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Overall Title: Translation of: Opening the Buddha's Knowledge and Vision, a Dharma Talk by Teacher Hong Wenliang

Interleaved Original Text, English Translation, and Annotations:

Original Text (Chinese - Segment 1):

开佛知

English Translation (Segment 1):

Opening the Buddha's Knowledge and Vision¹

Annotations (for Segment 1, if any):

¹ Buddha's Knowledge and Vision (佛知 fó zhījiàn): This is the central topic of the discourse. It refers to the direct understanding and insight of a Buddha. The speaker will deconstruct common interpretations of this term.

Original Text (Chinese - Segment 2):

20055六甲禅修 洪文亮老开示

English Translation (Segment 2):

A Dharma Talk by Teacher Hong Wenliang during a Chan Retreat in Malacca, May 2005.

Annotations (for Segment 2, if any):

None.

Original Text (Chinese - Segment 3):

希迁了一句,很多人存疑,不同意。他修行不禅定,唯开佛知。精禅定我不。我不那些要禅定,要精的,我不讲这废话,只要开你佛的知

English Translation (Segment 3):

Shítóu Xīqiān¹ once said something that many people doubt or disagree with. He said: "Cultivation is not about meditative concentration (禪定 chándìng); it is solely about opening the Buddha's knowledge and vision." I don't discuss diligent meditative concentration. I don't talk about those things like needing meditative concentration or needing to be diligent; I don't speak such nonsense. It's only about opening your Buddha's knowledge and vision.

Annotations (for Segment 3, if any):

¹ Shítóu Xīqiān (希迁): (700-790 CE) A prominent Chan Buddhist master during the Tang Dynasty, author of the famous poem Cāntóngqì (参同契 - "The Agreement of Difference and Unity").

  • Meditative concentration (禪定 chándìng): Often translated as dhyāna or samādhi, referring to states of deep meditation.

Original Text (Chinese - Segment 4):

佛知是什么?我们时常看到的那个佛知,佛的知。知道的知,意,佛的知。他要开佛的知,其它那些打坐是怎么打的,怎么用功,怎么精,我不讲这些,只看你有没有开了佛的知

English Translation (Segment 4):

What is this Buddha's knowledge and vision? It's the Buddha's knowledge and vision we often encounter—the Buddha's 'zhījiàn'. The 'zhī' () of knowing, the 'jiàn' () of opinion or view—the Buddha's knowledge and vision. He said one must open the Buddha's knowledge and vision. As for those other things, like how to do sitting meditation (打坐 dǎzuò)¹, how to apply effort (用功 yònggōng)², how to be diligent ( jīngjìn)³—I don't talk about these. I only look at whether you have opened the Buddha's knowledge and vision.

Annotations (for Segment 4, if any):

¹ Sitting meditation (打坐 dǎzuò): A common term for formal seated meditation practice.

² Apply effort (用功 yònggōng): To practice diligently, to put effort into cultivation.

³ Diligent ( jīngjìn): Vīrya in Sanskrit; energetic effort or diligence.

Original Text (Chinese - Segment 5):

请问各位,你认为他指的佛知是什么?如果你看到石希迁一句,他开佛的知?你认为头说的佛知是指什么?佛的那种意,佛的想法,或者是佛对这个宇宙生命的了解、正?佛的那个正确的看法、意,是不是这样?如果这样,那就成佛也跟我了!他人生、生命的奥妙,宇宙的神秘,他也有看法,跟我的看法一,只不是他高明,他是佛嘛!他有知见吗

English Translation (Segment 5):

So, may I ask you all, what do you think he means by "Buddha's knowledge and vision"? If you see this statement by Shítóu Xīqiān, where he says "opening the Buddha's knowledge and vision," what do you think Shítóu means by it? Does it refer to the Buddha's kind of opinion, the Buddha's thoughts, or perhaps the Buddha's understanding of this universe and life, his right view? The Buddha's correct perspective and opinion—is it like that? If it's like that, then the Buddha becomes just like us! He too has views on the mysteries of human life, the profundity of existence, the secrets of the universe—just like our views, only his are more brilliant because he's a Buddha! Does he still have "knowledge and vision" in that sense?

Annotations (for Segment 5, if any):

None.

Original Text (Chinese - Segment 6):

开佛知,并不是你要跟佛一,有正确的解,不是的。在我跟各位明一下,佛知是一个事,不是佛有什么高明的解,不是。他指佛的知就是一个到都可以看到的真的事

English Translation (Segment 6):

When he talks about opening the Buddha's knowledge and vision, it doesn't mean you need to have correct views just like the Buddha; it's not like that. Let me explain to everyone now: the Buddha's knowledge and vision is a fact, not that the Buddha has some brilliant views. No. What he refers to as the Buddha's knowledge and vision is a true fact that can be seen everywhere.

Annotations (for Segment 6, if any):

None.

Original Text (Chinese - Segment 7):

什么的事?大家在底下听到我开口说话?我阿弥陀佛,你那里就阿弥陀佛这样动。我,你那里有没有?有啊!那么你听到的的声音。我请问你,你从哪里把个声音制造出来的?有没有地方,有没有工厂?耳是工厂?那子就不要了?空气就不要了?那我的嘴皮不要了?到底工厂是哪个?我是你听到的的声音。

English Translation (Segment 7):

What kind of fact? Is everyone down there hearing me speak? I say "Āmítuófó"¹, and over there, "Āmítuófó" moves just like that for you. I say "Ah" here, and do you have "Ah" over there? Yes! So, this "Ah" sound that you hear. Let me ask you, where did you manufacture this sound from? Is there a place, is there a factory? Is the ear the factory? Then the brain is not needed? The air is not needed? Then my lips are not needed? Which one is the factory, ultimately? I am asking about the "Ah" sound that you hear.

Annotations (for Segment 7, if any):

¹ Āmítuófó (阿弥陀佛): The Chinese name for Amitābha Buddha, often used as a greeting or general exclamation in Buddhist contexts.

