夫目之有血，为养目之源，充和则有发生长养之功，而目不病，少有亏滞，目病生矣。
犹水为生物之泽，雨露中和，则滋生之得宜，而草木秀，亢旱淫潦，则草木坏矣。皆一气之
失中使然也。是故天之正气不和，则阴阳偏盛，旱潦乘之，水之盈亏不一，物之秀槁不齐，
雨失时，而为物之害也，譬之山崩水涌，滂沛妄行，不循河道而流，不得已而疏塞决堤，
以泄其泛滥，使无淹溢害物之患。人之六气不和，水火乖违，淫亢乘之，血之衰旺不
一，气之升降不齐，荣卫失调，而为人害也。盖由其阴虚火盛，炎炽错乱，不遵经络而来，
郁滞不能通畅，不得已而开滞导郁，以泄其瘀，使无胀溃损目之害，其理与战法同。而开导
之要穴有六，谓迎香、内脾、上星、耳际、左右太阳穴也。内脾∶乃破贼正队之前锋也，其
功虽迟，渐可收而平顺，两太阳，击其左右翼也，其功次之；上星∶绝其粮道也；迎香∶攻
贼之巢穴也，成功虽速，乘险而征也；耳际∶乃击其游骑耳，道远功卑，智者所不取此六穴
者，皆拯危之良术，挫敌之要机，与其闭门捉贼，不若开门待去之一法也。
夫盗人岂所欲遇乎？倘不幸而遇之，若盗寡而势弱，我强而势盛，贼成擒矣。设或群盗
猖獗，又不若开门逐之为愈也。资财虽损，竭力经营，犹可补其损也。若一闭门，必有激变
焚杀之势。目人岂所欲患乎？倘不幸而患之，病浅而邪不胜者，攻其内而邪自退，目自明矣
若六阳炽盛，不若开导以通之，则膏液虽损，随以药补之，犹无损也。不然，火邪瘀滞之
极，目必有溃烂枯凸之害。虽然，但开导之一法，其中有利害二者存焉。有大功于目，而人
不知，有隐祸于目，而人亦不知。若论其摧锋挫锐，拯祸勘乱，则其功之大者也。至于耗液
伤膏，弱光华而损滋生，又其祸之隐者也。医人若能识病之轻重，察病之虚实，宜开导而开
导之，既导之后，随即补之，使病目者，气血无伤害之弊，庶可称通权达变之良医矣。
眼睛之所以有血液，是因为血是滋养眼睛的源泉。血液充盈调和，就能发挥生长和养育的作用，眼睛就不会生病；如果稍有亏损阻滞，眼病就会产生。
这就像水对于生物来说是滋润之源，雨露温和适中，那么生物的滋生就得到适宜，草木就会茂盛；如果遭遇亢旱或过多的雨水，草木就会枯萎损坏。这都是因为“气”失去了中和状态所导致的。
因此，天的正气如果不和谐，就会导致阴阳偏盛，干旱或暴雨随之而来，水的盈亏不一致，万物的繁茂与枯槁也不整齐。雨水失去时令，就成为万物的灾害。这就好比山崩水涌，水流汹涌妄行，不遵循河道而流淌，不得已时要疏通堵塞、决开堤防，以排泄泛滥的水流，从而避免淹没伤害万物的祸患。
人的六气（风、寒、暑、湿、燥、火）如果不和谐，水火失调，邪气乘虚而入，导致血液的衰旺不一，气的升降不齐，营卫之气失调，从而成为人体的危害。大概是由于人体阴虚火盛，火热炽盛错乱，不遵循经络运行，郁滞不能通畅，不得已时要开通滞塞、疏导郁结，以排泄瘀血，从而避免肿胀溃烂损害眼睛的危害，其道理与用兵打仗相同。
而在开导治疗中重要的穴位有六个，即迎香穴、内脾穴、上星穴、耳际穴以及左右太阳穴。
内脾穴：就像是攻破敌军主力部队的前锋，虽然见效较慢，但可以逐渐收效并趋于平顺；
两个太阳穴：像是攻击敌军的左右两翼，功效次于内脾穴；
上星穴：像是切断敌人的粮道；
迎香穴：像是攻打敌人的巢穴，虽然成功迅速，但属于冒险出征；
耳际穴：就像是攻击敌人的游动骑兵，路途遥远且功效卑微，是明智者所不采用的。
这六个穴位，都是挽救危局的良术，挫败敌人的关键机枢。与其像关门捉贼那样，不如开门等待敌人离去的方法更好。
强盗难道是我们想要遇到的吗？倘若不幸遇到，如果盗贼势单力薄，而我方势力强大，盗贼就会被擒获。假如遇上群盗猖獗，那就不如打开门驱逐他们更好。虽然财物会有损失，但如果竭力经营，还可以弥补损失。如果一旦紧闭门户，必然会产生激变，导致焚烧杀戮的局面。
眼病难道是我们想要患上的吗？倘若不幸患病，如果病情浅表且邪气不强盛，通过攻治内部，邪气自然退去，眼睛自然会明亮。如果六阳经火热炽盛，不如采用开导的方法来疏通它，这样即使膏液（眼部精微物质）有所损耗，随即用药补益，也还是没有损害。不然的话，火热邪气瘀滞到了极点，眼睛必定会有溃烂、干枯或凸起的危害。
虽然如此，但开导这一方法，其中存在着利与害两个方面。它对眼睛有大功劳，但人们往往不知道；它在眼睛中隐藏着祸患，人们也不知道。如果说摧毁锋芒、挫败锐气、拯救灾祸、平定混乱，那是它的大功劳。至于消耗津液、损伤膏质、减弱光华并损害滋生能力，又是它隐藏的祸患。
医生如果能识别病情的轻重，察看病证的虚实，该开导时就开导，在开导之后，随即进行补益，使患病的眼睛气血不受伤害的弊端，这样就可以称得上是通晓权变、通达事理的良医了。
The presence of blood in the eyes serves as the source for nourishing them. When blood is abundant and harmonious, it performs the function of generation, growth, and nourishment, preventing eye diseases; however, if there is even slight deficiency or stagnation, eye diseases will arise.
