头角丰隆，髓海足也，寿。背脊平满，脏腑实也，寿。腹皮宽浓，水谷盈也，寿。肉实者脾足，寿。筋强
者肝足，寿。骨坚者肾足，寿。不妄言笑者心足，寿。不多啼哭者肺足，寿。哭声连续者肺实，寿。不久眠睡者
脾实，寿。肌肉温润，荣卫和也，寿。人中深长者，寿。脸妍如桃，发黑如漆者，表气实也，寿。小便清长，大
便滋润者，里气实也。寿。
以上列举皆主寿相。
颅破项软者，阳衰于上。 小脚 者，阴衰于下。鼻孔干燥
者肺枯，唇缩流涎者脾冷。发稀者血衰。形枯色灰者表虚。泻利无时者里虚。青紫之筋散见于面者，多病风热。
疮疥啼哭，多笑语者，皆阳火妄动之候。
以上列举，虽主夭相，亦在抚儿者善为调护耳。
变蒸之说，亘古所无，至两晋王叔和始一言之，迄隋唐巢氏以来，其说更繁，盖谓小儿变蒸，以初生至三十
二日为一变，六十四日为一蒸，变者变生五脏，蒸者蒸养六腑，积五百七十六日而毕，如蚕之有眠，龙之脱骨，
虎之转爪，已属隔靴搔痒之谈，更有主天一生水之说者，有主木火相生之说者，有主木金相克之说者，皆非也，
若谓小儿至变蒸之日，必身热或夹惊，而口面唇舌俱不变色，身热或轻或重，而精神与常无异，乃考其变蒸之
方，竟有乳母宜服小柴胡汤以解之，甚至用褊银丸之巴豆、水银、黑铅、京墨、麝香之类而峻下之，此诚不值一
笑矣。予平日临证之经验，未见一儿根据变蒸之期而发热者，有自生至长未尝发热者，有生下十朝半月而常多作
热者，岂变蒸之期可以更改耶，况小儿有病，非外感，即内伤，未闻有无因而病者，岂有病即可以变蒸为病因
乎，知此则不辨自明矣。
头角丰满隆起，说明髓海充足，是长寿之相。背脊平直饱满，说明脏腑充实，是长寿之相。腹部皮肤宽厚浓密，说明水谷精气充盈，是长寿之相。肌肉坚实者脾脏功能充足，主寿。筋力强健者肝脏功能充足，主寿。骨骼坚固者肾脏功能充足，主寿。不随意言笑者心脏功能充足，主寿。不多啼哭者肺脏功能充足，主寿。哭声连续有力者肺气充实，主寿。睡眠时间短者脾气充实，主寿。肌肉温润，说明营卫之气调和，主寿。人中沟深长者，主寿。面容娇艳如桃花，头发黑亮如漆者，说明表气充实，主寿。小便清长，大便滋润者，说明里气充实，主寿。
以上列举的都是主长寿的征象。
头颅破损、颈部软弱者，是阳气在上部衰退。脚小者，是阴气在下部衰退。鼻孔干燥者，是肺脏枯槁。嘴唇收缩流涎者，是脾脏虚冷。头发稀疏者，是血液衰少。形体枯瘦、面色灰暗者，是表虚。腹泻痢疾无定时者，是里虚。面部散见青紫色筋脉者，多患风热病。出现疮疥、啼哭不止、多笑语者，都是阳火妄动的征候。
以上列举的虽然是主夭折的征象，但也取决于抚育儿童的人是否善于调护。
关于“变蒸”的说法，自古就没有，直到两晋时期的王叔和才首次提及，到了隋唐时期巢元方等人以来，这种说法更加繁杂。大概认为小儿的变蒸，从出生到三十二天为一次“变”，六十四天为一次“蒸”。“变”是指变化生成五脏，“蒸”是指蒸腾滋养六腑，累计五百七十六天完成。这就像蚕有眠期、龙蜕骨、虎换爪一样，都属于隔靴搔痒的空谈。更有主张“天一生水”说的，有主张“木火相生”说的，有主张“木金相克”说的，这些都不正确。如果说小儿到了变蒸的日子，必然身体发热或夹杂惊厥，而口面唇舌颜色都不改变，身体发热或轻或重，但精神与平常无异，考察治疗变蒸的方法，竟然有让乳母服用小柴胡汤（Chaihu Shugan Decoction）来解除的，甚至使用含有巴豆、水银、黑铅、京墨、麝香等成分的褊银丸（Pianyin Pill）进行峻下攻逐，这实在是不值一笑。我平日临证的经验中，从未见过一个婴儿根据变蒸的日期而发热的，有的从出生到长大从未发热，有的出生十几天半个月后经常发热，难道变蒸的日期可以更改吗？况且小儿生病，不是外感邪气，就是内伤饮食，没听说过没有原因就生病的，难道有病就可以把变蒸作为病因吗？明白这一点，不用分辨自然清楚了。
The forehead and temples are full and prominent, indicating that the Sea of Marrow is sufficient; this signifies longevity. The back and spine are flat and full, indicating that the Zang-Fu organs are solid; this signifies longevity. The abdominal skin is wide and thick, indicating that the water and grain (nutrients) are abundant; this signifies longevity. Flesh that is firm indicates Spleen sufficiency, signifying longevity. Tendons that are strong indicate Liver sufficiency, signifying longevity. Bones that are hard indicate Kidney sufficiency, signifying longevity. One who does not speak or laugh recklessly indicates Heart sufficiency, signifying longevity. One who does not cry excessively indicates Lung sufficiency, signifying longevity. A continuous crying voice indicates Lung solidity, signifying longevity. Short sleep duration indicates Spleen solidity, signifying longevity. Warm and moist muscles indicate the harmony of Ying and Wei (Nutritive and Defensive Qi), signifying longevity. A deep and long philtrum signifies longevity. A face as charming as a peach blossom and hair as black as lacquer indicates exterior Qi solidity, signifying longevity. Clear and copious urine and moist stool indicate interior Qi solidity, signifying longevity.
The above listed items all pertain to physiognomy signs of longevity.
