《灵枢·天年篇》帝曰∶人之始生，何气筑为基？何立而为 ？何失而死？何得而生？岐伯曰∶以母为基，
以父为 ，失神者死，得神者生也。帝曰∶何者为神？岐伯曰∶血气已和，营卫已通，五脏已成，神气舍心，
魂魄毕具，乃成为人。
此言人之始生，由父母之气血以成形体。而母则乳哺，故为基；父则抚卫，故为 。得以气血调和，而神
气舍心，以生成之。如其气血未和，不能生长，则神气渐丧而死，所以父母为之基 也。
帝曰∶人之寿夭各不同，或夭寿，或卒死，或病久，愿闻其道。岐伯曰∶五脏坚固，血脉和调，肌肉解
利，皮肤致密，营卫之行，不失其常，呼吸微徐，气以度行，六腑化谷，津液布扬，各如其常，故能长久。帝
曰∶人之寿百岁而死，何以知之？岐伯曰∶使道隧以长，基墙高以方，通调营卫，三部三里起，骨高肉满，
百岁乃得终。
此言人赖气血以资生。气血调和，肉坚肤密，脏腑生化，营卫流行，自然无病，而可延年。然禀质有浓薄，
其无病者，得尽天寿；而长短本于天赋，非学道不能永寿也。如其禀浓，则外貌亦浓而可验。使道者，鼻下水
沟也，亦名唇中。隧者，沟深也。基墙者，面与耳也。三部者，上额、中颧、鼻下口颐也。起者，隆盛，即
骨高肉满也，如此，故其天寿可至百岁也。
《灵枢·天年篇》黄帝问道：人在最初形成生命时，是以什么作为基础？以什么作为支柱？失去什么就会死亡？得到什么就能生存？岐伯回答说：以母亲的气血为基础，以父亲的气血为支柱，失去神气就会死亡，得到神气就能生存。
黄帝问：什么是神气？岐伯说：当气血已经调和，营气和卫气已经通畅，五脏都已形成，神气寄居在心，魂和魄都具备齐全，这才成为完整的人。
这段文字讲的是人最初的生命形成，是由父母的气血来构建形体。母亲提供乳汁哺育，所以称为基础；父亲负责抚育保护，所以称为支柱。如果能够得到气血的调和，使神气安舍于心，从而生成生命。假如气血没有调和，身体不能生长发育，那么神气就会逐渐丧失而死亡，这就是父母作为基础和支柱的原因。
黄帝又问：人的寿命长短各不相同，有的早夭有的长寿，有的突然死亡，有的患病日久，我想听听其中的道理。岐伯说：如果五脏坚固，血脉调和顺畅，肌肉关节滑利，皮肤致密，营卫之气的运行不失常态，呼吸轻微缓慢，气息按照正常的节律运行，六腑能够消化谷物，津液能够布散全身，各项机能都符合正常规律，所以能够长寿。
黄帝问：人活到一百岁才死，从哪些特征可以判断出来？岐伯说：如果人中沟（鼻下唇上的纵沟）深邃且长，面部骨骼和耳部高耸且方正，营卫之气通调，上、中、下三部及三里部位隆起饱满，骨骼高挺肌肉丰满，这样就能活到百岁终其天年。
这段文字讲的是人依靠气血来滋养生命。气血调和，肌肉坚实皮肤致密，脏腑生化功能正常，营卫之气流行顺畅，自然没有疾病，从而可以延年益寿。然而人的先天禀赋有厚薄之分，那些没有疾病的人，能够享尽天赋的寿命；而寿命的长短本源于天赋，不修道养生是不能永远长寿的。如果禀赋浓厚，那么外貌也会表现出浓厚的特征从而可以验证。所谓“使道”，是指鼻子下面嘴唇上面的水沟穴，也叫唇中。“隧”的意思是沟渠深。“基墙”是指面颊和耳朵。“三部”是指上额、颧骨中部、鼻子下面到口部的颐区。“起”的意思是隆盛，也就是骨骼高挺肌肉丰满的意思，具备这些特征，所以他的天赋寿命可以达到百岁。
In the "Tian Nian" (Natural Lifespan) chapter of *Ling Shu* (Spiritual Pivot), the Yellow Emperor asked: When human life first begins, what constitutes the foundation? What serves as the support? What loss leads to death? What gain leads to life? Qibo replied: The mother's Qi and Blood constitute the foundation, while the father's Qi and Blood serve as the support. One dies when Shen (Spirit) is lost, and one lives when Shen is acquired.
The Yellow Emperor asked: What is Shen (Spirit)? Qibo said: When Qi and Blood are harmonized, Ying (Nutritive) Wei (Defensive) Qi are unobstructed, the Five Zang Organs are formed, Shen resides in the Heart, and Hun (Ethereal Soul) and Po (Corporeal Soul) are fully present, then a human being is formed.
This passage explains that the initial formation of human life relies on the parents' Qi and Blood to shape the physical body. The mother provides nourishment through lactation, thus serving as the foundation; the father provides care and protection, thus serving as the support. If Qi and Blood are harmonized and Shen resides in the Heart, life is generated. Conversely, if Qi and Blood are not harmonized and growth cannot occur, Shen will gradually dissipate leading to death. This is why the parents serve as the foundation and support.
The Yellow Emperor further asked: People have different lifespans; some die young, some live long, some die suddenly, and some suffer from chronic illness. I wish to hear the principles behind this. Qibo replied: If the Five Zang Organs are solid, blood vessels are harmonious, muscles and joints are supple, skin is dense, the circulation of Ying and Wei Qi follows its normal pattern, respiration is gentle and slow, Qi moves according to regular measures, the Six Fu Organs transform food and grain, and Body Fluids are distributed throughout the body, with all functions maintaining their normal state, then longevity can be achieved.
The Yellow Emperor asked: How can one know that a person will live to a hundred years before passing away? Qibo replied: If the Ren Zhong groove (Shi Dao, located below the nose and above the upper lip) is deep and long, the facial bones and ears are high and square, Ying and Wei Qi are well-regulated, the three regions (San Bu) and the San Li areas are prominent, bones are high, and flesh is full, then one may reach the natural lifespan of a hundred years.
This section discusses how humans rely on Qi and Blood for sustenance. When Qi and Blood are harmonized, muscles are firm, skin is dense, Zang-Fu transformation and transportation function normally, and Ying-Wei circulation is smooth, disease is naturally absent, allowing for extended life. However, innate endowment varies in thickness or thinness. Those without illness may enjoy their full natural lifespan; yet, the length of life is determined by heaven-endowed constitution, and one cannot achieve immortality without cultivating the Dao. If one has a robust endowment, external features will also reflect this robustness, making it verifiable. "Shi Dao" refers to the philtrum (Ren Zhong acupoint), also known as Chun Zhong. "Sui" means deep trench. "Ji Qiang" refers to the face and ears. "San Bu" refers to the upper forehead, middle cheekbones (Zigong), and the area from below the nose to the chin/mouth. "Qi" means prominence or swelling, corresponding to high bones and full flesh. With such characteristics, one's natural lifespan can indeed reach one hundred years.