Original Text (Chinese - Segment 8):

些事看起来好像很无聊,但是非常重要的就在里。平常我不把它当作问题迦牟尼佛是一位把我平常不当作问题的,他哎?问题嘛!平常生下来看、听、到味道、个咸的、辣的。或者身体接触,舒服的、痛的,我就自以为这个是自然的。没有什么可以讨论的,是不是?里哪有问题?我抬看天上的星星,抬看到了,看到了就看到了。来,感凉爽,就这样而已,从来没有人在问题上,个上个事上去想很多。人不把它当作问题,他是一位把它当作问题。然后在个上用功,成他的成公案,常注意个。后来才发现,原来我迷在什么地方,迷的根本原因在哪里。他是这样下手的。所以佛的知就是什么?不是他有看法,他有解,不是这样

English Translation (Segment 8):

These things might seem very trivial, but what is extremely important lies right here. Ordinarily, we don't consider them problems. Śākyamuni Buddha was the first one to take what we usually don't consider problems and say, "Hey? This is a problem!" We are born, and we see, hear, smell tastes, taste this saltiness or spiciness. Or our bodies make contact, feeling comfort or pain, and we just assume this is natural. There's nothing to discuss, right? Where's the problem here? I look up at the stars in the sky; I look up and see them, and seeing is just seeing. The wind blows over, I feel cool and refreshed, and that's all there is to it. No one has ever thought much about this issue, about this matter, about this fact. People don't treat it as a problem, but he was the first to treat it as a problem. Then, he applied effort (用功 yònggōng) to this, and it became his ready-made kōan (成公案)¹, constantly paying attention to it. Only later did he discover where we are deluded, where the fundamental cause of our delusion lies. This is how he approached it. So, what is this Buddha's knowledge and vision? It's not that he has opinions or views; it's not like that.

Annotations (for Segment 8, if any):

¹ Ready-made kōan (成公案 xiànchéng gōng'àn): A kōan refers to a paradoxical anecdote or riddle used in Chan (Zen) Buddhism to provoke doubt and test a student's progress. A "ready-made kōan" implies that the very facts of existence, like perception, are themselves kōans to be investigated.

Original Text (Chinese - Segment 9):

佛知,我,每一位那都有一个,那,找不到工厂。没有工厂有没有工?有没有老板?有没有机器制造你的呢?你一定要制造出来你才听到嘛!是我嘴唇制造的?那你把耳掉,听神拿掉,?你的耳参与的制造,但不全都是它!?从里下手。工厂找不到,工厂没有的工也没有,制造的机器也找不到,老板也不知道。本呢?也没有,也不要本。制造了去了,西要掉啊,你刚刚制造的个声音,在我讲过了,你又要再听的,放在那里就重迭了!混了嘛!一下子就消失了,你到哪里去?制造源,工厂也找不到,本,工,技,老板什么都找不到。那不用的候,去的候,你也不要它,它就清除掉了,没有了,你到哪里去?那个声音你到哪里去?你也不知道。消失在何方?不知道。把个事实说成什么?我一直以你那边讲一个听到了!个是自以是的想法,跟事不符合。他发现这个,个不是事。因要是听到的,一定是去制造个声音,我才听到啊!光凭你的嘴唇这样动一下,两片嘴皮一下,不一定有声音在我里响。所以问题制造了个声音?找不到。也不是我制造,也不是你制造,也不是虚空制造,也不是神制造,也不是佛制造,但是就有。个叫做找不到工厂,找不到本,找不到工程,找不到工,无中生有。有了就有,来源不知道,个叫做无所从来,佛的无所从来。没有了,消失了,你不用去找那个垃圾,它自己清除掉了,亦无所去,亦无所至。来无所从来,去亦无所至。到哪里掉了?垃圾在哪里?怎么把它火化了呢?用什么把它除掉了呢?都不用,就没有了。个是声音。

English Translation (Segment 9):

The Buddha's knowledge and vision means this: I say "Ah" here, and each of you over there has an "Ah." But this "Ah"—you can't find a factory for it. If there's no factory, are there any workers? Is there a boss? Is there any machinery that manufactures your "Ah"? You must manufacture an "Ah" to hear an "Ah," right? Is this "Ah" manufactured by our lips? Well, if you close your ears, remove your auditory nerves, is there still an "Ah"? Your ears participate in the manufacturing of this "Ah," but they are not entirely responsible for it! Right? Start from here. The factory cannot be found. If there's no factory, there are no workers, the manufacturing machinery cannot be found, and the boss is unknown. What about capital? None, no capital is needed either. After the "Ah" is manufactured and has passed, this thing needs to be discarded. The sound you just "manufactured"—now that I've spoken it, you need to listen to something else. If it's left there, it will overlap! It will get mixed up! It disappears in an instant. Where do you throw it away? The source of manufacturing, the factory, cannot be found; capital, workers, technology, boss—none of them can be found. And when it's not in use, when it has passed, you don't need to do anything to it; it clears away by itself, it's gone. Where did you throw it? Where did you throw that sound? You don't know either. Where did it disappear to? Unknown. What do we call this fact? We've always assumed, "You say 'Ah' over there, and 'I' hear it!" This is a self-righteous assumption that doesn't accord with the facts. He discovered this, that this is not the fact. Because if "I" were to hear it, it must be that "I" manufactured this sound, and only then could "I" hear it! Merely your lips moving like that, two flaps of skin moving, doesn't necessarily mean a sound will resonate here with me. So, the question is: who manufactured this sound? It cannot be found. It's not manufactured by me, not by you, not by empty space, not by a god, not by a Buddha—but it simply is. This is called: can't find the factory, can't find the capital, can't find the engineers, can't find the workers; "bang," arising from nothingness into being. When conditions are present, it is. Its origin is unknown. This is called "comes from nowhere" (无所从来 wú suǒ cónglái)¹, as spoken of in the Buddhist scriptures. When it's gone, disappeared, you don't need to look for a garbage dump; it clears itself away, "and also goes nowhere" (亦无所去 yì wú suǒ qù)², "nor arrives anywhere" (亦无所至 yì wú suǒ zhì)³. Coming, it comes from nowhere; going, it also goes nowhere. Where is it thrown away? Where is the garbage dump? How is it cremated? What medicine is used to eliminate it? None are needed; it's just gone. This is sound.

Annotations (for Segment 9, if any):

¹ Comes from nowhere (无所从来 wú suǒ cónglái): A classical Buddhist expression indicating the unfindable origin of phenomena, pointing to their empty nature.

