双睛近觑是生来，不是生来却祸胎，真火不明真气弱，真阴一点亦危哉。瞳神远见足元阳，视短孤阴自葆光，
断莫春江明月夜，又随人宿载花航。
此症目禀赋无恙。忽尔只见近，而不见远者也。甚则子立身边，问为谁氏。行坐无晶镜，白昼有如黄昏，盖
阳衰过阴，病于火者。火病则光华偎敛，安望继晷传薪。又且火之所用即气，在身为风仪，在目为神威。乃纵恣
嗜欲，丧其元阳，则云埋雾蔽，肾中真水仅足以回光自照，尚能健运清液，以滋胆汁，而使木中之火远布于空明
耶。治之当何如？益火之原，以消阴翳。
近看模糊远看明，虚阳发外损阴精，甫能补得真元足，目睫疏疏数亦清。双睛自昔远通灵，近列与薪数不能，
几度支节台上望，生憎羽化魄飞腾。
此症目渐次昏昧，能远视而不能近视者也。甚则秉烛作书，举头落笔。出入非杖藜熟路，莫敢放步。盖阴不
配阳，病于水者。水病则从燥化热，不遑涵虚静鉴，又且水之所变为
血，亲上与气谋，亲下与精谋。若淫泣劳极，斫耗风力，则元神飞越，命门少火。窃恐为毒龙所引，讵能使远照
之灵，敛藏方寸，与未亏天癸同其贞明耶？将何以议治？壮水之主，以镇阳光。
火之源，命门真阳是也。水之主，两肾真阴是也。真阳之气犹风日，真阴之形等月露。风日培于外，月露渥
于内，内外相资，则阴阳和钧。远近发用，各得其宜。经曰∶目得血而能视，似非确论。且目赖气，为水火之交，
而能神明。否则能近怯远，能远怯近，不几桑榆晚景之渐乎。至云根于中者，命曰神机，神去则机息；根于外者，
名曰气立，气止则化绝，斯可尽二症之理。《外台秘要》以远视责其无水而滋肾，似矣，近视责其无火以补心；
赵氏《医贯》以八味丸益火，似矣，以六味丸壮水，均所谓差之毫厘，失之千里。益火须椒、附、桂、茸、故纸、
肉蔻、阳起石，益之无益。此阳衰随阴下陷，譬日夕则光威渐靡。不思锐进，增入麦冬、石斛、茯苓、草、石决，
视愈短。壮水以归、地、枣、杞、河车、苁蓉、龟鹿胶，壮而不壮。是阴寒弗受滋渥，譬河冻得春阳乃解。不加
峻补，改用丹、泻、黄柏、犀、羚角，命必倾。
双眼天生近视，是先天禀赋所致；若非天生而突然发生，则是后天祸患的胎源。命门真火不明，真气虚弱，真阴仅存一点，也处于危险境地。瞳神能看清远处，是因为足部元阳充足；视力短近、孤阴独存，只能自我保全光芒。千万不要在春江明月之夜，又随着他人乘坐载花的船只（意指放纵情欲）。
这种病症，眼睛的禀赋原本没有异常，忽然变得只能看见近处，而不能看见远处。严重时，即使亲人站在身边，也问不出是谁。行走坐卧时眼前无清晰影像，白昼如同黄昏，这是因为阳气衰弱超过阴气，病在“火”方面。火的功能失常，则目光光华收敛退缩，怎能指望延续光明、传承薪火呢？而且火的功用就是气，在身体表现为风仪，在眼睛表现为神威。如果纵情恣意、嗜欲无度，丧失了元阳，就会像云雾遮蔽一样，肾中的真水仅仅足以回光自照，还能健运清液来滋养胆汁，并使木中之火远布于空明之处吗？治疗应当如何？应当补益火的源头，以消除阴翳。
近看模糊，远看明亮，这是虚阳发散于外，损伤了阴精。刚刚能够补得真元充足，睫毛稀疏，数物也能看清。双眼自古以来就能远眺通灵，现在近处连柴草都看不清，几次登上高台眺望，令人憎恶魂魄飞腾、羽化登仙之感。
这种病症，眼睛逐渐昏昧，能看清远处而不能看清近处。严重时，拿着蜡烛写字，抬头就落下笔。出入如果不依靠拐杖熟悉的路径，不敢随意迈步。这是因为阴不能配合阳，病在“水”方面。水的功能失常，则转化为燥热，无暇涵容虚空、静鉴万物。而且水所变生的血，亲近上与气谋划，亲近下与精谋划。如果淫佚哭泣、劳累至极，耗损风力，那么元神飞越，命门的少火微弱。恐怕会被毒龙引导，岂能使远照的灵性，收敛藏于心方寸，与未亏损的天癸保持同样的贞明呢？将用什么来讨论治疗？应当壮补水的主宰，以镇摄阳光。
火的源头，是命门的真阳。水的主宰，是两肾的真阴。真阳之气如同风和太阳，真阴之形如同月亮和露水。风和太阳在外培育，月亮和露水滴润在内，内外相互资助，则阴阳调和均衡。远近视力的发挥，各自得到适宜。经文说：“眼睛得到血液就能视物”，似乎不是确切的理论。况且眼睛依赖气，作为水火相交，从而产生神明。否则，能近怯远，能远怯近，这不就像桑榆晚景（晚年）的衰退吗？至于说根植于内部的叫做神机，神离去则机能停止；根植于外部的叫做气立，气停止则生化断绝，这可以穷尽这两种病症的道理。《外台秘要》认为远视责之于无水而滋补肾，似乎有道理，但认为近视责之于无火而补心；赵氏《医贯》认为用八味丸益火，似乎有道理，用六味丸壮水，都可谓差之毫厘，失之千里。益火需要用花椒、附子、肉桂、鹿茸、故纸（补骨脂）、肉蔻、阳起石，如果只益火而不解决根本问题则无益。这是因为阳气衰弱随阴气下陷，譬如日落时分，光威逐渐消靡。不思考锐意进取，反而加入麦冬、石斛、茯苓、甘草、石决明，视力会变得更短近。壮水如果用当归、地黄、枣仁、枸杞、河车、肉苁蓉、龟鹿胶，虽然壮水但不能真正强壮。这是因为阴寒不接受滋润，譬如河水结冰，得到春阳才能解冻。如果不加以峻补，改用丹皮、泻白散、黄柏、犀角、羚羊角，性命必然倾覆。
Both eyes naturally squint to see near, this is congenital; if not congenital but sudden, it is the seed of disaster. The true fire (Mingmen Fire) is unclear, the true qi is weak, and there is only a trace of true yin left, which is also perilous. The pupil can see far due to sufficient primal yang at the feet; short-sightedness with solitary yin preserves its own light. Do not, on a spring river night under the bright moon, follow others on a boat carrying flowers (metaphor for indulging in desires).
