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Chao Yuanfang stated: The "bianzheng" (periodic growth and fever) in infants serves to generate Qi and Blood. "Bian" refers to the transformation of upper Qi, while "zheng" refers to bodily heat. Qian Yi (courtesy name Zhongyang) said: "Bian" means change. It is also stated that bianzheng grows from within outwardly and from below upwardly, accompanied by body heat; therefore, after each completion of a cycle, the infant's temperament exhibits differences from before. Why? Because this process generates the consciousness and wisdom of the Zang-Fu organs. What is meant by "thirty-two days to grow bones and flesh, add spirit"? Humans have three hundred sixty-five bones, symbolizing the three hundred sixty-five days of heaven, corresponding to a year, and distributed among the twelve meridians. From birth to thirty-two days, the first "Bian" produces Gui Water, belonging to the Foot Shaoyin Kidney Meridian. The Kidney stores Essence and Zhi (Will). At sixty-four days, the second "Bian" and first "Zheng" produce Ren Water, belonging to the Taiyang Bladder Fu-organ, manifesting as cold ears; the Kidney and Bladder are interior-exteriorly related and both govern Water, with the Earth number six completing it. At ninety-six days, the third "Bian" produces Ding Fire, belonging to the Hand Shaoyin Heart Meridian; the Heart stores Shen (Spirit), and its emotion is Joy. At one hundred twenty-eight days, the fourth "Bian" and second "Zheng" produce Bing Fire, belonging to the Hand Taiyang Small Intestine Fu-organ, manifesting as sweating and slight fright; the Heart and Small Intestine are interior-exteriorly related and belong to Fire, with the Earth number two generating Fire and the Heaven number seven completing it. At one hundred sixty days, the fifth "Bian" produces Yi Wood, belonging to the Foot Jueyin Liver Meridian; the Liver stores Hun (Ethereal Soul) and tends toward weeping. At one hundred ninety-two days, the sixth "Bian" and third "Zheng" produce Jia Wood, belonging to the Foot Shaoyang Gallbladder Fu-organ, manifesting as eyes remaining open and red; the Liver and Gallbladder are interior-exteriorly related and govern Wood, with the Heaven number three generating Wood and the Earth number eight completing it.

At two hundred twenty-four days, the seventh "Bian" produces Xin Metal, belonging to the Hand Taiyin Lung Meridian; the Lung stores Po (Corporeal Soul). At two hundred fifty-six days, the eighth "Bian" and fourth "Zheng" produce Geng Metal, belonging to the Hand Yangming Large Intestine Fu-organ, manifesting as skin heat with or without sweat; the Lung and Large Intestine are interior-exteriorly related and generate Metal, with the Earth number four generating Metal and the Heaven number nine completing it. At two hundred eighty-eight days, the ninth "Bian" produces Ji Earth, belonging to the Foot Taiyin Spleen Meridian; the Spleen stores Yi (Intellect) and Zhi (Memory). At three hundred twenty days, the tenth "Bian" and fifth "Zheng" produce Wu Earth, belonging to the Foot Yangming Stomach Fu-organ, manifesting as anorexia, abdominal pain, and vomiting milk; the Spleen and Stomach govern Earth, with the Heaven number five generating Earth and the Earth number ten completing it. Additionally, the Hand Jueyin Pericardium is a Zang organ, and the Hand Shaoyang Sanjiao is a Fu organ; these one Zang and one Fu lack distinct morphological manifestations, thus they do not undergo Bian or Zheng. The previous ten Bians and five Zhengs constitute the numbers of Heaven and Earth for generation and completion. Thereafter, such as growing teeth, speaking, and knowing joy and anger, it is said that development is complete. The *Taicang* states: Qi enters the four limbs, growing fine bones at the tenth Bian. If sixty-four days are considered one major Zheng, totaling three hundred eighty-four days, it nourishes the meridians. The hands receive blood and thus can hold objects; the feet receive blood and thus can walk and stand. The *Classic* states: "Bian and Zheng" implies that after Zheng completes, there remains surplus days of a year. The Master said: For those with fever but no sweat, induce sweating; for severe vomiting, mildly stop it; do not treat separately. Another sixty-four days constitute the second major Zheng, totaling four hundred forty-eight days. Another sixty-four days constitute the third major Zheng, totaling five hundred twelve days. At five hundred seventy-six days, Bianzheng concludes, and the child becomes an adult. Bian generates the Five Zang organs; Zheng nourishes the Six Fu organs. Bian is the transformation of upper Qi; Zheng is bodily heat. With each Bian and Zheng, demeanor changes: mild cases involve low-grade fever and slight sweat, resembling wind-stroke; severe cases involve high fever, chaotic and rapid pulse, or sweating/vomiting, or irritability, crying, dryness, and thirst. Mild cases resolve in five to six days; severe cases in seven to eight days. The signs resemble Cold Damage (Shanghan). Some may contract cold pathogens during the residual phase of Bianzheng; however, during Bianzheng, ears are cold, lips are cold, and blisters like turbid pearls appear on the upper lip. If cold pathogens contend, cold and heat struggle, causing abdominal pain and ceaseless day-and-night crying.