² Goes nowhere (亦无所去 yì wú suǒ qù): Similarly, indicates that phenomena, being empty of inherent existence, do not go anywhere upon ceasing.

³ Nor arrives anywhere (亦无所至 yì wú suǒ zhì): This further emphasizes the lack of a fixed point of origin or destination, reinforcing the truth of emptiness and dependent origination. The full phrase often appears as "来无所从,去无所至" (coming from no origin, going to no destination).

Original Text (Chinese - Segment 10):

你抓抓你的手,你碰碰你的手背,个触感,碰的候有,个触感哪里制造的?皮肤制造的?皮肤不能制造啊,皮肤能制造的,我就不用去碰它了,它也可以哎,你造出来,它就可以造了。那我的右手制造的,我就不必用左手背我摸到触到,右手去制造就行了。等于去,色声香味触法,通通是无所从来,找不到生;去也找不到它跑到哪里去。是一个事嘛!个,先知道个事。

English Translation (Segment 10):

Scratch your hand, touch the back of your hand. This sense of touch—it's there when you touch. Where is this tactile sensation manufactured? Is it manufactured by the skin? The skin cannot manufacture it. If the skin could manufacture it, I wouldn't need to touch it; it could just say, "Hey, you create it," and it would be created. If my right hand manufactured it, then I wouldn't need my left hand's back for me to feel the touch; the right hand could just manufacture it. This means, to put it simply, that forms, sounds, smells, tastes, tactile objects, and mental phenomena (色声香味触法 sè shēng xiāng wèi chù fǎ)¹—all of them come from nowhere (无所从来 wú suǒ cónglái); their place of arising cannot be found. And when they go, you also cannot find where they've gone to. This is a fact! This, first, know this fact.

Annotations (for Segment 10, if any):

¹ Forms, sounds, smells, tastes, tactile objects, and mental phenomena (色声香味触法 sè shēng xiāng wèi chù fǎ): These are the six external sense objects, corresponding to the six sense faculties.

Original Text (Chinese - Segment 11):

所以,当我候,各位那候真正在的子,并不是各位有一个,在那里听到我了声音,每一位在你那个地方听到个声音。不是这样!那是怎么?既然个声音找不到哪里制造出来的。其是自己自己掉了。什么自己了?我一直以听、看、想、感都是有,有一个去听到,有一个看到,有一个到,有一个这样想,有一个下决定了,都有那个,无始以来种妄想。

English Translation (Segment 11):

Therefore, when I say "Ah," an "Ah" appears over there for each of you, right? At this moment, the true, actual situation is not that each of you has a "you" there, hearing the sound I made here, each person hearing this sound in your own place. It's not like that! So, how is it then? Since this sound cannot be found to be manufactured anywhere. Actually, one has been deceived by oneself. Why deceived by oneself? We have always believed that in hearing, seeing, thinking, and feeling, there is an "I"—there is an "I" that hears, an "I" that sees, an "I" that feels, an "I" that is thinking this way, an "I" that makes decisions. There is always that "I"—this kind of deluded thinking (妄想 wàngxiǎng)¹ from beginningless time.

Annotations (for Segment 11, if any):

¹ Deluded thinking (妄想 wàngxiǎng): False conceptualization, erroneous thought patterns, often referring to the ingrained belief in a permanent, independent self.

Original Text (Chinese - Segment 12):

们举了个例子,在油下面条,起来那个面条,那个油都浸到那个面条里去了,你怎么拿掉?拿不掉吧。很不容易把面条里的油拿掉。我的那个念,那个妄想,那个错误的想法,跟个一,非常除。除了迦牟尼佛教我个只管打坐的方法以外,几乎没有法拿掉。看起来那么简单的一件事,就把那个油面里的油拿掉,不容易拿。因有我的妄想,以有一个在听,有一个在看,有一个在感,有一个在想,更要命的是,有一个在决定。我要不要来里参加禅修?要,所以来了。学得很好的人都以决定的。如果无我的,那决定是有你决定的个佛法就不用了。不是你决定的啊!但是不是我决定,也不是你决定,也不是我妈妈决定,也不是我孩子决定的,明明是我决定啊?就是子,很不容易把个妄想除掉。

English Translation (Segment 12):

They give an example: cooking noodles in a pot of oil. When you take out the noodles, the oil has soaked right into them. How do you remove it? You can't, can you? It's very difficult to remove the oil from within the noodles. Our thought of "I," that deluded thinking (妄想 wàngxiǎng), that erroneous idea, is just like this—extremely difficult to remove. Apart from the method of "just sitting" (只管打坐 zhǐguǎn dǎzuò)¹ that Śākyamuni Buddha taught us, there's almost no way to remove it. It seems like such a simple thing, to remove the oil from the oily noodles, but it's not easy to do. Because of the deluded thought of "I," we believe there's an "I" that hears, an "I" that sees, an "I" that feels, an "I" that thinks, and even more critically, an "I" that decides. "Do I want to come here to attend the Chan retreat? Yes," so I came. People who have learned well all think, "It was 'I' who decided." If there is no-self (无我 wúwǒ)², yet decisions are still made by "you," then there's no need to even discuss Buddhism. It's not "you" who decides! But if it's not my decision, not your decision, not my mother's decision, not my child's decision, then surely it was "I" who decided, wasn't it? It's just like this; it's very difficult to eradicate this deluded thinking.

Annotations (for Segment 12, if any):

¹ Just sitting (只管打坐 zhǐguǎn dǎzuò): Shikantaza in Japanese. Zen teacher Shunryu Suzuki said, "When we practice zazen (just sitting) our mind always follows our breathing. When we inhale, the air comes into the inner world. When we exhale, the air goes out to the outer world. The inner world is limitless, and the outer world is also limitless. We say “inner world” or “outer world,” but actually there is just one whole world. In this limitless world, our throat is like a swinging door. The air comes in and goes out like someone passing through a swinging door. If you think, “I breathe,” the “I” is extra. There is no you to say “I.” What we call “I” is just a swinging door which moves when we inhale and when we exhale. It just moves; that is all. When your mind is pure and calm enough to follow this movement, there is nothing: no “I,” no world, no mind nor body; just a swinging door."

