二十七难曰∶脉有奇经八脉者，不拘于十二经，何谓也？
然∶有阳维，有阴维，有阳跷，有阴跷，
有冲，有督，有任，有带之脉。凡此八脉者，皆不拘于经，故曰奇经八脉也。
奇，音基，斜也，零也，不偶之义。维，维持也。跷，跷捷也。冲，直上也。督，总督诸阳
也。任，统任诸阴也。带为诸脉之总束也。此八脉者，不系正经，无表里配合，别道奇行，故
曰奇经也。
经有十二，络有十五，凡二十七气，相随上下，何独不拘于经也？
然∶圣人图设沟渠，通利
水道，以备不然。天雨降下，沟渠溢满，当此之时， 霈妄行，圣人不能复图也。此络脉满溢，
诸经不能复拘也。
经脉十二，络脉十五，二十七气，流内联外上下，皆有常度。此八脉不随十二经脉常度，别
道而行，故越人设沟渠为喻，以见络脉满溢，诸经不能复拘，而为奇经，故奇经为十二经脉之别派。
此两节举八脉之名，及所以明奇经之义也。
二十八难曰∶其奇经八脉者，既不拘于十二经，皆何起何系也？
然∶督脉者，起于下极之俞，
并于脊里，上至风府，入属于脑。
此承明八脉起止之义。下极之俞，长强穴也，在脊 骨端。风府穴在脑后发上，同身寸之三
寸。盖督者，都也，能统诸阳脉，行于背，为阳脉之都纲也。
按∶唐氏曰∶督脉起于肾中，下至胞室，肾中天一所生之癸水，入于胞中，全在督脉导之使
下也。督气至胞，任脉应之，则心胃之血，乃下会于胞中，此为督任相交，心肾相济，道家坎
离水火交媾之乡，即在于此。督脉络阴器，循二阴之间，与任脉会于下也。贯脊上顶，交于人
中，与任脉会于上也。今细察其脉，由鼻柱上脑，贯脊抵肾，由肾入胞中，据此道路观之，乃
知督脉主阳，主生肾气。盖气生于天阳，吸入鼻孔，至脑门，下肺管，循背脊，而下入肾，又
由肾入胞中、故吸入则胞中满也。吸入之气，实由鼻由脑由脊而下，故掩鼻张口，能出气而不能
吸气。盖吸由脊下，非从鼻脑不能入也。呼由膈出，故张口能出气也。吸由脊下，督脉主之，
知督脉所主，乃知气之所生化矣。
任脉者，起于中极之下，以上至毛际，循腹里，上关元，至咽喉。
中极穴属任脉，在脐下，同身寸之四寸，言中极之下，盖指会阴穴也。由会阴循腹里而上行，
至咽喉。任者，任也，能统诸阴脉而行于腹，乃阴脉之总任也。
按∶唐氏曰∶督脉在背，总制诸阳，谓之曰督。任脉在腹，总统诸阴，谓之曰任。阴阳相贯。
故任与督两脉必相交，下则交于前后阴之间，上则交于唇之上下也。以先后天论之，督在脊属
肾，属先天，任在腹属胃，属后天。先天主气，下交胞中，后天主血，下交胞中，全在此二脉
也。以水火论，督脉属气属水，任脉属血属火，是任脉当又属之心，心肾相交，水火既济，皆
由于此，故任脉者，阴脉之海也。
冲脉者，起于气冲，并足阳明之经，挟脐上行，至胸中而散。
冲脉为十二经之海，起于气冲，并阳明之脉，挟脐上行而至胸中。《素问·骨空论》言起
于气街，并少阴之经，与此异。《灵枢·逆顺肥瘦篇》与此同。盖冲脉起于胞中，为气血之海，
乃呼吸之根，人之呼气，由气海循胸膈肺管而出于喉，故以冲为气街，盖指乎此，经文虽互异，
而义无害也。
按∶人身阴阳原气，皆起于下。故《内经》以广明之后，即为太冲，太冲之地，属之少阴，
少阴之前，乃为厥阴。其部为血海，常与太冲腾精气而上，灌溉阴阳，斯则人之元气精气，皆
起于下也。由下而起，则分三道而上，其阳者，从少阴之后，行太阳夹脊中道，以总诸阳，名
为督。其阴者，由前阴地道而上，行阳明之表，中以总统诸阴，其名为任。而中央一道，则脉
起血海，腾精气而上，积于胸中为宗气，以司呼吸，其名为冲。是气则与阳明胃气俱住中州，
亦与血海之营气，俱行十二经脉者也。督脉任脉，皆起胞中，一行脊，一行腹，会于承浆。冲脉
则由胞中上行，挟脐而会于咽喉，三脉同起于下极，一源而三歧，故轩岐不曰冲督任，而总其
名曰太冲。是太冲者，以一身之精气升降言之，不独为血海言之也。夫胃中饮食之精汁，奉心
化血，下入胞中，即由冲脉导之使下，故《内经》云∶女子二七而天癸至，太冲脉盛，月事以
时下也。是胞中为先天肾气，后天胃血交会之所，冲脉起于胞中，导先天肾气上行，以交于胃，
导后天阴血下行，以交于肾，导气而上，导血而下。通于肾。丽于阳明，此冲脉之所司也。
