（楫着）
远房室
经脉篇云∶人始生，先成精。又上古天真论为《素问》首篇，亦单说得一精字。
盖精者，先天之胚胎，生生之种子也。故欲修长年，必先远色，矧病者乎。病既因虚致邪，务宜坚城却寇。
寡嗜欲
嗜欲不满，心无宁时。损耗精神，莫此为甚。人非木石，安能绝无。简而寡之，斯为得矣。
断思想
思想无穷，神结于内。展转勿置，烦由以生。时日未觉，久则暗损气血多矣。亟宜斩绝。
消暴怒
《内经》云∶怒则气上。上而不下，病从生矣。甚有呕血者，痰塞仆蹶者，皆气
上不下故耳。能临事顾身，怒将潜灭。
戒劳动
动而生阳，勉力动之成火矣。故劳字上从火，下从力。动亦从力、从重，非重
力不能动也。劳动，则气火烦沸，诸火上腾，病变不出。而素有火疾者，更为甚焉。惟静逸为对治之法。
省言语
言由心发。既发于心，则恐其错误，未免烦费吾心，细为检点。又人之一言一
语，必由呼吸而出。费心损神，呼吸损气。神气两亏，于人何益？
慎起居
起居者何，一切行住坐卧，早起晚息也。慎起居者何，言一切行住坐卧，早起
晚息间，谨而慎之。勿使风寒暑湿之邪，乘虚侵袭。而病中尤当防备，要令我城坚固，莫教围寇益兵。
勿迎送
迎送劳形。周全于迎送之间，则劳神矣。谅我病夫，虽礼可废。
节饮食
饮食赖以养生。而养生中，有戕生者。故生气通天论云∶阴之所生，本在五味。
阴之五宫，伤在五味。伤者，言其偏胜也。五味且不可偏，而乃有偏于凉冷，偏于炙
，偏于膏粱，偏于曲 者。渐令湿热垢腻，久积肠胃。一旦发为疮疡疔毒，痰
火痈疽，种种恶疾，必不能免。人又何苦取一时之快，而博他日之大不快也。愚哉！
检药石
药石听医，吾何以检之哉？择其善者从之，其不善者弃之。善与不善，评之于
理而已。更有效医自试，君佐妄施，致令轻者困，重者笃。忽于入口，遗而噬脐，愚之甚矣。
修德行
古语云∶人有善念，天必从之。故国有灾异，君惟修德，可以弭之。是君一身
修德，即能荫庇一国，而人一心修德，岂不能获免己身。所谓修德者何，即告解改
过也。要在扫除旧习，顿悟昨非，束步绳趋，兢时惕日，如此不辍，如此终身，是
之谓真告解，真改过也。天意自然向注，凶眚自然潜消。若急来抱佛脚，上岸讨行
李，试问头上翁，已早知之矣。
明用度
谚言黄白为世间活宝。宝固不可浪费，活岂教人死守乎。有等家富矣，而贫状
浮面，穷语挂唇，惟利是图，卑污罔顾。讵知此生之光景有限，饶君粟贯陈红，究
竟来一样耳。较彼处贫安，随分乐者，果孰得孰失乎？噫！良可悲也。
闽李廉泉者，商吾淅。戊辰正月，忽中风昏愦。延医治疗，至四月不愈。召余
诊。余与药，复谆谆戒忌。逾月，复不减。询知其以余所嘱戒忌者，竟忘矣。因命
笔书调摄事宜十二则，令置座右。不月而李疾顿愈。是知调摄力胜吾笼中物百倍，敢梓传为病家一助云。
寇宗 曰∶夫未闻道者，放逸其心，逆于生乐，以精神徇智巧，以忧畏徇得失，
以劳苦徇礼节，以身世徇财利。四徇不置，心为之病矣。极力劳形，躁暴气逆，当
风纵酒，食嗜辛咸，肝为之病矣。饮食生冷，温凉失度，久坐久卧，大饱大饥，脾
为之病矣。呼叫过常，辩争陪答，冒犯寒暄，恣食咸苦，肺为之病矣。久坐湿地，
强力入水，纵欲劳形，三田漏溢，肾为之病矣。五病既作，故未老而羸，未羸而病。
病至则重，重则必毙。呜呼！是皆弗思而自取之也。卫生之士，谨此五者，终身无
苦。经曰∶不治已病，治未病，正此谓矣。
寇宗 曰∶夫安乐之道，在能保养者得之。况招来和气之药少，攻决之药多，
不可不察也。是知人之生，须假保养，无犯和气以资生命。才失将护，便至病生。
苟或处治乖方，旋见颠越。防患须在闲日，故曰∶安不忘危，存不忘亡。此圣人之预戒也。
朱丹溪曰∶与其救疗于有疾之后，不若摄养于无疾之先。是故已病而求治，所
以为医家之法。未病而先治，所以明摄生之理。夫如是，则思虑而预防者，何患之
有哉。此圣人不治已病，治未病之意也。
《食治通说》云∶燕居暇日，何所用心。善养形神，周防疾患。常存谨畏，无失
调将。食饮之间，最为急务。安危所系，智力可分。与其畏病而求医，孰若明理以
自求。与其有病而治以药，孰若抑情而预治。情斯可抑，理亦自明。能任理而不任
情，则所养可谓善养者矣。防患却病之要，其在兹乎。
寇宗 曰∶夫用药如用刑。刑不可误，误即干人命，用药亦然。一误，即便隔
生死。然刑有鞫司，鞫成然后议定，议定然后书罪。盖人命一死，不可复生，故须
如此详谨。今医人才到病家，便以所见用药。若高医识病知脉，药又相当，如此即
应手作效。或庸下之流孟浪乱投汤剂，逡巡便至困危。如此杀人，何太容易。世间
此事甚多，良由病家不择医，平日未尝留心于医术也。可不惧哉。
《物理论》曰∶夫医者，非仁爱不可托也。非聪明达理，不可任也。非廉洁淳良，
不可信也。是以古之用医，必选名姓之后。其德能仁恕博爱，其智能宣畅曲解，能
知天地神祗之次，能明性命吉凶之数。处虚实之分，定逆顺之节。原疾诊之轻重，
而量药剂之多少。贯微达幽，不失细小，如此乃谓良医，岂区区俗学人能之哉。
陶弘景曰∶医贵有恒，不可权饰妄造。所以医不三世，不服其药。九折臂者，
乃成良医，盖谓药功积深故也。今之承藉者，多恃炫名价，不能精心研习，虚传声
美。京邑诸人，皆尚声誉，不取实学，闻风兢往。自有新学该明，而名称未播贵胜，
以为始习，多不信用。委命虚名，良可惜也。
吴球曰∶西乡一人患病，久慕城间名医，舆迎治病。因事绊，不得亲行，遂令
伊芳兄前去。患者不乐，服药无效，遂送归。仍请本医。至途遇兄，询其病源。兄曰∶
某病，某脉，用某药，今在此囊中。遂将药带至病家。病者闻至，遂有喜色。诊脉
后，竟将前药煎与服之。病者曰∶此药气味与前者大不相同。须臾问曰∶何如？答
曰∶稍可。次日又进，其病瘳矣。吁！药一也，其气味异焉，盖其人疑心故耳。
宋景濂赠郑院判序云∶有其术而无所于用，值可用之机而人不能任之。欲望其
以有成者，百家之所难也，惟医为甚。扁鹊、华佗，天下固不常有也。使有之而值
浅易之疾。遇难语之人，上之不足展吾术，次之不能从吾所欲为。法宜针而责我以
砭，法宜实而命我以虚。乖迕拘执，卒之与恒医无异。是岂医之罪哉？势使然也。
诚有善任人者，惟吾所用而不较，期以成效而不泥于私谋，人人皆可得而勉矣。故
疾有死于过爱而生于达理。过爱者，恐其危而不肯任人。达理者，知非己之所能为，
则信人而求其成效。其达者，乃所以生之，而爱乃所以杀之也。若福建承宣布政使
陈君彦铭，其达理者欤。陈君之妻，偶得寒疾，羸弱已甚，征太医院判官郑某治之。
郑请曰∶愈否在我，幸无挠我。陈君许诺。郑君乃视脉而疗之。或谓药性与疾戾，
以语慑陈君。君不听，任之不变。已而果愈。陈君出金帛谢之。郑君辞曰∶子善任
吾故尔。使子不我任而自用，虽欲愈，可得耶？
孙真人曰∶世间凡有病患亲朋、故旧，交游来问疾，其人曾不经事，未读一方，
自夸了了，诈作明能，谈说异端。或言是虚，或言是实，或云是风，或云是虫，或
云是水，或云是痰。纷纷谬说，种种不同。破坏病患心意，不知孰是，迁延未就。
时不待人， 然致祸，各自散走。是病先须好人及好名医，识病深浅，探赜方书，
博览古今，事事明解者看病。不尔，大误人事。
《见闻搜玉》云∶饮食男女，人之大欲存焉。制之若无，斯为圣人。节而不纵，
可谓贤人。纵而不节，是为下愚。盖杀生以资口腹，淫欲以丧天真，二者更相助法。
