夫吐者，人之所畏。且顺而下之，尚犹不乐，况逆而上之，不说者多矣。然自胸
以上，大满大实，痰如胶粥，微丸微散，皆儿戏也，非吐病安能出？仲景之言曰∶大法春宜
吐。盖春时阳气在上，人气与邪气亦在上，故宜吐也。涌吐之药，或丸或散，中病则止，不
必尽剂，过则伤人。然则四时有急吐者，不必直待春时也。但仲景言其大法耳。
今人不得此
法，遂废而不行。试以名方所记者略数之∶如仲景《伤寒论》中，以葱根白豆豉汤，以吐头
痛；栀子浓朴汤，以吐懊 ；瓜蒂散，以吐伤寒
六、七日，因下后腹满无汗而喘者。如此三方，岂有杀人者乎？何今议予好涌者多也？又如
孙氏《千金方》风论中数方，往往皆效。近代《本事方》中，稀涎散，吐膈实中满、痰厥失
音、牙关紧闭、如丧神守。《万全方》以郁金散吐头痛、眩运、头风、恶心、沐浴风。近代《普济方
》以吐风散、追风散，吐口噤不开、不省人事；以皂角散吐涎潮。《总录》方中，以常山散吐疟。孙尚方
以三圣散吐发狂；神验方吐舌不正；《补亡篇》以远志去心，春分前服之，预吐瘟疫。此皆
前人所用之药也，皆有效者，何今之议予好涌者多也？
惟《养生必用方》言∶如吐其涎，令人跛
。《校正方》已引风门中碧霞丹为证，予不须辨也。但《内经》明言∶高
者越之，然《名医录》中，惟见太仓
公、华元化、徐文伯能明律用之，自余无闻，乃知此法废之久矣。今予骤用于千载寂寥之后
，宜其惊且骇也。惜乎黄帝、岐伯之书，伊芳挚、仲景之论，弃为闲物，纵有用者，指为山野无韵
之人，岂不谬哉？予之用此吐法，非偶然也。曾见病之在上者，诸医尽其技而不效。余反思之，
投以涌剂，少少用之，颇获征应。既久，乃广访多求，渐臻精妙，过则能止，少则能加。一
吐之中，变态无穷，屡用屡验，以至不疑。
故凡可吐，令条达者，非徒木郁然。凡在上者，
皆宜吐之。且仲景之论，胸上诸实郁，而痛不能愈，使人按之，及有涎唾，下痢十余行，其
脉沉迟，寸口脉微滑者，此可吐之，吐之则止。仲景所谓胸上诸实，按之及有涎唾者，皆邪
气在上也。《内经》曰∶下痢，脉迟而滑者，内实也；寸口脉微滑者，上实也。皆可吐之。
王冰曰∶上盛不已，吐而夺之。仲景曰∶宿食在上脘，当吐之。又如宿饮酒积在上脘者，亦当吐
之。在中脘者，当下而去之。仲景曰∶病患手足厥冷，两手脉乍结，以客气在胸中，心下满
而烦，欲食不能食者，知病在胸中，当吐之。余尝用吐方，皆是仲景方，用瓜蒂散，吐伤寒
头痛；用葱根白豆豉汤，以吐杂病头痛；或单瓜蒂名独圣，加茶末少许，以吐痰饮食；加全
蝎梢，以吐两胁肋刺痛、濯濯水声者。《内经》所谓“湿在上，以苦吐之”者，其是谓欤！
今人亦有窃予之法者，然终非口授，或中或否，或涌而不能出，或出而不能止。岂知上涌之法，名曰撩
痰。“撩”之一字，自有擒纵卷舒。顷有一工，吐陈下一妇人，半月不止，涎至数斗，命悬须臾
，仓皇失计，求予解之。予使煎麝香汤，下咽立止。或问∶麝香何能止吐？予谓之曰∶瓜苗
闻麝香即死。吐者，瓜蒂也，所以立解。如藜芦吐者不止，以葱白汤解之；以石药吐者不止，以
甘草、贯众解之；诸草木吐者，可以麝香解之。以《本草》
考之，吐药之苦寒者，有豆豉、瓜蒂、茶末、栀
子、黄连、苦参、大黄、黄芩；辛苦而寒者，有郁金、常山、藜芦；甘苦而寒者，有地黄汁
；苦而温者，有木香、远志、浓朴；辛苦而温者，有薄荷、芫花；辛而温者，有谷精草、葱根须；辛而寒者
，有轻粉；辛甘而温者，有乌头、附子尖；酸而寒者，有晋矾、绿矾、齑
汁；酸而平者，有铜绿；甘酸而平
者，有赤小豆；酸而温者，有饭浆；酸辛而寒者，有胆矾；酸而寒者，有青盐、白米饮；辛
咸而温者，有皂角；甚咸而寒者，有沧盐；甘而寒者，有牙硝；甘而微温且寒者，有参芦头；
