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Chapter 29 asks: What are the pathologies of the extraordinary vessels? The response is: Yang Wei Mai (Yang Linking Vessel) links the yang meridians, and Yin Wei Mai (Yin Linking Vessel) links the yin meridians. If yin and yang cannot mutually link and support each other, one will feel despondent and lose spirit, with a sensation of looseness and inability to control one's body movements. When Yang Wei Mai is diseased, the patient suffers from aversion to cold and fever; when Yin Wei Mai is diseased, the patient suffers from heart pain. In diseases of Yin Qiao Mai (Yin Heel Vessel), the yang side is lax while the yin side is tense; conversely, in diseases involving Yang Qiao Mai (Yang Heel Vessel), the yin side is lax while the yang side is tense. In diseases of Chong Mai (Penetrating Vessel), there is rebellious qi and abdominal tension. In diseases of Du Mai (Governing Vessel), there is rigidity of the spine and cold extremities (Jue). In diseases of Ren Mai (Conception Vessel), there is internal knottedness; in men, this manifests as seven types of hernia (Qi Shi); in women, it manifests as zhajju (abdominal masses). In diseases of Dai Mai (Girdle Vessel), there is abdominal fullness and a sensation of weakness in the waist, as if sitting in water. These are the pathologies of the eight extraordinary vessels.

Chapter 30 asks: Does Ying Qi (Nutrient Qi) always travel together with Wei Qi (Defensive Qi)? The response is: The classics state that humans derive qi from grain. Once grain enters the stomach, it is transmitted to the five zang organs and six fu organs, all of which receive qi. The clear and refined portion becomes Ying Qi, while the turbid portion becomes Wei Qi. Ying Qi circulates within the vessels, and Wei Qi circulates outside the vessels. They cycle endlessly without rest, meeting again after fifty cycles. The yin and yang meridians interconnect like a circle without beginning or end; thus, we know that Ying Qi and Wei Qi travel together.

Chapter 31 asks: What is the origin and generation of San Jiao (Triple Burner)? Where does it begin and where does it end? Where is its treatment location? Can this be explained? The response is: San Jiao is the pathway for water and grain, and the starting and ending point of qi. Shang Jiao (Upper Burner) is located below the heart, above the diaphragm, at the upper opening of the stomach. It governs intake and does not allow leakage. Its treatment point is Dan Zhong (Chest Center), specifically one cun and six fen below Yu Tang, directly between the two breasts in the depression. Zhong Jiao (Middle Burner) is located at the middle jiu of the stomach, neither high nor low, governing the rotting and ripening of food and drink. Its treatment area is beside the navel. Xia Jiao (Lower Burner) is located at the upper opening of the bladder. It governs the separation of clear and turbid substances, managing excretion without reabsorption, serving as a channel for transmission. Its treatment point is one cun below the navel. Hence it is called San Jiao, and its fu organ qi gathers at Qi Jie (Street of Qi).

Chapter 32 asks: The five zang organs are generally equal in position, but why are only Xin (Heart) and Fei (Lung) located above the diaphragm? The response is: Xin governs blood, and Fei governs qi. Blood constitutes Ying Qi, and qi constitutes Wei Qi. They follow each other up and down, which is referred to as Ying and Wei. They circulate through the meridians and nourish the exterior, which is why Xin and Fei are located above the diaphragm.