因美饮食，则血气盛。血气盛，则淫欲多。淫欲多，则反损血气。血气损，则又赖
饮食以资补。是二者更相造罪也。若欲省口腹，先节淫欲。若能节淫欲，即可省口
腹，此乃安身延年之道。若纵之，则人生受用之数有限，限尽则早终矣。
徐真甫云∶愚见患者小愈，胃气才回，咸谓以为能食者不死，率意恣欲，妄投
浓味，惟其不嗜胜人为忧。噫！弗思甚也。殊不悟浓味遂邪。古人摄养，每以寡嗜
欲，薄滋味为先。况病患伤败之际，而又重伤，其不危殆者寡矣。又见久病之人少
愈，而目尚昏，腰尚重痛，谓病久郁抑，精闭不通，率尔入房，以疏郁结。往三行
而病遽起，反至不救者多矣。饮食不节，反轻为重，反安为危者，历历有之。此天下之通弊，惟贤者知之。
《本草衍义》云∶身以安乐为本，安乐以保养为本。本既固，疾病何由而生，夭
横何由而至。摄生之道，无逮于此。夫草木无知，犹假灌溉。矧人为万物之灵，岂
不资保养。然保养之义，其理万计。约而言之，其术有三。一养神、二惜气、三堤
疾。忘情去智，恬 虚无，杂事全真，内外无寄。如是，则神不内耗，境不外惑，
真一不杂，神自宁矣。此养神也。抱元一之本根，固归真之精气，三焦定位，六贼
忘形，识界既空，大同斯契，则气自定矣。此惜气也。饮食得宜，温凉合度，出处
无犯于八邪，寤寐不可以勉强，则身自安矣。此堤疾也。
和气汤 专治一切客风怒气、怨气、抑郁不平之气。先用一忍字，后用一忘字。
上二味和匀，不语唾送下。服后更饮醇酒五、七杯，使熏然半酣尤佳。
快活无忧散 除烦恼，断妄想。
上二味等，研为极细末，用清净汤调服。凡合此药，先要洒扫一净室。窗棂虚
朗，前列小槛，栽花种竹，贮水养鱼。室中设一几、一榻、一蒲团。每跏趺静坐，
瞑目调息，将前药服之。至三炷香久，任意所适，或散步空庭，吟弄风月，或展
玩法帖名画，或歌古诗二、三首。倦则啜苦茗一瓯，就枕偃息。久之，觉神清气
爽，天君泰然，不知人间有烦恼，不见我心有妄想，斯则效可睹矣。
我命在我，不在于天。愚人所自致百病风邪者，皆由恣意极情，不知自惜，故
虚损生也。譬如枯朽之木，遇风即折；将崩之岸，值水先颓。今若不能服药，但知
爱精节情，亦得一、二百年寿也。
《吴山里人日记》云∶太上曰∶真人在己，莫问邻。老子曰∶事天治人莫如啬，
是为深根固蒂、长生久视之道。则彼家采战之说，决非真道可知矣。其原始于富贵。
人既欲长生，又耽情欲。方术之士因进其说，以逢其欲，而要重糈。据余所见，士
大夫误信而误用之，弱者必夭，强者必衰，大都不得终其天年，况长生乎。夫参、
，草木也，可以补虚。酒肉、长食也，可以助羸。秋石、河车，人所弃也，制而
服之，可以起废。如所云二弦真气，童少津液，岂得无补。但采取之法，既无真传；
临境之时，又多危险。所得者少，所失者多，不如一切屏绝可也。
《奉亲养老书》云∶老人之食，宜其温热熟软，忌粘硬生冷。每日晨朝，宜以醇
酒先进平补下元药一服，女人则平补血海药一服，无燥热者良。寻猪、羊肾，煮一
杯压之，五味葱薤鹑 等粥皆可。至辰时，服人参平气散一服，然后次第以顺四时
温软饮食进之。食后引行一、二百步，令运动消散。临卧时，进化痰利膈人参半夏
丸一服。尊年之人，不可顿饱。但频频与食，使脾胃易化，谷气长存。若顿令饱食，
肠胃虚薄，不能消纳，故成疾患。为人子者，深宜体悉此养老之大要也。日只可进
前药三服，不可多饵。如无疾患，亦不须服药，但只调停饮食，自然无恙矣。
《奉亲养老书》云∶老人药饵，只是扶持之法。只可用温平顺气，进食补虚、中
和之药治之。不可用市肆赎买、他人惠送、不知方味及野狼虎之药。与之服饵，切宜详审。
《奉亲养老书》云∶天癸数穷，则精血耗竭。神气浮弱，返同小儿，全假将护以
助衰晚。若遇水火兵寇，非横惊怖之事，必先扶持老人于安稳处避之，不可喧忙惊
动。尊年之人，一遭大惊，便至冒昧，因生余疚。凡丧葬凶祸，不可令吊。疾病危
困，不可令问。寝寐饮食，不可令惊。悲哀忧愁，不可令人预报。秽恶臭败，不可
令闻。生冷粘硬毒物，不可令食。蔽漏卑湿，不可令居。卒风暴寒，不可令冒。烦
恼大热，不可令中。动作行步，不可令劳。暮夜之食，不可令饱。阴雾晦暝，不可
令饥。假借鞍马，不可令乘。偏僻药饵，不可令服。废宅欹宇，不可令入。坟园冢
墓，不可令游。危险之地，不可令登。渊急之水，不可令渡。暗昧之室，不可令孤。
凶祸远报，不可令知。轻薄婢使，不可令亲。家园冗事，不可令管。皆宜忌之，以保长年。
《奉亲养老书》云∶老人骨肉疏，冷风易中。若窄衣贴身，暖气着体，自然气血
（潘楫著）
远房室
《经脉篇》说：人初生时，先形成精。又《上古天真论》是《素问》的第一篇，也专门阐述了一个“精”字。
大概精，是先天形成的胚胎，是生命繁衍的种子。所以想要修身养性以延年益寿，必须先远离色欲，何况是生病的人呢？疾病既然因为正气虚弱而导致邪气入侵，务必应当坚固城池（指巩固正气）以抵御外寇（指病邪）。
寡嗜欲
嗜好欲望不能满足，内心就没有安宁的时候。损耗精神和元气，没有比这更严重的了。人不是木头石头，怎么能完全没有欲望？简少并减少它，这才是得当的做法。
断思想
思虑无穷无尽，神气郁结在体内。辗转反侧无法放下，烦恼由此产生。时间不知不觉流逝，久而久之暗中耗损了大量的气血。必须尽快斩断这种念头。
消暴怒
《内经》说：发怒会导致气机上逆。气上逆而不能下行，疾病就会从这里产生。甚至有吐血、痰壅昏倒的人，都是因为气上逆不能下降的缘故。如果在处理事情时能顾惜身体，怒气将会自然潜藏熄灭。
戒劳动
运动会产生阳气，勉强用力运动会变成火邪。所以“劳”字上面是“火”，下面是“力”。动也是从“力”和“重”而来，不是靠重力就不能移动。过度劳动，会导致气火烦躁沸腾，各种火气上腾，病变层出不穷。而原本就有火疾的人，情况会更加严重。只有安静安逸是对治的方法。
省言语
言语由心发出。既然发自于心，就担心出现错误，未免要耗费我的心神，仔细进行检查点检。另外，人的一言一语，必然通过呼吸而出。费心损神，呼吸也会耗气。神和气都亏损，对人有什么益处呢？
慎起居
什么是起居？就是一切行走、站立、坐着、躺着，早起晚睡的行为。什么是慎起居？就是说在一切行住坐卧、早起晚睡的环节中，都要谨慎小心。不要让风、寒、暑、湿等邪气，趁虚侵袭。而在生病期间尤其应当防备，要使我的城池坚固，不要让围困的敌人增兵。
勿迎送
迎来送往会劳累形体。在迎来送往之间周全应酬，就会劳累心神。体谅我这个病人，虽然礼节可以废除。
节饮食
饮食依靠它们来滋养生命。但在养生之中，也有戕害生命的因素。所以《生气通天论》说：阴气的生成，根本在于五味。主管阴的五脏，损伤也在五味。所谓损伤，是指偏嗜某一种味道。五味尚且不可偏嗜，更何况有偏嗜凉冷、偏嗜炙烤、偏嗜肥甘厚味、偏嗜酒类的人。逐渐导致湿热垢腻，长久积聚在肠胃。一旦发作成为疮疡疔毒、痰火痈疽等各种恶疾，必定不能避免。人又何必贪图一时的快乐，而博取日后巨大的痛苦呢？真愚蠢啊！
检药石
药物听从医生的安排，我凭什么去检查呢？选择好的就遵从，不好的就抛弃。好与不好，用道理来评判而已。更有甚者，医生自己尝试用药，君臣佐使胡乱施用，致使轻病变得困顿，重病更加危笃。忽视入口的药物，后悔莫及，这是极大的愚蠢。
修德行
