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The twenty-four acupoints of the Ren Mai (Conception Vessel) begin at Yin Hui (Yin Meeting), followed by Qu Gu (Bone Curve), Zhong Ji (Central Pole), Guan Yuan (Gate of Origin), Shi Men (Stone Gate), Qi Hai (Sea of Qi), Yin Jiao (Yin Intersection), Shen Que (Spirit Portal), Shui Fen (Water Separation), Xia Wan (Lower Epigastrium), Jian Li (Build Strength), Zhong Wan (Middle Epigastrium), Shang Wan (Upper Epigastrium), Ju Que (Great Gap), and Jiu Wei (Jade Tail). These points are located below the Bi Gu (Cartilage Shield, i.e., xiphoid process); next are Zhong Ting (Middle Court), Dan Zhong (Chest Center), Yu Tang (Jade Hall), Zi Gong (Purple Palace), Hua Gai (Flower Canopy), Xuan Ji (Mystical Pivot); Tian Tu (Heavenly Well) is at the Jie Hou (Throat Knot), Lian Quan (Chin Spring) is in the depression below the lip, and Cheng Jiang (Receiving Pool) is in the hollow below the lower lip.

This meridian does not utilize the Jing-River-Shu-Well-He Five Shu Points.

The Ren Mai originates below the Zhong Ji point, ascends above the pubic hair margin, follows the interior of the abdomen up to Guan Yuan, and continues to the throat. It belongs to the "Sea of Yin Meridians" because the human meridians circulate through the regions of the various Yin meridians, much like water flows, while the Ren Mai serves as their general gathering point; hence it is named the "Sea of Yin Meridians." Medicinal treatment should distinguish between men and women; for women, menstruation is primarily governed by the Chong Mai (Penetrating Vessel) and Ren Mai. The character "Ren" implies "Ren" (pregnancy/nurturing). It is the root of human reproduction and the source of regulation. The Du Mai (Governing Vessel) travels along the back from the Hui Yin point, while the Ren Mai travels along the abdomen from the Hui Yin point. The presence of Ren and Du meridians in the human body is analogous to the Zi-Wu (North-South) axis in heaven and earth. The Ren and Du meridians are described from the perspective of abdomen and back, whereas the Zi-Wu axis is described from the perspective of north and south; they can be viewed separately or together. Viewing them separately reveals the non-mixing of Yin and Yang; viewing them together reveals their seamless integration into a whole. They are one becoming two, and two becoming one. However, monks and Daoists often fail to understand this meridian, adhering rigidly to their own preferences: prohibiting food, walking, speech, cutting off arms, burning fingers, or burning bodies, dying in withered meditation—this is truly sorrowful! Occasionally, some preserve the "Zhong Huang" method, waiting for Shen Qi (Spiritual Energy) to condense; some utilize the essence of the Three Flowers and Five Qi to cleanse bones and shed hair; some manipulate the fire phases of the Microcosmic Orbit; some practice day-time navel circulation and night-time Niwan Palace (Pineal Gland area) cultivation; some invoke the Nine Spirits, infuse the Three Essences, and return them to the Ling Fu (Spiritual Mansion); some invert the Big Dipper to transform vital mechanisms; some silently pay homage to the Supreme Emperor; some practice Qi swallowing and mist inhalation; some close breaths and preserve spirit; some harvest the essence of the sun and moon; some perform Tu Na (breathing exercises) and Dao Yin (guiding and pulling); some solely circulate Qi and manage fire phases; some involve reincarnation and body possession; some follow the nine grades of heterodox methods and gradual stages of three vehicles. Though diverse, none depart from the Ren and Du meridians. Understanding the Ren and Du meridians to preserve oneself is akin to a wise ruler loving the people to secure the state. If the people perish, the state falls; if the Ren Mai declines, the body perishes. Therefore, superior philosophers first follow previous annotations to guide the meridians, refining their nourishment until proficient—this is what Daoist alchemists call "Foundation Building." Then, clearing delusions, taking stillness and stability as the foundation, one returns vision and hearing inward. Concealing brilliance in silence, regulating breath continuously, holding the fist tightly and guarding internally, focusing on the Xuan Guan (Mysterious Pass), suddenly within moments, fire arises in water, flowers bloom in snow, both kidneys feel like boiling soup, the bladder feels like intense heat, the Ren and Du meridians turn like wheels, limbs become solid as mountains and rocks. In a single drink, heavenly mechanism moves automatically; thus, gently circulating, silently lifting, slightly stabilizing with intention, Metal and Water naturally blend, Water and Fire naturally ascend and descend, like a shadoop lifting water, or dew condensing on rice flowers. Suddenly, a grain as large as a millet seed falls into the Huang Ting (Yellow Court). This is the true secret of extracting Lead and casting Mercury. I, unassuming, sweep away crooked paths and point out a broad road accessible to all. At this stage, intention must not scatter; if it scatters, the Elixir will not form. Ziyang Zhenren said: "True Mercury is born from Li (Fire), yet its function lies in Kan (Water); a woman passes the southern garden, holding a jade olive." This refers precisely to this. Practicing daily without interruption, without the slightest error, cultivating for one moment constitutes one orbit of that moment; cultivating for one hour constitutes one orbit of that hour; cultivating for one day constitutes one orbit of that day; cultivating for one hundred days constitutes one orbit of one hundred days, called "Establishing Foundation." Cultivating for ten months is called "Fetal Immortal." When skill reaches this level, body and mind become chaotic, equal to the void; one knows not that the body is me, nor I am the body; nor knows that Spirit is Qi, nor Qi is Spirit. One regulates the center without intending to regulate the center; one practices fetal breathing without intending to do so; Water generates itself without seeking; Fire emerges itself without seeking; the empty room generates brightness, the black ground draws the needle. One does not know why it happens thus, nor knows that Ren is Du, and Du is Ren. As long as the Six Harms are not removed, the Ten Reductions are not maintained, and the Five Essentials are not harmonized, although these may seem like minor routine matters, they ultimately become burdens to the Great Dao. What are the Six Harms? First, despising fame and profit; second, forbidding sound and color (sensory pleasures); third, being frugal with wealth; fourth, reducing flavors; fifth, screening out falsehood; sixth, eliminating jealousy. If even one of these exists, the Way of Health Preservation is distant, and no attainment is seen. Although the heart desires profound principles, the mouth chants true scriptures, chewing essences and breathing imagery cannot compensate for these losses. What are the Ten Reductions? First, little thinking; second, little remembering; third, little laughing; fourth, little speaking; fifth, little drinking; sixth, little anger; seventh, little joy; eighth, little sorrow; ninth, little desire; tenth, little scheming. Much thinking scatters the Spirit; much remembering exhausts the Heart; much laughing overturns the lungs and bowels; much speaking depletes Qi and Blood; much drinking injures the Spirit and shortens life; much anger causes pores to float and open; much joy makes the Heart-Mind erratic; much sorrow withers the face and head; much desire scatters will and Qi; much scheming immerses will and thought. This fells human life more severely than axes; it erodes human nature more fiercely than wolves and jackals. Those who practice health preservation must beware of these!