先君寿峰公，少壮时，素称善饮。后年及四旬而酒病起，遂得痰饮之疾。多见呕酸胀满
，饮食日减，眩晕不支，惊惕恍惚，疾疟等证。相继迭出。百方治痰，弗获寸效。因慕张子
和吐法之妙，遂遵而用之。初用独圣散、茶调散及齑汁之类。一吐而稍效，再吐而再效，自
此屡用不止。虽诸痰渐退，而元气弗复也。如此年余，渐觉纯熟，忽悟其理，遂全不用药，
但于五鼓食消之后，徐徐咽气，因气而提，提不数口而清涎先至，再提之，则胶浊后随。自
后凡遇诸疾，无论表里虚实，虽变出百端，绝不服药，但一行吐法，无不即日尽却。后至六
旬之外，则一月或半月必行一次，全不惮烦，而鹤发童颜，日增矍铄。
斯时也，宾将弱冠，渐已有知，恐其吐伤，因微谏曰∶吐本除痰，岂诸病皆可吐耶？且
吐伤元气，人所共知，矧以衰年，能无虑乎？先君曰∶吐以治痰，尔所知也。吐治百病，尔
知之乎？吐能伤气，尔所知也。吐能生气，尔亦知乎？余当为尔细谈之。夫先哲中之善治痰积
者，无如子和之三法，及丹溪之倒仓，在倒仓之法不易行，亦未敢有用之者。惟子和之法，
则为人所常用，而取效不为不速，亦不为不多也。今以余法言之，则有不同者矣。盖子和之
吐，用药而吐也。药必苦劣，吐必勇猛，势不我由，不能无伤也；余之吐，不用药而吐者也
。痰随气行，气因痰至，徐疾自如，有益无损也。子和之法，其用在急，故但攻有余之实痰
；余之法，其用在缓，故可兼不足之百病。
夫百病所因，本自不一，何以皆宜于吐？如痰涎壅盛，格塞胃脘，而清道不通者，不得
不吐也。积聚痛急，不易行散者，不得不吐也。胶固稠浊，非药所能消者，不得不吐也。痰
在经络膜窍，及隐伏难状等痰，其藏深，其蓄远，药所难及者，不得不吐也，此皆人所易知
者也。又若风寒外感者，吐能散之。食饮内伤者，吐能清之。火郁者，吐能发越热邪。寒盛
者，吐能鼓动阳气。诸邪下陷者，吐有升举之功。诸邪结聚者，吐有解散之力。且人之百病
，无非治节不行，吐能达气，气从则无所不从，而何有于病。故凡有奇怪难治之病，医家竭
尽其技而不能取效者，必用吐法，方见神功，此又人所罕知者也。
再如生气之说，则不惟人不知，而且必不信。兹余力行身受，始悟其微。盖天地不息之
机，总惟升降二气，升本乎阳，生长之道也；降本乎阴，消亡之道也。余之用气，借此升权
，可疾可徐，吐纳自然之生意，无残无暴，全收弗药之神功。故凡吐之后，神气必倍王，尔
之所见也；阳道必勃然，我之常验也。使非吐能生气，而有能如是乎。盖道家用督，余则用
任，所用不同，所归一也。不惟却病，而且延年。余言非谬，尔切识焉。宾奉此教，常习用
之，无不效如附应，第不及先君之神妙耳。
忆自轩岐之后，善用吐法者，惟子和一人。若以先君法较之，则其难易优劣，奚啻霄壤
？而所谓亘古一人者，当不在子和矣。倘智者见同，则必有踵而行之，而蒙惠将来者，自应
不少。第恐百世之下，泯此心传妙道。故详录语训，以为之记，并列其详法于下∶
先君行吐之法，每于五鼓睡醒之时，仰卧用嗳提气，气有不充，则咽气为嗳，随咽随提
，痰涎必随气而至。虽以最深之痰，无不可取，但最后出者，其形色臭味，甚有紫黑酸恶不
堪言者。所以每吐之后，或至唇肿咽痛，但以凉水一二口漱咽解之。吐毕早膳，悉屏五味，
但用淡粥一二碗，以养胃中清气。自四旬之后，绝不用酒。行吐法者，四十余年，所以愈老
愈健，寿至八旬之外，犹能登山，及灯下抄录古书。后以无病，忽一旦含笑而辟谷，时年八
旬二矣。
我的父亲寿峰公，在年轻力壮时，一向以善于饮酒著称。后来到了四十岁，因酒引发的疾病发作，于是患上了痰饮病。常见症状有呕吐酸水、胸腹胀满，饮食日渐减少，头晕目眩难以支撑，惊恐不安、神志恍惚，以及疟疾等各种证候相继出现。用各种方法治疗痰饮，都没有收到丝毫效果。因为仰慕张子和吐法的奇妙之处，于是遵循并使用了这种方法。起初使用独圣散、茶调散以及醋汁之类的药物。第一次催吐后稍见好转，第二次催吐后再次见效，从此多次使用不止。虽然各种痰邪逐渐消退，但元气却没有恢复。这样过了一年多，渐渐觉得操作熟练，忽然领悟了其中的道理，于是完全不再用药，只是在五更天（凌晨3-5点）食物消化之后，慢慢地吞咽气息，借着气息向上提，提气不到几口，清稀的涎沫就先涌上来；再提气，则粘稠浑浊的痰液随后跟随。从此以后，凡是遇到各种疾病，无论表里虚实，即使变化出上百种情况，也绝对不服药，只要施行一次吐法，没有不是当天就全部消除的。到了六十岁以后，则一个月或半个月必须进行一次，完全不嫌麻烦，而且头发变白却面色红润如童颜，每天更加精神矍铄。
