补肾，脾得暖则易化而食进，下虽暂虚，亦可少回。《内经》治法，亦许用劫，正是此意。盖为质浓而病浅者说，
此亦儒者用权之意。若以为经常之法，岂不大误。彼老年之人，质虽浓，此时亦近乎薄，病虽浅，其本亦易以
拨，而可用劫药以取速效乎？若夫形肥者血多，形瘦者血实，间或有可用劫药者，设或失手，何以收救。吾宁
稍迟，计出万全，岂不美乎！乌附丹剂，其不可轻饵也明矣。至于饮食尤当谨节。夫老人内虚脾弱，阴亏性急，
内虚胃热，则易饥而思食。脾弱难化，则食已而再饱。阴亏难降，则气郁而成痰。至于视听言动，皆成废懒，
百不如意，怒火易炽。虽有孝子顺孙，亦是动辄扼腕，况未必孝顺乎。所以物性之热者，炭火制作者，气之香
辣者，味之甘腻者，皆不可食也明矣。虽然，肠胃坚浓，福气深壮者，世俗观之，何妨奉养。纵口固快一时，
积久必为灾害。由是观之，多不如少，少不如绝，爽口作疾，浓味腊毒，古人格言，犹在人耳，可不慎欤。或
曰∶如子之言，殆将绝而不与，于汝安乎？予曰∶君子爱人以德，小人爱人以姑息，况施于所尊者哉。惟饮与
食，将以养生，不以致疾。若以所养转为所害，恐非君子之所谓孝与敬也。然则如之何则可？曰∶好生恶死，
好安恶病，人之常情。为子与孙，必先开之以义理，晓之以物性，旁譬曲喻，陈说利害，意诚辞确，一切以敬
顺行之，又须以身先之，必将有所感悟，而自无捍格之逆矣。若子所谓绝而不与，施于有病之时，尤是孝道。
若无病之时，量酌可否，以时而进，某物不食，以某物代之，何伤于孝敬乎。若夫平居闲话，素无开导诱掖之
言，及至饥肠已呜，馋涎已动，饮食在前，馨香扑鼻，其可禁乎。经曰∶以饮食忠养之。忠之一字，恐与此意
合，请勿轻易看过。予事老母，固有愧于古者，然母年逾七旬，素多痰饮，至此不作。节养有道，自谓有术，
只因大便燥结，时以新牛乳猪脂和糜粥中进之，虽得临时滑利，终是腻物积多，次年夏时，郁为粘痰，发为胁
疮，连月苦楚，为人子者，置身无地，因此苦思而得节养之说，时以小菜和肉煮进之，且不敢多，又间与参、
术补胃生血之药加减，遂得大腑不燥，面色莹洁，虽瘦弱终是无病，老境得健，职此之由也。因成一方，用参、
术为君，牛膝、芍药为臣，陈皮、茯苓为佐，春加川芎，夏加五味、黄芩、麦冬，冬加当归身，倍生姜。一日
或一帖，或二帖，候其小水才觉短少，便进此药，小水之长如旧，即是却病捷法，直到八十有七，一旦无病而
死，颜貌如生。后到东阳，因闻老何安人，性聪敏，七十以后，稍觉不快，便却粥数日，单服人参汤数帖而止，
后九十余无疾而卒，以其偶同，故笔之，以求是正。
〔东垣〕安养心神调治脾胃论 《灵》兰秘典论曰∶心者君主之官，神明出焉。凡喜怒忿悲忧思恐惧，皆损元
气。夫阴火之炽盛，由心生凝滞，七情不安故也。心者神之舍，心君不守，化而为火。夫火者七神之贼也，故
曰阴火太盛。经营之气，不能颐善于神，乃脉病也。神无所养，津液不行，不能生血脉也。人心之神，真气之
别名也，得血则生，血生则脉旺。脉者神之舍，若心生凝滞，七神离形，而脉中惟有火矣。善治斯病者，惟在
调和脾胃，使心无凝滞，或生欢欣，或逢喜事，或天气暄和，居温和处，或食滋味，或见可欲事，则慧然如无
病矣，盖胃中元气得舒伸故也。
脾胃将理法 或方怒不可食，不可大饱大饥。饮食欲相接而温和，宜谷食多而肉食少，不宜食肉汁，忌寒
湿物，令肌肉不生，阳气潜伏，四肢怠惰之症，疼痛沉重，时当湿雨则泄利，大便后有白脓血痢，或肠 下血
痛，此乃诸阳气不行阳道之故也。劳则阳气衰，宜乘车马游玩，遇风寒则止。行住坐卧，各得其宜，不可至疲
倦。日晴暖可以温汤澡浴，勿以热汤，令汗大出。勿困中饮食，虽饥渴当先卧，至不困乃食，食后少动作。忌
博弈劳心，遇夜汗出，宜避贼风。夜半收心静坐少时，此生发周身血气之大要也。夜寝语言，大损元气，须默默少时，
候周身阳气行，方可言语。忌浴当风，汗当风，须以手摩汗孔合，方许见风，必无中风中寒之疾。遇卒风暴寒，
衣服不能御者，则宜挣努周身之气以当之，气弱不能御而受之者死。远行卒遇疫疠之气，饮酒者不病，腹中有
食者病，空腹者死。白粥、粳米、绿豆、小豆、盐、豉皆渗利小便，且小便数不可更利，况大泻阳气，反行阴
道。切禁湿面，如食之觉快，勿禁。药中不可服泽泻、茯苓、猪苓、灯心、琥珀、通草、木通、滑石之类，皆
泻阳道行阴道也。如渴，小便不利，或闭塞不通，则服得利，勿再服。忌大咸，助火邪而泻肾水真阴。及大辛
味，蒜韭、五辣、醋、大料物、官桂、干姜之类，皆伤元气。如衣薄而气短，则添衣，于无风处居处。如气尚
短，则用沸汤一碗，熏其口鼻，即不短也。如衣浓而气短，则宜减衣，摩汗孔令合，于漫风处居止。如久居高
屋，或天寒阴湿所遏，令气短者，亦如前法熏之。如居周密小室，或大热而处寒凉，气短者，则出就风日。凡
气短皆宜食滋味汤饮，令胃调和。或大热能食而渴，喜寒饮，当从权以饮之，然不可耽嗜。如冬喜热饮，亦根据
时暂饮。夜不安寝，衾浓热壅故也，当急去之，仍拭汗孔。或薄而寒，即加之，睡自稳也。饥而睡不安，则宜
少食。食饱而睡不安，则宜少行坐。遇天气更改，风寒阴晦，宜预避之。大抵宜温暖，避风寒，省言语，少劳
役为上。若服升浮之药，先一日将理，次日腹空方服，服毕更宜将理十日，先三日尤甚，不然则反害也。
风从南方来，名曰大弱风，其伤人也，内舍于心，外在于脉，其气主为热。（全文见诊岁病经 诸所谓风者，
发屋折木，扬沙起石，开发腠理者也。其从太乙所居之方来者为实风，主生长万物。其从冲后来者为虚风，主
杀害伤人。故圣人谨俟虚风而避之，邪弗能害。今言风从南方来者，夏至为实风，太乙所居之方故也。冬至为虚
风者，以其冲太乙者故也。余方虚风、实风同义。）
风从西南方来，名曰谋风，其伤人也，内舍于脾，外在于肌，其气主为弱。（立秋为实风，立春为虚风。）
风从西方来，名曰刚风，其伤人也，内舍于肺，外在于皮肤，其气主为燥。（秋分为实风，春分为虚风。）
风从西北方来，名曰折风，其伤人也，内舍于小肠，外在于手太阳脉，脉绝则溢，脉闭则结不通，善暴死。（立冬为
