医家以《素问》有风寒暑湿燥火之病，合于天之六气，其变化若不可测，然则《素问》盖
医之圣经也，圣经之义犹天也。天可几及乎，阶而升也。故涉山必历层磴，登屋必藉高梯，欲
明《素问》之旨，必赖后人之解说，解说之书也，非徒省诵读率尔操觚之可至发明奥颐者也。
余常以《素问》六气之理，惟张长沙能造其微，他如金元诸家，亦时有着述，而暑之专论，代
鲜及之，学人无可矩式，岂《卒病论》阙佚而失之耶？抑以暑病盖寡，而遗而弗取耶？次复怪
今之医士，畏难而乐易，避深而就浅，日习《温病条辨》、《温热经纬》诸书，询以《素问》，
则茫然不知所对，此所谓逐末而舍本矣，盖患无阶径之可由也。六气者同源而异流，是以经言
寒暑六入，寒火之要，长沙河间既述于前矣，庸得于暑而无其阶乎？心恒歉然，欲有作而未逮
也。去岁于书肆获睹张凤逵先生《伤暑全书》，亟购归案头，日加索玩，而叹曰∶张氏其《素
问》之功臣乎，暑证之阶，舍此奚复他求乎？然亦时有未尽，愚诚谫陋，敢取诸家精当之言，
附益于后，犹惧学人之难跻也。又自伸鄙意以释之，凡正其讹谬，补其脱略，仍浓为二卷，目
之曰《增订伤暑全书》。冀始学人，有以见暑证之要焉，俾由鄙意，可以识张氏之意，即张氏
之意，可以明《素问》之旨，而六气之书，殆无缺憾矣。庶留心医道之士，有可以几于岐黄未
显之微言，旧有林北海增刊，无所得失，似属赘疣，尽删之。
时着雍阉茂杪秋石林医隐叶霖书于鹤寄轩中。
医家们认为，《素问》中记载了由风、寒、暑、湿、燥、火（六淫邪气）引起的疾病，这些与天空中的“六气”（自然界六种气候现象）相合。六气的变化似乎不可预测，然而《素问》大概是医学的经典著作吧，经典的意义就像天道一样高远。天道怎能轻易触及呢？必须像沿着台阶攀登一样循序渐进。所以，进入山林必定要经历层层石阶，登上屋顶必定要借助高梯。想要阐明《素问》的宗旨，必定依赖后人的解说。解说的书籍，并非仅仅为了节省诵读时间、随意动笔写作就能达到阐明深奥义理的目的。
我常认为，在《素问》六气之理方面，只有张仲景（字长沙）能探求其精微之处。其他如金元时期的各位医家，也时有著作问世，但专门论述“暑病”的，历代很少提及。学习者没有可以遵循的规范，难道是《伤寒卒病论》中有缺失遗漏而导致的吗？还是因为暑病相对较少，而被遗落未予收录呢？
接着我又感到奇怪的是，如今的医生，畏惧困难而喜好容易，避开深奥而趋向浅显。他们每天研习《温病条辨》、《温热经纬》等书籍，若询问他们关于《素问》的内容，则茫然不知如何回答。这叫做追求细枝末节而舍弃根本，大概是因为缺乏入门的途径。六气同源而异流，所以经文说“寒暑六入”，关于寒和火的要领，张仲景和刘河间（刘完素）已经在前面阐述过了，难道对于暑气就没有入门的途径吗？我心中常常感到愧疚，想有所著述却未能实现。
去年我在书肆偶然看到张凤逵先生的《伤暑全书》，急忙购买放在案头，每日索求玩味，不禁感叹道：张先生大概是《素问》的功臣吧！关于暑证（暑病）的入门阶梯，除了这本书还能去哪里寻求呢？然而书中也有未尽完善之处，我诚然学识浅陋，但敢取各家精当确切的言论，附益在后面，仍然担心学习者难以登堂入室。我又陈述自己的浅见来解释它，凡是纠正其中的错误谬误，补充其中的脱漏简略之处，重新浓缩为两卷，命名为《增订伤暑全书》。希望初学的医者，能够从中看到暑证的要点，通过我的见解，可以理解张先生的意图；通过张先生的意图，可以阐明《素问》的宗旨；那么关于六气的书籍，大概就没有缺憾了。这样，留心医道的士人，或许可以接近岐伯、黄帝未曾显露的深微之言。旧有的林北海增刊本，没有什么得失，似乎属于累赘，全部删除。
时在农历八月末秋，石林医隐叶霖书写于鹤寄轩中。
Medical practitioners hold that the *Suwen* (Basic Questions, a classic of Traditional Chinese Medicine) records diseases caused by wind, cold, summer-heat, dampness, dryness, and fire (the six pathogenic factors), which correspond to the "Six Qi" (six natural climatic phenomena) of heaven. The changes in these Six Qi seem unpredictable; yet, the *Suwen* is regarded as the medical scripture, and the meaning of this scripture is like the Way of Heaven itself. How can the Way of Heaven be easily reached? One must ascend step by step, like climbing stairs. Therefore, entering a mountain requires traversing layered stone steps, and climbing onto a roof necessitates relying on a high ladder. To elucidate the purport of the *Suwen*, one must rely on the explanations of later generations. Books of explanation are not merely for saving reading time or achieving the revelation of profound principles through casual writing.
