The essential key to swift and profound divination techniques

每見，貴人食祿，無非祿馬之鄉；源濁伏吟，惆悵歇宮之地。狂橫起於勾絞。禍敗發於元亡。宅墓同處，恐少樂而憂多。萬里回還，乃是三歸之地。

Commonly, noblemen enjoy their salaries because they are in the land of禄马; those with a murky origin and hidden chant are only left to lament in the resting palace. Rash and violent events arise from the Goujiao evil star. Misfortunes and ruin come from Yuanchen and Wangshen. If a house and its grave are in the same place, it is likely to have little joy and much sorrow. If one travels a thousand miles and can return, it is because he has reached the 'three returns' place.

四殺之父，多生五鬼之男。六害之徒，命有七傷之事。眷屬情同水火，相逢於沐浴之間。骨肉中道分離，孤宿猶嫌於隔角。

A father with four killers produces sons with five ghosts. Those who commit the six harms will have seven injuries in their destiny. When relatives have feelings like water and fire, they meet in the bathing place. Those who are separated from their flesh and blood on the way are both Guchen and Guasu, and also have the problem of being separated by the angle.

須要制其神煞，輕重較量；身剋殺而尚輕，殺剋身而尤重。至於循環八卦，因河洛以為文，略之為定一端，究之翻成萬緒。

One must control those divine evils, and also compare their severity: when the day ruler overcomes the seven calamities, the harm is still relatively light; but when the seven calamities come back to overcome the day ruler, the damage becomes much heavier. As for the cycle of the Eight Trigrams, it originally follows the pattern of the Yellow River Chart and the Luo Writing; briefly speaking, it only establishes a single point, but when deeply examined, it becomes a complex web of myriad matters.

若值，扳鞍踐祿，逢之則佩印乘軒；馬劣財微，遇之則流而不返。善惡相伴，搖動遷移，夾殺持丘，親姻哭送；兼須察其操執，觀其秉持。原薄論其骨狀，成器藉於心源。

If auspicious deities such as "Pán Ān" and "Jiàn Lù" appear, one will receive an official seal and ride in a state carriage. But if theThe Post-horse is of poor quality and the wealth is weak, encountering them will lead to being stranded away and unable to return. Good and evil accompany each other, causing instability and frequent changes. Those trapped by a killing star and staying at a burial site will have relatives and kin weeping them off. Additionally, one must examine their character and integrity: for those with weak foundations, their physical constitution should be considered; whether they can achieve success depends entirely on the source of their heart.

木氣盛而仁昌。庚辛虧而義寡。吉曜而有喜，疑其災器。福星臨而禍發，以表凶人。

When the wood energy is strong, benevolence and virtue flourish. If the metal elements of Geng and Xin are lacking, righteousness becomes weak. When auspicious stars are present, one should expect good fortune, but if instead something suspicious occurs, it indicates that the person themselves has become a vessel for misfortune. When a star of good fortune is present yet misfortune occurs, it clearly shows that the person is inherently wicked.

處定求動，剋未進而難遷；居安慮危，可以凶中而卜吉。貴而忘賤，災自奢生；迷而不返，禍從惑起。殊當易從變處為萌，福善禍淫，吉凶異兆。

When in a state of stillness and calm but wishing for change, if the responding energy has not yet arrived, it is difficult to make a transition; those who dwell in ease and smoothness but consider potential dangers can foresee good from misfortune. Once one becomes prominent, forgetting the past lowliness leads to calamity from extravagance; when lost and unaware of returning, calamity arises from confusion. Especially important to understand: the place of change is where the initial signs begin. Blessings descend upon the virtuous, while calamities befall those indulging in desires; good and bad fortune each have their own signs.

至於公明、季玉，尚無變識之文；景純、仲舒，不載比形之妙。詳其往聖，蓋以前賢；或指事以陳謀，或約文而切理。多或少利，二義難精。今者參詳得失，補綴道蹤，規為心鑑，永掛清瑩，引列終緒，十希得九。

As for persons like Guan Gongming and Wang Jiyu, they have not left behind writings on adapting to circumstances; even scholars like Guo Jingchun and Dong Zhongshu have not recorded the subtle methods of analogy and symbolic representation. Careful examination of ancient sages and reference to past virtuous men shows that some presented strategies directly in response to situations, while others succinctly expressed words that accurately addressed matters. Whether they obtained more or less, the profound meanings of both approaches remain difficult to grasp fully. Now, I have considered their merits and shortcomings, pieced together the traces of the Daoist arts, and established them as a clear mirror in my mind, ever hanging bright and clear. I have listed these threads to their very end, hoping to attain nine parts out of ten.

用之為官，不可傷。用之為財，不可劫。用之為印，不可破。用之食神，不可破。用之為祿，不可沖。

Those who use official stars should not allow the official star to be harmed. Those who use wealth stars should not allow the劫财 to steal it. Those who use seal stars should not allow the wealth star to destroy it. Those who use food stars should not allow the枭印 to take it away or destroy it. Those who use禄 should not allow it to be冲.

若有七殺須要制，制伏太過反為凶；若遇傷官須要靜，此是子平萬法宗。

If there is a seven杀, there must be something to control and restrain it; however, if the control is excessive, it may turn into misfortune. If there is a wounded official, it should be allowed to remain calm and not act recklessly. This is the fundamental principle of the Zi Ping school of divination.

