01 · 乾为天

乾。元，亨，利，贞。

象曰：天行健，君子以自强不息。

《象辞》说：天道刚健，运行不已。君子观此卦象，从而以天为法，自强不息。

乾卦：大吉大利，吉利的贞卜。

《断易天机》解：乾象征天，六阳爻构成乾卦，为《易经》六十四卦之首。纯阳刚建，其性刚强，其行劲健，大通而至正，兆示大通而有利，但须行正道，方可永远亨通。

北宋易学家邵雍解

刚健旺盛，发育之功；完事顺利，谨防太强。

得此卦者，天行刚健，自强不息，名利双收之象，宜把握机会，争取成果。女人得此卦则有过于刚直之嫌。

台湾国学大儒傅佩荣解

时运：临事刚健，自强不息。

财运：施比受有福，不利买而利卖。

家宅：积善有余庆；女子过刚宜慎重。

身体：保健有恒。

这个卦是同卦（下乾上乾）相叠。象征天，喻龙（德才的君子），又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，以“元、亨、利、贞”为卦辞，表示吉祥如意，教导人遵守天道的德行。

大象：天行刚健，自强不息。

运势：飞龙在天，名利双收之象，宜把握机会，争取成果。

事业：大吉大利，万事如意，心想事成，自有天佑，春风得意，事业如日中天。但阳气已达顶点，盛极必衰，务须提高警惕，小心谨慎。力戒骄傲，冷静处世，心境平和，如是则能充分发挥才智，保证事业成功。

经商：十分顺利，有发展向上的大好机会。但切勿操之过急，宜冷静分析形势，把握时机，坚持商业道德，冷静对待中途出现的困难，定会有满意的结果。

求名：潜在能力尚未充分发挥，只要进一步努力，克服骄傲自满情绪，进业修德，以渊博学识和高尚品质，成君子之名。

婚恋：阳盛阴衰，但刚柔可相济，形成美满结果。女性温柔者更佳。

决策：可成就大的事业。坚持此卦的刚健、正直、公允的实质，修养德行，积累知识，坚定信念，自强不息，必能克服困难，消除灾难。

乾卦所包含的范围是：凡是积极向上的、刚健有力的、权威的、圆形的、男性长辈、珍贵的、富有的、寒冷的、坚硬易碎的、在上的等事物，都归于乾卦。六十四卦中乾用来象征天、阳、日、君、父、夫、圆、玉、金、冰、寒、马、赤色、快速、快车、不知疲倦等。

乾与人体对应的部位是：头、首、胸部、大肠、肺、右足、右下腹、精液、男性生殖器等。

六十四卦之中的乾，是两个乾卦同卦相叠而成，象征天，用龙来喻指有德才的君子，又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，喻示吉祥如意，教导人们顺天道而行。

乾卦是六十四卦中的第一卦，《序卦》讲述了六十四卦的排列次序，其指出：“有天地，然后万物生焉。”意思是以乾卦为天，以坤卦为地。有天地才能化生万物。乾代表阳刚劲健的主动力，坤则是承受力，两者相摩相荡而变化生出万物。

《象》中这样解释乾卦：天行健，君子以自强不息。这里指出：天道运行周而复始，永无止息，谁也不能阻挡，君子应效法天道，自立自强，不停地奋斗下去。

乾卦属于上上卦。《象》中这样来断此卦：困龙得水好运交，不由喜气上眉梢，一切谋望皆如意，向后时运渐渐高。

01.乾为天(䷀)-高岛易断

“乾”字本作

，即此卦三奇，一连纯阳，圆满之形也，后假作三数字。左旁从

，中日，上下象其光线，即太阳放光彩之象。乾之性，在人则气力圆满，刚健之义也。《说卦传》曰：“乾健也。”天之性至刚，其德至健，其体圆满盈实，其运动强进而无有间断，故以此卦此字充之。

乾： 元亨利贞。

此五字文王所系，谓之《彖》辞。《乾》之为天，上文既述之，在人则君也，父也，夫也。盖天包地，君抚民，父育子，夫帅妻，其理一也。“元亨利贞”四者，乾之德也。乾秉纯阳之性，而兼此四德，故其为气也，充满宇宙，无瞬息之间，是即健而无息之谓也。人能法乾之健，自然气力充实，俯仰无愧，孟子所谓浩然之气，“至大至刚，配义与道，无是馁也”。此即被天命德之圣人也。

