On the Tianyi Nobleman
Original Text
天乙者，乃天上之神，在紫微垣、阊阖门外，与太乙并列，事天皇大帝，下游三辰，家在己丑斗牛之次，出乎己未井鬼之舍，执玉衡较量天人之事，名曰在乙也。其神最尊贵，所至之处，一切凶煞隐然而避。
《壶中子》云：贵人分治昼夜，各自专权，以昼生遇昼贵，夜生遇夜贵，为得力。或以子后为昼，午后为夜；或以日出为昼，日入为夜，皆是臆说。不若只以寅申分阴阳，冬至后用阳贵，夏至后阴贵。人命一阳生后遇阳贵为得力，一阴生后遇阴贵为得力。《三车一览》则以甲阳木乘少阳之气生乎东方，至巳而用事毕矣，故退藏于未而为贵。庚阳金乘少阴之气而生乎西，至亥而用事毕矣，故退藏于丑而为贵。戊阳土冲和中央播于四时，甲因之，万物生；庚因之，万物成，则生成之理毕矣。乙乃阴木，己乃阴土，二位无气失类而无所居，必待申子生旺水土滋养充实补助不足，此二者喜见申子而为贵。
丙丁之火当盛夏至酷而害万物，性熄于酉，藏于亥，以西北成齐之气而和，此二者以酉亥阴气和而为贵。壬癸之水至穷冬则其性严而杀万物，惟啬于卯，潜于巳，以东南温燠之气而和，此二者以巳卯阳气和而为贵。辛乃阴金，执方不能自化，须假寅午生旺之火锉刚革而成形为贵。《广录》云：甲阳木、戊阳土、庚阳金，皆喜土位。未者，土之正位；丑者，土安静之地，所以牛羊为贵。细分之，甲尤喜未，庚尤喜丑，各归其库也，戊子、戊寅、戊午喜丑，丑者、火人胎养之乡，戊辰、戊申、戊戌喜未，未者，木人之库，土人生旺之位也。乙者，阴木；巳者，阴土，阴土喜生旺，阴木爱阳水，所以鼠猴为贵。然乙尤喜子，子者，水之旺乡；己尤喜申，申者，坤之正位。丙丁属火，火墓在戌；壬癸属水，水墓在辰。辰戌，魁罡之地，贵人不临，故寻寄火贵于酉亥，寄水贵于卯巳，皆归根复命之乡。六幸阴金，喜阳火生旺之地，故以马虎为贵。更宜以纳音互换。推寻须比和，则其贵为福，若丙火得酉，火至此死，焉足贵哉！
阎东叟云：论天乙贵，须就五行喜忌，如甲人有戊有庚，得癸未、乙丑，遇二吉而带印为上，遁见丁丑、辛未者次之，乃三阴喜在印库。乙人得戊申、庚子生旺之土，己人得甲申、丙子生旺之水，此阴木阴土喜于财旺。丙丁得丁酉、乙亥，壬癸得乙卯、癸巳。此水火不嫌死绝。六辛得丙寅、丙午，此阴金不嫌鬼胜，得二为上，得一次之。《紫虚局》以此为贵人入庙，遇者主金紫贵。
《八字金书》论贵神，又分优劣，即前六十甲子吉凶，其归要与禄、马同窠，不犯交退，伏神，支干相合为贵，紧要在月日时支干相合。
林开论天乙相合，如甲子见己未，无死绝、冲破、空亡，更有福神助，至贵。如犯上忌减力，又多难无福。戊子见己丑，不犯上忌，更有福助，此为次格。有死绝减力，有冲破、空亡，风尘吏也。辛未见庚寅，不犯上忌，有福助，为第三等；死绝减力，冲破、空亡，平生多难，卑冗官耳。
阎东叟论贵合贵食，如甲得己丑、己未，戊得癸丑、癸未，庚得乙丑、乙未，乙得庚子、庚申，己得甲子、甲申，丙得辛酉、辛亥，丁得壬寅，壬辰，如此类谓之贵合。甲食丙，乙食丁，丙丁贵在酉亥，甲得丙寅、丙辰，乙得丁酉、丁亥；庚食壬，辛食癸，壬癸贵在卯巳，庚得壬申、壬戌，辛得癸卯、癸巳，如此类谓之贵食。有贵合则官多荣显，有贵食则禄多称意，三者兼之，官高禄重。