² No-self (无我 wúwǒ): Anātman in Sanskrit or anattā in Pāli. The core Buddhist doctrine that there is no permanent, independent, unchanging self or soul.

Original Text (Chinese - Segment 13):

所以回到刚刚讲的那个声音。我你那里有,不是你听,不是你的耳听到,也不是你的子听到,因为这个声音的生出的地方,工厂,找不到。那么你怎么听到?问题来了,那你怎么听到?声音的来源不知道,也没有人它,但是有啊!明明有声音,有啊!有的候,禅宗祖简单无而有,那么简单。有呢?从哪里来?制造?没有,找不到,有而无。一切都是子。把西得更好的是怎么的?有而无,无而有也就是,当你听到的候,他,很好,身听,看到的候,身看的意思是什么?全身、全心、全身心,整个。不仅仅是你的耳,你的头发,你的皮肤,你的毛孔,你的脚指甲,你肚子里、胃、肺、心,通通都是,身听,都是听本身!不是你的皮肤,你的牙齿,你的眼睛,你的耳,你的毛,你的毛孔它通通一起听,不是这样!整个都成了叫做身听,是我不知道。

English Translation (Segment 13):

So, back to the sound we were just discussing. I say "Ah" here, and you have "Ah" there. It's not "you" hearing it, not your ears hearing it, nor your brain hearing it, because the place where this sound arises, the factory, cannot be found. So how do you hear it? Here comes the question: how then do you hear it? The origin of the sound is unknown, and no one manipulates it, yet it is present! Clearly, there is the sound "Ah"; it's there! Sometimes, the Chan patriarchs would simply say, "non-existent and yet present" (无而有 wú ér yǒu)¹—they put it that simply. Does it exist? Where does it come from? Who manufactured it? No one, it cannot be found: "present and yet non-existent" (有而无 yǒu ér wú)². Everything is like this. How can this be expressed even better? "Present and yet non-existent, non-existent and yet present" also means, when you hear, they use this kind of language, which is very good: "hearing with the whole body" (身听 jǔ shēn tīng)³; when seeing, "seeing with the whole body" (身看 jǔ shēn kàn)⁴. What does "whole" ( jǔ) mean? The entire body, the entire mind, the entire body-mind, the whole thing. It's not just your ears, your hair, your skin, your pores, your toenails, your intestines, stomach, lungs, heart within your belly—all of them, hearing with the whole body, they are all the hearing itself! It's not that your skin, your teeth, your eyes, your ears, your hair, your pores all collectively hear this "Ah"—it's not like that! The entirety becomes "Ah." This is called "hearing with the whole body." It's just that we don't know this.

Annotations (for Segment 13, if any):

¹ Non-existent and yet present (无而有 wú ér yǒu): A paradoxical expression common in Chan and other Mahāyāna schools, pointing to the nature of reality as empty of inherent existence ( wú) yet appearing functionally ( yǒu).

² Present and yet non-existent (有而无 yǒu ér wú): The complementary expression, emphasizing that what presently appears lacks ultimate, independent reality.

³ Hearing with the whole body (身听 jǔ shēn tīng): This refers to Total Exertion. "Total exertion has 2 flavors: the interpermeation and interpenetration of all things and wholeheartedness of action without self/Self.", “Total exertion is not just interpenetration. Maha is an experience of great beyond measure. It is an experience of everything being consumed as it. Only in anatta this experience can be accessed without much issue.” ~ John Tan/Thusness, 2019 

John Tan also said before,

“In total exertion, it is not only ear hears, the eyes, ears... whole body hears...ear is no ear, and eyes is no eyes, body is no body and mind is no mind...all are deconstructed into that sound..."

More related citations:

“Wondrous! Marvelous! The teachings of the insentient are inconceivable. If you listen with the ears, you won't understand. When you hear with the eyes, then you will know.” - Zen Master Dongshan “When I talk about listening, I don’t mean just listening with the ear. Listening here includes the totality of perception—all senses open and alive, and still much more than that. The eyes, ears, nose, tongue, body and mind are receptive, open, not controlled. A Zen saying describes it as “hearing with one’s eyes and seeing with one’s ears.” It refers to this wholeness of perception. The wholeness of being! Another Zen saying demands: “Hear the bell before it rings!” Ah, it doesn’t make any sense rationally, does it? But there is a moment when that bell is ringing before you know it! You may never know it! Your entire being is ringing! There’s no division in that—everything is ringing.” - Toni Packer, The Wonder of Presence, excerpt from Finding a New Way to Listen

“In ceremony there are forms and there are sounds, there is understanding and there is believing. In liturgy there is only intimacy. Haven't you heard the ancient master's teaching: Seeing forms with the whole body-and-mind, hearing sounds with the whole body-and-mind one understands them intimately. Intimate understanding is not like ordinary understanding. Ordinary understanding is seeing with the eye and hearing with the ear; intimacy is seeing with the ear and hearing with the eye. How do you see with the ear and hear with the eye? Let go of the eye, and the whole body-and-mind are nothing but the eye; let go of the ear, and the whole universe is nothing but the ear.” - Zen Master Dogen, Shobogenzo”

⁴ Seeing with the whole body (身看 jǔ shēn kàn): Similar to "hearing with the whole body," but applied to the sense of sight.

