二十七难曰∶脉有奇经八脉者，不拘于十二经何也？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。
滑氏曰∶脉有奇常，十二经者常脉也，奇经八脉，则不拘于十二经，故曰奇经。奇对正
而言
，犹兵家之云奇正也。虞氏曰∶奇者奇零之奇，不偶之义。谓此八脉不系于正经阴阳，无表
里配合，别道奇行，故曰奇经也。此八脉者，督脉督于后，任脉任于前，冲脉为诸阳之海，
阴阳维则维络于身，带脉束之如带，阳跷得之太阳之别，阴跷本诸少阴之别云。
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， 沛妄作，圣人不能复图也，此络脉满溢
，诸经不能拘也。
滑氏曰∶经络之行有常度矣，奇经八脉则不能相从也，故以圣人图设沟渠为譬，以见络
脉满
溢，诸经不能复拘，而为此奇经也。然则奇经盖络脉之满溢而为之者欤，或曰此络脉三字。
越人正指奇经而言也，既不拘于经，直谓之络脉亦可也。此篇两节举八脉之名，及所以为奇
经之义。
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，入属于脑。任脉者，起于中极之下以上毛际，循腹里，上关元，至喉
咽。冲脉起于气冲，并足阳明之经，夹脐上行，至胸中而散也。带脉者，起于季胁，回迥身
一周。阳跷脉者起于跟中，循外踝上行，入风池。阴跷脉者，亦起于跟中，循内踝上行至咽
喉，交贯冲脉。阳维阴维者，维络于身，溢畜不能环流灌溉诸经也，故阳维起于诸阳会也，
阴维起于诸阴交也。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，畜则肿热砭射之也。
滑氏曰∶继《脉经》作系，督之为言都也，为阳脉之海。所以都纲乎阳脉也，其脉起下
极之
俞，由会阴历长强，循脊中行至大推穴，与手足三阳之脉交会，上至暗门，与阳维会，至百
会，与太阳交会，下至鼻柱人中，与阳明交会，任脉起于中极之下曲骨穴，任者妊也，为人
生
养之本。冲脉起于气冲穴，至胸中而散为阴脉之海，《内经》作并足少阴之经，按冲脉行于
幽门通谷而上。皆少阴也，当从《内经》。此督任冲三脉，皆起于会阴，盖一源而分三歧也
。带脉起于季胁下一寸八分，回身一周，犹束带然。阳跷脉起于足跟中申脉穴，循外踝而行
。阴跷脉亦起于跟中照海穴，循内踝而行。跷捷也，以二脉皆起于足，故取跷捷超越之义。
阳维阴维，维络于身，为阴阳之纲维也。阳维所发，别于金门，以阳交为 ，与手足太阳及
跷脉会于 俞，与手足少阳会于天 ，及会肓井，与足少阳会于阳白，上本神临泣正营脑空
，下至风池，与督会于风府 门。此阳维之起于诸阳会也。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
。溢畜不能环流灌溉诸经者也，十二字当在十二经亦不能拘之之下，则于此无所间，而于彼
得相从矣。其受邪气畜云云十二字，谢氏则以为于本文上下当有缺文，然脉经无此，疑衍文
也。或云当在三十七难关格不得尽其命而死矣之下，因邪在六腑而言也。
第二十七难说：脉象中有奇经八脉，它们为什么不拘束于十二正经呢？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，都不受十二正经的约束，所以称为奇经八脉。
滑寿（滑氏）说：脉有正常与奇异之分，十二正经是常脉，奇经八脉则不拘束于十二正经，所以称为奇经。“奇”是相对于“正”而言的，就像兵法中说的“奇正”一样。虞庶（虞氏）说：“奇”是零余、不成双的意思。意思是这八条脉不隶属于正经的阴阳体系，没有表里配合关系，另辟蹊径奇异运行，所以称为奇经。这八条脉中，督脉总督于后方，任脉担任于前方，冲脉是诸阳之海，阴阳维脉维系联络全身，带脉像腰带一样束绕身体，阳跷脉得自太阳经的别支，阴跷脉本源于少阴经的别支。
经脉有十二条，络脉有十五条，总共二十七气，上下相随，为什么唯独（奇经八脉）不拘束于经络呢？回答说：圣人规划设置沟渠，疏通水道，以备用之不测。天降大雨，沟渠溢满，到了这个时候，大水泛滥成灾，即使是圣人也不能再重新规划了。这就好比络脉满溢，诸条正经就不能再约束它了。