实风，立夏为虚风。）
风从北方来，名曰大刚风，其伤人也，内舍于肾，外在于骨与肩背之膂筋，其气主为寒。（冬至为实风，夏至为虚风。）
风从东北方来，名曰凶风，其伤人也，内舍于大肠，外在于两胁腋骨下及肢节。（立春为实风，立秋为虚风。）
风从东方来，名曰婴儿风，其伤人也，内舍于肝，外在于筋纽，其气主为身湿。（春分为实风，秋分为虚风。）
风从东南方来，名曰弱风，其伤人也，内舍于胃，外藏于肌肉，其气主体重。（夏至为实风，冬至为虚风。）
此八风皆从其虚之乡来，乃能病患。故圣人避风如避矢石焉。
病在肝，禁当风。病在心，禁温食热衣。病在脾，禁温食饱食，湿地濡衣。病在肺，禁寒饮食与衣。病在
肾，禁犯淬HT 热，温食炙衣。（全文见诊病愈剧。宣明五气篇云∶心恶热，肺恶寒，脾恶湿，肾恶燥，今
皆就其所恶而禁之也。淬，音对反。HT ，乌来反，烦热也。）
〔《灵》〕肝病禁辛，心病禁咸，脾病禁酸，肾病禁甘，肺病禁苦。（五味篇）
〔《素》〕五味所禁∶辛走气，气病无多食辛；咸走血，血病无多食咸；苦走骨，骨病无多食苦；甘走肉，
肉病无多食甘；酸走筋，筋病无多食酸；是谓五禁，勿令多食。（宣明五气论）肝色青，宜食甘，粳米、牛肉、枣、葵
皆甘。心色赤，宜食酸，小豆、犬肉、李、韭皆酸。肺色白，宜食苦，麦、羊肉、杏、薤皆苦。脾色黄，宜食
咸，大豆、豕肉、栗、藿皆咸。肾色黑，宜食辛，黄黍、鸡肉、桃、葱皆辛。辛散，酸收，甘缓，苦坚，咸 ，
毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充，气味合而服之，以补精益气。此五者，有辛酸甘苦咸，
各有所利，或散或收，或缓或急，或坚或 ，四时五脏病，随五味所宜也。（脏气法时论 五味之偏者，则为毒药
以攻病邪。五味之中和者，则为谷果子菜以助益充其精气也。）
〔仲〕五脏病各有得者愈，五脏病各有所恶，各随其所不喜者为病。病者素不应食而反暴食之，必发热也。
补肾，脾脏得到温暖就容易运化，食欲随之增进，虽然下焦暂时虚弱，也可以稍微恢复。《内经》中的治法，也允许使用“劫”法（指用猛烈药物迅速祛除病邪），正是这个意思。这是针对体质厚实而病情浅表的人所说的，这也符合儒家权变的思想。如果把它当作常规的治疗方法，岂不是大错特错？那些老年人，体质虽然厚实，但此时也已接近薄弱；病情虽然浅表，但其根本也容易动摇，难道还能用猛烈的药物来追求速效吗？至于形体肥胖的人血液多，形体消瘦的人血液充实，间或有可以使用猛药的情况，但如果一旦失手，如何补救？我宁愿稍慢一些，谋求万全之策，难道不好吗！乌头、附子及丹剂类药物，显然不可轻易服用。至于饮食，更应当谨慎节制。老人内部虚弱，脾胃功能弱，阴液亏损且性情急躁，内虚导致胃热，所以容易饥饿想吃东西；脾弱难以运化，所以吃完后又觉得饱胀；阴亏难以制约阳气，所以气机郁结而成痰。至于看、听、说、动等行为，都变得废弛懒惰，事事不如意，怒火容易旺盛。虽然有孝顺的子孙，也常常气得扼腕叹息，何况未必孝顺的人呢。所以，性质燥热的食物，炭火烘烤制作的，气味香辣的，味道甘甜腻滞的，都显然不能食用。虽然如此，肠胃坚固厚实，福气深厚强壮的人，在世俗看来，不妨享受奉养。放纵口腹之欲固然能痛快一时，但积久必然成为灾害。由此看来，多吃不如少吃，少吃不如绝食，爽口之物易致病，浓味之物如腊毒，这是古人的格言，还在耳边回响，能不谨慎吗？有人说：像您说的，几乎是要断绝饮食而不给吃，您心里安适吗？我说：君子以德行爱人，小人以姑息纵容爱人，何况是对尊长施行孝道呢？饮食是为了养生，不是为了致病。如果把用来养生的东西反而变成害人的东西，恐怕就不是君子所说的孝与敬了。那么应该怎么做才好呢？回答说：好生恶死，好安恶病，这是人之常情。作为子孙，必须先用义理开导他们，向他们讲解事物的本性，通过旁敲侧击、委婉比喻，陈述利害关系，心意真诚，言辞确切，一切以恭敬顺从的态度去执行，并且还要以身作则，必定会有所感悟，从而自然没有抵触和叛逆。至于您所说的“断绝不给吃”，是在有病的时候尤其体现孝道。如果没有病的时候，酌情考虑是否可以进食，按时令进补，某样东西不吃，就用另一种东西代替，这对孝敬有什么损害呢？如果在平时闲谈中，素来没有开导诱导的话语，等到饥肠辘辘，馋涎欲滴，饮食摆在面前，香气扑鼻时，怎么能禁得住呢？经书说：“用饮食忠诚地奉养。”这个“忠”字，恐怕与此意相合，请不要轻易放过。我侍奉老母亲，对古人确实有愧，然而母亲年过七十，素来多痰饮，到了这时不再发作。节制调养有方，自认为有方法，只因为大便干燥结硬，时常将新牛乳和猪脂混合在糜粥中给她吃，虽然能得到暂时的滑利，终究是油腻之物积累过多，第二年夏天，郁结成为粘痰，引发胁部疮疡，连续几个月痛苦不堪，为人子女者，感到无地自容，因此苦思冥想得出节制养生的说法，时常将小菜和肉煮给她吃，而且不敢多吃，又间断给予人参、白术等补胃生血的药物进行加减调理，于是使得大便不干燥，面色光洁润泽，虽然瘦弱但最终没有生病，晚年得以健康，就是由于这个原因。于是制成一方，用人参、白术为君药，牛膝、芍药为臣药，陈皮、茯苓为佐药，春季加川芎，夏季加五味子、黄芩、麦冬，冬季加当归身，加倍生姜。一天服一帖或两帖，等到她小便刚觉得短少时，就进服此药，小便恢复正常长度，这就是祛病的捷径，直到八十七岁，突然无病而死，容颜如同生前。后来到了东阳，听说老何安人，性格聪敏，七十以后，稍微觉得不舒服，就停喝粥几天，单服人参汤几帖就好了，后来九十多岁无疾而终，因为偶然相同，所以记录下来，以求指正。
〔李东垣〕安养心神调治脾胃论 《灵枢·灵兰秘典论》说：心是君主之官，神明由此产生。凡是喜怒忿悲忧思恐惧，都会损伤元气。阴火的炽盛，是由于心中产生凝滞，七情不安的缘故。心是神的居所，心君不能守舍，就会化而为火。火是七神的贼害，所以说阴火太盛。营气不能很好地养护神，这就是脉的病态。神得不到滋养，津液不能运行，就不能生成血脉。人心的神，是真气的别名，得到血就能生长，血生则脉旺。脉是神的居所，如果心中产生凝滞，七神离开形体，而脉中就只有火了。善于治疗这种病的人，关键在于调和脾胃，使心中没有凝滞，或者产生欢欣，或者遇到喜事，或者天气暖和，居住在温和的地方，或者吃美味的食物，或者看到可欲之事，就会豁然开朗好像没病一样，这是因为胃中元气得以舒展的缘故。
