变蒸非病也。乃儿长生之次第也。儿生之后。凡三十二日一变。变则发热。昏睡不乳。
非病也。恐人不知。误疑为热而汗下之。诛罚无过。名曰大惑。或误以变蒸得于胎病中者。
或曰。儿之生也。初无变蒸。既生之后。当以三十二日一变。至于三百八十四日之后。又无
变者。何也。曰。初无变蒸者藏诸用。阴之阖也。中有变者显诸仁。阳之斗也。终无变者。
阴阳阖辟之机成。故不复蒸也。故儿之初生。语其皮肉。则未实也。语其筋骨。则未坚也。
语其肠胃。则谷气未充也。语其神智。则未发开也。只是一块血肉耳。至于三百八十四日。
然后脏腑气足。经络脉满。谷肉果菜。以渐而食。方成人也。
或曰。变蒸之日。必以三十二日者。何也。曰。易传云。 之为易。易者。变易也。不
易。不足以见天地生物之心。人有五脏六腑。以配手足十二经络。腑属阳以配阳卦三十二。
脏属阴以配阴卦三十二。取其一脏一腑。各以三十二日一小变。六十四日一大变。阳卦之爻
。一百九十二。合岁并闰月。凡三百八十四爻。所以变蒸一期之日。三百八十四。以应六十
四卦爻之数也。或曰。三十二日一小变。六十四日一大变。所生者何物也。所生之物。亦有
说欤。曰。形既生矣。复何生也。所生者。五脏之知觉运动也。故初生三十二日一变。生足
少阴肾癸水。肾之精也。六十四日二变。生足太阳膀胱壬水。而肾与膀胱一脏一腑之气成矣
。此天一生水也。水之精为瞳子。此后始能认人矣。九十六日三变。生手少阴心丁火。一百
二十八日四变。生手太阳小肠丙火。而心与小肠一脏一腑之气足矣。此地二生火也。火之精
为神。此后能嬉笑矣。一百六十日五变。生足厥阴肝乙木。一百九十二日六变。生足少阳胆
甲木。而肝与胆一脏一腑。受气足而神合矣。此天三生木也。木之精为筋。此后能坐矣。二
百二十四日七变。生手太阴肺辛金。二百五十六日八变。生手阳明大肠庚金。而肺与太阳一
脏一腑之气足矣。此地四生金也。金之精为声。此后始能习人语矣。二百八十八日九变。生
足太阴脾己土。三百二十日十变。生足阳明胃戊土。乃脾胃一脏一腑之气足矣。此天五生土
也。土之精为肉。脾胃主四肢。此后能匍匐矣。三百五十二日十一变。生手厥阴心包络。三
百八十四日十二变。生手少阳三焦配肾。肾主骨髓。自此能坐能立能行矣。变蒸已足。形神
俱全矣。正如蚕之眠。不如是不足成人矣。凡一变之过。则筋骨手足以渐而坚。知觉运动以
渐而发。日异而月不同。曰变者。变易也。曰蒸者。发热也。祖训云。变蒸虽是胎病。非胎
热胎毒可比矣。此少阴生长之气。发育万物者。儿之强者。虽有是病不觉。气弱者始见。如
变后形体渐长。知识渐增。反为无病儿也。故无治也。古方黑子散。姑置之可也。其间或有
未及期而发热者。或有变过热留而不除者。抑有他故。须详察之。如昏睡不乳。则不须治。
待其自退。
变蒸不是疾病。这是婴儿生长发育的必然阶段。婴儿出生后，每过三十二天发生一次“变”。发生“变”时会出现发热、昏睡、不吃奶的症状。
这并不是病。只是担心人们不了解，错误地怀疑是热证而使用发汗或泻下的治疗方法，这是对无过错者的惩罚，被称为极大的迷惑。
有人误以为变蒸属于胎中疾病。
有人说：婴儿出生时，本来就没有变蒸的过程。出生后应当以三十二天为一次变化。到了三百八十四天之后，又不再变化了，为什么呢？
回答说：起初没有变蒸，是因为功能潜藏于内，这是阴的闭合状态；中间出现变蒸，是因为功能显现于外，这是阳的开泄状态；最后不再变蒸，是因为阴阳开合的机制已经形成，所以不再蒸腾了。
因此，婴儿刚出生时，论其皮肉，则尚未坚实；论其筋骨，则尚未坚固；论其肠胃，则谷气未充盈；论其神智，则尚未开启。只是一块血肉而已。直到三百八十四天，然后脏腑之气充足，经络血脉满盈，逐渐食用谷物、肉类、水果和蔬菜，这才成为真正的人。
有人问：变蒸的日子，为什么一定要以三十二天为单位呢？
回答说：《易经》传文说：“作为《易》，‘易’的意思是变易。”如果不通过变易，就不足以体现天地化生万物的心意。人有五脏六腑，用来配合手足十二经络。腑属阳，配合阳卦三十二；脏属阴，配合阴卦三十二。选取一脏一腑，各以三十二天为一次小变，六十四天为一次大变。阳卦的爻数有一百九十二，加上岁和闰月，总共三百八十四爻。所以变蒸一个周期的天数是三百八十四天，以此来对应六十四卦的爻数。
有人问：三十二天一次小变，六十四天一次大变，所生长的是什么东西呢？所生长的东西，也有说法吗？
回答说：形体既然已经生成，还生长什么呢？所谓生长的，是五脏的知觉和运动能力。
所以初生三十二天第一次变，生出足少阴肾癸水（肾精）。六十四天第二次变，生出足太阳膀胱壬水，这样肾与膀胱这一脏一腑的气就形成了。这是“天一生水”。水的精华表现为瞳子，从此以后才能辨认人了。
九十六天第三次变，生出手少阴心丁火。一百二十八天第四次变，生出手太阳小肠丙火，这样心与小肠这一脏一腑的气就充足了。这是“地二生火”。火的精华表现为神，从此以后能嬉笑了。
一百六十天第五次变，生出足厥阴肝乙木。一百九十二天第六次变，生出足少阳胆甲木，这样肝与胆这一脏一腑受气充足且神志相合了。这是“天三生木”。木的精华表现为筋，从此以后能坐起来了。
