Not a severe malnutrition or smallpox issue, it was worsened by local physicians into bilateral blindness. I was at the Zhu residence in Jiangle when Wu sought my help. The eyeballs were protruding, but the opacity was fresh and soft, suitable for surgical scraping. While asleep, I gently scraped, removing fragments resembling reed membranes. Observers were delighted, believing a cure possible. After forty days of careful regulation, he could distinguish colors and see shadows. Soon, a man named Songpu from Guangze introduced himself. Wu showed his son. Songpu sneered, "I can clear this opacity in twelve days. Mr. Huang claims expertise but fails so slowly. I come not to gain fame among Jianning people, but to pity your wasted expense." Wu found this strange and hosted him. I declined and left for Jianyang. Songpu demanded silver daily for medicine. Wu regretted inviting me, burned my letters, and wrote a poem for his guests to warn against trusting quacks and ignoring experts:
Ancient Zhaowu in Qiaochuan, renowned for literature and medicine. Rarely seen, though well-known. Eye specialists number twenty-four in the city, ignoring modern techniques, clinging to ancient formulas. If they cooperated, why error in tonification and purgation? Alas, good youth, now tragically blind. His father, knowing his folly, invited me to the riverbank. Ashamed of my inability, I suffered seeing his diligence. A man from Guangze came, dressed finely. Boasted of curing in twelve days, counting hairs. The family rejoiced, isolating him to prevent interference. But his purse emptied, funds ran out. His skills were crude and sparse, exposing his inner emptiness. He kept doors locked, lost his way. Rumors say he wrote short verses, singing and dancing. He sang: "Foolish Songpu is called upon, cursed far and wide. Buddha-like hands of Huang Buchen, unmatched in brilliance. Traveling west of the great river, entering Fujian, who insulted him? Do you not see the master carpenter wielding an axe with skill, daring not show off before Lu Ban? Do you not see Cai Yong playing the drum with thunderous speed, changing color in shock? Songpu, Songpu, not foolish, but enlightened by metaphors, do not be deluded. Newborn calves roar fearlessly, unafraid of the white-headed tiger of Nanshan."
A certain child of the Tong family from Hengcun, nephew of my friend Bao Gengqie, operated a general store on the main street. He suffered sudden short-sightedness in both eyes, which normalized when looking obliquely. His father-in-law invited me. I said, "This is early-stage *Qingmang* (green blindness). Medication now is harmless. You must abstain from alcohol and cakes. In a smoky workshop, weak Qi and strong fire cannot withstand day-and-night steaming." Tong agreed, handed business to relatives, and focused on accounting. I prescribed decoctions. He gradually improved and resumed work. Late next spring, his eyes flared up, worsening daily. I was away; returning in May, he was blind. A peddler from Shaowu, claiming to specialize in ophthalmology, examined him. He said, "Everyone calls this glaucoma, but it is actually Yuan Yang deficiency, with water and fire clashing. Lucky you met me, or you'd be permanently disabled." Bao relayed this to me. I said, "I am ashamed I cannot cure him, but shall I forbid others from trying?" Bao, adhering to his custom, offered ten taels of silver upon full recovery. The doctor accepted, bought similar herbs, and used the same formula. Trust grew, and the situation seemed secure. On the night of August 19th, the thief slipped out. The watchman asked, "Who goes there?" The thief replied, "It is me, going out for the big moon." He didn't return at cockcrow. Lighting a candle, we found the lock broken, twenty taels of silver, one thousand coins, bedding, and curtains stolen. Search yielded nothing. Later, someone revealed the thief posed as a patient, observed my diagnosis and prescriptions, memorized them, and boldly practiced medicine. Bao and his son-in-law, thinking he had solid skills, honored him excessively, unaware of his true nature. Thieves are villains, smarter than gentlemen. This is no exaggeration. Alas! Great treachery appears loyal; great evil seems gentle. Be wary of suspicious strangers. Initially accepting small favors leads to hundredfold harm. Reading this case, do not think household management equals governing the state. Extend this principle: small things illustrate large truths.