平旦点心讫，即自以热手摩腹，出门庭行五六步消息之中，食后还以热手摩腹行一二百步，
缓缓行勿令气急，行讫还床仆卧，颗苏煎枣啜半升以下人参、茯苓、甘草等饮，量性将理，
食饱不宜急行，不宜大语、嗔喜，睡觉食散后，随其所业，不宜劳心力。腹空即须索食，不宜
忍饥。生硬粘滑等物多致霍乱。秋冬间暖裹腹上，中微似不安，即服浓朴、生姜等饮。如此将
息，必无横疾。
文公家礼曰∶子事父母，妇事舅姑。天欲明，咸起盥漱，栉总，具冠带。昧爽，适父母舅姑
之所省问。父母舅姑起，子供汤药，妇具晨羞，供具毕乃退，各从其事。
《内则》曰∶子事父母，妇事舅姑。鸡初鸣适父母舅姑之所，及所，下气怡声，问衣懊寒、
疾痛、 痒，而敬抑搔之。（怡，悦也。 ，疮也。抑，按也。搔，摩也。温公曰∶丈夫作揖，
妇人随小拜，问侍者∶夜来安否？何如？侍曰安，乃退。其或不安节，则侍者以告。此即礼
之（晨省之道也。）出则或先或后而敬扶持之。（先后，随时更也。）进盥，少者捧盘，长者捧水请沃
盥上，卒授巾。（盘，承盥水者。）问所欲而敬进之。（所欲如下文 HT 之类。）柔色以温
之。（温，和也，承尊者必和颜色也。） HT 、（粥也，稠者为 ，
而稀者为HT 。）酒醴、（浓者为酒，薄者为醴。） 羹、（鱼肉为羹， 之为菜。）菽麦 稻
黍粱秫，（菽，大豆也。 ，麻也。稻黍粱秫，皆米也。）唯所欲。（随所爱。）枣栗饴蜜以
甘之，（饴，饧也。四者味皆甘。）堇 榆免薨 以滑之，（堇与 相类， 与榆相类，
四物新者日免；干者曰薨； ，溲也； ，滑也。数者性甘滑。）脂膏以泽之。（脂膏亦类也。
角者曰脂，无鱼者曰膏。二者皆脂而泽者也。）父母舅姑必尝之而后退。（尊长举箸，子妇
乃各退就食。温公曰∶药物乃关身之切务，人子当始自检数，调煮供进，不可但委婢仆。
脱若有误，即其祸不测。晨羞，俗谓点心。《易》曰在中馈，《诗》早惟酒食是议。凡烹调
饮膳，妇人之职也。近年妇女骄倨，皆不肯入庖厨。今纵不亲执刀尺，亦当检校监视，务令精
洁。刘氏曰∶问其意之所欲食者，则敬顺其心以进之，和柔其色以温之，芬芳其意以奉之，
庶其亲喜而不厌也。孝子之事其亲，必养其志，常使欣欣，乐其子之能养。）《曲礼》曰∶凡
为人子之礼，冬温而夏清，昏定而晨省。（定，安其床荐也，省，问其定否何如。温公曰∶
父母舅姑将寝，则安置而退。丈夫作揖，妇人小拜，安置。此即礼之昏定也。）
老莱子少以孝行食亲，年七十父母俱存，着五色斑烂之衣为婴儿戏于亲之侧，言不称老，
为亲取食，上堂足跌而偃，困卧地为婴儿啼，或弄雏于亲侧，欲亲之喜。身老寿而双亲俱庆，
亘古今鲜俪者也。
东汉黄香事父，竭力致养，暑则扇床枕，寒则以身温席。晋王延事亲色养，夏则扇枕席，
冬则以身温被，隆冬盛寒，体常无全衣，而亲极滋味，二人孝行甚相类也。
陈太丘诣荀朗陵，贫俭无仆役，乃使元方将车，季方持杖从后。长文尚少，载之车上。
既至，荀使淑慈应门，慈明行酒，余六龙下食。文若亦小坐着膝前，于时奏真人东行，两家父
子会聚之乐至矣哉！（陈 ，字仲弓，为太丘长。荀淑，举方正，补朗陵候相。纪，字符方，
长子，至德绝俗，与 高名并着，而弟谌又配之。每宰府辟召，羔雁成群，世号三君。谌，
字季方。淑有八子，时曰高阳氏有才子八人，署其里为高阳里，号曰八龙。于时德星聚，太
史奏上∶五百里有贤人乐也。）有客诣陈太丘，谈锋甚敏。太丘令元方、季方炊饭。太丘问炊
饮迟，元方长跪曰∶君与客语乃俱窃听，炊忘着箪，今皆成糜。太丘曰∶尔颇有所识否？
二子长跪∶俱记，言无遗失。太丘曰∶如此俱成糜自可，何必饭耶？
柳 曰；崔山南昆弟子孙之盛，乡族罕比。山南曾祖王母长孙夫人年高无齿，祖母唐夫人
事姑孝，每日栉纵笄拜于阶下，即升堂乳其姑，长孙夫人不粒食数年而康宁。一日疾病，
长幼咸萃，宣言无以报新妇恩，愿新妇有子有孙皆如新妇孝敬，则崔之门安得不昌乎？东汉姜
诗事母至孝，妻奉顺尤笃。母好饮江水，水去舍六七里，妻常溯流而汲。姑嗜鱼 ，又不能
独食。夫妇常力作供 ，呼邻母共之。舍侧忽有涌泉，味如江水，每旦辄出双鲤鱼常以供
二母之膳。子妇同心竭力以致其养，不易得也。
节孝徐先生事母谨严，非有大故未尝去其侧。日具太夫人所嗜，或不获，即奔走 市，
若有所亡。人或慕其纯孝，损直以售之。亲戚故人或致甘 ，诚不至礼不恭，弗受也。所奉馔
皆手自调味。太夫人饮食时，先生率家人在左上为儿戏，或讴歌以悦之。故太夫人虽在穷巷，