"Bian" means change. Zheng affecting the Liver causes dizziness and slight redness of the eyes; Zheng affecting the Lung causes sneezing, coughing, and erecting of hair. All Five Zang and Six Fu organs, sinews, vessels, bones, and joints have cyclical corresponding syndromes. For mild treatments, use slight exterior-releasing methods; for excess-heat, use slight purgative methods. Zi Shuang Wan (Purple Frost Pill), Hei San (Black Powder), and Chaihu Tang (Bupleurum Decoction) may be taken. For cases with sweat but no fever, accompanied by vomiting, diarrhea, refusal to nurse, and excessive crying, Danggui San (Angelica Sinensis Powder) and Tiaoqi San (Regulating Qi Powder) are indicated. Outside of Bianzheng, infants' physical appearance and demeanor are naturally peaceful. Generally, humans attain the Way of Zhonghe (Central Harmony), becoming pure; Yin and Yang are obtained, with rigidity and flexibility complementing each other. When Qi and Blood harmonize, all vessels flow smoothly; thus, mental faculties become clearer, spirit is complete, Zang-Fu organs are solid, physique is robust, teeth are fine, hair is black, voice is resonant, and sleep is steady. This results from abundant received Qi and balanced constitution free of disease. The aforementioned symptoms are inevitable for infants; medication is not strictly necessary. The aforementioned medicines are harsh; not only may the Zang-Fu organs fail to withstand them, but they may also damage Qi and Blood. I once witnessed an infant who, at the first Bian, had fever and phlegm; after administering one pill of Baolong Wan (Embracing Dragon Pill), he died instantly. This case serves as verification: be cautious! Be cautious! Those who do not have fever or fright, showing no symptoms but undergoing hidden Bianzheng, do so because their prenatal Qi is strong.

[Attached Formulas]
Zishuang Wan: Same as Zishuang Wan, see Diseases of Newborns.
Heisan: Ephedrae Herba (Mahuang, 麻黄), Rheomi Radix Et Rhizoma (Dahuang, 大黄), Armeniacae Semen Amarum (Xingren, 杏仁).
Chaihu Tang: Ginseng Radix (3 qian), Glycyrrhizae Radix et Rhizoma (2 qian), Ophiopogonis Tuber (2 qian), Gentianae Radix (1 qian, wine-fried), Saposhnikoviae Radix (1 qian), Bupleuri Radix (0.5 fen).
Danggui San: See Diarrhea Syndromes.
Tiaoqi San: Aucklandiae Radix (Muxiang, 木香), Cyperi Rhizoma (Xiangfu, 香附), Ginseng Radix (Renshen, 人参), Citri Reticulatae Pericarpium (Chenpi, 陈皮), Cannabis Fructus (Huoxiang, 火香 - *Note: Text says Huoxiang but lists Huoxiang/Cannabis contextually often implies aromatic damp-resolving, here likely Cannabis Fructus or Agastache depending on local variant, sticking to literal translation of ingredient name provided*), Glycyrrhizae Radix et Rhizoma (Gancao, 甘草).