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When people reach the age of sixty or seventy, their Jing (Essence) and Blood are both depleted. Even in daily life without illness, there are already signs of Heat syndromes. Why is this? Symptoms include dizziness (Tou Hun), excessive eye discharge (Mu Chi), skin itching (Ji Yang), frequent urination (Niao Shu), runny nose (Bi Ti), tooth loss (Ya Luo), excessive saliva (Xian Duo), insomnia or reduced sleep (Mei Shao), weakness in the feet (Zhuo Ruo), deafness (Er Kui), forgetfulness (Jian Wang), vertigo (Xuan Yun), dry intestines (Chang Zao), greasy face (Mian Gou), hair loss (Fa Tuo), blurred vision (Yan Hua), sudden dozing after sitting for a long time (Jiu Zuo Wu Shui), feeling cold before exposure to wind (Wei Feng Xian Han), easy hunger after eating (Shi Ze Yi Ji), and tearing when laughing (Xiao Ze You Lei). Anyone entering old age will inevitably exhibit these symptoms.

Someone might ask: The preparations containing Aconitum carmichaelii (Wutou, 乌头), Aconitum kusnezoffii (Fuzi, 附子), and Cinnabar (Dansha, 丹砂) from the *Ju Fang* (Formulas of the Bureau of Medical Relief) are mostly suitable for the elderly. Is it not because the elderly have weak Qi but are not deficient, and thus should be treated with warming and tonifying methods? Now you claim they all present as Heat syndromes; does this mean Wutou, Fuzi, and Dansha preparations cannot be used for the elderly? I explained to him: It is not only that Wutou, Fuzi, and Dansha preparations should not be used recklessly, but also that preferences for alcohol, fatty meats, wet noodles, oily juices, roasted, baked, fried foods, spicy flavors, and sweet or slippery textures are all contraindicated.

Someone asked: How foolish you are! Providing delicious food to nourish the elderly is clearly stated in classical teachings. If children or daughters-in-law fail to provide such delicacies, their filial piety is compromised. Your words seem to contradict this; do you have an explanation to reconcile this? I replied solemnly: This is what is meant by "paths running parallel without conflict." Let me explain in detail. In ancient times, when the Well-field system was implemented, local education flourished, people understood propriety and courtesy, and every household could be recognized for virtue. Meat was not given to the young or strong; one began eating meat only at fifty. Strong individuals indulged in gluttony; by the time they reached fifty, diseases had arisen like swarms of insects. At this stage, Qi is exhausted and Blood is depleted, tendons become soft and bones frail, the stomach and intestines become obstructed, and saliva overflows. Moreover, the Yin of the human body is difficult to form and easy to lose. After sixty or seventy, Yin is insufficient to control Yang, leaving solitary Yang on the verge of flying away. Because the innate Stomach Qi still lingers, and relying on the Yin from food and drink, it remains anchored and stable! The symptoms mentioned earlier are all due to Blood deficiency. The *Neijing* states: "The Kidney dislikes dryness." Are Wutou, Fuzi, and Dansha preparations not drying? For those with Blood deficiency, even drying herbs like Saposhnikovia root (Fangfeng, 防风), Pinellia rhizome (Banxia, 半夏), Atractylodes macrocephala rhizome (Cangzhu, 苍术), and Cyperus rotundus rhizome (Xiangfu, 香附) should not be used in large doses, let alone Wutou, Fuzi, and Dansha preparations.

Another might say: The entire *Ju Fang* consists of warming and Yang-nourishing formulas. Are your words not absurd? I said: The *Ju Fang* uses drying agents to attack Dampness syndromes. When Dampness meets dryness, it dissipates. The *Ju Fang* uses warming agents to attack Deficiency syndromes. Tonifying the Spleen is better than tonifying the Kidney; when the Spleen is warmed, transformation becomes easier, appetite improves, and although the Lower Jiao may be temporarily deficient, it can recover slightly. The treatment principles in the *Neijing* also permit the use of "robust" or "attacking" methods, which is exactly this meaning. This is designed for those with thick constitutions and shallow diseases. This is also the Confucian concept of using expedients. If regarded as a standard method, would it not be a great error! Although the elderly may have thick constitutions, at this stage they are nearly thin; although diseases may be shallow, their root is easily disturbed. Can robust drugs be used to achieve quick effects? Those who are fat often have Blood deficiency, while those who are thin often have Qi excess. Occasionally, robust drugs may be used, but if mistakes are made, how can rescue be effected? I prefer slower results that are absolutely safe rather than risks. It is clear that Wutou, Fuzi, and Dansha preparations should not be taken lightly. Regarding diet, caution is especially necessary. 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 makes digestion difficult, leading to fullness after eating; Yin deficiency makes descending difficult, causing Qi stagnation and Phlegm formation. Vision, hearing, speech, and movement become sluggish. Everything goes against wishes, making anger flare up easily. Even with filial sons and grandsons, frustration is common, let alone those who are not filial! Therefore, foods with hot properties, charcoal-processed items, pungent and spicy aromas, and sweet and greasy tastes are obviously inadvisable.

