李杲云∶桃仁治热入血室。杲之言过矣！夫仲景治热入血室证，无有用桃仁之方。本论
太阳下编，治热入血室者，有二法∶一刺期门，一用小柴胡汤。一不载其方矣。未尝见用桃
仁者，治血岂惟用桃仁乎。
桃仁，唯一品。无萃渡者，奸商或杂梅仁，不可不择，我们去皮不去尖。
桔梗白散证曰∶咳而胸满、及吐脓。
备急丸证曰∶心腹胀满、猝痛。
九痛丸证曰∶心痛、及腹胀痛。
以上三方，巴豆各一两。
走马汤证曰∶心痛腹胀。
上一方，巴豆二枚。
据此诸方，则巴豆或一两，或二枚，然本与诸药等分。但白散之方，巴豆一两，以配桔
梗、贝母各三两。《金匮要略》九痛丸方，附子本作三两，余皆等分。《千金方》但作一两。
盖作一两，则附子亦与诸药等分今从此。凡仲景之用巴豆也，虽备于急卒之病，皆是驱逐膈
间之毒物，荡涤肠胃之闭塞，故诸方皆为等分。夫巴豆同桔梗用，则使毒成脓；同贝母用，
则能去咽喉之毒；同杏仁用，则能驱心胸之毒；同大黄、干姜用，则能吐下心腹结毒急痛；
同附子、吴茱萸用，则能治心中寒冷毒痛。仲景之方用巴豆者，唯此四方，大抵足尽巴豆之
功效矣。
走马汤、备急圆、九痛丸三方，皆不载诸本论，而载诸《金匮要略》，盖脱误矣！走马
汤证曰∶中恶。又曰∶通治飞尸鬼击病。《千金方》走马汤证曰∶治肺脏飞尸鬼注，因名曰
飞尸走马汤。九痛丸证曰∶兼治卒中恶。备急圆证曰∶若中恶客忤，停尸卒死者。按上三方
证，曰飞尸、曰鬼注、曰鬼击、曰中恶、曰客忤、曰停尸，皆是晋唐医人之所附会，而决非
仲景之意，又非疾医家之言。古者巫医并称，故后世遂以巫者之言，混于医事，实晋唐医人
之所为也。故彼所前言诸证，似证非证，孰恶孰鬼，将何以分别之乎？不可从焉！假令巫有
前数事，亦于医事何与之有，故随其证而后治之，则何必论是恶是鬼乎哉？若夫天地之间，
有恶者，有鬼者，有尸者，有注者，有停者，有忤者，亦人无一毒畜积于身躯间者，则是恶
是鬼，亦岂有注之击之中之忤之者矣乎？此人尝有一毒，畜积于身躯间者，故是恶是鬼，亦
能注之击之中之忤之也。医者宜治其一毒而已，晋唐医人之说，不可从矣！况于宋明之医说
乎？
李杲说：桃仁用于治疗热邪侵入血室。李杲的说法是错误的！张仲景治疗热入血室证时，没有使用含有桃仁的方剂。本论《伤寒论》太阳病篇中，治疗热入血室的有两种方法：一是针刺期门穴，二是服用小柴胡汤。其中一种方法（针刺）未记载具体方药。从未见过使用桃仁的情况，治疗血分疾病难道只有桃仁可用吗？
桃仁只有一味药。没有混杂品，奸商有时掺杂梅仁，不能不仔细挑选，我们去除外皮但不去掉尖端。
主治心、腹、胸、膈部位的毒邪。因此兼治心腹突发疼痛、胀满、吐脓。
桔梗白散证的表现为：咳嗽且胸部满闷，以及吐脓。
备急丸证的表现为：心腹胀满、突发疼痛。
九痛丸证的表现为：心痛，以及腹部胀痛。
以上三个方剂中，巴豆各用一两。
走马汤证的表现为：心痛腹胀。
上述一个方剂中，巴豆用两枚。
根据这些方剂来看，巴豆用量或为一两，或为两枚，但原本与各药等量分配。只是桔梗白散一方中，巴豆用一两，来配伍桔梗、贝母各三两。《金匮要略》中的九痛丸方，附子原本作三两，其余药物等量分配。《千金方》中仅作一两。如果作一两，那么附子也与其他药物等量分配，现在采用这种说法。凡是张仲景使用巴豆，虽然用于急迫危重的病症，都是用来驱逐膈间的毒物，荡涤肠胃的闭塞，所以各个方剂中药物多为等量分配。巴豆同桔梗一起使用，则能使毒邪化为脓液；同贝母一起使用，则能去除咽喉部的毒邪；同杏仁一起使用，则能驱除心胸部的毒邪；同大黄、干姜一起使用，则能吐出心腹部的结聚毒邪和急痛；同附子、吴茱萸一起使用，则能治疗心中寒冷引起的毒痛。张仲景的方剂中使用巴豆的，只有这四方，大体上足以穷尽巴豆的功效了。
走马汤、备急丸、九痛丸这三个方剂，都不记载于诸本论中，而记载于《金匮要略》，大概是脱漏错误所致！走马汤证说：中恶。又说：通治飞尸鬼击病。《千金方》中走马汤证说：治疗肺脏飞尸鬼注，因此命名为飞尸走马汤。九痛丸证说：兼治卒中恶。备急丸证说：如果是中恶客忤，停尸卒死者。按照上述三方证候，所说的飞尸、鬼注、鬼击、中恶、客忤、停尸，都是晋唐时期医人附会之说，绝非张仲景的本意，也不是疾医家的言论。古代巫医并称，所以后世便把巫者的言论混入医事中，这实际上是晋唐医人的行为。所以他们前面所说的各种证候，似是而非，什么是恶，什么是鬼，将如何区分呢？不可采纳！假如巫者真有前几种情况，也与医事有什么关系呢？所以随着其证候而后进行治疗，又何必讨论是恶是鬼呢？至于天地之间，有恶者，有鬼者，有尸者，有注者，有停者，有忤者，也是人身上无一毒邪积聚在躯体间，那么所谓的恶、鬼，难道是会有注之、击之、中之、忤之的吗？这个人曾经有一种毒邪，积聚在躯体间，所以所谓的恶、鬼，也能注之、击之、中之、忤之。医者适宜治疗那一种毒邪罢了，晋唐医人的说法，不可采纳！何况宋明时期的医说呢？
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?