《经》曰∶自天子至于庶人，孝无终始，而患不及者，未之有也。人子以纯孝之心，竭
力事亲，无终始不及之理。惟供养之有浓薄，由贫富之有分限。人居富贵，有浓于己而薄于
亲者，人所不录，天所不容，虽处富贵而即贫贱也；人虽居贫贱，能约于己而丰于亲者，人
所推仰，天所助与，虽处贫贱而即富贵也。作善，降之百祥；作不善，降之百殃。善，莫大
于孝，孝感于天，故天与之福，所以虽贫贱而即富贵也；罪，莫大于不孝，不孝感于天，故
天与之祸，所以虽富贵而即贫贱也。善恶之报，其犹影响，为人子者，可不信乎?
奉亲之道，亦不在日用三牲，但能承顺父母颜色，尽其孝心，随其所有，此顺天之理也
。其温浓之家，不可慢于老者。尽根据养老之方，励力行之。其贫下阙乏之家，养老之法，虽
有奉行之心，而无奉行之力者，但随家丰俭，竭力于亲，约礼设具，使老者知其罄力事奉而
止。将见孝心感格，阴灵默佑，如姜诗之跃鲤，孟宗之泣笋，无非孝感所致。此行孝之验
也!
虑孝子顺孙，有窘乏不能根据此法者，意有不足，故立此贫富祸福之说以齐之。
人，万物中一物也，不能逃天地之数。若天癸数穷，则精血耗竭，神气浮弱，返同小儿
，全假将护以助衰晚。
若遇水火、兵寇、非横惊怖之事，必先扶持老人于安稳处避之，不可喧忙惊动。尊年之
人，一遭大惊，便致冒昧，因生余疾。凡丧葬凶祸，不可令吊；疾病危困，不可令惊；悲哀
忧愁，不可令人预报；秽恶臭败，不可令食；粘硬毒物，不可令餐；敝漏卑湿，不可令居；
卒风暴寒，不可令冒；烦暑燠热，不可令中；动作行步，不可令劳；暮夜之食，不可令饱；
阴雾晦暝，不可令饥；假借鞍马，不可令乘；偏僻药饵，不可令服；废宅 宇，不可令入；
坟园荒墓，不可令游；危险之地，不可令行；涧渊之水，不可令渡；暗昧之室，不可
令孤；凶祸远报，不可令知；轻薄婢使，不可令亲；家缘冗事，不可令管。
若此事类颇多，不克备举。但人子悉意深虑，过为之防，稍有不便于老人者，皆宜忌之
，以保长年。常宜游息精兰，崇尚佛事，使神识趣向，一归善道。此养老之奇术也。
《黄帝内经》说：从天子到平民百姓，如果在孝道上没有始终如一的坚持，却担心灾祸降临到自己身上，这种情况是从来没有的。作为子女，若能以纯粹的孝心，竭尽全力侍奉双亲，就没有做不到始终如一的理由。只是供养的丰厚或微薄，取决于家庭贫富的限制。人如果身处富贵，却对自己优厚而对父母刻薄，这样的人不被世人所接纳，也不被上天所容忍，虽然身处富贵，实则等同于贫贱；人即使身处贫贱，若能约束自己而让父母丰足，这样的人被世人推崇敬仰，也被上天所帮助，虽然身处贫贱，实则等同于富贵。行善事，会降下各种吉祥；行不善之事，会降下各种灾殃。善行中，没有比孝顺更大的了，孝心能感动上天，所以上天赐予他福气，因此虽然贫贱却能即刻转化为富贵；罪过中，没有比不孝更大的了，不孝也能感动上天，所以上天降给他祸患，因此虽然富贵却能即刻转化为贫贱。善恶的报应，就像影子跟随形体、回声响应声音一样准确，作为子女，怎么能不相信呢？
侍奉父母的道理，并不在于日常饮食中是否具备牛、羊、猪三牲，只要能顺应父母的面色和心意，竭尽孝心，根据家中现有的条件来供养，这就是顺应天理。那些家境富裕的人，不可怠慢老人。应当完全依据养老的方法，努力实行。那些贫穷匮乏的家庭，虽然有奉养父母的心意，但没有奉养的能力，只要根据家庭的丰俭程度，对父母竭尽全力，遵循礼节准备器具，让老人知道子女已倾尽全力侍奉即可。将会看到孝心感通天地，阴灵默默保佑，就像姜诗跃出鲤鱼、孟宗哭出竹笋一样，无不是孝心所致。这是行孝的验证！
考虑到孝顺的子孙，可能有窘迫缺乏而不能完全按照此法执行的情况，心中有所不足，所以设立这种关于贫富祸福的说法来平衡他们的心态。
人，是万物中的一物，不能逃脱天地的定数。如果天命寿数已尽，那么精血就会耗竭，神气浮弱，回复到如同小儿一般的状态，完全需要依靠调养护理来帮助度过晚年。
如果遇到水火之灾、兵乱寇盗、意外惊恐等事情，必须先搀扶老人在安稳的地方躲避，不可喧哗忙碌惊动老人。年高之人，一旦遭受大惊，就会导致神志昏乱，从而引发其他疾病。凡是丧葬凶祸，不可让老人去吊唁；疾病危重困顿，不可让老人受惊；悲哀忧愁之事，不可让人预先告知老人；污秽恶臭腐烂的食物，不可让老人食用；粘硬有毒的食物，不可让老人进食；破旧漏雨低洼潮湿的房屋，不可让老人居住；突然刮来的暴风严寒，不可让老人冒犯；烦闷酷暑炎热，不可让老人中暑；动作行走，不可让老人劳累；夜晚进食，不可让老人吃得太饱；阴雨雾霭昏暗之时，不可让老人挨饿；借用的鞍马，不可让老人骑乘；偏僻偏方的药物，不可让老人服用；废弃的宅院，不可让老人进入；荒废的坟园墓地，不可让老人游览；危险的地方，不可让老人行走；深涧深渊的水流，不可让老人渡河；昏暗不明的房间，不可让老人独处；遥远的凶祸报应，不可让老人知晓；轻浮浅薄的婢女仆役，不可让老人亲近；家中繁杂的事务，不可让老人管理。
像这类事情很多，不可能全部列举出来。只要子女全心深思，过分地加以防范，稍微对老人不便的事情，都应当忌讳，以保全长寿。平时应该让老人在精美的园林中游玩休息，崇尚佛教事务，使老人的神识趋向，一律归于善道。这是养老的奇特方法。
The *Classic* (Huangdi Neijing) states: From the Son of Heaven to the common people, if one does not maintain filial piety from beginning to end, yet worries that misfortune will befall them, such a case has never existed. As children, with a pure heart of filial piety and striving one's utmost to serve parents, there is no reason for failing to maintain consistency. The only difference lies in whether the support is abundant or meager, determined by the limits of wealth or poverty. If a person lives in riches and honor but is generous to oneself and stingy to parents, they are not accepted by people nor tolerated by Heaven; although living in riches, they are essentially poor and lowly. Conversely, if a person lives in poverty and lowliness but can restrain themselves to provide abundantly for parents, they are admired by people and assisted by Heaven; although living in poverty, they are essentially rich and honorable. Doing good brings down all kinds of auspiciousness; doing evil brings down all kinds of calamities. Among good deeds, none is greater than filial piety. Filial piety moves Heaven, so Heaven bestows blessings upon them; thus, even in poverty, they become rich. Among sins, none is greater than unfilial conduct. Unfilial conduct moves Heaven, so Heaven inflicts disaster upon them; thus, even in riches, they become poor. The retribution of good and evil is as certain as shadows following forms and echoes responding to sounds. Can children fail to believe this?