带脉者，起于季胁，回身一周。
带脉起于季胁下，同身寸之一寸八分。带，束也。回，绕也。横围一周，前垂如带，总束诸
脉，使上下有常，要约管束之，如人之束带然，故名带也。带脉之所从出，则贯肾系，是当属
肾，女子系胞，赖其主持，盖其根结于命门也。环腰贯脐，居于身之中，又当属脾，故脾病则
女子带下，以其属脾，而又下垂于胞中，故随带而下也。
阳跷脉者，起于跟中，循外踝上行，入风池。
阳跷脉起于足外踝申脉穴，而上行入于风池，
风池穴在耳后同身寸之半寸，属少阳胆经。跷者，捷也，主人行走之机，供步履之用也。
阴跷脉者，亦起于跟中，循内踝上行，至咽喉，交贯冲脉。
阴跷脉起于足内踝骨下之照海穴，而上行至咽喉，交贯冲脉，循 入 ，与太阳、阳跷脉会。
按∶两跷脉者，跷以矫举为义，乃络脉中之气血行身之侧，与少阳厥阴同性，两脉主筋，两
跷亦主筋也。然其道不同，阴出阳而交于足太阳，阳入阴而交于足少阴，其气每从阴阳根柢和
合，以为矫举，而上荣大会于目，故目之瞑开皆宜。其曰阴脉营其脏，阳脉营其腑者，入阴则
营脏，入阳则营腑也。男女脉当其数者，男子阳用事，其跷在阳，故男子数断其阳。女子阴用
事，其跷在阴，故女子数断其阴也。
阳维阴维者，维络于身，溢蓄不能环流灌溉诸经者也。故阳维起于诸阳会也，阴维起于诸阴交也。
阳维阴维，维络于身，为阴阳之纲维也。阳维发于足太阳之金门，以足少阳阳交为 ，与手
足太阳及跷脉会于 俞，与手足少阳会于天 及会肩井，与足少阳会于阳白，上本神、临泣、正营、
脑空，下至风池，与督脉会于风府、哑门，此阳维之起于诸阳之会也。阴维之 曰筑宾，与足太阴会
于腹哀、大横，又与足太阴厥阴会于府舍、期门，又与任脉会于天突、廉泉。此阴维起于诸阴之交也。
按∶阳维主皮肤之气，行身之表，阴维主脂膜之气，行身之里，故病寒热内痛也。其起止，罗氏
谓阴维以维于诸阴，阳维以维于诸阳，然而能为维者，必从乎阴阳之根柢，具盛气之发，而后能维。
阳维从少阴至太阳，发足太阳之金门，而与手足少阳阳明五脉会于阳白。阴维从少阳斜至厥阴，发于
足少阴之筑宾，至顶前而终。少阴少阳，为阴阳根柢之气，维于阳者，必从少阴以起之，是阴为阳根
也。维于阴者，必从少阳而起之，是阳为阴致也。故二脉乃孙络中气血而入于络脉，为卫气纲领也。
比于圣人图设沟渠，沟渠满溢，流于深湖，故圣人不能拘通也。而人脉隆盛，入于八脉而不环周，
故十二经亦不能拘之，其受邪气，蓄则肿热，砭射之也。
比于者，譬喻之辞也。言奇经八脉所起所继如此，然不拘于十二经者，何哉？比如圣人设沟渠，
所以通利水道也，沟渠满溢，则流入深湖。深湖者，卑平积水之所，故能拘制于沟渠而流通也。人
身经脉隆盛，入于奇经，不能归还于十二经脉之中，邪气入于奇经，无从而出，郁滞不通，而为肿
为热，惟用砭石以射之，则邪气因血以泄，病乃可已也。
第二十七难说：脉象中有奇经八脉，它们不受十二正经的约束，这是什么意思呢？
回答说：有阳维脉，有阴维脉，有阳跷脉，有阴跷脉，
有冲脉，有督脉，有任脉，有带脉。这八条脉，都不受正经的约束，所以称为奇经八脉。
“奇”，读音为基，意为斜、零散、不成双对。“维”，意为维持。“跷”，意为轻捷。“冲”，意为直上。“督”，意为总督诸阳经。
“任”，意为统任诸阴经。“带”是诸脉的总束。这八条脉，不隶属于正经，没有表里配合关系，走的是别道奇行，所以称为奇经。
经脉有十二条，络脉有十五条，共二十七气，相随上下运行，为什么唯独这八条脉不受正经约束呢？
回答说：圣人规划设置沟渠，以疏通水道，以备不时之需。当天下大雨时，沟渠溢满，此时雨水泛滥妄行，即使是圣人也不能再加以控制。这就好比络脉满溢，诸经就不能再约束它了。
经脉十二条，络脉十五条，共二十七气，流注内外，连接上下，都有常规的法度。这八条脉不跟随十二经脉的常规法度，另辟道路而行，所以越人（秦越人）用设沟渠来打比方，以此说明络脉满溢后，诸经不能再约束，从而成为奇经，因此奇经是十二经脉的别支派。
这两节列举了八脉的名称，以及阐明奇经含义的原因。
第二十八难说：那奇经八脉既然不受十二正经约束，它们都是从哪里起始，系属于哪里呢？
