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*Shengji Zonglu* records: The fetus in the mother's womb takes shape by receiving the essence and qi (vital energy) of its parents. In the first month, blood coagulates; in the second month, the embryo forms; in the third month, it resembles a peach blossom, with the Yang spirit becoming Hun (ethereal soul); in the fourth month, the four limbs differentiate, with the Yin spirit becoming Po (corporeal soul); in the fifth month, the Five Elements correspond to the five Zang organs; in the sixth month, the Six Harmonies determine the six Fu organs; in the seventh month, the Seven Essences open the orifices; in the eighth month, the Eight Sceneries are fully complete; in the ninth month, the phenomena take form; and in the tenth month, the hundred deities gather and prepare for birth. After birth, at sixty days, the pupils form, and the infant can smile, speak, and recognize people; at one hundred days, the Ren Mai (Conception Vessel) generates, enabling turning over; at one hundred eighty days, the sacral bone forms, enabling sitting alone; at two hundred ten days, the palm bones form, enabling crawling; at three hundred days, the tibiae form, enabling standing with support; at three hundred sixty days, completing one cycle, the joints form, enabling walking. The way of medicine is extremely difficult, and treating children is particularly so. This is because within the first year of life, the spirit and mind are not yet complete, the skeletal structure is not yet firm, the physical form and voice are not yet regular, and the pulse and breath are not yet fully developed. The child cannot speak to inquire about the cause of illness, and the pulse cannot be diagnosed to ascertain the inevitable pathology. Thus it is said: Adults are easy to diagnose, while young children are difficult to treat. If one does not devote oneself to studying and pondering medical principles, how can one entrust the lives of infants to their care?

People all say that infants are born after ten full months, but I have investigated the theories of *Neijing* (The Inner Canon), concluding that two hundred seventy days is the definitive standard. This is roughly calculated by accounting for one virtual month to correspond to the number of ten months. The classics state: Nine times nine is the highest grade, eight times eight is the next, and seven times seven is again lower. Generally, human birth results from the convergence of the Qi of Heaven and Earth (Yin-Yang). The Way of the Three Powers (Heaven, Earth, Human) each obtains nine; three nines make twenty-seven, resulting in birth at two hundred seventy days. For eight eights, the Three Powers each obtain eight; three eights make twenty-four, resulting in birth at two hundred forty days. For seven sevens, the Three Powers each obtain seven; three sevens make twenty-one, resulting in birth at two hundred ten days. Birth exceeding ten months is termed "excess" (Da Guo), while birth at seven or eight months is termed "deficiency" (Bu Ji). "Excess" indicates an abundance of Yin Qi in blood and qi; "deficiency" indicates insufficient nourishment of blood and qi. Generally, those born according to the Mean Dao have harmonized Yin and Yang, balanced rigidity and softness, harmonized blood and qi, regulated the hundred vessels, possess clear and penetrating mental faculties, complete spirit and mind, substantial Zang-Fu organs, and robust physical health. This can be observed through the fontanelle. An infant under one year old with a firm and closed cranial fontanelle, black and bright eyes with clear spirit, square mouth and thick back, coarse bones and full buttocks, deep umbilicus and soft abdomen, small penis and large testes, fine teeth and lustrous hair, resonant voice and steady sleep, is one who has received complete essence and qi. Conversely, if at two or three years old the fontanelle remains large and open, teeth and hair have not grown, hands and feet are contracted, knees resemble crane joints; or if at five or six years old the child still cannot walk, and the body and limbs are emaciated and dry, these are all due to insufficient reception of essence and qi.