丹溪云∶人生至六十、七十之后，精血俱耗，平居无事已有热证，何者？头倾目眩，肌痒
溺数，鼻涕牙落，涎多寐少，足弱耳聩，健忘眩晕，肠燥面垢，发白眼花，久坐兀睡，未风先
寒，食则易饥，笑则易泪，但老境无不有此。或曰∶《局方》用乌附丹剂多与老人为宜，岂非
以年老气弱下虚，理宜用温补？今皆以为热，乌附丹剂将不可施之老人耶？曰∶奚止乌附丹剂
不可妄与，至于好酒腻肉、湿面肉汁、烧炙煨爆，辛辣甜滑皆在所慎。或者又曰∶甘旨养老，经
训具在，为子与妇，一有不及，孝道便亏，而吾子之言若是，其将有说以通之乎？曰∶正所谓
道并行而不相悖者，请详言之。古者井田之法行，乡闾之教兴。人知礼让，比屋可封。肉食不
及幼壮，五十方才食肉。当时之人血气充和，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，疾巳 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。六七十之后，阴不足以配阳，孤阳几欲飞越，因天生胃气尚尔
留连，又藉水谷之阴稽縻而不走耳。所陈前证皆是血少。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、香附俱是燥剂且不敢多，况乌附丹剂乎？或者又曰∶一
部《局方》悉是温热养阳，吾子之言无乃谬妄乎？子曰∶《局方》用燥剂，为
劫湿病也，湿得燥则豁然而收。《局方》用暖剂，为补虚病也，补肾不如补脾，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。盖为质浓而病浅者设也，此亦
儒者用权之意，若以为经常之法，岂不太误？彼年老者，质虽浓，此时亦近平薄；病虽浅，其本
亦易于发，而可劫药以取远效乎？若夫形肥者血多，形瘦者气实，间或有可劫者，设或失手，
何以收救？吾宁稍迟，可以计出万全，岂不美乎？乌附丹剂其不可轻试也，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，则食已而再饥。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。虽有孝子孝孙，亦是动辄扼
腕，况未必孝顺乎？所以物性之热者，炭火制作者，气之辛辣者，味之甘腻者，其不可食也，明
矣。虽然，肠胃坚浓，神气深壮者，世俗观之何妨奉养，从口固快一时，积久必为患害。由是观
之，多不如少，少不如绝，爽口多疾，浓味措毒。前哲格言犹在人耳，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。为子为孙必先闻之以义理，晓之以物性，旁譬曲喻，陈说利
害，意诚辞确，一切以敬慎行之，又次以身先之，必将有所感悟，而无扦格之逆矣。吾子所谓绝
而不与，施于有病之时，尤是孝道。无病之时，量酌可否，以时而进。某物不食，某物代之，又
何伤于孝道乎？若夫平居闲话，素无开导诱掖之言，及至饥肠已鸣，馋涎已动，饮食在前，馨香
扑鼻，其可禁乎？经曰∶以饮食中养之，中之一字恐与此意合，请勿易看过。愚谓然而医书《内
经》曰∶阴阳之妙，变化无穷，造化皆出于此。如秦越人演八十一难，止得《内经》中一二，仲
景取其伤寒一节，刘守真以热论变仲景之法，李明之以饮食劳役立论。恐先仲景书者以伤寒为主，
恐误内伤作外感；先明之之书者，以胃气为主，恐误外感为内伤；先守真书者，以热为主，恐误
以寒为热。不若先主于《内经》，则自然活泼泼地。或曰∶今之医，但看《脉诀》以为诊视，阅
诸方书便可治病，似为简便。先生之教读《内经》，虽识病，无方可据，《脉经》
千条万绪，难以抚寻。曰∶只欲如此，人之生命至重，非积岁月之功，岂可便视人之疾？前人立
论制方，有与《内经》意合者，有穿凿者，立意偏者，有因病患之虚实形气脉证而制方，有病之
变化无穷，人之形志苦乐不一，有地土所宜，证有相似，治有不同。不读《内经》，便与据方施
治，若有差误，死不复生。人虽不知，于心安乎？脉理精微，通阴阳造化之理，千变万化，圣人
尚论其端绪，秘其蕴奥。善为脉者，从而推展，岂高阳生数语之《脉诀》能尽无穷之病耶？斯为
医之可法，然事亲者，固当知医之事，亦不可不知医之为事。医士果良，则亲疾可托也。司马温
公曰∶父母有疾，专当以迎医、验方、合药为务，则知医岂非人子之事哉？程子曰∶病卧于床，
委之庸医，比之不慈不孝。事亲者亦不可不知医。然委之庸医，是不知医之为事也。噫！大抵医
药之道，奚可草草而为哉？二子之言，良有以也。
高年之人多有宿疾。积气所攻，则精神昏倦，宿患发动。又复经冬已来，拥炉熏衾，啖炙饮
热，至春成积，多所发泄，致体热头昏，膈壅涎漱，四肢劳倦，腰脚不任，皆天所发之疾也。常
宜体候，若稍觉微疾，不可复行疏利，恐伤脏腑，别生余疾，俱只用消积和气凉膈化痰之药消解
而已。
夏月老人尤宜保扶，若檐下故道，穿隙破窗，皆不可纳凉，此为贼风，中人暴毒。宜居虚堂
静室、水次木阴，洁净之处，自有清凉。每日侵晨进温平暖气汤散一服，饮食温软，不令太饱，
但时复进之。渴用饮粟米温饮，豆蔻热水；生冷肥腻，尤宜戒之。缘老人气弱，当夏之时，纳阴
在内，以阴弱之腹，当冷肥之物，则多成滑泄，一伤真气，卒难补复。若是气弱老人，夏至以后，
宜服不燥热平补肾气暖药三二十服，以助元气，若苁蓉丸、八味丸之类无妨。
冬月最宜养老密室。温净衾服，调其饮食，适其寒温。大寒之日，山药酒肉时进一杯，以
扶衰弱，以御寒气。不可远出，触冒严风，缘老人血气虚怯，真阳气少，若感寒邪，便成疾患，
多为嗽逆、麻痹、昏眩之疾。
炙爆燥毒之物尤切戒之。若食炙爆燥热之物，故多有壅噎、痰嗽、咽目之疾。亦不宜澡沐，阳
气内蕴之时，若加汤火所逼，须出大汗。高年之人阳气发泄，骨肉疏薄，易为伤动，多感外疾。
惟早眠晚起，以避霜威，朝宜欲少醇酒，然后进粥，临卧宜服快脾消化药一服。
