眉寿之人，形气虽衰，心亦自壮，但不能随时人事，遂其所欲。虽居温给，但亦常不足，
故多咨煎饶舌，等闲喜怒，性气不定，止如小儿，全在承奉颜色。故夫子答子夏问孝曰∶色难。
答懿子问孝曰∶无违。随其所欲，严戒婢使子孙不令违背。若愤怒一作，血气虚弱，中气不
顺，因而饮食，便成疾患。深意体悉，当令人随侍左右，不可令孤坐独寝，缘老人孤癖，易于
伤感，才觉孤寂，便生郁闷。养老之法，凡人平生为性各有好嗜之事，见则喜之。有好书画者，
有好琴棋者，有好博弈者，有好珍奇者，有好药饵者，有好禽马者，有好古物者，有好佛事者，
有好丹灶者。人之僻好不能备举，但以其平生偏嗜之物，时为寻求，择其精绝者布于左右，使其
喜爱玩悦不已。老人衰倦无所用心，若只令守家孤坐，自成滞闷。今见所好之物自然用心于
物上，日自看承戏玩，自以为乐，虽有劳倦咨煎，性气自然可灭。
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。人居富贵有奉于己而薄于亲者，人所不录，
天所不容，虽处富贵而即贫贱也；人虽处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。百善莫大于孝，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，其犹附应。为人子者，
可不信乎？奉亲之道，亦不在日用二牲，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。其有贫乏之家、养老之法虽有奉行
之心，而无奉行之力，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 ，如姜诗之跃鲤、孟宗之泣笋，无非孝感所致，此行孝之明验也。虑孝子
顺孙有窘乏不能此法者，意有不足，
故立此贫富祸福之说以齐之。
那些高寿之人，虽然形体和元气已经衰退，但心智依然自认为强壮，只是无法顺应时势和人事，来满足自己的欲望。即使身处温饱富足的环境，也常常觉得不够用，因此多话唠叨、随意喜怒，性情不定，就像小孩子一样，完全需要旁人察言观色来奉承侍候。所以孔子回答子夏问孝时说：“最难的是保持和颜悦色。”回答孟懿子问孝时说：“不要违背（父母的意愿）。”要顺着他们的欲望，严厉告诫婢女和子孙不要让他们感到违逆。如果愤怒一起，血气虚弱，中气不顺，进而影响饮食，就会变成疾病。要深刻体会其中的深意，应当让人随侍在旁，不可让老人独自坐着或睡觉，因为老人性格孤僻，容易伤感，刚感觉到孤寂，就会产生郁闷情绪。
养老的方法，在于每个人平生都有各自喜好嗜好的事物，见到这些事物就会高兴。有的人喜欢书画，有的人喜欢琴棋，有的人喜欢博弈，有的人喜欢珍奇宝物，有的人喜欢药饵，有的人喜欢禽马，有的人喜欢古物，有的人喜欢佛事，有的人喜欢炼丹修道。人的偏嗜爱好不能一一列举，只要将其平生偏爱的物品，时常寻找，挑选其中精妙绝伦的布置在身边，使他们喜爱玩赏而不停止。老人衰倦无心做事，如果只让他们守家独坐，自然会产生停滞郁闷的情绪。现在看到他们喜欢的东西，自然会用心于其上，每天自己看顾戏耍，自以为快乐，虽然有劳累疲倦和多话抱怨，但性情怒气自然可以平息。
经典说：“从天子到平民百姓，孝顺之道没有始末之分，如果担心孝顺不到位的，是从来没有的事。”子女以纯粹的孝心竭尽全力侍奉双亲，没有做不到尽善尽美的道理，只是在供养的丰厚程度上，由贫富的限制不同而有所区别。人处在富贵地位，对自己奉养优厚而对父母薄待的，为人所不记录，为天所不容，虽然身处富贵，实则等同于贫贱；人虽然处于贫贱，能约束自己而丰厚对待父母的，为人所推崇敬仰，为天所帮助给予，虽然身处贫贱，实则等同于富贵。百种善行中没有比孝顺更大的了，孝心感动上天，所以上天赐予福气，所以虽然贫贱却等同于富贵；罪恶中没有比不孝更大的了，不孝感动上天，所以上天降下祸患，所以虽然富贵却等同于贫贱。善恶的报应，就像回声一样迅速响应。作为子女，能不相信吗？侍奉双亲的道理，也不仅仅在于日常提供牛羊等肉食，只要能顺承父母的心意脸色，竭尽孝心，根据家中现有的条件，这就是顺应天理。富裕之家不可怠慢老人，应尽力按照养老的方法去实行。贫困之家，虽然有心奉行养老之法，但没有财力实行的力量，只需根据家庭的丰俭程度，竭尽全力侍奉父母，遵守礼节准备器具，使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、孟宗哭泣生出竹笋一样，无非是孝心所致，这是行孝的明显验证。考虑到孝子顺孙中有窘迫匮乏不能实行此法的人，心意有所不足，所以设立这关于贫富祸福的说法来平衡他们的心态。
For those of advanced age, although their physical form and vital energy (Yuan Qi) have declined, their mind often remains self-assured as robust. However, they cannot adapt to the times and human affairs to satisfy their desires. Even when living in comfort and abundance, they often feel it is insufficient. Consequently, they tend to be talkative, prone to arbitrary anger or joy, with unstable temperaments, resembling children who require careful observation and accommodation by others. Thus, when Confucius was asked about filial piety by Zi Xia, he replied: "The difficult part is maintaining a pleasant countenance." When asked by Yi Zi, he replied: "Do not go against [their wishes]." One should accommodate their desires and strictly instruct servants and descendants not to contradict them. If anger arises, due to weak blood and qi and disharmonious middle qi, subsequent dietary intake may lead to illness. One must deeply understand this; attendants should remain nearby, never allowing the elderly to sit or sleep alone, for the elderly are prone to eccentricities and sentimentality. Upon feeling lonely, they easily become depressed.
