If, on the other hand, in the midst of difficulties we are always
ready to seize an advantage, we may extricate ourselves from misfortune.
A translator cannot emulate the conciseness of 雜於害 “to blend
[thoughts of advantage] with disadvantage,” but the meaning is as
given. Tu Mu says: “If I wish to extricate myself from a dangerous
position, I must consider not only the enemy’s ability to injure
me, but also my own ability to gain an advantage over the enemy.
If in my counsels these two considerations are properly blended,
I shall succeed in liberating myself.... For instance, if I am
surrounded by the enemy and only think of effecting an escape, the
nervelessness of my policy will incite my adversary to pursue and
crush me; it would be far better to encourage my men to deliver a
bold counter-attack, and use the advantage thus gained to free
myself from the enemy’s toils.” See the story of Ts‘ao Ts‘ao, VII.
§ 35, note. In his first edition, Capt. Calthrop translated §§ 7–9
as follows: “The wise man perceives clearly wherein lies advantage
and disadvantage. While recognising an opportunity, he does not
overlook the risks, and saves future anxiety.” This has now been
altered into: “The wise man considers well both advantage and
disadvantage. He sees a way out of adversity, _and on the day of
victory to danger is not blind_.” Owing to a needless inversion of
the Chinese, the words which I have italicised are evidently
intended to represent § 8!