〔《素》〕医不能严，不能动神，外为柔弱，乱至失常，病不能移，则医事不行。（疏五过论）
凡阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是谓圣度。故阳强不能密，阴气乃
绝，阴平阳秘，精神乃治；阴阳离决，精气乃绝。（全文见五脏。生气通天论）
〔《素》〕春夏养阳，秋冬养阴，以从其根。故与万物沉浮于生长之门，逆其根则伐其本，坏其真矣。
（四气调神论）
〔丹〕阳有余阴不足论 人受天地之气以生，天之阳气为气，地之阴气为血，故气分常有余，血分常不足。
何以言之？天地为万物父母。天，大也，为阳，而运于地之外。地，居天之中，为阴，天之大气举之。日，实
也，亦属阳，而运于月之外。月，缺也，属阴，禀日之光以为明者也。人身之阴气，其消长视月之盈缺。故人
之生也，男子十六岁而精通，女子十四岁而经行。是有形之后，犹有待于乳哺水谷以养，阴气始成。而后可与
阳气为配，方能成人而为人之父母。古人必近至三十二十而后嫁娶，可见阴气之难于成，而古人之善于摄养也。
《礼记》注曰∶惟五十而后养阴者有以加。《内经》曰∶年四十，阴气自半，起居衰矣。又曰∶男子六十四岁而
精绝，女子四十九岁而经断。夫以阴气之成，止供给得三十年之视听言动，已先亏矣。夫人之情欲无涯，以此
难成易亏之阴气，若之何而可以纵恣也。经曰∶阳者天气也主外，阴者地气也主内，故阳道实而阴道虚。又曰∶
至阴虚，天气绝。至阳盛，地气不足。虚与盛之所在，非吾之过论也。盖主闭藏者肾也，司疏泄者肝也，二脏
皆有相火，而其系上属于心。心，君火也，为物所感则易动，心动则相火亦动，动则精自走，相火翕然而起，
虽不交会，亦暗流而疏泄矣。所以圣贤只是教人收心养心，其旨深矣。天地以五行更迭衰旺而成四时，人之五
脏六腑亦应之而衰旺。四月属巳，五月属午，为火大旺。火为肺金之夫，火旺则金衰。六月属未，为土大旺，
土为水之夫，土旺则水衰。况肾水常藉肺金为母，以补助其不足，故《内经》谆谆于资其化源也。古人夏月必
独宿而淡味，兢兢业业，爱护保养金水二脏，正嫌火土之旺尔。《内经》又曰∶冬不藏精者，春必病温。十月属
亥，十一月属子，正火气潜伏闭藏，以养其本然之真，而为来春发生升动之本。若于此时恣嗜欲以自戕贼，至
春升之际，下无根本，阳气轻浮，必有温热之病。夫夏月火土之旺，冬月火气之伏，此论一年之虚耳。若上弦
前，下弦后，月廓月空，亦为一月之虚。大风大雾，虹霓飞电，暴寒暴热，日月薄蚀，忧愁忿怒，惊恐悲哀，
醉饱劳倦，谋虑勤动，又皆为一日之虚。若病患初退，疮痍正作，尤不止于一日之虚而已。今人多有春末夏初，
患头疼脚软，食少体热，仲景谓春夏剧，秋冬瘥，而脉弦大者，正世俗所谓注夏病也。若犯此四者之虚，似难
免此。夫当壮年，便有老态，仰事俯育，一切隳坏，兴言至此，深可惊惧。古人谓不见所欲，使心不乱。夫以
温柔之感于身，声音之感于耳，颜色馨香之感于目鼻，谁是铁汉，心不为之动也。唯善摄生者，于此五个月，
出居于外。苟值一月之虚，亦宜暂远帷幕，各宜珍重，保全太和，期无负敬身之教，幸甚。
茹淡论 或问《内经》精不足者，补之以味。又曰∶地食人以五味。古者人年五十而食肉，子今年迈七十
矣，尽却盐醯，岂中道乎，何子之神茂而色泽也。曰∶味有出于天赋者，有成于人为者。天之所赋者，若谷菽
果菜，自然冲和之味。有养神补阴之功，此《内经》所谓味也。人之所为者，皆烹饪调和偏浓之味，有致病伐
命之毒，此吾子所疑之味也。今盐醯之却，非真茹淡者。夫麦与栗之咸，粳米、山药之甘，葱、薤之辛之类皆
味也，子以为淡乎？安于冲和之味者，心之收，火之降也。以偏浓之味为安者，欲之纵，火之胜也，何疑之有！
《内经》又曰∶阴之所生，本在五味。非天赋之味乎？阴之五宫，伤在五味。非人为之味乎？圣人防民之具，于
是为备。凡人饥则必食，彼粳米之甘而淡者，土之德也，物之为阴而最补者也。惟可与菜同进，经以菜为充者，
恐于饥时顿食或虑过多，因致胃损，故以菜助其充足，取其疏通而易化，此天地生万物之仁也。《论语》曰∶肉
虽多不使胜食气。又曰∶疏食菜羹。又曰∶饭疏食饮水。《传》曰∶宾主终日百拜而酒三行，以避酒祸。此圣人
施教之意也。盖谷与肥鲜同进，浓味得谷为助，其积之也久，宁不助阴火而致毒乎？故服食家在却谷者则可，
不却谷而服食，未有不被其毒者。《内经》谓久而增气，物化之常，气增而久，夭之由也。彼安于浓味者，未之思
尔！或又问精不足者补之以味，何不言气补？曰∶味阴也，气阳也，补精以阴，求其本也，故补之以味。若甘
草、白术、地黄、泽泻、天门冬、五味子之类，皆味之浓者也。经曰∶虚者补之，正此意也。上文谓形不足者，
温之以气。夫为劳倦所伤，则气虚，故不足。温者养也，温存以养之，使气自充，气充则形完矣，故言温不言
补。经曰∶劳者温之，正此意也。彼为《局方》者，不知出此，凡诸虚损证，悉以温热佐辅补药，名之曰温补，
不能求经旨故也。
或曰∶《千金方》有房中补益法，可用否？予应之曰∶《传》曰，吉凶悔吝，皆生于动。故人之疾病，亦生
于动。其动之极也，病而死矣。人之有生，心为火，居上，肾为水，居下，水能升而火能降，一升一降，无有
穷已，故生意存焉。水之体静，火之体动，动易而静难，圣人于此未尝忘言也。儒者立教曰∶正心收心养心，
皆所以防此火之动于妄也。医者立教曰∶恬澹虚无，补精养神，亦所以遏此火之动于妄也。盖相火藏于肝肾阴
分，君火不妄动，相火惟有禀命守位而已，焉有燔灼之虐焰，飞走之狂势也哉。《易》兑取象于少女，兑，说也，
遇少男艮为咸，咸，无心之感也。艮，止也，房中之法，有艮止之义也。若艮而不止，徒自戕贼，何补益之有。
窃详《千金》之意，彼壮年贪纵者，此水之体，非向日之静也。故着房中之法，为补益之助，此可用于质壮心
静，遇敌不动之人也。苟无圣贤之心，神仙之骨，未易为也。女法水，男法火，水能制火，一乐于与，一乐于取，
此自然之理也。若以房中为补，杀人多矣。况中古以下，风俗日 ，资禀日薄，说梦向痴，难矣哉。（ ，它候切。
房中补益论）
醇酒冷冻饮料论 醇酒之性大热，有大毒，清香美味，即适于口，行气和血，亦宜于体，由是饮者不自觉其过
于多也。不思肺属金，惟畏火，又畏寒，其体脆，其位高，为气之主，为肾之母，木之夫。酒下咽，膈肺先受
之，若是醇酒，理宜冷冻饮料，过于肺，入于胃，然后渐温，肺先得温中之寒，可以补气，一益也。次得寒中之温，
可以养胃，二益也。冷酒行迟，传化以渐，不可恣饮，三益也。古人终日百拜，不过三爵，既无酒病，亦无酒
祸。今予稽之于《礼经》，则曰饮齐视冬时。饮齐，酒也。视，犹比也。冬时，寒也。参之《内经》则曰∶热因寒
用，厥旨深矣。今则不然，罔顾受伤，只图取快，盖热饮有三乐存焉。膈滞通快，喉舌辛美，杯行可多，不知
酒性喜升，气必随之，痰郁于上，溺涩于下，肺受贼邪，金体必燥，恣饮寒凉，其热内郁，肺气得热，必大伤
耗，其始也病浅，或呕吐，或自汗，或疮痍，或鼻 ，或自泄，或心脾痛，尚可发散而去之。若其久也，为病
深矣，为消渴，为内疸，为肺痿，为内痔，为鼓胀，为失明，为哮喘，为劳嗽，为癫痫，又为难名之疾，倘非
具眼，未易处治，可不谨乎。人言一盏冷酒，须两盏血乃得行，酒之不可冷冻饮料也明矣。此齐东之语也。今参之
于经，证之以理，发之为规戒，子尚以为迂耶。
贱体在病年余，而今秋又得痢者一月，自揆不久，终获苟安。盖久病之后，气血销损，脂膏消散，当此之
时，初感之证已退减，惟诸虚百损在耳。大凡药虽参 ，亦是毒物。《内经》于“药”字之下加“毒”字，又加
“攻”字，天地间养人性命者惟谷耳。备土之德，得气中和，故其味淡甘而性和平，大补而渗泄，乃可久食而无
厌，是大有功于人者，在药则不然矣。不肖得安全者，自去秋得病饵药，至冬节日便不吃药，唯一味白粥，不
吃下饭，虽盐酱与醯醢，涓滴皆不入口，此等淡味，初亦甚难，自想此证必无他虑，但思己过，收放心，自讼
自责，安心待死，既自待死，尚可吃粥，犹有可生之理。由是自解，以死不愈于淡乎。如此乃可打挨得过，此
时非淡不可以和此气血。气血不和，不足以复此生意。不以死在前操此心，以摧抑其怒与妄想，血气虽欲复生，
不可得也。详玩来书，此时无病可言矣。曰烦躁，曰喘急，曰气响，曰腹痛，曰咳嗽，曰大腑溏，曰小腑涩，
皆吾兄之所自求者。平时为学，不肯先求己过而克治之，但欲妄得以遂其受用之私心，至于染病之后，又不能
归罪于己，思所以安其亲之心，而尽其子职之当然者。方且操欲速之念，以极其怨尤之痴，所以怒火炽矣。而
