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Preface: The Eight Extraordinary Vessels are the general control of the Twelve Regular Meridians. Therefore, it is said that if a physician does not understand them, they cannot explore the mechanism of disease. This is indeed of great importance and indeed difficult to master. This compilation elucidates the subject clearly as if observing fire. If scholars can seek its essence with precision, they will advance in skill. If one were to say, "I only ask about diseases and prescribe medicines, claiming to be a good physician; I have no time to discuss pulse diagnosis, so what do the Extraordinary Vessels matter to me?"—this is not what I know. I only know that this principle exists.

There are other Extraordinary Vessels, existing outside the regular pulses; they have no Zang-Fu organs paired with them and should be examined carefully.

The term "Extraordinary" refers to vessels outside the Twelve Regular Meridians, which have no Zang-Fu organs paired with them. The pulses of the Zang-Fu organs have fixed positions at Cun, Guan, and Chi; fixed characteristics in Floating, Moderate, and Deep palpation; and fixed shapes corresponding to String, Hook, Hair, and Stone qualities. These Extraordinary Vessels form a distinct pulse type; their shapes are inherently different, their pathways are unique, and their clinical manifestations differ, thus requiring distinct medical approaches.

There are eight Extraordinary Vessels in total: Yin Wei Mai (Yin Linking Vessel), Yang Wei Mai (Yang Linking Vessel), Yin Qiao Mai (Yin Heel Vessel), Yang Qiao Mai (Yang Heel Vessel), Chong Mai (Penetrating Vessel), Ren Mai (Conception Vessel), Du Mai (Governor Vessel), and Dai Mai (Belt Vessel). The indications for these pulses are as follows:

Li Shizhen stated: "The twenty-seven Qi in the human body move up and down continuously like flowing spring water, never resting, cycling endlessly. The overflowing Qi enters the Extraordinary Vessels and irrigates each other. The Eight Extraordinary Vessels—Yin Wei, Yang Wei, Yin Qiao, Yang Qiao, Chong, Ren, Du, and Dai—are not restricted by the Twelve Regular Meridians. When the pulses of the Regular Meridians are vigorous, they overflow into the Extraordinary Vessels. Thus, Bian Que (Qin Yueren) compared this to rain falling from heaven, filling ditches and channels until water overflows wildly into lakes. A physician who understands the Eight Pulses grasps the main principles of the Twelve Meridians and Fifteen Collaterals. An immortal who understands the Eight Pulses grasps the subtle mysteries of the ascent and descent of Tiger and Dragon, and the profound apertures of Xuanpin. Yin Wei Mai originates at the intersection of all Yin meridians and ascends from the medial malleolus into the Ying (Nutrient) level. Yang Wei Mai originates at the intersection of all Yang meridians and ascends from the lateral malleolus into the Wei (Defensive) level; thus, they serve as the framework for the whole body. Yin Qiao Mai originates in the heel, runs along the medial malleolus, and ascends on both sides of the body, enabling agility of the joints. Yang Qiao Mai originates in the heel, runs along the lateral malleolus, and ascends on both sides of the body, also enabling agility. Chong Mai originates at Huiyin (CV-1), runs alongside the umbilicus, and rushes upward, serving as the critical passage for all vessels, hence called the Sea of the Twelve Meridians. Ren Mai originates at Huiyin (CV-1), runs along the abdomen on the anterior aspect of the body, bearing the Yin vessels, hence called the Sea of Yin Vessels. Du Mai originates at Huiyin (CV-1), runs along the back on the posterior aspect of the body, commanding the Yang vessels. Dai Mai encircles the waist horizontally like a belt, thereby binding and regulating all vessels. Therefore, Yang Wei governs the exterior of the body, and Yin Wei governs the interior, corresponding to Heaven and Earth; Yang Qiao governs the Yang of both sides of the body, and Yin Qiao governs the Yin of both sides, corresponding to East and West; Du governs the Yang of the posterior, while Ren and Chong govern the Yin of the anterior, corresponding to North and South; Dai binds the vessels horizontally, corresponding to the Six Directions."

