素问曰∶任脉为病，男子内结七疝，女子带下瘕聚。
又曰∶女子二七而天癸至，任脉通，太冲脉盛，月事以时下，七七任脉虚，太冲脉衰，天癸竭，地道
不通，故形坏而无子。
又曰∶上气有音者，治其缺盆中。（谓天突穴也，阴维、任脉之会，刺一寸，灸三壮）
脉经曰∶寸口脉来紧细实，长至关者，任脉也。动苦少腹绕脐，下引横骨、阴中切痛，取关元治之。
又曰∶横寸口边，脉丸丸者，任脉也。苦腹中有气如指，上抢心不得俯仰，拘急。
督乃阳脉之海，其脉起于肾下胞中，至于少腹，乃下行于腰、横骨围之中央，系溺孔之端，男子循茎
下至篡；女子络阴器，合篡间。俱绕篡后屏翳穴。（前阴后阴之间也）别绕臀至少阴，与太阳中络者，合少阴
上股内廉，由会阳（在阴尾尻骨两旁，凡二穴）贯脊，会于长强穴。在 骨端与少阴会，并脊里上行。历腰 、
（二十一椎下）阳关、（十六椎下）命门、（十四椎下）悬枢、（十三椎
下）脊中、（十一椎下）中枢、（十椎下）筋缩、（九椎下）至阳、（七椎下）灵台、（六椎下）神道、（五椎
下）身柱、（三椎下）陶道、（大椎下）大椎，（一椎下）与手足三阳会合。上 门，（项后入发际五分）会阳维，
入系舌本。上至风府，（项后入发际一寸，大筋内，宛宛中）会足太阳、阳维同入脑中。循脑户、（在枕
骨上）强间、（百会后三寸）后顶、（百会后一寸半）上巅，历百会、（顶中央旋毛中）前顶、（百会前，一寸
半）囟会、（百会前三寸，即囟门）上星，（囟会前一寸）至神庭，（囟会前二寸。直鼻上，入发际五分）为足
太阳、督脉之会。循额中至鼻柱，经素 、（鼻准头也）水沟、（即人中）会手足阳明，至兑端，（在唇上端）入
龈交，（上齿缝中）与任脉、足阳明交会而终。凡三十一穴。督脉别络，自长强走任脉者，由少腹直上，贯脐中
央，上贯心，入喉，上颐，环唇，上系两目之下中央，会太阳于目内 睛明穴。（见阴跷下）上额，与足厥阴同
会于巅。入络于脑，又别自脑下项，循肩胛，与手足太阳、少阳会于大杼第一椎下两旁，去脊中一寸五分陷中，内
挟脊抵腰中，入循膂络肾。难经曰∶督脉、任脉四尺五寸，合共九尺。灵枢经曰∶颈中央之脉，督脉也，名曰风府。
张洁古曰∶督者，都也，为阳脉之都纲。任者，妊也，为阴脉之妊养。
王海脏曰∶阴跷、阳跷同起跟中，乃气并而相连，任脉、督脉同起中极之下，乃水沟而相接。
滑伯仁曰∶任、督二脉，一源而二岐，一行于身之前，一行于身之后，人身之有任、督，犹天地之有
子、午，可以分可以合，分之以见阴阳之不离，合之以见浑沦之无间，一而二二而一者也。
李濒湖曰∶任、督二脉，人身之子、午也。乃丹家阳火阴符升降之道，坎水离火交媾之乡。故魏伯阳参同契
云∶上闭则称有，下闭则称无，无者以奉上，上有神德居，此两孔穴法，金气亦相须。崔希范天元入药镜云∶上
鹊桥，下鹊桥，天应星，地应潮；归根窍，复命关，贯尾闾，通泥丸。大道三章直指云∶修丹之士，身中一窍，
名曰玄牝。正在干之下、坤之上、震之西、兑之东、坎离交媾之地，在人身天地之正中，八脉、九窍、十二经、
十五络联辏，虚间一穴，空悬黍珠，医书谓之任、督二脉。此元气之所由生，真息之所由起，修丹之士，不明此
窍，则真息不生，神化无基也。俞琰注参同契云∶人身血气，往来循环，昼夜不停，医书有任、督二脉，人能通
此二脉，则百脉皆通。黄庭经言∶皆在心内运天经，昼夜存之自长生。天经乃吾身之黄道，呼吸往来于此也。鹿
运尾闾，能通督脉；龟纳鼻息，能通任脉，故二物皆长寿。此数说，皆丹家河车妙旨也。而药物火候，自有别传。
王海脏曰∶张平叔言铅乃北方正气，一点初生之真阳，为丹母，其虫为龟，即坎之二阴也，地轴也。一阳为蛇，
