人主自智而愚人 Some managers think they're the smart one and everyone else is stupid. 自巧而拙人 They think they're the expert and everyone else is incompetent. 若此則愚拙者請矣 巧智者詔矣 With a boss like that, idiots ask questions and the guru explains.
詔多則請者愈多矣 請者愈多 且無不請也 But when the boss explains, people ask more questions, and questions become even more questions, and eventually, people ask about everything. 主雖巧智 未無不知也 以未無不知 應無不請 其道固窮 Even if the boss really is a genius, it's impossible to know everything, and since they don't know everything, but people ask about everything, their only way forward is to fail.
為人主而數窮於其下 將何以君人乎 If you're a boss like that and blame followers for failing, how does that make you a good leader? 窮而不知其窮 其患又將反以自多 When you've failed and don't know you've failed, every mistake turns back on itself and creates more. 是之謂重塞之主 無存國矣 They call you the meddling boss of a dead-end team.
故有道之主 因而不為 責而不詔 That's why masters of the road ahead encourage us but don't do it for us, inspire us but don't explain. 去想去意 靜虛以待 They reject belief, reject theory, prepare by staying still and empty. 不伐之言 不奪之事 They don't criticize and they don't demean. 督名審實 官使自司 They set terms, establish facts, and let apprentices take it from there. 以不知為道 以柰何為實 They follow the road in ignorance, let facts speak for themselves.
堯曰若何而為及 日月之所燭 Yao showed us how to transfer power over everything lit by the sun and moon. 舜曰若何而服 四荒之外 Shun showed us how to take responsibility for everything within the four frontiers. 禹曰若何而治青北化 九陽奇怪之所際 Yu showed us how to organize the north-east and fix everything from Jiuyang to Qiguai.
I started looking at this passage because it contains a term (數窮) that also appears in At the Mercy of Ants - Part 1 in Wenzi and chapter 5 of the Daodejing, and it turned out to complement the Wenzi passage remarkably well, almost a footnote that explains the exact process that takes the activist prince from power to irrelevance. In this passage, I've interpreted 窮 as failure, and I think it works quite well.
The passage is more accurately rendered as advice to the master as ruler or lord (主) who gives orders (詔) to subordinates, staff and envoys (下, 官 and 使) who must get permission (請) from their superior (君).
In my interpretation, it's about the fate of the manager, boss or master (主) who explains (詔) to followers and apprentices (下 and 官使) who ask questions (請) of their leader (君).
Since the second paragraph contains two double negatives (無不) and two triple negatives (未無不) that don't work very well in English, to make them more readable, 無不 becomes "everything" instead of "there's nothing not".
The passage wraps up with lessons from culture heroes Yao, Shun and Yu. There aren't many helpful references to 九陽 and 奇怪 in ctext, and it's possible that these three lines, and the Yu line in particular, reflect some esoteric teaching that's lost in time (or at least to me), but I'd rather think they say exactly what they seem to say about the author's idea of good leadership. Verbs and nouns get more specific line by line, so Yao rules over everything and transfers power to an unrelated successor, Shun is responsible for settled areas, and Yu controls and transforms the north-east. From this, I like to think that 九陽 and 奇怪 are the names of geographic features of the nascent Xia dynasty, and not references to anything magical, though, of course, I could be wrong.