脾胃将理法 或者正在发怒时不可以进食，不可以过饱或过饥。饮食要相接而温和，宜多吃谷食少吃肉食，不宜吃肉汁，忌食寒湿之物，否则会导致肌肉不生，阳气潜伏，出现四肢怠惰的症状，疼痛沉重，遇到雨天就会泄泻痢疾，大便后有白脓血痢，或者肠下血痛，这都是诸阳气不能在阳道运行的缘故。劳累则阳气衰败，宜乘车马游玩，遇到风寒就要停止。行住坐卧，各得其宜，不要过度疲劳。晴天暖和时可以温水洗澡，不要用过热的水，以免大汗淋漓。不要在困倦时饮食，即使饥渴也应当先躺下休息，到不困倦时再吃，吃完后稍作活动。忌博弈劳心，遇到夜间出汗，应避开贼风。半夜收心静坐片刻，这是周身气血生发的关键。夜间睡觉说话，大大损伤元气，必须沉默片刻，等到周身阳气运行，才可以言语。忌在风中洗澡，忌在风中出汗，必须用手按摩使汗孔闭合，才允许见风，必定不会有中风中寒的疾病。遇到突然爆发的寒风，衣服不能抵御时，就宜用力鼓动周身之气来抵挡它，气弱不能抵御而受邪的人就会死亡。远行突然遇到疫疠之气，饮酒的人不生病，腹中有食物的人生病，空腹的人会死亡。白粥、粳米、绿豆、小豆、盐、豆豉都能渗利小便，而且小便次数多就不可以再利小便，况且这会大大泻伤阳气，反而使病邪行于阴道。严禁湿面，如果吃了觉得舒服，也不要禁止。药物中不可服用泽泻、茯苓、猪苓、灯心草、琥珀、通草、木通、滑石之类，这些都是泻阳道而行阴道。如果口渴，小便不利，或者闭塞不通，就服用利尿药，但不要再次服用。忌食过咸，因为会助长火邪而泻伤肾水真阴。以及过辛的味道，蒜、韭菜、五辣、醋、大料物、官桂、干姜之类，都会损伤元气。如果衣服单薄而气短，就增添衣服，在无风处居住。如果气还短，就用一碗沸水，熏蒸口鼻，气短就会缓解。如果衣服厚重而气短，就宜减少衣服，按摩汗孔使其闭合，在有微风处居住。如果久居高楼，或者因天寒阴湿所遏制，导致气短的，也像前面那样熏蒸。如果居住在严密的小室，或者大热而处于寒凉环境，导致气短的，就出来到风日下。凡气短都适宜食用滋味汤饮，使胃调和。如果大热能食而口渴，喜欢冷饮，应当权变予以饮用，但不要沉迷嗜好。如果冬天喜欢热饮，也根据时令暂时饮用。夜间睡眠不安，是因为被褥浓厚热气壅塞所致，应当立即去掉，并擦拭汗孔。如果被薄而冷，就加上，睡自然就安稳了。饿了睡觉不安，就宜少吃。吃饱了睡觉不安，就宜少坐立行走。遇到天气变化，风寒阴晦，宜预先躲避。大体上宜温暖，避风寒，省言语，少劳役为上策。如果服用升浮的药，服药前一天要调理，第二天空腹时才服药，服完后更要调理十天，前三天尤为重要，不然反而会害病。
风从南方来，名叫大弱风，它伤人时，内舍于心，外在于脉，其气主为热。（全文见诊岁病经 所谓的风，是指吹折房屋树木，扬起沙尘石块，开发腠理的现象。从太乙所在方位来的风叫实风，主生长万物。从冲后方位来的风叫虚风，主杀害伤人。所以圣人谨慎等待虚风而躲避它，邪气就不能伤害。现在说风从南方来，夏至时为实风，因为那是太乙所在的方位。冬至时为虚风，因为它冲撞太乙所在方位。其余方位的虚风、实风含义相同。）
风从西南方来，名叫谋风，它伤人时，内舍于脾，外在于肌，其气主为弱。（立秋为实风，立春为虚风。）
风从西方来，名叫刚风，它伤人时，内舍于肺，外在于皮肤，其气主为燥。（秋分为实风，春分为虚风。）
风从西北方来，名叫折风，它伤人时，内舍于小肠，外在于手太阳脉，脉绝则溢，脉闭则结不通，容易暴死。（立冬为实风，立夏为虚风。）
风从北方来，名叫大刚风，它伤人时，内舍于肾，外在于骨与肩背之膂筋，其气主为寒。（冬至为实风，夏至为虚风。）
风从东北方来，名叫凶风，它伤人时，内舍于大肠，外在于两胁腋骨下及肢节。（立春为实风，立秋为虚风。）
风从东方来，名叫婴儿风，它伤人时，内舍于肝，外在于筋纽，其气主为身湿。（春分为实风，秋分为虚风。）
风从东南方来，名叫弱风，它伤人时，内舍于胃，外藏于肌肉，其气主体重。（夏至为实风，冬至为虚风。）
这八种风都是从虚之乡而来，才能使人患病。所以圣人避风就像避箭石一样。
肝病禁当风。心病禁温食热衣。脾病禁温食饱食，湿地濡衣。肺病禁寒饮食与衣。肾病禁犯淬热，温食炙衣。（全文见诊病愈剧。宣明五气篇说：心恶热，肺恶寒，脾恶湿，肾恶燥，现在都是顺着它们所厌恶的而禁忌。淬，音对反。HT，乌来反，烦热也。）
〔《灵枢》〕肝病禁辛，心病禁咸，脾病禁酸，肾病禁甘，肺病禁苦。（五味篇）
〔《素问》〕五味所禁：辛走气，气病不要多吃辛；咸走血，血病不要多吃咸；苦走骨，骨病不要多吃苦；甘走肉，肉病不要多吃甘；酸走筋，筋病不要多吃酸；这叫五禁，不要让病人多吃。（宣明五气论）肝色青，宜食甘，粳米、牛肉、枣、葵菜皆甘。心色赤，宜食酸，小豆、犬肉、李、韭皆酸。肺色白，宜食苦，麦、羊肉、杏、薤皆苦。脾色黄，宜食咸，大豆、猪肉、栗、藿皆咸。肾色黑，宜食辛，黄黍、鸡肉、桃、葱皆辛。辛散，酸收，甘缓，苦坚，咸软，毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充，气味合而服之，以补精益气。这五种味道，有辛酸甘苦咸，各有利益，或散或收，或缓或急，或坚或软，四时五脏病，随五味所宜。（脏气法时论 五味偏颇的，就成为毒药以攻病邪。五味中和的，就成为谷果子菜以助益充其精气也。）
〔张仲景〕五脏病各有得者愈，五脏病各有所恶，各随其所不喜者为病。病人素不应食而反暴食之，必发热也。
