五行论命，以年月日时支干所遇，五行所属，相生相值，以推人之贵贱。其间，最切要
者时也。若林开命书，以年为父母、为己身；月为兄弟、僚友；日为妻外家、上官；时为子孙、
帝座。盖人之生也，得其时则终身富贵，失其时则终身贫贱。信乎？人生之时不可忽也。然
则人生之时其可催乎？殊不知娠有诸生产之难。若临产起坐既久，劳力困乏，须妙药催趁，
以救其危。当此之时又何暇论其时耶？又《圣惠方》有推娠妇行年法，若行年有与本命相值
所产岁月者，即铺驴马皮于灰草上，令娠妇临产时践之，手攀鞍辔头则易产。今之医者，便
以此等物为产卧所需之物，诚谬论也。其所以然者，谓妊妇行年偶与本命相值于所产岁月，
虑有诸般艰难之厄，故以此厌禳之，取其快速之意耳。如或不值则无用矣。今录催生数方，
皆名医士夫历用良验者，以幸有缘。《产宝方》论曰∶夫产难者，内宜用药，外宜用法。盖
多门救疗以取其安也。疗产难坐草数日，困乏不能生，此为母先有病，经络俱闭所然。
治产难或横或倒，死胎烂胀于腹中。此方屡用神妙。
生大柞木枝（一大握，长一尺，净洗、寸锉） 甘草大者（五寸，锉作五段）
上用新汲水三升半，同入新沙瓶内，以纸三重紧封之，文武火煎至一升半，令香。觉腹
痛便准备候产。妇腰重痛欲坐草时，温温饮一小盏，便觉心下开豁。如觉再渴，又饮一盏，
至三、四盏，觉下重便生，更无诸苦。切不可坐草早及坐婆乱下手。如催生药只消一服，
此方至验，乃上蔡张不愚方也。
五行论命，是根据出生年、月、日、时的天干地支所对应的五行属性，通过相生相克的关系，来推断人的贵贱命运。其中，最关键的是“时”（出生的时辰）。如果参考《林开命书》的说法，以年柱代表父母和自己；月柱代表兄弟和朋友；日柱代表妻子和娘家及上级官员；时柱代表子孙和帝座。大概人出生的时候，如果得时（顺应天时），则终身富贵；失时（违背天时），则终身贫贱。确实如此吗？人出生的时机是不可忽视的。然而，人出生的时机可以催产吗？殊不知怀孕生产有各种难产的情况。如果临产时起坐时间过长，劳累乏力，必须用巧妙的药物催产，以挽救危急情况。在这个时候，又哪里有空闲去讨论出生的时辰呢？另外，《圣惠方》中有推算孕妇行年（虚岁年龄）的方法，如果行年与本命（出生年的干支）在生产的年月发生相值（冲克或相遇），就在灰草上铺上驴马皮，让孕妇在临产时踩在上面，手攀着马鞍缰绳头，就容易生产。现在的医生，就把这些东西当作产妇卧床所需的物品，这确实是错误的言论。之所以这样做的原因，是因为认为孕妇的行年偶然与本命在生产年月相值，担心会有各种艰难的厄运，所以用这种方法进行厌胜禳解（迷信的驱邪祈福仪式），取其快速生产的意思罢了。如果不相值就没有用了。现在记录几个催生的药方，都是名医士大夫长期试用有效验的，希望有缘人受益。《产宝方》论述说：所谓难产，内部适宜用药，外部适宜用法（如针灸、按摩等手法）。因为多门救疗是为了求得平安。治疗难产，坐草（指分娩）数天，困乏不能生，这是因为母亲先有病，经络都闭塞导致的。
治疗难产，或者胎位横逆，或者倒置，死胎腐烂胀大在腹中。这个方子多次使用非常神妙。
生大柞木枝（一大把，长一尺，洗净，切成寸段） 甘草大的（五寸，锉成五段）
以上用新汲取的水三升半，一同放入新的沙瓶中，用三层纸紧紧封住瓶口，用文火武火交替煎煮至一升半，使药液发出香气。感觉到腹痛时就准备好等待生产。妇女腰部沉重疼痛想要坐草（准备分娩）时，温温地喝一小盏，就会觉得心胸开阔舒畅。如果觉得再渴，又喝一盏，直到三、四盏，觉得下身沉重就要生了，再也没有其他痛苦。千万不要过早坐草以及接生婆胡乱下手。如果催生药只需要服用一次，这个方子极其灵验，这是上蔡张不愚的方子。
Five Elements Destiny Analysis: Destiny is deduced based on the Five Elements attributes corresponding to the Heavenly Stems and Earthly Branches of the birth year, month, day, and hour. By analyzing their mutual generation (Xiang Sheng) and interaction, one can infer a person's nobility or baseness. Among these, the "Hour" (birth time) is the most critical. According to *Lin Kai's Book of Life*, the Year pillar represents parents and oneself; the Month pillar represents siblings and friends; the Day pillar represents the wife, maternal family, and superiors; the Hour pillar represents descendants and the Imperial Seat. Generally, if a person is born in harmony with the timing (De Qi), they will enjoy wealth and honor for life; if born out of sync (Shi Qi), they will suffer poverty and baseness throughout life. Is this true? Indeed, the timing of birth cannot be ignored. However, can the timing of birth be induced for delivery? One must not ignore that childbirth involves various difficulties. If a woman sits up for too long during labor, becoming exhausted and weak, clever medicinal drugs are needed to induce delivery and save her from danger. At such a moment, what leisure is there to discuss the auspicious timing of birth? Furthermore, *Sheng Hui Fang* contains a method for calculating the pregnant woman's annual fortune (Xing Nian). If the Xing Nian clashes or coincides with the Ben Ming (natal chart) during the months or years of delivery, donkey or horse skins should be spread on ash and straw, allowing the pregnant woman to step on them during labor while holding onto saddle reins, facilitating easier delivery. Modern physicians mistakenly regard these items as necessary bedding for parturition, which is indeed a fallacy. The reason for this practice is that when a pregnant woman's Xing Nian coincides with her Ben Ming during the delivery period, it is feared that various hardships may occur; thus, this method of exorcism and propitiation (Ya Rang) is used to seek rapid delivery. If there is no coincidence, it is useless. Herein are recorded several induction formulas, all proven effective by renowned physicians and scholars, hoping to benefit those who encounter them. *Chan Bao Fang* states: Regarding difficult labor, internal treatment requires medicine, and external treatment requires methods (such as acupuncture or massage). Multiple approaches are employed to ensure safety. Treating difficult labor where the woman has been in labor for days, exhausted and unable to deliver, indicates that the mother had pre-existing illness causing blockage of the meridians.
This formula treats difficult labor, whether the fetus is transverse or breech, or a dead fetus rotting and distending the abdomen. This formula has been repeatedly used with miraculous results.
Fresh large oak branches (one handful, one chi long, thoroughly washed, cut into cun segments)
Large licorice root (five cun, sliced into five pieces)
Take three and a half sheng of freshly drawn water, place together with the ingredients in a new clay pot, seal tightly with three layers of paper, and decoct using alternating mild and strong fire until reduced to one and a half sheng, until fragrant. When abdominal pain begins, prepare for delivery. When the woman feels heavy pain in the waist and is ready to push (Zuo Cao), drink a small cup warm. She will feel relief and openness in the chest. If still thirsty, drink another cup, up to three or four cups. When she feels heaviness below, delivery will occur without further suffering. Do not begin pushing too early nor allow midwives to interfere recklessly. For induction, only one dose is needed. This formula is highly effective; it originates from Zhang Buyu of Shangcai.