A cracked skull and weak neck indicate Yang deficiency in the upper part. Small feet indicate Yin deficiency in the lower part. Dry nostrils indicate Lung withering. Retraction of lips with drooling indicates Cold in the Spleen. Sparse hair indicates Blood deficiency. A withered form and ash-gray complexion indicate Exterior deficiency. Diarrhea occurring at any time indicates Interior deficiency. Blue-purple vessels scattered on the face often indicate Wind-Heat disease. Sores, scabies, incessant crying, and excessive laughter are all signs of reckless movement of Yang Fire.
Although the above listed items pertain to physiognomy signs of premature death, they also depend on whether those caring for the child provide proper nursing and protection.
The theory of Bianzheng (Growth and Transformation) has existed since ancient times without basis; it was first mentioned by Wang Shuhe during the Two Jin Dynasties. Since Chao Yuanfang in the Sui and Tang Dynasties, the theory became more complex. It is generally believed that a child's Bianzheng occurs from birth: thirty-two days constitute one "Bian" (Change), and sixty-four days constitute one "Zheng" (Steam). "Bian" refers to the generation of the Five Zang Organs, and "Zheng" refers to the nourishment of the Six Fu Organs. This cycle completes after five hundred and seventy-six days, likened to the silkworm's molting, the dragon shedding its bones, or the tiger changing its claws. Such explanations are merely scratching an itch through a boot (superficial and irrelevant). Others advocate theories based on "Heaven generates Water," "Wood and Fire generate each other," or "Wood and Metal clash"; all these are incorrect. If it is claimed that on the days of Bianzheng, a child must have fever or convulsions, while the color of the mouth, face, lips, and tongue remains unchanged, and the fever may be mild or severe but the spirit remains normal, examining the treatments for Bianzheng reveals prescriptions such as Xiao Chai Hu Tang (Minor Bupleurum Decoction) taken by the wet nurse to resolve it, or even the use of Pian Yin Wan (Bias Silver Pill) containing Radix Crotonis Tiglii (Baidu), Hydrargyrum (Mercury), Nigrum Plumbum (Black Lead), Jing Mo (Beijing Ink), and Moschus (Musk) for drastic purgation. This is truly laughable. In my daily clinical experience, I have never seen an infant develop fever according to the dates of Bianzheng. Some children never develop fever from birth to adulthood; others frequently develop fever ten days or half a month after birth. Can the dates of Bianzheng be changed? Moreover, when children fall ill, it is either due to External Contraction or Internal Injury. I have never heard of illness arising without cause. How can illness attribute Bianzheng as the etiology? Understanding this makes the matter clear without further debate.