暴发眼者，审他是热甚，用双解散、救苦汤、当归龙胆汤、修肝散、洗肝散、泻肝散、郁金酒调散。
有是风热火病，服凉药不退者，用明目细辛汤、助阳活血汤、紫金川芎茶调散、明目流气饮、桑螵蛸酒调散。
有是久病血滞风甚，用当归和血煎、神清散、没药散、卷云汤。发歇无时用生地黄散、破血红花散。
有是风毒为病，用蝉花散、如圣散、川芎茶调散、神清散、夜光柳红丸。痰病用清热、半夏、二陈汤之类，
老痰用四生汤。
有是久病无表病里病，眼内净了。用蝉花散、密蒙花散、决明子散、十味还睛丸。
若内病俱无，但是外病，可次第根据法不须服药，有翳只是去翳药加减疗之。
有人问于予曰∶人之眼目，乃五脏六腑之精，苟有患伤于内腑，其理何哉？然则又有左病而不传右，右病而
不传左，左右俱病，未审其详，请而言之。予应之曰∶HT 非精于岐黄龙木之奥者，莫明乎此也。
夫眼者乃五脏之专精也，目者乃心之窍也，瞳仁者肾之精也，宗精之水所以不出行，血裹之，气辅之，共凑
于目。头者诸阳之所聚也，足太阳膀胱之脉，起于目之锐 ，通顶入脑正属目本，名曰眼系，督脉阳柔之会，首循风府
而出，则入系脑则为目风。厥肝脉上出额督，会于巅顶，其别交者，从目系风相搏，故目 无所见，顶中风府两筋之
间，乃别阴阳交于目内锐 ，阴气盛则目膜，阳气盛则目瞑。病而不得卧者，卫气不得入于阴，故阳气满而阴气虚，故
目不瞑而不得视者，卫气流于阴不得于阳，阳气虚，故目闭。故病犹有偏胜之理，且饮食之中有五味，天地之气有六淫，
人身之中有七情，皆能生病，更有贼微正邪之别。气与味也皆无形之物，能伤于有形之质，何患不生于病。况眼科之中
又有大方之不同，治之各有异，亦宜审其受病之因，视其内外浅深之症，假若一概治疗，不无抱薪之患，良可惜哉！予
因幼耽疾苦，求医疗治，迨今数年于是，熟玩诸家之书，可知玄妙之旨，访寻师友广博方书，采集百端，推原其本，凡
有疑难之间，不耻下问，务究奥旨，子能潜心注意，虽不登岐黄龙木之岸，亦可谓医中魁者也。
凡看眼法，先审瞳仁神光，次看风轮，再察白仁，四辨胞睑二 ，此四者眼科之大要。看眼之时，令其平身正立，
缓缓举手，轻撑开眼皮，先审瞳仁，若有神光则开合猛烈，次看风轮若展缩雄健，则魂魄无病，三察气轮无病泽润光滑，
四辨其肉轮若好，则开合有力，二 不蠹赤矣。
凡察翳法，久年翳膜能去者，其翳浮虚烂红，其眼不张，若近年发歇眼，其翳红白色，浮浓者有些红未退，有泪者
易散，看其中多有死钉不能去，若散翳其红霞色者易退，若因头痛起因有死白翳者难退。又有一样浓翳，去尽其眼全痊，
黑睛有些微云，薄薄带淡白色不能去，名日冷翳。
凡烙法，将烙时可安心定志将眼撑开，用湿纸将四 好肉处用湿纸敷定，只留要烙处许大，将匙烧红，于细绵上开
过即烙之，不可伤四弦，烙干用和解药外敷之，使其拔出火气。
暴发眼（突然发作的眼病）患者，需审察是否因热邪极盛所致。若是，则使用双解散、救苦汤、当归龙胆汤、修肝散、洗肝散、泻肝散、郁金酒调散等方剂。
若属风热火邪致病，服用凉药后症状未退者，可使用明目细辛汤、助阳活血汤、紫金川芎茶调散、明目流气饮、桑螵蛸酒调散。
若属久病导致血行瘀滞且风邪较重者，可使用当归和血煎、神清散、没药散、卷云汤。若病情发作无定时，可使用生地黄散、破血红花散。
若属风毒致病者，可使用蝉花散、如圣散、川芎茶调散、神清散、夜光柳红丸。若属痰湿致病，可使用清热化痰药、半夏、二陈汤之类；老痰（顽固性痰饮）则使用四生汤。
若属久病且无表证也无里证，眼部内部已清净者，可使用蝉花散、密蒙花散、决明子散、十味还睛丸。
若内部脏腑均无病变，仅是外部病症，可依次按照常规法则处理，无需服药；若有翳膜（角膜混浊），仅需用去翳药物加减治疗即可。
有人问我道：“人的眼睛，是五脏六腑精气的汇聚之处，如果内部脏腑有损伤，其道理何在？另外，又有左侧发病不传至右侧，右侧发病不传至左侧，以及左右同时发病的情况，我不清楚其中的详细机理，请您讲解。”我回答说：“如果不是精通岐伯、黄帝、龙树、木之深奥理论的人，是不能阐明这一点的。”
