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In the first month after birth, if an infant presents with abdominal distension and hardness, edema around the umbilicus, puckering of the mouth, knitting of the brows, and trismus (lockjaw), it is named *Umbilical Wind with Mouth Puckering Syndrome* (Qifeng Cuokou Zheng). This occurs because the umbilical cord was cut too short or bound loosely, allowing dampness to soak into the umbilicus. External wind pathogens enter through this deficiency, transmit to the Heart, where they accumulate and stagnate, then further transmit to the Spleen collaterals. Symptoms include a stiff tongue, cyanotic lips, slight convulsions of the hands and feet, and phlegm rattle in the throat; these are the signs of the condition. Administration of a small amount of Yanshou Dan (Longevity Pill) will lead to recovery. However, if the spirit is scattered and the vital energy is cold, the condition is incurable.

The umbilicus is the root of life; protection against wind-dampness must be strict. Any negligence leads to umbilical swelling that fails to dry, often discharging greenish-yellow fluid. Over time, this may induce convulsions. If the pathogen enters the meridians and collaterals, it forms Wind Epilepsy (Fengxian), along with Mouth Puckering and Umbilical Wind syndromes, all of which are ominous prognoses. It is appropriate to apply powder made from grinding five seeds to the affected area. However, newborn infants have skin as delicate as blood blisters; ointments containing cooling agents like Borneol (Bingpian) should not be applied, nor should formulas with extreme cold or heat properties be used. This is because their muscles are not yet firm, and their Zang-Fu organs are tender and fragile, unable to withstand harsh medicinal properties.

"Zhen" (Zhēn) refers to tangible manifestations. Due to blood stasis and phlegm stagnation, there is a tangible mass with clear signs, thus remaining fixed and immobile. "Jia" (Jiǎ) means false or temporary. Formed by qi knotting and aggregation, it lacks a fixed form, appearing and disappearing intermittently without a constant location, moving when pushed. "Pi Masses" (Pikuai) are similar to Zhen but typically located in the hypochondrium. Some arise from malaria and are called Malaria Mother (Numu); others arise from qi stagnation and are called Qi Pi (Qipi). I ponder that the etiology of these three conditions lies in the internal excess of the Seven Emotions: joy, anger, worry, thought, sadness, fear, and fright. The human body's qi and blood circulate through the Ying and Wei levels, flowing up and down continuously without interruption. If qi and blood are abundant and flow in order, how can accumulations arise? Once damaged, the movement and rotation of qi fluids and grain essence are lost, leading to stagnation and forming Accumulation (Ji) and Gathering (Ju). Therefore, these conditions should all be discussed under the category of Stagnation (Yu). The root pathology lies in the Liver and Spleen, while the Stomach and Extraordinary Vessels also bear responsibility.

Treatment methods should address the various meridians and investigate the imbalance of qi and blood. For qi deficiency, tonify the Middle Jiao to move qi; for qi stagnation, resolve depression to unblock and diffuse; for blood deficiency, nourish Ying blood to unblock collaterals; for blood stasis, enter the collaterals to attack bi-syndrome. If Ying is damaged and qi is obstructed, one must unblock and drain qi while nourishing Ying. If collateral deficiency causes distension and qi obstruction causes pain, use acrid-aromatic and bitter-warm herbs to harmonize collaterals and descend qi. If both Liver and Stomach are diseased, vent the Liver to rescue the Stomach. If Liver, Stomach, and Spleen are simultaneously involved, support Earth (Spleen/Stomach) to control Wood (Liver). If Liver qi alone is depressed and cannot diffuse, use acrid-aromatic herbs specifically to regulate qi. If blood bi and collateral reversal cause disharmony, use acrid-aromatic herbs specifically to regulate blood. If disease arises from Chong and Ren vessels disturbing the Liver and Stomach causing rebellion, treat primarily from the Liver and Stomach meridians using dispersing and warming-unblocking methods. These are the general principles of treatment, relying on the physician's benevolent heart and flexible adaptation.

In summary, when using attacking methods, one should be gentle and indirect, never too harsh, as excessive harshness injures healthy qi. When using tonifying methods, avoid cloying and static substances; one must employ draining and promoting methods so that accumulation and stagnation can be removed. This is crucial to understand. Regarding ancient prescriptions for regulation, such as Jinlingzi San (Corydalis and Golden Bell Seed Powder), Shugan Daozhi Tang (Liver-Soothing and Stagnation-Resolving Decoction), Yiqi Yangying Tang (Qi-Replenishing and Ying-Nourishing Decoction), Biejia Jian Wan (Turtle Shell Reducing Mass Pill), and Xuanfu Congjiang Tang (Inula, Scallion, and Crimson Decoction), these may be selected according to circumstances. One must adapt to changes and not adhere rigidly to fixed formulas, so that the formulas serve the practitioner rather than the other way around.