况禀受躁急，火中又火，加之口味不节，又起阴经之火，至于奄延岁月，阴且受火克，所存者鲜矣。惟有借谷
气以扶持，所以未死。其所以烦躁者，气随火升也。喘急者，气因火郁而为痰在肺胃也。气响与痛或嗽痰者，
由食成积而愈盛也。大腑溏者，肺因火烁，不行收令，其大肠之门户不得敛也。小腑涩者，血因火烁，下焦无
血，气不得降，而渗泄之令不行也。据高怀欲速之心，便欲倚重于药而扫除之，殊不知此法不可行矣，而此病
有必安之理。昔者孟子教滕君，于齐人筑薛，以为滕之深计，令其强为善而已矣者心也，盖他无良策，有以御
齐之侵夺，彼齐君者，只亦欺我无君人之德尔。以常人听孟子之言，非迂阔乎。孟子之学，出于孔子者也，岂
欺滕君哉。兄之症有似乎此，今之议药为尤难，欲攻则无病邪之实，欲补又无的在之虚，惟有灭欲心，断绝口
味，使内静外安，阴气自然以渐而复。某自去冬至节直到今月，不曾用刀圭之药，今已十月安好矣。久病之后，
若欲以药方摧趱速效，此是揠苗助长者也，无可求之理。《内经》谆谆言之，而后人特未之思尔。（复戴仲积书）
大病不守禁忌论 病而服药，须守禁忌，孙真人《千金方》言之详矣。但不详言所以守禁忌之由，敢陈其
约以为规戒。夫胃气者，清纯冲和之气，人之所赖以为生者也。若谋虑神劳，动作形苦，嗜欲无节，思想不遂，
饮食失宜，药饵违法，皆能致伤。既伤之后，须用调补。若恬不知怪，而乃恣意犯禁，旧染之证，尚未消退，
方生之证，与日俱积，吾见医药将日不暇给，而伤败之胃气，无复完全之望，去死近矣。（方书云∶二人同患
痢，一人愈后自恃能食，纵口大嚼而死。一人恶食，能禁口淡味得生。其详具见后泄下门。）
世俗以肉为补性之物，肉无补性，惟补阳。而今之虚损者，不在于阳而在于阴，以肉补阴，犹缘木而求鱼。
何者？内性热，入胃便热发，热发便生痰，痰多气便不降，而诸证作矣。久病后可用作养胃气，盖胃气非阴气
不足以自全，所以淡味为自养之良方，尤当今之急着也。食淡又须安心，使内火不起可也。
养老论 人生至六十七十以后，精血俱耗，平居无事，已有热症，何者？头昏目眵，肌痒溺数，鼻涕牙落，
涎多寐少，足弱耳聩，健忘眩运，肠燥面垢，发脱眼花，坐久兀睡，未风先寒，食则易饥，笑则有泪，但是老
境，无不有此。或曰《局方》乌附丹剂，多与老人为宜，岂非以老年气弱下虚，理宜温补。今吾子皆以为热，
乌附丹不可施之老人，何耶？予晓之曰∶奚止乌附丹剂不可妄用，至于好酒腻肉，湿面肉汁，烧炙煨炒之类，
辛辣甜滑，皆在所忌者。或又曰∶甘旨养老，经训具在，为子与妇，甘旨不及，孝道便亏，而吾子之言若是，
其将有说以通之乎？愿闻其略。予愀然应之曰∶正所谓道并行而不相悖者。请详言之。古者井田之法行，乡闾
之教具，人知礼让，比屋可封，肉食不及幼壮，五十方才食肉，当时之人，血气冲和，筋骨坚凝，肠胃清浓，
甘旨养老，何由致病。今则不然，幼小食肉，强壮恣饕，比及五十，疾已蜂起，气耗血竭，筋柔骨痿，肠胃壅
阏，涎沫充溢。而况人身之阴，难成易亏，六七十后，阴不足以配阳，孤阳几欲飞越，因天生胃气，尚尔留连，
又藉水谷之阴羁縻而不走耳。所陈前证，皆是血少。《内经》曰∶肾恶燥。乌附丹剂非燥而何？夫血少之人，若
防风、半夏、苍术，但是燥剂，且不敢多，况乌附丹剂乎！或者又曰∶一部《局方》，悉是温热养阳，吾子之言，
无乃缪妄乎？予曰∶《局方》用燥剂，为劫湿病也，湿得燥则豁然而收。《局方》用暖剂，为劫虚病也，补脾不
【《素问》】医生如果不够严厉，就不能触动患者的神气；外表显得柔弱，就会使病情混乱而失去常态，疾病无法治愈，那么医疗事务就无法推行。（出自《素问·疏五过论》）
凡是阴阳的关键，在于阳气致密，阴气才能固守。两者如果不协调，就像只有春天没有秋天，只有冬天没有夏天一样。顺应这种规律来调和它们，就称为圣人的法度。所以，如果阳气亢盛而不能致密，阴气就会枯竭；只有阴气和平、阳气秘固，精神才能正常；如果阴阳分离决裂，精气就会断绝。（全文见《素问·生气通天论》，关于五脏的部分）
【《素问》】春夏季节要养护阳气，秋冬季节要养护阴气，以顺应生命的根本。因此，人要随着万物的生长收藏规律而生活，违背了这个根本就会损伤本源，败坏真元。（出自《素问·四气调神大论》）
【朱丹溪】阳有余阴不足论：人禀受天地之气而生，天的阳气化为气，地的阴气化为血，所以气分常常有余，血分常常不足。为什么这样说呢？天地是万物的父母。天，广大，属阳，运行在地之外。地，处于天之中，属阴，由天的大气托举着。太阳，是实心的，也属阳，运行在月亮之外。月亮，是缺损的，属阴，依靠太阳的光照才明亮。人身上的阴气，其消长情况如同月亮的盈亏。所以人出生后，男子十六岁精通（精液满溢），女子十四岁月经来潮。这是有了形体之后，还需要依赖乳食水谷来滋养，阴气才能长成。然后才可以与阳气配合，才能成人并成为人的父母。古人一定要等到二十多岁或三十岁左右才结婚，可见阴气难以长成，以及古人善于养生。《礼记》注解说：只有五十岁以后，养护阴气的方法才有所增加。《内经》说：人到四十岁，阴气自然减半，起居能力开始衰退。又说：男子六十四岁精绝，女子四十九岁经断。凭阴气长成后，只够供给三十年视听言动的消耗，就已经亏损了。人的情欲没有边际，用这难成易亏的阴气，怎么能放纵恣意呢？经文说：阳是天之气，主外；阴是地之气，主内，所以阳道实而阴道虚。又说：至阴虚，天气绝；至阳盛，地气不足。虚与盛的所在，不是我的过论。大概主管闭藏的是肾，主管疏泄的是肝，这两脏都有相火，而其联系上属于心。心，是君火，受到外物刺激就容易动，心动则相火也随之而动，一动则精自走，相火翕然而起，即使不发生性交，也会暗中流泄而疏泄。所以圣贤只是教导人收心养心，旨意深远啊。天地以五行更迭衰旺而成四季，人的五脏六腑也相应地出现衰旺。四月属巳，五月属午，为火大旺。火是肺金之夫（克金），火旺则金衰。六月属未，为土大旺，土是水之夫（克水），土旺则水衰。况且肾水常借肺金为母，以补助其不足，所以《内经》反复强调要资生其化源。古人在夏季一定独居且饮食清淡，兢兢业业，爱护保养肺金和肾水两脏，正是嫌弃火土太旺罢了。《内经》又说：冬天不藏精的人，春天必患温病。十月属亥，十一月属子，正是火气潜伏闭藏，以涵养其本然的真气，作为来年春季发生升动的根本。如果在这个时候放纵嗜欲来自我残害，到了春季升发之际，下无根本，阳气轻浮，必然会有温热病发作。夏季火土之旺，冬季火气之伏，这只是论述一年中的虚损。若在上弦之前，下弦之后，月廓空明之时，也是一个月的虚损。大风大雾，虹霓闪电，暴寒暴热，日月蚀，忧愁愤怒，惊恐悲哀，醉饱劳倦，谋虑勤动，也都是一日中的虚损。如果病患刚退，疮疡正发，更不止是一日的虚损。现在很多人有在春末夏初，患头痛脚软，食少体热，张仲景说春夏加重，秋冬缓解，且脉弦大的，正是世俗所谓的“注夏”病。如果触犯这四种虚损，似乎难免此病。正值壮年，却已有老态，奉养父母养育子女等一切事务都毁坏，说起这些，深可惊惧。古人说不见到欲望对象，使心不乱。以温柔之感于身，声音之感于耳，颜色馨香之感于目鼻，谁不是铁汉，心不为所动呢？只有善于养生的人，在这五个月里，外出居住。如果遇到一个月的虚损，也应该暂时远离帷帐，各自珍重，保全太和之气，期望不辜负敬身的教诲，那就太好了。
茹淡论：有人问《内经》说精不足者，补之以味。又说：地食人以五味。古人五十岁才吃肉，您今年七十岁了，完全摒弃盐醋，难道合乎中道吗？为什么您精神茂盛而色泽好？回答说：味道有出于天赋的，有成于人为的。天所赋予的，如谷物豆类蔬菜水果，是自然冲和的味道。有养神补阴的功效，这就是《内经》所说的味。人所制作的，都是烹饪调和后的偏浓味道，有致病的毒性，这就是您所疑惑的味道。现在摒弃盐醋，并非真正的茹淡。麦与栗的咸，粳米山药的甘，葱薤的辛之类，都是味，您认为淡吗？安于冲和味道的人，是心收敛，火下降。以偏浓味道为安的人，是欲望放纵，火胜，有什么可疑的呢！《内经》又说：阴之所生，本在五味。这不是天赋之味吗？阴之五宫，伤在五味。这不是人为之味吗？圣人防备民众的工具，为此而完备。凡人饿了必须吃，那粳米的甘淡，是土的德性，物中之阴最补益的。只可与菜同进，经典以菜为充饥之物，恐怕饥饿时顿食过多导致胃损，所以以菜助其充足，取其疏通而易消化，这是天地生万物的仁爱。《论语》说：肉虽多不使胜食气。又说：疏食菜羹。又说：饭疏食饮水。《传》说：宾主终日百拜而酒三行，以避酒祸。这是圣人施教的意思。大概谷物与肥鲜同进，浓味得谷为助，积存久了，岂不助阴火而致毒吗？所以服食家在辟谷时可以，不辟谷而服食，没有不被其毒害的。《内经》说久而增气，是物化之常，气增而久，是夭折的原因。那些安于浓味的人，未曾思考罢了！又问：精不足者补之以味，为何不言气补？回答说：味属阴，气属阳，补精以阴，是求其根本，所以补之以味。若甘草、白术、地黄、泽泻、天门冬、五味子之类，都是味浓的。经说：虚者补之，正是这个意思。上文说形不足者，温之以气。因为劳倦所伤，则气虚，所以不足。温是养的意思，温存以养之，使气自充，气充则形完矣，所以说温不说补。经说：劳者温之，正是这个意思。那些编撰《局方》的人，不知道这一点，凡诸虚损证，都用温热佐辅补药，名为温补，不能探求经旨的缘故。