天根也。阳生于子脏之命门，元气之所系，出入于此，其用在脐下，为天地之根，玄牝之
门，通厥阴，分三岐为三车，一念之非降而为漏，一念之是守而成铅。升而接离，补而成干，阴归阳化，是以还元。
至虚至静，道法自然，飞升而仙。
《素问》说：任脉发生病变，男子会出现腹内结块的七种疝气，女子会出现带下病和腹部包块。
又说：女子到了十四岁（二七），天癸（促进生殖机能成熟的物质）到来，任脉通畅，太冲脉旺盛，月经按时来潮；到了四十九岁（七七），任脉虚弱，太冲脉衰退，天癸枯竭，月经停止，所以身体衰老而不能生育。
又说：呼吸急促伴有声音的病症，治疗缺盆中部的穴位。（指的是天突穴，是阴维脉与任脉交会之处，针刺一寸深，艾灸三壮）
《脉经》说：寸口脉象紧细坚实，长度直达关部，这是任脉的脉象。患者常感到少腹绕脐疼痛，向下牵引至横骨、阴部剧烈疼痛，取关元穴治疗。
又说：在寸口脉旁侧，脉搏跳动如豆粒般滚动的，是任脉的脉象。患者常感到腹中有气感如手指状，向上冲撞心胸，导致不能俯身或仰身，身体拘挛紧急。
督脉是阳脉之海，其脉起于肾下胞宫之中，行至小腹，然后下行至腰、横骨围成的中央，系连尿道口末端，男子沿阴茎下行至会阴；女子联络外阴，汇合于会阴处。都环绕会阴后的屏翳穴。（位于前阴和后阴之间）另外绕行臀部到达足少阴肾经，与足太阳膀胱经的络脉结合，沿足少阴肾经上行至大腿内侧，由会阳穴（位于尾骨两旁，共两穴）贯穿脊柱，汇合于长强穴。在骶骨端与足少阴肾经会合，并行于脊里向上行走。经过腰俞（第二十一椎下）、阳关（第十六椎下）、命门（第十四椎下）、悬枢（第十三椎下）、脊中（第十一椎下）、中枢（第十椎下）、筋缩（第九椎下）、至阳（第七椎下）、灵台（第六椎下）、神道（第五椎下）、身柱（第三椎下）、陶道（大椎之下）、大椎（第一椎下），与手足三阳经会合。上行至风府（项后入发际五分），会合阳维脉，进入并系连舌根。上行至风府穴（项后入发际一寸，大筋内凹陷处），会合足太阳膀胱经、阳维脉一同进入脑内。循行经过脑户（枕骨上方）、强间（百会后三寸）、后顶（百会后一寸半），上达头顶，经过百会（头顶中央旋毛处）、前顶（百会前一寸半）、囟会（百会前三寸，即囟门）、上星（囟会前一寸），到达神庭（囟会前两寸，直对鼻上，入发际五分），为足太阳膀胱经与督脉的交会处。循行额中至鼻梁，经过素髎（鼻尖）、水沟（即人中），会合手足阳明经，到达兑端（唇上端），进入龈交（上齿缝中），与任脉、足阳明胃经交会而结束。共有三十一个穴位。督脉的别络，从长强走向任脉的，由小腹直上，贯穿肚脐中央，向上贯穿心脏，进入喉咙，上达颐部，环绕嘴唇，向上系连两眼下方的中央，与太阳经会合于目内眦睛明穴。（见阴跷脉条目下）上行至额部，与足厥阴肝经会合于头顶。进入络属脑部，又另从脑下项，循行肩胛，与手足太阳、少阳经会合于大杼穴（第一椎下两旁，距脊中一寸五分凹陷处），向内挟持脊柱抵至腰部，进入并循行于膂肉，络属于肾。《难经》说：督脉、任脉各长四尺五寸，合计九尺。《灵枢经》说：颈中央的脉，是督脉，名叫风府。张洁古说：督，就是“都”，是阳脉的都纲。任，就是“妊”，是阴脉的妊养。王海藏说：阴跷脉、阳跷脉同起于脚跟中部，是气并连在一起；任脉、督脉同起于中极穴之下，是水沟相接。滑伯仁说：任、督二脉，同源而分两支，一支行于身前，一支行于身后。人身有任、督二脉，就像天地有子、午方位一样，可以分开也可以合并，分开来看可见阴阳不相离，合并来看可见浑沦无间，是一分为二、二合为一的关系。李濒湖说：任、督二脉，是人身的子、午方位。也就是道家炼丹时阳气之火与阴气之符升降的道路，坎水与离火交媾的地方。