回答说：督脉，起始于下极之俞穴（长强穴），并行于脊柱内部，上行至风府穴，进入并归属于脑。
这是承接上文阐明八脉起止的意义。下极之俞，即长强穴，位于脊椎骨末端。风府穴在脑后发际上三寸处。大概“督”就是“都”的意思，能统率诸阳脉，行于背部，是阳脉的都纲。
按语：唐氏说：督脉起始于肾中，下行至胞宫，肾中由天一之水所生的癸水，进入胞中，全靠督脉引导使其下行。督气到达胞宫，任脉与之相应，则心胃之血，便下会于胞中，这就是督任相交，心肾相济，道家所说的坎离水火交媾之处，就在这里。督脉联络阴器，循行于二阴之间，与任脉在下部交会。贯穿脊柱上达头顶，交于人中的位置，与任脉在上部交会。现在仔细考察其脉路，从鼻柱上行入脑，贯穿脊柱抵达肾脏，由肾进入胞中，根据这条道路来看，可知督脉主阳气，主生发肾气。大概气生于天阳，吸入鼻孔，到达脑门，下行经过肺管，循行背脊，然后进入肾脏，又由肾进入胞中，所以吸气时胞中就会充满。吸入之气，确实是由鼻、由脑、由脊而下，所以捂住鼻子张开嘴，只能呼气而不能吸气。因为吸气是由脊下行的，不从鼻脑不能进入。呼气由膈肌外出，所以张嘴能出气。吸气由脊下行，由督脉主管，了解了督脉的主管功能，就知道了气的生化所在了。
任脉，起始于中极穴之下，向上至毛际，循行腹部内侧，上行至关元穴，到达咽喉。
中极穴属任脉，在脐下四寸处，说“中极之下”，大概是指会阴穴。由会阴穴循行腹部内侧而上行，到达咽喉。“任”就是“妊”或“担任”的意思，能统率诸阴脉而行于腹部，是阴脉的总任。
按语：唐氏说：督脉在背部，总制诸阳，所以叫督。任脉在腹部，总统诸阴，所以叫任。阴阳相互贯通。所以任脉和督脉必然相交，下部交于前后阴之间，上部交于唇之上下。从先天后天来说，督脉在脊柱属肾，属先天；任脉在腹部属胃，属后天。先天主气，下交于胞中；后天主血，下交于胞中，全在这两条脉的作用。从水火来说，督脉属气属水，任脉属血属火，这样任脉应当又归属于心，心肾相交，水火既济，都由于此，所以任脉是阴脉的海。
冲脉，起始于气冲穴，伴行足阳明胃经，挟脐上行，到达胸部而散开。
冲脉是十二经的海，起始于气冲穴，伴行阳明脉，挟脐上行到达胸中。《素问·骨空论》说起始于气街，伴行少阴经，与此不同。《灵枢·逆顺肥瘦篇》与此相同。大概冲脉起始于胞中，是气血的海，也是呼吸的根本，人的呼气，由气海循行胸膈肺管而出于喉，所以称冲为气街，大概指的就是这个，经文虽然互有差异，但义理并无妨害。
按语：人身阴阳原气，都起始于下。所以《内经》在广明之后，紧接着就是太冲，太冲之地，归属于少阴，少阴之前，才是厥阴。其部位为血海，常与太冲腾升精气而上，灌溉阴阳，那么人的元气精气，都起始于下。由下而起，则分为三道而上，其中阳者，从少阴之后，行于太阳夹脊的中道，以总领诸阳，名为督。其中阴者，由前阴地道而上，行于阳明之表，中以总领诸阴，名为任。而中央一道，则脉起于血海，腾升精气而上，积聚于胸中成为宗气，以司掌呼吸，名为冲。这股气则与阳明胃气俱驻中州，也与血海的营气，俱行于十二经脉之中。督脉、任脉，都起始于胞中，一行于脊，一行于腹，在承浆穴交会。冲脉则由胞中上行，挟脐而行，会合于咽喉，三脉同起于下极，一源而三歧，所以轩辕黄帝和岐伯不只称冲、督、任，而是总其名曰太冲。所谓太冲，是从一身精气的升降而言，不仅仅指血海而言。胃中饮食的精汁，奉心化血，下入胞中，即由冲脉引导使其下行，所以《内经》说：女子十四岁天癸至，太冲脉盛，月经按时来潮。胞中是先天肾气和后天胃血交会的地方，冲脉起始于胞中，引导先天肾气上行，以交于胃，引导后天阴血下行，以交于肾，导气上行，导血下行，通于肾，依附于阳明，这是冲脉所主管的。
带脉，起始于季胁，环绕身体一周。
带脉起始于季胁下，同身寸一寸八分处。带，意为束。回，意为绕。横围一周，前垂如带，总束诸脉，使上下有常规，要约管束，像人束带一样，所以名叫带。带脉所发出的地方，则贯穿肾系，所以当属肾，女子系胞宫，赖其主持，大概其根结在于命门。环腰贯脐，居于身之中，又当属脾，所以脾病则女子带下，因为它属脾，而又下垂于胞中，所以随带脉而下。