二百二十四天第七次变，生出手太阴肺辛金。二百五十六天第八次变，生出手阳明大肠庚金，这样肺与大肠这一脏一腑的气就充足了。这是“地四生金”。金的精华表现为声音，从此以后开始学习人语了。
二百八十八天第九次变，生出足太阴脾己土。三百二十天第十次变，生出足阳明胃戊土，这样脾胃这一脏一腑的气就充足了。这是“天五生土”。土的精华表现为肌肉，脾胃主管四肢，从此以后能爬行了。
三百五十二天第十一次变，生出手厥阴心包络。三百八十四天第十二变，生出对手少阳三焦并配属于肾。肾主骨髓，从此以后能坐、能站、能走了。变蒸已足，形神都具备了。正如蚕的休眠期，不经过这个过程就不足以长成成人。
凡是经历了一次变蒸过后，筋骨手足就会逐渐坚固，知觉运动就会逐渐开发，日新月异，每月都有不同。所谓“变”，就是变易；所谓“蒸”，就是发热。祖辈的训诫说：变蒸虽然是胎中带来的生理过程，但不能与胎热、胎毒相比。这是少阴生长之气，发育万物的表现。婴儿体质强的，虽然有这些症状也不觉得难受；体质弱的才会表现出来。如变蒸后形体逐渐增长，知识逐渐增加，这反而是健康的婴儿。所以不需要治疗。古方中的黑子散，暂且放置不用即可。
其中或许有未到期限而发热的，或者有变蒸过热遗留不退的，或者有其他原因，必须详细检查。如果是昏睡不吃奶，则不需要治疗，等待其自行消退即可。
Bianzheng (Periodic Growth and Development) is not a disease. It is the sequential process of an infant's physical growth. After birth, every thirty-two days constitutes one "Bian" (change). During a "Bian," symptoms such as fever, lethargy, and refusal to nurse may appear.
This is not a disease. The concern is that people, unaware of this physiological phenomenon, might mistakenly suspect it as a heat syndrome and administer sweating or purgative treatments. This would be punishing the innocent and is termed great confusion.
Some mistakenly consider Bianzheng to be a congenital disease.
It has been asked: "At birth, there is no Bianzheng. After birth, changes occur every thirty-two days. Why do these changes cease after three hundred and eighty-four days?"
The answer is: Initially, the latent functions are hidden within, representing the closing aspect of Yin. Subsequently, the manifestations appear outwardly, representing the opening aspect of Yang. Finally, when the mechanism of Yin's closing and Yang's opening is fully established, the steaming process ceases.
Therefore, at birth, the infant's skin and flesh are not yet solid; bones and sinews are not yet firm; the stomach and intestines have not yet accumulated sufficient Qi from food; and the spirit and intellect are not yet developed. The infant is merely a mass of flesh and blood. Only after three hundred and eighty-four days do the Zang-Fu organs become Qi-sufficient, and the meridians and vessels become full. Gradually, grains, meats, fruits, and vegetables can be consumed, marking the transition to becoming a true human.