所以魏伯阳在《参同契》中说：上面闭锁则称为有，下面闭锁则称为无，无用来奉上，上有神德居住，这两个孔穴的方法，金气也相互需要。崔希范在《天元入药镜》中说：上鹊桥，下鹊桥，天应星，地应潮；归根窍，复命关，贯通尾闾，通达泥丸。《大道三章直指》说：修炼丹道的人，身体中有一个窍，名叫玄牝。正好在乾卦之下、坤卦之上、震卦之西、兑卦之东、坎离交媾之地，在人身天地的正中，八脉、九窍、十二经脉、十五络脉汇聚于此，虚空中有一穴，空悬如黍米之珠，医书称之为任、督二脉。这是元气产生的地方，真息兴起的地方，修炼丹道的人如果不明白这个窍，那么真息就不会产生，神化就没有基础。俞琰注释《参同契》说：人身血气，往来循环，昼夜不停，医书有任、督二脉，人若能通此二脉，则百脉皆通。《黄庭经》说：都在心内运转天经，昼夜存想自然长生。天经就是我们身体的黄道，呼吸往来于此。鹿摆动尾巴，能通督脉；龟用鼻子呼吸，能通任脉，所以这两种动物都长寿。这些说法，都是道家河车（内丹修炼术语）的精妙旨意。至于药物和火候，自有别的传承。王海藏说：张平叔说铅是北方的正气，一点初生的真阳，作为丹母，其虫为龟，即坎卦中的二阴，也是地轴。一阳为蛇，是天根。阳生于子脏的命门，是元气所系，出入于此，其作用在脐下，为天地之根，玄牝之门，通厥阴，分三岐为三车，一念之非降而为漏，一念之是守而成铅。升而接离，补而成干，阴归阳化，以此还元。达到至虚至静，道法自然，飞升成仙。
The *Suwen* states: When the Ren Mai (Conception Vessel) is diseased, men suffer from seven types of hernias with internal knots, and women suffer from leukorrhea and abdominal masses.
It further states: When a girl reaches fourteen years old (two sevens), Tian Gui (the substance promoting reproductive maturation) arrives, the Ren Mai becomes unobstructed, the Chong Mai (Penetrating Vessel) flourishes, and menstruation occurs at regular intervals. When she reaches forty-nine years old (seven sevens), the Ren Mai becomes deficient, the Chong Mai declines, Tian Gui is exhausted, menstruation ceases, the body deteriorates, and she becomes unable to bear children.
It further states: For conditions characterized by labored breathing accompanied by sound, treat the acupoints in the supraclavicular fossa. (This refers to Tiantu [CV22], an intersection of Yin Wei Mai and Ren Mai; needle 1 cun deep, moxa 3 cones).
