原夫钩、割、针、烙之术，仿黄帝九针所作，闻自汉·华元化先生得来，一云龙树山人，未知孰是。出险拯
危，功效最速。本科专此，实泻利郁滞、剪除横逆之一法也。如钩，先须认定何处皮肉筋膜浮浅，可钩不可钩，
即手法亦随病之轻重行之；如割，在土、金位，患攀睛、鸡冠蚬肉、鱼子石榴等症者可，大 头一块红肉，乃心
之英华，误犯则血脱而盲，或元气薄及燥急湿盛，因而惹风，必为溃、为漏、为枯陷。风轮肉蚀，钩得便割得。
其丝血浓蔽，略略剔去外边秽瘀与峰起者。贴睛浅障，耐心磨濯自消，若性急取快，恐怕膏流珠碎；针即针内障、
拨反背、刺痰核，暨开导砭灸之针，详于本症本论，不复胪列；至于烙，只能治残风弦烂重而久不愈者，轻者亦
不须。若障属血分，割如再长，务火烙以断之始平，且藉其能止血，不致亡阴。倘在黑白之间，切勿行。总四者
之法，功效虽速，必不得已而用。全在心细胆大、手准力完，庶几无害于事。事后当按症用药，若欲补泻，各随
脏腑所宜，否则气散血凝，剜肉成疮，纵有今日之明，不久终为痼疾，夫然后起龙树、元化，尽黄帝九针之术，
无能为也。噫！审诸。
医科之事，惟目症治最繁。一以贯之，五行生克、内外感伤而已。第伤于内者必达于外，感于外者必传于内，
一传再传，一达再达，则阴阳错乱，五行杂见，外感者几为内伤，内伤者几为外感，生者等于克，克者等于生。
专于斯者犹不能辨其精微，彼猎涉方书，安望其舍此无辜、伐彼有过，认真于虚、实、贼、微、传、并、自、合
之病者哉！夫所谓虚、实、贼、微、传、并、自、合者，盖天地生人，禀赋大异，情好各殊。子国子曰∶人心之
不同，如其面焉。惟其不同，以故忧愁思虑伤乎心，积为伏梁；形寒饮冷伤乎肺，积为息贲；恚怒气逆上而不下
伤乎肝，积为肥气；饮食劳倦伤乎脾，积为痞气；久坐湿地，强力入水伤乎肾，积为奔豚。种种人欲，难以笔罄，
此无病而致其病也。此所谓飞蛾扑火，自焚其身，岂蚕以丝、象以齿故也。况且阴阳戾气，无时无之，此中人最
易相犯，今既已犯耳，自然各从其属而加甚，乃发为中风、伤暑、中痰、伤寒、中湿之五邪。五邪之来，又当有
别，盖从前来者为实邪，从后来者为虚邪，从所不胜来者为贼邪，从所胜来者为微邪，自病为正邪。如心火，因
肝木之邪所致，火生于木是从后来。火中有木，木能克土，无土则水至而致火，故曰虚邪；因脾土之邪所致，土
生于火，是从前来。火中有土，水不能至而火无惧惮矣，故曰实邪；因肾水之邪所致，水能克火，是从所不胜来。
既不能胜，势必为祸，故曰贼邪；因肺金之邪所致，火能刑金，是从所胜来。胜应不能为害，然有反克之理，故
曰微邪；心火自炎，无他邪相干，故曰正邪。假令心病由中风
得之为虚邪，色当赤。何以言之？肝主色，入心为赤，入脾为黄，入肺为白，入肾为黑，自入为青。肝邪入心，
故知色赤也。其病身热，胁下满痛，其脉浮大而弦；中痰得之为实邪，当喜苦味。脾主味，入心为苦，入肺为辛，
入肾为咸，入肝为酸，自入为甘。其病身热体重，谵语，四肢不收，其脉浮大而缓；伤寒得之为微邪，当谵言妄
语。肺主声，入心为言，入肝为呼，入脾为歌，入肾为呻，自入为哭。其病身热，洒洒恶寒，甚则喘咳，其脉浮
大而涩，中湿得之为贼邪，当汗出不止。肾主液，入心为汗，入肝为泪，入脾为痰，入肺为涕，自入为唾，一曰
自入为精。其病身热，小腹痛，足胫寒而逆，其脉沉缓而大；中暑得之为正邪，当恶焦臭。心主臭，入肾为腐，
入肝为臊，入脾为香，入肺为腥，自入为焦。其病身热而烦，或心痛，其脉浮大而数；此经与彼经齐病曰合；一
经、二经病，一经罢而一经加甚曰并；传即五邪往来；自乃正邪别名，自我、因他，圆融昭鉴。病虽变幻万端，
亦有以宰制之法，此上工所以知将来而治未病也。是故古人立言垂训，制方疗病，有病源即有病症、有病名。后
人顾名思义，援症投药若合符节，何莫非造化枢纽。但其理深不易穷，博而难约，无以豁浅人之胸次，故名家医
集具在，蛛网尘封，从来未有翻阅到底者。愚妄以意逆志，始以论说，继以诗词，以图象以注释，有不能言语形
容者，必旁求曲喻，务使伤感浅深，病症内外，悉寓于短章尺幅之中，一览了然，不遗余蕴，不生厌渎而后已。
苏子曰∶惟求疾愈，何必困医，意在是也。若夫心病者愈在季夏，季夏不愈，甚于冬，冬不变，持于春，起于夏。
又病在心，戊己愈，戊己不愈，加于壬癸，壬癸不变，持于甲乙，起于丙丁者流，此经所谓邪气之客于身也，以
胜相加，至所生而愈，至所不胜而甚，
至所生而持，自得其位而起。亦五行生克之理，乃症治后一着事，专于斯者，又不可不知此也。已上诸说，举心
为例，余可类推，非先主而后臣也。其脏如此，其腑可知，非重脏而薄腑也。篇中虚实二字，须毋执着，尤不可
轻易放过。经曰∶必先度其形之肥瘠，以调其气之虚实，此以形体别虚实也；又曰∶邪气盛则实，形气夺则虚，
此以邪正别虚实也；以饮食言，曰∶谷盛气盛，谷虚气虚；以血脉言，曰∶脉实血实，脉虚血虚；至云邪之所凑，
其气必虚，留而不行，其病则实。分疏到此，无隐不彰矣。进而论之，实者邪实，虚者正虚。邪虚正实，邪实正
虚何则？夫人真元不亏，邪何能入，即入亦不甚深，略用清和之品，其病立退。凡用大热大寒之剂者，皆正气素
虚而邪气暴实也。若虚实只从前后来论，则百病但有传与，而无自受耳。若虚实壹作气血衰旺看，则百病但有内
伤而无外感耳。且虚必议补，邪虚正实，早用恐养奸贻患；实必须泻，邪实正虚，数进恐喜攻增气。谚曰∶实实
损不足，虚虚益有余，盲人骑瞎马，夜半临深池，其机如此。即就此机而参之，思过半矣。呜乎！医者意也，药
者却也。却病之方，不外补泻，得医之意，无非虚实，能知虚实，定以补泻，医事尽之矣。更不必阴阳五行，一
以贯目症之繁。
