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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.