《三命提要》以天乙在贵神六合上，如甲戊庚在子午，则子合丑，午合未。乙己在丑巳，丙丁在寅辰，壬癸在申戌，辛在未亥，皆主大福，遇两合以上尤贵。
《宝鉴》有天乙扶身，取贵人夹拥太岁，如壬寅人得甲寅日时，壬贵在卯，甲癸在丑夹拥乎寅，丙申人得戊申准此。入贵格，别无刑冲，主一生少病，早年享福；常格得之，终身无刑狱之灾。
有乾夹贵神，如甲戊庚人得丑未，日时上却带甲戊庚一字，主显异。
《指南》有夹贵逢六合，如壬癸人见辰而得癸酉合，丙丁人见戌而得丁卯合，取前后各有天乙贵，更禄马临身，主大富贵。
有福星贵人，如一命，壬子、癸卯、庚戌、庚辰，壬骑龙背；又贵在卯巳，得辰是福星扶贵人也。
《烛神经》曰：「天乙贵遇生旺，则形貌轩昂性灵颖悟，理义分明，不喜杂术，纯粹大器，身蕴道德，众人钦爱。死绝则执拗自是，喜游近贵。与劫煞并，则貌厚有威，多谋足计。与官符并，则文翰飘逸，高谈雄辩。与建禄并，则文翰纯实，济惠广游，君子人也。若落天中或与天中合，或与天中连珠，当有伶伦之态，好呕吟，伎艺人也。
又曰：天乙贵，三命中最吉之神。若人遇之则荣，功名早达，官禄亦易近。如三命皆乘旺气，终登将相公侯之位。大小运行年至此，亦主迁官进财，一切加临，至此皆为吉兆。凡贵人所临之处，大概喜生旺，无冲破，道理顺，不落空亡，天干纳音偕和，更得禄马而昼夜不背。或年时互换贵，如甲午人见辛丑时，丙申见己亥之类。或四乾并在一支上见贵，如丑未生而得甲戊庚之类。或四位天干通聚贵，地支为五行聚贵。更遇天月二德为佳。《理愚歌》云：「贵人或落空亡里，禄马背违如不值。」《宝鉴》云：「贵人无气，虽有如无。」《洞玄经》云：「贵人嗔则凶来。」可见命中有贵，不可就为吉论，要当细详。
Interpretation
Tianyi is a divine being in the sky. It is located outside the Changhe Gate in the Purple Forbidden Enclosure and stands side by side with Taiyi. It serves the Great Emperor of the Celestial Emperor. It descends to travel among the three celestial bodies. Its home is in the area between the Ox and the Girl Constellations corresponding to the earthly branch Jichou. It emerges from the area of the Well and the Ghost Constellations corresponding to the earthly branch Jivei. It holds the jade balance to measure and judge matters between heaven and humans, and is named Tianyi. This divine being is the most noble. Wherever it arrives, all evil spirits will hide and avoid it.