阳跷脉，起始于脚跟中，循行外踝上行，进入风池穴。
阳跷脉起始于足外踝申脉穴，而上行进入风池穴，
风池穴在耳后同身寸半寸处，属少阳胆经。跷，意为捷，主管人行走的机能，供步履之用。
阴跷脉，也起始于脚跟中，循行内踝上行，到达咽喉，交贯冲脉。
阴跷脉起始于足内踝骨下的照海穴，而上行至咽喉，交贯冲脉，循行入目，与太阳、阳跷脉会合。
按语：两跷脉，跷以矫举为意义，是络脉中的气血行于身侧，与少阳、厥阴同性，两脉主筋，两跷也主筋。然而它们的道路不同，阴出阳而交于足太阳，阳入阴而交于足少阴，其气每从阴阳根基和合，以起到矫举作用，而上荣大会于目，所以眼睛的开合都适宜。所谓阴脉滋养脏，阳脉滋养腑，进入阴则营养脏，进入阳则营养腑。男女脉数当其数的，男子阳用事，其跷在阳，所以男子数断其阳。女子阴用事，其跷在阴，所以女子数断其阴。
阳维脉和阴维脉，维系络于全身，满溢蓄积，不能环流灌溉诸经。所以阳维脉起始于诸阳经交会处，阴维脉起始于诸阴经交会处。
阳维脉和阴维脉，维系络于全身，是阴阳的纲维。阳维脉发于足太阳膀胱经的金门穴，以足少阳胆经的阳交穴为郄穴，与手足太阳及跷脉会于髎俞（此处原文可能有缺字或通假，通常指附分或类似穴位，依文意保留），与手足少阳会于天容（原文“天 ”推测为天容或天窗，结合上下文多为天容/天窗类，此处依原文留白或通用理解，译文暂译为相关穴位）及肩井，与足少阳会于阳白，上行本神、临泣、正营、脑空，下行至风池，与督脉会于风府、哑门，这是阳维脉起始于诸阳经的交会处。阴维脉的郄穴曰筑宾，与足太阴脾经会于腹哀、大横，又与足太阴、足厥阴肝经会于府舍、期门，又与任脉会于天突、廉泉。这是阴维脉起始于诸阴经的交会处。
按语：阳维脉主皮肤之气，行于体表，阴维脉主脂膜之气，行于体内，所以病见寒热和内痛。关于其起止，罗氏认为阴维脉维系诸阴，阳维脉维系诸阳，然而能成为维的，必须从阴阳的根基出发，具备盛气之发，然后才能维。阳维从少阴至太阳，发于足太阳的金门穴，而与手足少阳阳明五脉会于阳白。阴维从少阳斜至厥阴，发于足少阴的筑宾穴，至头顶前方而终。少阴、少阳，是阴阳根基之气，维系于阳的，必从少阴而起，这是因为阴是阳的根。维系于阴的，必从少阳而起，这是因为阳是阴的致（引）。所以这两条脉是孙络中的气血进入络脉，作为卫气的纲领。
比作圣人规划设置沟渠，沟渠满溢，流入深湖，所以圣人不能拘限通畅。而人体血脉隆盛，进入八脉而不环周，所以十二经也不能约束它，如果受到邪气侵袭，蓄积则肿热，需要用砭石刺射治疗。
比于……者，是比喻的说法。意思是奇经八脉的起始和接续如此，然而为什么不拘于十二经呢？比如圣人设置沟渠，是为了疏通水道，沟渠满溢，就流入深湖。深湖，是低洼积水的地方，所以能拘制于沟渠而流通。人身经脉隆盛，进入奇经，不能归还到十二经脉之中，邪气进入奇经，无从排出，郁滞不通，从而形成肿和热，只有用砭石来刺射，邪气随着血液泄出，病才可以痊愈。
Chapter 27 states: There are the Eight Extraordinary Vessels (Qi Jing Ba Mai) in pulse diagnosis, which are not restricted to the Twelve Regular Meridians. What does this mean?
It is answered: There are the Yang Linking Vessel (Yang Wei), the Yin Linking Vessel (Yin Wei), the Yang Heel Vessel (Yang Qiao), the Yin Heel Vessel (Yin Qiao),
the Chong Vessel (Chong Mai), the Du Vessel (Du Mai), the Ren Vessel (Ren Mai), and the Dai Vessel (Dai Mai). All these eight vessels are not restricted by the regular meridians, hence they are called the Eight Extraordinary Vessels.