古话说：人有善念，上天一定会顺从。所以国家有灾异，君主只要修养德行，就可以消除它。既然君主一个人修养德行，就能荫庇一个国家，那么一个人一心修养德行，难道不能保全自身吗？所说的修养德行是什么，就是忏悔改过。关键在于扫除旧有的习气，顿悟昨天的错误，约束步伐行为，时刻警惕日子，像这样不停止，像这样终身坚持，这才叫真正的忏悔，真正的改过。天意自然会眷注，凶险灾祸自然会潜消。如果急时才抱佛脚，上岸才讨行李，试问天上的老人，早就知道了。
明用度
谚语说黄金白银是人世间的活宝。宝物固然不可浪费，但活着难道教人死守吗？有一类人家境富裕，却表现出贫穷的样子，挂在嘴边的是穷酸话，只图利益，卑鄙污秽不顾。哪里知道这一生光景有限，即使你粮食贯串、红钱堆积，终究结果是一样的。比起那些身处贫困却能安适、随遇而乐的人，究竟谁得谁失呢？唉！实在可悲。
闽李廉泉者，商吾淅。戊辰正月，忽中风昏愦。延医治疗，至四月不愈。召余诊。余与药，复谆谆戒忌。逾月，复不减。询知其以余所嘱戒忌者，竟忘矣。因命笔书调摄事宜十二则，令置座右。不月而李疾顿愈。是知调摄力胜吾笼中物百倍，敢梓传为病家一助云。
福建的李廉泉，在我的淅地经商。戊辰年正月，突然中风昏迷。请医生治疗，到四月还没痊愈。召我去诊治。我给他开药，又谆谆告诫禁忌事项。过了一个月，病情还是没有减轻。询问他才知道，把我嘱咐的禁忌竟然忘记了。于是让他拿笔写下调养护理的十二条事项，让他放在座位右边。不到一个月，李的病立刻痊愈。由此可知，调养护理的力量胜过我们手中的药物百倍，敢于刊印流传作为病人的帮助。
寇宗奭曰：夫未闻道者，放逸其心，逆于生乐，以精神徇智巧，以忧畏徇得失，以劳苦徇礼节，以身世徇财利。四徇不置，心为之病矣。极力劳形，躁暴气逆，当风纵酒，食嗜辛咸，肝为之病矣。饮食生冷，温凉失度，久坐久卧，大饱大饥，脾为之病矣。呼叫过常，辩争陪答，冒犯寒暄，恣食咸苦，肺为之病矣。久坐湿地，强力入水，纵欲劳形，三田漏溢，肾为之病矣。五病既作，故未老而羸，未羸而病。病至则重，重则必毙。呜呼！是皆弗思而自取之也。卫生之士，谨此五者，终身无苦。经曰：不治已病，治未病，正此谓矣。
寇宗奭说：那些没有听闻大道的人，放纵散漫自己的心神，违背生命的乐趣，用精神去追逐智巧，用忧虑恐惧去追逐得失，用劳苦去追逐礼节，用身世去追逐财利。这四种追逐不停止，心就会生病。极力劳累形体，急躁暴戾气机上逆，迎风饮酒，饮食偏好辛辣咸味，肝脏就会生病。饮食生冷，温凉失去节制，久坐久卧，过饱过饥，脾脏就会生病。呼叫超过常态，辩论争吵应酬，冒犯寒热变化，肆意食用咸苦食物，肺脏就会生病。久坐湿地，强行入水，纵欲劳累形体，下元精气泄漏溢出，肾脏就会生病。五种疾病既然产生，所以还没衰老就先衰弱，还没衰弱就先生病。病来了就很重，重了就必然死亡。唉！这都是不加思考而自取其祸。讲究卫生的人，谨慎对待这五点，终身没有痛苦。经文说：不治疗已经发生的病，而是治疗未发生的病，正是说的这个意思。
寇宗奭曰：夫安乐之道，在能保养者得之。况招来和气之药少，攻决之药多，不可不察也。是知人之生，须假保养，无犯和气以资生命。才失将护，便至病生。苟或处治乖方，旋见颠越。防患须在闲日，故曰：安不忘危，存不忘亡。此圣人之预戒也。
寇宗奭说：安乐的道理，在于能够保养的人才能得到。况且招来和气的药少，攻伐决裂的药多，不可以不考察。因此知道人的生存，必须借助保养，不要侵犯和气来资助生命。刚刚失去护理，就会导致疾病产生。如果处理治疗不当，随即出现跌倒晕厥。预防祸患必须在闲暇时日，所以说：安全时不忘记危险，存在时不忘记灭亡。这是圣人的预先告诫。
朱丹溪曰：与其救疗于有疾之后，不若摄养于无疾之先。是故已病而求治，所以为医家之法。未病而先治，所以明摄生之理。夫如是，则思虑而预防者，何患之有哉。此圣人不治已病，治未病之意也。
朱丹溪说：与其在有病之后进行救治，不如在无病之前进行摄养。所以已经生病而寻求治疗，这是医家的法则。没有生病而预先治理，这是阐明养生的道理。像这样，那么经过思虑而预防的人，还有什么忧患呢。这就是圣人“不治已病，治未病”的意思。
《食治通说》云：燕居暇日，何所用心。善养形神，周防疾患。常存谨畏，无失调将。食饮之间，最为急务。安危所系，智力可分。与其畏病而求医，孰若明理以自求。与其有病而治以药，孰若抑情而预治。情斯可抑，理亦自明。能任理而不任情，则所养可谓善养者矣。防患却病之要，其在兹乎。
《食治通说》说：在闲居休息的日子，用什么心思。善于养护形体和精神，全面防备疾病。常常保持谨慎敬畏，不要失去调理护理。饮食之间，是最紧急的事务。关系到安危，智慧能力可以分辨。与其害怕生病而求医，不如明白道理来自我追求。与其已经有病而用药治疗，不如抑制情感而预先治理。情感可以抑制，道理也就自然明了。能够依从道理而不依从情感，那么所养护的可以称为善于养护的人了。预防祸患、抵御疾病的要点，就在这里吧。
寇宗奭曰：夫用药如用刑。刑不可误，误即干人命，用药亦然。一误，即便隔生死。然刑有鞫司，鞫成然后议定，议定然后书罪。盖人命一死，不可复生，故须如此详谨。今医人才到病家，便以所见用药。若高医识病知脉，药又相当，如此即应手作效。或庸下之流孟浪乱投汤剂，逡巡便至困危。如此杀人，何太容易。世间此事甚多，良由病家不择医，平日未尝留心于医术也。可不惧哉。
寇宗奭说：用药就像用刑罚。刑罚不可以出错，出错就涉及人命，用药也是这样。一旦出错，立即就隔开生死。然而刑罚有审讯的官员，审讯完成然后议定判决，议定然后书写罪名。大概人命一旦死亡，不能再复活，所以必须如此详细谨慎。现在的医生刚到病家，就以所见到的情况用药。如果是高明医生识别疾病知晓脉象，药物又相称，这样就能手到病除。或者是平庸低劣之辈鲁莽乱投汤药，不久就到了困顿危急。像这样杀人，为什么太容易。世间这种事很多，确实是因为病人家庭不选择医生，平时不曾留心医术啊。能不害怕吗？
《物理论》曰：夫医者，非仁爱不可托也。非聪明达理，不可任也。非廉洁淳良，不可信也。是以古之用医，必选名姓之后。其德能仁恕博爱，其智能宣畅曲解，能知天地神祗之次，能明性命吉凶之数。处虚实之分，定逆顺之节。原疾诊之轻重，而量药剂之多少。贯微达幽，不失细小，如此乃谓良医，岂区区俗学人能之哉。
《物理论》说：医生，不是仁爱之人不可以托付。不是聪明通达事理之人，不可以任用。不是廉洁淳朴善良之人，不可以信任。所以古代使用医生，一定选择有名望姓氏的后代。他们的品德能够仁爱宽恕博爱，他们的智慧能够宣畅曲解（灵活理解），能够知道天地神灵的次序，能够明白性命吉凶的规律。处理虚实之分，确定逆顺的节度。推究疾病的诊断轻重，而衡量药剂的多少。贯通细微达到幽深，不遗漏细小之处，像这样才称为良医，难道是普通的世俗学者能做到的吗？
陶弘景曰：医贵有恒，不可权饰妄造。所以医不三世，不服其药。九折臂者，乃成良医，盖谓药功积深故也。今之承藉者，多恃炫名价，不能精心研习，虚传声美。京邑诸人，皆尚声誉，不取实学，闻风兢往。自有新学该明，而名称未播贵胜，以为始习，多不信用。委命虚名，良可惜也。
陶弘景说：医学贵在持之以恒，不可以权宜修饰妄加创造。所以“医不三世，不服其药”。手臂折断九次的人，才能成为良医，大概是因为药物功夫积累深厚缘故。现在继承家业的人，大多倚仗炫耀名声价格，不能精心研究学习，虚假传播美好的名声。京城的人士，都崇尚声誉，不取求实学问，听到风声就竞相前往。自然有新学的完备明确，而名声没有传播给权贵，认为刚开始学习，大多不信任。把性命委托给虚名，实在可惜啊。