I often believe that among scholars of the theory of the Six Qi in the *Suwen*, only Zhang Zhongjing (courtesy name Changsha) was able to penetrate its subtleties. Although various physicians of the Jin and Yuan dynasties produced works from time to time, specialized treatises on "summer-heat disease" were rarely encountered in subsequent generations. Learners lacked standards to follow. Was it because of omissions in the *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases)? Or was it because summer-heat diseases were considered rare and thus omitted? Furthermore, I find it strange that contemporary physicians fear difficulty and prefer ease, avoiding depth while embracing superficiality. They daily study books such as the *Wenbing Tiaobian* (Systematized Identification of Warm Diseases) and the *Wenre Jingwei* (Coordinates of Warm and Heat Diseases). When questioned about the *Suwen*, they remain bewildered and unable to respond. This is described as pursuing the branches while abandoning the root, likely due to the lack of an accessible pathway. The Six Qi share the same origin but have different streams; hence, the classics state "Cold and Summer-Heat enter through six pathways." The essentials regarding Cold and Fire had been expounded by Zhang Changsha and Liu Hejian (Liu Wansu) previously. Could it be that there is no pathway for understanding Summer-heat? My heart has always felt inadequate, desiring to compose a work but failing to do so.
Last year, I happened to see Mr. Zhang Fengkui's *Shangshu Quan Shu* (Complete Book on Injuring Summer-heat) at a bookshop. I eagerly purchased it and placed it on my desk, studying it daily with great interest, and sighed: Is Mr. Zhang not a meritorious contributor to the *Suwen*? Regarding the stepping-stone for recognizing summer-heat syndromes, where else could one seek it besides this book? However, there are still some incomplete aspects. Though my knowledge is shallow and limited, I dare to select precise and appropriate statements from various schools of thought and append them to the end. I still fear that learners may find it difficult to advance. Additionally, I express my own humble opinions to explain the text, correcting errors and omissions, and condensing the content into two volumes, titled *Zengding Shangshu Quan Shu* (Revised and Expanded Complete Book on Injuring Summer-heat). I hope that novice practitioners may grasp the essentials of summer-heat syndromes. Through my insights, they may understand Mr. Zhang's intent; through Mr. Zhang's intent, they may clarify the purport of the *Suwen*; thus, the literature on the Six Qi would be nearly flawless. Consequently, those devoted to the medical arts might approach the subtle words of Qibo and Huangdi that were previously obscure. The previously existing edition revised and published by Lin Beihai offered little gain or loss and seemed superfluous, so it was entirely deleted.
Written by Ye Lin, pseudonym Shilin Yinyin (Forest Hermit Physician), at the Crane's Rest Pavilion, at the end of autumn in the year of You-Mao.