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。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。
丁曰。前言十二经十五络。二十七气相随上下。流通气血。相贯无有休息。今此八脉谓别道而行。故曰奇经八脉也。
其所起言在后章。杨曰。奇、异也。此之八脉。与十二经不相拘制。别道而行。与正经有异。故曰奇经也。其数有八。
故曰八脉也。虞曰。奇音基也。奇、斜也。奇、零也。不偶之义。谓此八脉。不系正经阴阳。无表里配合。别道奇行。
故曰奇经也。所以经言八脉不拘于经。以此可验矣。杨氏言奇异之义。非也。
二十八难曰。其奇经八脉者。既不拘于十二经。皆何起何继也。然。督脉者。起于下极之俞。并于脊里。上至风府。
入于脑。（别本入下有属字。）
丁曰。督脉起于下极之俞者。长强穴在脊 。肾脉络任脉络会之所。并于脊里上至风府。穴在发上一寸。肾脉阳维
所会。奇经之一脉也。吕曰。督脉者、阳脉之海也。杨曰。督之为言都也。是人阳脉之都纲。人脉比于水。故吕氏曰阳
脉之海。此为奇经之一脉也。下极者、长强也。虞曰。经言督脉起于下极。上入属于脑。吕氏曰。诸阳之海也。杨氏曰。
阳脉之都纲。据其督脉流行。起自会阴穴。循脊中上行至大椎穴。与手足三阳之脉交会。上至喑门穴。与阳维会其所。
上至百会穴。与太阳交会。下至于鼻柱下水沟穴。与手阳明交会。准此推之。实谓为诸阳之海。阳脉之都纲也。
任脉者。起于中极之下。以上毛际。循腹里。上关元。至咽喉。
丁曰。中极者、穴名也。在齐下四寸。其中极之下者。曲骨穴也。是任脉所起。其循腹里上关元至咽喉者。天突穴
也。是任脉之所会。奇经之二脉也。杨曰。任者、妊也。此是人之生养之本。故曰位中极之下。长强之上。此奇经之二
脉也。虞曰。据针经推寻。任脉起于会阴穴。上毛际者。乃是曲骨穴。在少腹下毛际。与足厥阴会于此。上至关元。乃
齐下二寸也。至咽喉。与阴维脉会也。素问曰。女子二七天癸至。任脉通。冲脉盛。月事以时下。故能有子也，故杨氏
曰。生养之本。良由此也。
冲脉者。起于气冲。并足阳明之经。挟齐上行。至胸中而散也。
吕曰。冲脉者阴脉之海。丁曰。冲脉起于气冲。并足阳明之内。挟任脉之外。上行至胸中而散。皆起于两间。此者
是三焦行气之府也。故吕氏云。一本曰冲者。此之谓也。杨曰。经云冲脉者。十二经之海也。如此则不独为阴脉之海。
恐吕氏误焉。冲者、通也。言此脉下至于足。上至于头。通受十二经之气血。故曰冲焉。此奇经之三脉也。虞曰。素问
曰。冲脉起于气街。难经曰。起于气冲。又针经。穴中两存其名。冲街之义俱且通也。素问曰。并足少阴之经。难经却
言并足阳明之经。况少阴之经。挟齐左右各五分。阳明之经。挟齐左右各二寸。气冲又是阳明脉气所发。如此推之。则
冲脉自气冲起。在阳明少阴二经之内。挟齐上行。其理明矣。大体督脉任脉波脉此三脉。皆自会阴穴会合而起。一脉分
为三岐。行于阴阳。部分不同。故名各异也。
带脉者。起于季胁。回身一周。
丁曰。季胁下一寸八分。是其带脉之穴也。回身一周。是奇经之四脉也。杨曰。带之为言束也。言总束诸脉。使得
调柔也。季胁在肋下。下接于 骨之间是也。回、绕也。绕身一周。犹如束带焉。此奇经之四脉也。
阳跷脉者。起于跟中。循外踝。上行入风池。
丁曰。阳跷脉起于跟中。循外踝者、中冲穴也。上入风池穴者。项后发际陷中。是奇经之五脉也。杨曰。跷、捷疾
也。言此脉是人行走之机要。动足之所由。故曰跷脉焉。此奇经之五脉也。
阴跷脉者。亦起于跟中。循内踝。上行至咽喉。交贯冲脉。
丁曰。阴跷脉亦起跟中。循内踝者、照海穴也。上行至咽喉。交贯冲脉。其又至目下承泣穴。是阴跷脉始终也。是
奇经之六脉也。杨曰。其义与阳跷同也。此奇经之六脉也。虞曰。阴跷者、起于足然骨之后。上内踝之上。循阴股入阴。
而循腹上胸里。入缺盆。出人迎之前。入 内廉。属目内 。合于太阳阳跷而上行。
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。
丁曰。阳维者。维络诸阳。故曰阳维。起于诸阳会也。阴维者、维络诸阴。故曰阴维。起于诸阴交也。杨曰。维者、
维持之义也。此脉为诸脉之纲维。故曰维脉也。此有阴阳二脉。为奇经八脉也。
比干圣人。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。
