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Tonifying the Kidney warms the Spleen, facilitating digestion and increasing appetite; although the Lower Jiao may be temporarily deficient, it can recover slightly. The treatment principles in *Neijing* also permit the use of "Jie" (forceful methods to rapidly expel pathogens), which is precisely this meaning. This applies to cases where the constitution is robust but the disease is superficial, reflecting the Confucian concept of using expedient measures. If regarded as a standard method, would it not be a grave error? For the elderly, although their constitution may have been robust, at this stage it approaches weakness; although the disease may be superficial, their root vitality is easily disturbed. Can forceful medicines still be used for rapid effect? As for those with a fat physique who have abundant blood, and those with a thin physique who have solid blood, there are occasional cases where forceful medicines might be applicable. However, if one misses the mark, how can the situation be remedied? I prefer to be slightly slower, seeking a foolproof strategy, which is surely better! It is clear that Wutou (Aconite Lateralis Radix Preparata) and Fuzi (Aconiti Lateralis Radix Preparata) and pill preparations should not be lightly ingested. Regarding diet, even greater caution and restraint are required. The elderly suffer from internal deficiency and weak Spleen function, Yin deficiency leading to irritability, and internal deficiency causing Stomach heat, making them prone to hunger and desire for food. Weak Spleen function makes digestion difficult, so they feel full again after eating. Yin deficiency fails to control Yang, leading to Qi stagnation and phlegm formation. Behaviors such as seeing, hearing, speaking, and moving become sluggish and lazy; everything seems unsatisfactory, and anger flares up easily. Even filial sons and grandsons may find themselves wringing their hands in frustration, let alone those who are not necessarily filial. Therefore, foods that are hot in nature, charcoal-roasted, aromatic and pungent in odor, or sweet and cloying in taste, are clearly inadvisable. Although people with strong intestines and stomachs and deep fortune may indulge in rich nourishment according to secular views, indulging the palate brings only momentary pleasure but accumulates disaster over time. Thus, more is worse than less, and less is worse than abstaining. Refreshing foods cause illness, and rich flavors act like cured poisons; these are ancient maxims still ringing in our ears—can we not be cautious? Some say: According to your words, you almost deny them food entirely; are you at peace with this? I reply: A gentleman loves others through virtue, while a petty person loves others through indulgence. How much more so when applied to elders? Food and drink are meant to nourish life, not to cause disease. If what is meant to nourish becomes harmful, this is likely not what gentlemen call filial piety and respect. So what should be done? The answer is: Loving life and hating death, loving comfort and hating illness, are common human emotions. Sons and grandchildren must first guide them with righteousness, explain the nature of things, use analogies, state pros and cons, speak sincerely and firmly, and act with respectful compliance. One must also lead by example, ensuring they will be moved and naturally lose their resistance. What you call "denying food" is particularly an expression of filial piety when the elder is ill. When not ill, one should judge whether to feed them, offering appropriate foods seasonally, substituting items as needed; how does this harm filial piety? However, if there has been no prior guidance during idle chatter, and then hunger strikes, saliva flows, food is before them, and fragrance hits the nose, how can one resist? The Classics say: "Nourish them with loyalty through diet." The character "Loyalty" (Zhong) likely aligns with this meaning; do not overlook it lightly. In serving my old mother, I feel ashamed compared to the ancients, yet she lived past seventy, had chronic phlegm-fluid retention, and did not suffer from it at this stage. Through regulated nourishment, I believe I have found a method. Due to dry stool, I occasionally mixed fresh cow's milk and lard into porridge for her. While this provided temporary relief, the accumulation of greasy substances eventually led to sticky phlegm郁结 (stagnation) in summer the following year, causing a hypochondriac abscess and months of suffering. As a son, I felt utterly helpless. Through bitter reflection, I developed a theory of regulated nourishment: I cooked vegetables with meat for her, avoiding excess, and intermittently administered herbs like Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) to tonify the Stomach and generate blood. Consequently, her bowels remained un-dry, her complexion became bright and clean, and though thin, she remained healthy until her vigorous old age. From this, I formulated a prescription: Renshen (Ginseng Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) as Sovereign herbs, Niuxi (Achyranthis Bidentatae Radix) and Shaoyao (Paeoniae Radix Alba/Rubra) as Minister herbs, Chenpi (Citri Reticulatae Pericarpium) and Fuling (Poria) as Assistant herbs. Add Chuanxiong (Ligustici Chuanxiong Rhizoma) in Spring; add Wuweizi (Schisandrae Chinensis Fructus), Huangqin (Scutellariae Radix), and Maidong (Ophiopogonis Radix) in Summer; add Danggui (Angelicae Sinensis Radix) body parts and double Shengjiang (Zingiberis Recens Rhizoma) in Winter. Administer one or two decoctions daily. Once she noticed her urine volume slightly decreasing, she would take this medicine. Once urine flow returned to normal, the disease was effectively countered—a swift method. She lived to eighty-seven, passing away suddenly without illness, her face preserved as if alive. Later, in Dongyang, I heard of Lady He, who was intelligent. After seventy, whenever she felt slightly unwell, she would stop eating congee for a few days and take only a few doses of Ginseng Decoction, after which she recovered. She died without illness in her nineties. Recording this coincidence for correction.