甘辛而热者，有蝎梢。凡此三十六味，惟常山、胆矾、瓜蒂有小毒，藜芦、芫花、轻粉、乌附尖有大毒
，外二十六味，皆吐药之无毒者。各对证擢而用之。此法宜先小服，不满，积渐加之。
余之
撩痰者，以钗股、鸡羽探引，不出，以齑投之，投之不吐，再投之，且投且
探，无不出者。吐至昏眩
，慎勿惊疑。《书》曰∶若药不瞑眩，厥疾弗瘳。如发头眩，可饮冰水立解。如无冰时，
新汲水亦可。强者可一吐而安，弱者可作三次吐之，庶无损也。吐之次日，有顿快者，有转甚者，
盖饮之而吐未平也。俟数日，当再涌之。如觉渴者，冰水、新水、瓜、梨、柿及凉物，皆不禁，惟禁
贪食过饱硬物、干脯难化之物。心火既降，中脘冲和，阴道必强，大禁房劳、大忧、悲思。病患
既不自责，众议因而噪之，归罪于吐法，起谤其由此也。故性行刚暴，好怒喜淫之人，不可
吐；左右多嘈杂之言，不可吐；病患颇读医书，实非深解者，不可吐；主病者不能辨邪正之
说，不可吐；病患无正性，妄言妄从，反复不定者，不可吐；病势
危，老弱气衰者，不可吐；自吐不止，亡阳血虚者，不可吐；诸吐
血、呕血、咯血、衄血、嗽血、崩血、失血者，皆不可吐。吐则转生他病，浸成不救，反起谤端。
虽恳切求，慎勿强从，恐有一失，愈令后世不信此法，以小不善，累大善也。必标本相得，彼此相信，
真知此理，不听浮言，审明某经某络，某脏某腑，某气某血，某邪某病，决可吐者，然后吐
之。是予之所望于后之君子也，庶几不使此道湮微，以新传新耳！
呕吐之法，是世人所畏惧的。况且顺应病势向下疏导，患者尚且感到不悦，何况逆着病势向上涌吐，感到痛苦的人就更多了。然而，凡是病邪在胸部以上，出现胸中极度胀满、实热，痰涎像胶粥一样黏稠的情况，仅仅用微小的丸药或散剂治疗，简直是儿戏，如果不是涌吐法，病邪怎么能排出呢？张仲景曾说：大原则是春季适宜使用涌吐法。因为春季阳气上升，人体的正气与邪气也都在上部，所以适宜用涌吐法。涌吐的药物，无论是丸剂还是散剂，一旦达到治疗效果就应停止，不必服完全部剂量，过量则会伤害人体。既然如此，四季中遇到急症也可以立即涌吐，不必非要等到春季。但这只是张仲景阐述的大原则罢了。
如今的人们不懂得这个方法，于是废弃它不再使用。试着列举一些著名医方中记载的案例：如张仲景《伤寒论》中，用葱根白豆豉汤来治疗头痛；栀子厚朴汤来治疗心中懊憹（烦闷不安）；瓜蒂散来治疗伤寒六七天，经过泻下治疗后出现腹部胀满、无汗而喘的症状。这三方，哪里有杀人的道理呢？为什么现在议论我喜好使用涌吐法的人这么多呢？又如孙思邈《千金方》风病论中的几个方子，往往都有效。近代《本事方》中的稀涎散，用于涌吐膈部实邪导致的胸中胀满、痰厥失音、牙关紧闭、神志恍惚如丧魂魄等症状。《万全方》用郁金散治疗头痛、眩晕、头风、恶心、沐浴后受风等症。近代《普济方》用吐风散、追风散治疗口噤不开、不省人事；用皂角散治疗涎沫上涌。《总录》方中，用常山散治疗疟疾。孙尚方的三圣散治疗发狂；神验方治疗舌体歪斜不正；《补亡篇》用去心的远志，在春分前服用，以预先预防瘟疫。这些都是前人使用的药物，都有疗效，为什么现在议论我喜好涌吐的人这么多呢？
只有《养生必用方》说：如果涌吐其痰涎，会导致人跛脚。《校正方》已经引用风门中的碧霞丹作为证据，我不需要再辩驳了。但《黄帝内经》明确说：病位高的，要用升散的方法（越之）。然而在《名医录》中，只见太仓公（淳于意）、华元化（华佗）、徐文伯能精通此律并运用它，其余的人就没有听说过的了，由此可知这种方法废弃已久。如今我在千年沉寂之后突然使用这种方法，人们感到惊讶和骇异是应该的。可惜黄帝、岐伯的著作，伊尹、张仲景的论述，被当作闲物抛弃，即使有人使用，也被指责为山野粗鄙之人，这难道不是荒谬吗？我使用这种涌吐法，并非偶然。我曾见到病邪在上部的病人，各位医生用尽了各种技艺却无效。我反思之后，投以涌吐剂，少量使用，颇获显著疗效。时间久了，便广泛访求多方探求，逐渐达到精妙境界，知道何时停止，知道如何增加剂量。一次涌吐之中，变化无穷，屡用屡验，以至于不再怀疑。