滑寿（滑氏）说：经络的运行有一定的常规度数，奇经八脉则不能与之相从，所以用圣人规划沟渠来作比喻，以此说明络脉满溢时，诸条正经不能再约束它，从而形成了这些奇经。那么奇经大概是络脉满溢而形成的吗？或者说这里的“络脉”三字，越人（扁鹊）正是指奇经而言，既然不拘束于正经，直接称之为络脉也可以。这一篇的两节内容列举了八脉的名称，以及它们之所以成为奇经的道理。
第二十八难说：那奇经八脉，既然不拘束于十二正经，它们都是从哪里起始、到哪里接续的呢？回答说：督脉起始于下极俞穴，并行于脊柱内部，上行至风府穴，进入并归属于脑部。任脉起始于中极穴之下，向上经过阴毛际，沿着腹部内侧上行，经过关元穴，到达咽喉。冲脉起始于气冲穴，伴行足阳明胃经，夹脐上行，到达胸部而散开。带脉起始于季胁部，环绕身体一周。阳跷脉起始于脚跟中部，沿外踝上行，进入风池穴。阴跷脉也起始于脚跟中部，沿内踝上行至咽喉，与冲脉交叉贯穿。阳维脉和阴维脉，维系联络全身，气血溢出蓄积而不能环流灌溉诸条正经，所以阳维脉起始于诸阳经交会之处，阴维脉起始于诸阴经交会之处。这就像圣人规划设置沟渠，沟渠满溢后流入深湖，所以圣人不能强行约束流通。人体血脉隆盛，流入八脉之中，而不环绕周身。所以十二正经也不能约束它，如果受到邪气侵袭，气血郁滞就会肿胀发热，需要用砭石刺破放血治疗。
滑寿（滑氏）说：继《脉经》将“起”写作“系”。督，意为都会，是阳脉之海。所以它是阳脉的总纲。其脉起始于下极俞穴，由会阴穴经过长强穴，沿脊柱正中上行至大椎穴，与手足三阳经交会，上行至哑门穴，与阳维脉交会，至百会穴，与太阳经交会，下行至鼻柱人中穴，与阳明经交会。任脉起始于中极穴之下的曲骨穴，“任”通“妊”，是孕育生命之本源。冲脉起始于气冲穴，至胸部而散开，为阴脉之海，《内经》中记载为伴行足少阴肾经。按冲脉行走于幽门、通谷穴而上，都属于少阴经，应当遵从《内经》的说法。这三条脉（督、任、冲），都起始于会阴穴，可谓同源而分出三条支流。带脉起始于季胁下一寸八分处，环绕身体一周，如同束带一样。阳跷脉起始于足跟中的申脉穴，沿外踝而行。阴跷脉也起始于脚跟中的照海穴，沿内踝而行。“跷”意为轻捷，因为这两条脉都起始于足部，所以取轻捷超越之意。阳维脉和阴维脉，维系联络全身，是阴阳的纲维。阳维脉所发出的穴位，别出于金门穴，以阳交穴为主，与手足太阳经及跷脉会合于膈俞穴，与手足少阳经会合于天髎穴，以及会合于肓俞穴，与足少阳经会合于阳白穴，上行至本神、头临泣、正营、脑空穴，下行至风池穴，与督脉会合于风府穴。这就是阳维脉起始于诸阳经交会之处。阴维脉的主穴是筑宾穴，与足太阴脾经会合于腹哀、大横穴，又与足太阴、足厥阴肝经会合于府舍、期门穴，又与任脉会合于天突、廉泉穴，这就是阴维脉起始于诸阴经交会之处。所谓“溢出蓄积而不能环流灌溉诸经”，这十二个字应当放在“十二经亦不能拘之”的下面，这样在这里就没有间隔，而在彼处就能相互顺从。关于“其受邪气郁滞……”这十二个字，谢氏认为在本文上下文中可能有缺文，然而《脉经》中没有此句，怀疑是衍文（多余的文字）。有人说应当放在第三十七难“关格不得尽其命而死矣”的下面，是因为邪气在六腑的缘故。
Chapter 27 states: There are the Eight Extraordinary Vessels (Qi Jing Ba Mai) among the pulses; why are they not restricted to the Twelve Regular Meridians (Shi Er Jing)? The answer is: There is 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 constrained by the regular meridians, hence they are called the Eight Extraordinary Vessels.
