典藏书目

The *Qianjin Fang* (Prescriptions Worth a Thousand Gold) states: When wrapping the umbilicus, white, soft, boiled silk (Bai Lian) must be used, cut into a square of four cun. It should be filled with half a cun thickness of new cotton wool, matching the thickness of the silk. The tightness must be moderate; if too tight, it will cause the infant to vomit. After twenty days from birth, untie the umbilicus to inspect it. If the abdomen is dry or prickly, causing pain and crying, untie it, change the clothes, and re-wrap. When untying the umbilicus, close the doors and windows and lower the bed curtains. In winter, use fire to keep the inside of the umbilicus warm.

For clothes worn by infants, place them in a new bottle, wrap the bottle mouth with green silk, and cover the top tightly with bricks. Place it in a convenient location. After three days, bury the bottle three chi deep in the ground at a sunny, high, and dry place on an auspicious day according to the lunar month. Cover the bottle with two chi of thick soil, tamping it firmly, so that the child may live long and have aspirations. If the clothes are not stored carefully, it will bring misfortune to the child.

The *Qianjin Fang* also says: For male infants, use the cotton from the father's old clothes to make new garments; for female infants, use the cotton from the mother's old clothes. Do not use new cotton, and do not make it too thick, lest it damage the skin, leading to sores or epilepsy, which all start from this cause.

The *Taiping Shenghui Fang* (Comprehensive Miracle Library of the Taiping Era) states: Within the first year of an infant's life, all clothing must be made from old fabrics, not new cotton. If new cotton is used, it will cause high fever or convulsive disorders (Jing Xian).

Generally, infant clothes should be dried in the sun during the day and brought in at night; they must not be left exposed overnight. Wearing them the next morning may expose the infant to damp-heat, causing discomfort. This is referred to as the harm of the "Eight Evils" (Ba Xie). Over time, this can lead to sallow emaciation, abdominal pain, persistent high fever, nighttime crying, or skin sores and scabies. Secular people call this "Wugu Disease" (Gu-Free Disease), claiming it arises because clothes left outdoors overnight absorb bird droppings from "Wugu birds," causing illness. This is actually unreasonable. The "Eight Evils" mentioned by ancient philosophers refer to damp-heat, wind-cold, fright, food stagnation, hunger, and overeating.

In children, Bian Zheng (Transformation and Steaming) refers to the transformation and steaming of Yin-Yang and Water-Fire within Qi and Blood, leading to physical maturation. This is the transformation of the Five Zang Organs, from which the Seven Emotions arise. "Bian" means changes in temperament and nature; "Zheng" means bodily heat generation. During the period of Bian Zheng, the child's body feels warm with significant heat, white bubbles like fish eyes appear on the upper lip margin, the ears and sacrum are cold, the eyes lack luster, and there is slight fright and refusal to nurse. These are mild symptoms. Severe cases present with chaotic pulse, high fever, irritability, thirst, nighttime crying, symptoms resembling Taiyang disease (Shang Han), or spontaneous and nocturnal sweating. In such cases, ancient methods of harmonization must be used; treatment should not be overly aggressive. Some infants with strong prenatal Qi show no obvious signs during Bian Zheng but naturally undergo transformation and perception, known as "Hidden Bian Zheng." Even in non-human entities, there is transformation: dragons shed bones, tigers change claws, leopards alter their patterns. If material things transform, how much more so humans? Thus, 32 days after birth is the first transformation; 64 days is the second, accompanied by steaming. 96 days is the third; 128 days is the fourth, accompanied by steaming. 160 days is the fifth; 192 days is the sixth, accompanied by steaming. 224 days is the seventh; 256 days is the eighth, accompanied by steaming. 288 days is the ninth; 320 days is the tenth, accompanied by steaming. After these ten transformations, an additional 64 days constitute one major steaming; another 128 days constitute the second major steaming; another 192 days constitute the third major steaming. In total, 576 days encompass ten transformations and eight steamings. At this point, the child's blood vessels are full and flourishing, bones and muscles are firm and strong, and the child becomes an adult.

For each transformation lasting 32 days, mild fever may appear around the 28th or 29th day and subside by the 36th or 37th day. This indicates onset five days early and resolution five days late. Severe cases last about ten days; mild cases show slight symptoms two days early and resolve two days late. Some show no visible signs at all, belonging to Hidden Bian Zheng due to abundant fetal essence. *Xiao'er Yaozheng Zhijue* (Key to Pediatric Therapies) states that the first transformation belongs to Liver Wood, the second to Lung Metal, the third to Heart Fire, the fourth to Spleen Earth, and the fifth to Kidney Water. The generation and restriction of the Five Elements cause Bian Zheng.

Qian Yi argued that the first transformation belongs to Kidney Water, based on "Heaven generates One, Water," following the order of generation. Both theories are valid. Generally, transformations do not strictly follow the sequence, similar to how Shang Han does not follow meridian order. It is best to observe which Zang organ shows symptoms and regulate accordingly. For example, steaming in the Liver causes blurry and slightly red eyes; steaming in the Lung causes sneezing, coughing, and erect hair; steaming in the Spleen causes spitting up milk or diarrhea; steaming in the Heart causes slight fright and high fever; steaming in the Kidney causes cold sacrum and hot ears. Each of the Five Zang and Six Fu organs manifests its own signs. Harmonize them with discretion, without rigid adherence seeking perfection, which may lead to failure. Moreover, this natural principle of Bian Zheng implies that mild cases require no medication and heal spontaneously upon expiration. Severe cases that do not heal past the expected time should be regulated according to symptoms, aiming for appropriateness.