今日预愁明日，一年营计百年，头皮断送有谁怜，落得昏花惑见。风月青楼佳趣，膏腴烟火神仙，式歌且舞
兴豪然，不久水轮奇变。
此目人看无病，但自视物色颠倒紊乱，失却本来面目。如视正为邪、视定为动、赤为白、小为大、一为二之
类。揆厥由来，盖人一脏一腑有真阴真阳，一曰真精真气，百骸滋其培渥，双睛赖以神明，除不得已之事有所烦
扰，与夫岁气如临，莫能禁御，务宜恒自珍惜，毋使稍有耗损。倘放逸其心，逆于生乐，以精神徇智巧，以忧虑
徇得失，以劳苦徇财利，以身世徇情欲，种种行藏，皆能斫丧真元。真元衰则脏腑不和，而神明失中，因人之形
气以呈病状。是故怒气填
胸，正气避位，而邪胜于一边，或饮食充胃，遏其隧道，脏气不得发越，则视正为邪；素有头痰，客感风气，风
痰相搏，上干空窍，或阴虚寒战，牵引目系而阳光散乱，髓海不宁，则视定若动；左右者，阴阳之道路也，并行
而不相悖。一有差错，岐境转多，视小为大、视一有二；脏气，精明所禀。五色，其征兆耳。火水未济，阴阳失
其守使，则气乖而驳，视赤为白，视黑为赤。然此都无大患。但清明在躬，瞳子安可有此。万一转暂为常，则妄
见内障不旋踵而至耳。治法∶十味益营煎、瑞竹四神丸、滋阴地黄丸。因血亡昏惑者，昼饮归脾汤，夜吞都气益
阴丸。此而不应，当集思广谋，该渠侬所乐、所苦、所好恶，并脉息形体，就前方增删，或补阵另选。所谓自具
炉锤铸古今，病情未有不合。
凡病药合式，却不应手，必有不合式处。亿度未及，须如斯症设想，集隘未能直指。唯冀学人，触类而长。
今天为明天预先发愁，一年操劳算计百年，头皮性命断送有谁怜惜，落得个视力昏花、产生幻觉。风月场中的青楼佳趣，膏粱厚味如神仙般的生活，载歌载舞兴致高昂，不久眼睛（水轮）就会发生奇特的病变。
这种眼病，旁人看患者并无异常，但患者自己看东西颜色颠倒紊乱，失去了事物的本来面目。比如把正的看成邪的、把静的看成动的、把红的看成白的、把小的看成大的、把一个看成两个之类。推究其根源，大概是因为人每一脏每一腑都有真阴和真阳，也就是真精和真气，它们滋养培补全身百骸，双眼依靠它们才能保持神明清明。除非遇到不得已的事情有所烦扰，或者遭遇岁气（时令气候）侵袭，无法禁止抵御之外，务必应当时刻珍惜爱护，不要让精气稍有耗损。如果放纵心意，违背养生之乐，让精神去追逐智巧，让忧虑去追逐得失，让劳苦去追逐财利，让身心去追逐情欲，种种行为，都能砍伐损伤真元。真元衰弱则脏腑不和，神明失去中正，于是根据人的形体之气表现出病症。所以怒气充满胸中，正气退避失位，邪气胜于一边，或者饮食充塞胃部，阻塞了经络通道，脏气不能发散透达，就出现视正为邪；素有头部的痰湿，又外感风气，风痰相互搏结，上犯空窍，或者阴虚寒战，牵引目系导致阳光（目光/神光）散乱，髓海不宁静，就出现视定若动；左右两侧，是阴阳运行的道路，并行而不相违背。一旦有差错，歧路转多，就出现视小为大、视一为二；脏气，是精明之所禀受。五色，只是其征兆罢了。火与水未既济，阴阳失去了守持，则气机乖逆而驳杂，出现视赤为白、视黑为赤。然而这些都没有大患。只要身体清明，瞳子怎么会有这种情况？万一将暂时的症状转为常态，那么妄见内障的病证就不久会随之而来。治疗方法：十味益营煎、瑞竹四神丸、滋阴地黄丸。因失血而导致昏惑的，白天服用归脾汤，晚上吞服都气益阴丸。如果这样治疗无效，应当集思广益，了解患者的喜好、痛苦、好恶，结合脉象呼吸和形体状况，在前方基础上增减，或者重新另选方剂。所谓自己具备锤炼铸造古今医术的能力，病情没有不合拍的。
凡是疾病用药符合法度，却不见效，必定有不符合法度的地方。猜测未能周全，必须像对待这种病症一样设想，集合各方意见未必能直指要害。只希望学习的人，能触类旁通，举一反三。
Today one worries about tomorrow in advance, planning and calculating for a hundred years from the efforts of one year. Who pities those who lose their lives (scalp/life) in vain, ending up with blurred vision and hallucinations? The delightful pleasures of brothels, the immortal-like life of rich food and smoke (metaphor for indulgence), singing and dancing with high spirits—soon the Water Wheel (Eye/Water Element in Five Shells theory) will undergo strange changes.