所以凡是适合涌吐的，不仅限于肝气郁结（木郁）的情况。凡是病邪在上部的，都适宜用涌吐法。而且张仲景的论述中提到，胸中有各种实邪郁滞，疼痛不能痊愈，让人按压时感觉不适，且有涎唾，腹泻十几次，脉象沉迟，寸口脉微滑的，这是可以涌吐的，涌吐后症状就会停止。张仲景所说的胸中各种实邪，按压时有涎唾的，都是邪气在上部。《黄帝内经》说：腹泻，脉象迟而滑的，是体内有实邪；寸口脉微滑的，是上部有实邪。这些都可以用涌吐法。王冰说：上部盛实不止，用涌吐法来夺其实邪。张仲景说：宿食停留在上脘，应当用涌吐法。又如宿酒积滞在在上脘的，也应当用涌吐法。在中脘的，应当用泻下法去除。张仲景说：病人手足厥冷，两手脉搏忽然结代，因客气停留于胸中，心下部胀满而烦躁，想吃东西却吃不下，知道病在胸中，应当用涌吐法。我常用的涌吐方，都是张仲景的方子，用瓜蒂散治疗伤寒头痛；用葱根白豆豉汤治疗杂病头痛；或者单用瓜蒂名为独圣散，加少许茶末，治疗痰饮饮食停滞；加全蝎梢，治疗两胁肋刺痛、腹中有水声者。《黄帝内经》所谓“湿邪在上，用苦味涌吐”，说的就是这种情况吧！
如今也有人窃取我的方法，但最终非口授心传，有的有效有的无效，有的涌出但不能吐出，有的吐出但不能停止。哪里知道上涌的方法，名叫“撩痰”。“撩”这个字，自有擒拿与释放的技巧。不久前有一个医生，给一位产后妇女涌吐，半个月不停，涎液流出数斗，性命垂危，惊慌失措失去计策，请求我解救。我让他煎麝香汤，咽下后立即停止。有人问：麝香怎么能止住涌吐？我对他说：瓜苗闻到麝香就会死。涌吐药用的是瓜蒂，所以能立刻解除。如果用藜芦涌吐不止，用葱白汤解之；用石药涌吐不止，用甘草、贯众解之；各种草木涌吐药，可以用麝香解之。根据《本草》考证，涌吐药中苦寒的，有豆豉、瓜蒂、茶末、栀子、黄连、苦参、大黄、黄芩；辛苦而寒的，有郁金、常山、藜芦；甘苦而寒的，有地黄汁；苦而温的，有木香、远志、厚朴；辛苦而温的，有薄荷、芫花；辛而温的，有谷精草、葱根须；辛而寒的，有轻粉；辛甘而温的，有乌头、附子尖；酸而寒的，有晋矾、绿矾、醋汁；酸而平的，有铜绿；甘酸而平的，有赤小豆；酸而温的，有饭浆；酸辛而寒的，有胆矾；酸而寒的，有青盐、白米饮；辛咸而温的，有皂角；甚咸而寒的，有沧盐；甘而寒的，有牙硝；甘而微温且寒的，有参芦头；甘辛而热的，有蝎梢。以上三十六味药中，只有常山、胆矾、瓜蒂有小毒，藜芦、芫花、轻粉、乌头附子尖有大毒，其余二十六味，都是无毒的涌吐药。各对症选用。此法宜先小量服用，若未见效，逐渐增加剂量。
我所谓的“撩痰”，是用钗股、鸡羽探引咽喉，如果不出来，就用醋汁投喂，投喂后仍不吐，再次投喂，边投喂边探引，没有不出来的。涌吐至昏眩，千万不要惊慌疑虑。《尚书》说：如果服药后没有出现瞑眩反应，重病就不会痊愈。如果出现头晕，可以喝冰水立刻缓解。如果没有冰，新打的井水也可以。体质强者可以一次涌吐而安，体质弱者可以分三次涌吐，这样才没有损害。涌吐的第二天，有的人顿感爽快，有的人反而加重，这是因为饮水导致涌吐未平息。等待几天，应当再次涌吐。如果觉得口渴，冰水、新水、瓜、梨、柿及凉物，都不禁止，只禁止贪食过饱硬物、干脯难消化的食物。