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Chao Yuanfang stated: The "bianzheng" (growth and maturation process) in infants serves to nourish blood and qi. "Bian" refers to the transformation of upper-level energy, while "zheng" refers to bodily heat. Qian Zhongyang said: "Bian" means change or replacement. While in the mother's womb, an infant develops bone structure and qi, and the five zang organs and six fu organs take shape but are not yet fully complete. After birth, growth begins in the bones, vessels, and the spiritual consciousness of the zang and fu organs, developing from the interior outward and from the bottom upward. Therefore, thirty-two days after birth constitutes one cycle of "bianzheng," at which point one may notice changes in the child's emotional state compared to before. Why is this? It is because the vital will of the zang organs is growing. What does it mean that thirty-two days promote bone growth and spirit enrichment? Humans have three hundred and sixty-five joint nodes, corresponding to the days of the year. Excluding forty-five small bones in the hands and feet, there remain three hundred and twenty. Bone growth starts from the lower body, ten segments per day ascending; over ten days, one hundred segments grow; thus, over thirty-two days, three hundred and twenty segments constitute one full cycle, also called one "zheng." Upon completing one cycle, deficiency-heat and other conditions may arise. After ten such cycles, the minor "bianzheng" concludes. Specifically: at thirty-two days (first bian), kidney zhi (willpower) is generated; at sixty-four days (second bian, first zheng), the bladder is generated; at ninety-six days (third bian), heart xi (joy) is generated; at one hundred and twenty-eight days (fourth bian, second zheng), the small intestine is generated; at one hundred and sixty days (fifth bian), gan ku (crying associated with liver) is generated; at one hundred and ninety-two days (sixth bian, third zheng), the gallbladder is generated; at two hundred and twenty-four days (seventh bian), fei sheng (voice associated with lung) is generated; at two hundred and fifty-six days (eighth bian, fourth zheng), the large intestine is generated; at two hundred and eighty-eight days (ninth bian), spleen pi (speech associated with spleen) is generated; at three hundred and twenty days (tenth bian, fifth zheng), stomach wei is generated. This marks the completion of minor "bianzheng." Furthermore, the Hand Jueyin Pericardium Meridian acts as a zang organ, and the Hand Shaoyang Sanjiao Meridian acts as a fu organ; since these two lack distinct morphological forms, they do not undergo "bian" or "zheng." Taicang stated: Qi enters the four limbs and grows the small bones. Sixty-four days after the ten minor cycles constitute one major "zheng," totaling three hundred and eighty-four days; another sixty-four days constitute the second major "zheng," totaling four hundred and forty-eight days; another sixty-four days constitute the third major "zheng," totaling five hundred and twelve days; by five hundred and seventy-six days, "bianzheng" is fully completed, and the infant becomes an adult. "Bian" generates the five zang organs; "zheng" nourishes the six fu organs. With each "bian" and "zheng," the child's demeanor changes. Mild cases present with low-grade fever and slight sweating, resembling wind-stroke (Jing Feng); severe cases present with high fever, chaotic and rapid pulse, sweating or vomiting, irritability, crying, and thirst. Mild cases resolve in five days; severe cases in seven to eight days. The symptoms resemble Shanghan (Cold Damage). Treatment methods: for mild/peaceful cases, use slight diaphoresis; for excess-heat cases, use slight purgation, employing Zishuang Wan (Purple Frost Pill), Heisanzi (Black Powder), or Chaihu San (Bupleurum Powder). For cases with cold but no heat, accompanied by vomiting, diarrhea, refusal to nurse, and excessive crying, use Danggui San (Angelica Powder) or Tiaoqi San (Regulating Qi Powder).

Xue Lizhai stated: The *Quan Ying Fang Lun* records: "Bianzheng" serves to nourish blood and qi. "Bian" involves upper energy transformation, and "zheng" involves fever. Mild cases present with body heat, false fright, cool ears, slight sweating, and white blisters on the lips, resolving in three days. Severe cases present with alternating chills and fever, chaotic pulse, abdominal pain, crying, inability to feed, and vomiting upon eating, resolving in five days. Ancient formulas used Heisanzi and Zishuang Wan. I believe this condition is unavoidable in infants; even without medication, it can pass. Moreover, the aforementioned medicines are harsh and acrid; not only can the zang-fu organs not withstand them, but they may also damage blood and qi. One must be extremely cautious! I once observed an infant who, during the second "bian," developed fever and phlegm. After administering one pill of Baolong Wan (Embrace Dragon Pill), the child died. This case serves as verification. If there is no fever or fright, and almost no symptoms appear during the hidden transformation, it is due to strong prenatal qi.

Zhang Jingyue stated: The theory of infant "bianzheng" did not exist in ancient times. It was first mentioned by Wang Shuhe of the Western Jin Dynasty. Subsequently, from Chao Yuanfang in the Sui and Tang dynasties onward, it was transmitted daily and演 (evolved), becoming increasingly complex. However, in my view, this seems unlikely. Why? When a fetus reaches full term and leaves the womb, although its constitution is not yet solid, the zang and fu organs are already complete. After birth, the mechanism of growth and nourishment proceeds like the phases of the moon or the growth of seedlings, allowing no interruption between breaths. All parts develop simultaneously, changing daily and differing day by day. How could there be a sequence where one precedes another, such as the first "bian" generating the kidney and the second generating the bladder, or the rule that every "bian" must occur every thirty-two days? Regarding infants falling ill or remaining healthy, I have seen and treated many. Whenever there is disharmony, it is either due to external pathogens or internal injury; I have never heard of illness occurring without cause. Could this truly be attributed to "bianzheng"? I have also seen many children who were well-protected and grew up free from disease from birth to adulthood. What explains this? Although the concept of "hidden bian" exists, I cannot ultimately accept it as true. Fearing that clinicians may fall into error through rigid adherence to this theory, I express my humble opinions as above. The warnings provided by Xue Shi should also be carefully considered. Do enlightened practitioners agree?