这个时候，我张介宾刚接近二十岁，渐渐有了知识，担心他催吐会损伤身体，因此委婉地劝谏说：“催吐本来是为了去除痰饮，难道所有的病都可以催吐吗？况且催吐会损伤元气，这是人们所共知的，何况在衰弱的年纪，能不担忧吗？”父亲说：“催吐用来治疗痰饮，这是你所知道的。催吐能治疗百病，你知道吗？催吐能伤气，这是你所知道的。催吐也能生气，你也不知道吗？我要为你详细谈谈。”那些古代哲人中善于治疗痰积的，没有超过张子和的“三法”，以及朱丹溪的“倒仓法”。在倒仓法中不容易实行，也不敢有人使用它。只有张子和的方法，是人们常用的，而且取效不为不快，也不为不多。现在用我的方法来比较，就有不同的地方了。大概张子和的催吐，是用药来催吐。药物必定苦涩劣性，催吐必定猛烈，气势不由人控制，不能不造成伤害；我的催吐，是不用药而催吐。痰随着气运行，气因为痰而至，快慢自如，有益无损。张子和的方法，其作用在于急攻，所以只攻击有余的实痰；我的方法，其作用在于缓治，所以可以兼治不足的百病。
各种疾病产生的原因，本就不一，为什么都适宜于催吐？比如痰涎壅盛，格拒堵塞胃脘，导致清气通道不通的，不得不催吐。积聚疼痛急迫，不易行气消散的，不得不催吐。胶结固着、稠厚浑浊，非药物所能消解的，不得不催吐。痰在经络膜窍，以及潜伏难见的等痰，其藏匿深，积蓄久，药物难以达到的，不得不催吐。这些都是人们容易知道的。又如风寒外感，催吐能发散它；饮食内伤，催吐能清除它；火邪郁结，催吐能发越热邪；寒邪盛极，催吐能鼓动阳气；各种邪气下陷，催吐有升举之功；各种邪气结聚，催吐有解散之力。而且人的各种疾病，无非是治理调节的功能不行，催吐能通达气机，气顺从了就没有什么不顺从的，那还会有什么病呢？所以凡是遇到奇怪难治的疾病，医生竭尽技艺而不能取效的，必须用催吐法，才能见到神奇的功效，这又是人们很少知道的。
再说“生气”的说法，不仅人们不知道，而且一定不相信。现在我亲身力行体验，才领悟到其中的微妙。大概天地不息的机理，总在于升降二气，升基于阳，是生长的道理；降基于阴，是消亡的道理。我运用气息，借此提升权柄，可快可慢，吐纳自然的生机，没有残暴伤害，完全收摄不用药的神奇功效。所以凡是催吐之后，神气必定加倍旺盛，这是你所见到的；阳道必定勃然兴起，这是我经常验证的。如果不是催吐能生气，能有像这样吗？大概道家使用督脉，我则使用任脉，所用不同，归宿一致。不仅能祛除疾病，而且能延年益寿。我的话不是谬误，你一定要记住。我奉行这个教诲，经常练习使用，没有不灵验如响应的，只是不及父亲的精妙罢了。
回想自从轩辕黄帝和岐伯之后，善于使用吐法的，只有张子和一人。如果用父亲的方法来比较，那么难易优劣，何止是天壤之别？而所谓“亘古一人”的称号，应当不在张子和身上了。如果智者见解相同，就一定会有人追随而行，蒙受恩惠于将来的人，自然应该不少。只怕在百世之后，泯灭了这个心传的妙道。所以详细记录言语训诫，作为这篇记述，并列出具体的详细方法如下：
父亲施行吐法，通常在五更睡醒的时候，仰卧着用嗳气的方式提气，如果气不充足，就吞咽气息作为嗳气，随咽随提，痰涎必定随着气息涌上来。即使是再深的痰，也没有不可取出的，只是最后出来的，其形状颜色气味，甚至有紫黑酸臭不堪入目的。所以每次催吐之后，有时会导致嘴唇肿胀咽喉疼痛，只用凉水一二口漱口吞咽来缓解。催吐完毕后吃早膳，完全避开五味（酸甜苦辣咸），只用淡粥一二碗，来养护胃中的清气。从四十岁以后，绝不用酒。施行吐法四十多年，所以越老越健康，寿命到了八十多岁，还能登山，以及在灯下抄录古书。后来因为没有病，忽然有一天含笑而辟谷（断食），当时年龄八十二岁了。
