方一十七首，论五首
论曰∶卫汜称扁鹊云∶安身之本必须于食。救疾之首，惟在于药。不知食宜者，不足以
全生。不明药性者，不能以除病。故食能排邪而安脏腑，药能恬神养性以资四气。故为人子
者，不可不知此二事。是故君父有疾，期先命食以疗之。食疗不愈，然后命药。故孝子须深
知食药二性，其方在《千金方》（第二十六卷中）。
论曰∶人子养老之道，虽有水陆百品珍馐，每食必忌于杂，杂则五味相挠。食之不已，
为人作患。是以食敢鲜肴，务令简少。饮食当令节俭。若贪味伤多，老人肠胃皮薄，多则不
消。彭亨短气，必致霍乱。夏至以后，秋分以前，勿进肥羹， 酥酒酪等，则无他矣。夫
老人所以多疾者，皆由少时春夏取凉过多，饮食太冷，故其鱼脍、生菜、生肉、腥冷物多损
于人，宜常断之。惟乳酪酥蜜，常宜温而食之。此大利益老年。虽然，卒多食之，亦令人腹
胀泄痢。渐渐食之。
论曰∶非但老人须知服食将息节度，极须知调身按摩，摇动肢节，导引行气。行气之道
，礼拜一日勿住。不得安于其处以致壅滞。故流水不腐，户枢不蠹，义在斯矣。能知此者，
可得一二百年。故曰∶安者非安，能安在于虑亡。乐者非乐，能乐在于虑殃。所以老人不得
杀生取肉以自养也。
第十七方，五篇论述。
论述说：卫汜引用扁鹊的话说：安身立命的根本在于饮食。治疗疾病的首要手段，在于药物。不懂得饮食适宜原则的人，不足以保全生命。不了解药性的人，不能去除疾病。所以饮食能排除邪气并安定脏腑，药物能宁静心神、涵养性情以资助四时之气。因此作为子女的人，不可不知道这两件事。所以当君主或父亲生病时，期望先命令用饮食来治疗它。如果食疗没有痊愈，然后再命令用药。所以孝子必须深知饮食和药物的两种性质，其方法在《千金方》（第二十六卷中）。
论述说：子女奉养老人的方法，虽然有水陆出产的百种珍贵食品，但每次进食必定忌讳混杂，混杂则五味相互干扰。吃个不停，会成为人的祸患。因此饮食敢于追求新鲜菜肴，务必力求简单少量。饮食应当保持节俭。如果贪恋美味而吃得过多，老人的肠胃壁薄，多了就不能消化。腹部胀大、呼吸短促，必然导致霍乱。夏至以后，秋分以前，不要进补肥腻的肉汤、酥油、酒、奶酪等，就没有其他问题了。老人之所以多病，都是因为年轻时春夏季节取凉过多，饮食太冷，所以鱼脍、生菜、生肉、腥冷之物大多损害人体，应该经常戒除。只有乳酪、酥油、蜂蜜，常常适宜温热后食用。这对老年人大有益处。虽然如此，突然大量食用，也会让人腹胀腹泻。要逐渐地食用。
论述说：不仅老人需要知道服用食物时的调养节度，极需了解调理身体按摩，摇动关节，导引行气。行气的方法，礼拜一天不要停止。不得安于静止状态以致壅滞不通。所以流水不腐，户枢不蠹，道理就在这里。能懂得这些，可以活到一二百年。所以说：所谓的安，并非真正的安，能够安在于考虑到危险。所谓的乐，并非真正的乐，能够乐在于考虑到灾殃。所以老人不应该杀生取肉来供养自己。
Seventeen prescriptions, five treatises.
The treatise states: Wei Si quotes Bian Que saying: The foundation of securing one's body lies in diet. The primary means for curing diseases lies in medicine. One who does not understand the appropriateness of food is insufficient to preserve life. One who does not understand drug properties cannot eliminate disease. Therefore, food can expel pathogens and stabilize the Zang-Fu organs, while medicine can calm the spirit and nourish nature to support the Four Qi (Four Seasons). Thus, as a child, one must not be unaware of these two matters. Hence, when a ruler or father falls ill, it is hoped that one first commands the use of diet to treat it. If dietary therapy fails to cure, then one commands the use of medicine. Therefore, a filial son must deeply understand the natures of both food and medicine; their methods are found in *Qianjin Fang* (Volume 26).
The treatise states: The way for children to care for the elderly, although there are hundreds of delicacies from land and water, every meal must avoid mixing; mixing causes the Five Flavors to interfere with each other. Eating without cessation becomes a hazard to the person. Therefore, regarding fresh dishes, one must strive for simplicity and small quantities. Diet should be frugal. If one indulges in taste and eats too much, the elderly person's gastrointestinal walls are thin, and excess will not digest. This leads to abdominal distension and shortness of breath, inevitably causing Huoluan (cholera-like syndrome). After the Summer Solstice and before the Autumn Equinox, one should not consume rich broths, butter, wine, cheese, etc., and there will be no other issues. The reason the elderly suffer from many diseases is that they took too much coolness during spring and summer in their youth and ate too cold food. Therefore, fish sashimi, raw vegetables, raw meat, and other raw/cold items mostly harm the human body and should be frequently abstained from. Only milk, cheese, butter, and honey should often be consumed warm. This greatly benefits the elderly. Although so, consuming them suddenly in large amounts will also cause abdominal distension and diarrhea. They should be eaten gradually.
The treatise states: Not only must the elderly know the regulations and measures for taking food and recuperating, but they must also thoroughly understand body conditioning massage, shaking joints, and Daoyin (guiding and pulling) to move Qi. The method of moving Qi requires not stopping even for one day of worship/rest. One must not remain static, leading to stagnation. Thus, flowing water does not rot, and a door pivot does not decay; the principle lies here. Those who understand this can live for one or two hundred years. It is said: What is called "peace" is not true peace; true peace lies in contemplating danger. What is called "joy" is not true joy; true joy lies in contemplating disaster. Therefore, the elderly should not kill living beings to take meat for their own nourishment.