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柔刚不一也，善为制者，但引其性情而已矣。
原注：刚柔相济者也，柔者济之以刚，刚者济之以柔，而不得其情，而反助其刚暴，犹
之武士而得士卒，则成杀伐。如庚金生于七月，遇丁火而激其威，遇乙木而助其暴，遇己土
而成其志，遇癸水而益其锐；不如柔之刚者，济之可也，壬水是也，盖壬水有正性，而能引
通庚之情故也。若以刚之刚者激之，其祸曷胜言哉？太柔者济之以刚，而不驭其情，而反益
其柔也，譬之烈妇而遇恩威，则成淫贱。如乙木生于三月，遇甲、丙 、壬而喜，则输情 ；
遇戊庚盛而畏，则失身；不如刚之柔者，济之可也，丁火是也，盖丁火有正情，则能引动乙
木之情故也。若以柔之柔者合之，其弊将何如哉！余皆类推。
任氏曰：刚柔之道，阴阳健顺而已矣。然刚之中未尝无柔，所以阳喻乾，乾生三女，是
柔取乎刚；柔之中未尝无刚，所以阴喻坤，坤生三男，是刚取乎柔，夫春木、夏火、秋金、
冬水、季土，得时当令，原局无克制之神，其势雄壮，其性刚健，不泄则不清，不清则不秀，
不秀则为顽物矣。若以刚斩其柔，谓寡不敌众，反激其怒而更刚矣。春金、夏水、秋木、冬
火、仲土，失时无气，原局无生助之神，其势柔软，其性至弱，不劫则不辟，不辟则不化，
不化则为朽物矣。略以柔引其刚，谓虚不受补，反益其弱而更柔矣。是以泄者有生生之妙，
克者有成就之功，引者有和悦之情，从者有变化之妙。克、泄、引、从四字，宜详审之，不
可概定，必须以无入有，向实寻虚，斯为玄妙之旨。若庚金生于七月，必要壬水，乙木生于
八月，必要丁火，虽得制化之义，亦死法也。设使庚金生于七月，原局先有木火，而壬水不
见，又当如何？莫非弃明现之木火，反用暗藏之壬水乎？乙木生于八月，四柱先有劫印，而
丁火不现，莫非弃现在之劫印，反求无形之丁火乎？大凡得时当令，四柱无克制之神，用食
神顺其气势，泄其菁英，暗处生财，为以无入有；失时休囚，原局无劫印邦身，用食神制杀，
杀得制则生印，为向寻虚。宜活用，切勿执一而论也。
壬申 戊申 庚辰 甲申
己酉 庚戌 辛亥 壬子 癸丑 甲寅
庚金生于七月，地支三申，旺之极矣，时干甲木无根，用年干壬水，泄其刚杀之气。所
嫌者，月干枭神夺食。初年运走土金，刑丧早见，祖业无恒；一交辛亥，运转北方，经营得
意，及壬子癸丑三十年财发十余万。其幼年未尝读书，后竟知文墨，此亦运行水地，发泄菁
华之意也。
壬戌 戊申 庚寅 丙戌
己酉 庚戌 辛亥 壬子 癸丑 甲寅 乙卯
庚金生于七月，支类土金，旺之极矣，壬水坐戌逢戊，枭神夺尽，时透丙火，支拱寅戌，
必以丙火为用。惜运走四十载土金水地，所以五旬之前，一事无成：至甲寅运克制枭神，生起丙火，及乙卯二十年，财发巨万，所谓蒲柳望秋而凋，松柏经冬而茂也。
辛酉 丁酉 乙未 丁丑
丙申 乙未 甲午 癸巳 壬辰 辛卯
乙木生于八月，木凋金锐，幸日主坐下库根，干透两丁，足以盘根制杀，祖业丰盈，芹
香早采。但此造之病，不在杀旺，实在丑土；丑土之害，不特生金晦火，其害在丑未之冲也。
天干木火，全赖未中一点微根，冲则被丑中金水暗伤，以致秋闱难捷。至癸巳运，支全金局，
癸水克丁，遭水厄而亡。
戊辰 辛酉 乙亥 甲申
庚戌 辛亥 壬子 癸丑 甲寅 乙卯
乙木生于八月，财生官杀，弱之极矣，所喜者，坐下印绶引通官杀之气，更妙甲木透时，
谓藤萝系甲。出身虽寒微，至亥运入泮，壬子联登甲第，及壬癸运，早遂仕路之光；丑运丁
艰，甲寅克土扶身，不次升迁；乙卯仕至侍郎。此造之所喜者，亥水也。若无亥水，不过庸
人耳。然亥水必要坐下，如在别支，不行生化之情，功名不过小就耳。
This chapter explores the wisdom of balancing firmness and gentleness in the Five Elements: the attributes of the Five Elements (e.g., Metal as firm 🔥, Wood as gentle 🌱) require skillful harmony rather than forceful suppression. The key lies in "guiding their nature"—adapting to their essence and achieving dynamic balance through methods such as restraint, dissipation, guidance, or compliance. Mishandling, such as using harsh means to suppress firmness (e.g., a warrior abusing violence), can escalate conflict; conversely, using gentle methods to harmonize weakness (e.g., a strong-willed woman facing coercion) can exacerbate fragility. For example:
Ren's Supplement: Firmness and gentleness are manifestations of Yin and Yang (🌞 Yang firmness and 🌙 Yin gentleness). Those in season (e.g., Spring Wood 🌱, Summer Fire 🔥) exhibit robust energy and require "dissipating their essence" (e.g., using the Resource Star to dissipate). Those out of season (e.g., Autumn Wood withering) are extremely weak and need "guidance or compliance" (e.g., using the Seal Star to nurture). The core lies in flexibly applying the four methods—"restraint, dissipation, guidance, and compliance"—avoiding rigid rules. Instead, one must consider the entire Bazi chart, "seeking the intangible within the tangible." For example:
Case Studies:
The Five Elements' firmness (e.g., Metal 🔥) and gentleness (e.g., Wood 🌱) require dialectical harmony: excessive firmness breeds violence, excessive gentleness fosters timidity. Balance is achieved through "channeling their nature"—using generative and restrictive forces (e.g., Ren Water 🌊 dissipating Geng Metal 🔥) to facilitate natural transformation, not confrontation. The essence lies in the four methods—"restraint, dissipation, guidance, and compliance"—reflecting the dynamic equilibrium of Yin and Yang 🌞🌙.
Firmness-gentleness philosophy mirrors cosmic unity in duality: firmness as Yang 🌞 (drive, creation), gentleness as Yin 🌙 (inclusion, continuity). Its deeper revelation is "reversal is the movement of the Dao"—extremes reverse (over-firmness breaks), and only dynamic balance (Fire-Water harmony 🔥🌊) generates life. Modernly, this calls for abandoning mechanical thinking and embracing systemic views: personal growth, like Five-Element flow, requires顺应 timing (dissipate when strong, guide when weak).