心火既降，中脘调和，阴气必然强盛，严禁房事、大忧、悲思。病人既然不自责，众人的议论因而喧嚣，归罪于涌吐法，兴起诽谤说这是由涌吐引起的。所以性情刚暴、好怒喜淫的人，不可涌吐；周围人多嘈杂言论的，不可涌吐；病人略微读过医书，实则并不深懂的，不可涌吐；主治医生不能辨别邪正理论的，不可涌吐；病人没有定力，妄言妄从，反复不定的，不可涌吐；病势危急，年老体弱气衰的，不可涌吐；自己涌吐不止，亡阳血虚的，不可涌吐；各种吐血、呕血、咯血、衄血、嗽血、崩血、失血的，都不可涌吐。涌吐则转生他病，渐渐成为无法挽救的局面，反而兴起诽谤的端绪。虽然恳切请求，也千万不要勉强顺从，恐怕有一次失误，更让后世不相信这种方法，因小的不善，连累大的善行。必须标本相得，彼此信任，真正知晓此理，不听浮言，审明某经某络，某脏某腑，某气某血，某邪某病，确定可以涌吐的，然后涌吐它。这是我期望后来君子的，希望不至于使这门学问湮没微弱，而是以新的传承更新旧的传统！
The method of emesis (vomit) is feared by people. Moreover, even following the pathological trend downwards is not always pleasing to the patient, let alone reversing the trend upwards with emesis, which causes much more distress. However, when pathogens are located above the chest, presenting with severe fullness and excess, and phlegm-rheum is sticky like glue or porridge, using minute pills or powders is merely child's play. How else can such pathogens be expelled except through emesis? Zhang Zhongjing stated: "The general principle is that emesis is suitable in spring." This is because during spring, Yang Qi ascends, and both human Qi and pathogenic Qi also reside in the upper body, making emesis appropriate. Emetic drugs, whether in pill or powder form, should be stopped once the desired effect is achieved; it is unnecessary to consume the entire dose, as overdose will harm the body. Nevertheless, in cases of emergency across all four seasons, immediate emesis can be used without waiting for spring. This was merely Zhang Zhongjing stating the general principle.