有人说：《千金方》有房中补益法，可用吗？我回答说：《传》说，吉凶悔吝，皆生于动。所以人的疾病，也生于动。其动之极，病而死矣。人有生命，心为火，居上，肾为水，居下，水能升而火能降，一升一降，无穷无尽，所以生意存在。水的体性是静，火的体性是动，动易而静难，圣人对此未曾忘记言说。儒家立教说：正心收心养心，都是为了防止此火妄动。医者立教说：恬澹虚无，补精养神，也是为了遏制此火妄动。大概相火藏于肝肾阴分，君火不妄动，相火惟有禀命守位而已，哪里有燔灼的虐焰，飞走的狂势呢？《易经》兑卦取象于少女，兑，悦也，遇少男艮为咸，咸，无心之感也。艮，止也，房中之法，有艮止之义。如果艮而不止，徒然自残，何补益之有？仔细推究《千金》之意，那是针对壮年贪纵者，此水之体，非往日之静也。所以著房中之法，为补益之助，这可用于体质强壮心境平静，遇敌不动之人。如果没有圣贤之心，神仙之骨，不容易做到。女法水，男法火，水能制火，一乐于与，一乐于取，这是自然之理。如果把房中当作补益，杀人很多了。何况中古以下，风俗日益败坏，资质日益薄弱，说梦向痴，难矣哉。（房中补益论）
醇酒冷冻饮料论：纯酒的性质大热，有大毒，清香美味，即适于口，行气和血，亦宜于体，因此饮酒者不自觉其过于多。不思肺属金，惟畏火，又畏寒，其体脆，其位高，为气之主，为肾之母，木之夫。酒下咽，膈肺先受之，若是纯酒，理应冷冻饮用，经过肺，入于胃，然后渐温，肺先得温中之寒，可以补气，一益也。次得寒中之温，可以养胃，二益也。冷酒行迟，传化以渐，不可恣饮，三益也。古人终日百拜，不过三爵，既无酒病，亦无酒祸。现在我考证《礼经》，则说饮齐视冬时。饮齐，酒也。视，犹比也。冬时，寒也。参考《内经》则说：热因寒用，厥旨深矣。现在却不是这样，不顾受伤，只图取快，大概热饮有三乐存在。膈滞通快，喉舌辛美，杯行可多，不知酒性喜升，气必随之，痰郁于上，溺涩于下，肺受贼邪，金体必燥，恣饮寒凉，其热内郁，肺气得热，必大伤耗，其始也病浅，或呕吐，或自汗，或疮痍，或鼻衄，或自泄，或心脾痛，尚可发散而去之。若其久也，为病深矣，为消渴，为内疸，为肺痿，为内痔，为鼓胀，为失明，为哮喘，为劳嗽，为癫痫，又为难名之疾，倘非具眼，未易处治，可不谨乎。人说一盏冷酒，须两盏血乃得行，酒之不可冷冻饮用也明矣。这是齐东之语。现在参考于经，证之以理，发之为规戒，您尚以为迂阔耶。
贱体在病年余，而今秋又得痢者一月，自揆不久，终获苟安。大概久病之后，气血销损，脂膏消散，当此之时，初感之证已退减，惟诸虚百损在耳。大凡药虽参，亦是毒物。《内经》于“药”字之下加“毒”字，又加“攻”字，天地间养人性命者惟谷耳。备土之德，得气中和，故其味淡甘而性和平，大补而渗泄，乃可久食而无厌，是大有功于人者，在药则不然矣。不肖得安全者，自去秋得病饵药，至冬节日便不吃药，唯一味白粥，不吃下饭，虽盐酱与醯醢，涓滴皆不入口，此等淡味，初亦甚难，自想此证必无他虑，但思己过，收放心，自讼自责，安心待死，既自待死，尚可吃粥，犹有可生之理。由是自解，以死不愈于淡乎。如此乃可打挨得过，此时非淡不可以和此气血。气血不和，不足以复此生意。不以死在前操此心，以摧抑其怒与妄想，血气虽欲复生，不可得也。详玩来书，此时无病可言矣。曰烦躁，曰喘急，曰气响，曰腹痛，曰咳嗽，曰大腑溏，曰小腑涩，皆吾兄之所自求者。平时为学，不肯先求己过而克治之，但欲妄得以遂其受用之私心，至于染病之后，又不能归罪于己，思所以安其亲之心，而尽其子职之当然者。方且操欲速之念，以极其怨尤之痴，所以怒火炽矣。而况禀受躁急，火中又火，加之口味不节，又起阴经之火，至于奄延岁月，阴且受火克，所存者鲜矣。惟有借谷气以扶持，所以未死。其所以烦躁者，气随火升也。喘急者，气因火郁而为痰在肺胃也。气响与痛或嗽痰者，由食成积而愈盛也。大腑溏者，肺因火烁，不行收令，其大肠之门户不得敛也。小腑涩者，血因火烁，下焦无血，气不得降，而渗泄之令不行也。据高怀欲速之心，便欲倚重于药而扫除之，殊不知此法不可行矣，而此病有必安之理。昔者孟子教滕君，于齐人筑薛，以为滕之深计，令其强为善而已矣者心也，盖他无良策，有以御齐之侵夺，彼齐君者，只亦欺我无君人之德尔。以常人听孟子之言，非迂阔乎。孟子之学，出于孔子者也，岂欺滕君哉。兄之症有似乎此，今之议药为尤难，欲攻则无病邪之实，欲补又无的在之虚，惟有灭欲心，断绝口味，使内静外安，阴气自然以渐而复。某自去冬至节直到今月，不曾用刀圭之药，今已十月安好矣。久病之后，若欲以药方摧趱速效，此是揠苗助长者也，无可求之理。《内经》谆谆言之，而后人特未之思尔。（回复戴仲积的书信）
大病不守禁忌论：生病服药，必须遵守禁忌，孙真人《千金方》说得详细了。但不详细说明遵守禁忌的原因，敢陈述其概要作为规戒。胃气，是清纯冲和之气，是人赖以生存的东西。如果谋虑神劳，动作形苦，嗜欲无节，思想不遂，饮食失宜，药饵违法，都能导致伤害。既伤之后，须用调补。如果恬不知怪，而乃恣意犯禁，旧染之证，尚未消退，方生之证，与日俱积，我见医药将日不暇给，而伤败之胃气，无复完全之望，离死近了。（方书说：两人同患痢，一人愈后自恃能食，纵口大嚼而死。一人恶食，能禁口淡味得生。详情见后泄下门。）
世俗以肉为补性之物，肉无补性，惟补阳。而今之虚损者，不在于阳而在于阴，以肉补阴，犹缘木而求鱼。为什么呢？肉性热，入胃便热发，热发便生痰，痰多气便不降，而诸证作矣。久病后可用作养胃气，盖胃气非阴气不足以自全，所以淡味为自养之良方，尤当今之急着也。食淡又须安心，使内火不起可也。
养老论：人生至六十七十以后，精血俱耗，平居无事，已有热症，为什么呢？头昏目眵，肌痒溺数，鼻涕牙落，涎多寐少，足弱耳聩，健忘眩运，肠燥面垢，发脱眼花，坐久兀睡，未风先寒，食则易饥，笑则有泪，但是老境，无不有此。有人说：《局方》乌附丹剂，多与老人为宜，岂非以老年气弱下虚，理宜温补。现在您都认为热，乌附丹不可施之老人，为什么呢？我开导他说：何止乌附丹剂不可妄用，至于好酒腻肉，湿面肉汁，烧炙煨炒之类，辛辣甜滑，都在禁忌之列。又有人说：甘旨养老，经训具在，为子与妇，甘旨不及，孝道便亏，而您的话如此，将有说法来通达吗？愿闻其略。我脸色严肃地回答说：正所谓道并行而不相悖者。请详细说说。古代井田之法行，乡闾之教具，人知礼让，比屋可封，肉食不及幼壮，五十方才食肉，当时之人，血气冲和，筋骨坚凝，肠胃清浓，甘旨养老，何由致病。现在却不是这样，幼小食肉，强壮恣饕，比及五十，疾已蜂起，气耗血竭，筋柔骨痿，肠胃壅阏，涎沫充溢。况且人身之阴，难成易亏，六七十后，阴不足以配阳，孤阳几欲飞越，因天生胃气，尚尔留连，又藉水谷之阴羁縻而不走耳。所陈前证，皆是血少。《内经》说：肾恶燥。乌附丹剂非燥而何？夫血少之人，若防风、半夏、苍术，但是燥剂，且不敢多，况乌附丹剂乎！或者又有人说：一部《局方》，悉是温热养阳，您的话，莫非谬妄吗？我说：《局方》用燥剂，为劫湿病也，湿得燥则豁然而收。《局方》用暖剂，为劫虚病也，补脾不
[Suwen] If a physician is not strict, they cannot move the patient's Shen (Spirit); if they appear externally weak, chaos will ensue and normalcy will be lost, the disease cannot be moved/cured, and thus medical practice cannot proceed. (From *Suwen: Shu Wu Guo Lun*)