My father, Lord Shoufeng, was known in his youth and prime for his fondness of drinking. Later, when he reached his forties, alcohol-induced ailments arose, leading to a condition of phlegm-fluid retention (Tan Yin). Common manifestations included vomiting acid, abdominal distension and fullness, decreasing appetite, severe dizziness and weakness, palpitations with mental confusion, and various syndromes such as malaria, emerging successively. Various treatments for phlegm yielded no effect whatsoever. Admiring the efficacy of Zhang Hezi's emetic method, I followed and applied it. Initially, Du Sheng San (Single Holy Powder), Cha Tiao San (Tea Seasoning Powder), and vinegar juice were used. After one induction of vomiting, there was slight improvement; after the second, further improvement occurred, and this was repeated frequently. Although various phlegm pathogens gradually receded, the primordial Qi (Vital Energy) did not recover. This continued for over a year. Gradually becoming proficient, I suddenly comprehended the underlying principle and ceased using medicinal herbs entirely. Instead, just after food digestion at the Wu Geng period (5:00-7:00 AM), I would slowly swallow air, lifting it upwards by means of Qi movement. Within a few lifts, clear saliva would arrive first; upon further lifting, thick and turbid phlegm would follow. From then on, regardless of whether diseases were exterior or interior, excess or deficient, even if they manifested in hundreds of ways, I absolutely avoided taking medicine. A single application of the emetic method ensured complete resolution on the same day. Beyond the age of sixty, I performed this once every month or half-month without any reluctance. My hair turned white yet my face remained youthful and rosy, and my vigor increased daily.