而奉养与富贵家等，无须臾不快也。
任元受事母尽孝，母老，多疾病，未尝离左右。元受自言∶老母有疾。其得疾之由，
或以饮食，或以燥湿，或以语话稍多，或以爱喜稍过，尽言皆朝暮候之，无毫发不尽。五脏
六腑中事，皆洞见曲折，不待切脉而后知，故用药必效，虽名医不逮也。张魏公作都督，欲
辟之入幕，元受力辞曰∶尽言方养亲，使得一神丹可以长生，必持以遗母，不以献公也，况能
舍母而与公军事邪？魏公太息而许之。
程明道先生曰∶为人子者，不可以不知医。
陆放翁曰∶先公守南都时，直秘阁张山者，开封人，判留司御史台事，年八十余矣，视听，
步履，饮食悉如少壮。或问∶何术至此？曰∶吾无他术，但顷尝遇异人授一药，服之数年，
未尝一日辍耳。其方用香附子、姜黄、甘草三物同未之沸汤点，晨起空心服二三钱，名降气汤。
以为人所以多疾病者，多由火起不降，放下虚而上实，此药能导之使归下耳。乡人有效之者，
或返致虚弱，盖香附、姜黄泻气太甚而然，不知山南何以独能取效如此，意其别有他术，特记
此药以语人耳。及渡江，见一武官王升者，亦七十余矣，康健无病，问何所服药？则与山南
相同，而后知人之于药各有所宜，不可强也。
吴隐之事母孝谨，与太常韩康伯邻居。康伯母，贤明妇人也。谓康伯曰∶汝若居铨衡，
当举如此某人。及康伯为吏部，隐之遂阶清级。古人以孝行取人，贤明之妇亦知此义。
吕侍讲言∶孝子事亲，须事事躬亲，不可委之使令也。尝说《谷梁》言，天子亲耕以
供粢盛，王后亲蚕以供祭服，国非无良农工女也，以为人之所尽事祖弥，不若以己所自亲
者也。此说最尽事亲之道。又说为人子者，听于无声，视于无形，未尝顷刻离亲也。事亲
如天，顷刻离亲则有时而违天，天不可得而远也。（吕侍讲，字原明，申国正献公公着之长
子。正献公居家简重寡默，不以事物轻心。而申国夫人性严有法度，虽甚爱公，然教公事事循
蹈规矩。甫七岁祁寒暑雨侍立终日，不命坐，不敢坐也。日必冠带以见长者，平居虽盛热，
在父母长者之侧不得去巾、 、缚、 ，衣服唯谨，行步出入无得入茶肆、酒肆。市井里巷
之语、郑卫之音未尝一经于可。内则正献公与申国夫人数训之严，外有焦先生千之字伯强化
导之笃，故公德器成就，大异众人。公常言∶人生内无贤父兄，外无严师友，而能有成者少矣。）
司马温公曰∶凡诸卑幼事无大小，毋得专行，必咨禀于家长。又曰∶凡子受父母之命，
必藉记而佩之，时省而速行之，事毕则返命焉。或所命有所不可行者，则和色柔声具是非
利害而白之，待父母之许然后改之；若不许，苟于事无大害者亦当曲从。若以父母之命为非，
而直行己志，虽所执皆善，犹为不顺之子，况未必是乎？
司马温公与其兄伯康友爱尤笃，伯康年将八十，公奉之如严父，保之如婴儿，每食少顷
则问曰∶得无饥乎？天少冷则拊背曰∶衣得无薄乎？
范忠宣知襄城县，承事伯兄，照管汤药，饮食居处衣服必躬必亲，如孝子之事严父。事亲
从兄，仁义之实，敬爱之理，与生俱生，仁之至义之尽也。
唐伸俊年八十五六极康宁，自言少时因读千字文有所悟，谓心动神疲四字也。平生遇事
未尝动心，故老而不衰。
太医孙君 ，字景初，自号四休居士。山谷问其说，四休笑曰∶粗茶淡饭饱即休，补破遮
寒暖即休，三平二满过即休，不贪不妒老即休。山谷曰∶此安乐之法也。夫少欲者不替之
家也，知足者极乐之国也。四休家有三亩园，花木郁郁，客来煮茗，谈上都贵游，人闲可喜
事，或茗寒酒冷，宾主皆忘。其居与余相望，暇则步草
径相寻，故作小诗遗家僮歌之，以侑酒茗，诗曰∶太医诊得人间病，安乐延年万事休。又曰∶
无求不着看人面，有酒可以留人嬉。欲知四休安乐法，听取山谷老人诗。
山谷四印云∶我提养生之四印，君家所有更赠君。百战百胜，不如一忍。万言万富，不
如一默。无可简择眼界平，不藏秋毫心地直。我肱三折得此医，自觉两踵生光辉。团蒲日静鸟
吟时，炉薰一炷试观之。四休四印，老少富贫，普同受用。
东坡云∶旧说南阳有菊水，水甘而清，居民三十余家，饮其水皆寿，或至百二三十岁。
蜀青城山老人村，有见五世孙者，道极险远，生不识盐发，而溪中多枸杞根如龙蛇，饮其水故寿。
道人中往往多有 寿者。陆放翁云∶青城山人巢居，食松面，年九十矣。人有谒之者，
但粲然一笑，有所请问，则托言病聩，一语不肯答。予尝见之于丈人观道院。忽自语养生曰∶
为国家致太平与长生不死，皆非常人所能。且当守国使不乱，以待奇才之出；卫生使不夭，
以须异人之至。不乱不夭，皆不待异术，惟谨而已。予大喜，从而叩之，则已复言聩矣。
