昔汉武帝元封元年七月望日，西池王母降临。帝问曰∶世间虫蝗水旱之灾，缘何而至？王母曰∶世间下民，无知四
时之内，犁锄田土冒犯阴阳之禁忌。是故水泽不降，百谷不收，民遭饥馑。帝曰∶如何禳解得免此灾？王母曰∶夫禁最
重，无法可禳。不惟虫蝗之灾，而四时所犯，各有其应。若动土，尤当禁忌，春犯六戊日，令人寿夭。无后动土，则犯
地灵。夏犯六戊日，令人损目。非灾动土，则犯五岳威灵。秋犯六戊日，令人时疫疟痢，动土则犯山川社会。冬犯六戊
日，令人官非口舌，动土则犯四渎神 。世人若能畏忌，不犯六戊日之禁，即得时和，岁稔衣食丰足，又玄科天律。凡
法官、道士、僧俗等众，于六戊日建斋祀，醮关申天曹者灭身。知而过犯者，殃及九祖。风刀割裂不宥，非受法 者，
灭三等。道家烧香，玄科最重，而无解释之门也。抱朴子曰∶蛇逢已日不出道，燕逢社日不衔泥，虫鸟尚知阴阳忌，何
况人为万物灵。
世上只有肥儿丸，并无肥亲丸，揆之乌鸟反哺之，私可以，人而不如鸟乎。凡家有老亲，及年六十外，气血已衰者。
宜时时照方修合，药止用匕，分两准，加现身譬喻之言，不过深望人子之血心办药耳。
人参一钱（多者更妙），此味即在人子身上取用，出内府带心血者佳。
肉桂一两（少者二三钱），此味即在人子贴肉上取用，无心者不堪入药。
归身二两（酒炒），此味即在人子及身体巳者取用，无二心者真。
茯神二两（抱木），此味即在人子服劳安静上取用，若味薄性躁者伪。
远志（三两），此味即在人子立身远大，显亲扬名上取用，若能体亲，心坚若志者尤效。
枣仁（三两），此味即在人子早发仁心，贻亲令名上取用，产心田出肺腑者妙。
甘草（二两），此味即在人子情性和平、善摄亲心上取用。若甘言蜜语，出之不真者，服之无功。
此数药肥亲，亲有不肥者，天翻地覆，必无是理也。根据方取用，斯为人子，果能肥亲，不必用药肥儿，而儿自无不
肥也。佛偈曰∶堂上有佛二尊，懊恼世人不识不用，金彩 成，非是檀香雕刻，只有在世爹娘，便是释家弥勒，若能敬
奉得他，何用别求功德。
过去汉武帝元封元年七月十五日，西王母降临。皇帝问道：“世间虫灾、蝗灾、水灾、旱灾，是什么原因导致的？”王母说：“世间的百姓，不懂四时的规律，在耕种田地时冒犯了阴阳的禁忌。因此雨水不降，五谷不收，百姓遭受饥荒。”皇帝说：“如何禳解才能免除这种灾难？”王母说：“这种禁忌最为严重，没有方法可以禳解。不仅仅是虫蝗之灾，四季所犯的禁忌，各有其应验的后果。如果动土，尤其应当禁忌，春天触犯六戊日，使人寿命短促或夭折。无后嗣的人动土，则触犯地灵。夏天触犯六戊日，使人眼睛受损。非灾害原因动土，则触犯五岳威灵。秋天触犯六戊日，使人患时疫、疟疾、痢疾，动土则触犯山川社稷之神。冬天触犯六戊日，使人惹上官司口舌，动土则触犯四渎之神。世人如果能敬畏禁忌，不触犯六戊日的禁令，就能得到天时调和，年成丰收，衣食丰足，这也是玄科天律的规定。凡是法官、道士、僧侣俗众等，在六戊日建立斋醮祭祀，向天曹申报关文者，会招致灭身之祸。明知故犯者，殃及九代祖先。如受风刀割裂之刑，绝不宽恕；未受法度约束者，罪减三等。道家烧香，玄科规定最重，而没有解释的途径。”抱朴子说：“蛇遇到巳日不出洞，燕子遇到社日不衔泥，虫鸟尚且知道阴阳禁忌，何况人是万物之灵。”
世上只有肥儿丸，并没有肥亲丸，推究“乌鸟反哺”的道理，私下里可以这样理解，人难道还不如鸟吗？凡是家里有年迈双亲，以及年龄超过六十岁，气血已经衰退的人。适宜时常按照此方配制，药量只需匕（古代量器）为单位，分量准确，加上现身说法的比喻之言，不过是深切期望为人子女者用心血诚意来制药罢了。
人参一钱（多的更好），这味药即从为人子女者身上取用，出自内府带有心血的人参为佳。
肉桂一两（少的二三钱），这味药即从为人子女者贴身佩戴的肉上取用，没有心意的不堪入药。
当归身二两（酒炒），这味药即从为人子女者及其身体已属父母者身上取用，没有二心才是真的。
茯神二两（抱木而生），这味药即从为人子女者服劳役而安静的心态上取用，如果味道淡薄性情急躁则是伪品。
远志三两，这味药即从为人子女者立身远大，显扬父母名声上取用，如果能体察父母心意，意志坚定如远志者尤为有效。
酸枣仁三两，这味药即从为人子女者早发仁爱之心，留给父母美好名声上取用，产自心田出于肺腑者妙。
甘草二两，这味药即从为人子女者情性和平、善于奉养父母心上取用。如果甜言蜜语，出口不真诚者，服用无效。
这几味药用来使双亲丰满，双亲有不丰满的，天翻地覆，也必定没有这样的道理。根据方剂取用，这才是为人子女者，果真能使双亲丰满，不必用药使儿子丰满，而儿子自然无不丰满。佛偈说：“堂上有两位佛，懊恼世人不知不识不用，金彩装饰，并非檀香雕刻，只有在世的爹娘，便是释家的弥勒，如果能恭敬侍奉他们，何必另外祈求功德。”
In the first year of Yuankang (Han Wudi's reign), on the fifteenth day of the seventh lunar month, the Queen Mother of the West (Xiwangmu) descended. The Emperor asked, "What is the cause of insect plagues, locust disasters, floods, and droughts in the world?" The Queen Mother replied, "The common people below do not understand the laws of the four seasons. When plowing and tilling the land, they violate the taboos of Yin and Yang. Therefore, rain and dew do not descend, grains do not harvest, and the people suffer from famine." The Emperor said, "How can one perform rituals to avert this disaster?" The Queen Mother said, "This taboo is the most severe, and there is no method to avert it. It is not only insect and locust disasters; each season has specific consequences for violations. If moving earth, one must especially observe taboos. Violating the Six Wu days in spring causes premature death or shortened lifespan. Moving earth without descendants offends the Earth Spirit. Violating the Six Wu days in summer causes eye damage. Moving earth for non-disaster reasons offends the Majestic Spirits of the Five Sacred Mountains. Violating the Six Wu days in autumn causes seasonal epidemics, malaria, and dysentery; moving earth offends the Gods of Mountains, Rivers, and Society. Violating the Six Wu days in winter causes lawsuits and verbal disputes; moving earth offends the Gods of the Four Great Rivers. If the world's people could fear and observe these taboos, avoiding the prohibitions of the Six Wu days, they would enjoy harmonious weather, abundant harvests, and sufficient food and clothing. This