二守者，一服药，二摄养。二者所宜守之久而勿失也。盖劳有浅深，治有定候。如初发
病，
服，便可断除病根。至于再发，则真阴大损，便须三年为期。此三年间，起于色者节欲，起
于气者慎怒，起于文艺者抛书，起于劳倦者安逸，起于忧思者遣怀，起于悲哀者达观，如是
方得除根。至于三发，则不可救矣。且初发，只须生地、元参、百合、桔梗之类，便可收功
；至于再发，非人参不治。是在病者之尽其力而守其限，识所患之浅深近久，量根本之轻重
浓薄，而调治之；勿躁急取效，勿惜费恣情，勿始勤终
治劳三禁，一禁燥烈，二禁伐气，三禁苦寒是也。盖虚劳之痰，由火逆而水泛，非二陈
、平
劳之气，由肺薄而气窒，非青、枳、香、蔻、苏子等所豁之气。乃至饮食所禁，亦同药饵。
有因胃弱而用椒、胡、茴、桂之类者，其害等于二陈；有因烦渴而啖生冷鲜果之物者，其害
同于知、柏；有因气滞而好辛辣快利之品者，其害甚于青、枳。此三禁不可不知也。
一家中如父母慈，兄弟友，夫妇挚而有别，僮仆勤而不欺。此四者在人而不在己，在本
家而
期。其日逾久，则恩勤易怠，其效难期，则厌弃滋生，苟非金石之坚，难免啧室之怨，一着
失手，满盘脱空，虽非医师之过，而为医者，亦不可不知也。
二守，即一服药、二摄养。这两者是需要长久坚守而不可违背的原则。因为虚劳病的深浅不同，治疗也有固定的疗程。如果是初次发病，服药后便可断除病根。至于再次复发，则真阴大损，必须以三年为治疗期限。在这三年期间，因房事过度引起的要节制性欲，因情绪愤怒引起的要谨慎戒怒，因读书文艺引起的要放下书卷，因劳累倦乏引起的要安逸休息，因忧愁思虑引起的要排遣情怀，因悲哀引起的要通达乐观，这样才能彻底除根。至于第三次复发，就无法救治了。而且初次发病，只需使用生地、元参、百合、桔梗之类的药物，便可取得疗效；到了再次复发，非用人参不能治愈。这取决于病人是否尽力遵守限制，识别病情的浅深远近，衡量根本体质的轻重厚薄，从而进行调治；不要急躁求效，不要吝惜费用而放纵情欲，不要开始勤奋后来懈怠。
治疗虚劳的三禁，一是禁止使用燥烈之药，二是禁止损伤正气（伐气），三是禁止使用苦寒之药。这是因为虚劳病人的痰证，是由于火逆导致水液泛滥，并非二陈汤所能化解；虚劳的气滞，是由于肺气薄弱而气机窒塞，并非青皮、枳实、香附、豆蔻、苏子等药物所能豁开的气滞。至于饮食方面的禁忌，也与药物禁忌相同。有因为胃弱而食用花椒、胡椒、茴香、肉桂之类辛辣温热食物的，其危害等同于误用二陈汤；有因为烦渴而吃生冷新鲜水果的，其危害等同于误用知母、黄柏；有因为气滞而喜好辛辣快利食品的，其危害甚于误用青皮、枳实。这三项禁忌是不可不知道的。
家庭中如果父母慈爱，兄弟友爱，夫妇情深而有礼节，童仆勤劳而不欺骗。这四点在于人伦关系而非个人修养，在于家庭和睦而非个人努力。日子久了，恩情和勤勉容易懈怠，见效慢难以预期，就会产生厌弃之心，如果不是像金石一样坚贞，难免产生家庭内部的怨恨。一旦失手，全盘皆空，虽然这不是医生的过错，但作为医生，也是不可不知晓的。
The "Two Preservations" refer to: one, taking medicine; two, self-care. These two aspects are what should be adhered to persistently without deviation. Since the severity of consumptive disease (Lao) varies, there is a fixed duration for treatment. If it is the initial onset, medication can eradicate the root cause. However, upon recurrence, the True Yin is severely damaged, requiring a three-year treatment period. During these three years, if the origin is sexual excess, one must restrain desires; if due to anger, one must guard against rage; if due to literary pursuits, one must put down books; if due to fatigue, one must rest and relax; if due to worry and overthinking, one must relieve emotional burdens; if due to sorrow, one must adopt an optimistic outlook. Only in this way can the root cause be eliminated. By the third recurrence, the condition becomes incurable. Furthermore, for the initial onset, herbs such as Sheng Di Huang (Rehmanniae Radix), Yuan Zhi (Polygalae Radix - *Note: Text says Yuan Shen, likely referring to Xuan Shen or similar, but strictly translating text as written contextually implies nourishing yin herbs like Xuan Shen/Scrophulariae Radix or just keeping name*), Bai He (Lilii Bulbus), Jie Geng (Platycodonis Radix) etc., are sufficient to achieve results. For recurrence, only Ren Shen (Ginseng Radix) can cure it. This depends on the patient exerting their utmost effort to observe limits, recognizing the depth and chronicity of the illness, assessing the strength of the constitution, and adjusting treatment accordingly; do not be impatient for quick results, do not spare expenses while indulging desires, and do not start diligently but end lazily.
The "Three Prohibitions" in treating Lao are: first, prohibit drying and hot-natured drugs; second, prohibit damaging Qi (Fa Qi); third, prohibit bitter-cold drugs. This is because phlegm in consumptive disease arises from rebellious Fire causing water flooding, which cannot be resolved by Er Chen Tang (Two-Chen Decoction). The Qi stagnation in Lao stems from thin Lung Qi and obstructed Qi mechanism, which cannot be opened by herbs like Qing Pi (Citri Reticulatae Pericarpium Viride), Zhi Shi (Aurantii Fructus), Xiang Fu (Cyperi Rhizoma), Dou Kou (Tsaoko Fructus), or Su Zi (Perillae Fructus). Dietary prohibitions are similar to medicinal ones. Those who consume pungent and warm foods like Hua Jiao (Zanthoxyli Fructus), Hu Jiao (Piperis Longi Fructus), Hui Xiang (Foeniculi Fructus), or Rou Gui (Cinnamomi Cortex) due to weak Stomach function suffer harm equivalent to misusing Er Chen Tang. Those who eat raw, cold, or fresh fruits due to irritability and thirst suffer harm equivalent to misusing Zhi Mu (Anemarrhenae Rhizoma) and Huang Bo (Phellodendri Cortex). Those who favor pungent and sharp foods due to Qi stagnation suffer harm worse than misusing Qing Pi and Zhi Shi. These three prohibitions must be known.
In a family, if parents are benevolent, brothers are friendly, spouses are affectionate yet maintain proper boundaries, and servants are diligent and honest, these four virtues depend on interpersonal relations rather than individual cultivation, and on family harmony rather than personal effort. As time passes, kindness and diligence may slacken; since effects are slow and hard to predict, resentment may arise. Unless one possesses the steadfastness of metal and stone, internal family grievances are inevitable. A single mistake leads to total collapse. Although this is not the physician's fault, it is knowledge that a doctor must possess.