At the Chi position, sloping outward toward the Cun position corresponds to Yin Wei Mai. At the Chi position, sloping inward toward the Cun position corresponds to Yang Wei Mai. Symptoms include stabbing pain in the chest and hypochondrium, alternating chills and fever, dizziness, and collapse.

From the Right Hand Shaoyang Sanjiao Meridian, sloping to the Cun position where the Jueyin Pericardium Meridian is located, is Yin Wei Mai. From the Left Hand Shaoyin Kidney Meridian, sloping to the Cun position where the Taiyang Small Intestine Meridian is located, is Yang Wei Mai. "Sloping upward" means not ascending from the standard position but angling toward the thumb, termed "Chi Wai" (outer Chi); angling toward the little finger is termed "Chi Nei" (inner Chi). When Yin Wei Mai is diseased, symptoms include heart pain and stabbing/building pain in the chest and abdomen. Because Yin Wei links and connects all Yin aspects of the body, and Yin governs Ying (Nutrient) blood and the interior, failure to maintain Yin leads to lack of constraint and disharmony of Ying Qi, resulting in heart pain internally. Since Ying governs Blood and Blood harmonizes with the Heart, heart pain occurs. The acupoints where its Qi emerges include Zhubin (KI-10, Xi-Cleft point of Shaoyin Kidney, above medial malleolus), meeting Spleen Meridian at Fuai (SP-15, below breast), and meeting Spleen and Liver meridians at Fushhe (SP-16, lower abdomen) and Qimen (LR-14, below breast). It meets Ren Mai at Tiantu (CV-22, below throat) and Lianquan (CV-23). From this, we know this vessel links all Yin vessels in the chest and abdomen without exception. If the pulse Qi fails to nourish, it cannot link. Lack of linkage in the chest and hypochondrium causes palpitations and stabbing pain. Yang Wei Mai links and connects all Yang aspects of the body; Yang governs Wei (Defensive) Qi, Qi, and the exterior. Disease results in inability to maintain Yang, leading to unprotected Yang and insecure Wei Qi, causing chills and fever externally. Its acupoints include Jinmen (BL-63, below lateral malleolus), Yangjiao (GB-35, Xi-Cleft point of Shaoyang Gallbladder, above lateral malleolus), meeting Taiyang and Qiao meridians at Naoshu (SI-10, behind shoulder), meeting Shaoyang meridians at Yangbai (GB-14, above eyebrow), ascending to Benshen (GB-13) and Zulinqi (GB-15, above eyebrow), ascending to Zhengying (GB-17, above Mingguan) and Naokong (GB-18, below occipital bone), descending to Fengchi (GB-20, posterior temporal region), and meeting Du Mai at Fengfu (GV-16, nape hairline) and Yameng (GV-15, behind Fengfu). From this, we know this vessel links all Yang vessels of the head, eyes, limbs, neck, shoulders, and back without exception. If the pulse Qi fails to nourish, it cannot link. Lack of linkage in the head causes dizziness; in the neck, shoulders, and back, stiffness; in the limbs, collapse.

Elasticity at both sides of Chi distinguishes Yin Qiao Mai, characterized by slack Yang and tense Yin. Elasticity at both sides of Cun distinguishes Yang Qiao Mai, characterized by slack Yin and tense Yang. The two Qiao vessels share the same source, and their diseases often overlap. Epilepsy, convulsions, chills and fever, and mental confusion.

