凡安产藏衣方位，并于卧阁内分布。《太平圣惠方》云∶凡妊妇初入月，便写产图一本
，以朱书某月某日，空贴在某位。如正月在丙壬，可于壬位安产妇床帐，丙位藏衣之类，贴
挂在产妇房内北壁上。若值闰月，只看节气用之。又云∶每月产图有雷公、招摇、运鬼力
士、天狗、轩辕、大时、咸池、丰隆、吴时、白虎、大夫、天候、狂虎，凡此十三神，并从
月建易其位。所谓月空者，按《内经》云∶月廓空无写。王冰注云∶论月轮中空日也，即非
十三神之数。今《太平圣惠方》以六阳月在丙壬，以六阴月在甲庚。正如《外台》所言，正
月在丁壬，至十二月在甲庚之类，其理一也。但《外台》言之详，《圣惠》言之简耳。今人
多根据《圣惠方》者，特从其简而已。或云凡逐月安产藏衣，并向月德、月空方位。所有十三
神杀，并从节气更换。若交次月节便作次月，用书产图者，非也。假如正月十四日立春，若
妊妇十三日乳卧，岂可作去年十二月用也，必根据月分用之乃是。若根据节气更换，则天德、月
德所在差矣。然月空与壬谓之仲，天空颇相类，议者以为天空者，非十三神之数。盖课中有
天乙，贵人其位无可与对者，故此空是谓天空。值此神，百事不宜，止宜安产妇床帐藏衣之
类耳。《集圣历》云∶天德正月在丁，二月在坤，三月在壬，四月在辛，五月在干，六月在
甲，七月在癸，八月在艮，九月在丙，十月在乙，十一月在巽，十二月在庚。
又堪舆历有游年白虎杀神在太岁后一辰。如太岁卯，则白虎在寅。余仿此推之。若产及
藏衣犯之，则子母皆不利也。
王子亨云∶难产逆生论称犯一切神杀，固有是理，然亦有自然难产，儿自逆生者；及有
产肠胃俱下者，产已则复如故。此非疾病所致，气血所主。天下之理，盖有不可穷诘者，亦
宜知之。
\r安产藏衣十三神吉凶方位图\p02-g14a1.bmp\r
凡是安产和藏衣的方位，都应当在卧室内部进行分布安排。《太平圣惠方》记载：凡孕妇刚怀孕一个月时，就应绘制一份产图，用红笔写上某月某日，空着贴在某个方位上。例如正月在丙位和壬位，可以在壬位安放产妇的床帐，在丙位收藏衣物等，将这些贴挂在产妇房间北面的墙壁上。如果遇到闰月，只看节气来使用即可。又说：每月的产图中有雷公、招摇、运鬼力士、天狗、轩辕、大时、咸池、丰隆、吴时、白虎、大夫、天候、狂虎，这十三个神煞，都会随着月份的地支（月建）而改变位置。所谓“月空”，按照《黄帝内经》所说：月亮轮廓亏缺无光时不书写（或不做相关动作）。王冰注释说：这是论述月亮轮廓中空的日子，即不属于上述十三个神煞的数量范围。现在的《太平圣惠方》认为六阳月在丙位和壬位，六阴月在甲位和庚位。正如《外台秘要》所言，正月在丁位和壬位，到十二月在甲位和庚位之类，其道理是一样的。只是《外台秘要》说得详细，《太平圣惠方》说得简略罢了。现在的人多依据《太平圣惠方》，特别是因为它简略的缘故。有人说凡是逐月安产和藏衣，都朝向月德（每月的天德星）、月空方位。所有十三个神杀，都随着节气更换。如果进入下个月的节气就当作下个月，使用下一月的产图，这是不对的。假如正月十四日立春，如果孕妇在十三日临产卧床，难道可以按去年的十二月来计算吗？必须根据月份来使用才是正确的。如果根据节气更换，那么天德、月德所在的位置就会出错。然而月空与壬位称为“仲”（此处原文可能有误或特指某种对应关系，依文意理解为一种特定的时空对应），天空颇相类似，议论者认为天空不属于十三个神煞的数量范围。因为在课式中有天乙贵人，其位置没有可以与它对冲的，所以这个空亡被称为天空。遇到这个神煞，百事不宜，只适宜安放产妇床帐、收藏衣物之类的事情。《集圣历》记载：天德正月在丁位，二月在坤位，三月在壬位，四月在辛位，五月在干位（注：原文“干”疑为“午”或特定干支，此处直译），六月在甲位，七月在癸位，八月在艮位，九月在丙位，十月在乙位，十一月在巽位，十二月在庚位。
另外堪舆历法中有游年白虎杀神在太岁后一个时辰的位置。例如太岁在卯位，则白虎在寅位。其余仿此推算。如果生产及收藏衣物触犯了这个神煞，则母子都不利。
王子亨说：难产逆生论中称触犯一切神煞，固然有其道理，但也有自然难产、胎儿自己逆生的情况；以及有生产时肠子都掉出来的，生产完后又恢复原状。这些不是疾病导致的，而是由气血主宰的。天下的道理，大概有不可穷尽追问的，但也应当知晓。
The directions for safe delivery and storing clothes should be arranged within the bedroom. The *Taiping Shenghui Fang* (Formulas of the Taiping Era of Imperial Grace) states: When a pregnant woman enters her first month of pregnancy, she should draw a birth chart, write the specific month and day in vermilion ink, and leave it blank to be pasted at a certain position. For example, in the first lunar month, the positions are Bing (Bǐng) and Ren (Rén). One can place the parturient's bed and curtains at the Ren position and store clothes at the Bing position, hanging these instructions on the north wall of the parturient's room. If there is a leap month, one should only refer to the solar terms for application. It further states that each monthly birth chart includes thirteen deities or malefic spirits: Leigong (Thunder God), Zhaoyao, Yungui Lishi (Ghost-Transporting Strongman), Tiangou (Heavenly Dog), Xuanyuan, Dashí (Great Time), Xianchi, Fenglong, Wushi, Baihu (White Tiger), Dafu, Tianhou, and Kuanghu. These thirteen spirits change their positions according to the Earthly Branch of the month (Yuejian).