钩、割、针、烙（用热物烧灼伤口以止血或杀菌）这四种医术，是仿照黄帝九针（古代九种不同形状和用途的针具）制作的，据说是从汉代的华佗先生那里学来的，也有人说来自印度的龙树山人，不知哪种说法正确。这些方法在解除险境、挽救危重病情方面，功效最为迅速。眼科专门使用这些方法，实际上是一种泻除郁滞、剪除异常增生组织的方法。比如钩法，必须先确定哪里的皮肉筋膜浮浅，适合钩治还是不适合，手法也要根据病情的轻重来施行；比如割法，适用于脾（土）、肺（金）部位出现的攀睛（翼状胬肉）、鸡冠蚬肉（睑裂部肉样增生）、鱼子石榴（滤泡性结膜炎等）等症状的患者。眼睛中央一块红肉，是心之精华所在，如果误伤就会造成失血失明，或者因为元气虚弱以及燥急湿盛而引发风邪，必然导致溃烂、瘘管形成或组织干枯凹陷。黑眼球（风轮）上的肉质侵蚀，可以用钩法处理，能割除的就割除。对于丝状血管浓密遮蔽的情况，稍微剔除外部的污秽瘀血和突起部分即可。贴在眼球表面的浅层翳障，耐心磨洗自然会消退，如果性急求快，恐怕会导致药膏流淌、晶珠破碎；针法即用于针刺内障、拨正倒睫、刺破痰核，以及作为开导砭石和艾灸辅助的针具，详细情况在本症本论中已有说明，不再一一列举；至于烙法，只能治疗残存风邪、弦烂严重且久不痊愈的患者，轻症也不需要。如果翳障属于血分病变，割除后如果再长出来，务必用火烙法来切断它才能平复，并且借助它能止血的功效，不至于导致亡阴。如果在黑白眼球交界处，切勿施行。总之这四种方法，虽然功效迅速，但必须是在不得已的情况下才使用。全凭医生心思细密、胆量宏大、手法准确、力量完备，这样才能对病情无害。术后应当根据症状用药，如果要补虚泻实，要分别根据脏腑的适宜情况来决定，否则会导致气散血凝，挖肉成疮，即使现在有明亮的视力，不久终究会成为顽固疾病，到那时，即使让龙树、华佗复活，用尽黄帝的九针之术，也无能为力了。唉！一定要审慎啊。
医科之中，只有眼病的诊治最为繁杂。贯穿其中的道理，不过是五行生克、内外感伤罢了。只是内伤必定反映到外部，外感必定传变到内部，一旦传变再传变，一旦反映再反映，就会导致阴阳错乱，五行混杂，外感病几乎变成内伤病，内伤病几乎变成外感病，相生等于相克，相克等于相生。专门研究这一领域的人尚且不能辨别其精微之处，那些泛泛涉猎方书的人，怎么能指望他们舍弃无辜的脏腑、攻伐有过错的脏腑，认真辨析虚、实、贼、微、传、并、自、合这几种病机呢？所谓虚、实、贼、微、传、并、自、合，是因为天地生成人类，禀赋差异很大，性情喜好各不相同。子国子说：人的内心不同，就像他们的面孔一样。正因为不同，所以忧愁思虑会伤害心脏，积聚成为伏梁（一种腹部积块病）；形体受寒、饮食生冷会伤害肺脏，积聚成为息贲（一种肺部积块病）；愤怒气逆上冲不下行会伤害肝脏，积聚成为肥气（一种肝部积块病）；饮食劳倦会伤害脾脏，积聚成为痞气（一种脾胃气机阻滞病）；久坐湿地、强力入水会伤害肾脏，积聚成为奔豚（一种气从少腹上冲心胸的病）。种种人欲导致的疾病，难以用笔完全写尽，这是无病而致病，所谓的飞蛾扑火，自焚其身，难道是因为蚕吐丝、大象有牙齿的缘故吗？况且阴阳乖戾之气，无时无刻不存在，这些人最容易相互触犯，既然已经触犯了，自然各从其所属而加重，于是发为中风、伤暑、中痰、伤寒、中湿这五种邪气。五邪的到来，又应当有所区别，从前而来的称为实邪，从后而来的称为虚邪，从所不胜（克制我者）而来的称为贼邪，从所胜（我克者）而来的称为微邪，自身发病的称为正邪。比如心火病，因肝木之邪所致，火生于木，是从后来，故为虚邪；火中有木，木能克土，无土则水至而致火，故曰虚邪；因脾土之邪所致，土生于火，是从前来，故为实邪；火中有土，水不能至而火无惧惮矣，故曰实邪；因肾水之邪所致，水能克火，是从所不胜来，既不能胜，势必为祸，故曰贼邪；因肺金之邪所致，火能刑金，是从所胜来，胜应不能为害，然有反克之理，故曰微邪；心火自炎，无他邪相干，故曰正邪。假使心病由中风得之为虚邪，面色应当发红。为什么这样说？肝主色，入心为赤，入脾为黄，入肺为白，入肾为黑，自入为青。肝邪入心，所以知道面色赤。其病症为身体发热，胁下满痛，脉象浮大而弦；中痰得之为实邪，应当喜欢苦味。脾主味，入心为苦，入肺为辛，入肾为咸，入肝为酸，自入为甘。其病症为身体发热沉重，胡言乱语，四肢无力收持，脉象浮大而缓；伤寒得之为微邪，应当胡言妄语。肺主声，入心为言，入肝为呼，入脾为歌，入肾为呻，自入为哭。其病症为身体发热，洒洒恶寒，甚至喘咳，脉象浮大而涩；中湿得之为贼邪，应当汗出不止。肾主液，入心为汗，入肝为泪，入脾为痰，入肺为涕，自入为唾，一说自入为精。其病症为身体发热，小腹痛，足胫寒冷逆冷，脉象沉缓而大；中暑得之为正邪，应当厌恶焦臭味。心主臭，入肾为腐，入肝为臊，入脾为香，入肺为腥，自入为焦。其病症为身体发热而烦躁，或者心痛，脉象浮大而数；此经与彼经同时发病称为合；一经、二经发病，一经病愈而一经加重称为并；传即五邪往来；自乃正邪别名，自我、因他，圆融昭鉴。病情虽然变幻万端，也有主宰控制的方法，这就是高明医生所以能预知将来而治未病的原因。所以古人立言垂训，制定方剂治疗疾病，有病源就有病症、有病名。后人顾名思义，依据症状投药如同符节相合，何尝不是造化的枢纽。只是这个道理深奥不易穷尽，广博而难归纳，无法开阔浅薄之人的胸襟，所以名家医集都在，却如蛛网尘封，从来没有人翻阅到底。我狂妄地揣测古人意图，开始以论说，继以诗词，以图象以注释，有不能用言语形容的，必定旁征博引、曲折比喻，务使伤感深浅，病症内外，都寓于短章尺幅之中，一览了然，不遗余蕴，不生厌渎而后已。苏东坡说：只求疾病痊愈，何必困扰医生，意思就在这里。如果心病患者在季夏（夏季最后一个月）痊愈，季夏不愈，则在冬季加重，冬季不变，则在春季维持，在夏季起发。又有病在心，戊己日（土日）痊愈，戊己日不愈，则在壬癸日（水日）加重，壬癸日不变，则在甲乙日（木日）维持，在丙丁日（火日）起发，这类情况，就是经典所说的邪气客于身，以胜相加，至所生而愈，至所不胜而甚，至所生而持，自得其位而起。这也是五行生克的道理，是症治后的后续事情，专门研究这一领域的人，不可不知道这些。以上诸说，举心脏为例，其余可类推，并非先主后臣的意思。其脏如此，其腑可知，并非重脏而薄腑。篇中的虚实二字，不要执着，尤其不可轻易放过。经典说：必先度其形之肥瘦，以调其气之虚实，这是以形体辨别虚实；又说：邪气盛则实，形气夺则虚，这是以邪正辨别虚实；以饮食而言，说：谷盛气盛，谷虚气虚；以血脉而言，说：脉实血实，脉虚血虚；至于说邪之所凑，其气必虚，留而不行，其病则实。分析到这里，没有不显明的了。进而论述，实者是邪气实，虚者是正气虚。邪虚正实，邪实正虚为什么呢？因为人体真元不亏损，邪气怎么能进入，即使进入也不很深，略用清和的药物，病立即退去。凡是用大热大寒药剂的，都是正气素来虚弱而邪气暴实。如果虚实只从前后来论，那么百病只有传变，而没有自受。如果虚实当作气血衰旺来看，那么百病只有内伤而没有外感。而且虚必议补，邪虚正实，早用恐怕养奸贻患；实必须泻，邪实正虚，多次进补恐怕喜攻增气。谚语说：实实损不足，虚虚益有余，盲人骑瞎马，夜半临深池，机理就是这样。就以此机理参悟，思过半矣。呜呼！医者意也，药者却也。祛病之方，不外补泻，得医之意，无非虚实，能知虚实，定以补泻，医事尽之矣。更不必阴阳五行，一以贯目症之繁。