Original Text (Chinese - Segment 14):

所以怎么听的?我叫做暗暗的。真的怎么听到,真的什么有个声音,佛都不知道,佛也不知道。但是当我候,那边马上有,所以个叫做身听。你抬花,看到那个候,身看。不是眼睛看,或者头脑看,都不是,不是看,都不是。你整个全身心,四大五,通通个花!你奇怪了,四大五里,我里不是花嘛!我皮肤,我头发,我心,那么个哪里花呢?花在那里,我没有花啊。个就是你把四大五的,个身心固定了,以为这样一个固定的有自性的西,一直西放不掉。四大五如云、如幻,它当下就是成整个就是花。你把花跟四大五隔开来,所以个没有成花。是你色碍去了,知道?色碍,有滞碍,认为这西是我的手,怎么成花呢?不要乱!我跟你,肉体的个存在,你碰起来有个滞碍,西是妄想的境界。真正的你是法身!真正的你是一个法身法性的那个西在,所以那个西跟前面的花,或者是前面有一个的声音,的声音跟一花的那个相,色相,相融的呀!跟水倒水一。你的法身法性跟外面的色声香味触法,外面的色声香味触法也是法性,也是法身,水,你里的四大五也是,它真正的那个本来的面目是法身法性,两个都是法身。所以水跟水很容易沟通!不是沟通了,本来就是一个西!所以一看到就有相。因你的四大五,四大,地水火,跟我的四大,地水火!它的自性都是空性,一都是法性,所以一到,就水倒那桶水一上有相出。你哪里制造啊?如果个身体是个身体,面的声音,那来的声音是,我个身体没有,那你就把个滞碍的西,当做自己的妄想那么固,把个死抱着个身心,个我自己感到的个色碍的西,当做自己的关系,我没有啊,我哪里是身听啊?声音是声音,我是我。你掉在那里,你不懂得你真正的法性身。个弄清楚

English Translation (Segment 14):

So how is it heard? We call it "subtly" or "unseenly." How one truly hears, why there is truly this sound—even a Buddha doesn't know; a Buddha also doesn't know. But when I say "Ah," immediately there is "Ah" over there. So this is called "hearing with the whole body." You look up at this flower; at the moment of seeing, it's "seeing with the whole body." It's not the eyes seeing, or the brain seeing, none of that; it's not the optic nerve seeing, none of that. Your entire body-mind, the four great elements and five aggregates (四大五 sìdà wǔyùn)¹, all become this flower! You say, "That's strange! The four great elements and five aggregates are here; I am not a flower here! My skin, my hair, my heart—how can this become a flower? The flower is over there; I haven't become a flower." This is because you have solidified this body-mind of the four great elements and five aggregates, believing it to be such a fixed thing with self-nature (自性 zìxìng)², and you can't let go of this thing. The four great elements and five aggregates are like clouds, like illusions ( huàn)³; in that very instant, they become entirely the flower. You separate the flower from your four great elements and five aggregates, so you say, "I have not become the flower." This is you being deceived by the obstruction by form (色碍 sè ài)⁴, do you understand? Obstruction by form, there is a hindrance (滞碍 zhì ài)⁵; you believe this thing is still my hand, how can it become a flower? Don't talk nonsense! Let me tell you, the existence of this physical body, this hindrance you feel when you touch it—this thing is the realm of deluded thinking (妄想 wàngxiǎng). Your true self is the Dharmakāya (法身 fǎshēn)⁶! Your true self is that which is the Dharmakāya, the Dharma-nature (法性 fǎxìng)⁷, in motion. Therefore, that thing and the flower in front, or the "Ah" sound in front—the "Ah" sound and the appearance ( xiàng)⁸, the visible form (色相 sèsiàng)⁹, of a flower—they merge! Like water poured into water. Your Dharmakāya, your Dharma-nature, and the external forms, sounds, smells, tastes, tactile objects, and mental phenomena—these external sense objects are also Dharma-nature, also Dharmakāya, like water. Your four great elements and five aggregates here, their true, original face is Dharmakāya, Dharma-nature. Both are Dharmakāya. So, water and water communicate very easily! It's not communication; they are originally one thing! Therefore, upon seeing, there is an appearance ( xiàng). Because your four great elements and five aggregates—the four great elements (四大 sìdà)¹⁰: earth, water, fire, and wind—are the same as my four great elements: earth, water, fire, and wind! Their self-nature (自性 zìxìng) is entirely empty nature (空性 kōngxìng)¹¹; they are equally Dharma-nature. So, when they meet, it's like pouring water into a bucket of water—an appearance ( xiàng) immediately arises. Do you still need to ask where it's manufactured? If you say this body is this body, and the sound from over there, the sound coming from there is "Ah," and "Ah" is "Ah," and "my body has not become 'Ah'," then you are still clinging so firmly to this obstructive thing as your own deluded thinking, desperately holding onto this body-mind, this thing of obstruction by form that you feel, considering it to be yourself. "I haven't changed! How could I be 'hearing with the whole body'? Sound is sound, and I am I." You are stuck there; you don't understand your true Dharma-nature body (法性身 fǎxìng shēn)¹². Is this clear?

Annotations (for Segment 14, if any):

¹ Four great elements and five aggregates (四大五 sìdà wǔyùn): The four great elements (earth, water, fire, wind) are the basis of material existence. The five aggregates (form, feeling, perception, mental formations, consciousness) are the components that make up a sentient being's experience of self and world.

² Self-nature (自性 zìxìng): Svabhāva in Sanskrit. An inherent, independent existence. Buddhism, particularly Mahāyāna, teaches that all phenomena are without self-nature (無自性 wú zìxìng), meaning they are empty of such inherent existence.

³ Illusions ( huàn): Māyā in Sanskrit. Often used to describe the deceptive nature of phenomenal appearances.

⁴ Obstruction by form (色碍 sè ài): The delusion caused by reifying physical forms, seeing them as solid, separate, and independently real, thus creating a sense of obstruction or separation.

⁵ Hindrance (滞碍 zhì ài): Obstruction, impediment. Here it refers to the perceived solidity and separateness of physical objects, which is considered a product of deluded thinking.

⁶ Dharmakāya (法身 fǎshēn): The "Dharma-body," one of the three bodies (trikāya) of a Buddha. It represents the ultimate nature of reality, the unmanifested, formless aspect of Buddhahood, synonymous with emptiness and true thusness.

⁷ Dharma-nature (法性 fǎxìng): Dharmatā in Sanskrit. The intrinsic nature of all phenomena, their true reality, which is emptiness, thusness.

⁸ Appearance ( xiàng): Nimitta or lakṣaṇa in Sanskrit. Here refers to the perceived form or characteristics of an object. The guidelines state to translate (xiàng) based on context; here "appearance" or "form" fits.

⁹ Visible form (色相 sèsiàng): The visual appearance or form of an object.

¹⁰ Four great elements (四大 sìdà): Earth (), water (), fire (), and wind (). These are the traditional primary constituents of the material world.

