武林城之东偏，曩有贤者出于其间，曰绍隆王先生。其为人也。朴 迟重，人
莫知之。敝冠穿履，参绍觉师。师心知其贤。已而得道，遂发灵兰金匮之藏，尽其
术，皆解验之。其治病也，划然无疑难矣。先生没而道大行。潘翁邓林，乃其大弟
子也，以故城东有潘氏之学。数年以来，翁道日隆，望日重，而翁必 然曰∶嘻！
此吾王先生之教也。着脉及证数万言，啜叶者众，而翁必退然曰∶嘻！此吾王先生
之教也。人以此贤潘氏，求为弟子者惟恐后。仆观自古师弟之间，盖难言之。自马
融大儒，不能不疑其弟子康成；而吕步舒，或不知其师书。况夫士无贤不肖，入朝
见嫉；女无美恶，入宫见妒。美好者，不祥之器。秦太医李醯之事，岂必不见于门
下哉？而翁终身不忘其师，诸弟子事翁益谨。取黄帝、扁鹊脉书，及近世来诸名家，
条分缕析，讲习不倦。翁之所以教弟子，如王先生之于翁；而弟子之事翁，一如翁
之所以事王先生，可不谓难耶？夫翁生平诚长者，其神术若长桑阳庆，固不待言；
乃诸子以魁杰之才，丘园之秀，厌弃章句，敝屣功名，而心切向往，如七十子之事
孔子。此非翁之道德殊妙，能致是哉？仆于是尤有感焉。士处斯世而全性命，亦极
难耳。以谯玄之术数而难免，以李业之志节而难免，以左慈之幻术而难免，以霍原
之教授而难免。翁与弟子，治其方书，与物无害，与人无争，亦可谓高蹈君子，质
有其文矣。此尤仆所慨叹以为不可及者。岁在执徐，翁春秋六十，适医灯一书告
竣。仆乐得而读之。其网罗群有，剖析毫芒，至矣；而犹不敢自名一家，比于诠注。
翁学之富，技之精，志之谦，此岂末学浅术所能测其堂奥哉。间者蒋子介眉属予言，
因遂述其师弟源流之义，以为翁寿，即以为此书之序。然则翁之所以寿世者，其又
在是也夫。
四明陈朝辅燮五氏谨序于西泠之不系舟。
在杭州城东偏北的地方，过去曾有一位贤德之人出自那里，名叫绍隆王先生。他为人朴实、沉稳厚重，人们并不了解他。他戴着破旧的帽子，穿着破损的鞋子，参拜绍觉禅师。禅师心里知道他是贤才。后来他得道，于是发掘出灵兰金匮中珍藏的医学典籍，穷尽其医术，并且都加以验证解释。他治疗疾病时，果断明确，没有疑难困惑。先生去世后，他的学说广泛流传。潘翁邓林是他的大弟子，因此城东有了潘氏的医学流派。
几年以来，潘翁的道术日益兴盛，声望日益加重，但他必定说：“唉！这是我王先生的教诲。”他撰写了关于脉诊和证候数万字的著作，饮用草药汤剂的人很多，但潘翁必定谦逊地说：“唉！这是我王先生的教诲。”人们因此认为潘氏贤德，争着求拜他为弟子，唯恐落后。我观察自古以来的师徒关系，真是难以言说。自从马融这位大儒，不能不怀疑他的弟子郑康成；而吕步舒，甚至不知道老师的著作。何况士人无论贤与不贤，进入朝廷就会遭到嫉妒；女子无论美与丑，进入宫廷就会遭到妒忌。美好的东西，是不祥之器。秦朝太医李醯杀害公输班的事情，难道不会在门下发生吗？但潘翁终身不忘其师，各位弟子侍奉潘翁更加谨慎。他们选取黄帝、扁鹊的脉书，以及近代各位名家的著作，条理分明地分析讲解，不知疲倦。潘翁教导弟子的方式，就像王先生当年教导潘翁一样；而弟子侍奉潘翁，完全像潘翁当年侍奉王先生一样，这难道不难得吗？
潘翁平生确实是位忠厚长者，他那神奇的医术如同长桑君、阳庆一样，自然不必多说；然而那些子弟凭借杰出的才华，乡野中的优秀人物，厌恶抛弃章句之学，视功名如破旧鞋履，但内心深切向往，就像孔子的七十位弟子侍奉孔子一样。这如果不是潘翁的道德殊妙，能招致这样的结果吗？我对此尤其有所感慨。士人在世间保全性命，也是极其困难的啊。凭谯玄的数术之术而不能免祸，凭李业的志节而不能免祸，凭左慈的幻术而不能免祸，凭霍原的教学才能而不能免祸。潘翁与弟子，研究他们的方书，对万物没有害处，与人没有争斗，也可以说是高洁脱俗的君子，质朴而有文采。这更是我感叹认为无法企及的。
岁在执徐（即癸未年），潘翁六十岁寿辰，恰好《医灯》一书完成。我很高兴能得到并阅读它。它网罗各种知识，剖析毫厘细节，达到了极致；但仍然不敢自成一派，比作注解经典。潘翁学问的丰富，技艺的精良，志向的谦虚，这难道是末学浅术之人所能测度其深奥之处吗？近来蒋介眉先生嘱托我写几句话，于是我叙述了他们师徒源流的意义，作为给潘翁祝寿的礼物，也就作为这本书的序言。那么潘翁用来造福世人的方法，大概就在这里了吧。
四明陈朝辅燮五谨序于西泠的不系舟。
In the eastern part of Wulin City, there once lived a virtuous man named Wang Xiansheng Shaolong. His character was simple and steady; people did not understand him. He wore tattered hats and worn-out shoes, and studied under Master Shaojue. The master knew in his heart that he was a worthy person. Later, he attained the Dao, thereby uncovering the treasures hidden in the Linglan Golden Casket (a metaphor for ancient medical texts), mastering all his techniques, and verifying and explaining them thoroughly. When treating diseases, he was decisive and clear, without any hesitation or doubt. After Mr. Wang passed away, his teachings spread widely. Pan Weng Denglin was his chief disciple, hence the emergence of the Pan school of medicine in the east of the city.
For several years, Master Pan’s medical proficiency has flourished daily, and his reputation has grown heavier, yet he always says: "Alas! This is the teaching of my Master Wang." He wrote tens of thousands of words on pulse diagnosis and syndromes, and many people consumed herbal decoctions under his guidance, but Master Pan always humbly says: "Alas! This is the teaching of my Master Wang." People consider the Pan family virtuous because of this, and those seeking to become his