阴跷起于然骨后，上行照海交信列，二穴原本足少阴，足之太阳睛明接。
阴跷脉分寸歌
阴跷穴起足少阴，足内踝前然骨后，踝下一寸照海真，踝上二寸交信列。
阴跷者，以其所行阴经，为足少阴之别脉也。起于肾经足内踝前，大骨下陷中，然骨后，上循内踝之下一
寸照海穴，又循太溪 于足内踝之上二寸，直行交信穴。从交信上循至目内 ，合于太阳。阳跷，上行气并相
还，则为濡目之用矣。此阴跷循行之经穴也。
考正阴跷穴道
《灵枢·脉度》篇曰∶跷脉者少阴之别脉，起于然谷之后，上内踝之上，直上入鸠，属目内 ，合于
太阳、阳跷而上行。非谓起于然谷穴，而终于睛明穴也。而李时珍乃谓起于然谷穴，终于睛明穴。张介宾《类
经》亦纪然谷、交信、照海、睛明四穴。《金鉴》孚而合之，独《针灸大成》只有照海、交信二穴，左右
凡四穴。予甚骇然，悉难为则，沉思细考图经，交信为阴跷之 ，照海乃阴跷所生，然谷无生 会之语。而
睛明穴下《气府论》注曰∶手足太阳、阳明、阳跷五脉之会。并无阴跷会属之文，无他，时珍先生之谓起于
然谷穴者，是误看后字也，终于睛明穴者，是误看属目内 ，合于太阳之合字也，介宾先生之纪四穴者，是着
书之繁冗，失细谛之思也。何者？阴跷之穴，纪四而跷脉分男女注内，按有云阴跷为少阴之别脉，起于照
海穴。由此观之，矛盾不期而见之也。二先生者，俱为后学之指南，而著作犹有差失。吁！著作之难，不诚然
哉。予不揣遵图经之交信、照海为阴跷之 会者，而绘纪之。不知有小补于阴跷之当否。
阴跷脉起始于然骨穴后方，向上经过照海穴和交信穴，这两个穴位原本属于足少阴肾经，而在目内眦处与足太阳膀胱经的睛明穴相接。
阴跷脉分寸歌诀
阴跷脉的穴位起于足少阴肾经，位于足内踝前方、然骨穴的后方；内踝下方一寸处的照海穴是准确的定位，内踝上方二寸处的交信穴也是其位置所在。
所谓阴跷脉，是因为它循行于阴经，是足少阴肾经的别出脉络。它起始于肾经在足内踝前方的部位，即大骨下方的凹陷中，然骨穴的后方；然后向上沿循至内踝下一寸的照海穴，接着又沿着太溪穴上行，到达足内踝上二寸的直行交信穴。从交信穴继续向上循行至目内眦，与足太阳膀胱经相合。阳跷脉则向上运行，气机并行且相互循环，从而起到濡养眼睛的作用。这就是阴跷脉循行的经络穴位。
考证校正阴跷脉的穴位
《灵枢·脉度》篇中说：“跷脉是足少阴肾经的别脉，起始于然谷穴之后，向上经过内踝之上，直上进入鸠尾（此处原文可能有误，通常指入腹或连属眼部，结合上下文及后世注疏，多指连属目系），归属于目内眦，与足太阳膀胱经、阳跷脉相合并向上行。”这并不是说起始于然谷穴而终止于睛明穴。然而李时珍却说是起始于然谷穴，终止于睛明穴。张介宾在《类经》中也记载了然谷、交信、照海、睛明这四个穴位。《医宗金鉴》附和并综合了这些说法，唯独《针灸大成》只记录了照海、交信两个穴位，左右两侧共四个穴位。对此我感到非常惊骇，认为这些都难以作为准则。我沉思并仔细考证了《铜人腧穴针灸图经》，发现交信穴是阴跷脉的郄穴，照海穴是阴跷脉所生之处，而关于然谷穴并没有“生”或“会”的说法。而在睛明穴下的《气府论》注释中说：“这里是手足太阳、手足阳明、阳跷五脉的交会处。”并没有提到阴跷脉的会属文字。没有其他原因，李时珍先生所说的起始于然谷穴，是错误地看错了后面的字；所说的终止于睛明穴，是错误地看错了“属目内眦，合于太阳”中的“合”字；张介宾先生记载这四个穴位，是因为著书繁杂冗长，缺乏细致的推敲思考。为什么呢？阴跷脉的穴位，虽然记载有四个，但跷脉分男女，注入内部，有的文献说阴跷是足少阴肾经的别脉，起始于照海穴。由此看来，矛盾不期而至。这两位先生都是后学的指南，但他们的著作仍有差错。唉！著书立说的困难，确实如此啊！我不自量力，遵循《铜人腧穴针灸图经》，将交信、照海作为阴跷脉的交会穴位进行绘制记录。不知道这对阴跷脉的研究是否有一点补益。
The Yin Qiao Mai (Yin Heel Vessel) originates behind the Ran Gu point, ascends to pass through the Zhao Hai and Jiao Xin points. These two points originally belong to the Foot Shaoyin Kidney Meridian, and at the inner canthus of the eye, they connect with the Jing Ming point of the Foot Taiyang Bladder Meridian.