The term "Yuekong" (Moon Void) refers to the time when the moon's outline is empty or waning, as stated in the *Huangdi Neijing* (Yellow Emperor's Inner Canon): "When the moon's outline is empty, do not write." Wang Bing's commentary explains this as referring to the days when the lunar disk is hollow (new moon), which does not fall under the count of the thirteen spirits. The current *Taiping Shenghui Fang* posits that for the six Yang months, the positions are Bing and Ren, while for the six Yin months, they are Jia (Jiǎ) and Geng (Gēng). This aligns with what is said in the *Waitai Mi Yao* (Essential Prescriptions Worth a Thousand Gold for Emergencies), where the first month corresponds to Ding (Dīng) and Ren, up to the twelfth month corresponding to Jia and Geng; the principle is the same. However, the *Waitai Mi Yao* is detailed, whereas the *Shenghui Fang* is concise. Most people today follow the *Shenghui Fang* specifically because of its brevity.
Some argue that for monthly arrangements of safe delivery and storing clothes, one should face the Yue De (Monthly Virtue) and Yue Kong positions. All thirteen malefic spirits should change with the solar terms. If one treats the arrival of the next month's solar term as the start of the next month and uses the corresponding birth chart, this is incorrect. For instance, if Li Chun (Start of Spring) falls on the 14th day of the first month, and a pregnant woman goes into labor on the 13th day, one cannot use the chart for the previous December. One must adhere to the lunar month for correct application. If changes were based solely on solar terms, the positions of Tian De (Heavenly Virtue) and Yue De would be erroneous.
However, Yue Kong and the Ren position are referred to as "Zhong," and Kong Tian (Sky Void) is quite similar. Discussants believe that Kong Tian does not belong to the count of the thirteen spirits. In divination charts, when there is Tianyi Guiren (Heavenly Noble), whose position has no opposing counterpart, this emptiness is called Kong Tian. Encountering this spirit, all matters are unfavorable, except for arranging the parturient's bed and storing clothes. The *Ji Sheng Li* records: Tian De is in Ding in the first month, Kun (Kūn) in the second, Ren in the third, Xin (Xīn) in the fourth, Qian (Qián - likely a typo for Wu or another branch in original context, but translated as written) in the fifth, Jia in the sixth, Gui (Guǐ) in the seventh, Gen (Gèn) in the eighth, Bing in the ninth, Yi (Yǐ) in the tenth, Xun (Xùn) in the eleventh, and Geng in the twelfth.
Furthermore, in geomantic calendars, you Nian Baihu Sha Shen (Wandering Year White Tiger Malefic Spirit) is located one earthly branch after Tai Sui (Grand Duke Jupiter). For example, if Tai Sui is in Mao (Mǎo), then Baihu is in Yin (Yín). Other cases can be deduced similarly. If childbirth or storing clothes offends this spirit, both mother and child will suffer misfortune.
Wang Ziheng states: The treatise on difficult and breech births claims that offending any malefic spirit is indeed a valid reason, yet there are also cases of natural difficult birth or spontaneous breech presentation; as well as cases where internal organs prolapse during delivery but return to normal afterward. These are not caused by disease but are governed by Qi and Blood. The principles of the world are sometimes inexhaustible and beyond complete inquiry, yet one should still be aware of them.