This is analogous to water being the moisture that sustains living things. When rain and dew are moderate and balanced, the proliferation of life is appropriate, and vegetation flourishes; conversely, under conditions of severe drought or excessive flooding, vegetation withers and is destroyed. This is all due to the loss of balance in Qi (vital energy).
Therefore, when the upright Qi of Heaven is not harmonious, Yin and Yang become imbalanced, leading to either drought or torrential rains. The fluctuation of water levels varies, causing a disparity between the flourishing and withering of all things. Rain falling out of season becomes a disaster to all things. This is like mountains collapsing and waters surging: torrents flow recklessly, deviating from river channels. In such cases, one is compelled to dredge blockages and breach dikes to drain the floods, thereby avoiding the calamity of inundation and harm to all things.
Similarly, when the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) in the human body are disharmonious, and Water and Fire are discordant, pathogenic factors invade excessively. This results in uneven fluctuations in the strength of Blood, disordered ascending and descending of Qi, and imbalance of Ying (Nutritive) and Wei (Defensive) Qi, which then become harmful to the person. Generally, this arises from Yin deficiency with hyperactive Fire, where blazing heat causes chaos, disregarding the meridians. Stagnation prevents smooth flow, necessitating the opening of stagnation and unblocking of depression to drain stasis, thus preventing swelling, ulceration, and damage to the eyes. The principle is identical to military strategy.
There are six important acupoints for this "opening and guiding" therapy: Yingxiang (LI20), Neipi, Shangxing (GV23), Erji, and the left and right Taiyang (EX-HN5) points.
Neipi: Acts as the vanguard before the main enemy force. Although its effect is slow, it gradually achieves stability and peace.
The two Taiyang points: Strike the left and right flanks of the enemy. Their efficacy is secondary to Neipi.
Shangxing: Cuts off the enemy's supply lines.
Yingxiang: Attacks the enemy's nest. While success is rapid, it involves campaigning through danger.
Erji: Strikes the enemy's cavalry. The distance is far, and the efficacy is low; thus, wise practitioners do not employ it.
These six acupoints are excellent techniques for rescuing crises and key strategies for defeating enemies. It is better to open the door and wait for the enemy to leave than to close the door and try to catch them.
Does one desire to encounter robbers? If unfortunately encountered, and if the robbers are few and weak while our forces are strong, they can be captured. However, if bandits are rampant, it is better to open the door and drive them away. Although property may be lost, diligent management can still compensate for the damage. If one closes the door tightly, it inevitably leads to drastic changes, resulting in arson and slaughter.
Does one desire to suffer from eye disease? If unfortunately afflicted, and if the disease is superficial and the pathogen is not overpowering, attacking internally will cause the pathogen to retreat naturally, restoring clarity to the eyes. However, if the Heat of the Six Yang channels is blazing, it is better to use opening and guiding methods to unblock it. Even if the essence fluids (Gao Ye) are damaged, subsequent medicinal supplementation ensures no lasting harm. Otherwise, if Fire pathogens and stasis reach an extreme, the eyes will inevitably suffer from ulceration, dryness, or protrusion.
Nevertheless, the method of opening and guiding contains both benefits and harms. It confers great merit upon the eyes, yet people often remain unaware; it harbors hidden dangers, yet people are also ignorant of them. Regarding its ability to break enemy lines, rescue disasters, and quell chaos, its merit is significant. However, regarding the consumption of fluids, injury to essence, weakening of brilliance, and impairment of generative capacity, these are its hidden harms.
If a physician can discern the severity of the disease and examine its deficiency or excess, applying opening and guiding when appropriate, and immediately following up with tonification, thereby ensuring that the Qi and Blood of the diseased eyes suffer no detriment, such a physician can be called a good doctor who understands flexibility and adaptation.