[Li Dongyuan] On Nourishing the Mind-Spirit and Regulating the Spleen-Stomach: *Lingshu: Linglan Midian Lun* states: The Heart is the Monarch Official, from whom Shen (Spirit) emerges. All emotions—joy, anger, worry, grief, fear, and thought—damage Yuan Qi (Original Qi). The flourishing of Yin Fire stems from stagnation in the Heart caused by emotional unrest. The Heart is the residence of Shen; if the Heart-Monarch does not maintain its post, it transforms into Fire. Fire is the thief of the Seven Spirits; thus, Yin Fire becomes excessive. When Jing Qi (Managing Qi) cannot properly nourish Shen, pulse pathology arises. Without Shen nourishment, Jin Ye (Body Fluids) fail to circulate, and Blood vessels cannot be generated. The Shen of the human mind is an alias of Zhen Qi (True Qi); it grows with Blood, and when Blood grows, the pulse strengthens. The pulse is the residence of Shen. If stagnation occurs in the Heart and the Seven Spirits depart the form, only Fire remains in the pulse. Those skilled in treating this condition focus on harmonizing the Spleen and Stomach, eliminating Heart stagnation, inducing joy, encountering happy events, enjoying warm weather, residing in mild environments, consuming flavorful foods, or viewing desirable objects. Then, one feels enlightened as if free of illness, because Yuan Qi in the Stomach is able to stretch and expand.