Today, people do not understand this method and have abandoned it. Let us briefly enumerate some famous prescriptions recorded in medical texts: For instance, in Zhang Zhongjing's *Treatise on Cold Damage* (*Shanghan Lun*), Scallion Root and Fermented Soybean Decoction is used to treat headache; Gardenia and Magnolia Bark Decoction treats mental restlessness (*ao nu*); and Melon Dispersant (*Gua Di San*) treats cold damage after six or seven days, where purgation has led to abdominal fullness, absence of sweat, and wheezing. Do these three formulas kill anyone? Why do so many criticize me for favoring emesis? Furthermore, several formulas in Sun Simiao's *Essential Prescriptions Worth a Thousand Gold* (*Qianjin Fang*) regarding wind diseases are often effective. In the recent *Facts from a Sincere Heart* (*Ben Shi Fang*), Saliva-Dispersing Powder (*Xi Xian San*) is used to treat phlegm-fainting with loss of voice, locked jaw, and spiritual confusion due to phlegm-damp obstructing the diaphragm and causing fullness. The *Wan Quan Fang* uses Turmeric Powder (*Yu Jin San*) to treat headache, dizziness, head-wind, nausea, and wind contracted after bathing. The recent *Comprehensive Essential Formulas* (*Pu Ji Fang*) uses Wind-Vomiting Powder (*Tu Feng San*) and Wind-Chasing Powder (*Zhui Feng San*) to treat locked jaw and unconsciousness; and Gleditsia Sinensis Powder (*Zao Jiao San*) to treat excessive salivary flow. The *General Records* (*Zong Lu*) uses Cordyceps Powder (*Chang Shan San*) to treat malaria. Sun Shangfang's Three Saints' Powder (*San Sheng San*) treats manic behavior; the Miraculous Efficacy Formula (*Shen Yan Fang*) treats tongue deviation; and the *Supplementary Lost Chapters* (*Bu Wang Pian*) uses Polygala Root (*Yuan Zhi*, with heart removed) taken before the Spring Equinox to preemptively prevent epidemic fevers. These are all medicines used by predecessors, all effective. Why do so many criticize me for favoring emesis today?
Only the *Preserve Life Must-Use Formulas* (*Yang Sheng Bi Yong Fang*) states: "If one vomits out saliva/phlegm, it may cause lameness." The *Corrected Formulas* (*Jiao Zheng Fang*) has already cited Bixia Dan from the Wind Gate as evidence, so I need not argue further. However, the *Inner Canon* (*Nei Jing*) clearly states: "For high-seated ailments, use ascending methods (Yue)." Yet, in the *Records of Famous Doctors* (*Ming Yi Lu*), only Chunyu Yi (Cangtai Gong), Hua Tuo (Hua Yuanhua), and Xu Wenbo are known to have mastered and applied this law. Others are unheard of, indicating this method has been abandoned for a long time. It is natural that my sudden use of this method after a millennium of silence would startle and shock people. Alas, the books of Huangdi and Qibo, and the theories of Yi Yin and Zhang Zhongjing, have been discarded as trivial matters. Even if someone uses them, they are labeled as uncultivated rustic persons. Is this not absurd? My use of this emetic method is not accidental. I have seen patients with pathogens in the upper body where various physicians exhausted their skills without success. Upon reflection, I administered emetics in small doses and achieved significant results. Over time, I extensively sought and studied, gradually reaching refinement, knowing when to stop and how to increase the dose. Within a single emetic treatment, variations are infinite; repeated use yields consistent results, leading to unwavering confidence.
