2. 庸 is used in the sense of 功, "merit", or meritorious work, and the analogy of the other clauses determines the meaning of 不庸, as in the translation.
3. 君子 has reference to the 王者, par. 1. It is used here in its highest application,= "the sage". 所过, 所存,—the latter phrase is interpreted morally, being="when he has fixed his mind to produce a result". This is unnecessary. 神,—"spiritual", "mysterious":—the effects are sure and visible, but the operation is hidden. In the influence of Shun in the time of his obscurity, when the plowmen yielded the furrow, and the potters made their vessels all sound, we have an example, it is said, of the 所过者化. In what it is presumed would have been the influence of Confucius, had he been in the position of a ruler, as described, Ana., XIX, xxxv, we have an example of the 所存者神. 补之,—as an object for it, I supply "society". It is understood that a leader of the princes only helps the people in a small way.