朱丹溪说：人到了六十、七十岁以后，精气和血液都消耗殆尽，平时即使没有生病也常有热证表现，为什么呢？比如头部低垂、眼睛昏花，皮肤瘙痒、小便频数，流鼻涕、牙齿脱落，口水多、睡眠少，脚部无力、耳朵听不见，记忆力减退、头晕目眩，肠道干燥、面部污垢，头发变白、视力模糊，久坐时突然入睡，还没起风就觉得寒冷，吃东西容易饿，一笑就容易流泪，但老年阶段无不具备这些症状。有人说：《太平惠民和剂局方》中使用的乌头、附子等丹药大多适合老人服用，难道不是因为年老气弱、下焦虚寒，按理应该用温补的方法吗？现在都认为这是热证，那么乌头、附子等丹药难道不能给老人使用了吗？回答说：何止是乌头、附子等丹药不可随意给予，至于喜欢喝酒、吃油腻肉类、湿面肉汁、烧烤煨炸食物以及辛辣甜滑的食物，也都应当谨慎。有人又说：甘甜美味以养老人，经典教诲都在那里，作为子女和儿媳，如果有一点做得不够，孝道就亏损了，而您的话像这样，有什么说法可以通融解释吗？回答说：这正是所谓“道并行而不相悖”的意思，请详细说说。古代井田制实行，乡里的教化兴起。人们懂得礼让，家家户户都可以被表彰。肉食不供给幼年和壮年人，五十岁才开始吃肉。当时的人气血充盛调和，筋骨坚固凝聚，肠胃清润浓厚，用甘甜美味养老人，怎么会致病呢？现在却不是这样，幼小时就吃肉，强壮时肆意大吃大喝。等到五十岁时，疾病已经产生，气耗血竭，筋柔骨痿，肠胃壅塞阻滞，涎沫充满溢出，何况人体的阴液，难成易亏。六七十岁之后，阴不足以制约阳，孤阳几乎要飞越散失，因为天生的胃气还在那里停留，又借助水谷的阴液牵制而不走散罢了。前面陈述的这些症状都是血少的表现。《内经》说：肾恶燥。乌头、附子、丹药难道不是燥烈的吗？对于血少的人，像防风、半夏、苍术、香附等都是燥性的药物尚且不敢多用，何况是乌头、附子、丹药呢？有人又说：一部《太平惠民和剂局方》全是温热养阳的药物，您的话岂不是荒谬妄言吗？我说：《局方》使用燥剂，是为了攻伐湿病，湿气得到燥性药物就能豁然消散。《局方》使用暖剂，是为了补虚病，补肾不如补脾，得到暖性药物就容易消化而食欲增进，虽然下焦暂时虚弱，也可以稍微恢复。《内经》的治疗法则，也允许使用攻伐之法，正是这个意思。大概是针对体质浓重而病情浅表的人设立的，这也是儒家权变的意思，如果把它当作常规方法，岂不太错误？那些老年人，体质虽然浓重，此时也接近平薄；病情虽然浅表，其根本也容易发作，难道可以用攻伐药物来追求长远疗效吗？至于形体肥胖的人血多，形体瘦弱的人气实，间或有可以使用攻伐法的，假如失手，怎么补救？我宁愿稍微迟缓，可以计算万全之策，难道不好吗？乌头、附子、丹药不可轻易尝试，是很明显的了。至于饮食，更应当谨慎节制。老人内部虚弱、脾胃软弱，阴液亏损、性格急躁。内部虚弱导致胃热，就容易饥饿想吃东西；脾胃软弱难以消化，吃了东西后又很快饥饿。阴液亏损难以下降则气机郁结而成痰，以至于视听言行都成为废懒，百事不如意怒火容易炽盛。虽然有孝顺的儿子孙子，也是动不动就扼腕叹息，何况未必孝顺的人呢？所以性质热性的食物，炭火制作的食物，气味辛辣的食物，味道甘腻的食物，不可食用，是很明显的了。虽然如此，肠胃坚固浓重，神气深壮的人，世俗看来不妨奉养，顺从口腹之欲固然痛快一时，积累久了必然成为祸害。由此看来，多吃不如少吃，少吃不如不吃，爽口食物多致疾病，浓味食物如同毒药。前代哲人的格言还在耳边，能不谨慎吗？有人说：按照您的说法，大概是将这些食物断绝而不给老人吃，您心里安适吗？我说：君子以德行爱人，小人以姑息纵容爱人，何况施加于所尊敬的人呢？只有饮食用来养生，而不是用来致病，如果用所养生的东西反而变成伤害，恐怕不是君子所说的孝与敬。那么该怎么办才好呢？回答说：好生恶死，好安恶病，是人的常情。作为子女孙辈必须先用义理告知他们，用物性晓谕他们，旁征博引，陈述利害，心意真诚言辞确切，一切以恭敬谨慎的态度行事，其次以身作则，必将有所感悟，而没有抵触逆反。我所说的断绝而不给，是针对有病的时候，更是孝道。无病的时候，酌情考虑可否，按时进补。某物不吃，用某物代替，对孝道又有什么损害呢？如果在平时闲谈中，素来没有开导诱导的话，等到饥肠辘辘，馋涎欲滴，饮食摆在面前，香气扑鼻，这能禁止吗？《内经》说：以饮食中养之，“中”这一个字恐怕与此意相符，请不要轻易看轻。我认为确实如此。医书《内经》说：阴阳的奥妙，变化无穷，造化都出于此。如秦越人演绎八十一难，只得到《内经》中的一二，张仲景选取其中伤寒一节，刘完素以热论改变张仲景的方法，李东垣以饮食劳役立论。恐怕先于张仲景的书以伤寒为主，恐怕误将内伤当作外感；先于李东垣的书以胃气为主，恐怕误将外感当作内伤；先于刘完素的书以热为主，恐怕误将寒当作热。不如先以《内经》为主，则自然活泼生动。有人说：现在的医生，只看《脉诀》来进行诊视，翻阅各种方书就可以治病，似乎简便。先生教导读《内经》，虽然认识疾病，但没有方药依据，《脉经》千条万绪，难以查找。回答说：只想这样做，人的生命至关重要，不是积累岁月的功夫，怎么能随便诊治别人的疾病？前人确立理论制定方剂，有与《内经》意思相合的，有穿凿附会的，有意旨偏颇的，有根据病患虚实形气脉证而制定方剂的，有病的变化无穷，人的形志苦乐不一，有地域土宜不同，证候有相似，治疗有不同。不读《内经》，就依据方书施治，如果有差错失误，死了就不能复生。人虽然不知道，于心安吗？脉理精微，通晓阴阳造化的道理，千变万化，圣人尚且论述其端绪，秘藏其蕴奥。善于诊脉的人，从而推展探究，难道是高阳生几句话的《脉诀》能穷尽无穷的疾病吗？这才是医学值得效法的，然而侍奉双亲的人，固然应当了解医学的事情，也不可不知道医学作为一门事业的严肃性。如果医生果然良善，那么亲人的疾病可以托付。司马光说：父母有病，专门应当以迎接医生、验证方剂、配合制药为事务，那么懂医学难道不是子女的事吗？程颐说：病卧在床，委托给庸医，比之不慈不孝。侍奉双亲的人也不可不懂医学。然而委托给庸医，就是不知道医学作为事业的严肃性。唉！大抵医药之道，怎么可以草率从事呢？这两位先生的话，确实有道理。
高龄的人多有旧疾。积滞之气攻击，就会精神昏沉疲倦，宿患发动。又加上经过冬天以来，围着火炉熏烤被褥，吃烤肉喝热饮，到春天形成积滞，多有发泄，导致身体发热头晕，胸膈壅塞涎沫，四肢疲劳倦怠，腰脚不能承受，这些都是天年所发的疾病。常常应当体察气候，如果觉得稍微有点小病，不可再行疏利攻下的方法，恐怕损伤脏腑，另外生出其他疾病，都只用消积、和气、凉膈、化痰的药物消除化解而已。