At that time, I, Zhang Jiebin, was approaching adulthood and had begun to acquire knowledge. Fearing that vomiting might injure the body, I gently advised him, saying: "Emesis is originally intended to remove phlegm; can all diseases be treated by vomiting? Moreover, it is widely known that vomiting damages primordial Qi. How can one not worry about this in advanced years?" My father replied: "You know that vomiting treats phlegm. Do you know that vomiting can treat a hundred diseases? You know that vomiting can damage Qi. Do you also know that vomiting can generate Qi? I will explain this to you in detail." Among ancient sages, none excelled more than Zhang Hezi in treating phlegm accumulation using his "Three Methods," nor Zhu Danxi with his "Stomach Purging Method" (Dao Cang Fa). The Stomach Purging Method is difficult to practice and rarely dared to be used. Only Zhang Hezi's method is commonly used by people, yielding rapid and frequent results. However, my method differs. Zhang Hezi's emesis relies on medication. The medicines are necessarily bitter and harsh, the vomiting forceful and violent, proceeding beyond human control, inevitably causing injury. My emesis requires no medication. Phlegm moves with Qi, and Qi arrives due to phlegm. The speed is self-regulated, beneficial without harm. Zhang Hezi's method focuses on urgency, attacking only excess solid phlegm; my method focuses on slowness, thus capable of treating a hundred deficiencies.
The causes of the hundred diseases vary; why are they all suitable for emesis? When phlegm-saliva is abundant, blocking the stomach and obstructing the clear pathways, emesis is necessary. When accumulations cause acute pain and cannot be dispersed by other means, emesis is necessary. When phlegm is sticky, fixed, and turbid, indigestible by herbs, emesis is necessary. When phlegm resides in meridians, membranes, and hidden cavities, deeply stored and long accumulated, beyond the reach of drugs, emesis is necessary. These are easily understood by people. Furthermore, for external wind-cold invasion, emesis disperses it; for internal dietary injury, emesis clears it; for constrained fire, emesis vents the heat pathogen; for excessive cold, emesis stirs up Yang Qi; for sinking pathogens, emesis has a lifting function; for aggregated pathogens, emesis has a resolving power. Since most diseases stem from dysfunction in regulation and flow, emesis unblocks Qi. Once Qi flows smoothly, nothing remains unresolved, so what disease could persist? Therefore, for strange and refractory diseases where physicians exhaust their skills without success, only the emetic method reveals miraculous efficacy. This is rarely known by others.
Regarding the concept of "generating Qi," not only do people not know it, but they certainly do not believe it. Through my own vigorous practice and experience, I have grasped its subtlety. The mechanism of heaven and earth's ceaseless operation lies primarily in the ascending and descending of Qi. Ascending is based on Yang, the way of growth; descending is based on Yin, the way of decline. By utilizing Qi to leverage this ascending power, moving at varying speeds, I inhale and exhale natural vitality without cruelty or violence, fully harnessing the miraculous power of non-medication. Thus, after emesis, spiritual energy invariably doubles, as you have witnessed; Yang vitality invariably becomes robust, as I often verify. If emesis did not generate Qi, could such results occur? Daoists utilize the Du Mai (Governing Vessel); I utilize the Ren Mai (Conception Vessel). Though the methods differ, the destination is the same. It not only eliminates disease but also prolongs life. My words are not false; remember them well. I followed this teaching, practicing it regularly, achieving effects as responsive as echoes, though not as miraculous as my father's.
Recalling since the time of Xuanyuan (Yellow Emperor) and Qibo, only Zhang Hezi was adept at using emesis. Comparing my father's method with his, the differences in difficulty and superiority are like heaven and earth. Thus, the title of "the one man across the ages" should not belong to Zhang Hezi. If wise individuals share this insight, they will surely follow suit, benefiting future generations. I fear that in centuries to come, this transmitted secret method may be lost. Therefore, I record these teachings in detail as a memoir and list the specific methods below:
My father practiced emesis usually upon waking at Wu Geng. Lying supine, he induced belching to lift Qi. If Qi was insufficient, he swallowed air to induce belching, lifting continuously until phlegm-saliva arrived. Even the deepest phlegm could be extracted. The last portions expelled often had purple-black colors and foul, sour odors. After each session, lips might swell and throat hurt, relieved by rinsing and swallowing a mouthful of cool water. After emesis, breakfast consisted solely of bland congee (one or two bowls) to nourish the clear Qi of the stomach, avoiding all five flavors. From his forties onward, he abstained completely from alcohol. Practicing this for over forty years, he grew healthier with age, living past eighty, still able to climb mountains and copy ancient texts by lamplight. Eventually, free from illness, he passed away smiling while practicing Bigu (grain avoidance), at the age of eighty-two.