眼睛是五脏精气的专精所在，目是心的窍穴，瞳仁是肾的精气所在。宗精之水之所以不随意流出，是因为有血包裹它，有气辅助它，共同汇聚于眼睛。头部是诸阳经汇聚的地方，足太阳膀胱经，起始于眼角的锐眦，向上通达头顶进入脑部，正属于眼的根本，称为“眼系”。督脉与阳维脉交会之处，首循风府穴而出，则进入脑系即为目风。厥阴肝脉向上出于额部，会合于巅顶，其分支交汇者，从眼系与风邪相搏，所以眼睛看不见东西。头顶中风府两筋之间，是阴阳之气在眼角内侧交会的部位，阴气盛则眼睑闭合，阳气盛则眼睛睁开。患病而不能卧倒休息的，是因为卫气不能进入阴分，所以阳气满溢而阴气虚弱，因此眼睛无法闭合而不能视物；患病而不能睁眼的，是因为卫气流注于阴分而不能出于阳分，阳气虚弱，所以眼睛闭合。所以疾病还有偏胜的道理，况且饮食中有五味，天地之气有六淫，人身之中有七情，都能导致生病，更有贼邪、微邪、正邪的区别。气和味都是无形的物质，却能伤害有形的躯体，何愁不产生疾病呢？何况眼科中又有大方与小方的不同，治疗方法各有差异，也应当审察受病的起因，观察内外浅深的症状，假若一概而论进行治疗，难免会有抱薪救火的祸患，实在令人惋惜！我因为幼年沉迷于疾苦，寻求医疗救治，到现在已有数年，于是熟读各家书籍，可知玄妙的宗旨，访寻师友，广博方书，采集各种方法，推究其本源，凡是有疑难的地方，不以向地位低的人请教为耻，务必探究深奥的宗旨，你如果能潜心注意，即使不能登临岐伯、黄帝、龙树、木之理论的彼岸，也可以说是医中的魁首了。
凡是诊察眼睛的方法，先审察瞳仁和神光，其次看风轮（黑睛），再察白仁（白睛），最后辨别胞睑（眼睑），这四点是眼科的大要。看眼睛时，令患者平身正立，缓缓举手，轻轻撑开眼皮，先审察瞳仁，如果有神光，则开合猛烈有力；其次看风轮，如果展缩雄健有力，则魂魄没有疾病；第三察气轮，如果没有疾病，则润泽光滑；第四辨别肉轮，如果良好，则开合有力，眼睑不会腐烂发红。
凡是诊察翳膜的方法，多年形成的翳膜能够去除的，其翳膜浮虚、烂红，眼睛不能张开；如果是近年发作间歇性的眼病，其翳膜呈红白色，浮脓者有些红色未退，有泪水的容易消散，看其中多有死钉（难以去除的翳障）不能去除；如果是消散翳膜，其呈红霞色的容易消退；如果因头痛起因而有死白翳的，则难消退。又有一种浓重的翳膜，去除后眼睛完全痊愈，黑睛有些微云，薄薄带淡白色不能去除的，名叫冷翳。
凡是烙法，进行烙治时要安心定志，将眼睛撑开，用湿纸将四周好肉处敷定，只留出需要烙治的一小块地方，将铁匙烧红，在细绵上擦拭一下即进行烙治，不可伤及四周的眼角，烙干后用和解药外敷，使其拔出火气。
For acute onset eye diseases (sudden onset of ocular pathology), one must examine whether it is caused by extreme heat. If so, use Shuangjie San (Double Release Powder), Jiuku Tang (Rescue from Suffering Decoction), Danggui Longdan Tang (Angelica and Gentian Root Decoction), Xiugan San (Liver Repair Powder), Xigan San (Liver Cleansing Powder), Xiegan San (Liver Draining Powder), or Yujin Jiu Tiao San (Curcuma Wine-Adjusted Powder).
If the condition is due to wind-fire-heat pathogens and does not improve after taking cooling medicines, use Mingmu Xixin Tang (Eye-Brightening Asarum Decoction), Zhuyang Huoxue Tang (Yang-Assisting and Blood-Activating Decoction), Zijin Chuanxiong Chatiao San (Purple-Gold Ligusticum Tea-Adjusted Powder), Mingmu Liuqi Yin (Eye-Brightening Qi-Circulating Drink), or Sangpiaoxiao Jiu Tiao San (Mantis Egg Case Wine-Adjusted Powder).