Tonifying the Kidney warms the Spleen, facilitating digestion and increasing appetite; although the Lower Jiao may be temporarily deficient, it can recover slightly. The treatment principles in *Neijing* also permit the use of "Jie" (forceful methods to rapidly expel pathogens), which is precisely this meaning. This applies to cases where the constitution is robust but the disease is superficial, reflecting the Confucian concept of using expedient measures. If regarded as a standard method, would it not be a grave error? For the elderly, although their constitution may have been robust, at this stage it approaches weakness; although the disease may be superficial, their root vitality is easily disturbed. Can forceful medicines still be used for rapid effect? As for those with a fat physique who have abundant blood, and those with a thin physique who have solid blood, there are occasional cases where forceful medicines might be applicable. However, if one misses the mark, how can the situation be remedied? I prefer to be slightly slower, seeking a foolproof strategy, which is surely better! It is clear that Wutou (Aconite Lateralis Radix Preparata) and Fuzi (Aconiti Lateralis Radix Preparata) and pill preparations should not be lightly ingested. Regarding diet, even greater caution and restraint are required. The elderly suffer from internal deficiency and weak Spleen function, Yin deficiency leading to irritability, and internal deficiency causing Stomach heat, making them prone to hunger and desire for food. Weak Spleen function makes digestion difficult, so they feel full again after eating. Yin deficiency fails to control Yang, leading to Qi stagnation and phlegm formation. Behaviors such as seeing, hearing, speaking, and moving become sluggish and lazy; everything seems unsatisfactory, and anger flares up easily. Even filial sons and grandsons may find themselves wringing their hands in frustration, let alone those who are not necessarily filial. Therefore, foods that are hot in nature, charcoal-roasted, aromatic and pungent in odor, or sweet and cloying in taste, are clearly inadvisable. Although people with strong intestines and stomachs and deep fortune may indulge in rich nourishment according to secular views, indulging the palate brings only momentary pleasure but accumulates disaster over time. Thus, more is worse than less, and less is worse than abstaining. Refreshing foods cause illness, and rich flavors act like cured poisons; these are ancient maxims still ringing in our ears—can we not be cautious? Some say: According to your words, you