Translator's Note: These are two distinct passages attributed to Teacher Hong Wenliang, sourced from different web locations but likely part of his broader teachings on meditation and the nature of mind.

Passage 1

English Translation:

Teacher Hong Wenliang:

Our mind's capacity [心量, xīnliàng] is originally vast and immense, its applications infinite. The six sense faculties [六根, liùgēn] respond: the eye sees form, the ear hears sound, the nose smells fragrance, the tongue knows taste, the body knows touch, the mind knows dharmas [mental objects]. All actions and movements are the Dharmakāya [法身, fǎshēn]¹. The six faculties are fundamentally without any hindrance [无罣碍, wú guà'ài], without love or hate [无爱无憎, wú ài wú zēng], equally and impartially arising and ceasing according to conditions [随缘生灭, suí yuán shēngmiè], naturally liberated [自然解脱, zìrán jiětuō]. The reason we feel there are objects, that things exist, is because there is an "I" [我, wǒ]. An awakened Chan master speaks of "before the eyes, not a single thing" [眼前无一物, yǎnqián wú yī wù]; he also sees things, but he does not have the illusory thought [妄想, wàngxiǎng] "I see." The "I" arises from illusory thought; if this illusory thought falls away, we will understand very clearly what the state of "before the eyes, not a single thing" is. With the illusory thought [妄念, wàngniàn] of "I," only then does one see independently existing objects – that is "before the eyes, there is a thing." Realizing the emptiness of self [证人无我, zhèng rén wú wǒ - lit. realizing person-no-self]², everything is the Dharmakāya. Seeing you, seeing flowers, hearing sounds – all are the Dharmakāya, manifesting upon encountering conditions [遇缘则显, yù yuán zé xiǎn], arising and ceasing instantly [即生即灭, jí shēng jí miè], changing without obstruction, therefore it is empty [空, kōng]. We view the body and mind of the five aggregates [五蕴, wǔyùn]³ as very real. Studying Buddhism with this attitude, wanting to use the "I" to transform the form body [色身, sèshēn]⁴, to realize the Dharmakāya – "If the causal ground is not true, the resultant path will be crooked" [因地不真，果招迂曲, yīn dì bù zhēn, guǒ zhāo yūqū]⁵. From the very beginning, the wrong path has been taken.

-- Teacher Hong Wenliang http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133067.pdf

Original Text:

洪文亮老师:

我們的心量本來是很广大的，应用无穷。六根应眼見色，应耳闻声 ，应鼻嗅香，应舌知 味，应身知触，应意知法，一切施为运动，皆是法身。六根本来毫无罣碍，无爱无憎，平等 平等地随缘生灭，自然解脱。我们之所以感觉有对象、有东西存在，是因为有「我」在。证 道的禅师讲「眼前无一物」，他也看到东西，但是他没有「我看到」这种妄想。「我」是妄想 出來的，如果这个妄想脱落了，我们会非常清楚「眼前无一物」是什么境界。有「我」的妄 念，才會看到獨立存在的對象，那就是「眼前有一物」 。证人无我，一切都是法身。看到你、 看到花、听到声音，都是法身，遇缘则显，即生即灭，变化无碍，所以是空。我们把五蕴的 身心看得很实在，用这个态度学佛，想要用「我」去转色身、证法身，「因地不真，果招迂曲」， 一开始就走错路了。

-- 洪文亮老师 http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-BJ013/bj013133067.pdf

Footnotes/Annotations:

1. Dharmakāya (法身, fǎshēn): Often translated as the "Truth Body" or "Dharma Body," one of the three bodies (Trikāya) of a Buddha in Mahāyāna Buddhism. It represents the ultimate nature of reality, emptiness, the unmanifested aspect. Here, the speaker equates the very functioning of the senses with this ultimate reality.
2. Emptiness of self (人无我, rén wú wǒ): Refers to the realization that there is no permanent, independent self or soul within a person. This is a fundamental Buddhist doctrine.
3. Five Aggregates (五蕴, wǔyùn): Form (色), feeling (受), perception (想), mental formations (行), and consciousness (识). These are the components that constitute what is conventionally regarded as a "person" or "being." Buddhism teaches that these are impermanent, unsatisfactory, and empty of inherent self.
4. Form Body (色身, sèshēn): The physical body, composed of the four elements (earth, water, fire, wind).
5. "If the causal ground is not true, the resultant path will be crooked" (因地不真，果招迂曲, yīn dì bù zhēn, guǒ zhāo yūqū): A principle often cited in Buddhist texts, especially Mahāyāna, emphasizing that the motivation and understanding at the beginning of the path (the causal ground) determine the nature and outcome of the practice (the resultant path). If one starts with a fundamental misunderstanding (like believing in a real "I" that practices), the results will inevitably be skewed or ineffective.