"Qi" (Extraordinary) is pronounced "ji", meaning oblique, scattered, or unpaired. "Wei" means to maintain. "Qiao" means agile. "Chong" means straight upward. "Du" means to supervise all Yang meridians.
"Ren" means to command all Yin meridians. "Dai" acts as the total binding of all vessels. These eight vessels do not belong to the regular meridians, have no exterior-interior pairing, follow a separate and extraordinary path, thus they are called Extraordinary Vessels.
There are twelve Regular Meridians and fifteen Collateral Vessels, totaling twenty-seven Qi flows, moving up and down together. Why are only these eight not restricted by the regular meridians?
It is answered: The sages planned and dug channels to facilitate water flow, preparing for contingencies. When heavy rain falls and the channels overflow, at that time, the waters flood wildly; even the sage cannot control them further. This is analogous to when the Collateral Vessels become full and overflow, the Regular Meridians can no longer restrain them.
The twelve Regular Meridians and fifteen Collateral Vessels constitute twenty-seven Qi flows, circulating internally and externally, connecting up and down, all following standard measures. These eight vessels do not follow the standard measures of the twelve Regular Meridians but travel along separate paths. Therefore, Yue Ren (Qin Yueren) used the metaphor of digging channels to illustrate that when collateral vessels overflow, the regular meridians cannot restrain them, giving rise to the Extraordinary Vessels. Thus, the Extraordinary Vessels are branches of the twelve Regular Meridians.
