尝谓天地无脉，则辘轳不转；山川无脉，则灵秀不钟；草木无脉，则苍翠不舒。
凡所以能生生者，惟有脉之纡回营运而已。乃知人一小天地耳。胎形于先，生成于
后。形具而气周，气周而脉见。是人之生于脉也益信。今欲治生者，孰不洞悉脉之
原委，以察阴阳之虚实，辨脏腑之寒热，定吉凶于呼吸乎。第紫虚以《四言举要》
阐奥于前，意括未该。我师推展于今，钩深致远，因脉及证，因证及方，辩析无剩
义，而且多别解，即郭象之注庄、张湛之注老，不是过焉。书成，题曰∶医灯续焰。
夫以五都九市之奇，罗于暗室，非太乙之藜，无以别其珍奇异宝。是集也，洵紫虚
之薪传，后学之指南也欤。所谓一灯才煜，而千百世之暗皆除。予追随历有年所，
周旋于风雨晦明，得藉离明之照。兹杀青告成，分校及门，因附言于殿。以是知寿
天下、寿万世者，端此矣，宁小补哉。
壬辰浴佛日，甬东门人蒋式金顿首谨跋并书。
我曾认为，天地如果没有脉，就像井上的辘轳无法转动；山川如果没有脉，就不会凝聚灵秀之气；草木如果没有脉，就无法舒展苍翠之色。
凡是能够维持生命活力的，只有依靠脉的迂回运行罢了。由此可知，人体就是一个小天地。胎儿在母体内先形成形体，出生后逐渐发育成熟。形体具备而气机周流，气机周流则脉象显现。因此，人确实是由“脉”所孕育生成的，这一点更加令人信服。
如今想要调理养生的人，谁不深入探究脉的源流本末，以此来察辨阴阳的虚实，分辨脏腑的寒热，在呼吸之间判定吉凶呢？只是紫虚前辈以前用《四言举要》阐发医理奥妙，但意旨概括得不够全面。我的老师现在加以推演拓展，钩沉索隐，致远探微，通过脉象推导证候，通过证候确定方药，辨析没有遗漏的含义，而且多有独特的见解，即使是郭象注解《庄子》、张湛注解《老子》，也不过如此。
书成之后，题名为《医灯续焰》。
这就好比将五都九市中的奇珍异宝罗列在黑暗的房间中，如果不是太乙真人手中的藜杖（发光），就无法辨别其中的珍宝奇异之物。这部文集，确实是紫虚前辈学术思想的薪火相传，也是后学者的指南吧。所谓一盏灯火刚刚点燃，千百世的黑暗便全部消除。我追随老师已有多年，在风雨晦明中周旋侍奉，得以借助光明之照。
如今书稿杀青告成，由我和门生分校校阅，因此在篇末附上这些话。由此可知，使天下长寿、使万世长存的道理，就在于此了，这难道仅仅是小小的补益吗？
壬辰年浴佛日，宁波东门弟子蒋式金叩头恭敬地作跋并书写。
I have always held that if Heaven and Earth lacked *Mai* (Pulse/Veins), the water-winding mechanism would not turn; if Mountains and Rivers lacked *Mai*, spiritual elegance would not gather; if Grasses and Trees lacked *Mai*, their verdant lushness would not unfold.
All that enables life to generate and sustain itself relies solely on the circuitous operation and movement of *Mai*. Thus, it is known that the human body is a microcosm. The form is conceived first, and completion occurs later. When the form is established, *Qi* (Vital Energy) circulates; when *Qi* circulates, the pulse becomes visible. Therefore, it is confirmed that humans are born through *Mai*.
Nowadays, those who wish to regulate life do not fail to thoroughly understand the origins and details of the pulse, in order to observe the deficiency and excess of Yin and Yang, distinguish the cold and heat of the Zang-Fu Organs (Viscera and Bowels), and determine auspiciousness or peril within a single breath. However, Zi Xu previously elucidated profound principles in the *Four-Character Summary* (Si Yan Ju Yao), yet his coverage was not comprehensive. My teacher has now expanded upon this, delving deep and reaching far, deriving syndromes from pulses, and prescribing formulas based on syndromes. His analysis leaves no meaning unclarified and offers many unique interpretations; even Guo Xiang’s commentary on the *Zhuangzi* or Zhang Zhan’s commentary on the *Laozi* cannot surpass it.
Upon completion, the book was titled *Yi Deng Xu Yan* (Continuation of the Medical Lamp's Flame).
It is like gathering rare treasures from five capitals and nine markets in a dark room; without the light of Taiyi’s candelabra, one could not distinguish the precious and strange items. This collection is indeed the passing down of the torch from Zi Xu and a guide for future students. As the saying goes, once a lamp is lit, the darkness of thousands of generations is dispelled. I have followed my master for many years, navigating through wind, rain, clarity, and obscurity, thereby benefiting from the illumination of Li Ming (the Sun/Light).
Now that the manuscript is finished and proofread by myself and my disciples, I append these words at the end. From this, we can see that the means to prolong the life of the world and endure for ten thousand generations lies precisely here; is this merely a small supplement?
On the Buddha’s Bathing Day in the Renchen year, Jiang Shijin, disciple from the East Gate of Yong [Ning], bows respectfully to write this postscript and calligraphy.