夏季老人尤其应当保养扶持，如果在屋檐下古道、穿过缝隙破窗的地方，都不可去乘凉，这叫贼风，中人暴毒。应当居住在空虚堂屋、静室、水边树荫、洁净的地方，自然有清凉。每天清晨进服温平暖气汤散一服，饮食温软，不让太饱，只是时不时进服。口渴用粟米温饮、豆蔻热水；生冷肥腻，尤其应当戒除。因为老人气弱，当夏天之时，阴气纳在内里，用阴弱之腹，抵挡冷肥之物，则多成为滑泄，一旦损伤真气，仓促间难以补复。如果是气弱的老人，夏至以后，适宜服用不燥热平补肾气暖药三二十服，以助元气，如苁蓉丸、八味丸之类无妨。
冬季最适宜在密室养老。温暖干净的被服，调节饮食，适应寒温。大寒之日，山药酒肉时常进一杯，以扶持衰弱，以抵御寒气。不可远出，触冒严风，因为老人血气虚怯，真阳气少，如果感受寒邪，便成疾患，多为咳嗽气逆、麻痹、昏眩的疾病。
炙烤爆炒燥毒之物尤其切戒。如果吃炙烤爆炒燥热之物，故多有壅噎、痰嗽、咽喉眼睛的疾病。也不宜洗澡沐浴，阳气内蕴之时，如果加上汤火逼迫，必须出大汗。高龄之人阳气发泄，骨肉疏薄，容易受伤动，多感受外疾。只有早睡晚起，以避开霜冻威严，早晨想要少喝醇酒，然后进粥，临睡适宜服用快脾消化药一服。
Zhu Danxi said: After people reach the ages of sixty or seventy, their Jing (Essence) and Xue (Blood) are both exhausted. Even when at rest and free from illness, they often present with heat syndromes. Why is this? Symptoms include a drooping head and dizzy eyes, itchy skin, frequent urination, runny nose, falling teeth, excessive saliva, reduced sleep, weak legs, deafness, forgetfulness, dizziness, dry intestines, dirty complexion, white hair, blurred vision, sudden sleepiness after sitting for long periods, feeling cold before the wind blows, easy hunger after eating, and easy tearing when laughing. These symptoms are invariably present in old age. Some say: The *Ju Fang* (Formulas of the Bureau of Medical Relief) uses many formulas containing Wutou (Aconiti Lateralis Radix Praeparata) and Fuzi (Aconiti Radix Praeparata), which seem suitable for the elderly. Is it not because the elderly have weak Qi and deficiency-cold in the lower Jiao, making warming and tonification appropriate? Now that all these are considered heat syndromes, should Wutou and Fuzi formulas never be used on the elderly? I reply: It is not just Wutou, Fuzi, and pill preparations that should not be given recklessly; one must also be cautious with heavy drinking, fatty meats, wet noodles, meat broths, roasted, baked, and fried foods, as well as spicy and sweet, slippery foods. Others ask: Sweet and delicious foods to nourish the elderly are prescribed in the classics. If children or daughters-in-law fail in this, filial piety is compromised. Your words seem to contradict this. How can you reconcile this? I say: This is what is meant by "the Way proceeds without contradiction." Let me explain in detail. In ancient times, when the Well-Field System was implemented, local education flourished. People knew propriety and courtesy, and every household could be commended. Meat was not provided to the young or strong; only those over fifty