丁曰。凡八脉为病。皆砭射取之。杨曰。九州之内。有十二经水以流泄地气。人有十二经脉以应之。亦所以流灌身
形之血气。奉以生身。故比之于沟渠也。虞曰。十二经隆盛。入于八脉而不环周。邪在八脉肿热。蓄积。故以砭石射刺
之。故曰砭射之也。
二十九难曰。奇经之为病何如。然。阳维维于阳。阴维维于阴。阴阳不能自相维。则怅然失志。溶溶不能自收持。
吕曰。怅然者。其人惊。惊即维脉缓。故令人身不能收持。惊则失志善忘恍惚也。丁曰。阳维者。（○按阳维下脱阴
维二字）是阴阳之纲维也。而主持阴阳之脉。今不能相维者。是阳不能主持诸阳。阴不能主持诸阴。故言怅然失志也。
溶溶者缓慢。所以不能收持也。
阴跷为病。阳缓而阴急。阳跷为病。阴缓而阳急。
吕曰。阴跷在内踝上。病则其脉从内踝以上急。外踝以上缓也。阳跷在外踝上。病则其脉从外踝以上急。内踝以上
缓也。丁曰。奇经八脉者。而圣人图设沟渠之理。（按而字疑当作乃。）以备通水道焉。非自生其病。尽诸经隆盛而散入
也。乃砭射取之。诸阳脉盛。散入阳跷。则阳跷病。诸阴脉盛。散入阴跷。则阴跷病。故阴跷阳跷乃为病耳。其阴阳缓
急者。即是虚实之义。阴跷为病。则阳缓而阴急。即病阴厥。足劲直而五络不通。阳跷为病。则阴缓而阳急。即狂走不
卧死。跷者、健也。
冲之为病。逆气而里急。
丁曰。逆气、腹逆也。里急、腹痛也。吕曰。冲脉从关元。上至咽喉。故其脉为病。逆气而里急。虞曰。冲脉并足
少阴之经。挟齐上行。病故逆气里急矣。巢氏病源曰。肾气不足。伤于冲脉。故逆气而里急。
督之为病。脊强而厥。
吕曰。督脉在脊。病则其脉急。故令其脊强也。丁曰。督脉起于下极之俞。行脊里。上入风池。病则脊强。
任之为病。其内苦结。男子为七疝。女子为瘕聚。
吕曰。任脉起于胞门子户。故其脉结。为七疝瘕聚之病。丁曰。任脉起胞门子户。循腹里。上关元至咽喉。病则男
子内结为七疝。女子为瘕聚。虞曰。任脉当少腹上行。故其内苦结。男子病七疝者。谓厥疝、 疝、寒疝、 疝、咐疝、
野狼疝、气疝。此七病。由气血虚弱寒温不调致之也。女子病为瘕聚。瘕有八瘕。谓青瘕、黄瘕、燥瘕、血瘕、狐瘕、蛇
瘕、鳖瘕、脂瘕。瘕者、谓假于物形是也。
带之为病。腹满。腰溶溶若坐水中。
吕曰。带脉者、回带人之身体。病则其腹缓。故令腰溶溶也。丁曰。带脉者、回带人之身。病则腰溶溶也。
阳维为病。苦寒热。阴维为病。苦心痛。
吕曰。阳为卫。故寒热。阴为荣。荣为血。血者心。故心痛也。丁曰。阳维主于诸阳之经。病则苦寒热。阴维主于
诸阴之经。病则苦心痛也。
此奇经八脉之为病也。
杨曰。一本云冲脉者。起于关元。循腹里。直上于咽喉中。任脉者，起于胞门子户。挟齐上行。至胸中。二本虽不
同。亦俱有所据。并可根据用。故并载之。吕氏注与经不同者。由此故也。虞曰。据素问言。冲脉起气街。挟齐上行至胸
中。任脉起于中极谓当齐心上行也。以上吕杨氏所举。皆非也。
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、阴维脉、阳跷脉、阴跷脉、冲脉、督脉、任脉、带脉。这八条脉，都不受正经的约束，所以称为奇经八脉。人体有十二条正经，十五条络脉，共二十七气，上下相随运行。为什么唯独这八脉不受正经约束呢？这就好比圣人挖掘沟渠，疏通水道，以备用处不备之时。当天下大雨，沟渠溢满时，雨水就会泛滥妄行，即使是圣人也不能再加以控制。同理，当络脉满溢时，诸经就不能再约束它了。
丁氏说：前文提到十二经和十五络，二十七气相互伴随上下流通气血，循环往复没有休息。如今这八条脉被称为“别道而行”，所以称为奇经八脉。它们的起始点在后面的章节中说明。杨氏说：“奇”就是“异”的意思。这八条脉与十二正经不相拘束，另辟路径而行，与正经不同，所以叫奇经。数量有八条，所以叫八脉。虞氏说：“奇”读作“基”，意为“斜”、“零”，即不成对的意思。指这八条脉不隶属于正经的阴阳，没有表里配合关系，另走奇异的路径，所以叫奇经。因此经文说八脉不拘于经，由此可以验证。杨氏所说的“奇异”之义是不对的。
第二十八难说：那奇经八脉既然不受十二正经约束，它们都从哪里起始，又接续到哪里呢？回答说：督脉起始于尾骨端的俞穴（长强穴），并行于脊柱内部，向上到达风府穴，进入脑部。（另一版本在“入”字下有“属”字。）