almost deny them food entirely; are you at peace with this? I reply: A gentleman loves others through virtue, while a petty person loves others through indulgence. How much more so when applied to elders? Food and drink are meant to nourish life, not to cause disease. If what is meant to nourish becomes harmful, this is likely not what gentlemen call filial piety and respect. So what should be done? The answer is: Loving life and hating death, loving comfort and hating illness, are common human emotions. Sons and grandchildren must first guide them with righteousness, explain the nature of things, use analogies, state pros and cons, speak sincerely and firmly, and act with respectful compliance. One must also lead by example, ensuring they will be moved and naturally lose their resistance. What you call "denying food" is particularly an expression of filial piety when the elder is ill. When not ill, one should judge whether to feed them, offering appropriate foods seasonally, substituting items as needed; how does this harm filial piety? However, if there has been no prior guidance during idle chatter, and then hunger strikes, saliva flows, food is before them, and fragrance hits the nose, how can one resist? The Classics say: "Nourish them with loyalty through diet." The character "Loyalty" (Zhong) likely aligns with this meaning; do not overlook it lightly. In serving my old mother, I feel ashamed compared to the ancients, yet she lived past seventy, had chronic phlegm-fluid retention, and did not suffer from it at this stage. Through regulated nourishment, I believe I have found a method. Due to dry stool, I occasionally mixed fresh cow's milk and lard into porridge for her. While this provided temporary relief, the accumulation of greasy substances eventually led to sticky phlegm郁结 (stagnation) in summer the following year, causing a hypochondriac abscess and months of suffering. As a son, I felt utterly helpless. Through bitter reflection, I developed a theory of regulated nourishment: I cooked vegetables with meat for her, avoiding excess, and intermittently administered herbs like Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) to tonify the Stomach and generate blood. Consequently, her bowels remained un-dry, her complexion became bright and clean, and though thin, she remained healthy until her vigorous old age. From this, I formulated a prescription: Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) as Sovereign