*Nan Jing* Chapter 28 states: "Yang Qiao Mai originates in the heel, and Yin Qiao Mai also originates in the heel, and both terminate at the inner canthus of the eye." *Ling Shu: Mai Du* states: "The Qiao vessels are branches of Shaoyin, originating below Ran Gu, ascending above the medial malleolus, straight up along the medial thigh, entering the yin region, ascending through the chest interior, entering the Supraclavicular Fossa, emerging anterior to Yingquan, entering the ear, attaching to the inner canthus, combining with Taiyang and Yang Qiao to ascend. When their Qi merges and returns, it moistens the eyes." (Moistening and nourishing the eyes.) It further states: "For men, count the Yang; for women, count the Yin. Those counted are Jing (Regular) vessels; those not counted are Luo (Collateral) vessels." From this, we know that although the two Qiao vessels are distinguished by Yin/Yang based on gender, they actually alternate as Jing and Luo vessels, sharing one origin. Therefore, their diseases are not assigned to specific meridians as others are. The text groups epilepsy, convulsions, chills/fever, and confusion under these two vessels because both can cause these conditions. Although there are four symptoms, the pathogenesis can be divided into eight aspects, making the meaning of Yin/Yang slackness/tension obvious. In the human body, the back is Yang, the abdomen is Yin; opening is Yang, closing is Yin; exterior is Yang, interior is Yin; heat is Yang, cold is Yin. Dian (epilepsy with depression/collapse) involves closed eyes and bowed head, representing slack Yang and tense Yin. Xian (epilepsy with agitation/upright posture) involves staring eyes and rigid collapse, representing slack Yin and tense Yang. Muscle spasms pulling inward represent slack Yang and tense Yin. Muscles relaxing outward represent slack Yin and tense Yang. Cold causes Qi to contract, moving from interior to Yin, representing slack Yang and tense Yin. Heat causes Qi to scatter, moving from exterior to Yang, representing slack Yin and tense Yang. *Su Wen: Miao Ci Lun* states: "Evil invading the Foot Yang Qiao vessel causes eye pain starting from the inner canthus." Combining with Taiyang to ascend and moisten the eyes, disease affecting the eyes from the exterior indicates Yang Qiao disease, characterized by slack Yin and tense Yang. Hu (mental confusion) involves a sense of loss in the chest. *Ling Shu: Mai Du* states: "Qiao vessels are branches of Shaoyin, originating behind Ran Gu, following the medial thigh, entering the yin region, ascending through the chest interior, entering the Supraclavicular Fossa." *Chapter 28* states: "Yin Qiao Mai also originates in the heel, ascends along the medial malleolus, reaches the throat, and intersects the Chong Mai." Disease affecting the chest and abdomen from the interior indicates Yin Qiao disease, characterized by slack Yang and tense Yin. One vessel is Jing, the other is Luo; disease in Jing makes Jing tense and Luo slack; disease in Luo makes Jing slack and Luo tense. In summary, both can be referred to as Jing or Luo. By distinguishing Yin/Yang affiliation based on gender and determining the location of pathogenic factors, one grasps the principle.

Pulse rising and falling straight, firm at both Cun and Chi, solid in the center indicates prominent Chong Mai. Cold in the chest, rebellious Qi with internal urgency, hernia attacking the heart, distending fullness, and urinary incontinence.

Chong Mai originates in the Baozhong (uterus/womb), travels posteriorly along the back, anteriorly along the abdomen, upward to the head, and downward to the feet, reaching muscle valleys everywhere. It is truly the critical passage for the Twelve Meridians inside and out, above and below. It is the Sea of Meridians and also called the Sea of Blood. Its superficial part ascends along the abdomen, meets at the throat, and branches to connect the lips and mouth, largely identical to Ren Mai. *Su Wen: Gu Kong Lun* states: "Chong Mai originates at Qichong, runs parallel with Foot Shaoyin Kidney Meridian, flanks the umbilicus upward to the chest where it disperses." *Nan Jing: Chapter 28* states: "Originates at Qichong, runs parallel with Foot Yangming Stomach Meridian, flanks the umbilicus upward to the chest where it disperses." *Wei Lun* also states: "Chong Mai is the Sea of Meridians, primarily infiltrating muscle valleys, combining with Yangming at Zongjin." Although the parallel meridians differ between Shaoyin and Yangming in these texts, from the umbilicus to the chest, it runs anteriorly with Yangming and posteriorly with Shaoyin. Thus, it is called the Sea of the Five Zang and Six Fu organs along with Yangming. The pulse rises and falls straight, resembling a string-long quality, firm at Cun and Chi, also combined with string-long. Disharmonious Qi and Blood cause chest and abdominal Qi to stagnate and rebel along the meridians, leading to internal urgency. Hernia attacking the heart is precisely this rebellion and urgency. Distending fullness means bloating. Urinary incontinence indicates Chong Mai evil invading the Kidney.