The techniques of hooking, cutting, needling, and cauterization (using hot objects to burn wounds for hemostasis or sterilization) were modeled after the Nine Needles of Huangdi (nine ancient needles of different shapes and purposes). It is said they were learned from Hua Tuo of the Han Dynasty, while others claim they came from Longshu Mountain Man in India; it is unknown which is correct. These methods are most rapid in efficacy for resolving danger and saving critical conditions. Ophthalmology specializes in these, as they are essentially a method to drain stagnation and remove abnormal hyperplastic tissues. For instance, with hooking, one must first determine where the skin, flesh, fascia, and tendons are superficial enough to be hooked and where they are not; the technique should also be applied according to the severity of the disease. With cutting, it is applicable to patients presenting with pterygium (wing-shaped conjunctival growth), caruncle hypertrophy (fleshy proliferation at the palpebral fissure), or follicular conjunctivitis-like conditions in the Spleen (Earth) and Lung (Metal) zones. The red tissue in the center of the eye is the essence of the Heart; if mistakenly injured, it leads to blood loss and blindness, or, due to deficient Yuan Qi combined with dryness/urgency or dampness abundance, invites Wind pathogen, inevitably resulting in ulceration, fistula formation, or tissue atrophy. For fleshy erosion on the Black Eye Globe (Wind Wheel), hooking can be used, and cutting where appropriate. For cases where filamentous vessels densely obscure vision, slightly removing external filth, stasis, and protrusions suffices. Superficial nebulae adhering to the eyeball will dissipate with patient grinding and washing; impatience may lead to ointment leakage and lens rupture. Needling refers to treating internal cataracts, correcting trichiasis, puncturing phlegm nodules, and serving as an aid for Bian stones and moxibustion guidance; details are in respective chapters and not listed here. Cauterization is only for residual Wind pathogens causing severe stringy rot that persists despite long duration; mild cases do not require it. If the nebula belongs to the Blood level and regrows after cutting, fire cauterization must be used to sever it for leveling, leveraging its hemostatic effect to prevent Yin depletion. Never perform this between the black and white of the eye. In summary, although these four methods are rapid in efficacy, they must only be used when absolutely necessary. Success relies entirely on the physician's