These two sections list the names of the eight vessels and explain the meaning of Extraordinary Vessels.
Chapter 28 states: Since the Eight Extraordinary Vessels are not restricted by the twelve Regular Meridians, where do they originate and attach?
It is answered: The Du Vessel originates from the Shu point at the lower extreme (Changqiang, GV1), runs parallel to the spine, ascends to Fengfu (GV16), and enters to connect with the brain.
This continues to clarify the starting and ending points of the eight vessels. The Shu point at the lower extreme is Changqiang, located at the end of the vertebral column. Fengfu is located three cun above the posterior hairline on the back of the head. Essentially, "Du" implies "capital," capable of commanding all Yang vessels, running along the back, serving as the chief framework of Yang vessels.
Commentary: Mr. Tang says: The Du Vessel originates in the Kidney, descends to the Uterus. The Gui Water generated by Tianyi Water in the Kidney enters the Uterus, relying entirely on the Du Vessel to guide it downward. When Du Qi reaches the Uterus, the Ren Vessel responds, causing the blood of the Heart and Stomach to converge in the Uterus. This is the intersection of Du and Ren, the mutual assistance of Heart and Kidney, the place where Daoists describe the interaction of Kan and Li, Water and Fire. The Du Vessel connects with the genitalia, follows between the two yins, and intersects with the Ren Vessel below. It pierces the spine, reaches the vertex, crosses at Renzhong, and intersects with the Ren Vessel above. Carefully observing its pathway, it goes from the nasal bridge to the brain, through the spine to the Kidney, and from the Kidney into the Uterus. Based on this route, we know the Du Vessel governs Yang and generates Kidney Qi. Qi is born from Heavenly Yang; inhaled air enters the nostrils, reaches the forehead, descends through the lung tube, follows the back spine, enters the Kidney, and then goes into the Uterus. Hence, inhalation fills the Uterus. Inhaled air truly travels from the nose, through the brain and spine downwards. Therefore, if one covers the nose and opens the mouth, one can exhale but cannot inhale. Because inhalation proceeds down the spine, it cannot enter without passing through the nose and brain. Exhalation comes out from the diaphragm, so opening the mouth allows exhalation. Inhalation proceeds down the spine, governed by the Du Vessel. Knowing what the Du Vessel governs reveals the source of Qi's generation and transformation.
The Ren Vessel originates below Zhongji (CV3), ascends to the pubic region, follows the interior of the abdomen, passes Guanyuan (CV4), and reaches the throat.
Zhongji belongs to the Ren Vessel, located four cun below the umbilicus. "Below Zhongji" likely refers to Huiyin (CV1). From Huiyin, it follows the abdominal interior upwards to the throat. "Ren" implies bearing or pregnancy, capable of commanding all Yin vessels and running along the abdomen, serving as the general commander of Yin vessels.
Commentary: Mr. Tang says: The Du Vessel is on the back, controlling all Yang, hence named Du. The Ren Vessel is on the abdomen, commanding all Yin, hence named Ren. Yin and Yang interpenetrate. Thus, the Ren and Du vessels must intersect, below at the front and rear yins, and above at the upper and lower lips. Discussing Pre-heaven and Post-heaven, the Du is in the spine belonging to the Kidney, representing Pre-heaven; the Ren is in the abdomen belonging to the Stomach, representing Post-heaven. Pre-heaven governs Qi, descending to intersect with the Uterus; Post-heaven governs Blood, descending to intersect with the Uterus. This relies entirely on these two vessels. Discussing Water and Fire, the Du Vessel governs Qi and Water, while the Ren Vessel governs Blood and Fire. Thus, the Ren Vessel should also be associated with the Heart. Heart-Kidney interaction and the balance of Water and Fire all stem from this, making the Ren Vessel the Sea of Yin Vessels.
The Chong Vessel originates at Qichong (ST30), runs alongside the Foot-Yangming Stomach Meridian, ascends flanking the navel, and disperses in the chest.
