After finishing the morning snack, immediately massage the abdomen with warm hands, walk five or six steps within the courtyard to harmonize the breath. After eating, massage the abdomen again with warm hands and slowly walk one or two hundred steps, walking gently without causing shortness of breath. After walking, return to the bed and lie down to rest, drink half a sheng (approx. 0.5 L) or less of decoction prepared with herbs such as Renshen (Ginseng Radix), Fuling (Poria), Gancao (Licorice Root), etc., and regulate care according to one's constitution. One should not rush to walk after eating a full meal, nor speak loudly or experience extreme emotions (anger or joy). After waking up and when food has dispersed, engage in one's work but avoid overexerting mental and physical energy. When the abdomen is empty, seek food; do not endure hunger. Raw, hard, sticky, and slippery foods often cause Huoluan (cholera-like syndrome with vomiting and diarrhea). In autumn and winter, wrap the abdomen warmly; if slight discomfort is felt, take a decoction of Houpo (Magnolia Bark), Shengjiang (Fresh Ginger Rhizome), etc. By regulating care in this way, sudden illnesses will surely be avoided.

Wen Gong (Sima Guang)'s *Jia Li* (Family Rituals) states: Sons serve their parents, daughters-in-law serve their parents-in-law. When dawn approaches, everyone rises to wash and rinse, combs hair and secures it, and puts on hats and belts. At daybreak, they go to the residence of parents and parents-in-law to inquire about their well-being. When parents and parents-in-law rise, sons prepare medicinal soups and teas, daughters-in-law prepare morning meals, and only after service is complete do they withdraw to attend to their own affairs.

The *Nei Ze* (Inner Rules) of the *Book of Rites* states: Sons serve their parents, daughters-in-law serve their parents-in-law. As soon as the rooster crows, they go to the residence of parents and parents-in-law. Upon arrival, they lower their voices and speak gently, asking about the warmth or coldness of clothing, and any pain, itching, or sores, respectfully pressing and rubbing them. (Yi means joyful. , refers to sores. Yi means pressing. Sao means rubbing. Wen Gong said: Men bow with palms together, women perform a slight bow, and ask attendants: Was the night peaceful? How was it? If attendants say it was peaceful, they withdraw. If there is discomfort, attendants inform them. This is the morning inquiry ritual.) When going out, they support each other respectfully, alternating front and back. (Front and back mean taking turns according to circumstances.) For washing hands, the younger holds the basin, the elder pours water for rinsing, and finally hands over the towel. (The basin holds wash water.) Ask what is desired and respectfully offer it. (Desires include items like congee mentioned below.) Maintain a gentle expression to soothe them. (Wen means harmonious; serving elders requires a pleasant countenance.) Congee, (Thick congee is , thin congee is HT .) Wine and sweet wine, (Thick is wine, thin is sweet wine.) Soup/stew, (Meat and fish soup is stew, adding vegetables makes it stew.) Soybeans, wheat, rice, millet, sorghum, (Soybean is Dou. , is hemp. Rice, millet, sorghum are grains.) According to preference. (Follow their likes.) Dates, chestnuts, malt sugar, honey to sweeten them. (Malt sugar is Tang. All four are sweet.) Jin, Yu, Mian, Meng to lubricate them. (Jin is similar to , is similar to Yu. Fresh ones are called Mian; dried ones are called Meng. , is urine/fermented liquid; , is slippery. These have a sweet and slippery nature.) Fat and grease to nourish them. (Fat and grease are similar. From horned animals is Zhi, from fishless sources is Gao. Both provide oily luster.) Parents and parents-in-law must taste the food before withdrawing. (When elders raise chopsticks, children withdraw to eat. Wen Gong said: Medicine concerns personal health; children should personally check quantities, prepare and serve it, not just delegate to servants. Errors can lead to disaster. Morning snacks are commonly called dianxin. The *I Ching* mentions domestic duties; the *Shi Jing* mentions discussing food and drink. Cooking is the duty of women. Recently, women have become arrogant and refuse to enter kitchens. Even if not chopping oneself, one should supervise to ensure cleanliness. Liu Shi said: Ask what they desire to eat, respectfully follow their heart to offer it, soften your face to soothe them, and present it with a pleasing attitude, hoping parents are happy and not disgusted. Filial sons must nourish their parents' spirits, keeping them joyful and pleased with their ability to provide.) The *Qu Li* states: The ritual for sons is to keep parents warm in winter and cool in summer, settle their beds at night, and inquire in the morning. (Ding means settling the bed/mat; Xing means inquiring if settled. Wen Gong said: When parents are about to sleep, arrange everything and withdraw. Men bow, women bow slightly, arranging things. This is the evening settling ritual.)

Lao Laizi was known for filial piety in his youth. At seventy, while both parents were alive, he wore colorful clothes and played like an infant beside them, never mentioning "old age." He fetched food for them, once slipped on the steps and fell, pretending to lie on the ground crying like a baby, or played with chicks beside them to please his parents. He lived to old age while his parents rejoiced, a rarity throughout history.

