婴儿降生后，普通结壮者，一月中间，大抵身体安和，少啼多睡，乳量必逐日加多，酣眠的时间亦必加长。
此等婴儿身体健全，五脏六腑自然茁实无病，是无须详细论其蒸变也。然婴儿实有此天然的蒸变发现，非为病
症，更不用延医，随其天然的演进可也。而为儿科医者，不能不研求蒸变之生理，以顺婴儿生长之机。不然既为
儿科医者，不知蒸变所以然之生理为何，亦大可令人齿冷也。故吾诸同学，明了婴儿的蒸变，为生理之一种
变态，不是病症的呈现即可，无须深切研究之也。凡婴儿弥月后，有时无故而发热，而其他各处肢体头面，确
无连带表现的病象呈露。
此等的热型，即所谓蒸变者是也。凡为人之父母者，应明了蒸变之生理，是婴儿变态的生长，天然不可避免，
更不必着急。其热忽然而来，仍倏然而去，于婴儿身体不但无害，而反有益。万不可惊慌无主，用医药以求治
疗。恐无恙健全之婴儿，反因医药之克伐，致成真病也。至于蒸变的生理现象若何，今简单书之于下。是婴
儿出世后三十二日，必发一蒸，后即随之一变，变者变坚实五脏，蒸者蒸养足六腑，均为长气血而生精神，
发身体而益智能也。盖婴儿之在胎元中，先生全身骨胳，继生全体气血。其五脏六腑，在体内虽各成雏形，
而未能健实。自蒸变之后，即长全身体之经脉，成五脏六腑之神经智能也。蒸者发热也，变者转易也，自内五
脏六腑而外达躯壳，自下腿足而上至头脑，是阴生于下，阳结于上也。故一发天然之蒸热，而变易旧有的状态
也。所以至三十二日，必发一蒸，随之一变。一次蒸过后，体格性情即与前日有异。至二次蒸变，须到六十
四日。二次蒸变过后，全体的骨胳渐成结壮，不同于昔日，而骨之余气，又自大小脑分入牙龈中，遂生三十二
个乳齿。即随第一次蒸变后，而萌芽者，故齿之数，以三十二个，为足数之齿也。然亦有生齿不足三十二数
者，由变蒸的日数不足其常也。或蒸变未至三十二日，二十八日即发现第一次，齿应之亦生二十八个，是其天
然之明证也。故乳齿的生长，无论如何结实的婴儿体质，亦不过三十二之数也。凡一周之蒸热，婴儿之性情及
精神即应之一变易，诸周均是如此。十周计三百二十日，则蒸变之作用，至斯始为完毕也。婴儿之脏腑中气血，
乃渐健全，可以营运而无天然于身体阻，以至于坚壮达于成人也。故三十二日发初蒸，一蒸而生肾气。六十四
日二蒸，即生膀胱气。其蒸发时，两耳梢及耳唇，背脊骨中部连尻骨处，俱发现肌冷象，是其变也。至九十六日
发三次蒸，始生心气。其变也乃有喜笑。至一百二十八日，发四次蒸，生小肠气。其变之现象，是心口窝及后
脑处，发微汗而手或足时有一动之微
惊象。至一百六十日，发第五次蒸，生肝蒸足气血。其变的现象，斯时无故而啼哭多眼泪。至一百九十二日，
发六次蒸，生胆气。其变易时，睡眠时目闭不能合缝，而白眼球微现赤色。至二百二十四日，发七次蒸，为蒸足
肺气。其变时气管枝微作嘶音，而声音至此始可收放自如。至二百五十六日，发第八次蒸，生足大肠气血。其
变的现象，是周身皮肤起微痒而潮汗，斯时大便微见明绿色而有泡沫。至二百八十日，发第九次蒸，蒸发脾气。
其变的症象，是运化之力，至此时始强健，乳食之量必骤增进。至三百二十日，发末次蒸，生足胃之气血。其
变的现象，是偶然不欲吸乳，肠感振动腹微痛，不时发饱咯，吐乳块而微味酸。至此始为十次蒸变完毕，而身
热退净，复其平日之健康。是时已萌芽的齿龈发现酸痒，婴儿每因龈肉酸痒，吸乳时错龈解救，常啃破奶母之乳
头。遂即生骨型的乳齿，其龈肉酸痒之象，亦即无形而解除。方能吐单词之言语，知喜怒于心，通五味于鼻，
时时闻觉谷麦的余香，而欲食之。脏腑之气血，因蒸变的作用，斯完成其健全也。经云∶气入四肢，长碎骨于
十蒸变之后。六十四日，长其手足经脉，手受血，故能伸缩自如而持物，足受血，故能支持身体而行立。又云∶
蒸且变，谓蒸变异而足一岁之日也。又云∶不汗而热者，发其汗，大吐者，微止之，不可别治，长以婴儿须有
蒸变也。脱齿者，如花之易苗也。所以不及三十二齿者，由蒸变之不能足日，齿数当与蒸变日数相合也。是以
