Guiguzi: The Second Chapter on Reaction

The great transformers of ancient times were born together with the formless. By reversing, they observe the past; by repeating, they verify the future; by reversing, they know the past; by repeating, they know the present; by reversing, they know the other; by repeating, they know the self. If the principles of movement and stillness, emptiness and fullness do not accord with the present, one reverses to the past to seek answers. There are matters that, by reversing, yield repetition; this is the intent of the sages, and it must not be overlooked.

Speech is movement. Silence is stillness. Following their words, we listen to their meanings. If the words do not accord, we reverse and seek them, and the response will surely emerge.

Note: Those who truly reached the realm of great transformation in ancient times were born with the formless. By repeatedly calculating the past to verify the future, inferring the past from the present, and inferring the present from the past, they repeated such calculations. If the principles of movement and stillness, emptiness and fullness in reality do not correspond to the present, then one refers to past events for reference. Comparing and verifying front and back, this is the meaning of the sages, and one must pay close attention.

Speech has images, and affairs have comparisons; having images and comparisons, one observes the subsequent details. An image represents the affair. A comparison aligns the words. By seeking the audible through the formless, the hooked words align with the affair, revealing the true nature of people. It is like setting nets to catch beasts; by spreading many nets at the junctions and monitoring them, when the way aligns with the affair, they emerge on their own. This is the net for catching people, and one should constantly hold the net to drive them.

Note: Speech has images, and affairs can be compared. Thus, images can serve as metaphors to analyze their patterns. Using images to represent affairs, and comparisons to describe details, one uses these formless means to seek verbal expression, thereby probing the direct thoughts of others. This is like setting nets to catch beasts: spreading nets everywhere and leaving one side open, one only needs to guard that side. This is the guideline for the method of catching people, and it should be practiced regularly.

When we reverse and go, they return and come; speech has images and comparisons, thereby establishing the foundation. We repeat, follow, reverse, and reiterate, ensuring that all matters do not lose their descriptions. The sages make the wise and the foolish alike, and affairs are never doubted. Therefore, those who are good at reversing and listening can transform like ghosts and spirits to obtain the truth. When the transformation is appropriate, the herding is examined carefully. If the herding is not examined carefully, the truth is not clear. If the truth is not clear, the foundation is not firmly established. In changing images and comparisons, there must be reverse words to listen from afar. To hear the sound, one reverses to silence; to expand, one reverses to收敛 (restrain); to rise, one reverses to lower; to take, one reverses to give. To open the feelings, one uses images and comparisons to herd the words. Like sounds call to each other, real principles return to the same origin. Sometimes because of this, sometimes because of that, sometimes to serve superiors, sometimes to manage subordinates. This is how one listens to truth and falsehood, knows similarities and differences, and obtains the real and deceptive feelings. Actions, speech, and silence enter and exit with this; joy and anger are seen through this pattern; all are based on pre-established laws. By reversing to seek repetition, one observes what is entrusted, hence the use of this.

Note: By repeatedly pushing, speech should have images and comparisons, and that is sufficient. One may emphasize, suddenly act, reverse infer, or re-discuss, and all matters can be described. The sages consider foolishness and wisdom alike, meaning they doubt nothing. Therefore, those who are good at listening to others' words can explore subtle changes within them. If one is not careful and loses balance, one cannot understand the true meaning; if one does not understand the true meaning, there is no foundation for further deduction. Changing images and comparisons must have points of reverse inference. If one wants to hear more, one remains silent; if one wants to exaggerate, one first restrains; if one wants to be high, one first lowers; if one wants to acquire, one first gives. Thus, to grasp others' changes, one uses the method of images and comparisons, analyzes their language, and resonates through commonalities, which is the same principle. Whether because of this or that, whether for upward or downward purposes, analyzing truth and falsehood allows one to know similarities and differences, and whether their words are true or false. In general, whether moving or still, it all follows this; joy and anger emotions can be seen through this, all using this as a law for front-and-back analysis, looking at what the other party wants to express.

When we desire calmness to listen to their words, observe their affairs, discuss all things, and distinguish male and female. Even if it is not their affair, seeing the subtle allows one to know the category. If one probes people and resides within them, measuring their abilities and shooting at their intentions; the correspondence is never lost, like the direction of the Teng Snake, or like the drawing of an arrow in chess; thus, knowing begins with oneself, and knowing oneself leads to knowing others. Their mutual understanding is like the flatfish swimming together; their seeing of forms is like light and shadow; their observation of words is never lost, like a magnet attracting iron; like the tongue taking meat from roasted bones. Their interaction with others is subtle, their seeing of feelings is swift; like Yin and Yang, like circle and square. Before seeing the form, one uses the circle to guide it; after seeing the form, one uses the square to deal with it. Advancing, retreating, left, and right, one manages them with this. If one does not first establish oneself, the herding of people is not upright; thus, the use is not skillful, which is called forgetting feelings and losing the way. If one examines oneself first and establishes it to herd people, the strategy has no shape, and no door is seen, which is called the Heavenly Spirit.

Note: One should be calm and listen to others' statements, observe their affairs, discuss all things, and distinguish male and female. Although it is not the affair itself, one can know the category from the subtle. If one wants to know what is inside others, based on the other party's abilities, one analyzes their intentions, ensuring no mistakes, changing like the Teng Snake, and like drawing a bow and shooting an arrow. Thus, knowing others begins with knowing oneself; only by knowing oneself can one know others. This is called mutual understanding, like a pair of swimming fish, responding to each other. Like observing light and shadow, they correspond to each other; analyzing others' words will not fail, just as a magnet attracts iron, or the tongue takes meat from bones. One can analyze the subtle and quickly know others' thoughts. Like Yin and Yang, circle and square, although the shape is not yet seen, one can first speak of the circle; after the shape appears, one responds with the square. Thus, advancing, retreating, left, and right are all without problems, managing them with this. If one does not first stabilize oneself, then analyzing others will be unstable, and thus it cannot be called skillful. Therefore, when analyzing others, one should be rational and calm, without emotional involvement.