吴球曰：西乡一人患病，久慕城间名医，舆迎治病。因事绊，不得亲行，遂令伊芳兄前去。患者不乐，服药无效，遂送归。仍请本医。至途遇兄，询其病源。兄曰：某病，某脉，用某药，今在此囊中。遂将药带至病家。病者闻至，遂有喜色。诊脉后，竟将前药煎与服之。病者曰：此药气味与前者大不相同。须臾问曰：何如？答曰：稍可。次日又进，其病瘳矣。吁！药一也，其气味异焉，盖其人疑心故耳。
吴球说：西乡有个人患病，长期仰慕城里的名医，用车迎接治病。因为事情牵绊，不能亲自前往，于是让他的哥哥前去。患者不高兴，服药无效，于是送回家。仍然请原来的医生。在路上遇到哥哥，询问病情根源。哥哥说：什么病，什么脉，用什么药，现在在这个袋子里。于是把药带到病家。患者听说到来，于是有了喜悦的神色。诊脉后，竟然把之前的药煎煮服用。患者说：这药的气味与之前的大不相同。一会儿问道：怎么样？回答说：稍微好一点。第二天又进服，病就好了。唉！药是一样的，气味却不同，大概是因为那个人怀疑心的缘故罢了。
宋景濂赠郑院判序云：有其术而无所于用，值可用之机而人不能任之。欲望其以有成者，百家之所难也，惟医为甚。扁鹊、华佗，天下固不常有也。使有之而值浅易之疾。遇难语之人，上之不足展吾术，次之不能从吾所欲为。法宜针而责我以砭，法宜实而命我以虚。乖迕拘执，卒之与恒医无异。是岂医之罪哉？势使然也。诚有善任人者，惟吾所用而不较，期以成效而不泥于私谋，人人皆可得而勉矣。故疾有死于过爱而生于达理。过爱者，恐其危而不肯任人。达理者，知非己之所能为，则信人而求其成效。其达者，乃所以生之，而爱乃所以杀之也。若福建承宣布政使陈君彦铭，其达理者欤。陈君之妻，偶得寒疾，羸弱已甚，征太医院判官郑某治之。郑请曰：愈否在我，幸无挠我。陈君许诺。郑君乃视脉而疗之。或谓药性与疾戾，以语慑陈君。君不听，任之不变。已而果愈。陈君出金帛谢之。郑君辞曰：子善任吾故尔。使子不我任而自用，虽欲愈，可得耶？
宋濂在赠郑院判的序中说：有医术却没有地方使用，遇到可以使用的时机而人不能任用。希望他能有所成就，是百家中很难的，只有医学最甚。扁鹊、华佗，天下本来就不常有。假设有这样的人而遇到浅显容易的疾病。遇到难以沟通的人，对上不足以施展我的医术，对下不能顺从我想做的。方法适宜针灸却责备我用砭石，方法适宜补实则命令我用泻法。违背抵触固执，最终与普通医生没有区别。这难道是医生的罪过吗？是形势使得这样。如果有善于用人的人，只凭我所用的而不计较，期望看到成效而不拘泥于私谋，人人都可以得到勉励。所以疾病有因为过分爱护而死，有因为通达事理而生。过分爱护的人，担心危险而不肯任用别人。通达事理的人，知道不是自己能做到的，就相信别人而要求他的成效。那个通达的人，是用来救活的，而那种爱护是用来杀害的。像福建承宣布政使陈彦铭先生，大概是通达事理的人吧。陈先生的妻子，偶然得了寒疾，非常瘦弱，征召太医院判官郑某治疗。郑请求说：痊愈与否在我，希望您不要干扰我。陈先生答应。郑先生于是诊脉并治疗。有人说药性与疾病抵触，用这话恐吓陈先生。先生不听，任用他不改变。不久果然痊愈。陈先生拿出金银丝织品感谢他。郑先生推辞说：您善于任用我才这样的。假如您不任用我而刚愎自用，虽然想痊愈，能得到吗？
孙真人曰：世间凡有病患亲朋、故旧，交游来问疾，其人曾不经事，未读一方，自夸了了，诈作明能，谈说异端。或言是虚，或言是实，或云是风，或云是虫，或云是水，或云是痰。纷纷谬说，种种不同。破坏病患心意，不知孰是，迁延未就。时不待人， 然致祸，各自散走。是病先须好人及好名医，识病深浅，探赜方书，博览古今，事事明解者看病。不尔，大误人事。
孙思邈说：世间凡是患有疾病的亲朋好友、老朋友，交往的朋友来询问病情，那些人曾经没有经历过事情，没有读过一方药方，自己夸耀清楚，假装明智能干，谈论说些异端邪说。或者说这是虚证，或者说这是实证，或者说这是风邪，或者说这是虫，或者说这是水饮，或者说这是痰饮。纷纷谬论，种种不同。破坏患者的心理，不知道哪个是对的，拖延没有进展。时间不等人，突然导致灾祸，各自散开逃跑。这种病首先需要有好人以及好医生，识别疾病深浅，探索深奥的方书，博览古今，事事明白解释的人来看病。不这样，大大耽误人事。
《见闻搜玉》云：饮食男女，人之大欲存焉。制之若无，斯为圣人。节而不纵，可谓贤人。纵而不节，是为下愚。盖杀生以资口腹，淫欲以丧天真，二者更相助法。因美饮食，则血气盛。血气盛，则淫欲多。淫欲多，则反损血气。血气损，则又赖饮食以资补。是二者更相造罪也。若欲省口腹，先节淫欲。若能节淫欲，即可省口腹，此乃安身延年之道。若纵之，则人生受用之数有限，限尽则早终矣。
《见闻搜玉》说：饮食和男女之情，是人的大欲望所在。克制它好像没有一样，这才是圣人。节制而不放纵，可以称为贤人。放纵而不节制，这就是下愚。大概杀害生命来资助口腹，淫欲来丧失天真，这两种互相辅助。因为美味的饮食，那么血气旺盛。血气旺盛，那么淫欲多。淫欲多，那么反而损害血气。血气损害，那么又依赖饮食来资助补充。这是两者互相制造罪过。如果想要节省口腹，先节制淫欲。如果能节制淫欲，就可以节省口腹，这是安身延年的道理。如果放纵它，那么人生的享受数量有限，限度耗尽就早死了。
徐真甫云：愚见患者小愈，胃气才回，咸谓以为能食者不死，率意恣欲，妄投浓味，惟其不嗜胜人为忧。噫！弗思甚也。殊不悟浓味遂邪。古人摄养，每以寡嗜欲，薄滋味为先。况病患伤败之际，而又重伤，其不危殆者寡矣。又见久病之人少愈，而目尚昏，腰尚重痛，谓病久郁抑，精闭不通，率尔入房，以疏郁结。往三行而病遽起，反至不救者多矣。饮食不节，反轻为重，反安为危者，历历有之。此天下之通弊，惟贤者知之。
徐真甫说：我看患者稍微好转，胃气才恢复，大家都认为能吃的人不会死，随意放纵欲望，妄加投喂浓味食物，只担忧他们不像胜人那样贪吃。唉！不想得太多了。完全不明白浓味会助长邪气。古人养生，往往以少嗜欲、淡薄滋味为先。何况病患损伤败坏之际，又再次重伤，不危险的很少了。又看见久病的人稍微好转，而眼睛还昏花，腰部还沉重疼痛，说病久郁抑，精气闭塞不通，贸然进入卧室，来疏通郁结。去了三次而病突然起来，反而到无法挽救的很多了。饮食不节制，反而从轻变重，从安变危的，历历在目。这是天下的通病，只有贤者知道。
《本草衍义》云：身以安乐为本，安乐以保养为本。本既固，疾病何由而生，夭横何由而至。摄生之道，无逮于此。夫草木无知，犹假灌溉。矧人为万物之灵，岂不资保养。然保养之义，其理万计。约而言之，其术有三。一养神、二惜气、三堤疾。忘情去智，恬 虚无，杂事全真，内外无寄。如是，则神不内耗，境不外惑，真一不杂，神自宁矣。此养神也。抱元一之本根，固归真之精气，三焦定位，六贼忘形，识界既空，大同斯契，则气自定矣。此惜气也。饮食得宜，温凉合度，出处无犯于八邪，寤寐不可以勉强，则身自安矣。此堤疾也。
