眼科之药，外治曰点，内治曰服。有点而不服，有服而不点，有点服并行，此何以故？盖病分内外，治有轻
重。内症已成，外象都无，不必点，惟以服药为主。假初起轻发，
不过微邪，邪退之后又为余邪，点固可消，服药夹攻亦可。若内病方殷，外症又险，必须标本合理，故点服俱行。
夫药所以补偏救弊，非不得已，二者都可不必。今人喜点恶服，或避毁点，壹皆见之偏也。总之，本重于标，点
维从轻，所谓止其流者，莫若浚其源，伐其枝者，莫若断其根，扬汤止沸，不如釜底抽薪。标重于本，服维从轻，
所谓物秽当浣，镜垢须磨。汗液盐卤，着刀剑必锈，不经磨砺，焉能利用。一执己之肤见，则标本遂乱，标本乱
而病能愈者，未之有也。谚云∶伐标仍审本，顾本勿忘标。主内失外谓之痴，治内失外谓之愚。内外兼理，是为
良医。
制药如理刑，出入寒热之间，生死所系。用药如将兵，整练生熟之际，成败攸分。铢黍之差，云泥迥隔，可
不慎与？今之庸医，但见目病，即作火治，或难之，谬引非热不发、非寒不止之说为据，讵知本科有许多阴惫阳
衰、假寒假热，当用甘温滋养之属，曷可独言是火而概施寒剂也。夫寒药伤胃损血，恐标未退而本先亏，本亏愈
不能驱邪外散，久之必加甚。彼仍不省察，再投再煎，病变不可为矣。然亦不宜热，设是火证，投以热品，此浇
油灭火，其焰尤烈。或性癖辛温，稍涉清凉便憎而怖，其伎俩去庸医远甚。若乃药之生熟，生者性悍而味薄，其
行也急，宣剂用之，所以专其攻伐。熟者性醇而味浓，其行也缓，补剂用之，所以藉其资助。市医赀力不继，辄
采鲜卉应急，弗思药有道地，本草不录则名号不正，而道地奚自，纵合式非王道耳。苟药气偏
胜，而脏气能无偏绝乎？抑有以生药为嫌，专尚烹炼称奇。要知药有气味，水火太过则气味已易，而精英悉去，
所存者特死魄耳，其才力既不及，而为政可冀有成乎？且药酸咸无升，甘温无降，苦寒无浮，辛热无沉，性也。
升者纳以咸寒，则降而直达下元。沉者和以姜酒，则浮而上至巅顶。是性虽在药，而使在人也。故夫四郊多垒，
非耀德观兵，不能睹雍熙之治，车书一统，非刑齐礼教，何以敦仁让之风。而曰用药如将兵，制药如理刑，岂虚
语哉。粗工全不理会，居常生熟失宜，寒热互错，不致生者死而成者败也，鲜矣！噫噫！
眼科用药，外治称为“点”，内治称为“服”。有的只点不服，有的只服不点，有的点服并用，这是什么原因呢？这是因为疾病有内外之分，治疗有轻重之别。如果内部病症已经形成，而外部症状完全不存在，就不必点药，只需以服药为主。如果是初起轻症，不过是轻微邪气，邪气退去后又有残余邪气，点药固然可以消除，配合服药夹击也可以。如果内部病情正盛，外部症状又危急，必须标本兼顾，所以点法和服法同时进行。
药物是用来纠正偏差、补救弊端的，如果不是不得已的情况，这两种方法都可以不必使用。现在的人喜欢点药而厌恶服药，或者为了躲避非议而只用点药，这都是见识偏颇的表现。总之，本重于标时，点药应从轻处理，所谓堵塞水流，不如疏通源头；砍伐树枝，不如斩断树根；扬汤止沸，不如釜底抽薪。标重于本时，服药应从轻处理，所谓物品脏了应当洗涤，镜子垢了必须打磨。汗液和盐卤附着在刀剑上必然生锈，不经磨砺，怎么能发挥作用。如果固执于个人的肤浅见解，就会导致标本混乱，标本混乱而病能痊愈的，从未有过。谚语说：砍伐枝条仍要审视根本，顾全根本不要忘记枝条。主内失外称为痴，治内失外称为愚。内外兼理，才算是良医。
制药如同审理刑狱，出入于寒热之间，关乎生死。用药如同指挥军队，整练生熟之际，决定成败。毫厘之差，结果便如云泥之别，能不谨慎吗？现在的庸医，只要见到眼病，就当作火证治疗，有人对此提出质疑，他们便荒谬地引用“非热不发、非寒不止”的说法作为依据，哪里知道眼科有许多阴竭阳衰、假寒假热的情况，应当使用甘温滋养的药物，怎能只说是火证而一概施用寒凉药剂呢。寒性药物会损伤胃气和血液，恐怕标证未退而本元先已亏损，本元亏损更无法驱散邪气，久而久之必定加重。那些人仍然不省察，再次投药再煎煮，病变就无法挽回了。然而也不宜用热药，如果是火证，投入热性药物，这是浇油灭火，火势会更加猛烈。或者有人性格偏好辛温，稍微涉及清凉药物便憎恶恐惧，他们的伎俩比庸医高明得多。至于药物的生熟，生药性质猛烈而味道淡薄，其作用迅速，宣剂使用它，是为了专门进行攻伐。熟药性质醇厚而味道浓厚，其作用缓慢，补剂使用它，是为了借助其资助之力。市井医生财力不足，往往采摘鲜花应急，却不思考药物有道地之说，本草经不收录则名号不正，道地药材从何而来，纵然符合形式也不是王道之法。如果药气偏胜，脏腑之气难道不会偏绝吗？也有人嫌弃生药，专门崇尚烹炼称奇。要知道药物有气味，水火太过则气味改变，精华尽失，所剩下的只是死魄罢了，其才力既然不及，施政（治病）怎么能期望有成呢？况且酸咸无升，甘温无降，苦寒无浮，辛热无沉，这是本性。上升的药加入咸寒之品，则下降而直达下元。下沉的药配合姜酒，则上浮而上至巅顶。这是本性虽在药物，但运用在于人。所以说四郊多垒，不彰显德行观看兵力，不能看到太平盛世；车书一统，不用刑法齐民礼教教化，怎么能敦厚仁让的风气。而说用药如将兵，制药如理刑，难道是空话吗？粗劣的工匠完全不理会这些，平时生熟失宜，寒热错乱，不导致生者死、成者败的，太少了！唉！
In ophthalmology, external treatment is called "dian" (topical application), and internal treatment is called "fu" (oral administration). Some cases involve only topical application without oral medication, some involve only oral medication without topical application, and some involve both. Why is this? It is because diseases are categorized as internal or external, and treatments vary in severity. If an internal pathology has formed but there are no external manifestations, topical application is unnecessary; the primary focus should be on oral medication. In the early stages of mild conditions, where there is merely slight pathogenic factor, or after the pathogen has receded leaving residual pathogens, topical application can certainly eliminate them, but combined with oral medication for a pincer attack, it is also effective. If the internal disease is severe and the external symptoms are critical, both root cause and branch symptoms must be addressed rationally, hence both methods are employed simultaneously.
Medicines are used to correct deviations and remedy deficiencies; unless absolutely necessary, either method may be omitted. Modern practitioners often prefer topical applications and disdain oral medications, or use only topical applications to avoid criticism; all these reflect biased judgment. In summary, when the root (ben) is heavier than the branch (biao), topical application should be light. As the saying goes: To stop the flow of water, nothing is better than dredging its source; to cut branches, nothing is better than severing the roots. Stirring soup to stop boiling is inferior to removing firewood from under the pot. When the branch is heavier than