万物春生夏热长，儿生同此变形神三十二日为一变，六十四日日一蒸，
变长百骸生藏府，蒸璔智能发聪明，十八五百七十六，变蒸即毕形神成，
变蒸之状身微热，耳尻骨冷无病情。
[注]
天地生化万物，必以春温夏热，儿之初生，变生形神亦同此理，
自生之日至三十二日，日一变，至六十四日日一蒸，变则长其百骸，
生其藏府，蒸则璔其智能，发其聪明也，
日十八五百七十六者，谓十变五蒸之，外又有三大蒸，合计五百七十六日也，
变蒸即毕，形神俱足，此后则不复变蒸矣，
然每变蒸之时，其状惟身微热、耳冷、尻骨冷而无他病情状，
盖以阴阳和变，生化神气，故无他病情状也，
身微热者，以阴阳氤氲变蒸之气而然也，
耳尻冷者，耳尻属阴，以阳不伤阴，而与阴和之象，故不热也。
[按]
变蒸即口生五藏六府次序，又曰包络三焦二经俱无形状，故不变
不蒸，夫包络乃周身脂膜联系百骸藏府者，三焦乃躯壳内气充满百骸藏府者，
变蒸时岂独不及之耶，其说不经，细阅灵素自知，附辨以俟识者。
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心主惊兮肝主风，心热肝风作急惊，素虚药峻因成慢，吐泻后起慢脾风，
急惊阳证有实象，慢脾阴证有虚形，慢惊半阴半阳证，虚实寒证要详明。
[注]
心藏神，心病故主惊也，肝属木，肝病故主风也，
凡小儿心热肝盛，一触惊受风，则风火相搏，必作急惊之证也，
若素禀不足，或因急惊用药过峻，暴伤元气，每致变成慢鷘之证，
更有因吐泻既久，中气大虚，脾土衰弱，肝木乘虚而内生惊风者，
名曰慢脾风也，
三者致病之因即不同，故所现之证亦各异，
急惊属阳，必有阳热有余等实象也，
慢脾属阴，必有阴冷不足等虚象也，
至于慢惊初得之时，阴阳尚未过损，或因急惊传变而成，
其中常有夹痰夹热等证，如属半阴半阳，不比慢脾纯阴之病也，
治者须详分虚实寒热以治之，庶不致误矣。
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惊风门
万物在春天生发，夏天生长繁茂，婴儿的出生成长也遵循同样的规律。每三十二天为一次“变”，每六十四天为一次“蒸”。
“变”使骨骼肢体生长，“蒸”使脏腑发育完善；“变”促进形体增长，“蒸”激发智慧与聪明才智。经过十八次变和五次蒸（共五百七十六天），变蒸过程即告结束，此时形体与精神均已成熟。
变蒸期间的表现是身体微微发热，耳朵和尾骨部位发凉，但没有其他病理症状。
[注]
天地化生万物，必须依靠春天的温和与夏天的炎热。婴儿初生时，其形体与精神的发育变化也遵循这一道理。从出生之日算起，每三十二天发生一次“变”，每六十四天发生一次“蒸”。“变”的作用是使骨骼肢体生长，脏腑生成；“蒸”的作用是滋养智能，开发聪明。所谓“日十八五百七十六”，是指十次变、五次蒸之外，还有三次大的“蒸”，合计五百七十六天。变蒸过程结束后，形体与精神都具备完备了，此后就不再发生变蒸了。
然而，每次变蒸之时，其表现仅仅是身体微热、耳部发凉、尾骨发凉，而没有其他的病情表现。这是因为阴阳调和，生化神气，所以没有其他病理症状。身体微热，是由于阴阳之气交融、变蒸之气作用的结果；耳朵和尾骨发凉，是因为耳和尾骨属阴，阳气不损伤阴气，而是与阴气和谐共存的表现，所以不发烫。
[按语]
关于变蒸的说法，认为它对应五脏六腑生成的次序。又说心包络和三焦这两条经络都没有具体的形态，所以不参与变蒸。其实，心包络是连接全身脂膜、联系骨骼肢体的组织；三焦是充满躯壳内部、充盈骨骼肢体的气机。在变蒸之时，难道唯独不及于心包络和三焦吗？这种说法缺乏经典依据，仔细研读《灵枢》和《素问》自然明白，在此附加辨析以等待有识之士指正。
心主惊悸，肝主风邪。心热与肝风结合会导致急惊风（急性惊厥）；体质素来虚弱或用药过于猛烈会形成慢惊风（慢性惊厥）；吐泻之后引发的称为慢脾风。
急惊风属于阳证，具有实证的表现；慢脾风属于阴证，具有虚证的表现；慢惊风属于半阴半阳证，虚实寒热的情况需要详细辨明。
[注]
心藏神，心病故主管惊悸；肝属木，肝病故主管风邪。凡是小儿心火旺盛、肝气盛实，一旦受到惊吓或感受风邪，则风火相搏，必然发作急惊风之证。如果小儿先天禀赋不足，或者因为治疗急惊风时用药过于峻猛，突然损伤元气，往往导致转变为慢惊风之证。更有因长期呕吐腹泻，中气大虚，脾土衰弱，肝木乘虚而入而生内风的，名为慢脾风。这三种病致病的原因不同，所以表现出的症状也各异。急惊风属于阳证，必定有阳热有余等实证表现；慢脾风属于阴证，必定有阴冷不足等虚证表现。至于慢惊风，在刚发病时，阴阳尚未过度受损，或者是由急惊风传变而来，其中常夹杂痰湿、热邪等症状，如属于半阴半阳证，不像慢脾风那样是纯阴的病。治疗者必须详细分辨虚实寒热来进行治疗，这样才能避免误治。
All things sprout in spring and grow lush in summer; a child's birth and development follow the same principles. Every thirty-two days constitutes a "Bian" (transformation), and every sixty-four days constitutes a "Zheng" (steaming).