The *Maijing* states: If the pulse at Cun Kou (Radial Artery) is tight, thin, solid, and extends long to the Guan position, it indicates the Ren Mai. The patient suffers from pain winding around the umbilicus in the lower abdomen, radiating downward to Henggu and the genitalia with cutting pain; treat with Guanyuan (CV4).
It further states: At the side of the Cun Kou pulse, if the pulse beats rollingly like a bean, it indicates the Ren Mai. The patient suffers from a sensation of Qi in the abdomen like a finger, rushing upward to strike the heart, causing inability to bend or extend the back, and stiffness/tightness.
Du Mai (Governing Vessel) is the Sea of Yang Meridians. Its vessel originates below the kidney in the Bao Zhong (uterus/pelvic cavity), travels to the lower abdomen, then descends to the center of the waist and Henggu (hip bone) enclosure, connecting to the end of the urethra. In men, it follows the penis down to the perineum; in women, it connects to the external genitalia and meets at the perineum. All encircle the Pingyi acupoint behind the perineum (located between the anterior and posterior orifices). It separately winds around the buttocks to reach Shaoyin (Kidney Meridian), combining with the Luo-connecting vessels of Taiyang (Bladder Meridian), ascending along the medial aspect of the thigh via Huiyang (BL35, two acupoints on both sides of the coccyx), penetrating the spine, and meeting at Changqiang (GV1). At the end of the sacrum, it joins Shaoyin and ascends within the spinal column. It passes through Yaoshu (GV2, below the 21st thoracic vertebra), Yangguan (GV13, below the 16th thoracic vertebra), Mingmen (GV4, below the 14th thoracic vertebra), Xianshu (GV3, below the 13th thoracic vertebra), Jizhong (GV11, below the 11th thoracic vertebra), Zhongshu (GV12, below the 10th thoracic vertebra), Jinsuo (GV8, below the 9th thoracic vertebra), Zhiyang (GV9, below the 7th thoracic vertebra), Lingtai (GV10, below the 6th thoracic vertebra), Shendao (GV11, below the 5th thoracic vertebra), Shenzhu (GV12, below the 3rd thoracic vertebra), Daodao (GV13, below Dazhui), and Dazhui (GV14, below the 1st thoracic vertebra), intersecting with the Three Yang meridians of the hands and feet. Ascending to Fengfu (GV16, 5 fen into the hairline at the back of the neck), it intersects with Yang Wei Mai, enters, and connects to the root of the tongue. Ascending to Fengfu acupoint (1 cun into the hairline at the back of the neck, inside the large tendon in the depression), it intersects with Foot Taiyang and Yang Wei Mai, entering together into the brain. Following Naohu (GV17, above the occipital bone), Qiangjian (GV18, 3 cun behind Baihui), Houding (GV19, 1.5 cun behind Baihui), it reaches the vertex, passing through Baihui (GV20, center of the vertex where hair whorls), Qianding (GV21, 1.5 cun anterior to Baihui), Xinhui (GV22, 3 cun anterior to Baihui, i.e., fontanelle), Shangxing (GV23, 1 cun anterior to Xinhui), reaching Shenting (GV24, 2 cun anterior to Xinhui, directly above the nose, 5 fen into the hairline), which is the intersection of Foot Taiyang and Du Mai. Following the forehead to the nasal bridge, passing through Suliao (GV25, tip of the nose), Shuigou (GV26, i.e., Renzhong), intersecting with Hand and Foot Yangming meridians, reaching Duanduan (GV27, upper end of the lip), entering Yinjiao (GV28, in the upper gum cleft), and ending by intersecting with Ren Mai and Foot Yangming. There are thirty-one acupoints in total. The collateral branch of Du Mai, traveling from Changqiang to Ren Mai, goes straight up from the lower abdomen, piercing the center of the umbilicus, ascending through the heart, entering the throat, reaching the chin, circling the lips, and ascending to connect to the center below both eyes, intersecting with Taiyang at Jingming (BL1, inner canthus; see Yin Qiao entry). Ascending to the forehead, it meets Foot Jueyin at the vertex. It enters and networks the brain, then separately descends from the brain to the nape, following the scapula, intersecting with Hand and Foot Taiyang and Shaoyang