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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.