“元”者始也，大也，仁也，不朽不坏，天地之大德，所以生万物也。元字从二从人，仁字天字亦然，盖在天为元，在人为仁，犹仁者推爱己之心以及于人也。

▲　甲骨文元

“亨”者通也。物始生而成之义也。在人为礼，人之处世，以礼让为贵，便可使人生爱好之情，即与仁之博爱同。

“利”者宜也，吉也，万物发达而遂其生也。在人为义，见利思义。利与义若相反，而实足以相成，以义为利，利即义也。义字从羊从我，我牧羊而衣其毛，食其肉，是自食其力，不慕夫外也。“义”者宜也，利之得其正也。利字，《说文》云“从刀从和”，和然后利，字本从和省文，古曰“利者义之和也”。

▲　甲骨文利

“贞”者正也，兼贞正、贞常、贞固之义。在人为智，盖内有神明在抱之姿，外有坚贞不拔之操，斯有守有为，自得保其终也。故曰“贞固足以干事”。

▲　甲骨文贞

盖“元亨”，物之始通也，言其时则自春而夏，言其日则自旦而昼，在人则自幼而壮，在草木则自萌芽而至繁盛也；“利贞”，物之成而又复其本也，言其时则自秋而冬，言其日则自映而夕，在人则自壮而耋，在草木则自实而陨也。为人君者，以乾天为法，故御天下之道，莫大于仁育万物，君能体仁，则天下莫不被其德。《文言传》曰：“君子体仁，足以长人。”且此卦爻象，亦非专止君上，下至匹夫匹妇，为父为夫者，其卦象、卦义、卦用亦复相同，宜推类而扩充之。“元亨”二字，专就乾之全体德性上说，“利贞”二字，更含圣人教诫之旨。何则？“贞”者正也，“利”者宜也，是贵行其所宜，守其所正也。以人事推之，必有其刚健进取之性，然自恃其勇毅果敢，或将侮人之弱，凌人之柔，欺人之愚，是自陷于过失也。惟贞正而可以克其终也，因深警之曰“利贞”。

《 彖传》曰：大哉乾元，万物资始，乃统天。云行雨施，品物流形。大明终始，六位时成，时乘六龙以御天。乾道变化，各正性命，保合太和，乃利贞。首出庶物，万国咸宁。

六十四卦，始于《乾》，终于《未济》。《未济》之卦，《离》火之性上升，坎水之性下降，为水火不相交之象。刚柔失位，事犹未成，故曰《未济》。夫《未济》非不济也，有待而济也。六十四卦，循环不已，是未济之终，即复而为乾天之始。乾为日，阳光所照，万物发育，故 坤舆得其照临而水气蒸发，腾而为云，降而为雨，寒暑燥湿，四时循环而无须臾之间。精气凝结，万物流形，是皆始于乾元一气之功德。故孔子赞之曰：“大哉乾元，万物资始，乃统天。云行雨施，品物流形。”“乾元”者，包括阴阳之称也。凡物必有始，又必有终，今以六爻之位示其理，则初爻生也，始也，上爻死也，终也。各由其物之性，而不误其时命，谓之“大明终始，六位时成”。夫资始万物者，乾元之功，而乾元亦不自以为功，必使雷、风、水、火、山、泽六子相辅而成，六子亦能承袭天意，以行天之所欲为，而不违其道。天以父道而御六子，谓之“时乘六龙以御天”。乾坤与六子协心，以行变化之道，其间功用无穷，而分量有定。乾坤六子，各全其命，生生变化，谓之“乾道变化，各正性命”。八卦协心，以能保合此造化，谓之“保合太和”。“乃利贞”者，谓日月星辰与四时事物之消长，各不愆其运转，不违其次序，得保此元气之常存，是以利且贞也。圣人体天立极，以一人而统理万机，是曰“首出庶物”。一时庶物沐圣人之化，又得发育繁殖，各有其所，书曰“黎民于变时雍”，万邦协和，即此可见。圣功王道，乾元一德包括尽之矣。

此《 彖传》自“大哉”以至“统天”，专说乾天纯阳之德体；自“云行”以至“流形”，专说天地阴阳和合交感之妙用；自“乾道”以至“性命”，专说阴阳变化之功德；至“保合太和”，扩充之于人道，始见教诫劝化之本领，于是三才之大义具备。盖人效法夫天，天之为道，以公明正大为主，则为人君、为人父、为人夫之道，亦宜以公明正大也。

