平按∶此篇自篇首至其不当数者为络，见《灵枢》卷四第十七《脉度》篇，又见《甲乙经》
卷二第二。自阴乔阳乔至则瞑目，见《灵枢》卷五第二十一《寒热病》篇，又见本书二十六卷《寒
热杂说》，又见《甲乙经》卷十二第四。自邪客于足阳乔至末，见《素问》卷十八第六十三《缪
刺论》篇，又见《甲乙经》卷五第三。
黄帝问曰∶乔脉安起安止？何气营此？（乔亦作跷，禁娇反，皆疾健儿。人行健疾，此脉所
能，故因名也。乔，高也。此脉从足而出，以上于头，故曰乔脉。问其终始之处，及问此脉何藏
之气也。平按∶乔《灵枢》、《甲乙经》均作跷。营此《灵枢》作荣水，《甲乙经》作营也。）岐
伯对曰∶乔脉者，少阴之别，起于然骨之后，上内踝之上，（《九卷经》云∶乔脉从足至目，各
长七尺五寸，总二乔当一丈五尺。则知阴阳二乔俱起于
跟，皆至目内 。别少阴于然骨之后，行于跟中，至于照海，上行至目内 者，名为阴乔；起于
跟中，至于申脉，上行至目内 者，名曰阳乔。故《八十一难》曰∶阴阳二乔皆起跟中上行。阴
乔至咽，交灌冲脉；阳乔入于风池。皆起跟中上行，是同入目内 ，至咽中与冲脉交，此犹言二
脉行处，不言二脉终处，二脉上行终于目内 以为极也。然骨之后，即跟中也。《九卷》与《八
十一难》左右并具，两乔丈尺，义皆同也。□□□□□□是足少阴别脉也，然骨跟中□下少前大
起骨也。平按∶注皆起跟中，跟字袁刻误作限。又注是足少阴上所缺六字，平拟作然骨之后跟中六
字。又跟中下所缺一字，平据《甲乙经》拟作陷，袁刻作之。）直上循阴股入阴，上循胸里入缺盆，
上出人迎之前，入鼽属目内 ，合于太阳阳乔而上行。（入阴者，阴乔脉入阴器也，此是足少阴
之别，名为阴乔，入缺盆上行。阳乔从风池、脑空，至口边会地仓、承泣，与阴乔于目锐 相交
已，别出入鼽，至目内 ，阴乔与太阳、阳乔三脉合而上行之也。平按∶上出人迎《甲乙经》作
上循人迎。入鼽《甲乙经》作上入鼽，《灵枢》作入 ，正统本《甲乙》亦作入 。）气并相还，
则为濡目；气不营，则目不合。（阴阳二气相并相还，阴盛故目中泪出濡湿也。若二气不相营者，
是则不和，阳盛故目不合也。平按∶气并《甲乙经》作气相并。营《灵枢》作荣，下同。）黄帝
问曰∶气独行五脏，不营六腑，何也？（帝问阴脏，少阴别者阴乔脉所营，谓阳气不营六腑，故
致斯问也。）岐伯曰∶气之不得毋行也，（阴阳二气，相注如环，故不得毋行也。）如水之流，
如日月之行不休，故阴脉营其脏，阳脉营其腑，如环之无端，莫知其纪，终而复始。（水之东流，
回环天地，故行不休也。日月起于星纪，终而复始，故行不止也。三阴之脉，营脏注阳，三阳之脉，
营府注阴，阴阳相注如环，比水之流，日月之行，终而复始，莫知
其纪也。平按∶注日月起于星纪，日月二字原不全，根据经文当是日月二字。）其流溢之气，内溉
脏腑，外濡腠理。（此谓二乔之气。）黄帝问曰∶乔脉阴阳，何者当数？（平按∶《灵枢》、《甲
乙经》阴阳作有阴阳，当数作当其数。）岐伯答曰∶男子数其阳，女子数其阴，当数者为经，其
不当数者为络。黄帝曰∶善。（男子以阳乔为经，以阴乔为络；女子以阴乔为经，以阳乔为络也。
平按∶当数者上《甲乙经》重其阴二字。）
阴乔阳乔，阴阳相交，阳入阴出，阴阳交于兑 ，阳气盛则 目，阴气盛则瞑目。（二乔交于目内 ，阳乔之气从外
入内，阴乔之气从内出外。阳乔脉盛，目 不合；阴乔脉盛，则目瞑不开矣。平按∶兑 《灵枢》作目锐 。）
邪客于足阳乔，令人目痛，从内 始。（二乔交于目锐 □，俱至目内 ，故邪客痛从是内
起也。平按∶注锐 下所缺一字，据上注阳乔与阴乔于目锐 相交已，应作已字。从是内 起，
是字恐系目字传写之误。）
【平按】：本篇从篇首到“其不当数者为络”这一段，见于《灵枢》卷四第十七《脉度》篇，又见于《甲乙经》卷二第二。从“阴跷阳跷”到“则瞑目”这一段，见于《灵枢》卷五第二十一《寒热病》篇，又见于本书（《黄帝内经太素》）二十六卷《寒热杂说》，又见于《甲乙经》卷十二第四。从“邪客于足阳跷”到末尾，见于《素问》卷十八第六十三《缪刺论》篇，又见于《甲乙经》卷五第三。
黄帝问道：跷脉从哪里起始，到哪里终止？是什么气在主管这条经脉？（跷也写作跷，读音为禁娇反，都是指行动敏捷、健步如飞的样子。人行走时动作矫健快速，这是此脉的功能，所以因此得名。跷，意为高。此脉从足部发出，上行至头部，所以称为跷脉。这里询问它的起止位置，以及询问此脉由哪个脏腑的气所主司。平按：跷字在《灵枢》和《甲乙经》中均写作“跷”。主管此脉在《灵枢》中作“荣水”，在《甲乙经》中作“营也”。）
岐伯回答说：跷脉是足少阴肾经的别支，起始于然骨之后，向上经过内踝之上。（《九卷经》即《灵枢》云：跷脉从足至眼，每条长七尺五寸，两条跷脉总共一丈五尺。由此可知，阴阳两条跷脉都起于脚跟，都到达目内眦。在然骨之后分出足少阴肾经，行走在脚跟中，到达照海穴，上行至目内眦的，称为阴跷脉；起于脚跟中，到达申脉穴，上行至目内眦的，称为阳跷脉。所以《难经》第八十一难说：阴阳两条跷脉都起于脚跟中向上行。阴跷脉到达咽喉，与冲脉交会；阳跷脉进入风池穴。都是起于脚跟中向上行，共同进入目内眦，到达咽喉处与冲脉交会，这说的是两条脉的行进路线，并未说明两条脉的终点，两条脉上行终于目内眦作为极点。然骨之后，就是脚跟中。《九卷》与《难经》左右两侧都有记载，两条跷脉的长度，义理都是相同的。[此处原文有缺字]是足少阴的别脉，然骨跟中[缺字]下少前大起的骨头。平按：注释中“皆起跟中”的“跟”字，袁刻本误作“限”。另外注释中“是足少阴”上缺失的六个字，我推测补作“然骨之后跟中”六字。另外“跟中”下缺失的一个字，我依据《甲乙经》推测补作“陷”字，袁刻本作“之”。）