丁氏说：督脉起于下极之俞，是指长强穴位于脊端，是肾脉络任脉络会合之处，并行于脊柱内向上至风府穴，该穴位在发际上一寸，是肾脉与阳维脉会合之处，属于奇经中的一条脉。吕氏说：督脉是阳脉之海。杨氏说：“督”通“都”，是人体阳脉的都纲。人的经脉比作水流，所以吕氏称其为阳脉之海，这是奇经中的一条脉。“下极”就是长强穴。虞氏说：经文说督脉起于下极，向上连属于脑。吕氏称其为诸阳之海，杨氏称其为阳脉之都纲。根据督脉的流行，起始自会阴穴，沿脊柱中线向上行至大椎穴，与手足三阳经交会，向上至哑门穴，与阳维脉会合，向上至百会穴，与太阳经交会，向下至鼻柱下的水沟穴，与手阳明经交会。据此推断，确实可称为诸阳之海，阳脉的都纲。
任脉起始于中极穴之下，向上经过阴毛边缘，沿腹部内侧上行，经过关元穴，到达咽喉。
丁氏说：“中极”是穴位名，在脐下四寸。所谓“中极之下”，是指曲骨穴，这是任脉起始的地方。其沿腹部内侧上至关元再到咽喉的部分，是天突穴，是任脉会合之处，属于奇经中的第二条脉。杨氏说：“任”通“妊”，这是人生养的根本，所以说位置在中极之下，长强之上，这是奇经中的第二条脉。虞氏说：根据《针经》推寻，任脉起始于会阴穴，向上到阴毛际处，乃是曲骨穴，位于小腹下阴毛际，在此与足厥阴肝经会合。向上至关元，即在脐下二寸处。到达咽喉，与阴维脉会合。《素问》说：女子十四岁天癸至，任脉通畅，冲脉旺盛，月经按时来潮，所以能生育。因此杨氏说它是生养的根本，确实由此而来。
冲脉起始于气冲穴，伴行足阳明胃经，夹脐上行，至胸中而散开。
吕氏说：冲脉是阴脉之海。丁氏说：冲脉起始于气冲穴，伴行足阳明经的内侧，夹在任脉的外侧，上行至胸中而散开，都起始于两股之间。这里是三焦行气的府库。所以吕氏说，另一版本说“冲”就是这个意思。杨氏说：经文说冲脉是十二经之海。这样看来它不仅为阴脉之海，恐怕吕氏有误。“冲”意为“通”，说此脉下至于足，上至于头，通受十二经的气血，所以叫冲脉。这是奇经中的第三条脉。虞氏说：《素问》说冲脉起始于气街，《难经》说起始于气冲，又《针经》中穴位名称两者并存，“冲街”的意义都通顺。《素问》说伴行足少阴肾经，《难经》却说伴行足阳明胃经。况且少阴经夹脐左右各五分，阳明经夹脐左右各二寸。气冲又是阳明脉气所发之处。据此推断，冲脉自气冲起始，在阳明、少阴二经之内，夹脐上行，道理就很明白了。大体上督脉、任脉、冲脉这三条脉，都自会阴穴会合而起，一脉分为三支，行于阴阳，部位不同，所以名字各异。
带脉起始于季胁，环绕身体一周。
丁氏说：季胁下一寸八分，是其带脉的穴位。环绕身体一周，是奇经中的第四条脉。杨氏说：“带”意为“束”，言其总束诸脉，使其调和柔顺。季胁在肋骨下方，下接髂骨之间。回，即绕也。绕身一周，犹如束带一样。这是奇经中的第四条脉。
阳跷脉起始于足跟中部，沿外踝上行，进入风池穴。
丁氏说：阳跷脉起始于足跟中部，沿外踝处是中冲穴（注：此处原文可能有误，通常阳跷起于申脉）。上行进入风池穴，位于项后发际凹陷中，是奇经中的第五条脉。杨氏说：“跷”意为“捷疾”，说此脉是人行走的关键，动足的缘由，所以叫跷脉。这是奇经中的第五条脉。
阴跷脉也起始于足跟中部，沿内踝上行，到达咽喉，交贯冲脉。
丁氏说：阴跷脉也起始于足跟中部，沿内踝处是照海穴。上行至咽喉，交贯冲脉。又到达眼下承泣穴，这是阴跷脉的始终，是奇经中的第六条脉。杨氏说：其意义与阳跷相同。这是奇经中的第六条脉。虞氏说：阴跷起始于足然骨之后，沿内踝之上，循大腿内侧入阴部，然后循腹部上胸部，入缺盆，出人迎穴之前，入颧骨内廉，属目内眦，与太阳经、阳跷脉汇合而上行。
阳维脉和阴维脉，维系联络于全身，满溢蓄积而不能环流，灌溉诸经。所以阳维脉起始于诸阳经会合之处，阴维脉起始于诸阴经交合之处。
丁氏说：阳维脉维系联络诸阳经，所以叫阳维，起始于诸阳经会合之处。阴维脉维系联络诸阴经，所以叫阴维，起始于诸阴经交合之处。杨氏说：“维”意为“维持”，此脉为诸脉的纲维，所以叫维脉。这里有阴阳两条脉，构成奇经八脉。
比干圣人（注：此处原文似有讹误，通常指“圣人”或泛指古代智者，非比干）像圣人一样规划设置沟渠，沟渠满溢，流向深湖，所以圣人不能强行拘束通畅。而人体血脉隆盛，流入八脉，而不环周循环，所以十二正经也不能约束它。如果受到邪气侵袭，蓄积则肿胀发热，需要用砭石刺破放血治疗。
丁氏说：凡是八脉发病，都用砭石刺破取治。杨氏说：九州之内，有十二条河流以排泄地气，人有十二条经脉以对应它，也是用来流灌身形之气血，奉养身体，所以比作沟渠。虞氏说：十二经隆盛，流入八脉而不环周，邪气在八脉导致肿胀发热，蓄积，所以用砭石刺破。所以说“砭射之”。
