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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.