清晨进食点心完毕后，立即用热手按摩腹部，在门庭内行走五六步以调和气息。饭后再次用热手按摩腹部，缓步行走一二百步，慢慢行走不要导致气促喘息。行走结束后回到床上仰卧休息，服用半升以下的人参、茯苓、甘草等煎煮的饮品，根据体质进行调养护理。吃饱后不应当急行快走，不应当大声说话或情绪大起大落（无论是愤怒还是喜悦）。睡醒且食物消化散开后，从事各自的工作，不应当过度劳累心力和体力。腹部空虚时就应当寻找食物，不应当忍受饥饿。生冷、坚硬、黏腻、滑溜的食物容易导致霍乱。秋冬季节要用暖物包裹腹部，如果感觉腹部微微不适，就服用浓朴、生姜等煎煮的饮品。这样调养护理，必定不会有突发疾病。
文公（司马光）《家礼》说：儿子侍奉父母，媳妇侍奉公婆。天将要亮时，大家都起床洗漱，梳头挽发，穿戴好帽子和腰带。天色微明时，前往父母和公婆居住的地方问候省视。父母和公婆起床后，儿子准备汤药，媳妇准备早餐，供奉完毕才退下，各自去做自己的事情。
《礼记·内则》说：儿子侍奉父母，媳妇侍奉公婆。鸡刚叫时就前往父母和公婆居住的地方，到了那里，压低声音温和地询问衣服是否温暖寒冷、是否有病痛瘙痒，并恭敬地按压揉搓。（怡，是喜悦的意思。 ，是疮疡的意思。抑，是按的意思。搔，是摩的意思。温公说：男子作揖，妇人随之小拜，问侍候的人：昨晚睡得安稳吗？怎么样？侍候的人说安稳，于是退下。如果有身体不适，侍候的人就会告知。这就是礼仪中的晨省之道。）出门时或先或后恭敬地搀扶他们。（先后，是随时交替的意思。）洗手时，年幼者捧盘，年长者捧水请对方沃盥，洗完交给毛巾。（盘，是承接盥洗用水的器具。）询问想要吃什么并恭敬地进献。（想要的东西如下文粥之类。）面色柔和以温暖他们。（温，是和顺的意思，侍奉尊长必须和颜悦色。）粥、（粥，稠的是 ，稀的是HT 。）酒醴、（浓稠的是酒，淡薄的是醴。）羹、（鱼肉做的叫羹， 加菜做的叫羹。）菽麦稻黍粱秫，（菽，是大豆。 ，是麻。稻黍粱秫，都是米。）随所喜爱。（随他们的喜好。）枣栗饴蜜来增加甜味，（饴，是饧糖。这四种味道都甜。）堇榆免薨来增加滑润，（堇与 相似， 与榆相似，这四种新摘的叫免；干的叫薨； ，是溲； ，是滑。这些性质甘滑。）脂膏来滋润他们。（脂膏也类似。有角的动物叫脂，无鱼的叫膏。这两者都有油脂光泽。）父母和公婆一定要尝过之后才退下。（尊长举起筷子，子妇才各自退下吃饭。温公说：药物关乎身体切身事务，为人子女应当亲自检查数量，调配煮好进献，不能只委托婢女仆役。如果有差错，灾祸不可估量。早餐，俗称点心。《易经》说在中馈，《诗经》说早惟酒食是议。凡是烹调饮食，是妇女的职责。近年妇女骄横傲慢，都不肯进入厨房。现在即使不亲自拿刀尺，也应当检查监督，务必令其精洁。刘氏说：询问他们心里想吃的，就恭敬顺从心意进献，和柔面色以温暖他们，芬芳心意以奉承他们，希望双亲高兴而不厌烦。孝子侍奉双亲，一定要赡养其志意，常使他们欣欣向荣，乐见子女能赡养。）《曲礼》说：凡是做儿子的礼节，冬天使父母温暖，夏天使父母清凉，晚上安顿床铺，早晨问候省视。（定，是安顿床席，省，是询问安顿得如何。温公说：父母公婆将要睡觉，就安置好然后退下。男子作揖，妇人小拜，安置。这就是礼仪中的昏定。）
老莱子年轻时因孝顺闻名，七十岁时父母健在，穿着五彩斑斓的衣服在父母身边像婴儿一样嬉戏，说话不提“老”字，为父母取食物，上台阶脚滑跌倒，假装躺在地上像婴儿一样啼哭，或者在父母身边逗弄小鸡，想让父母高兴。自己年老长寿而双亲都庆贺，从古至今少有比得上他的。
东汉黄香侍奉父亲，竭尽全力供养，夏天扇凉床枕，冬天用身体温暖席子。晋朝王延侍奉亲人脸色和悦，夏天扇凉枕席，冬天用身体温暖被子，严冬酷寒，身体常常没有完整的衣服，而让亲人极尽美味，两人的孝行非常相似。
陈太丘（陈寔）去拜访荀朗陵（荀淑），因为贫穷节俭没有仆役，就让长子元方驾车，次子季方持杖跟随在后。长文还小，载在车上。到了以后，荀淑让淑慈应门，慈明斟酒，其余六个儿子下来盛饭。文若也小坐着膝前，当时奏响真人东行乐曲，两家父子聚会快乐至极！（陈 ，字仲弓，任太丘长。荀淑，被举荐方正，补授朗陵侯相。纪，字符方，长子，德行极高，与 高名并列，弟弟谌又与之匹配。每次官府征召，羔雁成群，世人号称三君。谌，字季方。荀淑有八个儿子，当时人说高阳氏有才子八人，署其里为高阳里，号称八龙。当时德星聚集，太史奏报：五百里有贤人欢乐。）有客人拜访陈太丘，谈话锋芒很敏锐。太丘让元方、季方做饭。太丘问为什么炊饮迟到，元方长跪说：您与客人交谈，我们偷偷听，做饭忘了放米，现在都成了粥。太丘说：你们大概有所记忆吗？两个儿子长跪：都记住了，言语没有遗漏。太丘说：既然这样，都成了粥也可以，何必非要饭呢？