ate meat. At that time, people had abundant and harmonious Qi and Blood, firm sinews and bones, and clear, thick stomachs and intestines. Using sweet delicacies to nourish the elderly did not cause disease. Today, however, it is different. The young eat meat, and the strong indulge gluttonously. By the time they reach fifty, diseases have already arisen. Qi is exhausted, Blood is depleted, sinews are soft, bones are brittle, stomachs and intestines are obstructed, and saliva overflows. Moreover, human Yin is hard to build but easy to lose. After sixty or seventy, Yin is insufficient to control Yang, and solitary Yang nearly flies away. Fortunately, innate Stomach Qi remains, and it relies on the Yin of food and drink to stay anchored. All the symptoms mentioned above are due to Blood deficiency. The *Neijing* states: "The Kidney dislikes dryness." Are Wutou, Fuzi, and pill preparations not drying? For those with Blood deficiency, even drying herbs like Fangfeng (Saposhnikoviae Radix), Banxia (Pinelliae Rhizoma), Cangzhu (Atractylodis Rhizoma), and Xiangfu (Cyperi Rhizoma) should not be used in large doses, let alone Wutou, Fuzi, and pills. Others ask: The entire *Ju Fang* consists of warm and hot Yang-nourishing formulas. Are your words not absurd? I say: The *Ju Fang* uses drying agents to attack Dampness; Dampness dissipates when met with dryness. It uses warming agents to tonify Deficiency; tonifying the Spleen is better than tonifying the Kidney directly, as warmth facilitates transformation and appetite, allowing temporary lower Jiao deficiency to recover somewhat. The treatment principles in the *Neijing* also permit the use of attacking methods, which is exactly this meaning. These are designed for those with dense constitutions and superficial diseases. This is akin to the Confucian concept of expedience. If treated as a constant method, would it not be a great error? The elderly, although having dense constitutions, are now approaching thinness; although diseases are superficial, their root causes are prone to flare up. Can attacking drugs be used to seek long-term effects? Those who are fat have more Blood; those who are thin have robust Qi. Occasionally, attacking methods may be suitable, but if mishandled, how can the damage be remedied? I prefer to be slightly delayed to ensure absolute safety. Is this not better? It is clear that Wutou, Fuzi, and pills should not be tried lightly. Diet requires even greater caution. The elderly have internal deficiency and weak