《周礼》分医为四∶有食医、疾医、疡医、兽医；后乃有十三科，而未闻有“走
方”之名也。《物原》记岐黄以来有针灸，厥后巫彭制药丸，伊芳尹创煎药，而未闻有“禁、
截”诸法也。晋·王叔和纂《脉经》，叙阴阳、内外，辨部候、经络、脏腑之病为最详。金
·张子和以汗、下、吐三法，风、寒、暑、湿、火、燥六门为医之关键，终未闻有“顶、串
”诸名也。有之，自草泽医始，世所谓“走方”是也。人每贱薄之，谓其游食江湖，货药吮
舐，迹类丐；挟技劫病，贪利恣睢，心又类盗；剽窃医绪，倡为诡异；败草毒剂，悉曰仙遗
；刳涤魇迷，诧为神授。轻浅之症，或可贪天；沉痼之疾，乌能起废？虽然，诚有是焉，亦
不可概论也。为问今之乘华轩、繁徒卫者，胥能识症、知脉、辨药，通其玄妙者乎？俨然峨
高冠，窃虚誉矣！今之游权门、食浓俸者，胥能决生死、达内外、定方剂十全无失者乎？俨
然踞高座、侈功德矣！是知笑之为笑，而不知非笑之为笑也。
予幼嗜岐黄家言，读书自《灵》、《素》、《难经》而下，旁及《道藏》、石室；考穴自《
铜人内景图》而下，更及《太素》、《奇经》；《伤寒》则仲景之外，遍及《金 》、《木索》；《本
草》则《纲目》之外，远及《海录》、《丹房》。有得，辄抄撮忘倦，不自知结习至此，老而
靡倦。然闻走方医中有顶、串诸术，操技最神，而奏效甚捷。其徒侣多动色相戒，秘不轻授。
诘其所习，大率知其所以，而不知其所以然，鲜有贯通者。以故欲宏览而无
有宗子柏云者，挟是术遍游南北，远近震其名，今且老矣。戊寅航海归，过予谈艺。质
其道颇有奥理，不悖于古，而利于今，与寻常摇铃求售者迥异。顾其方，旁涉玄禁，琐及游
戏，不免夸新斗异，为国医所不道。因录其所授，重加芟订，存其可济于世者，部居别白，
都成一编，名之曰《串雅》。使后之习是术者，不致为庸俗所诋毁，殆亦柏云所心许焉。昔
欧阳子暴利几绝，乞药于牛医。李防御治嗽得官，传方于下走，谁谓小道不有可观者欤？亦
视其人之善用斯术否也。
《周礼》将医生分为四类：有食医、疾医、疡医、兽医；后来发展出十三科，但未曾听说过“走方”这一名称。《物原》记载自岐伯、黄帝以来已有针灸，此后巫彭制作药丸，伊尹创立煎药法，但未曾听说过“禁、截”等疗法。晋代王叔和编纂《脉经》，叙述阴阳、内外，辨别各部候诊、经络、脏腑的疾病最为详细。金代张子和以汗、下、吐三法，风、寒、暑、湿、火、燥六门为医学的关键，始终未曾听说过“顶、串”等名称。这些名称的出现，是从民间草泽医生开始的，即世人所说的“走方”。人们往往轻视他们，认为他们游荡于江湖之间，卖药并舔舐伤口（指治疗方式简陋或奇特），行迹类似乞丐；他们挟持医术劫掠病患，贪图利益而肆意妄为，心思又类似盗贼；剽窃医学绪论，倡导诡异之法；败坏的草药和有毒的药剂，都说是仙人遗留的；剖开清洗魇魅迷惑之症，夸大为神授。轻浅的疾病，或许可以侥幸治愈；沉疴痼疾，怎么能起死回生？虽然如此，确实存在这种情况，也不能一概而论。试问当今乘坐华丽车马、随从众多的医生，都能识别病症、知晓脉象、辨别药物，通晓其中玄妙之处吗？他们高高地戴着高冠，窃取虚名罢了！当今游走于权贵之门、享受丰厚俸禄的医生，都能决断生死、通达内外、确定方剂十全十美无失误吗？他们高高地坐在座位上，炫耀功德罢了！由此可知，笑别人是笑，却不知道不笑别人的笑才是真正的笑。
我自幼喜爱岐黄家的学说，读书从《灵枢》、《素问》、《难经》开始，旁及《道藏》、石室秘录；考证穴位从《铜人内景图》开始，更涉及《太素》、《奇经八脉》；《伤寒论》则在张仲景之外，遍及《金匮要略》、《木索》（注：此处疑为书名简称或误记，依原文保留）；《本草》则在《纲目》之外，远及《海录》、《丹房》。有所心得，就抄录摘要不知疲倦，不知不觉养成这种习惯，到老也不厌倦。然而听说走方医生中有“顶、串”等技艺，操作技术最神奇，而且见效非常迅速。他们的同伙往往神色变动互相告诫，秘密不轻易传授。询问他们所学习的，大抵知道其所以然，而不知道其所以必然，很少有融会贯通的人。因此想要广泛阅览却没有宗主。子柏云这位先生，携带这种技艺遍游南北，远近闻名，如今已经老了。戊寅年航海归来，经过我这里谈论艺术。探究他的道术颇有深奥的道理，不违背古法，而利于今世，与寻常摇铃求售者截然不同。看他的方子，旁涉玄妙的禁忌，琐碎到游戏，不免夸耀新奇斗异，被国医所不齿。于是记录他所传授的，重新加以删减订正，保存那些可以济世的部分，分部居别白，共成一编，命名为《串雅》。使后世学习这种技艺的人，不至于被庸俗之人诋毁，这大概是柏云心中赞许的吧。昔日欧阳修暴病几乎断气，向牛医乞求药物。李防御治疗咳嗽得到官职，向下层走方医生传承方子，谁说小道没有值得观赏的地方呢？这也取决于那个人是否善于使用这种技艺罢了。
The *Rites of Zhou* divided physicians into four categories: there were dietitians (Shiyi), internal medicine physicians (Jiyi), surgeons (Yangyi), and veterinarians; later, thirteen departments emerged, yet the term "Zoufang" (Wandering Physician) was unheard of. The *Wuyuan* records that since Qibo and the Yellow Emperor, acupuncture and moxibustion existed; subsequently, Wu Peng created medicinal pills, and Yi Yin invented decoction methods, yet the therapies of "Jin" (Exorcism/Abolition) and "Jie" (Interception/Cure) were unheard of. In the Jin Dynasty, Wang Shuhe compiled the *Mai Jing* (Pulse Classic), detailing yin and yang, interior and exterior, and distinguishing diseases by pulse position, meridians, and zang-fu organs most comprehensively. In the Jin Dynasty, Zhang Zihe regarded the three methods of sweating, purging, and vomiting, along with the six gates of wind, cold, summerheat, dampness, fire, and dryness as the key to medicine, yet the terms "Ding" (Top) and "Chuan" (String) remained unheard of. These terms originated with grassland physicians (Caoze Yi), known in the world as "Zoufang." People often despised them, claiming they wandered the rivers and lakes, sold medicines, and licked wounds, resembling beggars; they exploited patients with their skills, greedily sought profit, and acted arbitrarily, resembling thieves; they plagiarized medical fragments, promoted bizarre methods; claimed spoiled herbs and toxic agents were immortal remnants; described surgical cleansing of possession-like ailments as divine revelation. For