The way to serve parents does not depend on having beef, mutton, and pork in daily life, but rather on accommodating the parents' expressions and desires, exhausting one's filial heart, and providing according to what is available. This conforms to the principle of Heaven. Those in wealthy households must not neglect the elderly. They should strictly follow methods for caring for the aged and strive to practice them. In poor and lacking households, although there may be the intention to support parents but not the means, one should act according to the family's abundance or frugality, exerting utmost effort for parents, observing propriety in preparing utensils, so that the elderly know their children have done their utmost. It will be seen that filial piety resonates with the spiritual realm, and invisible spirits silently bless, just as Jiang Shi produced leaping carp and Meng Zao wept forth bamboo shoots. All these are results of filial piety. These are the validations of filial conduct!
Considering that filial sons and grandsons may face difficulties preventing them from fully implementing these methods, leading to inner dissatisfaction, I have established this discourse on fortune and misfortune regarding wealth and poverty to balance their minds.
Humans are but one among all things, unable to escape the numbers decreed by Heaven and Earth. When the natural lifespan reaches its limit, essence and blood are exhausted, spirit and qi become floating and weak, reverting to a state like that of infants, relying entirely on nursing and care to assist in the declining years.
If encountering disasters of water and fire, banditry, or unexpected frights, one must first support the elderly to a safe place to avoid danger, without making noise or causing commotion. Elderly persons, once subjected to great fright, may become confused and develop residual illnesses. Regarding funerals and tragedies, do not allow them to attend mourning ceremonies; when ill and critical, do not startle them; regarding sorrow and grief, do not inform them in advance; regarding foul, rotten, or smelly food, do not let them eat it; regarding sticky, hard, or toxic substances, do not let them consume them; regarding dilapidated, leaky, low-lying, or damp dwellings, do not let them reside there; against sudden storms and severe cold, do not expose them; against oppressive heat and summer heat, do not let them suffer; regarding physical exertion and walking, do not fatigue them; at night, do not let them eat until full; during foggy and dark weather, do not let them go hungry; regarding borrowed saddles and horses, do not let them ride; regarding eccentric or unverified medicines, do not let them take them; regarding abandoned houses, do not let them enter; regarding desolate graveyards, do not let them tour; regarding dangerous places, do not let them walk; across deep ravines and abysses, do not let them cross; in dimly lit rooms, do not leave them alone; regarding distant reports of misfortune, do not let them know; regarding frivolous maids and servants, do not let them associate closely; regarding household chores and busy affairs, do not let them manage.
There are many such matters that cannot be exhaustively listed. As long as children think deeply and cautiously, taking excessive precautions, any matter that might inconvenience the elderly should be avoided to preserve longevity. One should often allow the elderly to rest in beautiful gardens and promote Buddhist practices, so that their consciousness and aspirations consistently return to the path of goodness. This is an extraordinary method for caring for the aged.