¹¹ Empty nature (空性 kōngxìng): Śūnyatā in Sanskrit. The fundamental Buddhist truth of emptiness, meaning that all phenomena are devoid of inherent, independent existence or self-nature. The mandatory term "性空 (xìngkōng)" is translated as "empty nature"; "空性 (kōngxìng)" is its direct equivalent here.

¹² Dharma-nature body (法性身 fǎxìng shēn): A body that is of the nature of dharma, essentially synonymous with Dharmakāya or the true nature of one's being.

 

Original Text (Chinese - Segment 15):

个弄清楚了之后你就得,石希迁的开佛知。佛知就是,到什么那你就到的那个西!到一花,你的法性,真的你,整个是花。听到,你的整个法身,真的你的存在,法身,跟那个是一样东西!声音的法性身,跟我这边能听的法性身都是一样东西,所以就上有了。不要找制造工厂,不要去探讨谁制造了。简单的,么直截了当的个事,没有人把它当作问题。因生下来,能听能看,好像很自然,必然的。必然害了我。因本来就有一个妄想,一子一子投胎,一子一子都有一个回,那个,都一直没有放掉。所以在回里,把起来在里跑,所以,不能把个色身滞碍的个身心,他的真正的法性,真正的法身的存在忘掉了。法身法性的存在是遍宇宙的!无不到,解脱自在,非常自由自在的一个作用。他的作用的关系,我到你,上就有你的相出。你到我,上有我的相出,你的法性身跟我的法性身是一个西。所以根本不必制造。不是去看到,不是去听到我的声音,弄懂了个叫做本来的事到什么,你就成那个。象是大的,上有大,上出。你大的,不是你看到大的,是你大。那个是法性的你,不是色碍的你。听得懂?是法性的你,所以到小的西,哎,很小,你成小。听到大声音,你成大声音那个。听到小声音,你成小声音,法性的你成那个,不是你个滞碍的西的,OK?所以,是必然的。我跟境界之的互,互相的作用,交互的作用,也不能逃开。不是佛这样的。我把互相的个作用,叫做必然的,没有一个人可以逃开的。壁是壁,到那个香味,你不想都有那个香味。什么?你的法性身,那个香味就是你的法性身成那个香味!不是鼻子到香味,我们错里!OK?听懂个非常非常非常重要。

English Translation (Segment 15):

Once this is clear, you will understand what Shítóu Xīqiān meant by opening the Buddha's knowledge and vision. The Buddha's knowledge and vision is just this: whatever you encounter, you become that encountered thing! When you encounter a red flower, your Dharma-nature (法性 fǎxìng), your true self, is entirely the flower. When you hear "Ah," your entire Dharmakāya (法身 fǎshēn), your true existence, the Dharmakāya, is the same thing as that "Ah"! The Dharma-nature body (法性身 fǎxìng shēn) of the "Ah" sound and the Dharma-nature body here that can hear are the same thing, so "Ah" immediately appears. Don't look for a manufacturing factory; don't try to investigate who manufactured it. This simple, this direct fact—no one treats it as a problem. Because from birth, we can hear and see, and it seems very natural, inevitable. This "inevitability" has harmed us. Because we inherently have this deluded thinking (妄想 wàngxiǎng); lifetime after lifetime of rebirth, lifetime after lifetime there is an "I," an "I" that is in saṃsāra ( lúnhuí)¹—that "I" has never been let go of. So we roll around in saṃsāra, building up walls and running around inside them. Therefore, we can't afford to forget the true Dharma-nature, the true existence of the Dharmakāya, of this physical body (色身 sèshen)², this obstructive (滞碍 zhì'ài) body-mind. The existence of the Dharmakāya and Dharma-nature pervades the entire universe! It reaches everywhere, liberated and at ease, a very free and unrestrained function. Due to its functioning, when I encounter you, your appearance ( xiàng) immediately arises. When you encounter me, my appearance immediately arises; your Dharma-nature body and my Dharma-nature body are one thing. So, there's fundamentally no need for manufacturing. It's not "you" who sees, not "you" who hears my voice. Do you understand this now? This is called the original fact: whatever you encounter, you become that. If the object is large, immediately there is large, it immediately appears. You become large; it's not that you see large, it's that you become large. That "you" is the "you" of Dharma-nature, not the "you" of obstruction by form (色碍 sè ài). Do you understand? It's the "you" of Dharma-nature. So, when you encounter something small, hey, it's very small, you become small. When you hear a loud sound, you become that loud sound. When you hear a small sound, you become that small sound; the "you" of Dharma-nature becomes that, not this obstructive thing of yours that changes, okay? So, it's inevitable. The interaction between us and the environment, this mutual functioning, this interplay—no one can escape it. It's not that a Buddha made it this way for you. We call this mutual functioning "inevitable"; no one can escape it. Encountering a wall, it is wall. Smelling that fragrance, even if you don't want to smell it, that fragrance is there. Why? Your Dharma-nature body—that fragrance is your Dharma-nature body becoming that fragrance! It's not the nose smelling the fragrance. This is where we are mistaken! Okay? Do you understand? This is very, very, very important.

Annotations (for Segment 15, if any):

¹ Saṃsāra ( lúnhuí): The cycle of birth, death, and rebirth, driven by ignorance, craving, and aversion.

² Physical body (色身 sèshen): The form-body, the physical manifestation.

  • Other terms like Dharma-nature (法性 fǎxìng)Dharmakāya (法身 fǎshēn)deluded thinking (妄想 wàngxiǎng)obstruction (滞碍 zhì'ài)appearance ( xiàng), and obstruction by form (色碍 sè ài)are used consistent with previous annotations and the provided guidelines.