The essence of Yin and Yang lies in the Yang being dense, so that Yin can be secure. If the two are not in harmony, it is like having Spring without Autumn, or Winter without Summer. To harmonize them according to this pattern is called the standard of the Sage. Therefore, if Yang becomes excessive and fails to remain dense, Yin Qi will perish; only when Yin is peaceful and Yang is securely contained can Jing-Shen (Spirit) be regulated; if Yin and Yang separate and rupture, Jing-Qi (Essence) will cease. (Full text see *Wang Zang*, *Sheng Qi Tong Tian Lun*)
[Suwen] In Spring and Summer, nourish Yang; in Autumn and Winter, nourish Yin, to follow their roots. Thus, one floats and sinks with all things through the gate of growth and production. To go against the root is to destroy the foundation and ruin the true essence. (From *Si Qi Tiao Shen Da Lun*)
[Zhu Danxi] On the Excess of Yang and Deficiency of Yin: Humans receive Qi from Heaven and Earth to generate life. The Yang Qi of Heaven becomes Qi, and the Yin Qi of Earth becomes Blood. Therefore, the Qi aspect is often in excess, while the Blood aspect is often deficient. Why say this? Heaven and Earth are the parents of all things. Heaven is vast, belongs to Yang, and moves outside the Earth. Earth resides within Heaven, belongs to Yin, and is held up by the great Qi of Heaven. The Sun is solid, also belongs to Yang, and moves outside the Moon. The Moon is incomplete, belongs to Yin, and derives its brightness from the light of the Sun. The Yin Qi in the human body fluctuates in waxing and waning like the phases of the Moon. Thus, after birth, males reach seminal emission at sixteen, and females begin menstruation at fourteen. After form is established, one still relies on milk and food/grain for nourishment before Yin Qi matures. Only then can it pair with Yang Qi, allowing one to become an adult and a parent. The ancients married only around twenty or thirty years old, showing how difficult it is for Yin Qi to mature and how good the ancients were at self-care. The commentary on *Li Ji* states: "Only after fifty does one have means to add to the nourishment of Yin." *Neijing* says: "At forty, Yin Qi naturally halves, and daily activities decline." It also says: "Males' essence ceases at sixty-four, females' menses cease at forty-nine." With Yin Qi formed, it only suffices for thirty years of hearing, seeing, speaking, and moving, yet it is already depleted. Human desires are boundless; how can one indulge with such hard-to-form and easily-depleted Yin Qi? The classics state: "Yang is the Qi of Heaven, governing the exterior; Yin is the Qi of Earth, governing the interior. Hence, the Path of Yang is solid, and the Path of Yin is hollow." It also says: "When Yin is extremely deficient, the Qi of Heaven is cut off. When Yang is extremely excessive, the Qi of Earth is insufficient." This is not my overstatement regarding deficiency and excess. Generally, the Zang organ responsible for closure and storage is the Kidney (Shen), and that responsible for dispersion and excretion is the Liver (Gan). Both contain Ministerial Fire (Xiang Huo), and their connections ascend to the Heart. The Heart is the Sovereign Fire (Jun Huo); when affected by external objects, it moves easily. When the Heart moves, Ministerial Fire also moves. Movement causes Essence to leak spontaneously. When Ministerial Fire rises suddenly, even without sexual intercourse, Essence