In this eye disease, others see no illness in the patient, but the patient themselves sees colors inverted and chaotic, losing the true appearance of things. For example, seeing the upright as crooked, the static as moving, red as white, small as large, one as two. Tracing its origin, it is generally because each Zang and Fu organ possesses True Yin and True Yang, also known as True Essence and True Qi. These nourish and enrich all limbs and bones, and both eyes rely on them to maintain spiritual clarity. Except when unavoidable matters cause disturbance, or when seasonal Qi (climate) strikes and cannot be resisted, one must always cherish and protect oneself, ensuring no loss of essence. If one indulges the mind, going against the joy of life, letting spirit follow cleverness, worry follow gain and loss, toil follow wealth and profit, and body/fate follow desires, all such behaviors can chop away and damage True Yuan (Original Qi). When True Yuan declines, Zang-Fu organs become disharmonious, and Spirit loses its center. Consequently, based on the person's form and Qi, pathological signs appear. Thus, anger fills the chest, Zheng Qi (Upright Qi) retreats and vacates its position, while Xie Qi (Pathogenic Qi) dominates one side; or if food overfills the Stomach, blocking the meridians and channels, so that Zang Qi cannot diffuse and emerge, then one sees the upright as crooked. If there is pre-existing Phlegm in the head, combined with external Wind pathogen, Wind and Phlegm struggle together, attacking the empty orifices upward; or if Yin deficiency causes chills, pulling the Eye Ties (Optic Nerve/Meridian connections) causing Sunlight (Shen Guang/Spiritual Light) to scatter and the Sea of Marrow to be unsettled, then one sees the static as moving. Left and Right are the pathways of Yin and Yang, running parallel without contradiction. Once an error occurs, divergent paths multiply, leading to seeing small as large and one as two. Zang Qi is the source of Jing Ming (Acute Clarity). The Five Colors are merely its omens. If Fire and Water do not achieve Ji Ji (Completion/Balance), and Yin and Yang lose their guardianship, then Qi becomes deviant and mixed, resulting in seeing red as white and black as red. However, these are not major afflictions. As long as the body remains clear and bright, how could the pupils exhibit such conditions? If temporary symptoms turn chronic, then internal cataracts and delusional visions will arrive shortly thereafter. Treatment methods: Shi Wei Yi Ying Decoction (Ten-Ingredient Blood-Nourishing Decoction), Rui Zhu Si Shen Pill (Auspicious Bamboo Four-Spirit Pill), Zi Yin Di Huang Wan (Nourishing-Yin Rehmannia Pill). For cases of confusion due to blood loss, drink Gui Pi Tang (Restore the Spleen Decoction) by day, and swallow Du Qi Yi Yin Wan (Duqi Nourishing-Yin Pill) by night. If this does not work, one should gather thoughts and plans, understand what pleases, pains, and delights the patient, along with pulse and breath and physical condition, adding or subtracting from the previous formula, or selecting a new one entirely. One must possess the ability to forge and refine treatments across ancient and modern times, so that the condition matches the therapy.
Whenever a disease is treated with a formula that fits the pattern yet fails to respond, there must be aspects that do not fit. Speculation may fall short; one must envision such symptoms comprehensively. Gathering narrow views may not hit the mark directly. It is only hoped that students will grasp the principle and extend it to other cases (learn by analogy).