The "Hu Zhong Zi" says: The noble stars govern the day and night respectively, each having its own authority. If one is born during the day and encounters the day - noble star, or is born at night and encounters the night - noble star, it is considered beneficial. Some think that after midnight is the day and after noon is the night; others believe that sunrise marks the start of the day and sunset the start of the night. These are all just conjectures. It is better to simply divide yin and yang by the positions of yin (3 - 5 a.m.) and shen (3 - 5 p.m.). After the Winter Solstice, use the yang - noble star; after the Summer Solstice, use the yin - noble star. For a person's fate, if they encounter the yang - noble star after the emergence of yang qi, it is beneficial; if they encounter the yin - noble star after the emergence of yin qi, it is also beneficial. The "San Che Yi Lan" states that jia (the first of the ten Heavenly Stems, representing yang wood) rides on the qi of lesser yang and is born in the east. By the time it reaches si (9 - 11 a.m.), its function is completed, so it retreats and hides in wei (1 - 3 p.m.) and becomes noble. Geng (the seventh of the ten Heavenly Stems, representing yang metal) rides on the qi of lesser yin and is born in the west. By the time it reaches hai (9 - 11 p.m.), its function is completed, so it retreats and hides in chou (1 - 3 a.m.) and becomes noble. Wu (the fifth of the ten Heavenly Stems, representing yang earth) is in harmony at the center and spreads throughout the four seasons. With the influence of jia, all things are born; with the influence of geng, all things are completed, thus fulfilling the principle of generation and completion. Yi (the second of the ten Heavenly Stems, representing yin wood) and ji (the sixth of the ten Heavenly Stems, representing yin earth) have no qi and are out of place and have no proper position. They must wait for shen (the ninth of the twelve Earthly Branches) and zi (the first of the twelve Earthly Branches) to generate and strengthen water and earth, so as to be nourished, enriched, and compensated for their deficiencies. These two (yi and ji) are considered noble when they meet shen and zi.
The fires of Bing and Ding are extremely scorching during midsummer and harm all things. Their nature extinguishes in You and hides in Hai. They are harmonized by the qi of completion and harmony in the northwest. These two (You and Hai) are considered precious because they are harmonized by the yin qi. The waters of Ren and Gui are extremely harsh in the depths of winter and kill all things. They are sparing in Mao and hide in Si. They are harmonized by the warm qi in the southeast. These two (Si and Mao) are considered precious because they are harmonized by the yang qi. Xin is the yin metal. It cannot transform on its own. It needs the prosperous fires of Yin and Wu to file and reform it into shape, which is considered precious. As the "Comprehensive Records" says: Jia is the yang wood, Wu is the yang earth, and Geng is the yang metal. They all favor the earth positions. Wei is the proper position of the earth, and Chou is the quiet place of the earth. Therefore, the Ox and the Goat are considered precious. To be more specific, Jia especially favors Wei, and Geng especially favors Chou, as they each return to their storage places. Wuxu, Wuyin, and Wuwu favor Chou, as Chou is the place where the fire element is in the embryonic and nurturing state. Wuchen, Wushen, and Wuxu favor Wei, as Wei is the storage place for the wood element and the prosperous position for the earth element. Yi is the yin wood, and Ji is the yin earth. The yin earth favors the prosperous state, and the yin wood loves the yang water. Therefore, the Rat and the Monkey are considered precious. However, Yi especially favors Zi, as Zi is the prosperous place of water; Ji especially favors Shen, as Shen is the proper position of the Kun trigram. Bing and Ding belong to fire, and the tomb of fire is in Xu; Ren and Gui belong to water, and the tomb of water is in Chen. Chen and Xu are the places of Kui and Gang. The noble stars do not come here. Therefore, the noble positions for fire are sought in You and Hai, and the noble positions for water are sought in Mao and Si, which are all the places where things return to their roots. Xin, the yin metal, favors the prosperous places of yang fire. Therefore, the Tiger and the Horse are considered precious. Moreover, the纳音 (the five - element associations of the sixty - year cycle) should be interchanged for further analysis. When seeking, they should be in harmony, then the noble positions will bring good fortune. If Bing fire meets You, the fire dies here. How can it be precious!