secretly flows and disperses. Thus, sages merely teach people to gather and nourish the Heart; the purport is profound. Heaven and Earth form four seasons through the alternating decline and prosperity of the Five Elements (Wu Xing); the human Zang-Fu organs correspondingly experience decline and prosperity. The fourth month corresponds to Si, the fifth to Wu, indicating Fire is highly prosperous. Fire is the husband (controller) of Lung Metal; when Fire is prosperous, Metal declines. The sixth month corresponds to Wei, indicating Earth is highly prosperous. Earth is the husband of Water; when Earth is prosperous, Water declines. Moreover, Kidney Water often relies on Lung Metal as its mother to supplement its deficiency; thus, *Neijing* earnestly emphasizes nourishing its source of transformation. In summer, the ancients certainly lived alone and ate bland flavors, acting with caution to protect and preserve Lung Metal and Kidney Water, precisely because they disliked the prosperity of Fire and Earth. *Neijing* also says: "Those who do not store Essence in winter will surely suffer from Warm diseases in spring." The tenth month corresponds to Hai, the eleventh to Zi; this is when Fire Qi is latent and stored, nurturing its original true essence, serving as the root for the generation and movement of the coming spring. If one indulges in desires and harms oneself during this time, when spring arrives and Qi ascends, there will be no root below, Yang Qi will be light and floating, and warm-heat diseases will inevitably occur. The prosperity of Fire and Earth in summer, and the latency of Fire in winter, discuss the deficiency of a year. Regarding the period before the upper half-moon and after the lower half-moon, when the moon's outline is empty, this is the deficiency of a month. Strong winds and heavy fog, rainbows and lightning, sudden cold and heat, solar and lunar eclipses, worry and anger, fear and sorrow, drunkenness and fullness, fatigue from labor, planning and exertion—all are deficiencies of a day. If a patient has just recovered but sores are active, it exceeds the deficiency of a single day. Many people today suffer from headache and soft legs, poor appetite and body heat in late spring and early summer. Zhang Zhongjing said these worsen in spring/summer and improve in autumn/winter; with a wiry and large pulse, this is exactly what the secular world calls "Zhu Xia" disease. If one violates these four types of deficiency, one seems unable to avoid this illness. In one's prime, yet exhibiting signs of old age, failing in duties to parents and children—speaking of this is deeply alarming. The ancients said: "Do not see what arouses desire, so the mind remains undisturbed." Who could be made of iron, unaffected by gentle sensations on the body, sounds in the ears, colors and fragrances to the eyes and nose? Only those skilled in preserving life live apart during these five months. If encountering a monthly deficiency, one should temporarily stay away from curtains/bedchambers, each valuing themselves, preserving Taihe (Great Harmony), hoping not to fail the teaching of respecting the body. How fortunate.