Regarding Du, Ren, and Chong meridians, they run straight up and down and originate centrally; thus, their pulses also rise and fall straight. "Rising and falling straight" means long and penetrating through all three positions. If straight and floating, Qi is expansive, a Yang image, thus belonging to Du Mai. If straight and tight, momentum is constricted, a Yin image, thus belonging to Ren Mai. If straight and firm, the body is solid, an image of excess, thus belonging to Chong Mai.

Wanwan (rolling/pulsating) sensation at Cun, tight, thin, solid, and long indicates Ren Mai pathology in male hernia and female mass.

Ren Mai governs the position of all Yin vessels. Its pulse originates in Baozhong, runs along the abdominal interior, and is the Sea of Meridians. Its superficial part ascends along the abdominal interior to the throat and branches to connect the lips and mouth. *Nan Jing* also says: "Originates below Zhongji, ascends past the pubic hair, runs along the abdominal interior, passes Guanyuan, reaches the throat." Most cases of the Seven Hernias originate between the external genitalia and lower abdomen, the area traversed by Ren Mai; even if involving other meridians, Ren Mai is invariably the origin. Masses (Jia) are diseases of women, occurring within the Ren Mai domain. "Cun Kou" here refers collectively to Cun, Guan, and Chi positions. Wanwan describes a pulsating motion. Tight, thin, solid, and long indicate abundant Cold Evil and Excess. Male hernia and female mass involve severe pain winding around the umbilicus, radiating downward to the genitals.

Pulse rising and falling straight, floating at both Cun and Chi, floating in the center allows identification of Du Mai. Concerns include stiff wind-pain in the waist and back, and epilepsy.

Jiegu (Zhang Yuansu) stated: "Du means 'all' or 'capital'; it is the commander of Yang vessels. Its pulse originates from the central bone below the lower abdomen. In women, it enters the vaginal opening, connects to the external genitalia, circles the anus, circles the buttocks, to Shaoyin. In men, it follows the penis to the anus, equal to women. The part rising straight from the lower abdomen pierces the umbilicus, ascends through the heart, enters the throat, goes up to the chin, circles the lips, and connects to the center below the eyes. Its branch is named Changqiang, flanking the spine up the nape, scattering over the head, descending to the shoulder blade, reaching the loins, entering the paraspinal muscles, and connecting to the Kidney. From the inner canthus, it ascends the forehead, descends the paraspinal muscles, and connects to the Kidney, all running parallel with Taiyang. It combines with Taiyang and Shaoyin into the thigh, pierces the spine, and attaches to the Kidney. Starting from the inner canthus, it ascends the forehead, crosses the vertex, enters the brain, emerges, descends the nape, follows the shoulder blades, flanks the thighs, diverges to Taiyang, and enters the buttocks." *Chapter 28* also states: "Du Mai originates at Xiaji, runs parallel in the spinal canal, ascends to Fengfu, and enters the brain." Thus, Du Mai runs parallel with Taiyang for nineteen parts; therefore, when evil invades, the spine becomes stiff due to excess in the spine. Both Du and Taiyang govern the exterior, but Du is the chief of all Yang, and Taiyang is the head of all Yang, also called Ju Yang. Wind evil injures Yang by affinity; the exterior is affected first, so stagnation leads to epilepsy. Epilepsy comes and goes, with muscle traction or opisthotonos. Although attributed to wind injuring Du Mai, it is also because Taiyang governs tendons. The pulse rising and falling straight is string-long. Floating at Cun and Chi, and floating in the center, means all six positions are floating, combined with string-long; thus, manifestations belong to Wind patterns. Generally, Chong Mai governs the interior, and Du Mai governs the exterior.