Huang Xiang of Eastern Han served his father with all his strength, fanning the pillow and mat in summer and warming the bed with his body in winter. Wang Yan of Jin served his parents with a cheerful countenance, fanning the pillow and mat in summer and warming the quilt with his body in winter. In severe cold, his own clothes were often incomplete, yet he ensured his parents enjoyed the finest flavors. Their filial deeds were very similar.

Chen Taiqiu (Chen Shi) visited Xun Langling (Xun Shu). Being poor and frugal without servants, he sent his eldest son Yuanfang to drive the cart and his second son Jifang to follow with a staff. Changwen, still young, rode in the cart. Upon arrival, Xun Shu had Shuci answer the door, Ciming pour wine, and his other six sons serve the meal. Wenruo sat small before the knees. At that time, music played "Zhenren Dongxing," and the joy of the gathering of fathers and sons from both families was supreme! (Chen , courtesy name Zhonggong, was Magistrate of Taiqiu. Xun Shu was recommended for integrity and appointed Chancellor of Langling. Ji, courtesy name Yuanfang, eldest son, possessed extraordinary virtue, renowned alongside Chen Shi. His brother Chen also matched him. Whenever government offices summoned them, gifts of lambs and geese arrived in crowds, earning them the title "Three Jun." Chen, courtesy name Jifang. Xun Shu had eight sons, likened to the eight talents of Gaoyang, whose village was named Gaoyang Li, known as the "Eight Dragons." At that time, Virtue Stars gathered; the Grand Astrologer reported: Within five hundred li, sages rejoice.) A visitor spoke sharply to Chen Taiqiu. Taiqiu ordered Yuanfang and Jifang to cook rice. When asked why the cooking was delayed, Yuanfang knelt long and said: You were conversing with the guest, and we listened secretly, forgetting to add rice to the pot; now it has all turned to porridge. Taiqiu asked: Do you remember anything? The two sons knelt long: We remembered everything, nothing lost. Taiqiu said: Since it is all porridge, that is fine; why insist on rice?

Liu said: The descendants of Cui Shannan were numerous, unmatched in the clan. Shannan's great-grandmother, Lady Zhangsun, was elderly and toothless. His grandmother, Lady Tang, served her mother-in-law filially, combing her hair and inserting pins, bowing at the stairs, then ascending to breastfeed her. Lady Zhangsun survived years without grain food in good health. Once ill, all ages gathered. She declared she could not repay the daughter-in-law's grace, wishing her descendants would be as filial as she, ensuring the Cui family's prosperity. Jiang Shi of Eastern Han served his mother with utmost filial piety; his wife was especially devoted. His mother liked river water, which was six or seven li away; the wife often waded upstream to fetch it. The mother-in-law craved fish paste but could not eat alone. The couple worked hard to supply it, inviting neighbor mothers to share. Suddenly, a spring emerged by their house, tasting like river water, producing two carp every morning to serve the two mothers. Such united effort in providing for parents is rare.

Mr. Xu Jiexiao served his mother strictly, rarely leaving her side except for major reasons. He daily prepared dishes she loved; if unavailable, he rushed to the market as if having lost something. Some, admiring his pure filial piety, sold goods to him at reduced prices. Relatives or friends offering delicacies were rejected unless sincerity and etiquette were genuine. He personally seasoned all food offered. During his mother's meals, Mr. Xu led family members to play childish games or sing above her left shoulder to delight her. Thus, though living in a poor alley, his mother's sustenance equaled that of wealthy families, never lacking joy.

Ren Yuanshou served his mother with filial piety. As she aged and suffered frequent illnesses, he never left her side. Ren stated: My old mother gets sick due to diet, dryness/dampness, excessive talking, or excessive joy. I monitor these factors morning and night meticulously. I understand the intricacies of the five zang and six fu organs without needing pulse diagnosis, so my prescriptions are effective, surpassing famous doctors. Duke Zhang Weiguo, as Commander-in-Chief, wanted to recruit him into his staff. Ren declined firmly: I am currently caring for my parent. Even if given an elixir for immortality, I would give it to my mother, not offer it to you. How could I abandon my mother for military affairs? The Duke sighed and agreed.

Master Cheng Mingdao said: Children must know medicine.

Lu You wrote: When my late father governed Nandu, Zhang Shan, a Secretariat Scholar from Kaifeng serving as Judge of the Resident Censorate, was over eighty yet retained the hearing, vision, gait, and appetite of a youth. Asked how, he replied: No special art, merely took a prescription from an immortal for years without stopping. It uses Xiangfu (Cyperi Rhizoma), Jianghuang (Curcumae Longae Rhizoma), and Gancao (Licorice Root) powdered and taken with boiling water upon rising on an empty stomach, named Jiangqi Tang (Descending Qi Decoction). He believed diseases arise from fire failing to descend, causing deficiency below and excess above; this herb guides qi downward. Villagers found it effective, but some became weak, likely due to excessive draining of qi by Xiangfu and Jianghuang. I wonder why Zhang Shan succeeded uniquely; perhaps he had another method. I record this for others. Crossing the river, I met General Wang Sheng, also over seventy, healthy. He took the same medicine, confirming that individuals suit different medicines; one cannot force it.