Spleen-Stomach Regulation Methods: Do not eat when angry; avoid being overly full or hungry. Food and drink should be moderate and warm. Consume more grains and less meat; avoid meat broths. Avoid cold and damp foods to prevent failure of muscle growth, latent Yang Qi, lethargy of the four limbs, pain, heaviness, diarrhea/dysentery during rainy weather, white pus-blood in stool, or intestinal bleeding/pain. These result from the failure of Yang Qi to move through the Yang channels. Labor depletes Yang Qi; travel by carriage or horse is suitable, but stop upon encountering wind-cold. Walking, standing, sitting, and lying should be appropriate; avoid exhaustion. On sunny, warm days, take warm baths; do not use hot water to induce profuse sweating. Do not eat when drowsy; even if hungry or thirsty, lie down first until alertness returns, then eat, followed by slight movement. Avoid mental strain from games/chess. If night sweats occur, avoid drafty winds. At midnight, gather the mind and sit quietly for a while; this is key to generating Qi and Blood throughout the body. Talking during sleep severely damages Yuan Qi; remain silent until Qi circulates fully before speaking. Avoid bathing in the wind and drying off in the wind; massage pores closed before exposure to wind to prevent Wind-stroke or Cold invasion. If caught in sudden cold wind without adequate clothing, exert Qi to resist it; those with weak Qi who cannot resist will die. When traveling and encountering epidemic Qi, drinkers will not get sick, those with food in the abdomen will get sick, and those fasting will die. White congee, japonica rice, mung beans, adzuki beans, salt, and fermented soybeans all promote diuresis. If urination is frequent, do not further promote diuresis, as this drains Yang Qi and allows pathogens to enter Yin channels. Strictly avoid wet noodles; if consumption feels pleasant, do not forbid it. Avoid herbs like Ze Xie (Alismatis Rhizoma), Fu Ling (Poria), Zhu Ling (Polyporus), Deng Xin Cao (Junci Medulla), Hu Po (Fossilia Succini), Tong Cao (Tetrapanacis Medulla), Mu Tong (Akebiae Caulis), and Hua Shi (Talcum), as they drain Yang channels and benefit Yin channels. If thirsty with dysuria or obstruction, take diuretics once, but do not repeat. Avoid excessive salt, which aids Fire pathogenic factors and drains Kidney True Yin. Avoid excessive pungency: garlic, leeks, five pungents, vinegar, spices, Rou Gui (Cinnamomi Cortex), Gan Jiang (Zingiberis Rhizoma), etc., as they damage Yuan Qi. If clothes are thin and Qi is short, add clothes and stay in windless places. If Qi remains short, steam mouth and nose with boiling water to relieve shortness. If clothes are thick and Qi is short, reduce clothing, close pores by massage, and stay in breezy areas. If living in high buildings or due to cold/dampness causing shortness of breath, use steaming as above. If living in tight rooms or extreme heat/cold causing shortness of breath, go out to wind and sun. Shortness of breath generally benefits from flavorful soups/drinks to harmonize the Stomach. If heat causes thirst and desire for cold drinks, allow them temporarily but avoid addiction. In winter, hot drinks are acceptable per season. Night restlessness is due to heavy, hot bedding; remove it immediately and wipe pores. If too thin and cold, add layers for stable sleep. Hunger causing restlessness requires less food; fullness causing restlessness requires less sitting/standing. Anticipate weather changes, wind, cold, and gloom. Generally, warmth, avoiding wind-cold, reducing speech, and minimizing labor are superior. If taking ascending/floating herbs, regulate the day before, take on an empty stomach the next day, and regulate for ten days after; the first three days are critical, otherwise it causes harm.

Wind from the South is called Da Ruo Feng (Great Weak Wind). It injures humans by entering internally to the Heart and externally affecting the Mai (Vessels); its nature is Heat. (Full text in *Zhen Sui Bing Jing*: Winds refer to phenomena breaking houses/trees, raising sand/stones, opening Cou Li (pores). Wind from Tai Yi's direction is Real Wind (Shi Feng), promoting growth. Wind from the opposing direction is Empty Wind (Xu Feng), causing harm. Sages avoid Empty Wind so pathogens cannot harm. Southern wind is Real Wind at Summer Solstice (Tai Yi's direction) and Empty Wind at Winter Solstice (opposing Tai Yi). Other directions follow similar logic.)

Wind from the Southwest is called Mou Feng. It enters internally to the Spleen and externally affects Muscles; its nature is Weakness. (Real Wind at Start of Autumn, Empty Wind at Start of Spring.)

Wind from the West is called Gang Feng. It enters internally to the Lung and externally affects Skin; its nature is Dryness. (Real Wind at Autumn Equinox, Empty Wind at Spring Equinox.)

Wind from the Northwest is called Zhe Feng. It enters internally to the Small Intestine and externally affects the Hand-Taiyang Vessel. If the vessel severs, overflow occurs; if blocked, stagnation occurs, leading to sudden death. (Real Wind at Start of Winter, Empty Wind at Start of Summer.)