herbs, Niuxi (Achyranthis Bidentatae Radix) and Shaoyao (Paeoniae Radix Alba/Rubra) as Minister herbs, Chenpi (Citri Reticulatae Pericarpium) and Fuling (Poria) as Assistant herbs. Add Chuanxiong (Ligustici Chuanxiong Rhizoma) in Spring; add Wuweizi (Schisandrae Chinensis Fructus), Huangqin (Scutellariae Radix), and Maidong (Ophiopogonis Radix) in Summer; add Danggui (Angelicae Sinensis Radix) body parts and double Shengjiang (Zingiberis Recens Rhizoma) in Winter. Administer one or two decoctions daily. Once she noticed her urine volume slightly decreasing, she would take this medicine. Once urine flow returned to normal, the disease was effectively countered—a swift method. She lived to eighty-seven, passing away suddenly without illness, her face preserved as if alive. Later, in Dongyang, I heard of Lady He, who was intelligent. After seventy, whenever she felt slightly unwell, she would stop eating congee for a few days and take only a few doses of Ginseng Decoction, after which she recovered. She died without illness in her nineties. Recording this coincidence for correction.
[Li Dongyuan] On Nourishing the Mind-Spirit and Regulating the Spleen-Stomach: *Lingshu: Linglan Midian Lun* states: The Heart is the Monarch Official, from whom Shen (Spirit) emerges. All emotions—joy, anger, worry, grief, fear, and thought—damage Yuan Qi (Original Qi). The flourishing of Yin Fire stems from stagnation in the Heart caused by emotional unrest. The Heart is the residence of Shen; if the Heart-Monarch does not maintain its post, it transforms into Fire. Fire is the thief of the Seven Spirits; thus, Yin Fire becomes excessive. When Jing Qi (Managing Qi) cannot properly nourish Shen, pulse pathology arises. Without Shen nourishment, Jin Ye (Body Fluids) fail to circulate, and Blood vessels cannot be generated. The Shen of the human mind is an alias of Zhen Qi (True Qi); it grows with Blood, and when Blood grows, the pulse strengthens. The pulse is the residence of Shen. If stagnation occurs in the Heart and the Seven Spirits depart the form, only Fire remains in the pulse. Those skilled in treating this condition focus on harmonizing the Spleen and Stomach, eliminating Heart stagnation, inducing joy, encountering happy events, enjoying warm weather, residing in mild environments, consuming flavorful foods, or viewing desirable objects. Then, one feels enlightened as if free of illness, because Yuan Qi in the Stomach is able to stretch and expand.