《本草衍义》说：身体以安乐为根本，安乐以保养为根本。根本既然稳固，疾病从哪里产生，夭折横死从哪里来到。养生的道理，没有超过这个的。草木没有知觉，还要借助灌溉。何况人是万物之灵，难道不需要保养。然而保养的意义，道理成千上万。概括来说，方法有三种。一是养神、二是惜气、三是堤疾（预防疾病）。忘掉情感去除智慧，恬淡虚无，杂事保全真性，内外没有寄托。像这样，那么神气不内部消耗，外境不外部迷惑，真一不混杂，神气自然安宁了。这是养神。怀抱元一的根本，巩固回归真的精气，三焦定位，六贼忘记形体，识界既然空虚，大同这就契合，那么气自然安定。这是惜气。饮食适宜，温凉适度，出入不触犯八邪，醒睡不可以勉强，那么身体自然安定了。这是堤疾。
和气汤 专治一切客风怒气、怨气、抑郁不平之气。先用一忍字，后用一忘字。
上二味和匀，不语唾送下。服后更饮醇酒五、七杯，使熏然半酣尤佳。
和气汤 专门治疗一切客风、怒气、怨气、抑郁不平之气。先用一个“忍”字，后用一个是“忘”字。
以上两味调和均匀，不说话用唾液送服。服用后再喝醇厚酒五、七杯，使醉醺醺半醉状态尤其好。
快活无忧散 除烦恼，断妄想。
上二味等，研为极细末，用清净汤调服。凡合此药，先要洒扫一净室。窗棂虚朗，前列小槛，栽花种竹，贮水养鱼。室中设一几、一榻、一蒲团。每跏趺静坐，瞑目调息，将前药服之。至三炷香久，任意所适，或散步空庭，吟弄风月，或展玩法帖名画，或歌古诗二、三首。倦则啜苦茗一瓯，就枕偃息。久之，觉神清气爽，天君泰然，不知人间有烦恼，不见我心有妄想，斯则效可睹矣。
快活无忧散 消除烦恼，断绝妄想。
以上两味等分，研磨成极细粉末，用清净汤调服。凡是配制这种药，首先要打扫一间干净的房间。窗棂空旷明亮，前面排列小栏杆，种花种竹，储水养鱼。房间里设置一张几案、一张床榻、一个蒲团。每次盘腿静坐，闭目调息，将前面的药服用。直到三炷香的时间，任意所往，或者在空庭散步，吟咏玩赏风月，或者展开欣赏法帖名画，或者唱古诗两、三首。疲倦就喝一杯苦茶，躺下休息。久了，觉得神清气爽，心神泰然，不知道人间有烦恼，看不见我心里有妄想，这就能看到效果了。
我命在我，不在于天。愚人所自致百病风邪者，皆由恣意极情，不知自惜，故虚损生也。譬如枯朽之木，遇风即折；将崩之岸，值水先颓。今若不能服药，但知爱精节情，亦得一、二百年寿也。
我的命运在于我自己，不在于天。愚人自己所招致的各种疾病风邪，都是由放纵意志极端情感，不知道自我爱惜，所以产生虚损。比如枯朽的树木，遇到风就折断；将要崩塌的河岸，遇到水先倒塌。现在如果不能服药，只知道爱惜精气节制情感，也能得到一百、二百年的寿命。
《吴山里人日记》云：太上曰：真人在己，莫问邻。老子曰：事天治人莫如啬，是为深根固蒂、长生久视之道。则彼家采战之说，决非真道可知矣。其原始于富贵。人既欲长生，又耽情欲。方术之士因进其说，以逢其欲，而要重糈。据余所见，士大夫误信而误用之，弱者必夭，强者必衰，大都不得终其天年，况长生乎。夫参、 ，草木也，可以补虚。酒肉、长食也，可以助羸。秋石、河车，人所弃也，制而服之，可以起废。如所云二弦真气，童少津液，岂得无补。但采取之法，既无真传；临境之时，又多危险。所得者少，所失者多，不如一切屏绝可也。
《吴山里人日记》说：太上皇说：真人在自己身上，不要问邻居。老子说：侍奉天道治理人身没有比吝啬更好的，这是根深蒂固、长生久视的道理。那么那家的采战之说，绝对不是真道可以知道了。它起源于富贵。人既然想要长生，又沉迷情欲。方术之士趁机进献这种说法，来迎合他们的欲望，并要求丰厚的报酬。根据我所看到的，士大夫错误相信而错误使用它，弱的必定夭折，强的必定衰弱，大部分不能终享天年，何况长生呢。人参、白术，是草木，可以补虚。酒肉，是长久的食物，可以助瘦弱。秋石、紫河车，是人所丢弃的，制作后服用，可以起死回生。像所说的二弦真气，童男童女的津液，难道没有补益。但是采取的方法，既然没有真传；面临情境的时候，又多危险。得到的少，失去的多，不如全部摒弃拒绝也可以。
《奉亲养老书》云：老人之食，宜其温热熟软，忌粘硬生冷。每日晨朝，宜以醇酒先进平补下元药一服，女人则平补血海药一服，无燥热者良。寻猪、羊肾，煮一杯压之，五味葱薤鹑 等粥皆可。至辰时，服人参平气散一服，然后次第以顺四时温软饮食进之。食后引行一、二百步，令运动消散。临卧时，进化痰利膈人参半夏丸一服。尊年之人，不可顿饱。但频频与食，使脾胃易化，谷气长存。若顿令饱食，肠胃虚薄，不能消纳，故成疾患。为人子者，深宜体悉此养老之大要也。日只可进前药三服，不可多饵。如无疾患，亦不须服药，但只调停饮食，自然无恙矣。
《奉亲养老书》说：老人的食物，应该温热熟软，忌讳粘硬生冷。每天早晨，应该用醇酒先送服平补下元的药一付，女人则送服平补血海的药一付，没有燥热的为好。寻找猪、羊肾，煮一杯压制它，五味子、葱、薤、鹌鹑等粥都可以。到辰时，服用人参平气散一付，然后依次用顺应四时的温软饮食进食。饭后引导行走一、二百步，让运动消散。临睡前，服用化痰利膈的人参半夏丸一付。年老的人，不可以一顿吃饱。只是频繁给予食物，使脾胃容易消化，谷气长存。如果一顿让他吃饱，肠胃虚弱单薄，不能消纳，所以成为疾病。做子女的，深深应该体会这个养老的大要。每天只可以进前三付药，不可以多吃。如果没有疾病，也不必要服药，只是调理饮食，自然没有事了。
《奉亲养老书》云：老人药饵，只是扶持之法。只可用温平顺气，进食补虚、中和之药治之。不可用市肆赎买、他人惠送、不知方味及野狼虎之药。与之服饵，切宜详审。
《奉亲养老书》说：老人的药物，只是扶持的方法。只可以用温平顺气，进食补虚、中和的药物治疗。不可以用市场购买、别人赠送、不知道方剂和味道以及像野狼虎一样的猛药。给他们服用，一定要详细审慎。
《奉亲养老书》云：天癸数穷，则精血耗竭。神气浮弱，返同小儿，全假将护以助衰晚。若遇水火兵寇，非横惊怖之事，必先扶持老人于安稳处避之，不可喧忙惊动。尊年之人，一遭大惊，便至冒昧，因生余疚。凡丧葬凶祸，不可令吊。疾病危困，不可令问。寝寐饮食，不可令惊。悲哀忧愁，不可令人预报。秽恶臭败，不可令闻。生冷粘硬毒物，不可令食。蔽漏卑湿，不可令居。卒风暴寒，不可令冒。烦燥大热，不可令中。动作行步，不可令劳。暮夜之食，不可令饱。阴雾晦暝，不可令饥。假借鞍马，不可令乘。偏僻药饵，不可令服。废宅欹宇，不可令入。坟园冢墓，不可令游。危险之地，不可令登。渊急之水，不可令渡。暗昧之室，不可令孤。凶祸远报，不可令知。轻薄婢使，不可令亲。家园冗事，不可令管。皆宜忌之，以保长年。
《奉亲养老书》说：天癸数理穷尽，那么精血耗竭。神气浮弱，返回如同小孩，完全借助护理来帮助衰老晚年。如果遇到水火兵寇，非正常的惊恐恐怖的事情，必须先扶持老人到安稳的地方躲避，不可以喧哗忙碌惊动。年老的人，一旦遭受大惊，就会到冒失，因此产生其余的愧疚。凡是丧葬凶祸，不可以让他吊唁。疾病危困，不可以让他问候。睡眠饮食，不可以让他惊吓。悲哀忧愁，不可以让人预先报告。污秽恶臭腐败，不可以让他闻到。生冷粘硬毒物，不可以让他吃。遮蔽漏雨低湿，不可以让他居住。暴风严寒，不可以让他冒犯。烦躁大热，不可以让他中暑。动作行走，不可以让他劳累。夜晚的食物，不可以让他吃饱。阴雾昏暗，不可以让他饥饿。借用鞍马，不可以让他乘坐。偏僻药物，不可以让他服用。废弃房屋倾斜，不可以让他进入。坟园坟墓，不可以让他游览。危险的地方，不可以让他攀登。深渊急流的水，不可以让他渡过。昏暗的房间，不可以让他孤独。凶祸遥远的消息，不可以让他知道。轻薄婢女仆役，不可以让他亲近。家园琐事，不可以让他管理。都应该忌讳，来保全长寿。