Hua Shou (Master Hua) says: Pulses have normal and extraordinary aspects. The Twelve Regular Meridians are the normal pulses; the Eight Extraordinary Vessels are not constrained by the Twelve Regular Meridians, hence they are called "Extraordinary." "Extraordinary" (Qi) is relative to "Regular" (Zheng), just as in military strategy one speaks of "Unorthodox" (Qi) and "Orthodox" (Zheng). Yu Shu (Master Yu) says: "Qi" means surplus or odd, implying non-pairing. It means these eight vessels do not attach to the Yin-Yang of the regular meridians, lack interior-exterior pairing, follow a separate and unusual path, hence they are called Extraordinary Vessels. Among these eight vessels, the Du Vessel governs the posterior aspect, the Ren Vessel governs the anterior aspect, the Chong Vessel is the Sea of all Yang Vessels, the Yin and Yang Linking Vessels link and network the body, the Dai Vessel binds like a belt, the Yang Heel Vessel derives from the branch of the Taiyang Vessel, and the Yin Heel Vessel originates from the branch of the Shaoyin Vessel.
There are twelve meridians and fifteen collaterals, totaling twenty-seven Qi flows moving up and down together. Why are [the Extraordinary Vessels] uniquely not constrained by the meridians? The answer is: Sages planned and dug channels to facilitate water flow, preparing for unforeseen circumstances. When heavy rain falls and channels overflow, causing floods, even a sage cannot redesign them at that moment. This is analogous to collateral vessels becoming full and overflowing; the regular meridians can no longer constrain them.
Hua Shou says: The flow of meridians and collaterals has fixed degrees/rhythms, but the Eight Extraordinary Vessels do not follow this pattern. Thus, the analogy of sages digging channels is used to show that when collateral vessels overflow, regular meridians cannot constrain them, thereby forming these Extraordinary Vessels. Are the Extraordinary Vessels formed by the overflow of collateral vessels? Or does the term "collateral vessels" here refer specifically to the Extraordinary Vessels? Since they are not constrained by regular meridians, they could directly be called collateral vessels. These two sections of the chapter list the names of the eight vessels and explain why they are considered Extraordinary Vessels.
Chapter 28 states: Regarding the Eight Extraordinary Vessels, since they are not constrained by the Twelve Regular Meridians, where do they originate and where do they connect? The answer is: The Du Vessel originates at the Xiaji acupoint (Xiaji Zhi Shu), runs parallel within the spinal column, ascends to the Fengfu acupoint (Fengfu), and enters to connect with the brain. The Ren Vessel originates below the Zhongji acupoint (Zhongji Zhi Xia), ascends above the pubic hairline, follows the interior of the abdomen, passes through the Guanyuan acupoint (Guanyuan), and reaches the throat. The Chong Vessel originates at the Qichong acupoint (Qichong), runs alongside the Foot-Yangming Stomach Meridian, ascends flanking the navel, and disperses in the chest. The Dai Vessel originates at the hypochondriac region (Ji Xie), circles around the body once. The Yang Heel Vessel originates in the middle of the heel, ascends along the lateral malleolus, and enters the Fengchi acupoint (Fengchi). The Yin Heel Vessel also originates in the middle of the heel, ascends along the medial malleolus to the throat, and intersects with the Chong Vessel. The Yang Linking Vessel and Yin Linking Vessel link and network the body; when Qi and Blood overflow and accumulate, they cannot circulate and irrigate the regular meridians. Therefore, the Yang Linking Vessel originates at the meeting point of all Yang meridians, and the Yin Linking Vessel originates at the intersection of all Yin meridians. This is comparable to sages planning channels; when channels overflow, water flows into deep lakes, which sages cannot forcibly regulate. Similarly, when human blood vessels become vigorous, they enter the Eight Extraordinary Vessels and do not circulate continuously. Thus, the Twelve Regular Meridians cannot constrain them. If affected by pathogenic factors, stagnation leads to swelling and heat, which should be treated with bian stone (stone lancet) pricking to release blood.