傷官最怕為官運。正官尤忌見財星。印綬好殺，嫌財位。陽刃怕沖，宜合迎。

The Harmful Official pattern is most afraid of encountering the Official destiny. The Pure Official pattern especially dislikes seeing the Wealth star, which can overstimulate the Official and then attack the self. The Seal and Cord pattern prefers to have the Seven Killers to generate it, but dislikes the Wealth position harming it. The Yang Blade fears being冲 (conflicted), and is suitable to have a combination to welcome and restrain it.

比肩要逢七殺制。七殺喜見食神刑。有祿怕見官星到。食神最喜偏財臨。此是子平撮要法，江湖術者仔細明。

When there are too many same heavenly stems, there should be a seven killer to control them. If the seven killer is too strong, it is favorable to see the food god to restrain it. If there is already a built-up official position, then the official star should not appear again. The food god most prefers to see a biased wealth star, as the food god generates wealth, allowing the energy flow to be smooth. This is the essence of Zi Ping's method, and the itinerant fortune tellers should carefully understand it.

夫格局者，自有定論，今略而述之。印綬見財，行財運、又兼死絕，必入黃泉；如柱有比肩，庶幾有解。

This pattern is already determined. Now I will briefly explain. In the case of the official star pattern, if wealth is seen, and then wealth is in operation, but it falls in a dead or绝 position, it will certainly lead to death. If there is a rival star in the four pillars to oppose the wealth and protect the official star, it can be somewhat resolved.

正官見殺，及傷官刑沖破害，歲運相併必死。正財偏財，見比肩分奪、劫財陽刃，又見歲運沖合必死。

The pattern of the official star is seen with seven killers, along with the harmful star, and the evils of punishment, conflict, rupture, and harm. If this is further compounded by the big years and the great journeys, death is certain. The pattern of the official wealth and the biased wealth is seen with the equal star dividing and seizing, along with the劫财 and the Yang blade. If this is further compounded by the big years and the great journeys coming to clash or combine, death is certain.

傷官之格、財旺身弱、官殺重見、混雜沖刃，歲運又見必死；活則殘傷。拱祿拱貴填實，又見官空亡沖刃，歲運重見即死。

A person with the pattern of Wounding Official (Shang Gan) where wealth is strong but the self is weak, and where officials and evils are repeatedly appearing, mixed together and disturbing the Yang Blade, will certainly die if this pattern reappears in the big years and destiny years. Even if they survive, they will suffer serious injuries. If someone has the pattern of supporting luck (Gong Lu) or supporting wealth (Gong Gui), but the real characters fill up the pattern, and then officials, Kongwang, and the cutting of the blade appear again and again in the big years and destiny years, they will die immediately.

日祿歸時，刑沖破害；見七殺官星空亡沖刃必死。殺官大忌，歲運相併必死。其餘諸格，並忌殺及填實，歲運併臨必死。

The pattern "Day's Wealth Returns to the Hour" is dangerous if it meets conflicts, clashes, destruction, or harm, and also encounters seven killers, official stars, Kongwang, and the cutting blade. In such cases, death is certain. Seven killers and official stars are major evils; if they appear together in the stream year and big year, death is certain. Other patterns also generally avoid seven killers and filled positions; if they appear together in the stream year and big year, death is certain.

會諸凶神惡煞勾絞空亡弔客墓病死宮諸煞，十死九生。官星太歲、財多身弱，元犯七殺，身輕有救則吉，無救則凶。

If all kinds ofInauspicious Spirit恶煞—Goujiao, Kongwang, Diaoke, and the bad stars like Mu, Bing, and Si—come together, then out of ten people, nine will die. If the official star is exactly at the Tai sui, and the person's fortune has too much wealth but weak body, and the original chart already has the seven杀, then even though the body is weak, if there is a remedy, it will be auspicious; if there is no remedy, it will be inauspicious.

金多夭折，水盛飄流，木旺則夭，土多痴呆，火多頑愚，太過不及。作此論，一不可拘，二須敢斷；必須理會推之，求其生死決矣！

Excess of metal leads to夭折, excess of water leads to drifting, excess of wood leads to short life, excess of earth leads to stupidity, and excess of fire leads to stubbornness and ignorance—these are all cases of excess or deficiency. To make such judgments, one must first not be rigid in following established methods, and secondly must have the courage to make decisive statements. One must fully understand the principles before applying them, only then can one determine the fate of life and death.

夫造命書，先賢已窮盡天地精微之蘊而極矣！自唐李虛中一行禪師、宋徐升東齋、明王詮醉醒子諸公，登覺《淵海》《淵源》，其理雷同，至矣！盡矣！無非木火土金水之微妙耳。

The composition of destiny books was already thoroughly explored by predecessors, reaching the profound essence of heaven and earth. From Tang dynasty's Li Xuzhong and Yixing, through Song dynasty's Xu Shengdongzhai, to Ming dynasty's Wang Qian and Zui Xingzi, they successively completed two books, "Yuanhai" and "Yuan Yuan." The principles in these books are essentially the same, and it can be said that they have reached the peak and the limit. In short, it is merely about the subtle interactions among wood, fire, earth, metal, and water.

今之後學，加增旨意、口訣；莫非先賢已發之餘意，大同小異。今將《淵海》、《淵源》二書，合成一集，一覽便知；不必尋究二書之旨，刪繁去簡，永為矜式。

Nowadays, later scholars have added many interpretations and mnemonics, but these are merely variations on the meanings already established by earlier sages. Now combining the two books, "Yuanhai" and "Yuan Yuan," into one collection, one can see clearly without needing to search separately for the meanings of each. Remove the complicated parts and retain the essential points, forever serving as a standard for scholars.