20 Observing earth below, wind above
Observing, having washed the hands but not presented the offering, there is sincerity that is reverent.
... overseeing the people benevolently and being admired by them. ... helping people by influencing them rightly and being trusted by everyone. ... this means that progressive cultivation to cut off delusion requires the use of subtle observation.
Observing the spiritual way of heaven, the four seasons are orderly. Sages use the spiritual way to establish education, and all the world accepts. ... That wich is sacred and unknowable is called spiritual.
The spirit is truthfulness, truthfulness is sincerity, sincerity is the heart of humanity. The heart of humanity is basically harmonious, docile, balanced, and upright; mind impresses mind, so there is spontaneous acceptance without the need to present and offering.
... "the great observed" refers to the suble observation of the absolute; "on hight" refers to transcendence of all unenlightened states of mind. "Harmonious" means not deviating from essential nature, and being omnipresent in all phenomena. "Balance" means not falling into either extreme of samsara or nirvana; "rectitude" means simultaneous awareness of the ultimate truth and the conventional truth, without missing anything.
The "spiritual way of heaven" is inherent virtue, which includes the four qualities of eternity, happiness, selfhood, and purity; like the four seasons, these are orderly.
... the ancient buddhas examined the "regions" of possible experience and observed the people in various states of being, then set up various teachings to accommodate them, just as the wind travels over the earth reaching everywhere.
Those who are weak and lowly cannot see far, so they are ignorant like children. When undeveloped people are like children, this is not considered bad, but if developed people are like children, there is no way to govern nations and bring peace to earth.
The path of developed people is to cultivate themselves seriously and to regard the faults of others as their own.
To interpret the six lines in terms of contemplating mind;
the first represents ideal buddhahood, which is like being a child, without knowledge.
The second represents intellectual buddhahood, which is like a woman without real wisdom.
The third represents contemplative buddhahood, wich is just observing one's own mind.
The four represents semblance buddhahood, close to the real state.
The fifth represents partial realization of buddhahood, helping oneself and helping others.
The top line represents ultimate buddhahood, not grasping nirvana, observing all beings in the cosmos, manifesting compassion and innocence.
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