中年以后之脱齿，不能再行生长者，以天然蒸变的作用，行其自然之长养，其乳齿宝贵的时期，已成过去，无
望将来也。
婴儿出生后，体质普通强健的，在一个月期间，大体上身体安适调和，啼哭少而睡眠多，吃奶量必然逐日增加，酣睡的时间也必然延长。
这类婴儿身体健全，五脏六腑自然发育结实而无疾病，因此无须详细论述其“蒸变”过程。然而，婴儿确实存在这种天然的“蒸变”现象，它并非病症，更不需要延请医生治疗，顺应其自然演进即可。但作为儿科医生，不能不研究“蒸变”的生理机制，以顺应婴儿生长的规律。否则，既然身为儿科医生，却不知“蒸变”背后的生理原理，实在令人感到羞愧（齿冷）。所以，我的各位同学，只要明白婴儿的“蒸变”是生理的一种变态反应，而不是病症的表现，就不需要深入研究了。凡是婴儿满月后，有时无缘无故地发热，而其他肢体、头部和面部确实没有伴随出现的病象。
这种热型，就是所谓的“蒸变”。凡是为人父母者，应当明白“蒸变”的生理意义，这是婴儿变态生长的过程，是天然不可避免的，更不必惊慌着急。这种热突然而来，又突然而去，对婴儿身体不仅无害，反而有益。千万不要惊慌失措，用药物去寻求治疗。恐怕原本健康无恙的婴儿，反而因为药物的攻伐伤害，导致真正的疾病。至于“蒸变”的生理现象如何，现在简要书写如下：婴儿出生后三十二天，必定发生一次“蒸”，随后随之发生一次“变”。“变”是指转变并坚固五脏，“蒸”是指蒸腾滋养六腑，这都是为了生长气血、产生精神，发育身体并增进智能。大概婴儿在胎元中时，先生成全身的骨骼，继而生出全身的气血。其五脏六腑，虽然在体内各自形成雏形，但尚不能健壮结实。经过“蒸变”之后，便长全了身体的经脉，形成了五脏六腑的神经智能。“蒸”是指发热，“变”是指转化改变，从内在的五脏六腑向外达于躯壳，从下面的腿足向上至头脑，这是阴气生于下，阳气结于上。所以一旦发出天然的蒸热，就会改变旧有的状态。因此到了三十二天，必定发一次“蒸”，随后有一次“变”。经历一次“蒸变”过后，体格和性情就与前一天有所不同。到第二次“蒸变”，须等到六十四天。经过二次“蒸变”过后，全体的骨骼逐渐长成结实，不同于昔日，而骨骼的余气，又从大小脑分入牙龈中，于是生出三十二个乳齿。这也就是随着第一次“蒸变”后萌芽的牙齿，所以牙齿的数量，以三十二个为足数之齿。然而也有生齿不足三十二个的，这是由于“蒸变”的天数未达到常规所致。或者“蒸变”未到三十二天，二十八天就发现了第一次，牙齿相应也生出二十八个，这是天然的明证。所以乳齿的生长，无论婴儿体质多么结实，也不过是三十二个之数。凡是一周的蒸热，婴儿的性情及精神就会随之发生一次变化，所有的周次都是如此。十周共计三百二十天，那么“蒸变”的作用，到这里才算完毕。婴儿脏腑中的气血，渐渐健全，可以正常营运而没有天然对身体的阻碍，以至于坚壮达到成人阶段。所以三十二天发初蒸，一次“蒸”而生肾气。六十四天二蒸，即生膀胱气。在其蒸发时，两耳梢及耳唇、背脊骨中部连尻骨处，都出现肌冷的现象，这就是“变”。到九十六天发三次蒸，始生心气。其“变”的现象是有喜笑。到一百二十八天，发四次蒸，生小肠气。其“变”的现象是，心口窝及后脑处，发出微汗且手或脚偶尔有轻微惊动的现象。到一百六十天，发第五次蒸，生肝气并补足气血。其“变”的现象是，此时无缘无故啼哭多眼泪。到一百九十二天，发六次蒸，生胆气。其“变易”时，睡眠时眼睛闭不合缝，而白眼球微现赤色。到二百二十四天，发七次蒸，为蒸足肺气。其“变”时气管枝微作嘶音，而声音至此才开始可收放自如。到二百五十六天，发第八次蒸，生足大肠气血。其“变”的现象是，周身皮肤起微痒而有潮汗，此时大便微见明绿色且有泡沫。到二百八十天，发第九次蒸，蒸发脾气。其“变”的症象是，运化之力，到此时才强健，吃奶的量必骤然增加。到三百二十天，发末次蒸，生足胃的气血。其“变”的现象是，偶然不想吸乳，肠感振动腹微痛，不时打饱嗝，吐乳块且味道微酸。至此才算十次“蒸变”完毕，而身热退净，恢复平日之健康。