On Eating Bland Flavors: Someone asked, "*Neijing* says: 'For deficiency of Essence, supplement with flavor.' It also says: 'Earth feeds humans with the Five Flavors.' The ancients ate meat only after fifty. You are now seventy, completely rejecting salt and vinegar; is this not the middle way? Why are you vigorous and radiant?" I replied: "Flavors come from nature or human creation. What nature endows, such as grains, beans, fruits, and vegetables, are naturally mild and harmonious flavors. They have the function of nourishing Shen and tonifying Yin; this is what *Neijing* refers to as 'flavor.' What humans create are cooking and blending flavors that are biased and strong, possessing toxicity that causes disease and damages life; this is the 'flavor' you doubt. Now, rejecting salt and vinegar is not truly eating bland. The saltiness of wheat and chestnuts, the sweetness of rice and yam, the pungency of scallions and shallots—these are flavors. Do you consider them bland? Those who accept mild flavors have a gathering Heart and descending Fire. Those who accept strong flavors have indulgent desires and victorious Fire. What is there to doubt! *Neijing* also says: 'The generation of Yin originates in the Five Flavors.' Is this not natural flavor? 'The Five Palaces of Yin are damaged by the Five Flavors.' Is this not artificial flavor? The tools of sages to prevent harm to the people are thus complete. When hungry, one must eat. The sweet and bland nature of rice is the virtue of Earth, the most tonifying of Yin substances. It should only be eaten with vegetables. The classics use vegetables to fill the stomach because fearing one might eat too much grain at once and damage the Stomach, vegetables assist in fullness, offering unblocking and easy digestion. This is the benevolence of Heaven and Earth in generating all things. *Analects* says: 'Though there is much meat, do not let it exceed the amount of grain food.' It also says: 'Coarse food and vegetable soup.' And: 'Eat coarse food, drink water.' Commentaries say: 'Host and guest bow a hundred times a day, but drink wine only three times, to avoid wine disasters.' This is the intent of sage instruction. Generally, when grains and rich meats are taken together, strong flavors aided by grain accumulate for a long time; will they not aid Minsterial Fire and cause toxicity? Thus, for those practicing dietary regimens, abandoning grain is acceptable; but taking regimens without abandoning grain leads to toxicity. *Neijing* states: 'Prolonged intake increases Qi, which is the norm of transformation; increasing Qi for too long is the cause of premature death.' Those content with strong flavors have not thought of this! Another asks: '*Neijing* says supplement Essence with flavor, why not mention Qi supplementation?' I reply: 'Flavor is Yin, Qi is Yang. Supplementing Essence with Yin seeks the root, hence supplement with flavor. Substances like Licorice Root (Gan Cao), Atractylodes Rhizome (Bai Zhu), Rehmannia Root (Di Huang), Alisma Rhizome (Ze Xie), Asparagus Fern Root (Tian Dong), and Schisandra Fruit (Wu Wei Zi) are all strong-flavored. The classic says: 'Deficient conditions are supplemented,' which is exactly this meaning. The above text says: 'For deficiency of Form, warm with Qi.' Because injury from fatigue and overwork leads to Qi deficiency, hence insufficiency. 'Warm' means to nourish; nourish gently so Qi fills itself; when Qi fills, Form is complete. Hence, we speak of warming, not supplementing. The classic says: 'Fatigue is warmed,' which is this very meaning. Those compiling *Ju Fang* do not understand this; for all deficiency syndromes, they use warm-hot adjuvant tonics, naming it 'Warming Tonification,' failing to seek the classic purport.