（阴跷脉）直行向上，沿着大腿内侧进入阴器，向上沿着胸里进入缺盆，向上出于人迎穴之前，进入鼻窍，连接目内眦，与太阳经和阳跷脉汇合后上行。（进入阴器，是指阴跷脉进入阴器部分，这是足少阴肾经的别支，名为阴跷脉，进入缺盆后上行。阳跷脉从风池穴、脑空穴，到达口边会合地仓穴、承泣穴，与阴跷脉在目外眦相交之后，分别出入于鼻窍，到达目内眦，阴跷脉与太阳经、阳跷脉三条脉汇合后上行。平按：“上出人迎”在《甲乙经》中作“上循人迎”。“入鼽”在《甲乙经》中作“上入鼽”，在《灵枢》中作“入䪼”，正统版本的《甲乙经》也作“入䪼”。）
气血并行相互循环，就能滋润眼睛；如果气血不能营运，眼睛就不能闭合。（阴阳二气并行相互循环，阴气盛则眼中流泪湿润。如果二气不相营运，就是不和谐，阳气盛则眼睛不能闭合。平按：“气并”在《甲乙经》中作“气相并”。“营”在《灵枢》中作“荣”，以下同。）
黄帝问道：气单独运行于五脏，不营运六腑，为什么呢？（黄帝询问的是阴脏，因为少阴之别即阴跷脉所营运的是阴气，谓阳气不营运六腑，所以导致这样的疑问。）
岐伯说：气是不可能不运行的，（阴阳二气，相互灌注如同圆环，所以不可能不运行。）就像水的流动，像日月的运行一样不停息，所以阴脉营运五脏，阳脉营运六腑，如同圆环没有端点，不知道它的头绪，循环往复，终而复始。（水向东流，环绕天地，所以运行不停息。日月从星纪开始，终而复始，所以运行不止。三阴经的脉，营运脏注向阳，三阳经的脉，营运腑注向阴，阴阳相互灌注如同圆环，比作水的流动、日月的运行，终而复始，无法知晓其头绪。平按：注释中“日月起于星纪”的“日月”二字原不全，根据经文应当是“日月”二字。）那些流溢出来的气，向内灌溉脏腑，向外濡润腠理。（这说的是两条跷脉的气。）
黄帝问道：跷脉的阴阳，哪一条应该计数（作为正经）？（平按：《灵枢》和《甲乙经》中“阴阳”作“有阴阳”，“当数”作“当其数”。）
岐伯回答说：男子计算阳跷，女子计算阴跷，应当计数的作为经，不应当计数的作为络。
黄帝说：好。（男子以阳跷为经，以阴跷为络；女子以阴跷为经，以阳跷为络。平按：“当数者”上面，《甲乙经》重出“其阴”二字。）
阴跷脉和阳跷脉，阴阳相交，阳入阴出，阴阳在目锐眦相交，阳气盛则眼睛睁开，阴气盛则眼睛闭合。（两条跷脉在目内眦相交，阳跷脉之气从外向内，阴跷脉之气从内向外。阳跷脉盛，眼睛睁不开；阴跷脉盛，则眼睛闭着不睁开。平按：目锐眦在《灵枢》中作“目锐眦”。）
邪气侵犯足阳跷脉，使人眼睛疼痛，从目内眦开始。（两条跷脉在目锐眦相交，都到达目内眦，所以邪气侵犯导致的疼痛从这里内部发起。平按：注释中“锐眦”下缺失的一个字，依据上文注释“阳跷与阴跷于目锐眦相交已”，应该是“已”字。“从是内眦起”，“是”字恐怕是“目”字传写时的错误。）
[Ping An]: This section, from the beginning of the chapter to "those not counted as primary are collaterals," is found in *Ling Shu* (Spiritual Pivot), Volume 4, Chapter 17 "Mai Du" (Length of Vessels), and also in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 2, Section 2. The section from "Yin Qiao and Yang Qiao" to "then the eyes close," is found in *Ling Shu*, Volume 5, Chapter 21 "Han Re Bing" (Cold-Heat Diseases), also in this book (*Huang Di Nei Jing Tai Su*) Volume 26 "Han Re Za Shuo" (Miscellaneous Sayings on Cold and Heat), and also in *Jia Yi Jing*, Volume 12, Section 4. From "Evil Qi invades the Foot Yang Qiao" to the end, it is found in *Su Wen* (Basic Questions), Volume 18, Chapter 63 "Miao Ci Lun" (Discussion on Miraculous Puncture), and also in *Jia Yi Jing*, Volume 5, Section 3.