Wind from the North is called Da Gang Feng. It enters internally to the Kidney and externally affects Bones and the Du muscles of the shoulder/back; its nature is Cold. (Real Wind at Winter Solstice, Empty Wind at Summer Solstice.)

Wind from the Northeast is called Xiong Feng. It enters internally to the Large Intestine and externally affects the hypochondrium, axilla, bones below, and joints. (Real Wind at Start of Spring, Empty Wind at Start of Autumn.)

Wind from the East is called Ying Er Feng. It enters internally to the Liver and externally affects Tendons; its nature is Dampness in the body. (Real Wind at Spring Equinox, Empty Wind at Autumn Equinox.)

Wind from the Southeast is called Ruo Feng. It enters internally to the Stomach and externally hides in Muscles; its nature is Heaviness. (Real Wind at Summer Solstice, Empty Wind at Winter Solstice.)

These Eight Winds come from Empty directions and cause disease. Thus, sages avoid wind as they would arrows and stones.

Liver disease: Avoid wind. Heart disease: Avoid warm food and hot clothing. Spleen disease: Avoid warm food, overeating, damp ground, and wet clothes. Lung disease: Avoid cold food and clothing. Kidney disease: Avoid heat sources, warm food, and roasted clothing. (Full text in *Zhen Bing Yu Ju*. *Xuan Ming Wu Qi Pian* says: Heart hates Heat, Lung hates Cold, Spleen hates Dampness, Kidney hates Dryness. Prohibitions follow these aversions. Cui (quenching) sound: dui. HT (fan re): wu lai fan, meaning vexatious heat.)

*[Lingshu]* Liver disease prohibits Pungent; Heart disease prohibits Salty; Spleen disease prohibits Sour; Kidney disease prohibits Sweet; Lung disease prohibits Bitter. (*Wu Wei Pian*)

*[Suwen]* Prohibitions of Five Flavors: Pungent moves Qi; Qi diseases should not consume much Pungent. Salty moves Blood; Blood diseases should not consume much Salty. Bitter moves Bone; Bone diseases should not consume much Bitter. Sweet moves Flesh; Flesh diseases should not consume much Sweet. Sour moves Tendons; Tendon diseases should not consume much Sour. This is the "Five Prohibitions"; do not allow excessive consumption. (*Xuan Ming Wu Qi Lun*) Liver color is Green;宜 (suitable) to eat Sweet: Japonica Rice, Beef, Dates, Okina are Sweet. Heart color is Red;宜 to eat Sour: Adzuki Beans, Dog Meat, Plums, Leeks are Sour. Lung color is White;宜 to eat Bitter: Wheat, Mutton, Apricots, Wild Leeks are Bitter. Spleen color is Yellow;宜 to eat Salty: Soybeans, Pork, Chestnuts, Broad Bean Leaves are Salty. Kidney color is Black;宜 to eat Pungent: Yellow Millet, Chicken, Peaches, Scallions are Pungent. Pungent disperses, Sour gathers, Sweet moderates, Bitter hardens, Softens [with Salt]. Toxic drugs attack pathogens; Grains nourish; Fruits assist; Meats benefit; Vegetables fill. Combining flavors replenishes Essence and Qi. These five flavors have specific benefits: dispersing, gathering, moderating, accelerating, hardening, or softening. Four Seasons and Five Zang diseases follow the suitability of Five Flavors. (*Zang Qi Fa Shi Lun*: Imbalanced flavors become toxic drugs to attack pathogens; balanced flavors become grains/fruits/vegetables to aid and fill Essence/Qi.)

*[Zhang Zhongjing]* Diseases of the Five Zang improve when they obtain what they like. Each Zang disease has what it dislikes; whatever it does not favor becomes pathological. If a patient usually avoids a food but suddenly eats it excessively, fever will definitely result.