If the condition results from long-standing disease with blood stasis and severe wind, use Danggui Hexue Jian (Angelica Blood-Harmonizing Decoction), Shenqing San (Spirit-Clearing Powder), Moyao San (Myrrh Powder), or Juanyun Tang (Rolling Cloud Decoction). If the attacks occur at irregular times, use Shengdihuang San (Rehmannia Powder) or Pohonghua San (Breaking Blood Safflower Powder).
If the condition is caused by wind-toxin, use Chanhuas San (Cicada Flower Powder), Rusheng San (Like-Sage Powder), Chuanxiong Chatiao San (Ligusticum Tea-Adjusted Powder), Shenqing San (Spirit-Clearing Powder), or Yeguang Liuhong Wan (Night-Luminous Willow-Red Pill). For phlegm-related diseases, use heat-clearing agents, Banxia (Pinelliae Rhizoma), Erchen Tang (Two-Aged Decoction), and similar formulas; for old phlegm (stubborn phlegm accumulation), use Sisheng Tang (Four-Life Decoction).
If the condition is chronic with neither exterior nor interior syndromes, and the interior of the eye is clear, use Chanhuas San (Cicada Flower Powder), Mimenghua San (Buddleja Flower Powder), Juemingzi San (Cassia Seed Powder), or Shiwei Huanjing Wan (Ten-Ingredient Eye-Rejuvenating Pill).
If there are no internal organ pathologies, but only external manifestations, follow standard protocols sequentially without administering oral medicine; if nebulae (corneal opacities) are present, treat them solely with加减 (modified) anti-nebula medications.
Someone asked me: "The human eyes are the essence of the five zang and six fu organs. If there is injury to the internal organs, what is the rationale? Furthermore, why does left-sided disease not transmit to the right, right-sided disease not transmit to the left, and sometimes both sides are diseased simultaneously? I do not understand the details; please explain." I replied: "Only those who have mastered the profound theories of Qibo, Huangdi, Nagarakretagama (Longshu), and Muzhi can clarify this."