柳 说：崔山南的昆弟子孙繁盛，乡族中罕见相比。山南曾祖母长孙夫人年高无齿，祖母唐夫人侍奉婆婆孝顺，每天梳头插笄在台阶下拜见，然后上堂给婆婆喂奶，长孙夫人不吃粒食几年却安康宁静。一天生病，老少都聚集，宣言无以报答新妇恩情，希望新妇有子有孙都像新妇孝敬，那么崔家门第怎能不昌盛呢？东汉姜诗侍奉母亲极其孝顺，妻子奉顺尤为笃厚。母亲喜欢喝江水，水离家六七里，妻子常逆流去打水。婆婆爱吃鱼脍，又不能独自吃。夫妇常努力劳作供给，叫邻居老太太一起吃。屋侧忽然有涌泉，味道像江水，每天早晨流出两条鲤鱼常用来供给两位母亲的膳食。子媳同心竭力以致其供养，不容易得到啊。
节孝徐先生侍奉母亲严谨，没有大事不曾离开她身边。每天准备太夫人所喜爱的食物，如果不能获得，就奔走市场，好像丢失了什么。有人羡慕他的纯孝，降低价格卖给他。亲戚故人或送来甘甜美食，诚意不到礼数不恭敬，不接受。所供奉的饮食都亲手调味。太夫人饮食时，先生率领家人在左上角做儿戏，或者唱歌来取悦她。所以太夫人虽然住在穷巷，而奉养与富贵人家相等，没有片刻不快。
任元受侍奉母亲尽孝，母亲年老，多疾病，不曾离开左右。元受自己说：老母有病。她得病的原因，或许因为饮食，或许因为燥湿，或许因为说话稍多，或许因为爱喜稍过，全部直言皆早晚守候，没有毫发不尽。五脏六腑中的事，都洞察曲折，不待切脉而后知道，所以用药必有效，即使是名医也比不上。张魏公任都督，想征召他入幕府，元受力辞说：尽言正在赡养亲人，即使得到一剂神丹可以长生，也一定拿来送给母亲，不会献给公爷，何况能舍弃母亲而与公爷军事事务呢？魏公叹息而允许他。
程明道先生说：做子女的，不可以不懂医。
陆放翁说：先父守南都时，直秘阁张山，开封人，判留司御史台事，八十多岁，视听、步履、饮食都像年轻人。有人问：什么方法达到这种地步？说：我没有其他方法，只是从前曾遇到异人传授一药，服用数年，未曾有一天停止。其方用香附子、姜黄、甘草三物同捣碎沸汤点，晨起空腹服二三钱，名叫降气汤。认为人之所以多疾病，多由火起不降，放下虚而上实，此药能导之使归下耳。乡人有有效的，有的反而导致虚弱，大概香附、姜黄泻气太甚所致，不知道山南为何独能取得如此效果，猜想他另有他术，特记录此药告诉别人罢了。等到渡江，见到武官王升，也七十多岁，康健无病，问吃什么药？则与山南相同，而后知人对药各有所宜，不可强求。
吴隐之事母孝谨，与太常韩康伯邻居。康伯母，贤明妇人。对康伯说：你若居铨衡，当举荐这样的人。及康伯为吏部，隐之遂晋升清级。古人以孝行取人，贤明妇人亦知此义。
吕侍讲说：孝子侍奉双亲，须事事亲身去做，不可委托他人使唤。曾说《谷梁传》言，天子亲耕以供粢盛，王后亲蚕以供祭服，国家不是没有良农工女，认为人所尽力侍奉祖先，不如以自己亲自做的。此说最尽侍奉双亲之道。又说做子女的，听于无声，视于无形，不曾片刻离开双亲。侍奉双亲如天，片刻离开双亲就有违背天时的时候，天不可远离。（吕侍讲，字原明，申国正献公公着长子。正献公居家简重寡默，不以事物轻心。而申国夫人性严有法度，虽甚爱公，然教公事事循蹈规矩。刚七岁祁寒暑雨侍立终日，不命坐，不敢坐。日必冠带以见长者，平居虽盛热，在父母长者之侧不得去巾、 、缚、 ，衣服唯谨，行步出入无得入茶肆、酒肆。市井里巷之语、郑卫之音未曾一经于可。内则正献公与申国夫人数训之严，外有焦先生千之字伯强化导之笃，故公德器成就，大异众人。公常言：人生内无贤父兄，外无严师友，而能有成者少矣。）
司马温公说：凡诸卑幼事无大小，毋得专行，必咨禀于家长。又说：凡子受父母之命，必藉记而佩之，时省而速行之，事毕则返命焉。或所命有所不可行者，则和色柔声具是非利害而白之，待父母之许然后改之；若不许，苟于事无大害者亦当曲从。若以父母之命为非，而直行己志，虽所执皆善，犹为不顺之子，况未必是乎？
司马温公与其兄伯康友爱尤笃，伯康年将八十，公奉之如严父，保之如婴儿，每食少顷则问曰：得无饥乎？天少冷则拊背曰：衣得无薄乎？
范忠宣知襄城县，承事伯兄，照管汤药，饮食居处衣服必躬必亲，如孝子之事严父。事亲从兄，仁义之实，敬爱之理，与生俱生，仁之至义之尽也。