Therefore, indications for emesis are not limited solely to Liver Qi stagnation (Wood Depression). Any pathology located in the upper body is suitable for emesis. Zhang Zhongjing's discussion mentions that when there is excess stagnation in the chest causing unrelenting pain, tenderness upon palpation, presence of saliva/phlegm, diarrhea occurring ten-plus times, with a deep-slow pulse and a slightly slippery pulse at the Cun position, emesis is indicated, and symptoms will cease after vomiting. Zhang Zhongjing referred to these excesses in the chest with saliva/phlegm upon pressure as pathogens residing in the upper body. The *Inner Canon* states: "Diarrhea with a slow and slippery pulse indicates internal excess; a slightly slippery pulse at the Cun position indicates upper excess." Both are suitable for emesis. Wang Bing commented: "If upper excess persists, use emesis to drain it." Zhang Zhongjing said: "Retained food in the Upper Jiao should be treated with emesis." Similarly, retained alcohol accumulation in the Upper Jiao should also be treated with emesis. Pathology in the Middle Jiao should be treated with purgation. Zhang Zhongjing stated: "When a patient presents with cold extremities, intermittent knotted pulses, discomfort and irritability in the epigastrium due to rebellious Qi in the chest, and an inability to eat despite hunger, the disease is in the chest, and emesis is indicated." The emetic formulas I commonly use are based on Zhang Zhongjing's prescriptions: using Melon Dispersant (*Gua Di San*) for cold-induced headache; Scallion Root and Fermented Soybean Decoction for miscellaneous headache-induced conditions; or using Single Saint Powder (*Du Sheng*, consisting of Melon Seed alone) with a little tea powder for phlegm-food retention; adding Whole Scorpion Tail (*Quan Xie Shao*) for stabbing pain in the hypochondrium accompanied by gurgling water sounds. This aligns with the *Inner Canon*'s statement: "Dampness in the upper body is treated with bitter emetics."
Some people today steal my method but lack oral transmission, resulting in inconsistent outcomes—sometimes failing to induce vomiting, sometimes unable to stop it. They do not know that the upper-emetic method is called "Liao Tan" (Stirring Phlegm). The character "Liao" implies techniques of grasping and releasing. Recently, a practitioner induced emesis in a postpartum woman for half a month without stopping, losing several dou of saliva, leaving her life hanging by a thread. In panic and losing his composure, he sought my help. I instructed him to decoct Musk (*She Xiang*) soup, which stopped the emesis immediately upon swallowing. Someone asked: "How can Musk stop emesis?" I replied: "Melon seedlings die upon smelling Musk. Since emetics use Melon Seeds (*Gua Di*), Musk can instantly resolve the condition." If emesis induced by Veratrum (*Li Lu*) does not stop, use Scallion White Soup to counteract it; if emesis induced by mineral drugs does not stop, use Licorice (*Gan Cao*) and Chinese Honeysuckle Root (*Guan Zhong*) to counteract it; for plant-based emetics, Musk can be used to counteract them. According to the *Compendium of Materia Medica* (*Ben Cao*), bitter-cold emetics include Fermented Soybean (*Dou Chi*), Melon Seed (*Gua Di*), Tea Powder (*Cha Mo*), Gardenia (*Zhi Zi*), Coptis (*Huang Lian*), Sophora Root (*Ku Shen*), Rhubarb (*Da Huang*), and Scutellaria (*Huang Qin*). Bitter-pungent and cold include Curcuma (*Yu Jin*), Oldenlandia/Cordyceps (*Chang Shan*), and Veratrum (*Li Lu*). Sweet-bitter and cold includes Rehmannia Juice (*Di Huang Zhi*). Bitter-warm includes Costus Root (*Mu Xiang*), Polygala (*Yuan Zhi*), and Magnolia Bark (*Hou Po*). Bitter-pungent and warm includes Mint (*Bo He*) and Genkwa Flower (*Yuan Hua*). Pungent-warm includes Flower Spurry (*Gu Jing Cao*) and