第二十九难说：奇经八脉发病是怎样的呢？回答说：阳维脉维系阳经，阴维脉维系阴经，阴阳不能互相维系，就会怅然若失，精神恍惚，肢体松懈不能自控。
吕氏说：“怅然”是指人受惊，惊则维脉松弛，所以使人身体不能自控。惊则失志，善忘恍惚。丁氏说：阳维脉（按：此处脱漏“阴维”二字）是阴阳的纲维，主持阴阳之脉。现在不能互相维系，是阳不能主持诸阳，阴不能主持诸阴，所以说怅然失志。“溶溶”意为缓慢，所以不能自控。
阴跷脉发病，表现为阳侧缓而阴侧急；阳跷脉发病，表现为阴侧缓而阳侧急。
吕氏说：阴跷在内踝上，发病则其脉从内踝以上紧急，外踝以上松弛。阳跷在外踝上，发病则其脉从外踝以上紧急，内踝以上松弛。丁氏说：奇经八脉，是圣人规划沟渠的道理（按：“而”字疑当作“乃”），以备疏通水道，并非自身产生疾病，而是尽诸经隆盛而散入其中。应当用砭石刺破取治。诸阳脉盛，散入阳跷，则阳跷病；诸阴脉盛，散入阴跷，则阴跷病。所以阴跷、阳跷才成为病症。其阴阳缓急，即是虚实的意思。阴跷发病，则阳缓阴急，即病阴厥，脚劲直而五络不通；阳跷发病，则阴缓阳急，即狂走不卧而死。“跷”意为健。
冲脉发病，表现为气逆和腹中拘急。
丁氏说：逆气，即腹气上逆；里急，即腹痛。吕氏说：冲脉从关元上行至咽喉，所以其脉发病，表现为气逆和腹中拘急。虞氏说：冲脉伴行足少阴肾经，夹脐上行，发病故见气逆里急。巢元方《诸病源候论》说：肾气不足，伤于冲脉，所以气逆而里急。
督脉发病，表现为脊柱强直和厥逆。
吕氏说：督脉在脊柱，发病则其脉紧急，所以令脊柱强直。丁氏说：督脉起于下极之俞，行于脊内，上入风池，发病则脊柱强直。
任脉发病，表现为内心苦闷结滞，男子患七疝，女子患瘕聚。
吕氏说：任脉起于胞门子户，所以其脉结滞，导致七疝、瘕聚之病。丁氏说：任脉起于胞门子户，循腹部内侧，上至关元至咽喉，发病则男子内结为七疝，女子为瘕聚。虞氏说：任脉当从小腹上行，所以内心苦结。男子患七疝，指厥疝、睪疝、寒疝、瘕疝、附疝、野狼疝、气疝。这七种病，由气血虚弱、寒温不调所致。女子患病为瘕聚，瘕有八瘕，指青瘕、黄瘕、燥瘕、血瘕、狐瘕、蛇瘕、鳖瘕、脂瘕。“瘕”意为假借物形而成。
带脉发病，表现为腹部胀满，腰部松软无力，如同坐在冷水中。
吕氏说：带脉环绕束缚人的身体，发病则腹部松弛，所以令腰部松软。丁氏说：带脉环绕人的身体，发病则腰部松软。
阳维脉发病，苦于寒热往来；阴维脉发病，苦于心痛。
吕氏说：阳主卫，所以寒热；阴主营，营为血，血者通心，所以心痛。丁氏说：阳维主司诸阳经，发病则苦于寒热；阴维主司诸阴经，发病则苦于心痛。
这就是奇经八脉的病症。
杨氏说：另一版本说冲脉起始于关元，循腹部内侧，直上至咽喉中。任脉起始于胞门子户，夹脐上行，至胸中。两个版本虽然不同，但也都有依据，都可以参考使用，所以一并记载。吕氏的注释与经文不同的原因，就在这里。虞氏说：根据《素问》所言，冲脉起始于气街，夹脐上行至胸中；任脉起始于中极，谓当脐心上行。以上吕氏、杨氏所举出的观点，都是不对的。
Chapter 27 states: There are the Eight Extraordinary Vessels (Eight Mai) in the pulse, which are not restricted by the Twelve Regular Meridians. What does this mean? The answer is: There are the Yang Linking Vessel (Yang Wei Mai), the Yin Linking Vessel (Yin Wei Mai), the Yang Heel Vessel (Yang Qiao Mai), the Yin Heel Vessel (Yin Qiao Mai), 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. There are twelve regular meridians and fifteen collaterals, totaling twenty-seven Qi pathways that follow each other up and down. Why are these eight specifically not restricted by the regular meridians? It is like when sages dug ditches