mild and superficial conditions, they might occasionally succeed; but for deep-seated chronic diseases, how could they revive the dying? Nevertheless, although such cases exist, one cannot generalize. I ask: do all contemporary physicians who ride in ornate carriages and are accompanied by numerous attendants truly understand disease differentiation, pulse diagnosis, herb identification, and the profound mysteries of medicine? They merely wear tall hats and steal empty reputations! Do all contemporary physicians who frequent the homes of the powerful and enjoy high salaries truly determine life and death, comprehend interior and exterior pathologies, and prescribe formulas with perfect accuracy and no errors? They merely sit on high seats and boast of their merits! Thus, we know that laughing at others is laughter, but not knowing that not laughing at others is also a form of laughter.
Since childhood, I have been fond of the teachings of Qi Bo and Huang Di. My reading started from the *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and *Nan Jing* (Classic of Difficult Issues), extending to the *Dao Zang* (Taoist Canon) and *Shishi* (Stone Chamber). Acupoint study began with the *Tong Ren Nei Jing Tu* (Illustrated Diagram of Acupoints and Internal Organs), extending to the *Tai Su* (Great Simplicity) and *Qi Jing* (Extraordinary Vessels). Regarding the *Shang Han Lun* (Treatise on Cold Damage), beyond Zhang Zhongjing, I studied works like *Jin Gui* (Golden Cabinet) and *Mu Suo*. Regarding *Ben Cao* (Materia Medica), beyond the *Ben Cao Gang Mu* (Compendium of Materia Medica), I reached far into the *Hai Lu* (Sea Record) and *Dan Fang* (Elixir Workshop). Whenever I gained insights, I would copy and summarize them tirelessly, unaware that this habit had become so ingrained that it persisted until old age. However, I heard that among wandering physicians, techniques such as "Ding" and "Chuan" were practiced, which were extremely skillful and produced rapid effects. Their disciples often warned each other with serious expressions, keeping these secrets and rarely teaching them lightly. When asked about their learning, they generally knew the "how" but not the "why," with few achieving comprehensive understanding. Therefore, I desired to read widely but lacked a master. Mr. Bai Yun, carrying these arts, traveled extensively north and south, gaining fame near and far, and is now old. In the year Wuyin, he returned by sea and visited me to discuss arts. Investigating his methods, I found profound principles that did not contradict ancient texts but were beneficial for the present, distinct from ordinary bell-ringing peddlers. However, his formulas involved obscure prohibitions and trivial games, inevitably boasting novelty and strangeness, which mainstream physicians disdained. Thus, I recorded what he taught, re-edited and refined it, retained those parts useful for saving lives, organized them by category, and compiled them into one volume, naming it *Chuan Ya*. This ensures that future practitioners of this art will not be slandered by the vulgar, which is likely what Bai Yun approved of in his heart. In the past, Ouyang Xiu suffered a sudden illness nearly fatal and begged for medicine from an ox doctor. Li Fangyu obtained an official post after treating coughs, receiving prescriptions from low-ranking wandering doctors. Who says that minor paths do not have worth observing? It depends on whether the person knows how to skillfully use this art.