meticulousness, courage, accuracy, and complete force application, ensuring no harm to the condition. Post-procedure, medication should be prescribed based on symptoms; tonification or purging must follow organ-specific suitability. Otherwise, Qi dispersal and Blood coagulation may occur, turning excised flesh into ulcers. Even with current clear vision, stubborn diseases will eventually arise. Then, even if Longshu and Hua Tuo returned, utilizing all Nine Needle techniques of Huangdi, they would be powerless. Alas! Prudence is essential.
Among medical disciplines, ophthalmic treatment is the most complex. The underlying principle is simply the generation and restriction of the Five Elements and internal/external pathogenic influences. Internal injuries necessarily manifest externally, and external invasions necessarily transmit internally. Repeated transmission and manifestation lead to chaotic Yin-Yang and mixed Five Elements, where external patterns resemble internal injuries and vice versa, and generation resembles restriction. Specialists still struggle to discern subtleties; how can those who merely skim formularies hope to spare innocent organs and attack guilty ones, rigorously analyzing deficiency, excess, thief, subtle, transmission, combination, self, and union pathologies? Deficiency, excess, thief, subtle, transmission, combination, self, and union arise because human endowments vary greatly and preferences differ. Ziguozi said: "Human minds differ as much as their faces." Thus, worry and overthinking damage the Heart, accumulating as Fuliang (abdominal mass); cold exposure and cold drinks damage the Lungs, accumulating as Xiben (lung mass); anger and reversed Qi damage the Liver, accumulating as Feiqi (liver mass); diet and fatigue damage the Spleen, accumulating as Piqi (Spleen Qi stagnation); sitting long on damp ground or forcing entry into water damages the Kidneys, accumulating as Bentun (Qi rushing from lower abdomen). Various desires cause diseases hard to fully record—this is getting sick without prior illness, like a moth flying into fire, burning itself, not because silkworms spin silk or elephants have tusks. Moreover, aberrant Yin-Yang Qi exists always; people easily offend each other. Once offended, it worsens according to affiliation, leading to Stroke, Summerheat, Phlegm obstruction, Cold Damage, and Dampness invasion—the five evils. Their origins differ: coming from before is Excess Evil; from behind is Deficiency Evil; from the unconquerable (one that controls me) is Thief Evil; from the conquerable (one I control) is Subtle Evil; self-arising is Righteous Evil. For example, Heart Fire