一、年老丰肥之人，承暑冒热，腹内火烧，遍身汗流，心中焦渴。忽遇冰雪冷浆，尽
力而饮，承凉而睡，久而停滞。秋来，不疟则痢。
一、年老丰肥之人，不可骑马，恐有坠堕。宜别置乘座器具，稳当无失。
一、老人目暗耳聋，肾水衰而心火盛也。若峻补之，则肾水弥涸，心火弥茂。
一、老人肾虚无力，夜多小溲。肾主足，肾水虚而火不下，故足痿。心火上乘肺而不入
脬囊，故夜多小溲。若峻补之，则火益上行，脬囊亦寒矣。
一、老人喘嗽，火乘肺也。若温补之，则甚。峻补之，则危。
一、老人脏腑结燥，大便秘涩，可频服猪羊血，或葵菜血脏羹，皆能疏利。
一、老人，可常服杏汤；杏仁板儿，炒熟，麻子、芝麻作汤服之。亦能通利。
《经》曰∶自天子至于庶人，孝无终始，而患不及者，未之有也。人子以纯孝之心，竭力事亲，无终始不及之理，
惟供养之有浓薄，由贫富之有分限。人居富贵，有浓于己而薄于亲者，人所不录，天所不容，虽处富贵而即贫贱也。人
虽居贫贱，能约于己而丰于亲者，人所推仰，天所助与，虽处贫贱而即富贵也。作善降之百祥，作不善降之百殃。善莫
大于孝，孝感于天，故天与之福，所以虽贫贱而即富贵也。罪莫大于不孝，不孝感于天，故天与之祸，所以虽富贵而即
贫贱也。善恶之报，其犹影响，为人子者，可不信乎？
奉亲之道，亦不在日用三牲，但能承顺父母颜色，尽其孝心，随其所有，此顺天之理也。其温浓之家，不可慢于老
者，尽根据养老之方，励力行之。其贫下阙乏之家，养老之法，虽有奉行之心，而无奉行之力者，但随家丰俭，竭力于亲，
约礼设具，使老者知其罄力事奉而止。将见孝心感格，阴灵默佑，如姜诗之跃鲤，孟宗之泣笋，无非孝感所致，此行孝
之验也。
虑孝子顺孙，有窘乏不能根据此法者，意有不足，故立此贫富祸福之说以齐之。
一、年老且身体肥胖的人，在盛夏酷暑时，若感受暑热之气，会感到腹内如火烧灼，全身出汗，心中焦躁口渴。此时如果突然遇到冰雪制成的冷饮，便拼命饮用，并乘着凉意入睡，久而久之会导致饮食停滞。到了秋天，不是患疟疾就是患痢疾。
二、年老且身体肥胖的人，不宜骑马，恐怕有坠马的危险。应当另外准备乘坐的器具，确保平稳安全，不出差错。
三、老人眼睛昏花、耳朵听不见，是因为肾水衰退而心火旺盛所致。如果使用猛烈峻补的方法治疗，会使肾水更加枯竭，心火更加炽盛。
四、老人肾虚导致无力，夜间小便次数多。肾主管下肢，肾水虚弱而相火不能下行，所以足部痿软无力。心火上炎侵犯肺脏而不能下入膀胱（脬囊），所以夜间小便频繁。如果使用猛烈峻补的方法，火势会更加上行，膀胱也会变得寒冷。
五、老人出现气喘咳嗽，是火邪乘袭肺脏所致。如果用温补法治疗，病情会加重；如果用峻补法，则会有生命危险。
六、老人脏腑津液干枯结燥，大便秘结不通，可以经常服用猪血或羊血，或者葵菜血脏羹，这些食物都能起到疏通利导的作用。
七、老人可以经常服用杏仁汤：将杏仁去皮炒熟，与麻子、芝麻一起煮成汤服用。也能起到通便利窍的作用。
《经典》说：“从天子到平民百姓，如果在孝顺父母这件事上没有始终如一的态度，却担心灾祸降临到自己身上的，这种情况从未有过。”作为子女，以纯粹的孝心，竭尽全力侍奉双亲，没有做不到始终如一的道理，只是在供养的丰厚程度上，受限于贫富的不同境遇。人如果身处富贵，对自己很丰厚却对父母很薄待，这是为人所不齿、上天所不容的，虽然身处富贵，实则等同于贫贱。人即使身处贫贱，如果能约束自己而让父母生活丰裕，这是为人所推崇敬仰、上天所助佑的，虽然身处贫贱，实则等同于富贵。行善会带来百种吉祥，作恶会带来百种灾殃。善行中没有比孝顺更大的了，孝心能感动上天，所以上天赐予福报，因此虽然身处贫贱却等同于富贵。罪过中没有比不孝更大的了，不孝之心能招致上天的谴责，所以上天降下祸患，因此虽然身处富贵却等同于贫贱。善恶的报应，就像影子跟随形体、回声响应声音一样准确，作为子女，怎能不信奉呢？
奉养父母的道理，并不在于日常使用牛羊肉等丰盛的食物，只要能顺应父母的心意，尽到自己的孝心，根据家中现有的条件来供养，这就是顺应天理的做法。那些家境富裕温暖的人，不可怠慢老人，应当完全依据养老的方术，尽力去实行。那些贫穷匮乏的家庭，虽然有奉养老人的心意，但没有奉养的经济实力，只要根据家庭的丰俭程度，竭尽全力侍奉双亲，按照礼节设置简单的器具，让老人知道子女已经竭尽力量侍奉也就足够了。将会看到孝心感通天地，阴灵默默保佑，就像姜诗跃出鲤鱼、孟宗痛哭生出竹笋一样，无不是孝心感应的结果，这就是行孝的验证。
考虑到孝顺的儿子和孙子，可能有窘迫匮乏不能依据此法奉养的情况，心里有所不足，所以设立关于贫富祸福的说法来平衡他们的心态。
1. For elderly individuals who are obese, exposure to summer heat may cause a sensation of burning fire within the abdomen, profuse sweating over the whole body, and intense thirst and irritability in the heart (Shen). If they suddenly encounter cold drinks made of ice or snow and drink them to excess, then lie down in the coolness, long-term stagnation of food will occur. In autumn, they will either suffer from malaria (Nue) or dysentery (Li).