此卦纯阳在上，自有君临万邦之象。圣天子体乾出治，布化宣猷，登进贤良，授之以职，又仰其德如龙者，崇以师傅，参与庶政，如汤之于伊尹，文王之于太公，一时庶职咸熙，风流令行，所谓“保合太和”。君令而臣行，上倡而下和，君臣合德，上下通志。盖君子秉纯阳之德，适当休明之全，虽有不善人，伏于里卦之 坤，不敢复露头角，是以四海靖宁，国家安康，万民咸沐浴于深仁厚泽之中，无一天不得其所；于是品物丰饶，国富民裕，兵强食足，兆民输爱国之忱，四国动会归之化，熙熙皞皞，共乐泰平，是乾之时也。

溯昔仁德天皇亲察下民之疾苦，敕百官曰：“夫天子犹太阳之照临下土，发育万物，宜代天而布化。天子为天之子，而敬承上天之志，以施行之于下民者也，故朕视众庶犹子，众庶视朕犹父也。今朕尊为天子，万福无极，众庶有或未得其所者，若鳏寡孤独，穷而无告，或孝子而待父母之疾，不得医药，或遭逢水火二难，而不能抚育妻子，或罹疾病，不得药饵，朕岂忍晏然漠视哉！凡而百官，是朕众子中最年长而有德者也，其怜恤子弟，固当与朕同心。今后三年，除天下租税，救万民之疾苦，尔百官其共体此意，所谓一夫不获是予辜。朕实不胜饥渴之忧，愿汝等三年之内，与朕同此艰苦，以实行救荒之政。”百官谨而奉命，皆感戴君恩之厚，于是世风一变，上自权贵，下至贱民，济贫恤穷之风盛行，有余财者，赈济穷民，贷土田者，不收田租，贷家屋者，不征家税，惟以博爱为荣誉。是以兆民无不蒙王泽者，如大旱之得甘雨。迨三年之后，天皇登楼，远见炊烟之飏，欣然则咏《高屋》之御制。迄今追诵敕文，讽咏歌谣，无不感怀圣德也。

盖乘乾御宇之世，风同道一，明良相庆，无复所间；然气运迭更，极盛必衰，或潜龙而不用，或亢龙而有悔，运会之升降，阴阳消长之理，古今同然。故君子之处世，辨六爻之时，玩其辞，即可知天命之向背。凡人筮得此卦，法太阳之循环而不暂息，一切动静之为，要皆奉乾以为法。其宏量卓识，以见龙飞腾得力，正可进而有为之时。然气运之通塞进退各有其宜，初爻虽见其才德如龙，而时机未会，未可进而当事也。二爻可进之时既来，而应以九五，二五各以阳德应之，犹非阴阳相亲也。三爻更近上位而在下，拮据黾勉，颇劳思虑。至四爻，则五爻之盛运将来，察上下之情，审进退之机，待时而动，尚未决也。五爻得盛大之气运，百绩考成，正乘时得位之际也。上爻以乾之气运既过，要宜速退而无悔。九二之“利见大人”，由初九确乎不拔之志操；九三之无咎；由九二之谨慎不伐；九四之无咎，由九三之乾乾惕若；九五之“利见大人”，由九四之能疑能审。故积功累行在于人，而成德达才在于天。至九五，则潜龙之精神既竭，忧疑之念虑全消，无思无为，惟有“同声相应，同气相求”之乐而已，则亢龙之悔，不必待至上九而后知也。是所谓理之不可违，数之不可逃，几之不可不预者也。

《大象》曰：天行健，君子以自强不息。

“天行健”，一言以断定乾天全卦之德。行者运也，讲也，为也，往也，道也；谓天道运行，犹如太阳日日运行，循环不息，无一刻之停止也。君子体天行之刚健，天理浑然，无一毫人欲之间，自强不息，自足当天下万般之事业。然此自强者，亦非暴戾猛进而不知止，妄用健强之谓也。玩索“潜龙”、“亢龙”及用九“无首”之辞，而可知其义也。

【占】　得此卦者，要临事刚健，自强不息，犹天行也。又要包括“ 元亨利贞”之四德。乾有施德而不计利之意。

○　女子：筮得此卦，以阴居阳，有刚强过中之嫌。宜慎重也。

○　天候：二三四五之中，变则必晴也。

○　买卖：不利买而利卖也。

○　祸福：谓积善余庆，积不善余殃，恐有不在当代而在后裔也。

○　常人：有高其身而不知鄙事之虞。

○　贤者：有知天命而独行是道，恐群阴潜伏，有群小构谗之惧。

Judgment

Legge: The Dynamic represents what is great and originating, penetrating, advantageous, correct and firm.