The Yellow Emperor asked: Where do the Qiao vessels originate and where do they terminate? What Qi governs these vessels? (Qiao is also written as Qiao; pronunciation is Jin Jiao fan, meaning agile and vigorous runners. Human movement is swift and vigorous due to the function of these vessels, hence the name. Qiao means high. These vessels originate from the feet and ascend to the head, thus called Qiao vessels. This asks for their starting and ending points, and which Zang organ's Qi governs them. Ping An: In *Ling Shu* and *Jia Yi Jing*, Qiao is written as Qiao. 'Governs this' is written as 'Rong Shui' in *Ling Shu* and 'Ying Ye' in *Jia Yi Jing*.)
Qi Bo replied: The Qiao vessels are branches of the Foot Shaoyin Kidney Meridian. They originate behind Ran Gu (the navicular tuberosity), ascend above the medial malleolus. (*Jiu Juan Jing*, i.e., *Ling Shu*, states: Each Qiao vessel extends seven chi five cun from foot to eye; together, Yin and Yang Qiao measure one zhang five chi. Thus, both Yin and Yang Qiao originate at the heel and reach the inner canthus. Branching from Foot Shaoyin behind Ran Gu, running through the heel to Zhaohai (KI6), and ascending to the inner canthus is named Yin Qiao; originating from the heel, reaching Shenmai (BL62), and ascending to the inner canthus is named Yang Qiao. Therefore, *Nan Jing* Chapter 81 states: Both Yin and Yang Qiao originate from the heel and ascend. Yin Qiao reaches the throat and intersects with the Chong Mai (Penetrating Vessel); Yang Qiao enters Fengchi (GB20). Both originate from the heel and ascend, entering the inner canthus, intersecting with the Chong Mai at the throat. This describes their course but not their termination; their ascent terminates at the inner canthus as the extreme point. Behind Ran Gu refers to the heel. Both *Jiu Juan* and *Nan Jing* record left and right sides, and the measurements are consistent. [Text missing] is the branch of Foot Shaoyin. Behind Ran Gu, [missing character] below the front-large raised bone of the heel. Ping An: In the note 'originate at the heel', Yuan edition mistakenly prints 'Xian' instead of 'Gen'. Also, six characters missing before 'is Foot Shaoyin' are conjectured by me as 'behind Ran Gu, in the heel'. The missing character after 'heel' is conjectured based on *Jia Yi Jing* as 'Xian' (depression), while Yuan edition prints 'Zhi'.)