Song on Measurements for Yin Qiao Points
The points of the Yin Qiao Mai originate from the Foot Shaoyin Kidney Meridian, located anterior to the medial malleolus and posterior to the Ran Gu point. The Zhao Hai point, one cun below the medial malleolus, is the accurate location; the Jiao Xin point, two cun above the medial malleolus, is also its position.
The so-called Yin Qiao Mai is named because it travels along the yin meridians and is a divergent branch of the Foot Shaoyin Kidney Meridian. It originates in the Foot Shaoyin Kidney Meridian at the area anterior to the medial malleolus, specifically in the depression below the large bone, posterior to the Ran Gu point. It then ascends along the meridian to the Zhao Hai point, one cun below the medial malleolus, and continues upward passing through the Tai Xi point to reach the Jiao Xin point, which lies directly two cun above the medial malleolus. From the Jiao Xin point, it continues upward to the inner canthus of the eye, where it merges with the Foot Taiyang Bladder Meridian. The Yang Qiao Mai (Yang Heel Vessel) ascends, with qi moving in parallel and circulating mutually, thereby serving the function of moistening the eyes. This describes the acupoints along the course of the Yin Qiao Mai.
Examination and Correction of Yin Qiao Acupoints
The chapter "Mai Du" in *Ling Shu* (Spiritual Pivot) states: "The Qiao Mai are divergent branches of the Foot Shaoyin, originating behind the Ran Gu point, ascending past the medial malleolus, entering straight up to the [navel/abdomen - note: text implies connection to eye via context], belonging to the inner canthus, merging with the Foot Taiyang and Yang Qiao Mai to ascend." This does not mean it originates at the Ran Gu point and terminates at the Jing Ming point. However, Li Shizhen stated that it originates at the Ran Gu point and terminates at the Jing Ming point. Zhang Jiebin also recorded four points in his *Lei Jing* (Classified Classic): Ran Gu, Jiao Xin, Zhao Hai, and Jing Ming. *Yi Zong Jin Jian* (Golden Mirror of Medicine) concurred and synthesized these views, whereas *Zhen Jiu Da Cheng* (Great Compendium of Acupuncture and Moxibustion) recorded only two points, Zhao Hai and Jiao Xin, totaling four points on both sides. I was greatly startled by this, finding them difficult to use as standards. After deep contemplation and careful examination of the *Tong Ren Shu Xue Zhen Jiu Tu Jing* (Illustrated Manual of Acupoints for Acupuncture and Moxibustion), I found that Jiao Xin is the Xi-Cleft point of the Yin Qiao Mai, Zhao Hai is where the Yin Qiao Mai arises, but there is no mention of Ran Gu being a site of origin or convergence. Furthermore, the annotation under the Jing Ming point in the *Qi Fu Lun* (Discussion on Qi Centers) states: "This is the convergence of the Hand and Foot Taiyang, Hand and Foot Yangming, and Yang Qiao Mai." There is no text mentioning the convergence of the Yin Qiao Mai. The reason is that Mr. Li Shizhen's statement about originating at Ran Gu resulted from misreading the subsequent character, and his statement about terminating at Jing Ming resulted from misreading the character "merge" (he) in the phrase "belonging to the inner canthus, merging with the Taiyang." Mr. Zhang Jiebin's recording of four points was due to the verbosity of his writing and a lack of meticulous scrutiny. Why? Although four points are recorded for the Yin Qiao Mai, the Qiao Mai differs between men and women in terms of internal injection. Some texts state that the Yin Qiao is a divergent branch of the Foot Shaoyin, originating at the Zhao Hai point. From this perspective, contradictions appear unexpectedly. Both gentlemen serve as guides for later learners, yet their works still contain errors. Alas! How difficult it is to write books, truly! Presuming not my own ability, I have followed the *Tu Jing*, recording Jiao Xin and Zhao Hai as the convergence points of the Yin Qiao Mai, and have drawn them accordingly. I do not know if this offers any small benefit to the study of the Yin Qiao Mai.