The Chong Vessel is the Sea of the Twelve Meridians, originating at Qichong, running with the Yangming pulse, ascending flanking the navel to the chest. *Su Wen: Gu Kong Lun* states it originates at Qichong and runs with the Shaoyin Meridian, differing here. *Ling Shu: Ni Shun Fei Shou Pian* agrees with this text. Essentially, the Chong Vessel originates in the Uterus, serving as the sea of Qi and Blood, and the root of respiration. Human exhalation travels from the Qi Sea through the thoracic diaphragm and lung tube to exit the larynx; thus, calling Chong the "Qi Street" refers to this. Although the texts differ slightly, the meaning is consistent.
Commentary: The original Qi of Yin and Yang in the human body all originate from below. Thus, after Guang Ming in the *Nei Jing*, it immediately mentions Tai Chong. The area of Tai Chong belongs to Shaoyin, and before Shaoyin is Jueyin. This area is the Sea of Blood, often rising with Tai Chong to circulate Essence and Qi, irrigating Yin and Yang. Thus, human Yuan Qi and Essence Qi all originate from below. Rising from below, they divide into three paths: The Yang path goes behind Shaoyin, traveling through the center of the Taiyang spine to command all Yang, named Du. The Yin path rises from the anterior Yin earth, traveling on the surface of Yangming to command all Yin in the middle, named Ren. The central path originates from the Sea of Blood, rising Essence and Qi, accumulating in the chest as Zong Qi to govern respiration, named Chong. This Qi resides in the Middle Jiao with Yangming Stomach Qi, and together with the Ying Qi of the Sea of Blood, travels through the twelve meridians. Both Du and Ren vessels originate in the Uterus, one running along the spine, one along the abdomen, meeting at Chengjiang (CV24). The Chong Vessel ascends from the Uterus, flanking the navel to meet at the throat. The three vessels start from the lower extreme, sharing one source but branching into three. Therefore, Xuanyuan and Qibo did not name them separately as Chong, Du, and Ren, but collectively as Tai Chong. Tai Chong refers to the rising and falling of Essence and Qi throughout the body, not just the Sea of Blood. The essence of food and drink in the Stomach is transformed into Blood by the Heart, descending into the Uterus, guided by the Chong Vessel. Hence, the *Nei Jing* states: At age fourteen, a girl's Tian Gui arrives, the Tai Chong Vessel becomes abundant, and menstruation occurs regularly. The Uterus is the meeting place of Pre-heaven Kidney Qi and Post-heaven Stomach Blood. The Chong Vessel originates in the Uterus, guiding Pre-heaven Kidney Qi upward to interact with the Stomach, and guiding Post-heaven Yin Blood downward to interact with the Kidney, leading Qi up and Blood down, connecting to the Kidney and attaching to Yangming. This is the function of the Chong Vessel.
The Dai Vessel originates at the costal margin, encircling the body once.
The Dai Vessel originates below the costal margin, one cun eight fen according to proportional measurement. "Dai" means binding. "Hui" means circling. Encircling horizontally once, hanging down like a belt, it binds all vessels, ensuring regularity up and down, regulating and controlling them like a person wearing a belt, hence named Dai. The origin of the Dai Vessel pierces the Kidney system, thus belonging to the Kidney. For women, it supports the Uterus, its root knot being at Mingmen. Circling the waist and piercing the navel, residing in the center of the body, it also belongs to the Spleen. Therefore, Spleen disease causes leukorrhea in women; because it belongs to the Spleen and hangs down into the Uterus, it flows down with the Dai Vessel.
The Yang Qiao Vessel originates in the heel, follows the lateral malleolus upwards, and enters Fengchi (GB20).
The Yang Qiao Vessel originates at Shenmai (BL62) on the lateral malleolus of the foot, ascending to enter Fengchi.
Fengchi is located half a cun behind the ear, belonging to the Shaoyang Gallbladder Meridian. "Qiao" means agile, governing the mechanism of walking and providing utility for steps.
The Yin Qiao Vessel also originates in the heel, follows the medial malleolus upwards, reaches the throat, and intersects with the Chong Vessel.
The Yin Qiao Vessel originates at Zhaohai (KI6) below the medial malleolus, ascending to the throat, intersecting with the Chong Vessel, entering the eye, and meeting the Taiyang and Yang Qiao vessels.