《奉亲养老书》云：老人骨肉疏，冷风易中。若窄衣贴身，暖气着体，自然气血
(Pan Ji wrote)
Avoid Sexual Intercourse
The *Jingmai Pian* (Chapter on Meridians) states: When humans are first born, essence (*Jing*) is formed first. Furthermore, the *Shanggu Tianzhen Lun* (Discourse on the Heavenly Truth of Antiquity), which is the first chapter of the *Suwen* (Basic Questions), also exclusively discusses the character "essence."
Essence is generally considered the embryo of the innate constitution and the seed of life generation. Therefore, to cultivate longevity, one must first avoid sexual indulgence, especially for those who are ill. Since illness arises from deficiency allowing pathogenic factors to invade, it is essential to strengthen the body's defenses ("fortify the city") to repel pathogens ("repel the enemy").
Minimize Desires
If desires are not satisfied, the mind has no peace. The depletion of spirit (*Shen*) and vital energy (*Qi*) is most severe in this regard. Humans are not wood or stone; how can they be completely devoid of desires? It is best to simplify and reduce them.
Cut Off Excessive Thought
Endless thinking causes the spirit to knot internally. Tossing and turning without rest generates vexation. Time passes unnoticed, and over time, blood and qi are secretly depleted. One must urgently sever these thoughts.
Eliminate Violent Anger
The *Neijing* (Inner Canon) states: Anger causes Qi to ascend. If Qi ascends and does not descend, disease arises. In severe cases, vomiting blood or phlegm obstruction leading to fainting occurs, all due to Qi ascending instead of descending. By considering one's health when dealing with matters, anger will naturally subside.
Avoid Overexertion
Movement generates Yang; forcing movement creates Fire. Thus, the character for "labor" (*Lao*) consists of "Fire" above and "Strength" below. Movement also implies strength and weight; gravity is required to move things. Labor causes Qi and Fire to boil and烦躁, with various Fires rising, leading to endless pathological changes. For those with pre-existing Fire diseases, this is even more severe. Only tranquility and leisure are the countermeasures.
Conserve Speech
Speech originates from the heart. Once emitted from the heart, one fears errors, inevitably consuming mental energy for careful checking. Moreover, every word comes out through respiration. Consuming heart and damaging spirit, respiration depletes Qi. If both spirit and Qi are deficient, what benefit is there to the person?
Be Cautious in Daily Living
What is daily living? It refers to all walking, standing, sitting, lying down, waking early, and resting late. What is being cautious in daily living? It means being rigorous and careful in all these activities. One must prevent Wind, Cold, Summer-heat, and Dampness pathogens from invading due to deficiency. During illness, prevention is crucial to keep the body's defenses strong and prevent pathogens from gaining strength.