and cleared waterways to prepare for unforeseen circumstances. When heavy rain falls and the ditches overflow, the water floods and runs wild; even a sage cannot control it at this time. Similarly, when the collaterals are full and overflowing, the regular meridians can no longer restrain them.
Master Ding said: Previously, it was mentioned that the twelve regular meridians and fifteen collaterals allow the twenty-seven Qi pathways to circulate blood and Qi up and down without rest. Now, these eight vessels are said to travel along separate paths, hence they are called the Eight Extraordinary Vessels. Their origins are discussed in later chapters. Master Yang said: "Qi" (Odd/Extraordinary) means "different." These eight vessels are not constrained by the twelve regular meridians and travel along separate paths, differing from the regular meridians, hence they are called Odd Meridians. There are eight of them, hence "Eight Vessels." Master Yu said: "Qi" is pronounced as "ji," meaning "slanting," "fragmentary," or "uneven." It implies that these eight vessels do not belong to the yin-yang of the regular meridians and lack interior-exterior pairing, traveling along unique paths, hence called Odd Meridians. Thus, the classic states that the eight vessels are not bound by the regular meridians, which verifies this point. Master Yang's interpretation of "qi" as "strange/wonderful" is incorrect.
Chapter 28 states: Since the Eight Extraordinary Vessels are not restricted by the twelve regular meridians, where do they originate and where do they connect? The answer is: The Du Vessel (Governor Vessel) originates at the Shu point of the lower extreme (Changqiang, GV1), runs parallel within the spinal column, ascends to Fengfu (GV16), and enters the brain. (Another version adds the character "shu" [connect] after "ru" [enter].)