is also prescribed by the Heavenly Laws of the Xuan Sect. Judges, Daoist priests, monks, and laypeople who establish fasting altars and sacrifice rituals, or submit petitions to the Heavenly Bureau on the Six Wu days, will face destruction. Those who knowingly violate this will bring calamity upon their nine generations of ancestors. They will be subjected to the cutting of wind knives without pardon; those not bound by ritual law receive a reduction of three degrees of punishment. Burning incense in Daoism carries the heaviest Xuan regulations, with no room for interpretation." Baopuzi said, "Snakes do not emerge on Si days, swallows do not carry mud on She days. Even insects and birds know the taboos of Yin and Yang; how much more so should humans, the spirits of all things?"
There is only Fei'er Wan (Child-Nourishing Pill) in the world, not Feiqin Wan (Parent-Nourishing Pill). Considering the principle of "the crow feeding its parents," one may privately interpret it thus: Are humans inferior to birds? For families with elderly parents, or those over sixty years old whose Qi and Blood have declined, it is appropriate to frequently prepare according to this prescription. The dosage should be measured in bi (an ancient Chinese unit of volume), with precise weights, accompanied by metaphorical explanations based on personal conduct. This is merely a deep hope that filial children will use their sincere hearts and blood to prepare the medicine.
Ren Shen (Ginseng Radix et Rhizoma) 1 qian (more is better): This ingredient is taken from the filial child; Ginseng from the Imperial Treasury carrying the child's heart-blood is best.
Rou Gui (Cinnamon Twig) 1 liang (or 2-3 qian less): This ingredient is taken from the flesh adhering to the skin of the filial child; without genuine intent, it is unfit for medicine.
Dang Gui Shen (Angelicae Sinensis Radix) 2 liang (stir-fried with wine): This ingredient is taken from the body of the filial child who belongs to their parents; without divided loyalty, it is authentic.
Fu Shen (Poria with Hostwood) 2 liang (growing around wood): This ingredient is taken from the filial child's service through quiet diligence; if the flavor is weak and nature irritable, it is counterfeit.
Yuan Zhi (Polygalae Radix) 3 liang: This ingredient is taken from the filial child's lofty aspirations to honor and glorify their parents; if one can empathize with parents' hearts and remain firm as Yuan Zhi, it is particularly effective.
Suan Zao Ren (Ziziphi Spinosae Semen) 3 liang: This ingredient is taken from the filial child's early cultivation of benevolence to leave a good name for their parents; produced from the heart-field and emerging from the lungs and bowels, it is excellent.
Gan Cao (Licorice Root) 2 liang: This ingredient is taken from the filial child's gentle and peaceful temperament, and their ability to care for their parents. If sweet words are insincere, taking it will yield no effect.
These few herbs nourish the parents; if parents are not nourished, heaven and earth would overturn, which is impossible. By following this prescription, one acts as a true filial child. If one can truly nourish the parents, there is no need to use medicine to nourish the child; the child will naturally be nourished. A Buddhist verse says: "There are two Buddhas in the hall, lamenting that the world does not recognize or utilize them. Adorned with gold and color, not carved from sandalwood, the living father and mother are the Maitreya of Buddhism. If one can respectfully serve them, why seek other merits?"