It has been asked: "Why must the intervals for Bianzheng be exactly thirty-two days?"
The answer is: The Commentary on the *Yijing* (Book of Changes) states: 'As for the Yijing, Yi means change.' Without change, the creative heart of Heaven and Earth cannot be revealed. Humans possess five Zang organs and six Fu organs, corresponding to the twelve meridians of the hands and feet. The Fu organs belong to Yang and correspond to the thirty-two lines of the Yang trigrams; the Zang organs belong to Yin and correspond to the thirty-two lines of the Yin trigrams. Selecting one Zang and one Fu organ, each undergoes a minor change every thirty-two days and a major change every sixty-four days. The lines of the Yang trigrams number one hundred and ninety-two. Combined with the solar year and leap months, there are three hundred and eighty-four lines in total. Thus, one cycle of Bianzheng lasts three hundred and eighty-four days, corresponding to the number of lines in the sixty-four hexagrams.
It has been asked: "What is generated during the minor change every thirty-two days and the major change every sixty-four days? Is there a theory regarding what is generated?"
The answer is: Since the physical form is already generated, what else is generated? What is generated is the perception and motor function of the five Zang organs.
Thus, at thirty-two days after birth (first change), the Gui Water of Foot-Shaoyin Kidney (Kidney Essence) is generated. At sixty-four days (second change), the Ren Water of Foot-Taiyang Bladder is generated, completing the Qi of the Kidney and Bladder pair (one Zang and one Fu). This corresponds to 'Heaven generates One with Water.' The essence of Water manifests as the pupils; thereafter, the infant can recognize people.
At ninety-six days (third change), the Ding Fire of Hand-Shaoyin Heart is generated. At one hundred and twenty-eight days (fourth change), the Bing Fire of Hand-Taiyang Small Intestine is generated, completing the Qi of the Heart and Small Intestine pair. This corresponds to 'Earth generates Two with Fire.' The essence of Fire manifests as Spirit (Shen); thereafter, the infant can smile and play.
At one hundred and sixty days (fifth change), the Yi Wood of Foot-Jueyin Liver is generated. At one hundred and ninety-two days (sixth change), the Jia Wood of Foot-Shaoyang Gallbladder is generated, completing the Qi and Spirit integration of the Liver and Gallbladder pair. This corresponds to 'Heaven generates Three with Wood.' The essence of Wood manifests as sinews; thereafter, the infant can sit.
At two hundred and twenty-four days (seventh change), the Xin Metal of Hand-Taiyin Lung is generated. At two hundred and fifty-six days (eighth change), the Geng Metal of Hand-Yangming Large Intestine is generated, completing the Qi of the Lung and Large Intestine pair. This corresponds to 'Earth generates Four with Metal.' The essence of Metal manifests as voice; thereafter, the infant begins to imitate speech.
At two hundred and eighty-eight days (ninth change), the Ji Earth of Foot-Taiyin Spleen is generated. At three hundred and twenty days (tenth change), the Wu Earth of Foot-Yangming Stomach is generated, completing the Qi of the Spleen and Stomach pair. This corresponds to 'Heaven generates Five with Earth.' The essence of Earth manifests as flesh/muscle. Since the Spleen and Stomach govern the four limbs, thereafter the infant can crawl.
At three hundred and fifty-two days (eleventh change), the Pericardium of Hand-Jueyin is generated. At three hundred and eighty-four days (twelfth change), the Sanjiao (Triple Burner) of Hand-Shaoyang is generated, paired with the Kidney. Since the Kidney governs bone marrow, thereafter the infant can sit, stand, and walk. With Bianzheng complete, both form and spirit are fully developed. Just as silkworms must undergo molting periods to mature, an infant cannot become a fully formed human without this process.
After each Bianzheng cycle, bones, sinews, hands, and feet gradually become firm, and perception and movement gradually develop, changing day by day and month by month. 'Bian' (Change) refers to transformation; 'Zheng' (Steam) refers to fever. Ancestral teachings state: Although Bianzheng originates from prenatal conditions, it is distinct from fetal heat or fetal toxins. It represents the growing Qi of Shaoyin, which nurtures all things. Strong infants may not exhibit noticeable symptoms despite these processes; weak infants may show signs. If the infant shows gradual physical growth and increasing cognitive abilities after Bianzheng, they are considered healthy. Therefore, no treatment is required. Ancient formulas such as Heizi San (Black Seed Powder) should simply be set aside.
However, if fever occurs before the scheduled time, or if fever persists after the expected duration, or if other causes are present, careful examination is necessary. If the symptoms are merely lethargy and refusal to nurse, no treatment is needed; wait for them to subside spontaneously.