Spleen-Stomach Regulation Methods: Do not eat when angry; avoid being overly full or hungry. Food and drink should be moderate and warm. Consume more grains and less meat; avoid meat broths. Avoid cold and damp foods to prevent failure of muscle growth, latent Yang Qi, lethargy of the four limbs, pain, heaviness, diarrhea/dysentery during rainy weather, white pus-blood in stool, or intestinal bleeding/pain. These result from the failure of Yang Qi to move through the Yang channels. Labor depletes Yang Qi; travel by carriage or horse is suitable, but stop upon encountering wind-cold. Walking, standing, sitting, and lying should be appropriate; avoid exhaustion. On sunny, warm days, take warm baths; do not use hot water to induce profuse sweating. Do not eat when drowsy; even if hungry or thirsty, lie down first until alertness returns, then eat, followed by slight movement. Avoid mental strain from games/chess. If night sweats occur, avoid drafty winds. At midnight, gather the mind and sit quietly for a while; this is key to generating Qi and Blood throughout the body. Talking during sleep severely damages Yuan Qi; remain silent until Qi circulates fully before speaking. Avoid bathing in the wind and drying off in the wind; massage pores closed before exposure to wind to prevent Wind-stroke or Cold invasion. If caught in sudden cold wind without adequate clothing, exert Qi to resist it; those with weak Qi who cannot resist will die. When traveling and encountering epidemic Qi, drinkers will not get sick, those with food in the abdomen will get sick, and those fasting will die. White congee, japonica rice, mung beans, adzuki beans, salt, and fermented soybeans all promote diuresis. If urination is frequent, do not further promote diuresis, as this drains Yang Qi and allows pathogens to enter Yin channels. Strictly avoid wet noodles; if consumption feels pleasant, do not forbid it. Avoid herbs like Ze Xie (Alismatis Rhizoma), Fu Ling (Poria), Zhu Ling (Polyporus), Deng Xin Cao (Junci Medulla), Hu Po (Fossilia Succini), Tong Cao (Tetrapanacis Medulla), Mu Tong (Akebiae Caulis), and Hua Shi (Talcum), as they drain Yang channels and benefit Yin channels. If thirsty with dysuria or obstruction, take diuretics once, but do not repeat. Avoid excessive salt, which aids Fire pathogenic factors and drains Kidney True Yin. Avoid excessive pungency: garlic, leeks, five pungents, vinegar, spices, Rou Gui (Cinnamomi Cortex), Gan Jiang (Zingiberis Rhizoma), etc., as they damage Yuan Qi. If clothes are thin and Qi is short, add clothes and stay in windless places. If Qi remains short, steam mouth and nose with boiling water to relieve shortness. If clothes are thick and Qi is short, reduce clothing, close pores by massage, and stay in breezy areas. If living in high buildings or due to cold/dampness causing shortness of breath, use steaming as above. If living in tight rooms or extreme heat/cold causing shortness of breath, go out to wind and sun. Shortness of breath generally benefits from flavorful soups/drinks to harmonize the Stomach. If heat causes thirst and desire for cold drinks, allow them temporarily but avoid addiction. In winter, hot drinks are acceptable per season. Night restlessness is due to heavy, hot bedding; remove it immediately and wipe pores. If too thin and cold, add layers for stable sleep. Hunger causing restlessness requires less food; fullness causing restlessness requires less sitting/standing. Anticipate weather changes, wind, cold, and gloom. Generally, warmth, avoiding wind-cold, reducing speech, and minimizing labor are superior. If taking ascending/floating herbs, regulate the day before, take on an empty stomach the next day, and regulate for ten days after; the first three days are critical, otherwise it causes harm.
Wind from the South is called Da Ruo Feng (Great Weak Wind). It injures humans by entering internally to the Heart and externally affecting the Mai (Vessels); its nature is Heat. (Full text in *Zhen Sui Bing Jing*: Winds refer to phenomena breaking houses/trees, raising sand/stones, opening Cou Li (pores). Wind from Tai Yi's direction is Real Wind (Shi Feng), promoting growth. Wind from the opposing direction is Empty Wind (Xu Feng), causing harm. Sages avoid Empty Wind so pathogens cannot harm. Southern wind is Real Wind at Summer Solstice (Tai Yi's direction) and Empty Wind at Winter Solstice (opposing Tai Yi). Other directions follow similar logic.)
