[I found the Chinese word bo, ie plenty, broad. Crucifix is under +,
'ten' side strokes.]

Therefore, the superior man honors his virtuous nature, and
maintains constant inquiry and study, seeking to carry it out to its
breadth and greatness, so as to omit none of the more exquisite and
minute points which it embraces, and to raise it to its greatest height
and brilliancy, so as to pursue the course of the Mean. He cherishes
his old knowledge, and is continually acquiring new. He exerts an
honest, generous earnestness, in the esteem and practice of all
propriety.
[Therefore the gentleman honour self nature of virtue, and constantly
study and inquire knowledge, seeking to propagate it wide and broad,
but putting great effort concentrating on the minute (Tao), reaching
the apex of high understanding, and move on the central path
(action-in-the-mean). Cherish the old and study the new; sincere,
honest in greatest respect to rituals.]

Thus, when occupying a high situation he is not proud, and in a
low situation he is not insubordinate. When the kingdom is well
governed, he is sure by his words to rise; and when it is ill governed,
he is sure by his silence to command forbearance to himself. Is not
this what we find in the Book of Poetry: "Intelligent is he and
prudent, and so preserves his person?"
[Therefore when occupying on top is not arrogant and when in low
position is not boastful or overdoing. Country has Tao, its words are
enough to interest the people; if country has no Tao, its silence is
enough to put people into dumbness to speak. Book of Poetry said:
'Already bright also wise, in protecting his body, his likeliness is
called conservative.]

The Master said, "Let a man who is ignorant be fond of using
his own judgment; let a man without rank be fond of assuming a
directing power to himself; let a man who is living in the present age
go back to the ways of antiquity--on the persons of all who act thus
calamities will be sure to come."
[Stupid and good in self discrimination, low class but good in
honouring self, are those born now in this present time. Let return to
the Way of the old. Just like this. Calamity will quickly reach the
bodies of the former (stupid and low class).]

To no one but the Son of Heaven does it belong to order
ceremonies, to fix the measures, and to determine the written
characters.
[Not son of heaven (sky), does not comment on rituals, does not fix the
degrees, does not examine the written words.]

Now over the kingdom, carriages have all wheels of the same
size; all writing is with the same characters; and for conduct there
are the same rules.
[Today's world, carriage equivalents to path (carriage path), books
equivalent to words, action is equivalent to conduct between two or
more persons.]

One may occupy the throne, but if he have not the proper
virtue, he may not dare to make ceremonies or music. One may have the
virtue, but if he do not occupy the throne, he may not presume to make
ceremonies or music.
[Who ever has the throne, impropriety is not his virtue, he does dare
to make ceremonies of amusement. Whoever has the virtue, impropriety
does not occupy his position, he does not dare to make ceremonies of
amusement.]

The Master said, "I may describe the ceremonies of the Xia
dynasty, but Chi cannot sufficiently attest my words. I have learned
the ceremonies of the Yin dynasty, and in Song they still continue. I
have learned the ceremonies of Zhou, which are now used, and I follow
Zhou."
[I say Xia rituals, Chi is insufficient to demonstrate; I study the Yin
ritual, in Song the ritual was still present in use. I study Zhou
rituals, prently it is been used, I follow Zhou.]

He who attains to the sovereignty of the kingdom, having those
three important things, shall be able to effect that there shall be few
errors under his government.
[The world's king has three importance, his loneliness is a crisis.]
[If you look at the Chinese word king, by taking off top and bottom
strokes plus vertical stroke, horizontal stroke is left. This stroke
represents the One or Tao. Off the top stroke, word becomes soil. Off
bottom stroke, word becomes ten, the crossing is the Mark on our
forehead or nose bridge.]

However excellent may have been the regulations of those of
former times, they cannot be attested. Not being attested, they cannot
command credence, and not being credited, the people would not follow
them. However excellent might be the regulations made by one in an
inferior situation, he is not in a position to be honored. Unhonored,
he cannot command credence, and not being credited, the people would
not follow his rules.
[The top person, although good without proof; no proof is cannot be
believed or trusted. No belief or trust the people do not obey. The
bottom person, although good but not respected. No respect is no belief
or trust. No belief or trust the people do not obey.]

Therefore the institutions of the Ruler are rooted in his own
character and conduct, and sufficient attestation of them is given by
the masses of the people. He examines them by comparison with those of
the three kings, and finds them without mistake. He sets them up before
Heaven and Earth, and finds nothing in them contrary to their mode of
operation. He presents himself with them before spiritual beings, and
no doubts about them arise. He is prepared to wait for the rise of a
sage a hundred ages after, and has no misgivings. His presenting
himself with his institutions before spiritual beings, without any
doubts arising about them, shows that he knows Heaven. His being
prepared, without any misgivings, to wait for the rise of a sage a
hundred ages after, shows that he knows men.
[Therefore the Way of the gentleman is self paying attention to own
body. As proof of self worth, pay attention to all citizens. Examine
the three kings and make no mistake. Establish or create the heaven
(sky) and earth relationship but not contrary to their
operations.Question the existence of ghost and spirit but no disbelief.
One hundred generations in waiting for the sage but no misgiving or
confusion.]
[Why indulge in ghost and spirit if Confucianism is only a philosophy?]
[Why have to wait for one hundred generation for a sage?]
[The descendants of Confucius are by now about 90 over generations. So
it is about time for the sage to appear.]
[Is this the prediction?]

[Question the existence of gjhost and spirit but no disbelief, this is
understanding heaven (sky). Waiting for a hundred generations, sage it
is but no misgiving or confusion, that is to know or understand
people.]
[Legge missed the verses.]