Do Not Engage in Welcoming and Seeing Off
Welcoming and seeing off guests tires the physical form. Being thorough in these interactions tires the spirit. As a patient, although etiquette is important, it may be waived.
Regulate Diet
Diet sustains life. However, within nourishment, there are factors that harm life. The *Shengqi Tongtian Lun* (Discourse on the Vital Energy Connecting to Heaven) states: The source of Yin lies in the Five Flavors. The five organs associated with Yin are damaged by the Five Flavors. Damage refers to excessive preference for specific flavors. Even the Five Flavors should not be preferred excessively, let alone preferences for cold/raw foods, roasted foods, rich/greasy foods, or alcohol. This gradually leads to Damp-Heat accumulation in the intestines and stomach. Eventually, sores, carbuncles, phlegm-fire, and abscesses may arise, which are unavoidable evils. Why seek momentary pleasure at the cost of future great suffering? How foolish!
Inspect Medicinal Substances
Medicines are administered by doctors; why should I inspect them? Follow the good ones and discard the bad. Good or bad is judged by reason. Worse still, some doctors experiment recklessly, misusing sovereign, minister, assistant, and courier herbs, causing mild conditions to worsen and severe conditions to become critical. Neglecting what enters the mouth leads to regretting too late; this is extreme folly.
Cultivate Virtue
Ancient sayings state: If a person has good thoughts, Heaven will follow. Thus, if a ruler cultivates virtue during disasters, calamities can be resolved. If a ruler's virtue can protect a nation, surely an individual's virtue can protect themselves. What is cultivating virtue? It is repentance and correcting faults. It involves clearing old habits, realizing past mistakes, behaving correctly, and being vigilant daily. Persisting in this lifelong constitutes true repentance and correction. Heaven's will will naturally favor such individuals, and misfortune will dissipate. Waiting until the last minute is futile; Heaven knows best.
Understand Expenditure
Proverbs say gold and silver are treasures of the world. Treasures should not be wasted, but life is not meant to be hoarded rigidly. Some wealthy people appear poor, speak of poverty, and pursue profit while ignoring dignity. They do not realize life is limited. Regardless of accumulated wealth, the end result is the same. Compared to those who are poor but content and happy, who truly gains and loses? Alas, how sad.
Case of Li Lianquan from Fujian
Li Lianquan from Fujian was doing business in Xi. In the first month of the Wuchen year, he suddenly suffered a stroke and became comatose. Doctors were consulted, but he did not recover by April. I was summoned to diagnose him. I prescribed medicine and earnestly warned him about dietary and lifestyle taboos. After a month, his condition had not improved. Upon inquiry, I learned he had forgotten my warnings. I therefore instructed him to write down twelve guidelines for care and place them by his bedside. Within a month, his illness suddenly resolved. This shows that proper care is a hundred times more effective than the medicines in our hands. I dare to publish this to assist patients.
Kou Zongshi said: Those who have not heard the Dao indulge their minds, going against the joy of life. They use their spirit to chase cleverness, worry and fear to chase gains and losses, labor and hardship to chase etiquette, and their lives to chase wealth and profit. If these four pursuits are not ceased, the Heart becomes diseased. Exhausting the body, becoming irritable with rebellious Qi, drinking in the wind, and preferring spicy and salty foods cause Liver disease. Eating raw and cold foods, losing balance in warmth and coolness, sitting and lying for long periods, and extreme fullness or hunger cause Spleen disease. Shouting excessively, arguing, exposing oneself to temperature changes, and eating salty and bitter foods cause Lung disease. Sitting on damp ground, forcing entry into water, indulging in sex and labor, and leaking essence from the Lower Jiao cause Kidney disease. Once these five diseases arise, one becomes emaciated before aging and sick before becoming weak. When disease strikes heavily, death is inevitable. Alas! These are self-inflicted through lack of reflection. Those who practice health preservation should guard against these five points and suffer no pain in their lifetime. The Classic says: "Treat disease before it occurs," which refers to this.
Kou Zongshi said: The path to comfort and happiness is obtained by those who can preserve and nourish. Moreover, there are few medicines that attract harmonious Qi and many that attack and resolve. This must be examined. Human life requires preservation; one must not violate harmonious Qi to sustain life. A lapse in care leads to disease. If treatment is improper, collapse may follow. Prevention must happen in peaceful times. Hence, "In safety, do not forget danger; in existence, do not forget extinction." This is the sage's preemptive warning.
Zhu Danxi said: It is better to nurture health before illness than to treat after illness. Therefore, treating existing illness is the method of physicians; treating before illness occurs clarifies the principles of health preservation. With such foresight and prevention, what worries could there be? This is the meaning behind the sage's statement: "Treat disease before it occurs."
*Shizhi Tongshuo* (General Discussion on Food Therapy) says: In leisure time, how should one apply their mind? To nourish form and spirit well and prevent disease comprehensively. Always maintain caution and reverence, ensuring proper regulation. Diet and drink are the most urgent tasks, determining safety and danger. Wisdom can distinguish between them. Rather than fearing disease and seeking a doctor, it is better to understand principles and seek self-care. Rather than treating disease with medicine, it is better to restrain emotions and treat proactively. Emotions can be restrained, and principles clarified. Relying on principle rather than emotion constitutes good nourishment. The key to preventing disaster and warding off disease lies here.
Kou Zongshi said: Using medicine is like administering punishment. Punishment must not be erroneous, as error affects human life; medicine is the same. One error separates life from death. However, punishment has judges who deliberate and record crimes because life cannot be restored once lost, requiring such diligence. Now, doctors often prescribe immediately upon arriving at a patient's home. If a skilled physician identifies the disease and pulse accurately and prescribes appropriate medicine, effect is immediate. But mediocre practitioners rashly administer decoctions, leading quickly to crisis. Killing people so easily is common because families fail to select doctors and neglect medical knowledge. Is this not fearful?
*Wulun* says: A physician cannot be entrusted unless they are benevolent and loving. They cannot be employed unless they are intelligent and understand principles. They cannot be trusted unless they are honest and pure. Therefore, ancient selection of physicians chose descendants of renowned families. Their virtue allows for benevolence and broad love; their wisdom allows for flexible understanding. They know the order of Heaven, Earth, and spirits, and understand fate and fortune. They distinguish deficiency and excess, determine reversal and smoothness, assess disease severity, and measure dosage. Penetrating the subtle and profound without missing details defines a good physician, which ordinary scholars cannot achieve.
Tao Hongjing said: Medicine values consistency; one should not resort to superficial modifications or fabrication. Hence, "One does not take medicine from a physician whose family has not practiced for three generations." An arm broken nine times becomes a good physician due to deep accumulation of experience. Today's inheritors rely on fame and price, lacking dedicated study, spreading false reputations. People in the capital value reputation over practical learning, flocking to trends. New scholars with comprehensive knowledge but unknown names are ignored as beginners. Entrusting life to empty fame is pitiable.
Wu Qiu said: A man from Xixiang was ill and admired a famous city doctor, inviting him by cart. Due to obligations, he sent his brother instead. The patient was unhappy, the medicine failed, and he was sent home. The original doctor was re-invited. On the way, the brother met the doctor, who explained the diagnosis, pulse, and prescription, keeping the medicine in a bag. At the patient's home, hearing the doctor arrived, the patient showed joy. After pulse diagnosis, the previous medicine was brewed and taken. The patient said the taste was very different. Shortly after, he asked how he felt; the answer was slightly better. The next day, taking it again, the illness healed. Alas! The medicine was the same, but the taste differed due to the patient's doubt.