Wilhelm/Baynes: The Creative works sublime success, furthering through perseverance.

Blofeld: The Creative Principle. Sublime Success! Persistence in a righteous course brings reward.

Liu: The Creative brings great success, benefiting all through perseverance.

Ritsema/Karcher: Force: Spring Growing Harvesting Trial. [This hexagram describes your situation in terms of the primal spirit power that both creates and destroys. It emphasizes that dynamic, unwearied persisting, the action of Force, is the adequate way to handle it. To be in accord with the time, you are told to: persist!]

Shaughnessy: The Key: Primary reception; beneficial to determine.

Cleary(1): Heaven creates, develops, brings about fruition and consummation.

Cleary(1): The creative is successful; this is beneficial if correct.

Wu: The Originator is primordial, pervasive, prosperous and persevering.

The Image

Legge: Heaven, in its motion, gives the idea of strength. The superior man, in accordance with this, nerves himself to ceaseless activity.

Wilhelm/Baynes: The movement of heaven is full of power. Thus the superior man makes himself strong and untiring.

Blofeld: This hexagram symbolizes the power of the celestial forces in motion, wherewith the Superior Man labors unceasingly to strengthen his own character.

Liu: Heaven moves powerfully; the superior man strengthens himself unceasingly.

Ritsema/Karcher: Heaven moves persistingly. A Chun tzu uses originating strength not to pause.

Cleary(1): The activity of heaven is powerful; superior people thereby strengthen themselves ceaselessly.

Wu: Heaven moves in full strength. Thus the jun zi strives ceaselessly to be selfreliant.

COMMENTARY

Confucius/Legge: All things owe their inception to the vast and originating power of The Dynamic. It contains all the meaning of the word: Heaven. Clouds move, rain falls, and the myriad things appear in their created forms. The sages comprehend the link between the end and the beginning. They understand how the changes of the six lines of the hexagram are accomplished, each in its season, and with this knowledge they ascend toward Heaven as though mounted on six dragons. The intent of The Dynamic is to transform everything so that it reflects its correct nature as originally conceived by the mind of Heaven. Thereafter, this great harmony is preserved in union and firm correctness. The sage appears aloft, high above all things, and the myriad states are harmoniously united.

Legge: For the Chinese, the dragon has been from the earliest times a symbol of dignity, wisdom, sovereignty and sagehood. It is the symbol of the superior man, and especially the "great man," exhibiting all the virtues and attributes of Heaven. Although the dragon's home is in the water, it can disport itself on land, and also fly through the air. The sage rules in the world of men as Heaven rules nature. He sees the connection between the end and the beginning as the law of cause and effect in the operations of nature and human affairs. The various steps in that course are symbolized by the lines of the hexagram, and the ideal sage, conducting his ideal government, is represented as driving through the sky in a carriage drawn by six dragons.

NOTES AND PARAPHRASES

Judgment: The Dynamic is the life force itself.

The Superior Man tirelessly furthers the Great Work of Transformation. The image of a dragon appears in every line of this hexagram, except the third. Like most symbols, the dragon has both a positive and a negative aspect. In Western myth, it is usually an adversary which the hero must conquer before he can obtain a treasure or often, a captive maiden. The Chinese, on the other hand, regard the dragon positively. Blofeld comments: In China, the dragon has always been regarded as a highly admirable creature of celestial origin. Dragons provide rain; make rivers run and rule the ocean. The European dragon is clearly of another species. This seeming anomaly may say more about how east and west perceive the forces of nature, rather than refer to any true differences in the forces perceived. Wilhelm compares the dragon to the electrical energy within a

thunderstorm -- as lightning it can destroy us, but in the form of electricity it can be harnessed to do useful work. A dragon is nothing if not a huge serpent, and this suggests the idea of the "serpent power," or Kundalini energy which when aroused in the human body has been likened to a sudden jolt of electricity running up from the base of the spine to the top of the head. The Kundalini force