They go straight up along the medial thigh, enter the genital region, ascend along the interior of the chest into the Supraclavicular Fossa (Que Pen), emerge anterior to Renying (ST9), enter the nasal cavity, connect to the inner canthus, and merge with the Taiyang Bladder Meridian and Yang Qiao to ascend. (Entering the genital region refers to Yin Qiao entering the external genitalia; this is a branch of Foot Shaoyin, named Yin Qiao, ascending into Que Pen. Yang Qiao travels from Fengchi (GB20) and Naokong (GB13) to the corner of the mouth, meeting Dicang (ST4) and Chengqi (ST1), and after intersecting with Yin Qiao at the outer canthus, they separately enter the nasal cavity, reach the inner canthus, where Yin Qiao merges with Taiyang and Yang Qiao to ascend. Ping An: 'Emerge anterior to Renying' in *Jia Yi Jing* is 'follow Renying'. 'Enter nasal cavity' in *Jia Yi Jing* is 'ascend into nasal cavity'; in *Ling Shu* it is 'enter Bi' (lacrimal sac area); orthodox *Jia Yi Jing* also writes 'Bi'.)
When Qi moves together and returns, it moistens the eyes; if Qi does not nourish, the eyes cannot close. (Yin and Yang Qi move together and return; excess Yin causes tears to moisten the eyes. If the two Qi do not nourish each other, there is disharmony; excess Yang causes the eyes to remain open. Ping An: 'Qi bing' in *Jia Yi Jing* is 'Qi xiang bing'. 'Ying' in *Ling Shu* is 'Rong', same below.)
The Yellow Emperor asked: Why does Qi circulate only through the Five Zang organs and not nourish the Six Fu organs? (The Emperor asks about Yin Zang. Since the branch of Shaoyin is Yin Qiao, which nourishes Yin, implying Yang Qi does not nourish the Fu organs, hence the question.)
Qi Bo said: Qi cannot fail to circulate. (Yin and Yang Qi pour into each other like a circle, so they cannot fail to circulate.) It flows like water, moves ceaselessly like the sun and moon. Thus, Yin vessels nourish the Zang, and Yang vessels nourish the Fu. Like a circle without beginning or end, its origin is unknown, ending and restarting. (Water flows east, circling heaven and earth, thus moving ceaselessly. Sun and moon start from Xing Ji and restart, thus moving endlessly. Three Yin vessels nourish Zang and inject into Yang; Three Yang vessels nourish Fu and inject into Yin. Yin and Yang inject into each other like a circle, compared to flowing water and moving sun/moon, ending and restarting, unknowable in sequence. Ping An: In the note 'Sun and Moon start from Xing Ji', the characters 'Sun and Moon' were incomplete originally; based on the text, they should be 'Sun and Moon'.) The overflowing Qi irrigates the Zang and Fu internally and moistens the Cou Li (skin and pores) externally. (This refers to the Qi of the two Qiao vessels.)
The Yellow Emperor asked: Regarding Yin and Yang Qiao, which should be counted (as the primary meridian)? (Ping An: In *Ling Shu* and *Jia Yi Jing*, 'Yin Yang' is 'You Yin Yang', and 'Dang Shu' is 'Dang Qi Shu'.)
Qi Bo answered: For men, count Yang; for women, count Yin. That which is counted is the Jing (Primary) vessel; that which is not counted is the Luo (Collateral) vessel.
The Yellow Emperor said: Excellent. (For men, Yang Qiao is Jing and Yin Qiao is Luo; for women, Yin Qiao is Jing and Yang Qiao is Luo. Ping An: Above 'That which is counted', *Jia Yi Jing* repeats 'Its Yin'.)
Yin Qiao and Yang Qiao intersect; Yang enters and Yin exits. At the outer canthus (Dui Kong), Yin and Yang intersect. When Yang Qi is excessive, the eyes open; when Yin Qi is excessive, the eyes close. (The two Qiao intersect at the inner canthus; Yang Qiao Qi enters from outside to inside, Yin Qiao Qi exits from inside to outside. Excess Yang Qiao makes the eyes unable to close; excess Yin Qiao causes the eyes to remain closed. Ping An: Dui Kong in *Ling Shu* is 'Mu Rui Kong' (outer canthus).)
Evil Qi invading the Foot Yang Qiao causes eye pain, starting from the inner canthus. (The two Qiao intersect at the outer canthus and both reach the inner canthus; thus, pain from evil invasion originates from this internal point. Ping An: The missing character after 'Rui Kong' in the note, based on the previous note 'Yang Qiao and Yin Qiao intersect at Mu Rui Kong already', should be 'Yi' (already). 'Starting from Shi Nei Bi Qi', 'Shi' is likely a transcription error for 'Mu' (eye).)