Original Text (Chinese - Segment 16):

参同契石希迁只是要我开佛知。佛知是我的事,跟境界互相作用,互相作。互候,必然的,没有一个人可以免得了。因大家都是法性法身的存在。真正的存在是法性身,法身佛。的存在是那么大殊。你把个骨、皮肤西当作我,你是小看了你自己了。本来是大存在,法性的存在,那么无无量无限碍的存在,你把他成只有个,身心个具体的滞碍的一个小小的一块东西上,你把自己得那么小,好可怜!喝醉酒了,忘了自己。

English Translation (Segment 16):

Shítóu Xīqiān, in his Cāntóngqì (参同契)¹, simply wants us to open the Buddha's knowledge and vision. The Buddha's knowledge and vision is our factual reality: interacting with the environment, mutually functioning. This interaction is inevitable; no one can avoid it. Because everyone is an existence of Dharma-nature, of Dharmakāya. True existence is the Dharma-nature body (法性身 fǎxìng shēn), the Dharmakāya Buddha (法身佛 fǎshēn fó)². Our existence is so great and sublime. If you take these bones and skin as "I," you are underestimating yourself. Originally, you are a great existence, an existence of Dharma-nature, such a boundless, immeasurable, unhindered existence, and you shrink it down to just this, this concrete, obstructive (滞碍 zhì'ài) little piece of body and mind. You demean yourself to such a small degree—how pitiful! Like being drunk and having forgotten oneself.

Annotations (for Segment 16, if any):

¹ Cāntóngqì (参同契): "The Agreement of Difference and Unity," a seminal Chan text by Shítóu Xīqiān.

² Dharmakāya Buddha (法身佛 fǎshēn fó): The Buddha as Dharmakāya, representing the ultimate, unmanifest reality.

  • Buddha's knowledge and vision (佛知 fó zhījiàn)Dharma-nature (法性 fǎxìng)Dharmakāya (法身 fǎshēn)Dharma-nature body (法性身 fǎxìng shēn), and obstructive (滞碍 zhì'ài) are used consistently.

Original Text (Chinese - Segment 17):

个弄清楚了就知道佛知讲这个事个事叫做佛知。所以石希迁是哎呀,只要开,开就是了,你本来就是个事,你真的是子,是法性身在,是法身佛在每一位都是法身佛的子在,跟境界一起互。境界也是法身佛!所以当我成道的候,我与大地有情同成道,是个意思。你把他隔开来的,当然,狗是狗,那个候在的人是那个候的人在,那么什么2500多年前迦牟尼佛成佛的候,会跟他一起通通成佛了,在我们应该也是成佛的后代了,那就不通了!所以有一些和尚在网上就个可能是人家记错了,或者是人家以是,佛多大,多加一笔,捧句捧了。那其是他不懂,他不懂刚刚讲的佛知见这个事。佛知了,你怎么学都搞不通佛法。都是以我子,我看,我想,你道理呀。你看,个叫做我在思想的窠臼里,那个窠臼里找佛法,想佛法,解决佛法。佛知没有开,就不同了,你怎么想,怎么看都不是佛的。

English Translation (Segment 17):

Once this is clear, you know that the Buddha's knowledge and vision refers to this fact. This fact is called the Buddha's knowledge and vision. So Shítóu Xīqiān is saying, "Ah, just open it, just open it, that's all." You are originally this fact; you are truly like this. It is the Dharma-nature body (法性身 fǎxìng shēn) that is in motion; it is the Dharmakāya Buddha (法身佛 fǎshēn fó) that is in motion. Every single one of us is moving as a manifestation of the Dharmakāya Buddha, interacting with the environment. The environment is also the Dharmakāya Buddha! This is the meaning behind "When I attained the Way, I and the great earth and sentient beings simultaneously attained the Way."¹ If you separate them, then of course, a tree is a tree, a dog is a dog, and the people present at that time were the people present at that time. So why is it that when Śākyamuni Buddha attained Buddhahood over 2500 years ago, they all attained Buddhahood together with him? If so, we now should also be descendants of Buddhas, which doesn't make sense! So, some monks on the internet say this was probably misremembered by someone, or someone thought, "The Buddha is so great," and added an extra stroke, praising him incorrectly. But actually, it's that they don't understand; they don't understand this matter of the Buddha's knowledge and vision that was just discussed. If you get the Buddha's knowledge and vision wrong, no matter how you study, you'll never understand Buddhist Dharma. It's always from the perspective of "I": "I see," "I think," "Is your reasoning correct?" You see, this is what we call searching for Buddhist Dharma, thinking about Buddhist Dharma, trying to resolve Buddhist Dharma from within the rut of our thoughts, within that conceptual box. If the Buddha's knowledge and vision is not opened, it's different; no matter how you think or what you see, it won't be what the Buddha taught.

  • Buddha's knowledge and vision (佛知 fó zhījiàn)Dharma-nature body (法性身 fǎxìng shēn), and Dharmakāya Buddha (法身佛 fǎshēn fó) are used consistently.

Original Text (Chinese - Segment 18):

这头一段是他在讲这个。因到石希迁,他的不禅定,打坐禅定很要?要静下来,开佛的智慧怎么。他,我不太注重个。但是我要每一位,因跟我学了,看我的留下来的典,尤其是《参同契》,你要懂得我的真意在哪里,言外意思在哪里。我是要各位开你的佛的知。佛的知是你的事,你的真事。不是你去动头脑我的意见现在跟佛的意了,我开了佛的知。不是个意思。你得你跟境界互候,因你的真正的存在是法性,法身佛,是你真正的、真的你的真人体。所以,一到相就有相,到声音,声音就是你,到相,相就是你。如果你是你,我是我,道我到你,你就成我了?你给这个滞碍去了。你死死抱着西是,所以我相没有除掉是听不懂佛法的。那么但是有候有人会我没有我相了没有我相了,什么意思?我听不懂!我没有我相了,在我修到没有我相了……”没有我相?因他没有开佛的知,所以在那里糊里胡涂。我修得很好,奇怪,问题哼,你问题呀?”“是啊!那我就没有法。一点好,算了算了,你的石路滑,听不懂。大家弄清楚一点?那么个《参同契》可以不了。

English Translation (Segment 18):