Song Lian, in his Preface to Vice Director Zheng, said: Having skills but no opportunity to use them, or having opportunities but people failing to trust, makes success difficult for any profession, especially medicine. Bian Que and Hua Tuo are rare. Even if present, facing simple diseases or difficult-to-communicate patients limits effectiveness. If acupuncture is indicated but scarification is demanded, or tonification is needed but purgation is ordered, such obstinacy makes the physician no different from average ones. Is this the physician's fault? No, it is the situation. Truly capable employers use physicians freely, expect results without personal bias, encouraging everyone. Thus, disease can kill through excessive love (refusing to delegate) or save through rationality (trusting others). Director Chen Yanming of Fujian was rational. His wife had a cold disease and was very weak. He hired Vice Director Zheng of the Imperial Medical Bureau. Zheng requested autonomy, which Chen granted. Despite rumors that the medicine clashed with the disease, Chen persisted. The wife recovered. Chen offered rewards, but Zheng declined, saying, "You succeeded because you trusted me. If you had been self-willed, recovery would have been impossible."
Sun Simiao said: When friends and relatives ask about a patient's illness, unqualified people often boast, claiming expertise without reading prescriptions. They speculate on deficiency, excess, wind, worms, water, or phlegm, creating confusion and delaying treatment. Time waits for no one; sudden crises occur, and people scatter. Such illnesses require good people and excellent doctors who understand disease depth, explore classics, and explain clearly. Otherwise, serious mistakes occur.
*Jianwen Souyu* says: Food and sex are great human desires. Controlling them makes one a Sage. Moderating them makes one a Worthies. Indulging without moderation makes one a Fool. Killing life for food and lust for desire mutually reinforce each other. Good diet increases blood and Qi; increased blood and Qi increase lust; increased lust damages blood and Qi; damaged blood and Qi require more diet to replenish. This cycle creates sin. To reduce dietary indulgence, first control lust. Controlling lust allows reducing dietary indulgence; this is the way to secure life and extend years. Indulgence limits life's enjoyment, leading to early death.
Xu Zhenfu said: I observe that when patients slightly recover and stomach Qi returns, people assume "those who can eat will not die," leading to reckless indulgence in rich flavors, worrying only if they don't eat enough. Alas! This is thoughtless. Rich flavors promote pathogens. Ancients prioritized few desires and bland tastes. For injured patients, further injury is dangerous. Also, chronic patients recovering slightly may still have blurry vision and back pain. Assuming stagnation requires sexual release to vent frustration leads to rapid relapse and untreatable conditions. Irregular diet turns mild illness severe and safety into danger. This is a universal flaw known only to the wise.
*Benzhou Yan Yi* says: The body's foundation is comfort and ease; comfort and ease depend on preservation. If the foundation is solid, how can disease arise or premature death occur? No health preservation method surpasses this. Even plants need irrigation; how much more so humans, the spirit of all things? Preservation principles are myriad, but roughly three methods: 1. Nourishing Spirit, 2. Cherishing Qi, 3. Preventing Disease. Forgetting emotions and intellect, maintaining emptiness and stillness, preserving truth internally and externally, ensures Spirit is not consumed internally nor confused externally. True Unity remains pure, and Spirit calms. This is nourishing Spirit. Holding the root of Yuan Yi, consolidating Jing and Qi, stabilizing the Three Jiao, forgetting the Six Thieves, emptying consciousness, and merging with the Great Unity stabilizes Qi. This is cherishing Qi. Proper diet, moderate temperature, avoiding Eight Evils, and natural sleep/wake cycles ensure bodily peace. This is preventing disease.
Heqi Tang (Harmonious Qi Decoction) treats all external Wind, anger, resentment, and depression. First, use the character "Endure"; second, use the character "Forget." Mix the two ingredients evenly, swallow without speaking. After ingestion, drink five to seven cups of fine wine to achieve a pleasant half-intoxication.
Kuaibu Wuyou San (Happy Carefree Powder) removes vexation and cuts off delusions.
Grind the two ingredients into fine powder. Take with clear water. Before preparing, clean a room thoroughly. Ensure windows are bright, place small railings, plant flowers and bamboo, keep fish. Set up a table, bed, and cushion. Sit cross-legged, close eyes, regulate breath, and take the medicine. After three incense sticks' time, walk freely in the courtyard, enjoy the breeze and moon, view calligraphy and paintings, or sing ancient poems. If tired, drink bitter tea and rest. Soon, Spirit becomes clear, Mind is tranquil, unaware of worldly vexation or internal delusions. Effect is visible.
"My destiny is in me, not in Heaven." Fools bring upon themselves diseases and winds by indulging passions and lacking self-care, causing deficiency. Like rotten wood breaking in wind or collapsing banks crumbling in water. If one cannot take medicine, knowing how to conserve essence and regulate emotions can still grant 100-200 years of life.
*Wushan Ren Rijie* says: The Supreme Lord says: The True Person is within oneself, do not ask neighbors. Laozi says: Serving Heaven and governing man is best done through frugality (*Se*), which is the way to deepen roots, solidify stalks, and achieve long life. Thus, the "mining and battle" practices of other schools are certainly not the true Dao. Originating from wealth, people wanting longevity yet indulging in lust led alchemists to propose these methods to satisfy desires and gain rewards. Scholars who mistakenly believe and use them either die young or weaken, rarely reaching natural lifespan, let alone immortality. Ginseng and Atractylodes are herbs that tonify deficiency. Wine and meat aid the emaciated. Autumn Stone and Placenta (Heche Che), though discarded by men, can revive the dying when processed. Claims of "Two Strings True Qi" or youth saliva may have benefits, but without true transmission and with high risk, loss outweighs gain. Better to abandon them entirely.
*Fengqin Yanglao Shu* says: Elderly food should be warm, cooked, and soft; avoid sticky, hard, raw, and cold items. Each morning, take a dose of mild lower-Yuan tonifying medicine with fine wine; women take mild Blood Sea tonifying medicine, preferably non-drying/hot. Eat pork or sheep kidney soup, or congee with Schisandra, scallions, wild garlic, quail, etc. At Chen hour (7-9 AM), take Renshen Pingqi San. Then, gradually introduce season-appropriate warm/soft foods. Walk 100-200 steps after meals to aid digestion. Before bed, take Renshen Banxia Wan to transform phlegm and benefit the diaphragm. Elders should not eat until full. Frequent small meals aid Spleen/Stomach digestion and preserve Grain Qi. Large meals burden weak intestines/stomach, causing disease. Children should understand this key to elder care. Take the mentioned medicines three times daily, no more. If healthy, no medicine is needed; just regulate diet, and one remains safe.
*Fengqin Yanglao Shu* says: Elderly medication is merely supportive. Use only mild, Qi-smoothing, appetite-stimulating, deficiency-tonifying, and neutral medicines. Avoid market-bought, gifted, unknown formulas, or harsh/potent drugs. Administer with caution.
*Fengqin Yanglao Shu* says: When Tian Gui ends, Essence and Blood deplete. Spirit and Qi float and weaken, resembling children, relying entirely on care. In emergencies like fire, flood, or war, shelter elders safely; do not cause panic. A major shock causes elders to act rashly and incur residual guilt. Do not allow attendance at funerals or inquiries about critical illness. Do not startle them during sleep or meals. Do not inform them of sorrow or worry beforehand. Do not let them smell foul odors. Do not let them eat raw/cold/hard/toxic foods. Do not let them live in leaky/damp places. Do not expose them to sudden storms/cold. Do not let them suffer heat/vexation. Do not let them exert themselves walking/moving. Do not let them eat large night meals. Do not let them go hungry in foggy/dark weather. Do not let them ride horses/carriages. Do not let them take eccentric medicines. Do not let them enter ruined/unstable houses. Do not let them visit graveyards. Do not let them climb dangerous places. Do not let them cross deep/fast waters. Do not leave them alone in dark rooms. Do not let them know of distant disasters. Do not let them associate with frivolous servants. Do not let them manage household chores. All these should be avoided to preserve longevity.
*Fengqin Yanglao Shu* says: Elders' bones and flesh are sparse; cold wind easily invades. Tight clothing against the skin keeps warmth on the body, naturally supporting Qi and Blood.