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Li Gao stated: Tao Ren (Persicae Semen) treats heat entering the blood chamber. Li's statement is excessive! In treating the syndrome of heat entering the blood chamber, Zhang Zhongjing did not use any formula containing Tao Ren. In the Taiyang chapter of this treatise (*Shanghan Lun*), there are two methods for treating heat entering the blood chamber: one is to puncture Qimen (LR14), and the other is to use Xiao Chai Hu Tang (Minor Bupleurum Decoction). One method does not record a specific formula. There is no record of using Tao Ren; how can treating blood disorders rely solely on Tao Ren?

Tao Ren consists of a single ingredient. It should not be mixed with adulterants; dishonest merchants sometimes mix it with Mei Ren (Prunus mume seed), so careful selection is necessary. We remove the skin but do not remove the tip.

Its main indication is toxicity in the heart, abdomen, chest, and diaphragm. Therefore, it also treats sudden pain in the heart and abdomen, distension and fullness, and expectoration of pus.

The syndrome of Jiegeng Bai San (Platycodon and White Powder) states: cough with chest fullness, and expectoration of pus.
The syndrome of Beiji Wan (Emergency Pill) states: abdominal distension and fullness, sudden pain.
The syndrome of Jiutong Wan (Nine Pain Pill) states: heart pain, and abdominal distending pain.
In the above three formulas, Radix Crotonis Fructus (Badou, 巴豆) is used in equal amounts of one qian.
The syndrome of Zouma Tang (Running Horse Decoction) states: heart pain and abdominal distension.
In the aforementioned formula, Radix Crotonis Fructus (Badou, 巴豆) is used in two seeds.
Based on these formulas, Radix Crotonis Fructus (Badou, 巴豆) is used either as one qian or two seeds, but originally it was used in equal proportions to other herbs. However, in the Jiegeng Bai San formula, Radix Crotonis Fructus (Badou, 巴豆) is one qian, paired with Radix Platycodi (Jiegeng, 桔梗) and Rhizoma Anemarrhenae (Zhemu, 贝母) each at three qian. In the Jiutong Wan formula from *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet), Fuzi (Prepared Aconite Root) is originally recorded as three qian, while the rest are in equal proportions. In *Qianjin Fang*, it is only recorded as one qian. If it is one qian, then Fuzi (Prepared Aconite Root) is also in equal proportion to other herbs; we adopt this view now. Whenever Zhang Zhongjing used Radix Crotonis Fructus (Badou, 巴豆), although applied to urgent and critical diseases, it was always to expel toxins from the diaphragm region and purge obstructions in the intestines and stomach; thus, the ingredients in various formulas were mostly in equal proportions. When Radix Crotonis Fructus (Badou, 巴豆) is used with Radix Platycodi (Jiegeng, 桔梗), it causes toxins to turn into pus; when used with Rhizoma Anemarrhenae (Zhemu, 贝母), it removes toxins from the throat; when used with Xing Ren (Apricot Seed), it drives out toxins from the heart and chest; when used with Dahuang (Rhubarb Root) and Ganjiang (Dried Ginger), it induces vomiting of accumulated toxic pain in the heart and abdomen; when used with Fuzi (Prepared Aconite Root) and Wuzhuyu (Evodia Fruit), it treats cold-induced toxic pain in the heart. Among Zhang Zhongjing's formulas, those containing Radix Crotonis Fructus (Badou, 巴豆) are only these four, which basically exhaust the efficacy of Radix Crotonis Fructus (Badou, 巴豆).

Zouma Tang (Running Horse Decoction), Beiji Wan (Emergency Pill), and Jiutong Wan (Nine Pain Pill) are not recorded in the main treatises but appear in *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet), likely due to textual errors or omissions! The syndrome of Zouma Tang (Running Horse Decoction) states: Zhong E (sudden attack by evil qi). It also states: universally treats Feishi Guiji Bing (flying corpse and ghost strike disease). In *Qianjin Fang*, the syndrome of Zouma Tang (Running Horse Decoction) states: treats Feishi Guizhu Bing of the lung organ, hence named Feishi Zouma Tang. The syndrome of Jiutong Wan (Nine Pain Pill) states: additionally treats sudden Zhong E (attack by evil qi). The syndrome of Beiji Wan (Emergency Pill) states: if it is Zhong E Ke Wu (attack by evil qi and hostile influences) or Ting Shi Cu Si Zhe (sudden death due to lingering corpse spirit). According to the syndromes of the above three formulas, terms such as Feishi (flying corpse), Guizhu (ghost infection), Guiji (ghost strike), Zhong E (evil attack), Ke Wu (hostile influence), and Ting Shi (lingering corpse) are all speculative additions by physicians of the Jin and Tang dynasties, absolutely not Zhang Zhongjing's intent, nor the discourse of professional physicians. In ancient times, shamans and doctors were mentioned together, so later generations mixed shamanistic statements into medical practice, which was actually the work of Jin and Tang physicians. Therefore, the syndromes they previously described are ambiguous; how can one distinguish what is 'evil' and what is 'ghost'? They cannot be followed! Even if shamans had the aforementioned matters, what relevance would they have to medical practice? Therefore, treatment should follow the symptoms; why discuss whether it is evil or ghost? As for between heaven and earth, there are evils, ghosts, corpses, infections, lingerings, and hostile influences. If a person has no toxin accumulated within their body, then how could evil, ghost, infection, strike, attack, or hostile influence affect them? This person has a certain toxin accumulated within their body; therefore, even if called evil or ghost, it can infect, strike, attack, or influence them. Physicians should treat that single toxin; the theories of Jin and Tang physicians cannot be followed! How much less so the medical theories of the Song and Ming dynasties?