其象法地，血之府也，心之合也，皮之部也。
天阳地阴，气阳血阴。人之脉，以血为体，固当配地。然观其上下周匝，出入
脏腑，联系贯通，起伏交会，一如大气之行于地中。故地有脉而山川秀丽，人有脉
而形体安全。象之吻合，莫有肖于此者。故曰其象法地，能再因其象而取法焉。则
吾医之识脉，与堪舆之寻龙，无二义也。府者，藏也，聚也。隧道乃精专所注，故
为血之府。充遍人身，应夏火之气。中焦变赤，得正南之色，故为心之合。肺主皮
毛而朝百脉，如部落然，故为皮之部。（《素问》五脏生成篇云∶心之合脉也，其荣色也。又六节脏象篇云∶
心者生之本，其充在血。肺者气之本，其充在皮。又五脏生成篇云∶诸血者皆属于心，诸气者皆属于肺∶
又平人气象论云∶藏真高于肺，以行营卫阴阳。又经脉别论云∶脉气流经，经气归于肺。肺朝百脉，
输精于皮毛。毛脉合精，行气于府。）
资始于肾，资生于胃。阳中之阴，本乎营卫。
营者阴血，卫者阳气。营行脉中，卫行脉外。
肾为十二经脉之根，故曰资始。胃乃生化之源，故曰资生。肾之与胃，盖有先
后天之分焉。《灵枢》经脉篇云∶人始生，先成精，精成而脑髓生。骨为干，脉为营，
筋为刚，肉为强，皮肤坚而毛发长。谷入于胃，脉道以通，血气乃行。此即资始资
生之注脚也。所谓阳中之阴者，盖本乎营卫耳。营者营运于中，卫者护卫于外。营
为阴血，行脉之中，入隧道也。卫为阳气，行脉之外，不入隧道也。
它的形象效法大地，是血液汇聚的处所，与心脏相配合，是皮肤的分区。
天属阳，地属阴；气属阳，血属阴。人体的脉管，以血液为形体基础，本来应当对应大地。然而观察脉管上下周流环绕，出入于脏腑之间，联系贯通，起伏交会，就像大气在地层中运行一样。所以大地有脉络而山川秀丽，人有脉象而形体安康。这种形象的吻合，没有比这更相似的。所以说它的形象效法大地，能够再依据这种形象来取法它。那么我们医生诊察脉象，与风水师寻找龙脉（寻龙），在道理上没有两样。“府”，就是藏聚的意思。隧道（指脉道）是精气专注灌注的地方，所以称为血的府库。脉气充遍全身，应合夏季火的气化。中焦变化出赤色，得到正南方的颜色，所以与心脏相配合。肺主管皮毛并朝会百脉，如同部落一样，所以脉是皮肤的分区。（《素问·五脏生成篇》说：心与脉相合，其荣华表现在面色上。又《素问·六节脏象篇》说：心是生命的根本，其充养在于血。肺是气的根本，其充养在于皮。又《素问·五脏生成篇》说：所有的血都归属于心，所有的气都归属于肺。又《素问·平人气象论》说：脏真之气高于肺，用以运行营卫阴阳。又《素问·经脉别论》说：脉气流行于经脉，经气归于肺。肺朝会百脉，将精微输布到皮毛。毛与脉结合精气，使气运行于府。）
营气的起始依赖于肾，营气的化生依赖于胃。阳中的阴分，根本在于营卫。
营是阴血，卫是阳气。营行于脉管之中，卫行于脉管之外。
肾是十二经脉的根本，所以说是“资始”。胃是生化之源，所以说是“资生”。肾与胃，大概有先天和后天的区别。《灵枢·经脉篇》说：人刚开始形成时，先构成精，精形成后脑髓产生。骨作为主干，脉作为营气运行的通道，筋作为刚强部分，肉作为强壮部分，皮肤坚固而毛发生长。谷物进入胃中，脉道得以通畅，血气才开始运行。这就是对“资始”和“资生”的注解。所谓“阳中之阴”，根本上是指营卫而言。营在体内营运，卫在体外护卫。营属于阴血，行于脉管之中，进入隧道。卫属于阳气，行于脉管之外，不进入隧道。
Its form mimics the Earth; it is the mansion of blood, corresponds to the Heart, and is the domain of the skin.
Heaven is Yang, Earth is Yin; Qi is Yang, Blood is Yin. The vessels in the human body take Blood as their substance and should therefore correspond to the Earth. However, observing how they circulate up and down, enter and exit the Zang-Fu organs, connect and penetrate, rise and fall, and intersect, they are exactly like the Great Qi moving within the Earth. Thus, when the Earth has its veins (geological structures), the mountains and rivers are beautiful; when humans have pulses, their physical forms are secure. No resemblance is closer than this. Therefore, it is said that its form mimics the Earth, and one can further model upon this form. In this way, a physician’s understanding of pulse diagnosis is no different in principle from a geomancer’s search for the Dragon Vein (Xunlong). "Mansion" (Fu) means storage and gathering. The tunnels (referring to the vessels) are where essence and Qi concentrate, thus they are called the Mansion of Blood. The vessel Qi fills the entire body, corresponding to the Qi of Summer Fire. The Middle Jiao transforms into red, acquiring the color of the South, thus it corresponds to the Heart. The Lung governs the skin and hair and receives all the vessels (Chao Bai Mai), much like a tribe or settlement; thus, the vessels are the domain of the skin. (*Suwen*, Chapter on the Generation of the Five Zang Organs states: The Heart corresponds to the vessels, and its luster manifests in the complexion. Also, *Suwen*, Chapter on the Six Solar Terms and Visceral Images states: The Heart is the root of life, and its nourishment lies in Blood. The Lung is the root of Qi, and its nourishment lies in the skin. Also, *Suwen*, Chapter on the Generation of the Five Zang Organs states: All blood belongs to the Heart, and all Qi belongs to the Lung. Also, *Suwen*, Chapter on the Image of the Normal Person states: The True Qi of the Zang organs is superior in the Lung, which distributes Ying-Wei and Yin-Yang. Also, *Suwen*, Chapter on the Distinct Discussion of the Meridians states: Vessel Qi flows through the meridians, and meridian Qi returns to the Lung. The Lung receives all vessels, transmitting essence to the skin and hair. Skin and vessel combine their essence, allowing Qi to flow into the Mansion.)
Nourishment begins with the Kidney, and generation arises from the Stomach. The Yin within Yang is rooted in Ying and Wei.
Ying is Yin Blood, and Wei is Yang Qi. Ying circulates within the vessels, while Wei circulates outside the vessels.
The Kidney is the root of the Twelve Primary Meridians, hence it is said to be the source of initiation (Zi Shi). The Stomach is the source of transformation and production, hence it is said to be the source of generation (Zi Sheng). The Kidney and the Stomach represent the distinction between Pre-heaven and Post-heaven. *Lingshu*, Chapter on the Meridians states: When a person first comes into being, Essence is formed first; when Essence is formed, Brain and Marrow arise. Bone serves as the trunk, vessels serve as the Ying-nourishing channels, sinews provide firmness, flesh provides strength, the skin becomes tough, and hair grows long. Grain enters the Stomach, the vessel pathways become unobstructed, and Blood and Qi begin to flow. This serves as the annotation for "initiation by nourishment" and "generation by sustenance." What is meant by "Yin within Yang" is fundamentally based on Ying and Wei. Ying operates internally, while Wei guards externally. Ying constitutes Yin Blood, circulating within the vessels and entering the tunnels. Wei constitutes Yang Qi, circulating outside the vessels and not entering the tunnels.