这时已经萌芽的齿龈发现酸痒，婴儿常因牙龈肉酸痒，吸乳时错开牙龈来缓解，常啃破奶母之乳头。随即生成骨型的乳齿，其牙龈肉酸痒的现象，也就无形而解除。才能吐出单词的言语，心中知晓喜怒，鼻中通达五味，时时闻到谷麦的余香，而产生食欲。脏腑的气血，因“蒸变”的作用，至此完成其健全。经文说：“气入四肢，长碎骨于十蒸变之后。”六十四天，长其手足经脉，手受血，所以能伸缩自如而持物；足受血，所以能支持身体而行立。又说：“蒸且变，谓蒸变异而足一岁之日也。”又说：“不汗而热者，发其汗，大吐者，微止之，不可别治，长以婴儿须有蒸变也。”脱齿者，如花之易苗也。所以不及三十二齿的，是由于“蒸变”不能足日，齿数应当与“蒸变”日数相合。因此中年以后的脱齿，不能再行生长，是因为天然“蒸变”的作用，行其自然之长养，其乳齿宝贵的时期，已成过去，无望将来也。
After birth, infants of ordinary robust constitution generally experience a period of physical harmony within the first month, characterized by less crying and more sleeping. Their milk intake will inevitably increase daily, and their duration of deep sleep will also lengthen.
Such infants possess sound bodies, with their Zang-Fu organs (viscera) naturally developing firmness and health; thus, there is no need to discuss their "Zheng-Bian" (natural developmental heat and transformation) in detail. However, this natural "Zheng-Bian" phenomenon does occur in infants. It is not a pathological condition, nor does it require medical intervention; one should simply follow its natural progression. Nevertheless, pediatricians must study the physiology behind "Zheng-Bian" to align with the infant's growth mechanisms. Otherwise, being a pediatrician yet ignorant of the physiological principles of "Zheng-Bian" would be a source of shame. Therefore, my students only need to understand that an infant's "Zheng-Bian" is a physiological variation, not a manifestation of disease, and thus does not require profound research. After an infant reaches one month of age, they may occasionally develop a fever without cause, while showing no accompanying pathological signs on other limbs, head, or face.