Master Ding said: The Du Vessel originating at the Shu point of the lower extreme refers to Changqiang (GV1), located at the tip of the coccyx, where the Kidney meridian connects with the Ren meridian. It runs parallel within the spine to Fengfu (GV16), located one cun above the hairline, where the Kidney meridian meets the Yang Linking Vessel. This is one of the extraordinary vessels. Master Lü said: The Du Vessel is the Sea of Yang Vessels. Master Yang said: "Du" sounds like "du" (capital/metropolis); it is the metropolis of the body's yang vessels. Just as human meridians are compared to water, Master Lü called it the Sea of Yang Vessels. This is one of the extraordinary vessels. "Lower extreme" refers to Changqiang. Master Yu said: The classic states the Du Vessel originates at the lower extreme and ascends to connect with the brain. Master Lü calls it the Sea of All Yang Vessels, while Master Yang calls it the Metropolis of Yang Vessels. Based on the flow of the Du Vessel, it starts at Huiyin (CV1), ascends along the midline of the spine to Dazhui (GV14), meeting the hand and foot three-yang meridians. It ascends to Yamen (GV15), meeting the Yang Linking Vessel, then to Baihui (GV20), meeting the Taiyang meridian, and descends to Shuigou (GV26) below the nasal columella, meeting the Hand-Yangming meridian. By this reasoning, it is indeed the Sea of All Yang Vessels and the Metropolis of Yang Vessels.
The Ren Vessel (Conception Vessel) originates below Zhongji (CV3), ascends past the pubic hair line, runs along the interior of the abdomen, passes through Guanyuan (CV4), and reaches the throat.
Master Ding said: "Zhongji" is an acupoint name, located four cun below the umbilicus. "Below Zhongji" refers to Qugu (CV2), which is the origin of the Ren Vessel. The part running along the abdomen interior to Guanyuan and up to the throat corresponds to Tiantu (CV22), where the Ren Vessel converges. This is the second of the extraordinary vessels. Master Yang said: "Ren" sounds like "ren" (pregnancy/nourish); this is the root of human reproduction and nourishment. Hence, it is located below Zhongji and above Changqiang. This is the second of the extraordinary vessels. Master Yu said: According to the *Ling Shu* (Spiritual Pivot), the Ren Vessel originates at Huiyin (CV1). Ascending to the pubic hair line refers to Qugu (CV2), located at the lower abdomen near the pubic hair, where it meets the Foot-Jueyin Liver Meridian. Ascending to Guanyuan (CV4) is two cun below the umbilicus. Reaching the throat, it meets the Yin Linking Vessel. The *Su Wen* states: "When a girl is fourteen, Tian Gui arrives, the Ren Vessel becomes patent, and the Chong Vessel flourishes; menstruation comes regularly, enabling conception." Thus, Master Yang says it is the root of generation, truly derived from this.
The Chong Vessel (Penetrating Vessel) originates at Qichong (ST30), runs alongside the Foot-Yangming Stomach Meridian, ascends flanking the umbilicus, and disperses in the chest.
Master Lü said: The Chong Vessel is the Sea of Yin Vessels. Master Ding said: The Chong Vessel originates at Qichong (ST30), runs inside the Foot-Yangming Meridian, outside the Ren Vessel, ascending to the chest to disperse. Both originate between the legs. This area is the residence of Sanjiao Qi movement. Hence, Master Lü says another version interprets "Chong" as this meaning. Master Yang said: The classic states the Chong Vessel is the Sea of the Twelve Meridians. If so, it is not merely the Sea of Yin Vessels; perhaps Master Lü erred. "Chong" means "penetrating/passing through." This vessel extends from the feet to the head, receiving Qi and Blood from all twelve meridians, hence named Chong. This is the third of the extraordinary vessels. Master Yu said: The *Su Wen* states the Chong Vessel originates at Qichong (Qijie), while the *Nan Jing* states it originates at Qichong (ST30). The *Ling Shu* lists both names, and the meaning of "Chong Jie" is interchangeable. The *Su Wen* says it runs alongside the Foot-Shaoyin Kidney Meridian, but the *Nan Jing* says it runs alongside the Foot-Yangming Stomach Meridian. Moreover, the Shaoyin meridian flanks the umbilicus five fen on each side, while the Yangming meridian flanks it two cun on each side. Qichong (ST30) is also a point where Stomach Meridian Qi emerges. By this deduction, the Chong Vessel originates at Qichong, lying within the Foot-Yangming and Foot-Shaoyin meridians, flanking the umbilicus as it ascends. The logic is clear. Generally, the Du, Ren, and Chong vessels all converge and originate at Huiyin (CV1). One vessel divides into three branches, traveling through yin and yang, with different locations, hence different names.
The Dai Vessel (Girdle Vessel) originates at the costal margin (Ji Xie), encircling the body once.
Master Ding said: One cun and eight fen below the costal margin is the acupoint of the Dai Vessel. Encircling the body once makes it the fourth of the extraordinary vessels. Master Yang said: "Dai" means "bind" or "girdle." It binds all vessels to ensure flexibility and harmony. The costal margin is below the ribs, connecting to the iliac bone. "Hui" means to circle. Circling the body once is like a girdle. This is the fourth of the extraordinary vessels.
