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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.