The method of caring for the elderly lies in recognizing that every individual has specific preferences or hobbies from their lifetime, which bring them joy upon seeing them. Some prefer calligraphy and painting, some music and chess, some board games, some rare treasures, some medicinal herbs, some birds and horses, some antiques, some Buddhist rituals, and some alchemical practices. Human idiosyncrasies cannot be exhaustively listed. One should seek out items they have favored throughout their life, select the finest ones to place around them, and allow them to enjoy and play with these items endlessly. The elderly, weary and lacking mental engagement, will naturally fall into stagnation and depression if left alone at home. Now, seeing objects of their affection, they naturally focus their minds on them, attending to and playing with them daily, finding pleasure in themselves. Although there may be fatigue and complaining, their irritable temperaments will naturally subside.
The Classics state: "From the Son of Heaven to the common people, filial piety has no beginning or end; there has never been one who worried about failing in filial duty." Children serving their parents with pure hearts and utmost effort have no reason to fail in completeness. The only variation lies in the richness of support, determined by financial limitations. Those in wealth who provide generously for themselves but sparingly for their parents are not recorded by men nor tolerated by Heaven; though wealthy, they are effectively poor. Those in poverty who restrain themselves but provide abundantly for their parents are admired by men and assisted by Heaven; though poor, they are effectively wealthy. Among all virtues, none is greater than filial piety. Filial piety moves Heaven, so Heaven bestows blessings; thus, even in poverty, one is like the wealthy. Among sins, none is greater than unfilial conduct. Unfilial conduct moves Heaven, so Heaven brings disaster; thus, even in wealth, one is like the poor. The retribution for good and evil responds as quickly as an echo. As children, can we not believe this? The way to serve parents does not lie merely in providing daily meat offerings, but in accommodating their moods and expressions, exerting one's heart, and acting according to one's means. This follows the principle of Heaven. Wealthy families must not neglect the elderly but should strive to implement methods of elder care. Poor families, though lacking the means to fully execute elder care despite having the intention, should do their utmost according to their family's abundance or scarcity, observe propriety in preparations, and let the elderly know that their children have exhausted their efforts. It is seen that filial piety moves the spiritual realm, and invisible spirits silently bless, just as Jiang Shi's carp leaped forth and Meng Zong's bamboo shoots grew from tears. These are all caused by filial piety, which serves as clear evidence of its efficacy. Considering that filial sons and obedient grandchildren may face destitution and inability to practice these methods, leading to feelings of inadequacy, I have established this discourse on fortune and misfortune related to wealth and poverty to balance their minds.