is equated in turn with sexual energy -- dynamic power which ensures the continuance of all but the most primitive of living organisms. Without the powerful energy of sexuality, life as we know it could not exist. When the dragon remains unconquered in the cave-like depths of the unconscious, the life force autonomously rules our lives and we become passive vehicles for random desires and appetites. This "electricity" will flow wherever it finds a circuit of least resistance, and under these conditions an individual's life is largely "created" by chance and circumstance. When one begins the Work, the task of Individuation, one assumes the role of the hero or warrior, who does battle with the dragon in order to bring it under his will. This is a great struggle, and success is not guaranteed, but if one is able to control the primordial power of the life force, the treasure (or the maiden, which in the male psyche amounts to the same thing), is obtained. This is tantamount to attaining a higher level of

consciousness -- in its highest form it constitutes "enlightenment." The symbolism of all of the hexagrams works on many different levels, and this is especially true of the first two, which must be studied together for a full comprehension of each. (Kabbalists, for example, will recognize in these two figures the same forces found in Chokmah and Binah on the Tree of Life.) For the purposes of this comparison it must be noted that the first hexagram symbolizes Heaven, and the second symbolizes Earth: Force and Form. (As consciousness is to the body it inhabits, so Force is to Form and Heaven to Earth.) Form is magnetic, or "negative" in polarity, and Force is dynamic, or "positive."

In esoteric symbolism "Heaven" does not mean the universe above us -- it means the consciousness within us. This polarity is also reflected in the

relationship between the ego and the Self -- in a properly regulated psyche, the ego is always magnetic to the dynamic Self. There is an invisible universe within the visible one, a world of causes within the world of effects. There is force within matter, and the two are one, and are dependent for their existence on a third, which is the mysterious cause of their existence. There is a world of soul within a world of matter, and the two are one, and caused by the world of spirit.

F. Hartmann -- Paracelsus: Life and Prophecies

SUGGESTIONS FOR MEDITATION

To get a fuller grasp of the numinously beautiful structure of the I Ching and the transcendent reality which it reflects, one should meditate on each of the

hexagrams as often as possible -- one can never exhaust their meaning. The first two hexagrams (because they are the "cosmic parents" of all the others), are especially rich in their associations. Here are a few suggestions for meditation:

1. Compare and contrast the general ideas in the first three hexagrams, noting how the third is a logical progression of the first two.

2. The Confucian commentary on The Dynamic is particularly rich in

meaning. Read it over and over again -- it contains the principles of the Work as outlined in more detail in the other hexagrams. Compare the sixth sentence with the ideas in hexagram number twenty, Contemplation.

3. Compare the first two hexagrams with hexagram number eleven, Harmony, and number twelve, Divorcement, noting the implications of the symbolism in terms of the proper management of the Work.

“乾三连”，也即乾卦三爻皆为阳爻，纯阳、全阳之卦，阳刚意象。乾卦为天，为天、为强、为高大、为宽广、为尊贵、运动不止、为明亮、为纯净、为健全等。乾卦之德为刚键，表示天体运行不息，春夏秋冬更替不止，任何力量都难以改变其规律性，故刚强而键全，其规律性渗透到各个层面。

乾为圆满：圆而不缺，周而复始，小则原点，中则圆圈，大则圆球；充实盈满。

乾为开始：乾卦为自然规律，故为起始点、出发点。（注释：乾为始坤为终）

乾为健行：“天行健”，自强不息。

乾为纯粹：纯净专一，绝无掺杂。

乾为精华：精气为物，荟萃精华。

乾为正直：不偏不移、坚恒中正。

乾为广大：天之大，无可比。

乾为命令：生命不息，令行禁止。

乾为神灵：阴阳不测之谓神。

乾为变化：天道变化无穷尽，“化雨裁之谓之变”。

乾为锐进：天体运行，无所阻抗。

乾为强盛：阳中之阳，强中之强。

乾为滋长：阳长阴消。

乾为高上：天高而上。

乾为大道：规律、规范。

乾为真诚：本质，正确、自然的。

乾为善良：天之本，“元者，善之长也”。

乾为嘉美：天道亨通，无处不起作用。“亨者，嘉之会也”。

乾为中和：“中庸”之中，核心。

乾为“无常”：“仁、义、礼、智、信”乃天之五德。

乾为元亨利贞：元亨利贞，乃春夏秋冬也，周而复始，循环不止；元，始也，本源、根本，为仁德，亨，通达，生长发展，为礼德，利，“宜也”，为义德，贞，贞固，即“正也”，为智德。