Yan Dongsou said: When discussing the Tianyi Noble, one must consider the likes and dislikes of the Five Elements. For example, for a person with the Heavenly Stem of Jia, if there are Wu and Geng, and they encounter Guiwei and Yichou, it is the best when they meet two auspicious signs and have the Seal Element. It is the second - best if they encounter Dingchou and Xinwei through the Hidden Stems, as the three Yin Elements prefer to be in the Seal Treasury. For a person with the Heavenly Stem of Yi, if they get Wushen and Gengzi, which are prosperous Earth Elements; for a person with the Heavenly Stem of Ji, if they get Jiashen and Bingzi, which are prosperous Water Elements. This shows that the Yin Wood and Yin Earth Elements prefer a prosperous Wealth Element. For those with the Heavenly Stems of Bing and Ding, getting Dingyou and Yihai; for those with the Heavenly Stems of Ren and Gui, getting Yimao and Guisi. For these Water and Fire Elements, being in a state of death and extinction is not a concern. For the six Xin, getting Bingyin and Bingwu. For this Yin Metal Element, being overcome by the Ghost Element is not a problem. It is the best to get two such combinations, and the second - best to get one. In the "Zixu Bureau", this is regarded as the Noble entering the temple, and those who encounter it will be blessed with high - ranking official positions and great wealth.
The "Eight-Character Golden Book" discusses the noble deities and further differentiates their superiority and inferiority. That is, regarding the good and bad omens of the previous sixty Jiazi combinations, its essence is the same as that of the "Lu" (heavenly stems representing good fortune) and "Ma" (auspicious stars). It is considered noble if it does not violate the principles of intersection, retreat, and hidden deities, and if the heavenly stems and earthly branches are in harmony. The most crucial thing is the harmony between the heavenly stems and earthly branches of the month, day, and hour.
Lin Kai discussed the combination of Tianyi. For example, when Jiazi meets Jiwei, without death, decline, breaking, or emptiness, and with the assistance of auspicious gods, it indicates extremely high nobility. If it violates the above taboos, its power is reduced, and there will be many difficulties and no blessings. When Wuzhi meets Jichou, without violating the above taboos and with the assistance of blessings, this is the second - grade pattern. If there is death or decline, its power is reduced; if there is breaking or emptiness, one will be just an ordinary official in the common world. When Xinwei meets Gengyin, without violating the above taboos and with the assistance of blessings, it is the third - grade; if there is death or decline, its power is reduced; if there is breaking or emptiness, one will have many difficulties in life and be just a low - level and redundant official.
Yan Dongsou discussed the so - called "Noble Combinations" and "Noble Diets". For example, when Jia (Wood) meets Jichou or Jivei, Wu (Earth) meets Guichou or Guiwei, Geng (Metal) meets Yichou or Yivei, Yi (Wood) meets Gengzi or Gengshen, Ji (Earth) meets Jiazi or Jiashen, Bing (Fire) meets Xinyou or Xinhai, Ding (Fire) meets Renyin or Renshen. Such cases are called "Noble Combinations". Jia feeds on Bing, and Yi feeds on Ding. Bing and Ding are noble in You and Hai. So when Jia meets Bingyin or Bingchen, and Yi meets Dingyou or Dinhai; Geng feeds on Ren, and Xin feeds on Gui. Ren and Gui are noble in Mao and Si. So when Geng meets Renshen or Renxu, and Xin meets Guimao or Guisi. Such cases are called "Noble Diets". Those with "Noble Combinations" often have glorious official careers, and those with "Noble Diets" often have satisfactory incomes. If one has all three (the specific meaning of "three" here may need further context, presumably referring to noble combinations, noble diets and something else), they will hold high - ranking positions and enjoy heavy emoluments.
In "Summary of the Three Fates", it is stated that when Tianyi (a kind of auspicious star in Chinese astrology) is on the auspicious god's Liuhé (a kind of astrological combination). For example, for the stems Jia, Wu, and Geng, when they correspond to Zi and Wu (two of the twelve Earthly Branches), then Zi combines with Chou, and Wu combines with Wei. For Yi and Ji, they correspond to Chou and Si; for Bing and Ding, they correspond to Yin and Chen; for Ren and Gui, they correspond to Shen and Xu; for Xin, it corresponds to Wei and Hai. All these situations indicate great fortune, and those encountering more than two combinations are especially noble.