the root, oral medication should be light. As the saying goes: Dirty objects must be washed, mirror stains must be polished. Sweat and salt brine cause rust on swords and knives; without polishing, how can they be useful? Clinging to one's superficial views leads to confusion between root and branch; if root and branch are confused, recovery is impossible. The proverb states: When cutting branches, examine the root; while attending to the root, do not forget the branch. Focusing on the interior while neglecting the exterior is called foolishness; treating the interior while losing sight of the exterior is called stupidity. Managing both interior and exterior makes one a good physician.
Preparing medicines is like adjudicating legal cases, navigating between cold and heat, determining life and death. Using medicines is like commanding troops, distinguishing between raw and cooked states, deciding success or failure. A difference of a fraction can lead to results as different as clouds and mud; can one not be cautious? Current mediocre physicians, upon seeing eye diseases, immediately treat them as Fire syndromes. When questioned, they absurdly cite the theory that "without heat, it does not erupt; without cold, it does not stop." They fail to realize that ophthalmology includes many cases of Yin exhaustion and Yang decline, false cold and false heat, which require sweet-warm nourishing formulas. How can one solely claim it is Fire and universally apply cold-cold agents? Cold medicines damage the Stomach Qi and Blood; fear that the branch symptoms will not recede while the root essence is first depleted. Once the root is depleted, expelling pathogens becomes even harder, leading to worsening over time. These practitioners still fail to reflect, administering more decoctions, making the condition incurable. However, hot medicines are also inappropriate. If it is a Fire syndrome, applying hot substances is like pouring oil on a fire, making the flames fiercer. Some have a preference for pungent-warm properties and fear/loathe cool-cold herbs; their skills are far superior to those of mediocre physicians. Regarding raw versus cooked herbs: Raw herbs are fierce in nature and thin in flavor, acting rapidly; they are used in dispersing formulas to specialize in attacking pathogens. Cooked herbs are mellow in nature and rich in flavor, acting slowly; they are used in tonifying formulas to leverage their supportive power. Market physicians with insufficient resources often pick fresh flowers for emergencies, ignoring that herbs have specific geographical origins (Dao-di). If not recorded in the Materia Medica, the name is incorrect, and Dao-di origin cannot be established. Even if compliant, it is not the royal way. If herb qi is biased, can organ qi not become extremely imbalanced? Some dislike raw herbs, preferring elaborate cooking. One must know that herbs have aroma and flavor; excessive processing alters these and destroys the essence, leaving only dead residue. With such diminished potency, how can treatment succeed? Furthermore, sour and salty flavors do not ascend, sweet and warm do not descend, bitter and cold do not float, pungent and hot do not sink; this is their nature. Ascending herbs mixed with salty-cold agents descend directly to the lower Yuan. Sinking herbs mixed with ginger and wine float up to the vertex. Nature resides in the herb, but application lies with the human. Thus, just as multiple fortifications around the capital require virtue and military display to achieve peace, and unified rule requires law and ritual education to foster benevolence and courtesy, so too is medicine like commanding troops and preparation like adjudicating cases. Crude practitioners ignore this entirely, mishandling raw/cooked and cold/hot balances, rarely avoiding fatal errors. Alas!