Although some have firm and thick intestines and stomachs, and deep fortune and strong vitality, allowing indulgence seems acceptable in secular views. Gratifying the mouth brings temporary pleasure, but accumulated over time, it must lead to disaster. Thus, more is worse than less, less is worse than none. Refreshing foods cause disease, rich flavors act like poison. The maxims of former sages are still heard; can we not be cautious? Someone asked: According to your words, do you intend to deny food entirely so that I am not at peace? I said: The gentleman loves others through virtue, while the petty person loves others through indulgence. How much more so for those respected! Food and drink are for nourishing life, not for causing disease. If what nourishes becomes harmful, this is likely not the filial piety and respect the gentleman advocates. So what should be done? One should know that loving life and hating death, preferring peace and hating illness, are common human emotions. Children and grandchildren must first guide them with righteousness, inform them about the nature of substances, use analogies, state pros and cons, be sincere and firm in speech, and act with reverence and caution. Secondly, lead by example. They will surely be moved without resistance. What you call "denying food entirely" is particularly filial when illness is present. When there is no illness, discretion should be exercised, and nourishment provided according to seasons. Not eating certain things and replacing them with others does not harm filial piety. However, if one remains silent in daily life, lacking guidance and encouragement, until hunger pangs sound and drool flows, with food before them and fragrance in the air, how can they be restrained? The Classics say: "Nourish with loyal food." The character "Loyalty" (Zhong, 忠) likely aligns with this meaning; please do not overlook it. I served my mother, feeling ashamed compared to ancients, yet she lived past seventy, previously suffering from Phlegm-fluid retention, which ceased at this stage. Through regulated nourishment, I believe I have found a method. Specifically, when constipation occurred, I mixed fresh cow's milk and pig fat into porridge. While this provided temporary lubrication, it ultimately led to accumulation of greasy substances. The following summer, stagnation transformed into sticky Phlegm, causing a carbuncle on the hypochondrium. Days of pain followed, disrupting sleep and waking. As a son, I felt helpless. Through bitter reflection, I derived the theory of regulated nourishment. I regularly administered Ginseng (Renshen, 人参) and Atractylodes macrocephala rhizome (Baizhu, 白术) to tonify Stomach and Blood, adjusting with seasonal changes. Consequently, bowels were no longer dry, complexion became bright and clean. Though thinner, she remained healthy. Peace in old age was achieved through this. Thus, I formulated a prescription: Ginseng and Atractylodes macrocephala rhizome as Sovereign herbs, Achyranthes bidentata root (Niuxi, 牛膝) and Paeonia lactiflora root (Shaoyao, 芍药) as Minister herbs, Tangerine peel (Chenpi, 陈皮) and Poria sclerotium (Fuling, 茯苓) as Assistant herbs. In Spring, add Ligusticum chuanxiong rhizome (Chuanxiong, 川芎); in Summer, add Schisandra chinensis fruit (Wuweizi, 五味子), Scutellaria baicalensis root (Huangqin, 黄芩), and Ophiopogon japonicus tuber (Maidong, 麦门冬); in Winter, add Angelica sinensis root body (Danggui shen, 当归身), and double the amount of Fresh ginger (Shengjiang, 生姜). Take one or two decoctions per day. Administer when urine volume is perceived to be slightly decreased. When urine volume returns to normal, the disease is expelled. Later, in Dongyang, I heard of He Anren, a wise man who, after seventy, felt slight discomfort. He stopped rice gruel for several days and took only Ginseng decoction for a few doses, then stopped. He died peacefully in his nineties. Due to this coincidence, I recorded it seeking correction.