任脉三八起阴会，曲骨中极关元锐，石门气海阴交仍，神阙水分下脘配。建里中上
脘相连，巨阙鸠尾蔽骨下，中庭膻中慕玉堂，紫宫华盖璇玑夜，天突结喉是廉泉，唇下
宛宛承浆舍（二十四穴）。
此经不取井荥俞合也。
脉起中极之下，以上毛际，循腹里上关元、至喉咙，属阴脉之海，以人之脉络，周流于
诸阴之分，譬犹水也，而任脉则为之总会，故名曰阴脉之海焉。用药当分男女，月事多
主冲任，是任之为言妊也。乃夫人生养之本，调摄之源，督则由
会阴而行背，任则由会阴而行腹，人身之有任督，犹天地之有子午也。人身之任督，以腹背
言，天地之子午，以南北言，可以分，可以合者也。分之以见阴阳之不杂，合之以见浑沦之
无间，一而二，二而一也。但在僧道，不明此脉，各执所尚，禁食、禁足、禁语、断臂、燃
指、烧身，枯坐而亡，良可悲夫！间有存中黄一事，而待神气凝聚者；有运三华五气之精，而
洗骨伐毛者；有搬运周天火候者；有日运脐，夜运泥丸炼体者；有呼九灵，注三精而归灵府
者；有倒斗柄而运化机者；有默朝上帝者；有服气吞霞者；有闭息存神者；有采炼日精月华
者；有吐纳导引者；有单运气行火候者；有投胎夺舍者；有旁门九品渐法三乘者，种种不同
，岂离任督。盖明任督以保其身，亦犹明君能爱民以安其国也。民毙国亡，任衰身谢，是以
上人哲士，先根据前注，导引各经，调养纯熟，即仙家之能筑基是也。然后扫除妄念，以静定
为基本，而收视返听。含光默默，调息绵绵，握固内守，注意玄关，顷刻水中火发，雪
里花开，两肾如汤煎，膀胱似火热，任督犹车轮，四肢若山石，一饮之间，天机自动，于是
轻轻然运，默默然举，微以意定，则金水自然混融，水火自然升降，如桔槔之呼水，稻花之
凝露，忽然一粒大如黍米，落于黄庭之中。此采铅投汞之真秘，子不揣鄙陋，扫却旁蹊曲径
，指出一条大路，使人人可行也。到此之时，意不可散，意散则丹不成矣。紫阳真人曰∶真
汞生于离，其用却在坎， 女过南园，手持玉橄榄。正此谓也。日日行之无间断，无毫发之
差，如是炼之一刻，则一刻之周天；炼之一时，则一时之周天；炼之一日，则一日之周天；
炼之百日，则百日之周天，谓之立基。炼之十月，谓之胎仙。功夫至此，身心混沌，与虚空等
，不知身之为我，我之为身，亦不知神之为气，气之为神，不规中而自规中，不胎息而自胎息
，水不求而自生，火不求而自出，虚室生白，黑地引针，不知其所以然而然，亦不知任之为
督，督之为任也。至于六害不除，十少不存，五要不调，虽为小节之常，终为大道之累。何
名六害？一曰薄名利，二曰禁声色，三曰廉货财，四曰损滋味，五曰屏虚妄，六曰除嫉妒，
六者有一，卫生之道远，而未见其有得也。虽心希妙理，口念真经，咀嚼英华，呼吸景象，
不能补其失也。何名十少？一曰少思，二曰少念，三曰少笑，四曰少言，五曰少饮，六曰少
怒，七曰少乐，八曰少愁，九曰少好，十曰少机。夫多思则神散，多念则心劳，多笑则肺腑
翻，多言则气血虚耗，多饮则伤神损寿，多怒则腠理奔浮，多乐则心神邪荡，多愁则头面
焦枯，多好则志气溃散，多机则志虑沉迷。兹乃伐人之生，甚于斤斧；蚀人之性，猛于豺野狼
也。卫生者，戒之哉！
任脉的二十四个穴位，从阴会穴开始数起，分别是：曲骨、中极、关元、石门、气海、阴交、神阙、水分、下脘、建里、中脘、上脘、巨阙、鸠尾、中庭、膻中、玉堂、紫宫、华盖、璇玑、天突、廉泉、承浆。
这条经脉不取井、荥、输、合五腧穴中的前四种（仅指特定语境下的用法，此处意指其特殊性或特定取穴原则）。