"Bian" promotes the growth of bones and limbs, while "Zheng" facilitates the maturation of Zang-Fu organs (internal organs); "Bian" enhances physical form, and "Zheng" stimulates intelligence and acuity. After eighteen cycles of Bian and five cycles of Zheng (totaling 576 days), the process of Bian-Zheng concludes, at which point both physical form and spirit are fully mature.
The manifestations during Bian-Zheng include slight fever, coolness in the ears and sacrum, without any other pathological symptoms.
[Note]
Heaven and Earth generate all things relying on the warmth of spring and the heat of summer. Similarly, the development of a newborn's physical form and spirit follows this principle. From the day of birth, every thirty-two days marks a "Bian," and every sixty-four days marks a "Zheng." "Bian" serves to lengthen bones and limbs and generate Zang-Fu organs, while "Zheng" nourishes intelligence and develops acuity. The phrase "eighteen days, five hundred seventy-six" refers to ten Bians and five Zhengs, plus three major Zhengs, totaling 576 days. Once the Bian-Zheng process is complete, the physical form and spirit are fully endowed, and no further Bian-Zheng occurs thereafter.
However, during each period of Bian-Zheng, the presentation is limited to slight body heat, coolness of the ears, and coolness of the sacrum, with no other signs of illness. This is because Yin and Yang are harmonious, generating Shen-Qi (spiritual energy), thus there are no other pathological manifestations. The slight fever arises from the interaction of Yin and Qi and the transformative energy of Bian-Zheng. The coolness of the ears and sacrum occurs because these areas belong to Yin; Yang does not injure Yin but harmonizes with it, hence they remain cool.
[Commentary]
The theory of Bian-Zheng corresponds to the sequential generation of the Five Zang and Six Fu organs. It is also stated that the Pericardium (Xin Bao Luo) and San Jiao (Triple Burner) meridians lack distinct physical forms, and thus do not undergo Bian or Zheng. However, the Pericardium connects the adipose membranes throughout the body and links bones and organs, while the San Jiao fills the body cavity and permeates bones and organs with Qi. During Bian-Zheng, how could these two be excluded? This view lacks scriptural basis; careful study of the *Ling Shu* and *Su Wen* will clarify this. I add this discussion for scholars to consider.
The Heart governs fright (Jing), and the Liver governs wind (Feng). Heat in the Heart combined with Wind in the Liver causes Ji Jing Feng (Acute Convulsion Syndrome); constitutional deficiency or overly harsh medication leads to Man Jing Feng (Chronic Convulsion Syndrome); onset after vomiting and diarrhea is termed Man Pi Feng (Slow Spleen Wind).
Ji Jing Feng belongs to Yang syndromes and presents with excess patterns; Man Pi Feng belongs to Yin syndromes and presents with deficiency patterns; Man Jing Feng belongs to half-Yin half-Yang syndromes, requiring detailed differentiation of deficiency/excess and cold/heat.
[Note]
The Heart stores Shen (Spirit); therefore, Heart pathology governs fright. The Liver belongs to Wood; therefore, Liver pathology governs wind. When a child has excessive Heart Heat and Liver Qi stagnation, upon encountering fright or wind pathogens, Wind and Fire clash, inevitably resulting in Ji Jing Feng (Acute Convulsion Syndrome). If the child has innate insufficiency, or if treatment for acute convulsions used overly harsh drugs that suddenly damaged Yuan Qi (Primordial Qi), it often transforms into Man Jing Feng (Chronic Convulsion Syndrome). Furthermore, prolonged vomiting and diarrhea may cause severe deficiency of Middle Qi, weakening Spleen Earth, allowing Liver Wood to invade due to emptiness and generate internal wind, known as Man Pi Feng (Slow Spleen Wind).
Since the etiology of these three conditions differs, their clinical presentations vary. Ji Jing Feng belongs to Yang and must exhibit signs of excess Yang-Heat. Man Pi Feng belongs to Yin and must exhibit signs of deficiency and Cold. Regarding Man Jing Feng, at its onset, Yin and Yang are not yet severely depleted, or it may result from the transmission of Ji Jing Feng; it often involves complications such as Phlegm or Heat. As a half-Yin half-Yang syndrome, it differs from the pure-Yin nature of Man Pi Feng. Practitioners must carefully differentiate between deficiency/excess and cold/heat to treat appropriately, thereby avoiding errors.
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Chapter: Convulsion and Wind Disorders (Jing Feng Men)