Hua Shou says: Following the *Mai Jing* (Pulse Classic), "originates" is written as "connects." "Du" means capital or gathering place; it is the Sea of Yang Vessels and thus serves as the general framework for Yang Vessels. Its pulse originates at the Xiaji acupoint, passes through the Huiyin acupoint (Huiyin) and Changqiang acupoint (Changqiang), follows the midline of the spine to the Dazhui acupoint (Dazhui), intersecting with the Hand and Foot Three-Yang meridians. It ascends to the Yamen acupoint (Yamen), meeting the Yang Linking Vessel; to the Baihui acupoint (Baihui), meeting the Taiyang Vessel; descends to the Renzhong acupoint (Renzhong), meeting the Yangming Vessel. The Ren Vessel originates at the Qugu acupoint (Qu Gu) below the Zhongji acupoint. "Ren" is homophonous with "Ren" (pregnancy/nurturing); it is the root of human reproduction and nourishment. The Chong Vessel originates at the Qichong acupoint (Qichong) and disperses in the chest, serving as the Sea of Yin Vessels. The *Neijing* states it runs alongside the Foot-Shaoyin Kidney Meridian. According to records, the Chong Vessel ascends through the Youmen and Tonggu acupoints, both belonging to the Shaoyin channel; thus, we should follow the *Neijing*. These three vessels (Du, Ren, Chong) all originate at the Huiyin acupoint, sharing one source but branching into three. The Dai Vessel originates one cun and eight fen below the hypochondriac region, circling the body like a belt. The Yang Heel Vessel originates at the Shenmai acupoint (Shenmai) in the heel and runs along the lateral malleolus. The Yin Heel Vessel also originates in the heel at the Zhaohai acupoint (Zhaohai) and runs along the medial malleolus. "Qiao" means agile; since these two vessels originate from the feet, they take on the meaning of agility and leaping. The Yang Linking Vessel and Yin Linking Vessel link and network the body, serving as the framework for Yin and Yang. The points issued by the Yang Linking Vessel include Jinqiao (Jinmen), primarily Yangjiao (Yangjiao), meeting the Hand and Foot Taiyang and Heel Vessels at Geshu (Geshu); meeting the Hand and Foot Shaoyang at Tianliao (Tianliao) and Huanghai (Huanghai); meeting the Foot-Shaoyang at Yangbai (Yangbai); ascending to Benshen (Benshen), Toulinqi (Toulinqi), Zhengying (Zhengying), and Naokong (Naokong); descending to Fengchi (Fengchi); and meeting the Du Vessel at Fengfu (Fengfu). This is how the Yang Linking Vessel originates at the meeting of all Yang meridians. The primary point of the Yin Linking Vessel is Zhubin (Zhubin), meeting the Foot-Taiyin Spleen Meridian at Fuai (Fuai) and Daheng (Daheng); again meeting the Foot-Taiyin and Foot-Jueyin Liver Meridians at Fushé (Fushé) and Qimen (Qimen); and again meeting the Ren Vessel at Tiantu (Tiantu) and Lianquan (Lianquan). This is how the Yin Linking Vessel originates at the intersection of all Yin meridians. The phrase "overflowing and accumulating, unable to circulate and irrigate the regular meridians" (12 characters) should logically follow "the Twelve Regular Meridians also cannot constrain them," so there is no gap here, and they align with the previous context. Regarding the 12 characters "affected by pathogenic factors...," Master Xie believed there might be missing text above and below, but the *Mai Jing* lacks this, suggesting it may be an interpolations (extraneous text). Some say it should be placed after Chapter 37's statement about "Guan Ge preventing the completion of life leading to death," relating to pathogens in the Six Fu Organs.