Commentary: The two Qiao vessels, "Qiao" implies correction and lifting. They are collaterals where Qi and Blood run along the sides of the body, sharing nature with Shaoyang and Jueyin. Both vessels govern sinews, and both Qiao vessels also govern sinews. However, their paths differ: Yin emerges to Yang and intersects with Foot-Taiyang; Yang enters Yin and intersects with Foot-Shaoyin. Their Qi harmonizes from the roots of Yin and Yang to achieve correction and lifting, ascending to nourish the eyes, ensuring proper opening and closing. Saying "Yin vessels nourish Zang, Yang vessels nourish Fu" means entering Yin nourishes Zang, entering Yang nourishes Fu. For men and women, regarding their pulse counts: Men operate with Yang, their Qiao is in Yang, so men count their Yang. Women operate with Yin, their Qiao is in Yin, so women count their Yin.
The Yang Wei and Yin Wei vessels link and network throughout the body, overflowing and storing, unable to circulate and irrigate the regular meridians. Thus, the Yang Wei originates at the meeting of all Yang vessels, and the Yin Wei originates at the intersection of all Yin vessels.
Yang Wei and Yin Wei link and network throughout the body, serving as the framework of Yin and Yang. Yang Wei arises from Jinmen (BL63) of Foot-Taiyang, using Yangjiao (GB35) of Foot-Shaoyang as its Xi-Cleft point, meeting Hand and Foot Taiyang and Qiao vessels at [missing character, likely Fupin or similar], meeting Hand and Foot Shaoyang at Tianrong/Tianchuang and Jianjing (GB21), meeting Foot-Shaoyang at Yangbai (GB14), ascending to Benshen (GB13), Linqi (GB15), Zhengying (ST17), Naokong (GB19), descending to Fengchi (GB20), meeting the Du Vessel at Fengfu (GV16) and Yamen (GV15). This is Yang Wei originating at the meeting of all Yang vessels. The Xi-Cleft point of Yin Wei is Zabing (KI9), meeting Foot-Taiyin at Fuai (SP16) and Dahan (SP15), again meeting Foot-Taiyin and Foot-Jueyin at Fushhe (SP13) and Qimen (LR14), and meeting the Ren Vessel at Tiantu (CV22) and Lianquan (CV23). This is Yin Wei originating at the intersection of all Yin vessels.
Commentary: Yang Wei governs the Qi of the skin, running on the exterior; Yin Wei governs the Qi of the adipose membrane, running in the interior, hence diseases involve chills, fever, and internal pain. Regarding their origins and endings, Mr. Luo says Yin Wei links all Yin, Yang Wei links all Yang. However, to serve as a linker, one must start from the root of Yin and Yang, possessing vigorous Qi emission. Yang Wei goes from Shaoyin to Taiyang, arising from Jinmen of Foot-Taiyang, meeting five vessels of Hand/Foot Shaoyang and Yangming at Yangbai. Yin Wei slants from Shaoyang to Jueyin, arising from Zabing of Foot-Shaoyin, ending at the front of the vertex. Shaoyin and Shaoyang are the root Qi of Yin and Yang. To link Yang, one must start from Shaoyin, for Yin is the root of Yang. To link Yin, one must start from Shaoyang, for Yang leads Yin. Thus, these two vessels carry Qi and Blood from Sunluo into the Luomai, serving as the guideline for Wei Qi.
Comparing to the sages digging channels, when channels overflow, they flow into deep lakes, so sages cannot restrict their flow. Similarly, when human meridians are full and enter the Eight Extraordinary Vessels without circulating, the twelve Regular Meridians cannot restrain them. If evil Qi enters, accumulation causes swelling and heat, treated by pricking with bi stones.
"Bi yu zhe" is a metaphorical expression. It means the origins and continuations of the Eight Extraordinary Vessels are as described. But why are they not restricted by the twelve Regular Meridians? Just as sages dig channels to facilitate water flow, when channels overflow, water flows into deep lakes. Deep lakes are low-lying areas for stagnant water, able to contain and regulate channel flow. When human meridians are full and enter the Extraordinary Vessels, they cannot return to the twelve Regular Meridians. Evil Qi entering the Extraordinary Vessels has no way out, stagnating to cause swelling and heat. Only by using bi stones to prick can the evil Qi be discharged with the blood, allowing the disease to heal.