唐伸俊年八十五六极康宁，自言少时因读千字文有所悟，谓心动神疲四字也。平生遇事未尝动心，故老而不衰。
太医孙君 ，字景初，自号四休居士。山谷问其说，四休笑曰：粗茶淡饭饱即休，补破遮寒暖即休，三平二满过即休，不贪不妒老即休。山谷曰：此安乐之法也。夫少欲者不替之家也，知足者极乐之国也。四休家有三亩园，花木郁郁，客来煮茗，谈上都贵游，人闲可喜事，或茗寒酒冷，宾主皆忘。其居与余相望，暇则步草径相寻，故作小诗遗家僮歌之，以侑酒茗，诗曰：太医诊得人间病，安乐延年万事休。又曰：无求不着看人面，有酒可以留人嬉。欲知四休安乐法，听取山谷老人诗。
山谷四印云：我提养生之四印，君家所有更赠君。百战百胜，不如一忍。万言万富，不如一默。无可简择眼界平，不藏秋毫心地直。我肱三折得此医，自觉两踵生光辉。团蒲日静鸟吟时，炉薰一炷试观之。四休四印，老少富贫，普同受用。
东坡云：旧说南阳有菊水，水甘而清，居民三十余家，饮其水皆寿，或至百二三十岁。蜀青城山老人村，有见五世孙者，道极险远，生不识盐发，而溪中多枸杞根如龙蛇，饮其水故寿。道人中往往多有 寿者。陆放翁云：青城山人巢居，食松面，年九十矣。人有谒之者，但粲然一笑，有所请问，则托言病聩，一语不肯答。予尝见之于丈人观道院。忽自语养生曰：为国家致太平与长生不死，皆非常人所能。且当守国使不乱，以待奇才之出；卫生使不夭，以须异人之至。不乱不夭，皆不待异术，惟谨而已。予大喜，从而叩之，则已复言聩矣。
After finishing the morning snack, immediately massage the abdomen with warm hands, walk five or six steps within the courtyard to harmonize the breath. After eating, massage the abdomen again with warm hands and slowly walk one or two hundred steps, walking gently without causing shortness of breath. After walking, return to the bed and lie down to rest, drink half a sheng (approx. 0.5 L) or less of decoction prepared with herbs such as Renshen (Ginseng Radix), Fuling (Poria), Gancao (Licorice Root), etc., and regulate care according to one's constitution. One should not rush to walk after eating a full meal, nor speak loudly or experience extreme emotions (anger or joy). After waking up and when food has dispersed, engage in one's work but avoid overexerting mental and physical energy. When the abdomen is empty, seek food; do not endure hunger. Raw, hard, sticky, and slippery foods often cause Huoluan (cholera-like syndrome with vomiting and diarrhea). In autumn and winter, wrap the abdomen warmly; if slight discomfort is felt, take a decoction of Houpo (Magnolia Bark), Shengjiang (Fresh Ginger Rhizome), etc. By regulating care in this way, sudden illnesses will surely be avoided.