caused by Liver Wood evil: Fire generates from Wood, coming from behind, so it is Deficiency Evil; Fire contains Wood, Wood controls Earth, without Earth Water arrives to fuel Fire, hence Deficiency Evil. Caused by Spleen Earth evil: Earth generates from Fire, coming from before, so it is Excess Evil; Fire contains Earth, Water cannot arrive, Fire fears nothing, hence Excess Evil. Caused by Kidney Water evil: Water controls Fire, coming from the unconquerable, unable to conquer, disaster ensues, hence Thief Evil. Caused by Lung Metal evil: Fire penalizes Metal, coming from the conquerable, victory should not harm, but reverse control exists, hence Subtle Evil. Heart Fire flaring alone, no other evil interferes, hence Righteous Evil. Suppose Heart Disease from Stroke is Deficiency Evil; complexion should be red. Why? Liver governs color; entering Heart makes it Red, Spleen Yellow, Lung White, Kidney Black, Self Green. Liver evil entering Heart means Red complexion. Symptoms: fever, hypochondriac fullness/pain, pulse floating-large-stringy. Phlegm obstruction is Excess Evil; preference for bitter taste. Spleen governs taste; entering Heart makes it Bitter, Lung Pungent, Kidney Salty, Liver Sour, Self Sweet. Symptoms: fever/heaviness, delirium, limbs unresponsive, pulse floating-large-slow. Cold Damage is Subtle Evil; delirious speech. Lung governs sound; entering Heart makes it Speech, Liver Shout, Spleen Sing, Kidney Groan, Self Cry. Symptoms: fever, aversion to cold, possibly wheezing/cough, pulse floating-large-choppy. Dampness invasion is Thief Evil; incessant sweating. Kidney governs fluid; entering Heart makes it Sweat, Liver Tears, Spleen Phlegm, Lung Mucus, Self Saliva (or Essence). Symptoms: fever, lower abdominal pain, cold legs/shins, pulse deep-slow-large. Summerheat is Righteous Evil; aversion to burnt smell. Heart governs odor; entering Kidney makes it Putrid, Liver Fishy, Spleen Fragrant, Lung Fishy, Self Burnt. Symptoms: fever/restlessness, or heart pain, pulse floating-large-rapid. Simultaneous disease of two meridians is Union; one meridian disease ending while another worsens is Combination; Transmission is the interplay of five evils; Self is alias for Righteous Evil, self-caused or other-caused, harmonious and clear. Though diseases change endlessly, there is a controlling method, allowing superior physicians to predict and treat pre-disease. Thus ancients established words, made formulas; disease source implies symptom/name. Later generations match symptoms to drugs seamlessly, reflecting creation's pivot. Yet principles are deep/hard to exhaust, broad/hard to summarize, failing to