Passage 2

English Translation:

"Even if you don't want it to come, it comes; you don't know beforehand what thing is going to come. Thoughts [念头, niàntou] themselves are like this; it's just a natural state, a natural physiological phenomenon. A natural physiological phenomenon is precisely the manifestation of your Dharma-nature [法性, fǎxìng]. It's dependently arisen [缘生, yuánshēng]! That thought is mind; how does the function of mind arise? Who knows how it is dependently arisen? Even the Buddha doesn't know! Why this thought and not another thought? Who knows? You don't know either! Only after it has arrived do you know, oh oh oh, thought of this, this thought came. So it's not under your control, the arising of this thought, right? Therefore, this is dependent origination; dependent origination fundamentally means there is no 'you'. Because there is no 'you', you also don't know beforehand what thought is going to arise; only after it has arrived do you know, which indicates there is no 'you', correct? This isn't just reasoning! Otherwise, if you had the ability, you would know what thought is coming before the thought comes. Look, if you try to think [about it], that thought won't come. Otherwise, during an exam, you've memorized a vocabulary word. Then during the exam, 'Hey hey, what does that word mean?' Thinking for ages, forcing yourself to think, forcing yourself to think, if you can't remember, you can't remember. If there were truly a 'you' [if you were truly in control], how could you forget? If I want to remember, I should just remember? The conditions for dependent arising [缘生, yuánshēng] are insufficient, so it doesn't surface. Understand? So thoughts, during Zazen, whatever thoughts come. That is not invited by you; it comes through dependent arising. Does something that comes through dependent arising have self-nature [自性, zìxìng]? It's like a dream or illusion [梦幻, mènghuàn]. Thoughts are like dreams and illusions. If you take dreams and illusions seriously, aren't you a fool? But you know. What's wrong with knowing? What's wrong with knowing this is dreamlike and dependently arisen? If you want to reject it, you are again showing off yourself [asserting an 'I']. Understand? 'This thought is bad, I want to remove it.' Aren't you asserting yourself again? 'Oh, the Buddha, the reflection [影子, yǐngzi]¹ of Amitābha Buddha, the sound of Amitābha Buddha is good, I hope it comes.' Look, again initiating thoughts, asserting oneself. 'Ah, this thought is bad, this appearance [相, xiàng] is bad, I want to remove it.' Again asserting oneself, again the 'self' runs in, that 'false self' [假我, jiǎ wǒ] runs onto the stage again."

-- Teacher Hong Wenliang http://www.hongzen.com/show.aspx?id=381&cid=13

Original Text:

“不 要它来它也来，什么东西要来你事先也不知道。念头本身是这样，就是一个natural state，自然的生理现象。自然的生理现象就是你的法性的显现。缘生的嘛！那个念头是心，心的作用怎么生起？缘生的谁知道？佛也不知道！为什么这个念头 而不是别的念头？谁知道？你也不知道！来了之后你才知道，哦哦哦，想到这个，这个念来了。所以不是在你的控制之下，这个念头来，对不对？所以这个是缘生， 缘生就是根本没有你。因为没有你，所以你什么念头要来，你也事先也不知道，来了之后才知道，表示没有你，对不对？这不是道理！否则你有本事说念头要来以前 知道什么念头要来。你看，你想的话，那个念头就不来了。否则，考试的时候，记了一个生字。那考试的时候，“哎哎，那个字是什么意思?”想了半天，硬想硬 想，记不得就记不得。如果你有自己的话，你那怎么会忘掉呢？我要记住就我要记住了？缘生的缘不够，所以它就不上来。懂吗？所以念头，在打坐的时候，有什么 念头来。那个不是你请来的，它是缘生来的。缘生来的东西有没有自性？梦幻一样嘛。念头跟那梦幻一样。你对着梦幻认真起来，你不是傻瓜吗？但是你知道。知道 有什么不好？知道这个是梦幻缘生的有什么不好？你想拒绝掉，你是又卖弄自己。懂吗？“这个念头不好，我要拿掉”。你不是又主张自己了吗？“哦，佛，阿弥陀 佛的那个影子，阿弥陀 佛的声音是好，我希望他来”。你看，又动念头自己在主张了。“啊，这个念头不好，这个现的相不好，我要拿掉”。又在主张自己了，又自 己跑进来了，那个“假我”又跑进来舞台了。”

-- 洪文亮老师 http://www.hongzen.com/show.aspx?id=381&cid=13

Footnotes/Annotations:

1. Reflection (影子, yǐngzi): Following the guideline, translated as "reflection" as it likely refers to a mental image or vision appearing in meditation, considered a mere reflection without substance, rather than a physical shadow.