This condition: the eye's endowment was originally sound. Suddenly, one can only see near, but not far. In severe cases, even if family stands beside, one asks who they are. Walking or sitting, there is no clear vision, day looks like dusk. This is because yang decline exceeds yin, a disease of "fire". When fire is diseased, the brilliance of the eye shrinks and retreats; how can one expect to continue the light and pass on the torch? Moreover, the function of fire is qi; in the body, it manifests as demeanor; in the eye, as spiritual authority. If one indulges in lust and desires, losing primal yang, it becomes like clouds burying and fog obscuring. The true water in the kidney is merely sufficient to reflect light upon itself; can it still vigorously transport clear fluids to nourish the gallbladder, and allow the fire within wood to spread far into the clear void? How should it be treated? One must benefit the source of fire to eliminate yin shadows.
Near vision is blurred, far vision is clear; deficient yang floats outward, damaging yin essence. Only after replenishing the true yuan sufficiently can sparse eyelashes count things clearly. Both eyes have long been spiritually connected to distant views, but now cannot even count firewood nearby. Gazing from high platforms many times, one hates the feeling of feathers transforming and soul flying away.
This condition: the eyes gradually become dim, able to see far but not near. In severe cases, holding a candle to write, raising the head causes the brush to drop. Without walking familiar paths with a cane, one dares not step out. This is because yin does not match yang, a disease of "water". When water is diseased, it transforms into dryness and heat, having no time to contain emptiness and reflect quietly. Furthermore, blood transformed from water conspires with qi above and with essence below. If one weeps excessively, labors to exhaustion, depleting wind strength, then the primordial spirit flies away, and the ministerial fire at the Gate of Life is weak. It is feared that it will be led by venomous dragons; how can the spiritual ability to illuminate far be gathered and stored in the heart, remaining pure and bright like un-depleted Tian Gui (heavenly puberty)? What treatment shall be discussed? One must strengthen the master of water to suppress solar brightness.
The source of fire is the true yang of the Gate of Life. The master of water is the true yin of both kidneys. The qi of true yang is like wind and sun; the form of true yin is like moon and dew. Wind and sun nurture externally, moon and dew moisten internally; when internal and external support each other, yin and yang are harmonious and balanced. Near and far vision functions appropriately. The Classic says: "The eye sees when it receives blood," which seems not entirely accurate. Moreover, the eye relies on qi, as the intersection of water and fire, to produce spiritual illumination. Otherwise, being able to see near but fearful of far, or vice versa, is not just a gradual decline like the evening scenery of mulberry and elm (old age)? Regarding what is rooted inside called Shen Ji (Spirit Mechanism), when spirit leaves, mechanism stops; what is rooted outside called Qi Li (Qi Establishment), when qi stops, transformation ceases. This can exhaust the principles of these two conditions. *Waitai Miyao* attributes far-sightedness to lack of water and nourishes the kidney, which seems correct, but attributes near-sightedness to lack of fire and tonifies the heart. Zhao's *Yi Guan* suggests using Ba Wei Wan to benefit fire, and Liu Wei Wan to strengthen water, both seem correct, yet all are said to be off by a hair's breadth, missing the mark by a thousand miles. To benefit fire, using pepper, aconite, cinnamon, deer antler, Psoralea, nutmeg, and Yangqi Shi is beneficial without benefit [if misapplied]. This is because yang decline sinks with yin, like sunlight fading at dusk. Not thinking of vigorous advancement, instead adding Ophiopogon, Dendrobium, Poria, licorice, and Hematitum makes vision shorter. To strengthen water, using Angelica, Rehmannia, Ziziphus, Cornus, Placenta, Cynomorium, and Tortoise/Deer bone glue strengthens but does not truly strengthen. This is because cold yin does not accept moistening, like river ice requiring spring sun to melt. Without峻补 (vigorous tonification), switching to Moutan, Xie Bai San, Phellodendron, rhinoceros horn, and antelope horn will surely lead to death.