enlighten shallow minds. Master collections gather dust, unread. I presumptuously guessed intent, starting with essays, then poetry, images, annotations, using metaphors for the ineffable, aiming to contain depth/symptoms within short verses, clear at a glance, leaving no residue, avoiding boredom. Su Shi said: "Seek cure, why trouble doctors?" This is the intent. Heart disease heals in Late Summer; if not, worsens in Winter; if unchanged, holds in Spring; rises in Summer. Also, Heart disease heals on Wu/Ji days (Earth); if not, worsens on Ren/Gui days (Water); if unchanged, holds on Jia/Yi days (Wood); rises on Bing/Ding days (Fire). This matches classics: evil enters body, adds by superiority, heals at generating element, worsens at unconquerable element, holds at generating element, rises at own position. This is Five Element logic, post-treatment matters specialists must know. Examples use Heart; others infer. Not prioritizing Zang over Fu. Do not cling to Deficiency/Excess terms. Classics say: measure fat/thin to adjust Qi deficiency/excess (body type distinguishes deficiency/excess); say: evil abundance is excess, form/Qi depletion is deficiency (evil/righteous distinguishes deficiency/excess); regarding diet: grain abundance/sufficiency, grain deficiency/weakness; regarding vessels: pulse excess/blood excess, pulse deficiency/blood deficiency. Where evil gathers, Qi is deficient; lingering causes disease excess. Analysis至此 is complete. Further: Excess is evil excess, Deficiency is righteous deficiency. What is evil deficiency/righteous excess, evil excess/righteous deficiency? True Yuan not depleted, how can evil enter? If entered, not deep; mild clearing/harmonizing drugs退病 immediately. Large hot/cold agents are for chronic righteous deficiency and acute evil excess. If deficiency/excess only viewed via transmission, diseases only transmit, never self-acquired. If viewed as Qi/Blood decline/prosperity, diseases only internal injury, no external invasion. Deficiency needs tonification; early tonification for evil deficiency/righteous excess feeds evil. Excess needs purging; frequent purging for evil excess/righteous deficiency harms Qi. Proverb: "Excess-excess damages insufficiency, deficiency-deficiency benefits surplus," blind man riding blind horse, midnight near deep pool. Reflecting on this mechanism yields half the understanding. Alas! Medicine is intent; drugs are restraint. Cure lies in tonification/purging; intent lies in deficiency/excess. Knowing deficiency/excess determines tonification/purging; medicine is complete. No need for Yin-Yang/Five Elements to manage ophthalmic complexity.