Wind from the Southwest is called Mou Feng. It enters internally to the Spleen and externally affects Muscles; its nature is Weakness. (Real Wind at Start of Autumn, Empty Wind at Start of Spring.)
Wind from the West is called Gang Feng. It enters internally to the Lung and externally affects Skin; its nature is Dryness. (Real Wind at Autumn Equinox, Empty Wind at Spring Equinox.)
Wind from the Northwest is called Zhe Feng. It enters internally to the Small Intestine and externally affects the Hand-Taiyang Vessel. If the vessel severs, overflow occurs; if blocked, stagnation occurs, leading to sudden death. (Real Wind at Start of Winter, Empty Wind at Start of Summer.)
Wind from the North is called Da Gang Feng. It enters internally to the Kidney and externally affects Bones and the Du muscles of the shoulder/back; its nature is Cold. (Real Wind at Winter Solstice, Empty Wind at Summer Solstice.)
Wind from the Northeast is called Xiong Feng. It enters internally to the Large Intestine and externally affects the hypochondrium, axilla, bones below, and joints. (Real Wind at Start of Spring, Empty Wind at Start of Autumn.)
Wind from the East is called Ying Er Feng. It enters internally to the Liver and externally affects Tendons; its nature is Dampness in the body. (Real Wind at Spring Equinox, Empty Wind at Autumn Equinox.)
Wind from the Southeast is called Ruo Feng. It enters internally to the Stomach and externally hides in Muscles; its nature is Heaviness. (Real Wind at Summer Solstice, Empty Wind at Winter Solstice.)
These Eight Winds come from Empty directions and cause disease. Thus, sages avoid wind as they would arrows and stones.
Liver disease: Avoid wind. Heart disease: Avoid warm food and hot clothing. Spleen disease: Avoid warm food, overeating, damp ground, and wet clothes. Lung disease: Avoid cold food and clothing. Kidney disease: Avoid heat sources, warm food, and roasted clothing. (Full text in *Zhen Bing Yu Ju*. *Xuan Ming Wu Qi Pian* says: Heart hates Heat, Lung hates Cold, Spleen hates Dampness, Kidney hates Dryness. Prohibitions follow these aversions. Cui (quenching) sound: dui. HT (fan re): wu lai fan, meaning vexatious heat.)
*[Lingshu]* Liver disease prohibits Pungent; Heart disease prohibits Salty; Spleen disease prohibits Sour; Kidney disease prohibits Sweet; Lung disease prohibits Bitter. (*Wu Wei Pian*)
*[Suwen]* Prohibitions of Five Flavors: Pungent moves Qi; Qi diseases should not consume much Pungent. Salty moves Blood; Blood diseases should not consume much Salty. Bitter moves Bone; Bone diseases should not consume much Bitter. Sweet moves Flesh; Flesh diseases should not consume much Sweet. Sour moves Tendons; Tendon diseases should not consume much Sour. This is the "Five Prohibitions"; do not allow excessive consumption. (*Xuan Ming Wu Qi Lun*) Liver color is Green;宜 (suitable) to eat Sweet: Japonica Rice, Beef, Dates, Okina are Sweet. Heart color is Red;宜 to eat Sour: Adzuki Beans, Dog Meat, Plums, Leeks are Sour. Lung color is White;宜 to eat Bitter: Wheat, Mutton, Apricots, Wild Leeks are Bitter. Spleen color is Yellow;宜 to eat Salty: Soybeans, Pork, Chestnuts, Broad Bean Leaves are Salty. Kidney color is Black;宜 to eat Pungent: Yellow Millet, Chicken, Peaches, Scallions are Pungent. Pungent disperses, Sour gathers, Sweet moderates, Bitter hardens, Softens [with Salt]. Toxic drugs attack pathogens; Grains nourish; Fruits assist; Meats benefit; Vegetables fill. Combining flavors replenishes Essence and Qi. These five flavors have specific benefits: dispersing, gathering, moderating, accelerating, hardening, or softening. Four Seasons and Five Zang diseases follow the suitability of Five Flavors. (*Zang Qi Fa Shi Lun*: Imbalanced flavors become toxic drugs to attack pathogens; balanced flavors become grains/fruits/vegetables to aid and fill Essence/Qi.)
*[Zhang Zhongjing]* Diseases of the Five Zang improve when they obtain what they like. Each Zang disease has what it dislikes; whatever it does not favor becomes pathological. If a patient usually avoids a food but suddenly eats it excessively, fever will definitely result.