Spleen, Yin deficiency and irritable temper. Internal deficiency leads to Stomach Heat, causing easy hunger and desire to eat; weak Spleen fails to transform food, leading to recurring hunger after eating. Yin deficiency fails to descend, causing Qi stagnation and Phlegm formation. Consequently, hearing, seeing, speaking, and moving become sluggish, dissatisfaction arises easily, and anger flares up. Even filial sons and grandsons may feel frustrated, let alone those who are not filial. Therefore, hot-natured foods, charcoal-processed foods, pungent-spicy aromas, and sweet-greasy tastes should definitely be avoided. Although those with firm stomachs and intestines and robust Spirit may tolerate indulgence, satisfying the mouth brings temporary pleasure but long-term harm. Thus, more is worse than less, less is worse than none. Palatable foods cause many diseases; rich flavors are like poison. The maxims of former sages are still heard; can we not be cautious? Someone asks: According to your words, you essentially deny these foods to the elderly. Are you comfortable with this? I say: The gentleman loves others through virtue; the petty person loves others through indulgence. How much more so for those respected! Food and drink should be used to nourish life, not to cause disease. If what nourishes becomes harmful, it is not the filial piety and respect advocated by gentlemen. So what should be done? Responding: Loving life and hating death, loving peace and hating illness, are common human emotions. Children and grandchildren must first inform them of righteousness, explain the nature of substances, use analogies, state pros and cons, speak sincerely and firmly, and act with reverence and caution. Secondly, lead by example. They will surely be moved and resist no longer. Denying food is most filial when the elder is ill. When healthy, judge carefully and administer appropriately. Substituting one food for another does not harm filial piety. However, if there is no prior guidance during idle talk, and hunger strikes, cravings arise, and delicious food is presented, how can it be resisted? The *Neijing* says: "Nourish through diet." The character "Zhong" (Middle/Center) likely aligns with this meaning; do not overlook it. I agree. The medical classic *Neijing* states: "The wonder of Yin and Yang is infinite; creation stems from this." Qin Yueran elaborated on the Eighty-One Difficulties, deriving only a fraction from the *Neijing*. Zhang Zhongjing selected the section on Cold