The Yang Heel Vessel (Yang Qiao Mai) originates in the middle of the heel, follows the lateral malleolus, ascends, and enters Fengchi (GB20).
Master Ding said: The Yang Heel Vessel originates in the heel, following the lateral malleolus at Zhongchong (Note: Text likely contains error, typically Shenmai BL62). Ascending to enter Fengchi (GB20), located in the depression behind the neck at the hairline, is the fifth of the extraordinary vessels. Master Yang said: "Qiao" means "agile" or "swift." This vessel is the key mechanism for walking and the source of foot movement, hence named Qiao Vessel. This is the fifth of the extraordinary vessels.
The Yin Heel Vessel (Yin Qiao Mai) also originates in the middle of the heel, follows the medial malleolus, ascends to the throat, and intersects with the Chong Vessel.
Master Ding said: The Yin Heel Vessel also originates in the heel, following the medial malleolus at Zhaohai (KI6). Ascending to the throat, it intersects with the Chong Vessel. It further reaches Chengqi (ST1) under the eye, marking the beginning and end of the Yin Heel Vessel. This is the sixth of the extraordinary vessels. Master Yang said: Its meaning is the same as the Yang Heel Vessel. This is the sixth of the extraordinary vessels. Master Yu said: The Yin Heel Vessel originates behind the Ran Gu bone of the foot, ascends above the medial malleolus, follows the inner thigh into the yin region, then ascends through the abdomen and chest, enters the Clavicular Hollow (Quepen), passes anterior to Yingchang (LI18), enters the medial aspect of the cheekbone, attaches to the inner canthus, and merges with the Taiyang and Yang Heel Vessels to ascend.
The Yang Linking Vessel (Yang Wei Mai) and Yin Linking Vessel (Yin Wei Mai) link and network the body. When full, they store excess Qi/Blood that cannot circulate continuously, irrigating the various meridians. Therefore, the Yang Linking Vessel originates at the meeting of all yang vessels, and the Yin Linking Vessel originates at the intersection of all yin vessels.
Master Ding said: The Yang Linking Vessel links the yang vessels, hence named Yang Wei, originating at the meeting of all yang vessels. The Yin Linking Vessel links the yin vessels, hence named Yin Wei, originating at the intersection of all yin vessels. Master Yang said: "Wei" means "sustain" or "maintain." This vessel is the framework for all vessels, hence named Wei Vessel. These two vessels, yin and yang, constitute the Eight Extraordinary Vessels.
Just as sages planned ditches, when ditches overflow, water flows into deep lakes, so sages cannot force it to remain confined. Similarly, when human blood vessels are vigorous, they enter the eight extraordinary vessels and do not circulate continuously, so the twelve regular meridians cannot constrain them. If pathogenic factors invade and accumulate, swelling and heat occur, treated by pricking with bi stones (lithotherapy/bloodletting).
Master Ding said: For diseases of the eight vessels, one should use bi stone pricking. Master Yang said: Within the nine provinces, there are twelve rivers to drain earth qi; humans have twelve meridians to correspond, flowing and irrigating blood and qi to nourish the body, thus compared to ditches. Master Yu said: When the twelve meridians are vigorous, they enter the eight vessels without circulating continuously. Pathogens in the eight vessels cause swelling, heat, and accumulation, so bi stones are used to prick and release. Hence, "bi she zhi" (prick with bi stone).
Chapter 29 states: How do diseases of the Eight Extraordinary Vessels manifest? The answer is: The Yang Linking Vessel links yang; the Yin Linking Vessel links yin. If yin and yang cannot sustain each other, one feels despondent and lost, with limbs flaccid and unable to support oneself.
Master Lü said: "Chang ran" indicates fright; fright causes the linking vessels to relax, leading to loss of bodily control. Fright leads to loss of will, forgetfulness, and confusion. Master Ding said: The Yang Linking Vessel (Note: text missing "Yin Wei") is the framework of yin and yang, governing the yin and yang vessels. If they cannot sustain each other, it means yang cannot govern the yang vessels and yin cannot govern the yin vessels, hence "despondent and lost." "Rong rong" means slow/flaccid, hence inability to support oneself.
Disease of the Yin Heel Vessel presents with slackness on the yang side and tension on the yin side. Disease of the Yang Heel Vessel presents with slackness on the yin side and tension on the yang side.
