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The *Mai Jing* (Pulse Classic) states: When infants reach specific days, they enter the period of Bianzheng (periodic growth and transformation). During this time, the body may have a fever with chaotic pulse rhythms, no sweating, loss of appetite, and frequent spitting up. A chaotic pulse in this context is not harmful.

The *Quan Ying Fang* (Formulas for Infants) states: The Bianzheng process in newborns serves to grow blood and qi. "Bian" refers to the transformation of upper energies, while "Zheng" refers to bodily heat. Chao Yuanfang's *Zhu Bing Yuan Hou Lun* (Source Book of All Diseases) states: After birth, every thirty-two days constitute one "Bian." Two "Bians" combine to form one "Zheng." Upon completion of Bianzheng, the child's temperament differs from before. Why? Because this process fosters the growth of Zang-Fu organs, intelligence, and cognition. Humans are said to have 365 bones; excluding the 45 small bones in the hands and feet, there are 320 main bones. From birth, bones grow ten segments daily. Over ten days, this amounts to 100 segments; over thirty-two days, it totals 320 segments, completing one cycle. Most illnesses in children arise from the processes of Bianzheng. If there is no fever or convulsion, or other symptoms, it is called "Anbian" (hidden transformation), which is common due to strong prenatal Qi. Chen Shi states: This is colloquially known as growing teeth and bones, similar to silkworms molting, dragons shedding skin, or tigers changing claws—all are examples of growth through transformation. Upon completing the full count of Bianzheng, thirty-two teeth should emerge. Fewer teeth indicate insufficient Bianzheng. Thus, Bianzheng is like flowers replacing seedlings; only when age increases can teeth clarify the stage. After a total of 576 days of major and minor Bianzheng, the child becomes an adult, with solidified blood vessels, flesh, and bones. Mild cases involve slight fever and sweat, resembling wind-strike; severe cases involve high fever, rapid and chaotic pulses, vomiting, sweating, irritability, crying, and thirst. Mild cases resolve in five days; severe cases in eight. These symptoms resemble Taiyang disease (Exterior Syndrome). Sometimes, residual heat from Bianzheng allows cold pathogenic factors to invade. However, if it is pure Zheng heat, the ears become cold, and blisters appear on the upper lip like turbid pearls. If cold pathogens penetrate, they attack the abdomen causing pain and ceaseless day-and-night crying. Liver Zheng manifests as blurry or slightly red eyes; Lung Zheng manifests as sneezing, coughing, and erect hair. The circulation through the Five Zang and Six Fu organs, tendons, vessels, bones, and joints presents specific signs, reflecting the changes of Yin-Yang and Water-Fire. Treatment should employ mild formulas; ancient texts recommend Heisanzi (Black Powder) and Zishuang Wan (Purple Frost Pill).

According to Qian Yi (Qian Shi): The first Bian corresponds to the Kidney, the second to the Bladder, the third to the Heart, the fourth to the Small Intestine, the fifth to the Liver, the sixth to the Gallbladder, the seventh to the Lungs, the eighth to the Large Intestine, the ninth to the Spleen, and the tenth to the Stomach. Hence, water is numbered one, starting with the Kidney. The *Bao Jian* (Treasure Mirror) states: The first Bian is the Liver, the second the Lungs, the third the Heart, the fourth the Spleen, and the fifth the Kidney. Both theories follow the inversion, counter-flow, mutual restriction, and mutual generation of the Five Elements. Generally, in Yin-Yang creation, mutual generation is smooth (Shun), while mutual restriction is inverted (Ni). Bianzheng nourishes blood and qi and promotes the mutual generation of the Five Zang organs. Mutual generation implies a mother-child relationship; mutual restriction implies a husband-wife dynamic. Generation ensures continuity; restriction ensures regulation. Fetal formation results from the balance of Water and Fire, Yin-Yang creation, and the regulation of the Five Elements, beginning with the initial emergence of Kidney Qi. However, pediatric Bianzheng involves the transformation of blood and qi, the rise and fall of Yin and Yang, and sequential maturation of the Five Zang organs, thus beginning with the Liver. Although these two views differ, each has merit and should be carefully examined.