Someone said: "*Qian Jin Fang* has methods for sexual replenishment; are they usable?" I answered: "Commentaries say: Auspiciousness, disaster, regret, and shame all arise from movement. Thus, human diseases also arise from movement. At the extreme of movement, one becomes ill and dies. In human life, the Heart is Fire, residing above; the Kidney is Water, residing below. Water ascends and Fire descends; ascending and descending endlessly, thus life exists. The nature of Water is still; the nature of Fire is moving. Moving is easy, stillness is difficult. Sages have never forgotten to speak of this. Confucians establish teachings: Rectify the Heart, gather the Heart, nourish the Heart—all to prevent this Fire from moving recklessly. Physicians establish teachings: Tranquility and emptiness, supplement Essence and nourish Shen—all to restrain this Fire from moving recklessly. Generally, Ministerial Fire hides in the Yin aspects of Liver and Kidney. If Sovereign Fire does not move recklessly, Ministerial Fire only obeys orders and keeps its position; where would there be burning flames or wild momentum? The *I Ching* hexagram Dui takes image from the Youngest Daughter. Dui means Joy. Meeting Youngest Son Gen creates Xian. Xian means sensation without heart. Gen means Stop. The method of bedchamber arts has the meaning of Gen's stopping. If Gen stops but does not hold, it is merely self-harm; what replenishment is there? Carefully examining *Qian Jin*'s intent, it targets those in their prime who indulge greedily; this Water's nature is not the stillness of former days. Thus, writing bedchamber methods serves as assistance for replenishment. This can be used for those with strong constitution and calm mind, unmoved by encounters. Without the heart of sages and bones of immortals, it is not easy to achieve. Women follow Water, men follow Fire. Water controls Fire. One delights in giving, one delights in taking; this is natural principle. If treating bedchamber arts as replenishment, many have died. Moreover, since mid-ancient times, customs have deteriorated daily, endowments have grown thin; talking dreams to fools is difficult indeed. (On Bedchamber Replenishment)
On Pure Wine and Cold Drinks: The nature of pure wine is greatly hot and highly toxic. Its clear fragrance and delicious taste suit the mouth; promoting Qi flow and blood circulation suits the body. Thus, drinkers unconsciously consume too much. They do not consider that Lung belongs to Metal, fears Fire, and also fears Cold. Its structure is fragile, its position high; it is the master of Qi, the mother of Kidney, and the husband of Wood. When wine swallows, Diaphragm and Lung receive it first. If pure wine, it should ideally be drunk cold. Passing through Lung into Stomach, then gradually warming, Lung first receives warmth-within-cold, which can tonify Qi—Benefit 1. Next receiving cold-within-warmth, it can nourish Stomach—Benefit 2. Cold wine moves slowly, transmission and transformation proceed gradually; one must not drink indiscriminately—Benefit 3. Ancients bowed a hundred times a day, drinking only three cups; thus no wine disease, no wine disaster. Now I consult *Li Jing*, which says: "Drink measure compares to winter season." Drink measure is wine. Compare means resemble. Winter season is cold. Consulting *Neijing* says: "Use heat due to cold application," the purport is profound. Now it is not so; disregarding injury, seeking only pleasure. Perhaps hot drinking has three joys: Diaphragm stagnation clears, throat and tongue feel spicy-beautiful, cups pass quickly. Not knowing wine nature likes to ascend, Qi follows; Phlegm stagnates above, urination becomes difficult below. Lung receives thief pathogen, Metal body must dry out. Indulging in cold drinks, heat郁 (stagnates) internally. Lung Qi receiving heat suffers great depletion. Initially disease is shallow: vomiting, spontaneous sweating, sores, nasal bleeding, diarrhea, Heart-Spleen pain; these can still be dispersed and expelled. If prolonged, disease becomes deep: Xiao Ke (Wasting-Thirst), internal jaundice, Fei Wei (Lung萎/Atrophy), internal hemorrhoids, Gu Zhang (Drum Distension), blindness, asthma, Lao Sou (Consumptive Cough), Dian Xian (Epilepsy), and other unnamed diseases. Unless possessing clear vision, treatment is not easy; can one not be cautious? People say: "One cup of cold wine requires two cups of blood to circulate." It is clear wine cannot be drunk cold. This is gossip from Qi Dong. Now consulting classics, verifying with reason, issuing as regulations/admonitions, do you still think it pedantic?