Such being the case, the movements of such a ruler,
illustrating his institutions, constitute an example to the world for
ages. His acts are for ages a law to the kingdom. His words are for
ages a lesson to the kingdom. Those who are far from him look longingly
for him; and those who are near him are never wearied with him.
[Therefore gentleman moves and the world classifies it as Tao.
Gentelman acts and the world classifies it as laws. Gentleman speaks
and the world classifies it as the model or pattern or example.
Distance from it can have hope; close to it hence no dissatisfaction or
dislike.]

It is said in the Book of Poetry: "Not disliked there, not
tired of here, from day to day and night to night, will they perpetuate
their praise." Never has there been a ruler, who did not realize this
description, that obtained an early renown throughout the kingdom.
[In there no evil, in here no shooting; continuous for several days and
nights, in always forever praise gentleman for not having not like
this. And lice (one extra dot in the Chinese word) has popularity with
all the world people.]

Zhong Ni handed down the doctrines of Yao and Shun, as if they
had been his ancestors, and elegantly displayed the regulations of Wen
and Wu, taking them as his model. Above, he harmonized with the times
of Heaven, and below, he was conformed to the water and land. He may be
compared to Heaven and Earth in their supporting and containing, their
overshadowing and curtaining, all things. He may be compared to the
four seasons in their alternating progress, and to the sun and moon in
their successive shining.
[Zhong Ni's ancestors taught lesson on Yao and Shun, and displayed the
regulations and rules of Wen and Wu. Above regulation according to
heaven (sky) and time; below confounds to water and soil. Gentleman is
like heaven (sky) and earth in nothing that they do not support and
contain, nothing that they do not cover. Gentleman is like movement of
the four seasons in opposition direction; like the sun and moon, they
substitute or represent bright or understanding.]
[Sun and moon when come close together they represent bright or
understanding. This is indirect indication to bring our both eyes
inward to focus on the centre in between. So you need to understand
Taoism to know this.]
[Bi is used to represent gentleman or chun zi. Therefore gentleman or
sovereign king is refering to Tao. How can a king moves in opposite
direction against the four seasons. This is an indication of return. We
are to return home. Cultivating self is cultivating a return to our
source.]

All things are nourished together without their injuring one
another. The courses of the seasons, and of the sun and moon, are
pursued without any collision among them. The smaller energies are like
river currents; the greater energies are seen in mighty
transformations. It is this which makes heaven and earth so great.
[All things are nourished together and do not injure each other. Tao
together moves and does not collide. Small virtue flows like stream;
big virtue sincerely transform. This is why heaven (sky) and earth can
be regarded as great yeh.]

It is only he, possessed of all sagely qualities that can exist
under heaven, who shows himself quick in apprehension, clear in
discernment, of far-reaching intelligence, and all-embracing knowledge,
fitted to exercise rule; magnanimous, generous, benign, and mild,
fitted to exercise forbearance; impulsive, energetic, firm, and
enduring, fitted to maintain a firm hold; self-adjusted, grave, never
swerving from the Mean, and correct, fitted to command reverence;
accomplished, distinctive, concentrative, and searching, fitted to
exercise discrimination.
[Alone makes the world to become holy; he is considered can apprehend,
understand, discriminate and know; enough to hold a court (king and
official meeting). Magnanimous, wealthy, benign and soft, these are
enough to have forbearance. Development, strong, steel or diamond, and
determination, these are enough to have a firm hold (on government).
Cleanliness, grave or serious, central and upright, these are enough to
have respect or reverence. Communication, resonable, secretive and
observation, these are enough to have differences.]

All-embracing is he and vast, deep and active as a fountain,
sending forth in their due season his virtues. All-embracing and vast,
he is like Heaven. Deep and active as a fountain, he is like the abyss.
He is seen, and the people all reverence him; he speaks, and the people
all believe him; he acts, and the people all are pleased with him.
[Broad, wide, plenty, deep spring, and in time outpouring over. Broad,
wide, plenty like the heaven (sky), deep spring like the deep sea. Seen
and the people don't disrecpect. Speak and people don't disbelieve.
Action or move and people don't not to discuss.]

Therefore his fame overspreads the Middle Kingdom, and extends
to all barbarous tribes. Wherever ships and carriages reach; wherever
the strength of man penetrates; wherever the heavens overshadow and the
earth sustains; wherever the sun and moon shine; wherever frosts and
dews fall:-all who have blood and breath unfeignedly honor and love
him. Hence it is said, "He is the equal of Heaven."
[Therefore his fame overspread all over the Middle Kingdom (China), and
extends to other states. Ships, carriages wherever can reach, human
strength which make way of path, heaven (sky) which covers, earth which
gives support or containment, sun and moon which shine upon, frost and
dew which gather, whichever that has blood and breath, doesn't not to
respect those near at heart. Therefore it is called intercourse or
equal with heaven (sky).]

It is only the individual possessed of the most entire
sincerity that can exist under Heaven, who can adjust the great
invariable relations of mankind, establish the great fundamental
virtues of humanity, and know the transforming and nurturing operations
of Heaven and Earth--shall this individual have any being or anything
beyond himself on which he depends?
[Alone in the world reaching sincerity, can understand all the world
great scriptures. He establishes the world's great identity, knows
heaven (sky) and earth's transformation and nurturing. Has he anything
to depend on?]

Call him man in his ideal, how earnest is he! Call him an
abyss, how deep is he! Call him Heaven, how vast is he! Who can know
him, but he who is indeed quick in apprehension, clear in discernment,
of far-reaching intelligence, and all-embracing knowledge, possessing
all Heavenly virtue?
[Chirping his benevolence, deep, deep his depth, broad and great is his
heaven (sky). Indiscreed is not able to firm intelligent, sage
knowledge, reaching heavenly virtue. His whosoever can know about it ?]