Scallion Root Fibers (*Cong Gen Xu*). Pungent-cold includes Calomel (*Qing Fen*). Pungent-sweet and warm includes Aconite (*Wu Tou*) and Aconite Tip (*Fu Zi Jian*). Sour-cold includes Jin Aluminum (*Jin Fan*), Green Alum (*Lv Fan*), and Vinegar Juice (*Ji Zhi*). Sour-neutral includes Verdigris (*Tong Lv*). Sweet-sour and neutral includes Adzuki Bean (*Chi Xiao Dou*). Sour-warm includes Rice Gruel Liquid (*Fan Jiang*). Sour-pungent and cold includes Blue Vitriol (*Dan Fan*). Sour-cold includes Green Salt (*Qing Yan*) and White Rice Drink (*Bai Mi Yin*). Pungent-salty and warm includes Gleditsia Sinensis (*Zao Jiao*). Very salty-cold includes Cang Salt (*Cang Yan*). Sweet-cold includes Niter (*Ya Xiao*). Sweet-mildly warm and cold includes Ginseng Stem (*Shen Lu Tou*). Sweet-pungent and hot includes Scorpion Tail (*Xie Shao*). Among these thirty-six herbs, only Oldenlandia/Cordyceps (*Chang Shan*), Blue Vitriol (*Dan Fan*), and Melon Seed (*Gua Di*) have slight toxicity; Veratrum (*Li Lu*), Genkwa Flower (*Yuan Hua*), Calomel (*Qing Fen*), and Aconite Tips (*Wu Fu Jian*) have major toxicity. The remaining twenty-six are non-toxic emetics. Select them according to the syndrome. This method should start with a small dose, increasing gradually if ineffective.
My "Liao Tan" technique involves stimulating the throat with hairpins or chicken feathers. If phlegm does not come out, vinegar juice is administered. If still no emesis, administer again while stimulating. Nothing remains undisturbed. If the patient becomes dizzy or faint during emesis, do not panic. The *Book of Documents* (*Shu*) states: "If the medicine does not cause dizziness/nausea (*ming xuan*), the serious illness will not be cured." If dizziness occurs, drinking ice water provides immediate relief. If ice is unavailable, fresh well water suffices. Strong constitutions may recover after one emesis; weak constitutions may undergo three sessions to avoid harm. The day after emesis, some feel instantly better, others worsen temporarily due to residual fluid intake. Wait a few days, then induce emesis again. If thirsty, ice water, fresh water, melons, pears, persimmons, and cool foods are permitted. Only gluttony, hard foods, and difficult-to-digest dried meats are forbidden. Once Heart Fire descends and the Middle Jiao harmonizes, Yin Qi strengthens. Strictly forbid sexual activity, great sorrow, and excessive worry. Patients who blame themselves, combined with public criticism blaming emesis, create slander. Therefore, individuals with violent temperaments, those prone to anger and lust, cannot undergo emesis. Environments with noisy distractions are unsuitable. Patients who superficially read medical texts but lack deep understanding cannot undergo emesis. Physicians unable to distinguish between pathogenic and healthy factors cannot perform emesis. Patients lacking stability, prone to erratic behavior, cannot undergo emesis. Critically ill, elderly, or weak patients with depleted Qi cannot undergo emesis. Patients with continuous self-induced vomiting, Yang collapse, or blood deficiency cannot undergo emesis. Those with hematemesis, epistaxis, hemoptysis, metrorrhagia, or any bleeding disorders cannot undergo emesis. Emesis in these cases leads to other diseases, becoming incurable, and fuels slander. Even if earnestly requested, do not force compliance, lest one mistake discredits this method for future generations, allowing minor flaws to undermine major benefits. One must ensure the root and branch match, mutual trust exists, true understanding prevails, rumors are ignored, and specific meridians, organs, Qi, Blood, pathogens, and diseases are clearly identified as suitable for emesis before proceeding. This is my hope for future scholars, ensuring this art does not fade but is renewed through transmission.