My humble body was ill for over a year, and this autumn suffered dysentery for another month. Judging myself, I will not live long, but ultimately obtain precarious peace. After long illness, Qi-Blood is consumed, fat and marrow dissipated. At this time, initial pathogenic signs have receded; only various deficiencies and hundred losses remain. Generally, although medicines participate [in healing], they are also toxic substances. *Neijing* adds the character "Toxic" under "Medicine," and adds "Attack." Among heaven and earth, only grain nourishes human life. Possessing the virtue of Earth, obtaining neutral Qi, its flavor is bland-sweet and nature is peaceful. Greatly tonifying yet draining/discharging, thus it can be eaten long without disgust. It benefits humans greatly; medicines are otherwise. That I remained safe: since last autumn getting sick and taking medicine, until Winter Solstice, I stopped taking medicine entirely. Only plain white porridge, no solid food. Even salt, sauce, and fermented fish paste, not a drop entered my mouth. Such bland flavors were initially very difficult. Thinking this condition surely has no other worries, only reflecting on my faults, retrieving the scattered mind, self-reproaching, accepting death calmly. Since accepting death, I can still eat porridge; there is still a chance of life. From this I understood: is not death better than blandness? Only thus can one endure. At this time, only blandness can harmonize this Qi-Blood. If Qi-Blood is not harmonized, it is insufficient to restore this vitality. If one does not place death before the mind to suppress anger and delusions, even if Qi-Blood wishes to regenerate, it is impossible. Studying your letter, there is no disease to speak of now. Restlessness, panting urgency, noisy breathing, abdominal pain, cough, loose stools, difficult urination—all are sought by my brother. Usually in study, unwilling to first seek own faults and overcome them, only wanting wrongful gain to satisfy private desires. After contracting disease, unable to blame oneself, thinking how to comfort parents and fulfill filial duty. Instead harboring thoughts of haste, reaching the peak of resentment and folly, thus Fire of Anger blazes. Moreover, endowed with impatience, Fire within Fire; adding unregulated diet, raising Fire of Yin meridians.拖延 (lingering) for years, Yin is controlled by Fire, little remains. Only borrowing Grain Qi to support, thus not dead. The reason for restlessness is Qi rising with Fire. Panting urgency is Qi constrained by Fire becoming Phlegm in Lung and Stomach. Noisy breathing, pain, or coughing phlegm results from food accumulation becoming stronger. Loose large bowel movements: Lung scorched by Fire, failing to perform condensing command, so Large Intestine portal cannot close. Difficult small bowel movements: Blood scorched by Fire, Lower Jiao lacks Blood, Qi cannot descend, so draining command fails. Relying on ambitious desire for speed, wanting to rely on medicine to sweep it away, not knowing this method is unworkable, yet this disease has inevitable peace. Once Mencius taught Duke of Teng: Regarding Qi building Xue, as deep planning for Teng, commanding him to strengthen doing good—that is the heart. Basically no good strategy to resist Qi's invasion. That Duke of Qi only deceived me lacking ruler's virtue. For ordinary people hearing Mencius, is it not pedantic? Mencius's learning comes from Confucius; how could he deceive Duke of Teng? Brother's symptoms are similar. Discussing medicine now is especially difficult. Wanting to attack, no real pathogen; wanting to tonify, no specific deficiency. Only extinguish desire mind, cut off flavors, make interior still and exterior peaceful, Yin Qi naturally regenerates gradually. I, from last winter solstice until this month, did not use any medicinal powder. Now ten months well. After long illness, if wanting prescription to rush quick effect, this is pulling shoots to help them grow; no logic to seek. *Neijing* earnestly speaks of this, yet later generations specifically have not thought of it. (Reply to Letter from Dai Zhongji)
On Not Observing Taboos During Serious Illness: Taking medicine for illness requires observing taboos; Sun Simiao's *Qian Jin Fang* details this. But it does not detail the reasons for observing taboos. I dare to state the summary as admonition. Wei Qi (Stomach Qi) is pure, clear, mild, and harmonious Qi; humans rely on it for life. If mental labor, physical hardship, unregulated desires, thwarted thoughts, improper diet, or illegal drug use occur, all can cause injury. After injury, regulation and tonification are needed. If ignorant and reckless, violating taboos arbitrarily, old conditions not yet subsiding, new conditions accumulating daily, I see medicine and doctors will be overwhelmed, and injured Stomach Qi will have no hope of recovery; death is near. (Medical books say: Two people suffered dysentery. One recovered, relied on ability to eat, chewed wildly, and died. One disliked food, observed fasting/bland diet, and lived. Details see Downward Discharge section.)
Secular world regards meat as tonifying. Meat has no tonifying nature, only tonifies Yang. But current deficiency injuries lie not in Yang but in Yin. Using meat to tonify Yin is like climbing a tree to catch fish. Why? Meat nature is hot; entering Stomach, heat arises. Heat arising generates Phlegm. Too much Phlegm, Qi does not descend, and various symptoms arise. After long illness, it can be used to nourish Stomach Qi, for Stomach Qi cannot sustain itself without Yin Qi. Thus, bland flavors are the good prescription for self-nourishment, especially urgent today. Eating bland requires calming the mind, preventing internal Fire from arising.
On Elderly Care: Humans reaching sixty or seventy, Essence and Blood are both exhausted. Even at rest, there are heat symptoms. Why? Dizziness and eye discharge, itchy skin, frequent urination, runny nose, falling teeth, excessive saliva, little sleep, weak legs, deafness, forgetfulness, dizziness, dry intestines, dirty face, hair loss, blurred vision, dozing after sitting, feeling cold before wind, easy hunger after eating, tears when laughing—all old age states have these. Someone says: "*Ju Fang* Wuzhi Pills often suit the elderly. Isn't it because elderly Qi is weak and Lower Jiao is deficient, warranting warming tonification? Now you say all are heat, Wuzhi pills cannot be given to elderly, why?" I explain: "Not only are Wuzhi pills unsuitable for reckless use, but also fine wine, greasy meat, wet noodles, meat broth, roasted/baked/stir-fried foods, spicy/sweet/smooth foods—all are taboo. Someone else says: 'Delicacies for elderly care, classic teachings exist. For sons and daughters, if delicacies are not provided, filial piety is lacking. Your words seem contradictory; is there an explanation?' I answer solemnly: 'This is precisely what is meant by paths running parallel without contradiction. Let me explain. When ancient Well Field system worked, village education was complete. People knew propriety and courtesy; houses could be sealed [praised]. Meat eating did not extend to young and strong; only at fifty did one eat meat. People then had harmonious Qi-Blood, firm sinews and bones, clear and thick intestines/stomach. Delicacies for elderly care, how could they cause disease? Now it is not so. Young eat meat, strong indulge. By fifty, diseases swarm. Qi consumed, Blood exhausted, sinews soft, bones atrophic, intestines/stomach blocked, saliva overflowing. Moreover, human Yin is hard to form and easy to lose. After sixty/seventy, Yin is insufficient to match Yang; solitary Yang nearly flies away. Relying on innate Stomach Qi, it lingers; relying on Yin of food/grain to tether it, it does not depart. The previously mentioned symptoms are all Blood deficiency. *Neijing* says: 'Kidney dislikes Dryness.' Are Wuzhi pills not drying? For those with Blood deficiency, even drying agents like Saposhnikovia Root (Fang Feng), Pinellia Tuber (Ban Xia), Atractylodes Rhizome (Cang Zhu) are dared not be used in quantity, let alone Wuzhi pills! Or again says: "*Ju Fang* is all warm-hot tonifying Yang. Your words, are they absurd?" I say: "*Ju Fang* uses drying agents to attack Dampness diseases; Dampness resolves when meeting dryness. *Ju Fang* uses warming agents to attack Deficiency diseases, tonifying Spleen..."