Damage. Liu Wansu changed Zhang's methods based on Heat Theory. Li Dongyuan established theories based on Diet and Fatigue. Books preceding Zhang Zhongjing focused on Cold Damage, risking misdiagnosing Internal Injury as External Contraction. Books preceding Li Dongyuan focused on Stomach Qi, risking misdiagnosing External Contraction as Internal Injury. Books preceding Liu Wansu focused on Heat, risking misdiagnosing Cold as Heat. It is better to prioritize the *Neijing*, ensuring natural vitality. Some say: Modern doctors diagnose using only the *Mai Jue* (Pulse Instructions) and treat using various formula books, which seems simple. You teach reading the *Neijing*; although one understands diseases, there are no specific formulas. The *Mai Jing* (Pulse Classic) has thousands of threads, hard to search. I reply: Human life is precious. Without years of accumulation, how can one casually treat others' illnesses? Former scholars established theories and formulas; some aligned with the *Neijing*, some were forced, some biased, some based on patient deficiency/excess, constitution, Qi, pulse, and symptoms. Diseases vary infinitely; human forms, minds, joys, and sorrows differ; geographical suitability varies; similar symptoms require different treatments. Without reading the *Neijing*, treating based solely on formula books risks fatal errors. Though others may not know, can one's conscience be at peace? Pulse theory is subtle, understanding Yin-Yang and creation, changing endlessly. Even sages discuss its beginnings and hide its depths. A skilled pulse-taker deduces further. Can Gao Yangsheng's few sentences in the *Mai Jue* exhaust infinite diseases? This is the model for medicine. Those serving parents should know medicine, but also understand the seriousness of the profession. If the doctor is good, parental illness can be entrusted. Sima Guang said: When parents are ill, one should focus on inviting doctors, verifying formulas, and preparing medicines. Is knowing medicine not a child's duty? Cheng Yi said: Leaving a sick parent in bed to an incompetent doctor is worse than being unfilial. Those serving parents must know medicine. Entrusting to incompetent doctors shows ignorance of medicine's gravity. Alas! Medicine and pharmacy cannot be handled carelessly. These two gentlemen's words are well-founded.