Dai Mai encircles the body; elasticity at both sides of Guan. Leukorrhea, umbilical pain, and insecurity of essence.

Dai Mai originates at the costal margin, encircling the body like a belt at the waist; thus, it corresponds to Guan. All twelve Zang-Fu meridians pass through here. If damp-heat flows downward or wind enters the uterus, Dai Mai cannot bear it, sinking with the evil, leading to red or white leukorrhea. *Su Wen: Wei Lun* states: "Dai Mai originates at Zhangmen in the costal margin, anteriorly at the umbilicus." Hence, sometimes umbilical pain occurs. *Ling Shu: Jing Bie* states: "Foot Shaoyin Kidney Meridian exits at the 14th vertebra to connect to Dai Mai." Since Kidney stores Essence and Dai Mai secures the waist and back, deficiency leads to inability to store and inability to secure, causing spontaneous loss of essence.

Yu Jiayan stated: "The body has Jing (Regular) and Luo (Collateral) vessels. Straight ones are Jing; branches are Luo. Luo means encompassing/connecting, the outer city of the Twelve Meridians. There are twelve Jing vessels: Three Yin and Three Yang of Hand and Foot. There are fifteen Luo vessels because each of the Twelve Meridians has one collateral; *Nan Jing* added Yang Qiao, Yin Qiao, and the Great Luo of Spleen to complete the number. Later generations fixed this name, omitting the crucial part of *Nei Jing*: 'The Great Luo of Stomach is named Xuli, piercing the diaphragm and connecting to the Lung.' People knew this but dared not contradict predecessors, suggesting adding it to make sixteen Luo, implying Four Great Luals of the Twelve Meridians. I believe *Nan Jing* was wrong to call the two Qiao vessels Luo. It should be: One Great Luo of Stomach, One Great Luo of Spleen, and regarding the Eight Extraordinary Vessels as One Great Luo, totaling fifteen. If each of the Twelve Meridians has one Luo (totaling twelve), plus the Great Luo of Stomach piercing the diaphragm to connect upper collaterals, the Great Luo of Spleum crossing the hypochondrium to connect middle collaterals, and the Great Luo of the Extraordinary Vessels encircling the body to connect all collaterals, then the Twelve Luals connect the Jing, and the Three Great Luals connect the Luals. Why are Yang Qiao and Yin Qiao not considered Luo? Investigating the meaning of Extraordinary Vessels: Du commands Yang on the back, Ren bears Yin on the front; they do not connect. Chong rushes to the chest, Dai binds the waist; they do not connect. Yang Wei and Yin Wei start at intersections of Yang and Yin respectively; though called 'Linking,' they link their own nature (Yang links Yang, Yin links Yin), not each other. Yang Qiao and Yin Qiao both start at the heel, one lateral, one medial, running parallel for agility, with no connecting intent. If Yang Qiao and Yin Qiao can be two Luals, why not Yang Wei and Yin Wei? Extending this, why not Du, Ren, Chong, and Dai as eight Luals? Moreover, *Nan Jing* says: 'Extraordinary vessel pulses are like ditches overflowing into deep lakes, so sages cannot map them.' Careful analysis suggests the Extraordinary Vessels constitute one Great Luo. Otherwise, how could major rivers/lakes be compared to ditches? It also says: 'When vessel Qi is vigorous, it enters the Eight Vessels without circulating, so the Twelve Meridians are not constrained.' This implies excess Jing Qi enters Luo, accumulating there without irrigating all meridians. Combining these, the Extraordinary Vessels collectively form one Great Luo, leaving no doubt! Li Shizhen's reliance on Ren and Du as Luals may be inappropriate."