Wu Yinzhi served his mother with filial piety and caution, neighboring Han Kangbo, Grand Master of Ceremonies. Kangbo's mother, a wise woman, told Kangbo: If you hold power in personnel selection, recommend such a person. When Kangbo became Director of Personnel, Yinzhi advanced to a clear rank. Ancients selected people by filial piety; wise women understood this principle.

Attendant Lecturer Lu said: Filial sons must personally attend to all matters for parents, not delegate. He cited the *Guliang Commentary*: The Son of Heaven plows to provide sacrificial grains; the Queen rears silkworms for sacrificial garments. The state has good farmers and weavers, but performing these oneself honors ancestors more than using others. This best embodies serving parents. Also, children listen to the silent, see the formless, never leaving parents for a moment. Serving parents is like serving Heaven; leaving them momentarily risks violating Heaven, which cannot be far. (Lu Attendant Lecturer, courtesy name Yuanming, eldest son of Duke Zhengxian Gongzuo. Gongzuo was reserved and silent, not trifling with affairs. His wife, Duchess Shengu, was strict and lawful. Though loving, she taught Lu to follow rules rigorously. At seven, he stood through winter cold and summer rain all day, sitting only when permitted. He wore hat and belt to see elders; even in heat, he kept headgear on near parents. He did not enter tea houses or taverns. Street gossip and licentious music never touched his ears. Strictly taught by parents and guided by Teacher Jiao Qianzhi, Lu achieved great virtue. He often said: Few succeed without wise elders inside and strict teachers outside.)

Sima Wen Gong said: Inferiors must not act independently on any matter but consult the head of the household. He also said: When receiving parental orders, write them down and wear them, review them frequently, and execute quickly. Report completion. If an order is impossible, explain pros and cons gently with a calm voice and soft tone, waiting for permission to change. If refused, comply if no great harm results. Disobeying parental orders directly, even if correct, makes one disobedient; if incorrect, it is worse.

Sima Wen Gong had deep affection for his elder brother Bokang. Near eighty, Sima served him like a stern father and protected him like an infant. After each meal, he asked: Are you hungry? If cold, he patted his back: Is your coat thin enough?

Fan Zhongxuan, magistrate of Xiangcheng County, served his elder brother, managing medicines, diet, housing, and clothing personally, like a filial son serving a stern father. Serving parents and yielding to brothers embodies benevolence and righteousness, respect and love, innate to life, the perfection of ren and yi.

Tang Shenjun, aged eighty-five or sixty, was extremely healthy. He attributed this to a realization from reading the *Thousand Character Classic*: "Heart moves, spirit tires." He never let events stir his heart, thus aging without decline.

Imperial Physician Sun Jingchu, self-styled Four-Rest Layman. Huang Tingjian asked for his explanation. Four-Rest smiled: Coarse tea and plain rice, satisfied and resting; mending clothes and blocking cold, warm and resting; three平和 (peaceful) and two full (content), passing time and resting; no greed, no jealousy, growing old and resting. Huang said: This is the method of peace and joy. Few desires make a family un-declining; contentment creates a land of ultimate joy. Four-Rest had a three-mu garden with lush flowers and trees. Guests brewed tea, discussing noble遊 (wanderings) in the capital and pleasant idle matters. Whether tea cooled or wine chilled, host and guest forgot themselves. His residence faced mine; in leisure, we walked grass paths to visit. I wrote a small poem for his servant to sing with wine and tea: The imperial physician diagnoses worldly illness, peace and joy prolong life, letting all things rest. Again: Without seeking, one sees faces clearly; with wine, one can keep guests playing. To know the Four-Rest method of peace and joy, listen to Old Man Huang's poem.

Huang Tingjian's Four Seals: I offer four seals of health preservation, giving you what your family possesses. Winning a hundred battles is not as good as enduring one忍耐 (forbearance). Speaking ten thousand words is not as good as silence. With no discrimination, the eye's view is level; hiding no detail, the heart's mind is straight. My arm broken three times, I gained this medical wisdom; I feel light radiating from my heels. Sitting quietly on a round cushion while birds chant, testing incense smoke, observe it. Four Rests and Four Seals, for young and old, rich and poor, universally applicable.

Su Dongpo said: Old tales say Nan-yang has Chrysanthemum Water, sweet and clear. Over thirty households drink it and live long, some to 120-130 years. In Sichuan's Qingcheng Mountain Elder Village, someone saw fifth-generation grandchildren. The path was dangerous and remote; they knew neither salt nor hair dye, but streams had goji roots like dragons and snakes; drinking this water grants longevity. Daoists often live long. Lu You said: Qingcheng mountain dwellers live in nests, eat pine flour, and reach ninety. Visitors smile brightly; if asked, they feign deafness and refuse to answer. I saw him at Zhangren Guan Daoist Abbey. He suddenly spoke of health preservation: Achieving national peace and immortality are beyond ordinary capability. Instead, guard the nation against chaos to await talented men; preserve health against premature death to await miraculous persons. Avoiding chaos and premature death requires no special arts, only caution. I was delighted and questioned further, but he returned to feigning deafness.