According to "The Precious Mirror", when there is Tianyi (a celestial noble star in traditional Chinese divination) protecting the body, one should take the noble stars to embrace the Tai Sui (the annual star). For example, for a person born in the year of Ren Yin, if they have the day and hour of Jia Yin, the noble star of Ren is in Mao, and Jia and Gui are in Chou, embracing Yin. For a person born in the year of Bing Shen, if they have Wu Shen, it is the same. If one meets the criteria of a noble fate and there are no other conflicts or punishments in the horoscope, it indicates that they will have few illnesses in their life and enjoy good fortune in their early years. If an ordinary person meets these conditions, they will be free from the disasters of imprisonment throughout their life.
There is the noble god of dry and clamp. For example, for those born in the years of Jia, Wu, or Geng who get Chou or Wei, and if the day or hour column contains one of the characters Jia, Wu, or Geng, it indicates something remarkable.
The "Guide" states that when there is a noble combination with the six - harmony in the Bazi. For example, for those with Ren or Gui in their Bazi, when they see Chen and get the combination of Gui and You; for those with Bing or Ding in their Bazi, when they see Xu and get the combination of Ding and Mao. If there are Tianyi Noble Stars both before and after, and the Lucky Stars of Salary and Horse are in the relevant positions of the Bazi, it indicates great wealth and high status.
There is the auspicious star of the lucky patron. For example, in a certain horoscope with the year pillar Renzi, the month pillar Guimao, the day pillar Gengxu, and the hour pillar Gengchen, it is the pattern of "Ren riding on the dragon's back". Moreover, the auspicious positions are in Mao and Si, and getting Chen means that the lucky star is supporting the auspicious patron.
According to "Zhu Shen Jing": "If Tianyi Noble Star meets the prosperous stage, one will have a majestic appearance, be intelligent and perceptive, be clear about principles and righteousness, dislike miscellaneous arts, be a pure and great person, possess moral integrity, and be respected and loved by others. If it meets the declining stage, one will be stubborn and self - opinionated, and like to associate with the noble. When combined with Jie Sha, one will have a thick - featured and imposing appearance, and be resourceful. When combined with Guan Fu, one will have elegant literary skills and be a great debater. When combined with Jian Lu, one will have pure and practical literary skills, be kind - hearted and well - traveled, and be a gentleman. If it falls in Tianzhong, or combines with Tianzhong, or forms a continuous pattern with Tianzhong, one will have a charming and showy demeanor, like to sing and chant, and be an entertainer."
It is also said that Tianyi Guiren is the most auspicious god among the three fates. If a person encounters it, they will have glory, achieve fame and success early, and easily obtain official positions and emoluments. If all three fates are in a prosperous state, they will eventually reach the positions of generals, prime ministers, and dukes. When the major and minor luck cycles and the annual fortune reach this point, it also indicates a promotion in official position and an increase in wealth. All circumstances that come under its influence are auspicious signs. Generally speaking, where the noble star is located, it is preferable that the situation is prosperous, without being broken or damaged, the principles are in order, not falling into the void, the heavenly stems and the纳音 are in harmony, and it is accompanied by the Lucky Horse and the Lucky Salary without being contrary day and night. Or there is an exchange of noble stars between the year and the hour, such as a person born in the year of Jiawu meeting the hour of Xin Chou, or a person born in the year of Bing Shen meeting the hour of Ji Hai. Or the four Heavenly Stems gather on one Earthly Branch to form a noble situation, such as those born in the years of Chou or Wei meeting Jia, Wu, or Geng. Or the four Heavenly Stems gather together to form a noble situation, and the Earthly Branches form a gathering of the five - elements' noble stars. It is even better if they also encounter the Heavenly Virtue and the Moon Virtue. "The Song for Dispelling Ignorance" says, "If the noble star falls into the void, and the Lucky Horse and the Lucky Salary are contrary, it is as if it doesn't exist." "The Precious Mirror" says, "If the noble star has no energy, although it exists, it is as good as non - existent." "The Scripture of Mysterious Insights" says, "If the noble star is angry, misfortune will come." It can be seen that just having a noble star in one's fate cannot be simply regarded as a good omen, and it needs to be carefully analyzed.