Elderly people often have chronic diseases. Accumulated Qi attacks, causing mental fatigue and triggering old ailments. Having endured winter, sitting by stoves, warming quilts, eating roasted meat, and drinking hot liquids, spring accumulations erupt, causing body heat, dizziness, chest oppression, salivation, limb fatigue, and inability to bear weight on waist and legs. These are diseases arising from natural aging. One should monitor conditions; if minor illness occurs, avoid purgative or draining methods to prevent damaging Zang-Fu organs and causing other diseases. Use only drugs to resolve accumulation, harmonize Qi, cool the chest, and transform Phlegm.
In summer, the elderly should especially preserve and support themselves. Avoid cooling oneself under eaves, through cracks, or broken windows, as this is "Thief Wind," which strikes violently. Stay in airy halls, quiet rooms, near water, in tree shade, and clean places, where coolness is natural. Each morning, take a dose of warm, neutral Qi-warming decoction or powder. Eat warm, soft food, not too full, but frequently. For thirst, drink warm millet water or cardamom hot water; raw, cold, fatty, and greasy foods must be strictly avoided. Because the elderly have weak Qi, in summer, Yin is retained internally. An abdomen with weak Yin facing cold, fatty food often results in diarrhea. Once True Qi is damaged, it is hard to restore quickly. For elderly with weak Qi, after Summer Solstice, taking three to twenty doses of non-drying, kidney-tonifying, warming medicines like Congrong Wan (Cistanche Pill) or Bawei Wan (Eight-Ingredient Pill) is acceptable to assist Yuan Qi (Original Qi).
Winter is best for nursing the elderly in a sealed room. Keep bedding and clothes warm and clean, regulate diet, and adapt to temperature changes. On very cold days, occasionally drink a cup of Yam Wine or meat broth to support weakness and ward off cold. Do not travel far or expose oneself to severe winds, as elderly Qi and Blood are deficient, and True Yang Qi is scarce. Contracting cold pathogens easily causes illness, often manifesting as cough, asthma, numbness, paralysis, or dizziness.
Roasted, fried, and dry-toxic foods must be strictly avoided. Eating such hot, dry foods often causes obstruction, phlegm-cough, and throat/eye diseases. Bathing is also inadvisable. When Yang Qi is stored internally, hot baths force excessive sweating. Elderly people have diffusing Yang Qi and thin bones/flesh, making them susceptible to external injuries. Sleep early and rise late to avoid frost. In the morning, consume a little strong wine, then porridge. Before bed, take a dose of Spleen-quickening and digestive medicine.