2. Elderly obese individuals should not ride horses due to the risk of falling. Appropriate seating devices should be provided to ensure stability and prevent accidents.
3. Dim vision and deafness in the elderly are caused by the decline of Kidney Water (Jin-Ye of the Kidney) and the flourishing of Heart Fire (Xin Huo). If strong tonification is applied, Kidney Water will become even more depleted, and Heart Fire will become even more excessive.
4. Kidney deficiency leading to weakness and frequent nocturia in the elderly occurs because the Kidneys govern the lower limbs; when Kidney Water is deficient and Fire fails to descend, the legs become flaccid. When Heart Fire ascends to invade the Lungs instead of descending into the Bladder (Pao), nocturia increases. Strong tonification would cause Fire to ascend further, rendering the Bladder cold.
5. Wheezing and coughing in the elderly result from Fire pathogenic factors attacking the Lungs. Warm tonification will exacerbate the condition, while strong tonification poses a critical danger.
6. For elderly individuals with dryness and constipation of the Zang-Fu organs, frequent consumption of pig blood or mutton blood, or soups containing Malva verticillata (Kui Cai) and blood offal, can help promote bowel movement and relieve obstruction.
7. Elderly individuals can frequently consume Apricot Kernel Decoction: apricot kernels (Xing Ren) peeled and stir-fried, along with hemp seeds (Huo Ma Ren) and sesame seeds (Zhi Ma), boiled as a decoction. This also aids in promoting bowel movement.
The Classics state: "From the Son of Heaven to the common people, if one lacks consistency in filial piety yet worries about misfortune befalling them, such a case has never existed." As children, with a pure heart of filial piety and utmost effort in serving parents, there is no reason for failure in consistency. The only difference lies in the abundance of support, which is limited by wealth or poverty. Those in high status and wealth who are lavish towards themselves but stingy towards their parents are despised by people and rejected by Heaven; though wealthy, they are essentially poor and lowly. Those in poverty and low status who restrain themselves to provide abundantly for their parents are admired by people and assisted by Heaven; though poor, they are essentially wealthy and noble. Good deeds bring a hundred blessings, while bad deeds bring a hundred disasters. Among all good deeds, none is greater than filial piety. Filial piety moves Heaven, so Heaven grants fortune; thus, even in poverty, one is like being in wealth. Among all sins, none is greater than unfilial conduct. Unfilial conduct angers Heaven, so Heaven brings disaster; thus, even in wealth, one is like being in poverty. The retribution of good and evil is as certain as shadows following forms and echoes responding to sounds. Can children fail to believe this?
The way to serve parents does not depend on daily offerings of beef, mutton, and pork, but on accommodating parents' dispositions, fulfilling filial duty, and providing according to one's means. This aligns with the principle of Heaven. Wealthy families must not neglect the elderly but should strictly follow geriatric care methods and strive to implement them. Poor families, despite having the intention to care for the elderly but lacking the financial means, should do their best according to their economic situation, observe proper rituals with simple utensils, and let the elderly know that their children have exerted all possible effort. It is believed that filial sincerity will move spiritual forces, bringing silent protection, just as Jiang Shi’s carp leaped out of the well and Meng Zong’s tears caused bamboo shoots to grow. These are all results of filial piety moving heaven and earth, serving as verification of filial conduct.
Considering that filial sons and grandsons might face destitution preventing them from following these methods, causing inner dissatisfaction, I established this discourse on the fortune and misfortune associated with wealth and poverty to balance their minds.