Carrying a satchel to practice medicine and traveling everywhere, commonly referred to in folk parlance as "Zoufang" (Wandering Physicians). This art originated with Bian Que and was continued by Hua Tuo. Therefore, the various methods they transmitted differed somewhat from those of orthodox national medicine: for treating external conditions, they excelled in acupuncture and moxibustion; for treating internal conditions, they excelled in Ding (Topical/Emetic), Chuan (Cathartic/Draining), Jin (Spell-binding/Suppression), and Jie (Intercepting/Cutting off) methods. They sought rapid efficacy without worrying about absolute perfection.

The instrument held in hand is made of iron, shaped like a ringed bowl, hollow in the middle, containing an iron ball that rotates when shaken, named "Huci" (Tiger Pierce/Tiger Support). It originated with Li Cikou. Cikou was a wandering physician. He often traveled in deep mountains, where once a tiger bit his mouth, asking Li to remove a thorn stuck there. Li placed this instrument in the tiger's mouth and extracted the thorn. Later, this technique became widely popular, and his name spread throughout the rivers and lakes (the medical community). Those who inherited this technique generally carried this object as a symbol, hence the name "Huci" (referred to as "Hucheng" or Tiger Support in *Sancai Zaoyi*).

The medicine pouch held in hand is called "Wuqie Nang" (Wuqie Pouch), said to be used by Wuqie of the Qin Dynasty. The needle is called "Pizhen" (Chisel Needle). A small bag is called "Luoxing Dai" (Luo Star Bag). A small ruler is called "Fenmai Chi" (Pulse-Dividing Ruler). A mirror used for applying medicated points is called "Yumei". A small tube made of sheet iron, used for extracting teeth, is called "Zhecui". All counterfeit medicines produced are called "Hejian". Selling herbal medicines in the market is called "Jiacao". Holding a pole and spreading cloth to sell plasters is called "Huoruan". Wearing Taoist or monk robes while wandering is called "Youfang". Using needles for treatment is called "Tiaohong". Using knives for treatment is called "Fanghong". Scraping therapy (Gua Sha) is called "Biaoyin". Moxa fire is called "Bingli". Mixing with water is called "Tianleng". Treating others' illnesses is called "Dazhuang". Two people treating together is called "Longgong". Sharing remuneration is called "Podong". Earning people's wealth through deceit is called "Laozhua". Escaping danger is called "Chudong". Such examples cannot all be recorded; only one or two are briefly mentioned.

Wandering physicians have a three-character mantra: First is "Jian" (Cheap), meaning drugs are not expensive; Second is "Yan" (Effective), meaning diseases can be cured immediately upon ingestion; Third is "Bian" (Convenient), meaning supplies are available even in remote mountainous areas or sudden emergencies. Those who can adhere to the essence of these three characters are the outstanding figures in this field.

Wandering physicians have four verification methods to firmly convince the vulgar public: First, extracting teeth; Second, removing moles; Third, clearing eye cataracts/opacities; Fourth, catching parasites. All four rely on medicinal power. There are four essentials in manual techniques: When using needles, one must understand tonification and sedation; when performing tuina (massage), one must distinguish deficiency and excess; rubbing and pulling should be slow and painless; clamping and extracting should be fast and orderly. One's ambition should be lofty, and etiquette respectful.

Medicines acting upward are called "Ding" (Top), and those acting downward are called "Chuan" (String/Drain); thus, Ding medicines mostly induce vomiting, and Chuan medicines mostly induce purging. Besides Ding and Chuan, there is "Jie" (Intercept). Jie means to cut off, making the disease stop abruptly. According to this classification, it corresponds to the ancient methods of sweating, vomiting, and purging. However, there are cases where Ding contains Chuan, and Chuan contains Ding, with miraculous applications that cannot be judged by conventional standards.

Herbs include commonly used items and commonly discarded items, all of which wandering physicians collect. Diseases include common symptoms and rare symptoms, all of which wandering physicians study. Thus, there are two difficulties: prescribing medication is difficult; identifying symptoms is difficult. Without understanding Yin and Yang and observing subtleties, how can one make severe patients recover instantly and make famous doctors yield? Who says that minor arts do not have their merits! However, current practitioners who are merely superficially benevolent yet seek only profit, whose words are hypocritical but eloquent, hold their pens like hanging hammers when prescribing, and look like dried charcoal when diagnosing; they can simply be called "medical slaves," and are the criminals of the wandering physicians.