Zhang Ziyang stated: "Chong Mai is below Fengfu, Du Mai is behind the umbilicus, Ren Mai is in front of the umbilicus, Dai Mai is at the waist, Yin Qiao Mai is in front of Weilu below the scrotum, Yang Qiao Mai is two segments behind Weilu, Yin Wei Mai is 1.3 cun in front of the vertex, Yang Wei Mai is 1.3 cun behind the vertex. Humans possess these Eight Vessels, belonging to Yin Spirit, closed and unclosed; only immortals open them with Yang Qi to attain the Dao. The Eight Vessels are the root of the primordial Great Dao, the ancestor of One Qi. Gathering them begins with Yin Qiao; once this vessel moves, all vessels connect. Yin Qiao is scattered in alchemical texts with many names: Tian Gen (Heaven Root), Si Hu (Door of Death), Fu Ming Guan (Gate of Returning Life), Sheng Si Gen (Root of Life and Death). A deity governs it, named Tao Kang, connecting Niwan (Upper Dantian) to Yongquan (KI-1). Knowing this allows True Qi to gather and scatter through this aperture, keeping the Heavenly Gate open and Earthly Door closed, allowing Kui Mai to circulate throughout the body, Harmonious Qi to naturally ascend, Yang to grow and Yin to decline, Fire to arise in Water, Flowers to bloom in Snow, body to become light and healthy, appearance to reverse aging, mind to be tranquil and intoxicated. Know the Southwest direction, before Weilu in Kun earth, behind the bladder, below the small intestine, above the Spirit Turtle; this is the root of daily generated Qi by Heaven and Earth, the place producing Lead. Physicians do not know of this."

According to alchemical books discussing Yang Essence and He Che (River Cart), they refer to Ren, Chong, Du, Mingmen, and Sanjiao, never specifically pointing to Yin Qiao. Zhang Ziyang's *Eight Vessels Classic* differs slightly from medical texts, but internal landscapes are known only through introspection. Perhaps it is not erroneous.

Pulse at Fan Guan (Reverse Passage); movement behind the arm; diverging via Lieque, shifting to external collaterals, younger brother occupying older brother's position.

Fan Guan does not mean absence of pulse. It means the Cun Kou pulse is not felt at the standard site but instead appears posterior to the wrist, passing LieLU-7 (Lung) and Yangxi (LI-5), emerging obliquely into external collaterals. The positional definitions of the three positions and depths of the nine palpations remain identical to normal Cun Kou pulses. It is as if the elder brother's original position is occupied by the younger brother. Because it does not run over Guan, it is called Fan Guan. It is seen in only one or two out of ten thousand people. One must examine the hand with the palm facing up to see it. Another theory claims it is on the left for men and right for women, indicating nobility, but testing proves this false.

Having clarified pathological pulses, auspicious and ominous signs must be distinguished. Outside regular pulses, there are True Pulses. If True images appear, the short life expectancy can be determined.

The above text discusses pulse diagnosis, first tracing origins; then circulation; then left/right and male/female positioning; then Five Zang organs and Yin/Yang timing. Chills and heat are categorized by Slow/Fast rates; interior/exterior by Floating/Sinking qualities; up to diverse forms of Deficiency/Excess and righteous/pathogenic states. Through pulse, disease is known; through disease, pulse is identified. Diseases cover sores, ulcers, women, and children; pulses exhaust knowledge of Extraordinary Vessels and Fan Guan. This is clear and detailed. However, beyond all pulses, there are so-called True Pulses, crucial for life and death, hence examined separately at the end of the volume. Humans are born endowing the Five Elements; thus, the Five Elements are inherent to the body, communicating externally with Heaven and Earth and internally with Grain Spirit, operating silently without obvious display. If the Yuan Zhen (Original True Qi) of the Five Zang fails and perishes...