This type of fever is what is referred to as "Zheng-Bian." Parents should understand the physiological significance of "Zheng-Bian": it is a natural and inevitable stage of metamorphic growth, and there is no need for anxiety. This fever arises suddenly and subsides just as quickly; it is not harmful to the infant but rather beneficial. One must never panic and seek medical treatment with drugs, lest a healthy infant be harmed by the harsh nature of medications, potentially leading to actual illness. The following briefly outlines the physiological phenomena of "Zheng-Bian": Thirty-two days after birth, an infant will inevitably undergo one cycle of "Zheng" (steaming/fever), followed immediately by one cycle of "Bian" (transformation). "Bian" refers to the strengthening of the five Zang organs, while "Zheng" refers to the nourishment of the six Fu organs. Both processes serve to generate Qi and Blood, produce Spirit, develop the body, and enhance intelligence. Generally, during fetal development, the skeletal system forms first, followed by the generation of Qi and Blood throughout the body. Although the five Zang and six Fu organs form rudimentary structures in utero, they are not yet robust. After "Zheng-Bian," the meridians of the body fully develop, and the neural intelligence of the Zang-Fu organs matures. "Zheng" implies fever, and "Bian" implies transformation. This process moves from the internal Zang-Fu organs outward to the body shell, and from the lower legs and feet upward to the head, representing Yin generating from below and Yang consolidating above. Thus, once the natural steaming heat occurs, the previous state changes. Hence, at thirty-two days, one "Zheng" occurs, followed by one "Bian." After one cycle of "Zheng-Bian," the physique and temperament differ from before. The second cycle of "Zheng-Bian" occurs at sixty-four days. After two cycles, the entire skeleton gradually becomes robust, differing from before, and residual energy from the bones transfers from the cerebrum and cerebellum into the gums, resulting in the eruption of thirty-two deciduous teeth. These teeth sprout following the first "Zheng-Bian"; therefore, thirty-two is considered the complete number of deciduous teeth. However, some infants may have fewer than thirty-two teeth because their "Zheng-Bian" days did not reach the standard count. For instance, if the first "Zheng-Bian" appears at twenty-eight days instead of thirty-two, twenty-eight teeth may emerge correspondingly, which serves as clear evidence of this natural law. Regardless of how robust an infant's constitution, the number of deciduous teeth will not exceed thirty-two. With each weekly cycle of steaming heat, the infant's temperament and spirit undergo corresponding changes, consistent across all cycles. Ten cycles amount to three hundred and twenty days, marking the completion of the "Zheng-Bian" process. At this point, the Qi and Blood within the infant's Zang-Fu organs become increasingly sound, allowing for normal circulation without natural obstruction, leading to robustness until adulthood. Specifically, at thirty-two days, the initial "Zheng" generates Kidney Qi. At sixty-four days, the second "Zheng" generates Bladder Qi. During this steaming phase, coldness appears in the skin of the ear tips, ear lobes, middle back, and sacrum area, which constitutes the "Bian." At ninety-six days, the third "Zheng" generates Heart Qi. The manifestation of this "Bian" includes smiling and laughing. At one hundred and twenty-eight days, the fourth "Zheng" generates Small Intestine Qi. The manifestation involves slight sweating at the epigastrium and occiput, along with occasional slight jerking movements in the hands or feet. At one hundred and sixty days, the fifth "Zheng" generates Liver Qi and suffices the Blood and Qi. The manifestation is excessive crying and tearing without cause. At one hundred and ninety-two days, the sixth "Zheng" generates Gallbladder Qi. During this transformation, the eyes remain slightly open during sleep, and the whites of the eyes show a faint reddish hue. At two hundred and twenty-four days, the seventh "Zheng" suffuses Lung Qi. The manifestation includes a slight hoarse sound in the tracheal branches, and the voice becomes controllable. At two hundred and fifty-six days, the eighth "Zheng" suffuses Large Intestine Qi and Blood. The manifestation includes mild itching of the skin and damp sweat, accompanied by stools that are slightly bright green and foamy. At two hundred and eighty days, the ninth "Zheng" generates Spleen Qi. The manifestation is strengthened digestive power, leading to a sudden increase in milk intake. At three hundred and twenty days, the final "Zheng" suffuses Stomach Qi and Blood. The manifestation includes occasional refusal to suckle, intestinal vibration with mild abdominal pain, frequent belching, vomiting of curdled milk with a slightly sour taste. Only then are the ten cycles of "Zheng-Bian" completed, the fever subsides completely, and normal health returns. At this time, the erupting gums feel itchy and sore; infants often bite the nipple to relieve this gum discomfort, sometimes breaking the mother's nipple. Subsequently, bony deciduous teeth form, and the gum itchiness resolves invisibly. The infant can then utter single words, understand emotions, perceive tastes through the nose, smell grains, and develop an appetite. The Qi and Blood of the Zang-Fu organs achieve full soundness through the action of "Zheng-Bian." The classic states: "Qi enters the four limbs, growing small bones after ten cycles of Zheng-Bian." At sixty-four days, the meridians of the hands and feet grow; the hands receive Blood, enabling flexible movement and grasping; the feet receive Blood, supporting the body for standing and walking. It is also stated: "Zheng and Bian refer to the transformation completing one year." Furthermore: "For fever without sweating, induce sweating; for severe vomiting, stop it mildly. Do not treat differently, recognizing that infants must undergo Zheng-Bian." Losing teeth is like flowers shedding seedlings. Those with fewer than thirty-two teeth do so because their "Zheng-Bian" days were insufficient, and tooth count corresponds to these days. Therefore, teeth lost in middle age cannot regrow, as the natural function of "Zheng-Bian" has passed, and the precious period of deciduous teeth is over, with no hope for future regeneration.