乾为幸福：天赋恩惠，万物皆得。

乾为喜悦：天赋恩惠，得之皆喜。

乾为富有：天道规律无所不赋、无所不包。

乾为强暴：天灾强大，暴乱世间。

乾为残酷：天力无比，毫不容赦。

乾为傲慢：君尊统治、高傲自慢。

其他象意：乾卦为向上、老成、活动、积极、迈进、决断、威严、有功、振奋、统一、统帅、坚固、发光、激烈、扩大、任性、惩罚、愤怒、侵略、制裁、强制、冷酷、过倍、轻视、压抑、灾害、专横、专制、独善、独霸、死亡。乾卦表现为圆的、充实的、坚硬的、完美无缺的、大广的、心冷的、光泽的、高的、相连的、古老的、精致的、高级高档的、神气活现的、趾高气扬的、转圈的、大亦色的、金黄色的、刚性的、旧的、荷刻的、盛大的。

乾为敬畏，为威严，为刚坚，为道德，为盛德，为品行，为性情（即乾元），为精神，为诚信，为善良，为扬善，为积善，为仁爱，为易（变），为忿恨，为生（生活、生命），为庆祥，为天休（天赐福佑），为嘉美，为福禄，为高扬，为宗族，为乐善好施，为深谋远虑。

从人物类象而言：一般从全社会讲，代表上层人物及有领导地位的尊贵之人；如果失势，则为下贱之辈。从局部单位讲，为核心及起决定作用的人物。从家族讲，为长辈及老人。故有乾为：君王、圣人、英雄、统治者、独裁者、掌权者、管钱者、总统、首相、使节、议员、委员长、校长、代表、元老、厂长、经理、董事长、书记、主席、会长、名人、专家、官吏、军官、律师、银行家、一把手、祖父、父亲、家长、中心人物、专横者、傲慢者、后台人物、旅（行）人、恶人、过于自信者、乞丐、下人、僵尸、神仙。

从身体类象而言：乾为头、首、胸部、大肠、肺、骨、右足、右下腹、精液、男生殖器、身体强健、体质寒凉、骨瘦之人。

从动物类象而言：乾为龙、虎、马、大象、狮、天鹅。

从器物类象而言：乾为金玉珠宝、玛瑙、宝物宝器、首饰、帽子、高档衣物、高档用品、金钱、钟表、镜子、眼镜、古董（古老的）、旧物（陈旧的）、文物、神物、供神用具、高级车辆、高级火车、动力火车、高级飞机、高档门、道门（修道的门，道门深远，传承不易）、小米、木果、瓜（西瓜或者冬瓜类圆形状）、珍味、马肉、多骨、肝肺、干肉、腊肉、诸物之首、圆物、辛辣之物、变形金属制品、甲兵、圭臬、卜筮（蓍）。

从场所类象而言：乾为圣地、寺院、神殿、佛堂、教堂、皇宫、宫殿、高级住宅（别墅）、大会堂（会议中心）、京城都市、博物馆、名胜古迹、院、宫殿、政府饥构、机关大院、环形体商场、教学楼、广场、车站、高楼、公共厕所、弯曲的大道、郊野、远处、古建筑、河海、山陵、大川。

从天象类象而言：乾为晴、冰、雹、霰、寒、凉、太阳。

从时间类象而言：立冬、秋冬交节之季，农历九月、十月，庚辛戌亥年月日时；下午19：00-23:00，共四小时；每月十五月圆时。

从方位类象而言：西北（后天八卦）、正南（先天八卦）。

从数字类象而言：乾为0（0是圆的，常常在断应期时候使用）、一（先天数）、六（后天数）、四（五行数）、九（五行数）、百、岁（年，周天一周）、天（一天24小时）。

从干支类象而言：乾为金，十干为庚辛（金），纳甲为甲壬；十二支为戍亥。

从味道类象而言：辛辣。

从色彩类象而言：大赤、金黄、白色、黑色。

从疾病类象而言：头面疾病、胸肺部疾病、筋骨病、上焦疾、硬化性疾病、老病、旧病、伤寒之病、变化异常之病、急性暴病、节肠疾病、便闭壅结。