Wen Gong (Sima Guang)'s *Jia Li* (Family Rituals) states: Sons serve their parents, daughters-in-law serve their parents-in-law. When dawn approaches, everyone rises to wash and rinse, combs hair and secures it, and puts on hats and belts. At daybreak, they go to the residence of parents and parents-in-law to inquire about their well-being. When parents and parents-in-law rise, sons prepare medicinal soups and teas, daughters-in-law prepare morning meals, and only after service is complete do they withdraw to attend to their own affairs.
The *Nei Ze* (Inner Rules) of the *Book of Rites* states: Sons serve their parents, daughters-in-law serve their parents-in-law. As soon as the rooster crows, they go to the residence of parents and parents-in-law. Upon arrival, they lower their voices and speak gently, asking about the warmth or coldness of clothing, and any pain, itching, or sores, respectfully pressing and rubbing them. (Yi means joyful. , refers to sores. Yi means pressing. Sao means rubbing. Wen Gong said: Men bow with palms together, women perform a slight bow, and ask attendants: Was the night peaceful? How was it? If attendants say it was peaceful, they withdraw. If there is discomfort, attendants inform them. This is the morning inquiry ritual.) When going out, they support each other respectfully, alternating front and back. (Front and back mean taking turns according to circumstances.) For washing hands, the younger holds the basin, the elder pours water for rinsing, and finally hands over the towel. (The basin holds wash water.) Ask what is desired and respectfully offer it. (Desires include items like congee mentioned below.) Maintain a gentle expression to soothe them. (Wen means harmonious; serving elders requires a pleasant countenance.) Congee, (Thick congee is , thin congee is HT .) Wine and sweet wine, (Thick is wine, thin is sweet wine.) Soup/stew, (Meat and fish soup is stew, adding vegetables makes it stew.) Soybeans, wheat, rice, millet, sorghum, (Soybean is Dou. , is hemp. Rice, millet, sorghum are grains.) According to preference. (Follow their likes.) Dates, chestnuts, malt sugar, honey to sweeten them. (Malt sugar is Tang. All four are sweet.) Jin, Yu, Mian, Meng to lubricate them. (Jin is similar to , is similar to Yu. Fresh ones are called Mian; dried ones are called Meng. , is urine/fermented liquid; , is slippery. These have a sweet and slippery nature.) Fat and grease to nourish them. (Fat and grease are similar. From horned animals is Zhi, from fishless sources is Gao. Both provide oily luster.) Parents and parents-in-law must taste the food before withdrawing. (When elders raise chopsticks, children withdraw to eat. Wen Gong said: Medicine concerns personal health; children should personally check quantities, prepare and serve it, not just delegate to servants. Errors can lead to disaster. Morning snacks are commonly called dianxin. The *I Ching* mentions domestic duties; the *Shi Jing* mentions discussing food and drink. Cooking is the duty of women. Recently, women have become arrogant and refuse to enter kitchens. Even if not chopping oneself, one should supervise to ensure cleanliness. Liu Shi said: Ask what they desire to eat, respectfully follow their heart to offer it, soften your face to soothe them, and present it with a pleasing attitude, hoping parents are happy and not disgusted. Filial sons must nourish their parents' spirits, keeping them joyful and pleased with their ability to provide.) The *Qu Li* states: The ritual for sons is to keep parents warm in winter and cool in summer, settle their beds at night, and inquire in the morning. (Ding means settling the bed/mat; Xing means inquiring if settled. Wen Gong said: When parents are about to sleep, arrange everything and withdraw. Men bow, women bow slightly, arranging things. This is the evening settling ritual.)
Lao Laizi was known for filial piety in his youth. At seventy, while both parents were alive, he wore colorful clothes and played like an infant beside them, never mentioning "old age." He fetched food for them, once slipped on the steps and fell, pretending to lie on the ground crying like a baby, or played with chicks beside them to please his parents. He lived to old age while his parents rejoiced, a rarity throughout history.
Huang Xiang of Eastern Han served his father with all his strength, fanning the pillow and mat in summer and warming the bed with his body in winter. Wang Yan of Jin served his parents with a cheerful countenance, fanning the pillow and mat in summer and warming the quilt with his body in winter. In severe cold, his own clothes were often incomplete, yet he ensured his parents enjoyed the finest flavors. Their filial deeds were very similar.