at Dazhu (BL11, beside the 1st thoracic vertebra, 1.5 cun lateral to the spine in the depression), entering internally along the spine to the waist, following the Di muscles, and networking the Kidneys. The *Nanjing* states: Du Mai and Ren Mai are each 4 chi 5 cun long, totaling 9 chi. The *Lingjing* states: The vessel in the center of the neck is Du Mai, named Fengfu. Zhang Jiegu states: "Du" means "capital," serving as the chief guideline for all Yang meridians. "Ren" means "to carry/gestate," serving as the nourisher of all Yin meridians. Wang Haizang states: Yin Qiao Mai and Yang Qiao Mai originate together in the middle of the heel, connected by Qi; Ren Mai and Du Mai originate together below Zhongji (CV3), connected by water flow. Hua Borren states: Ren and Du meridians share one source but split into two branches; one travels along the front of the body, the other along the back. The presence of Ren and Du in the human body is like Zi and Wu (North and South) in heaven and earth; they can be divided to show that Yin and Yang do not separate, and combined to show seamless unity; they are one becoming two, and two becoming one. Li Binhu states: Ren and Du meridians are the Zi and Wu of the human body. They represent the path of ascending Yang fire and descending Yin talisman in alchemy, and the place where Kan Water and Li Fire interact. Thus, Wei Boyang in the *Cantong Qi* says: Closing the top makes it 'You' (Existence), closing the bottom makes it 'Wu' (Non-existence); Wu serves You, where Divine Virtue resides. These two aperture methods require mutual reliance of Metal energy. Cui Xifan in the *Tianyuan Ru Yao Jing* says: Upper Magpie Bridge, Lower Magpie Bridge; Heaven responds to Stars, Earth responds to Tides; Root Returning Aperture, Life Restoring Pass; penetrate Weilu, reach Niwan. The *Dadao Sanzhang Zhizhi* says: Practitioners of alchemy have an aperture in their body named Xuanpin. It is exactly below Qian, above Kun, west of Zhen, east of Dui, the place of Kan-Li interaction, in the exact center of heaven and earth in the human body, where Eight Extraordinary Vessels, Nine Orifices, Twelve Regular Meridians, and Fifteen Collaterals converge. In the void lies one aperture, hanging empty like a millet grain; medical texts call this Ren and Du meridians. This is the origin of Yuan Qi (Original Qi) and Zhen Xi (True Breath). If alchemy practitioners do not understand this aperture, True Breath will not arise, and spiritual transformation lacks a foundation. Yu Yan, annotating the *Cantong Qi*, states: Human blood and Qi circulate continuously day and night. Medical texts mention Ren and Du meridians; if one can unblock these two meridians, all hundred meridians become unblocked. The *Huangting Jing* states: All operate the Heavenly Classic within the heart; contemplating it day and night leads to longevity. The Heavenly Classic is our body's Yellow Path, where breath comes and goes. Deer moving their tails can unblock Du Mai; turtles breathing through their noses can unblock Ren Mai; thus, both animals live long. These statements are all profound principles of the Daoist Heche (River Cart/Internal Alchemy). As for medicinal substances and fire control, there are separate transmissions. Wang Haizang states: Zhang Pingshu says Lead is the righteous Qi of the North, the first-born True Yang, serving as the Mother of Alchemy. Its animal is the turtle, representing the two Yin lines of Kan, also the Earth's axis. One Yang is the snake, the Root of Heaven. Yang arises from Mingmen in the Zi organ, where Yuan Qi is tied, entering and exiting here. Its function is below the umbilicus, being the root of heaven and earth, the Gate of Xuanpin, connecting to Jueyin, splitting into three forks as three carts. A wrong thought descends as leakage; a correct thought guards and becomes Lead. Ascending to connect with Li, supplementing to form Qian, Yin returns and transforms into Yang, thereby returning to the Origin. Reaching utmost emptiness and stillness, following the Dao naturally, one ascends and becomes immortal.