4:04

顏闔將傅衛靈公大子,而問於蘧伯玉曰:「有人於此,其殺。與之為無方,則危吾國;與之為有方,則危吾身。其知適以知人之過,而不知其所以過。若然者,吾奈之何?」

蘧伯玉曰:「善哉問乎!戒之慎之,正汝身也哉!形莫若就,心莫若和。雖然,之二者有患。就不欲入,和不欲出。形就而入,且為顛為滅,為崩為蹶。心和而出,且為聲為名,為妖為孽。

彼且為嬰兒,亦與之為嬰兒;彼且為無町畦,亦與之為無町畦;彼且為無崖,亦與之為無崖之,入於無疵。

汝不知夫螳蜋乎?怒其臂以當車轍,不知其不勝任也,是其才之美者也。戒之慎之!積伐而美者以犯之,幾矣。

汝不知夫養虎者乎?不敢以生與之,為其殺之之怒也;不敢以全與之,為其決之之怒也。時其飢飽,其怒心。虎之與人異類而媚養己者,也;故其殺者,逆也。

夫愛馬者,以筐盛矢,以蜄盛溺。適有蚉虻僕緣,而拊之不時,則缺銜、毀首、碎胸。意有所至,而愛有所亡,可不慎邪!」


Shutface was going to tutor Duke Ling of Wey's heir. He asked Qu Boyu, "This guy here's got the powers of a natural killer! If I go along with his unruliness I will endanger the state, but if I lay down the law I will endanger myself. He is smart enough to see other people's mistakes but not his own. So what do I do?"

Qu Boyu said, "Good question. Consider it carefully. Compose yourself. Physically, the most important thing is to stay close. Mentally, the most important thing is to get along. But both of these can have problems. You want to stay close without being drawn in, get along without being drawn out. If in your actions you get drawn in, you'll tip over and drown, collapse and fall. If you let your thoughts get drawn out, you'll get a reputation that will haunt you and damn you.

"If he acts like a baby, act like a baby with him. If he hops fences, hop fences with him. If he ignores the landmarks, ignore the landmarks with him. When you poke him, do it where he isn't sore. [1]

Don't you know the praying mantis? It waves its arms furiously at oncoming traffic, not knowing they can't stop it, because it thinks so well of its talents. Consider it carefully! If you mobilize your own talents and offend him, that will be about all for you. 

Or don't you know about the tiger trainer? He doesn't dare give them live food for fear of their fury in killing it. He doesn't even give them any whole food for fear of their fury in tearing it apart. By timing when they are hungry and full, he sounds the fury in their minds. Tigers are different creatures from people but they will fawn on the one who raised them if he accords with them. The one they kill will be the one who resists.

A horse lover may collect their shit in a basket and and their piss in a shell. But if a horsefly hovers near and he slaps at the wrong time, they will break the bit, smash his head, and trample his chest. It was a nice thought but his affection misled him. Can you afford not to be careful? [2]

[1] The first part of this paragraph seems to advise exactly what the previous paragraph counseled against. One hopes the last sentence will clear it up, but it is ambiguous. One reading, "Comprehend him until you get where he is without fault," makes a certain amount of sense grammatically but doesn't fit with the context. Waley has a very different interpretation, taking it as a reference to acupuncture: "If you probe him, do so in a part where the skin is not sore," playing on the word  dá that means "to penetrate, comprehend." That is, get on his good side before making any suggestions. This reading or something like it fits in better with what follows. 

[2] Shutface is interested in both saving his life and protecting the state. Qu Boyu advises him to go along with the Prince to the point that he disappears, in the sense that the prince no longer notices him. But he does not cease to exist or to influence; after all, the tiger trainer doesn't confront the tiger, but doesn't leave him exactly as he found him, either. 

The first three stories in this chapter, about Confucius and Yan Hu, Confucius and Zigao, and Qu Boyu and Shutface, are all similar in involving political missions. Are they different versions or drafts of the same idea? Or is the point to juxtapose them?  In the first two, Confucius gives different advice. Why? Because the missions are different, or the people he's talking to? The first and third both involve trying to rectify a dangerous ruler. Why is Confucius the speaker in one and Qu Boyu in the other? Graham divides the chapter into two series: these first three stories about politics and the final five praising uselessness.