Chen Taiqiu (Chen Shi) visited Xun Langling (Xun Shu). Being poor and frugal without servants, he sent his eldest son Yuanfang to drive the cart and his second son Jifang to follow with a staff. Changwen, still young, rode in the cart. Upon arrival, Xun Shu had Shuci answer the door, Ciming pour wine, and his other six sons serve the meal. Wenruo sat small before the knees. At that time, music played "Zhenren Dongxing," and the joy of the gathering of fathers and sons from both families was supreme! (Chen , courtesy name Zhonggong, was Magistrate of Taiqiu. Xun Shu was recommended for integrity and appointed Chancellor of Langling. Ji, courtesy name Yuanfang, eldest son, possessed extraordinary virtue, renowned alongside Chen Shi. His brother Chen also matched him. Whenever government offices summoned them, gifts of lambs and geese arrived in crowds, earning them the title "Three Jun." Chen, courtesy name Jifang. Xun Shu had eight sons, likened to the eight talents of Gaoyang, whose village was named Gaoyang Li, known as the "Eight Dragons." At that time, Virtue Stars gathered; the Grand Astrologer reported: Within five hundred li, sages rejoice.) A visitor spoke sharply to Chen Taiqiu. Taiqiu ordered Yuanfang and Jifang to cook rice. When asked why the cooking was delayed, Yuanfang knelt long and said: You were conversing with the guest, and we listened secretly, forgetting to add rice to the pot; now it has all turned to porridge. Taiqiu asked: Do you remember anything? The two sons knelt long: We remembered everything, nothing lost. Taiqiu said: Since it is all porridge, that is fine; why insist on rice?
Liu said: The descendants of Cui Shannan were numerous, unmatched in the clan. Shannan's great-grandmother, Lady Zhangsun, was elderly and toothless. His grandmother, Lady Tang, served her mother-in-law filially, combing her hair and inserting pins, bowing at the stairs, then ascending to breastfeed her. Lady Zhangsun survived years without grain food in good health. Once ill, all ages gathered. She declared she could not repay the daughter-in-law's grace, wishing her descendants would be as filial as she, ensuring the Cui family's prosperity. Jiang Shi of Eastern Han served his mother with utmost filial piety; his wife was especially devoted. His mother liked river water, which was six or seven li away; the wife often waded upstream to fetch it. The mother-in-law craved fish paste but could not eat alone. The couple worked hard to supply it, inviting neighbor mothers to share. Suddenly, a spring emerged by their house, tasting like river water, producing two carp every morning to serve the two mothers. Such united effort in providing for parents is rare.
Mr. Xu Jiexiao served his mother strictly, rarely leaving her side except for major reasons. He daily prepared dishes she loved; if unavailable, he rushed to the market as if having lost something. Some, admiring his pure filial piety, sold goods to him at reduced prices. Relatives or friends offering delicacies were rejected unless sincerity and etiquette were genuine. He personally seasoned all food offered. During his mother's meals, Mr. Xu led family members to play childish games or sing above her left shoulder to delight her. Thus, though living in a poor alley, his mother's sustenance equaled that of wealthy families, never lacking joy.
Ren Yuanshou served his mother with filial piety. As she aged and suffered frequent illnesses, he never left her side. Ren stated: My old mother gets sick due to diet, dryness/dampness, excessive talking, or excessive joy. I monitor these factors morning and night meticulously. I understand the intricacies of the five zang and six fu organs without needing pulse diagnosis, so my prescriptions are effective, surpassing famous doctors. Duke Zhang Weiguo, as Commander-in-Chief, wanted to recruit him into his staff. Ren declined firmly: I am currently caring for my parent. Even if given an elixir for immortality, I would give it to my mother, not offer it to you. How could I abandon my mother for military affairs? The Duke sighed and agreed.
Master Cheng Mingdao said: Children must know medicine.
Lu You wrote: When my late father governed Nandu, Zhang Shan, a Secretariat Scholar from Kaifeng serving as Judge of the Resident Censorate, was over eighty yet retained the hearing, vision, gait, and appetite of a youth. Asked how, he replied: No special art, merely took a prescription from an immortal for years without stopping. It uses Xiangfu (Cyperi Rhizoma), Jianghuang (Curcumae Longae Rhizoma), and Gancao (Licorice Root) powdered and taken with boiling water upon rising on an empty stomach, named Jiangqi Tang (Descending Qi Decoction). He believed diseases arise from fire failing to descend, causing deficiency below and excess above; this herb guides qi downward. Villagers found it effective, but some became weak, likely due to excessive draining of qi by Xiangfu and Jianghuang. I wonder why Zhang Shan succeeded uniquely; perhaps he had another method. I record this for others. Crossing the river, I met General Wang Sheng, also over seventy, healthy. He took the same medicine, confirming that individuals suit different medicines; one cannot force it.