脉气起始于中极穴之下，向上经过阴毛边缘，沿着腹部内侧上行至关元穴，直达喉咙。它归属于“阴脉之海”，因为人体的脉络在诸阴经分布的区域周流运行，就像水流一样，而任脉则是它们的总汇，所以命名为“阴脉之海”。用药治疗时应当区分男女，女性月经多与冲脉、任脉有关，“任”字的意思就是“妊”（怀孕）。这是人生殖养育的根本，调理摄生的源头。督脉从会阴穴行于背部，任脉从会阴穴行于腹部。人体有任脉和督脉，就像天地有子午线一样。人体的任督二脉，是从腹背的角度来说的；天地的子午线，是从南北的角度来说的。它们既可以分开看，也可以合并看。分开来看是为了显示阴阳互不混杂，合并来看是为了显示浑然一体没有间隙，这是一分为二、二合为一的关系。但是在僧侣道士中，有人不明白这个道理，各自坚持自己的偏好，禁止饮食、禁止行走、禁止说话、断臂、烧手指、烧身体，枯坐而死，实在令人悲哀！间或有保留“中黄”一法，等待神气凝聚的；有运用三华五气之精，来洗骨伐毛的；有搬运周天火候的；有白天运转脐部，晚上运转泥丸宫炼体的；有呼引九灵，注入三精而归聚于灵府的；有倒转斗柄以运化生机的；有默朝上帝的；有服气吞霞的；有闭息存神的；有采炼日精月华的；有吐纳导引的；有单运气行火候的；有投胎夺舍的；有旁门九品渐法三乘的，种种不同，难道能离开任督二脉吗？大概明白任督二脉以保全自身，也如同明君爱护百姓以安定国家一样。百姓死亡国家灭亡，任脉衰败身体就谢世了。因此，上等智慧和贤士，先根据前面的注解，导引各条经络，调养纯熟，这就是仙家所说的筑基。然后扫除妄念，以静定为基本，收回视线返听内心。含藏光芒默默无声，调匀呼吸绵绵不断，握固内守，注意玄关窍。顷刻之间水中火发，雪里花开，两肾像汤煎一样热，膀胱似火热，任督二脉像车轮一样转动，四肢像山石一样稳固。在一饮之间的时间里，天机自动，于是轻轻然运转，默默然举起，微微以意念安定，则金水自然混融，水火自然升降，就像桔槔提水，稻花凝结露水，忽然一粒大如黍米的东西，落入黄庭之中。这是采铅投汞的真正秘密，我不揣鄙陋，扫却旁门左道，指出一条大路，使人人可行。到了这个时候，意念不可散乱，意念散乱则丹药不能成就。紫阳真人说：“真汞生于离卦，其作用却在坎卦，女子经过南园，手持玉橄榄。”正是这个意思。每天实行不间断，没有丝毫差错，这样修炼一刻钟，就是一刻钟的周天；修炼一个时辰，就是一个时辰的周天；修炼一天，就是一天的周天；修炼一百天，就是一百天的周天，称为立基。修炼十个月，称为胎仙。功夫达到这里，身心混沌，与虚空相等，不知道身体是我，我还是身体，也不知道神是气，气是神，不规中而自然规中，不胎息而自然胎息，水不求而自然生出，火不求而自然出现，虚室生白，黑地引针，不知道为什么会这样，也不知道任就是督，督就是任。至于六害不除，十少不存，五要不调，虽然是小节常事，终究是大道的累赘。什么叫六害？一是淡薄名利，二是禁绝声色，三是廉洁货财，四是减少滋味，五是屏除虚妄，六是除去嫉妒。这六者只要有一项存在，卫生之道就远了，未见有什么收获。虽然心里希求妙理，口中念诵真经，咀嚼英华，呼吸景象，也不能弥补其损失。什么叫十少？一是少思，二是少念，三是少笑，四是少言，五是少饮，六是少怒，七是少乐，八是少愁，九是少好，十是少机巧。如果多思则神散，多念则心劳，多笑则肺腑翻动，多言则气血虚耗，多饮则伤神损寿，多怒则腠理奔浮，多乐则心神邪荡，多愁则头面焦枯，多好则志气溃散，多机巧则志虑沉迷。这些乃是砍伐人的生机，甚于斧斤；侵蚀人的本性，猛于豺狼野狗。讲究养生的人，一定要戒除啊！
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!