The eyes are the concentrated essence of the five zang organs; the eyes are the orifice of the Heart; the pupil is the essence of the Kidney. The water of Zongjing (ancestral essence) does not flow out freely because it is wrapped by blood and assisted by qi, gathering together in the eyes. The head is where all yang meridians converge. The Foot-Taiyang Bladder Meridian originates at the outer canthus, travels up to the vertex, enters the brain, and directly connects to the root of the eye, known as the "eye system" (Yanxi). It intersects with the Du Meridian and Yang Wei Mai at the Fufu point; entering the brain system constitutes Wind-Eye. The Jueyin Liver Meridian ascends to the forehead and converges at the vertex; its branches intersect from the eye system, where wind pathogens contend, causing blindness. Between the two tendons at the vertex and Fufu point, yin and yang qi intersect at the inner canthus. When yin qi is excessive, the eyelids close; when yang qi is excessive, the eyes open. In cases where one cannot lie down due to illness, it is because Wei Qi (Defensive Qi) cannot enter the yin aspect, resulting in fullness of yang and deficiency of yin, thus preventing eye closure and vision. In cases where one cannot open the eyes, it is because Wei Qi flows into the yin but fails to emerge into the yang, resulting in yang deficiency, thus causing eye closure. Therefore, diseases involve principles of excess and deficiency. Diet contains five flavors, heaven and earth possess six excesses (Liuyin), and the human body harbors seven emotions (Qiqing); all can cause disease. There are distinctions among thief pathogens, subtle pathogens, and righteous pathogens. Qi and flavor are formless yet can damage有形 (form/material) substances; how could they fail to produce disease? Moreover, ophthalmology distinguishes between major and minor formulas, each with different treatments. One must examine the cause of the disease and observe the severity and depth of symptoms. Treating everything uniformly risks exacerbating the condition like adding firewood to a fire, which is truly regrettable! Since my youth, I suffered from illnesses and sought medical treatment. Over these years, I have studied various texts thoroughly to grasp their profound principles. I visited teachers and friends, collected extensive prescriptions, traced origins, and did not hesitate to ask subordinates about doubts, striving to explore deep meanings. If you focus your mind diligently, even if you do not reach the shore of Qibo, Huangdi, Longshu, and Muzhi's theories, you can still be considered a leader in medicine.
In examining eyes, first assess the pupil and Shen Guang (spiritual light); second, inspect the Feng Lun (Wind Wheel/black cornea); third, observe the Bai Ren (White Wheel/white sclera); fourth, distinguish the Baojian (Eyelid/Flesh Wheel). These four points are the essentials of ophthalmology. During examination, have the patient stand upright, raise hands slowly, and gently retract the eyelids. First, check the pupil: if Shen Guang is present, opening and closing are vigorous. Second, check the Feng Lun: if expansion and contraction are robust, the Hun and Po spirits are healthy. Third, check the Qi Lun: if healthy, it is moist, smooth, and lustrous. Fourth, check the Rou Lun: if healthy, opening and closing are forceful, and the eyelids are not ulcerated or red.
Regarding the examination of nebulae (opacities): Nebulae formed over many years that can be removed are typically floating, void, rot-red, and prevent eye opening. Recent intermittent eye diseases present with red-white nebulae; if floating and purulent with residual redness, or accompanied by tears, they disperse easily. However, "dead nails" (hard, unremovable opacities) within may persist. Red-mist-like nebulae disperse easily. Nebulae arising from headaches that are white and hard are difficult to remove. Another type of dense nebula, once removed, leads to complete recovery. A thin, pale-white cloudiness on the black cornea that cannot be removed is called Leng Yi (Cold Nebula).
For cauterization therapy, remain calm and steady while holding the eye open. Apply wet paper to cover healthy flesh around the four corners, exposing only the area to be cauterized. Heat an iron spoon until red, wipe it on fine cotton, and then cauterize. Do not injure the four corners. After cauterization dries, apply harmonizing medicines externally to draw out the fire toxin.