Herbs have unique properties that not all doctors need to know, but wandering physicians must know. Pulse diagnoses involving the Eight Extraordinary Vessels may not be known by all doctors, but wandering physicians must know them. Using extraordinary methods to take advantage of opportunities is a temporary shortcut; being proficient and responsive is the result of daily practice. In ancient times, scholars went out to practice their profession and came home to read. Medicine connects to life and nature; knowing medicine means knowing how to establish one's life. In this way, all adverse influences cannot penetrate, allowing one to eliminate disease and prolong life. Otherwise, one cannot even avoid personal misfortune, let alone rescue others from danger!

Medicine originally aimed to save the world; if one can treat, one treats, without harboring greed. Recently, many treat medicine as a trade, believing that no path leads to wealth like medicine. Consequently, factions stand opposed, chasing profits like prey, excluding others, and forming separate schools. Patients often test doctors with their conditions, while doctors test diseases with their medicines, leaving both parties confused with no results. Fortunately, if it works by chance, they falsely claim credit and boast. Wandering physicians' skills are neither orthodox nor refined; discussions in villages rarely touch on subtle principles. They merely wander seeking food with their specialized skills, harming each other when jealous, calling each other when cooperating, like the interaction between sparrows and falcons, with uncertain joy and humiliation. For such people, do not use medicine.

The most effective medicines are called "Dantou" (Dan Head), which are also known as Jieji (Robbing Agents/Purgatives); they must absolutely not be used again after the disease is cured. Wandering physicians often carry these to gain reputation, and people are often amazed by their perceived magic. After the illness, if patients ask for remaining medicines, they are given pills, claiming they can remove residual ailments. Little do they know that these are merely the root dregs discarded by pharmacies, mixed indiscriminately regardless of cold, heat, or warmth.

A doctor relies on intention; using medicine is less important than using intention. If treatment is ineffective, one must seek reasons in intention. If intention penetrates the profound and subtle, one will naturally have a clear understanding of the principles, and then every prescription will be effective. Nowadays, people often rely on ancestral formulas as their specialty. If it works occasionally, they leave the root cause untreated, waiting for recurrence to profit again. If it does not work, they arbitrarily use fierce and toxic drugs to attack, so-called "killing blows." In excess patterns, there might be occasional turnaround, but for deficient and damaged individuals, would this not lead to immediate death? One does not realize that everything depends on careful study in daily life. Those who spend the whole year joking in groups, swaggering in markets, greedy and ferocious, and unaware of studying medical principles, should not read my book.

In the Jie method, there are "Dianjin Yao" (Gold-Pointing Medicines), "Lanjiang Wang" (River-Blocking Nets), and "Bamian Feng" (Eight-Faced Blades). Examples of Dianjin Yao include Jiyu Shuang, Zhongfen San, Jiegu, and Yidu. Examples of Lanjiang Wang include Huanghe Dan and Qingnang Wan. Examples of Bamian Feng include Duijin and Liling. These must all be known.

Wandering physicians have methods for altering diseases in internal medicine, such as using Papaya Dew in Yaopi Wan to close the urinary orifice; using Carp Spine Scales inianyue San to cover the pupil; using Dan Longjing in Qu Beimu to relax the marrow vessels; using Lianhuan Gu in Ti Ci to shrink bone tendons. In surgery, they use White Cinnabar to implant toxins, and Snake Mushroom Ash to implant sores, such as the Nine Types and Thirteen Roots categories. Even worse, they combine Doubean Plaster to retain malaria, and Datura Wine to retain epilepsy; some go so far as Zuishou San to make cattle and horses sick, and Jinzhen Wan to stunt plants and trees. Such inhumane acts become increasingly severe, primarily because their technical skills are not refined, and they wish to exploit this to achieve their profit-driven intentions.

Although this book deletes these methods, it cannot completely cut off their transmission. Therefore, I state the general outline so that later generations know what to avoid.

The above twelve items were added from the manuscript copy collected in the Ding Family's Eight Thousand Scrolls Pavilion. The discussions indeed have insights, and listing their drawbacks serves as a sufficient warning.