Wu Yinzhi served his mother with filial piety and caution, neighboring Han Kangbo, Grand Master of Ceremonies. Kangbo's mother, a wise woman, told Kangbo: If you hold power in personnel selection, recommend such a person. When Kangbo became Director of Personnel, Yinzhi advanced to a clear rank. Ancients selected people by filial piety; wise women understood this principle.
Attendant Lecturer Lu said: Filial sons must personally attend to all matters for parents, not delegate. He cited the *Guliang Commentary*: The Son of Heaven plows to provide sacrificial grains; the Queen rears silkworms for sacrificial garments. The state has good farmers and weavers, but performing these oneself honors ancestors more than using others. This best embodies serving parents. Also, children listen to the silent, see the formless, never leaving parents for a moment. Serving parents is like serving Heaven; leaving them momentarily risks violating Heaven, which cannot be far. (Lu Attendant Lecturer, courtesy name Yuanming, eldest son of Duke Zhengxian Gongzuo. Gongzuo was reserved and silent, not trifling with affairs. His wife, Duchess Shengu, was strict and lawful. Though loving, she taught Lu to follow rules rigorously. At seven, he stood through winter cold and summer rain all day, sitting only when permitted. He wore hat and belt to see elders; even in heat, he kept headgear on near parents. He did not enter tea houses or taverns. Street gossip and licentious music never touched his ears. Strictly taught by parents and guided by Teacher Jiao Qianzhi, Lu achieved great virtue. He often said: Few succeed without wise elders inside and strict teachers outside.)
Sima Wen Gong said: Inferiors must not act independently on any matter but consult the head of the household. He also said: When receiving parental orders, write them down and wear them, review them frequently, and execute quickly. Report completion. If an order is impossible, explain pros and cons gently with a calm voice and soft tone, waiting for permission to change. If refused, comply if no great harm results. Disobeying parental orders directly, even if correct, makes one disobedient; if incorrect, it is worse.
Sima Wen Gong had deep affection for his elder brother Bokang. Near eighty, Sima served him like a stern father and protected him like an infant. After each meal, he asked: Are you hungry? If cold, he patted his back: Is your coat thin enough?
Fan Zhongxuan, magistrate of Xiangcheng County, served his elder brother, managing medicines, diet, housing, and clothing personally, like a filial son serving a stern father. Serving parents and yielding to brothers embodies benevolence and righteousness, respect and love, innate to life, the perfection of ren and yi.
Tang Shenjun, aged eighty-five or sixty, was extremely healthy. He attributed this to a realization from reading the *Thousand Character Classic*: "Heart moves, spirit tires." He never let events stir his heart, thus aging without decline.
Imperial Physician Sun Jingchu, self-styled Four-Rest Layman. Huang Tingjian asked for his explanation. Four-Rest smiled: Coarse tea and plain rice, satisfied and resting; mending clothes and blocking cold, warm and resting; three平和 (peaceful) and two full (content), passing time and resting; no greed, no jealousy, growing old and resting. Huang said: This is the method of peace and joy. Few desires make a family un-declining; contentment creates a land of ultimate joy. Four-Rest had a three-mu garden with lush flowers and trees. Guests brewed tea, discussing noble遊 (wanderings) in the capital and pleasant idle matters. Whether tea cooled or wine chilled, host and guest forgot themselves. His residence faced mine; in leisure, we walked grass paths to visit. I wrote a small poem for his servant to sing with wine and tea: The imperial physician diagnoses worldly illness, peace and joy prolong life, letting all things rest. Again: Without seeking, one sees faces clearly; with wine, one can keep guests playing. To know the Four-Rest method of peace and joy, listen to Old Man Huang's poem.
Huang Tingjian's Four Seals: I offer four seals of health preservation, giving you what your family possesses. Winning a hundred battles is not as good as enduring one忍耐 (forbearance). Speaking ten thousand words is not as good as silence. With no discrimination, the eye's view is level; hiding no detail, the heart's mind is straight. My arm broken three times, I gained this medical wisdom; I feel light radiating from my heels. Sitting quietly on a round cushion while birds chant, testing incense smoke, observe it. Four Rests and Four Seals, for young and old, rich and poor, universally applicable.
Su Dongpo said: Old tales say Nan-yang has Chrysanthemum Water, sweet and clear. Over thirty households drink it and live long, some to 120-130 years. In Sichuan's Qingcheng Mountain Elder Village, someone saw fifth-generation grandchildren. The path was dangerous and remote; they knew neither salt nor hair dye, but streams had goji roots like dragons and snakes; drinking this water grants longevity. Daoists often live long. Lu You said: Qingcheng mountain dwellers live in nests, eat pine flour, and reach ninety. Visitors smile brightly; if asked, they feign deafness and refuse to answer. I saw him at Zhangren Guan Daoist Abbey. He suddenly spoke of health preservation: Achieving national peace and immortality are beyond ordinary capability. Instead, guard the nation against chaos to await talented men; preserve health against premature death to await miraculous persons. Avoiding chaos and premature death requires no special arts, only caution. I was delighted and questioned further, but he returned to feigning deafness.