Master Lü said: The Yin Heel Vessel is above the medial malleolus; disease causes tension above the medial malleolus and slackness above the lateral malleolus. The Yang Heel Vessel is above the lateral malleolus; disease causes tension above the lateral malleolus and slackness above the medial malleolus. Master Ding said: The Eight Extraordinary Vessels follow the sage's principle of digging ditches (Note: "er" likely a typo for "nai") to facilitate water flow; they do not generate disease spontaneously but receive excess from the regular meridians. They should be treated by bi stone pricking. Excess yang meridians dispersing into the Yang Heel Vessel causes Yang Heel disease; excess yin meridians dispersing into the Yin Heel Vessel causes Yin Heel disease. Thus, Yin and Yang Heel vessels become diseased. The slackness and tension of yin and yang refer to deficiency and excess. Yin Heel disease results in yang slackness and yin tension, i.e., Yin Jue (cold reversal), stiff legs, and blockage of the five collaterals. Yang Heel disease results in yin slackness and yang tension, i.e., mania, running, insomnia, and death. "Qiao" means healthy/agile.
Disease of the Chong Vessel presents with rebellious Qi and abdominal urgency/tightness.
Master Ding said: Rebellious Qi refers to abdominal Qi rebellion; abdominal urgency refers to abdominal pain. Master Lü said: The Chong Vessel ascends from Guanyuan to the throat; thus, its disease manifests as rebellious Qi and abdominal urgency. Master Yu said: The Chong Vessel runs alongside the Foot-Shaoyin Kidney Meridian, flanking the umbilicus upward; disease therefore causes rebellious Qi and abdominal urgency. Chao Yuanfang's *Zhu Bing Yuan Hou Lun* states: Insufficiency of Kidney Qi injures the Chong Vessel, causing rebellious Qi and abdominal urgency.
Disease of the Du Vessel presents with stiffness of the spine and cold reversal (Jue).
Master Lü said: The Du Vessel is in the spine; disease causes tension in the vessel, leading to spinal stiffness. Master Ding said: The Du Vessel originates at the Shu point of the lower extreme, runs within the spine, ascends to Fengchi; disease causes spinal stiffness.
Disease of the Ren Vessel presents with internal knotted distress. In men, it manifests as Seven Types of Hernia (Qi Shen); in women, as Masses/Aggregates (Jia Ju).
Master Lü said: The Ren Vessel originates at the Uterine Gate (Bao Men Zi Hu); thus, its vessel knots, causing Seven Hernias and Masses. Master Ding said: The Ren Vessel originates at Bao Men Zi Hu, runs along the abdomen interior to Guanyuan and up to the throat; disease causes men to develop internal knots as Seven Hernias, and women to develop Masses. Master Yu said: The Ren Vessel ascends from the lower abdomen, hence internal knotted distress. The Seven Hernias in men refer to Jue Hernia, Testicular Hernia, Cold Hernia, Jia Hernia, Fu Hernia, Wild Wolf Hernia, and Qi Hernia. These seven diseases are caused by Qi and Blood deficiency and imbalance of cold and warmth. Women suffer from Masses (Jia Ju). There are Eight Masses: Green Mass, Yellow Mass, Dry Mass, Blood Mass, Fox Mass, Snake Mass, Turtle Mass, and Fat Mass. "Jia" means assuming the shape of an object.
Disease of the Dai Vessel presents with abdominal fullness and a sensation of the waist being flaccid and weak, as if sitting in cold water.
Master Lü said: The Dai Vessel girdles the body; disease causes abdominal laxity, leading to a flaccid waist. Master Ding said: The Dai Vessel girdles the body; disease causes a flaccid waist.
Disease of the Yang Linking Vessel involves suffering from chills and fever. Disease of the Yin Linking Vessel involves suffering from heart pain.
Master Lü said: Yang governs the Defensive (Wei); thus, chills and fever. Yin governs the Nutritive (Ying); Ying is Blood, and Blood relates to the Heart; thus, heart pain. Master Ding said: The Yang Linking Vessel governs the yang meridians; disease causes chills and fever. The Yin Linking Vessel governs the yin meridians; disease causes heart pain.
These are the diseases of the Eight Extraordinary Vessels.
Master Yang said: Another version states the Chong Vessel originates at Guanyuan (CV4), runs along the abdomen interior, straight up to the throat. The Ren Vessel originates at Bao Men Zi Hu, flanking the umbilicus upward to the chest. Although the two versions differ, both have basis and can be used together, hence recorded together. This explains why Master Lü's commentary differs from the classic. Master Yu said: According to the *Su Wen*, the Chong Vessel originates at Qijie, flanking the umbilicus upward to the chest; the Ren Vessel originates at Zhongji (CV3), ascending from above the umbilicus. The points raised by Masters Lü and Yang above are incorrect.