disciples fear being left behind. I observe that the relationship between master and disciple since ancient times is indeed difficult to discuss. Since Ma Rong, the great Confucian scholar, could not help but suspect his disciple Zheng Kangcheng; and Lu Bushu, who perhaps did not know his teacher's writings. Moreover, whether a scholar is wise or foolish, entering the court invites jealousy; whether a woman is beautiful or ugly, entering the palace invites envy. Beautiful things are vessels of ill omen. Would the incident where Li Xi, the Qin imperial physician, killed Gongshu Ban not possibly occur within one's own gate? Yet Master Pan never forgot his teacher throughout his life, and his disciples served him even more diligently. They selected the Pulse Books of Huangdi and Bian Que, as well as works by various famous masters of recent times, analyzing them item by item and line by line, studying tirelessly. Master Pan's way of teaching his disciples is just like how Master Wang taught him; and the disciples' service to Master Pan is exactly like how Master Pan served Master Wang. Can this not be called rare?
Master Pan has been a sincere elder throughout his life; his miraculous medical skills, akin to Changsang Jun and Yang Qing, need not be mentioned further. However, these young men, possessing outstanding talents and being the pride of their local communities, despised classical studies, treated official honors as worn-out shoes, yet their hearts yearned deeply, just as the seventy disciples of Confucius served Confucius. Is this not due to Master Pan's extraordinary morality attracting such results? I am particularly moved by this. For a scholar to preserve life and nature in this world is extremely difficult. Qiao Xuan could not avoid disaster despite his numerology skills; Li Ye could not avoid it despite his integrity; Zuo Ci could not avoid it despite his magical arts; Huo Yuan could not avoid it despite his teaching abilities. Master Pan and his disciples studied their medical formulas, causing no harm to things and having no conflict with people. They can be considered noble gentlemen, possessing substance and elegance. This is what I sigh about as unattainable.
In the year of Zhixu (Guiwei), when Master Pan turned sixty, the book *Yideng* (Medical Lamp) was completed. I was delighted to obtain and read it. It encompasses all existence and analyzes minute details to perfection; yet it dares not claim to form a unique school, comparing itself to annotations. Master Pan's richness in learning, precision in skill, and humility in ambition—how could shallow scholars with limited techniques fathom its profound depths? Recently, Jiang Jiemei entrusted me with some words, so I narrated the lineage of their master-disciple relationship as a birthday gift for Master Pan, and thus as the preface to this book. Therefore, the means by which Master Pan benefits the world lie herein.
Chen Chaofu Xiewu from Siming respectfully wrote the preface at the Buxizhou (Unmoored Boat) in Xiling.