予素不谙医，尝从二三知己后，讲论切磋，粗闻大义，乃知其道与易通，最精
微，亦最易简也。近世业医家，源流弗彻，好为奇诡之说以欺人，而其惝恍支离，
误人滋甚。宗人邓林子，沉心此道，博综深思。寂寂东城水竹间者数十年，不藉人
知而知藉甚。申酉后，文人墨士，疏笔砚，弃制举，皆负笈邓林之门。邓林初与抉
素问阴阳生化之奥，晰灵枢经脉俞节之微；次辩越人之难经，探仓公之断案，阐仲
景，论叔和，以及河间、洁古、东垣、丹溪等诸家异同之说，皆有以究其本而折其
衷。座下数十辈，率一时名流，虑无不洞开心胸者。最后，乃取紫虚真人所纂四言
举要而节解焉。因脉及证，因证及方。举从前所阐灵素诸家之要，尽融会于平实切
近之中，使读者见如指掌，此所谓最精微、最易简也。以为菽粟即菽粟，以为珍奇
即珍奇。彼偏僻诡诞，欺人误人者，视之竟何如耶？书成，更名医灯续焰。藉此一
续，而后得以普照十方。其功德于后世者，又何可纪极。邓林意萧淡，不屑屑逐声
利。视诊之余，即闭户垂帘，觞咏以自乐。其高致如此。吾友张卿子，玄湛渊微，
覃精易理，与邓林隔水而居。两家门人，无少别异，问难和衷，相长相益。一时相
传为艺林盛事，而予亦得数过从聆闳论焉。呜呼！若邓林者，进于道矣，技云乎哉。
壬辰初夏宗末之淇谨序。
我向来不懂医术，曾跟随几位知己之后辈，与他们讲论切磋，粗略地听闻了医学的大义，才知道这门学问与《易经》相通，既最为精微，也最为简易。近代从事医学的人，对源流认识不透彻，喜欢用奇特诡异的学说欺骗世人，那些恍惚支离的说法，误人非常严重。同宗族人邓林子，潜心钻研此道，广泛综合并深入思考。在东城水竹之间寂静地度过了数十年，不依赖他人的知晓而名声却极大。申酉年之后，文人墨客，放下笔砚，放弃科举考试，都背着书箱来到邓林门下求学。邓林起初为他们剖析《素问》中阴阳生化之奥妙，阐明《灵枢》中经脉俞穴的细微之处；接着辨析《难经》中的疑难，探究仓公的诊断案例，阐发张仲景的理论，评论王叔和的观点，以及河间、洁古、东垣、丹溪等各家学说的异同，都有依据来探究根本并折中其说。座下的几十位学生，都是当时的名流，担心没有谁能不通晓开阔心胸的。最后，便选取紫虚真人所编纂的《四言举要》进行节选解释。通过脉象推及证候，通过证候推及方剂。将从前所阐发的《灵枢》《素问》及各家的要点，全部融会贯通于平实切近的内容之中，使读者看得如指掌般清晰，这就是所谓的“最精微、最简易”。把普通的当作普通，把珍贵的当作珍贵。那些偏僻诡异、欺骗误导世人的说法，与之相比又算什么呢？书成之后，更名为《医灯续焰》。借此延续之火，从而能够普照十方。它对后世功德，又怎能记录得尽呢？邓林子意趣萧淡，不屑于追逐声名利益。在诊病之余，就关上门垂下帘子，饮酒吟诗以自得其乐。他的高雅情趣如此。我的朋友张卿子，玄深湛静，精通《易经》之理，与邓林子隔水而居。两家的门人弟子，没有任何区别，问答辩难和谐融洽，互相促进增益。一时之间被传为艺林盛事，而我也得以多次拜访聆听宏大的论述。唉！像邓林子这样的人，已经进于“道”的境界了，岂止是技艺而已。壬辰年初夏，宗族末裔淇恭敬作序。
I have never been proficient in medicine. I once followed a few close friends and their descendants, engaging in discussion and mutual refinement, and roughly grasped the general principles. I then realized that this path is connected to the *Yijing* (Book of Changes); it is both the most subtle and the most simple. In recent times, practitioners of medicine have failed to thoroughly understand its origins and lineage. They favor bizarre and eccentric theories to deceive people, and their vague and fragmented explanations have caused significant harm. A clansman, Deng Linzi, devoted his heart to this discipline, extensively synthesizing and deeply contemplating. For decades, he lived quietly amidst the water and bamboo of the eastern city, achieving great fame without seeking recognition. After the Shen and You years, literati and scholars put aside their brushes and inkstones, abandoned the imperial examinations, and carried their book boxes to study at Deng Linzi's door. Initially, Deng Linzi helped them uncover the profound mysteries of Yin-Yang and generation/transformation in the *Suwen* (Basic Questions), and clarify the subtleties of meridians and acupoints in the *Lingshu* (Spiritual Pivot). Subsequently, he analyzed the difficulties in the *Nanjing* (Classic of Difficult Issues), explored the diagnostic cases of Cang Gong, expounded upon Zhang Zhongjing, discussed Wang Shuhe, and examined the similarities and differences among various schools such as He Jian, Jie Gu, Dong Yuan, and Dan Xi. In all these areas, he investigated the roots and reached a balanced conclusion. Dozens of students under his guidance were prominent figures of the time, and one could worry that none would fail to open their minds and broaden their horizons. Finally, he selected the *Siyan Juyao* (Four-Character Essentials) compiled by Zixu Zhenren and provided annotated interpretations. From pulse diagnosis, he proceeded to syndromes; from syndromes, he proceeded to formulas. He integrated the essentials of the *Lingshu*, *Suwen*, and other schools previously expounded into content that was plain, practical, and accessible, allowing readers to see clearly as if pointing at their palm. This is what is meant by "the most subtle, the most simple." Treating common things as common, and precious things as precious. How do those偏僻 (remote/narrow-minded) and absurd theories that deceive and mislead people compare? Upon completion, the book was renamed *Yideng Xuyan* (Continuation of the Medical Lamp Flame). Through this continuation, the light can illuminate all directions. Its merit for future generations is immeasurable. Deng Linzi's aspirations were serene and detached, showing no interest in pursuing fame and profit. After clinical consultations, he would close his door and lower his curtains, drinking and reciting poetry to find joy in himself. His lofty demeanor was thus. My friend Zhang Qingzi was profound and tranquil, deeply mastering the principles of the *Yijing*. He lived across the water from Deng Linzi. The disciples of both families had no distinctions between them; they asked questions and debated with harmony, mutually benefiting and enhancing each other. This was widely transmitted as a grand event in the literary and medical circles, and I was also able to visit several times to listen to his profound discussions. Alas! Someone like Deng Linzi has advanced to the level of the Dao; how can he be described merely as possessing skill? In early summer of the Renchen year, the junior clan member Qi respectfully wrote the preface.