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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.