This first part is him explaining this. Because I mentioned Shítóu Xīqiān, and he said, "not about meditative concentration (禅定 chándìng)"—sitting meditation (打坐 dǎzuò) and meditative concentration are very important, right? One needs to quiet down to open the Buddha's wisdom, and so on. He says, "not about that"; I don't particularly emphasize this. But I want everyone, because you have studied with me and read the scriptures I have left behind, especially the Cāntóngqì (参同契), to understand where my true meaning lies, what the meaning beyond the words is. I want all of you to open your Buddha's knowledge and vision. The Buddha's knowledge and vision is your fact, your true fact. It's not about you using your intellect to say, "My opinions are now the same as the Buddha's opinions," or "I have opened the Buddha's knowledge and vision." That's not the meaning. You must understand that when you interact with the environment, it's because your true existence is Dharma-nature (法性 fǎxìng), the Dharmakāya Buddha (法身佛 fǎshēn fó); it is your true, real, authentic human body/being. So, when you encounter an appearance ( xiàng)¹, there is an appearance; when you encounter a sound, the sound is you; when you encounter an appearance, the appearance is you. If you say, "You are you, and I am still I," then when I encounter you, do you become me? You are being deceived by this obstruction (滞碍 zhì'ài) then. You are desperately clinging to this thing as "I," so if the sign of a self (我相 wǒxiàng)² is not removed, you cannot understand Buddhist Dharma. But then, sometimes people will say, "I have no sign of a self anymore." "'I' have no 'sign of a self' anymore"—what does that mean? I don't understand! "I have no sign of a self anymore; I have now cultivated to the point of having no sign of a self..." Who has no sign of a self? Because he hasn't opened the Buddha's knowledge and vision, he is still muddle-headed. "I've cultivated very well, strange, there's still this problem." "Hmph, you still have this problem?" "Yes!" Then I can do nothing. A nod of the head, "Alright, forget it, forget it. Your Shítóu's³ road is slippery; you can't understand this." Is everyone clear on this point? If so, then this Cāntóngqì need not be expounded.

Annotations (for Segment 18, if any):

¹ Appearance ( xiàng): Consistent with previous usage, referring to perceived phenomena or characteristics.

² Sign of a self (我相 wǒxiàng): The perception or conceptualization of an enduring, independent "I." The mandatory guidelines specify this as "sign of a self" (or similar). Removing this is crucial for understanding no-self.

³ Shítóu's (): Literally "Stone," referring to Shítóu Xīqiān. "Shítóu's road is slippery" (路滑 shítóu lù huá) is a Chan expression implying that the path or teaching is subtle and difficult for those without the requisite understanding or who are conceptually stuck.

  • Meditative concentration (禅定 chándìng)sitting meditation (打坐 dǎzuò)Cāntóngqì (参同契)Buddha's knowledge and vision (佛知 fó zhījiàn)Dharma-nature (法性 fǎxìng)Dharmakāya Buddha (法身佛 fǎshēn fó), and obstruction (滞碍 zhì'ài) are used consistently.

Translator's Commentary:

Introduction:

The provided text is a Dharma talk given by Teacher Hong Wenliang in May 2005. The central theme is the Chan master Shítóu Xīqiān's statement: "Cultivation is not about meditative concentration (禪定 chándìng); it is solely about opening the Buddha's knowledge and vision (佛知 fó zhījiàn)." The speaker aims to clarify the true meaning of "Buddha's knowledge and vision," moving beyond intellectual understanding to a direct, experiential realization of non-duality and the nature of reality. The presumed tradition is Chan (Zen) Buddhism, given the reference to Shítóu Xīqiān, Cāntóngqì, "sitting meditation" (打坐 dǎzuò), and the overall style emphasizing direct pointing and the deconstruction of conceptual thought.

The primary challenge in translating this text lies in conveying the speaker's colloquial, direct, and often provocative style while accurately rendering the profound philosophical concepts. The text employs rhetorical questions, vivid analogies (like oil in noodles), and a deconstructive approach to common Buddhist terms, which requires careful balancing of literal accuracy with an accessible and engaging English rendering.

Translation Choices for Key Terminology:

Several key terms were translated according to the mandatory guidelines or with specific considerations:

  • 佛知 (fó zhījiàn): Translated as "Buddha's knowledge and vision." This term is central. The speaker explicitly breaks it down into "the 'zhī' () of knowing, and the 'jiàn' () of opinion/view," but then radically reinterprets it not as a Buddha's opinion or superior understanding, but as the direct perception of "a true fact that can be seen everywhere"—the non-dual, interpenetrating reality of Dharmakāya.
  • 禅定 (chándìng): Translated as "meditative concentration."
  • 打坐 (dǎzuò): Translated as "sitting meditation."
  • 妄想 (wàngxiǎng): Translated as "deluded thinking" or "false conceptualization," referring to the ingrained, erroneous belief in a separate self and fixed realities.
  • 我相 (wǒxiàng): Translated as "sign of a self," adhering to the guidelines. This refers to the perception or conceptual construction of an independent, abiding "I." The speaker emphasizes that without eradicating this, one cannot understand Dharma.
  • 法身 (fǎshēn): Translated as "Dharmakāya." This is presented as one's true nature and the nature of all phenomena.
  • 法性 (fǎxìng): Translated as "Dharma-nature," the intrinsic reality or true nature of all things.
  • 四大五 (sìdà wǔyùn): Translated as "four great elements and five aggregates."
  • 色碍 (sè ài): Translated as "obstruction by form," referring to the delusion caused by reifying physical forms.
  • 滞碍 (zhì ài): Translated as "obstruction" or "hindrance," describing the perceived solidity and separateness that arises from dualistic thinking.
  • 无所从来,亦无所去 (wú suǒ cónglái, yì wú suǒ qù): Translated as "comes from nowhere, and also goes nowhere," a classic expression for the unfindable origin and cessation of empty phenomena.
  • (xiàng): Translated contextually as "appearance," "form," or "sign," in line with the guideline to identify the nuance (e.g., "上就有你的相出" - "your appearance immediately arises"; "我相" - "sign of a self").
  • 身听 (jǔ shēn tīng) / 身看 (jǔ shēn kàn): Translated as "hearing with the whole body" / "seeing with the whole body." This refers to Total Exertion. "Total exertion has 2 flavors: the interpermeation and interpenetration of all things and wholeheartedness of action without self/Self.", “Total exertion is not just interpenetration. Maha is an experience of great beyond measure. It is an experience of everything being consumed as it. Only in anatta this experience can be accessed without much issue.” ~ John Tan/Thusness, 2019

Contextual and Doctrinal Explanations:

  1. "Hearing/seeing with the whole body" (身听/) is used to express total exertion. As John Tan said before, “In total exertion, it is not only ear hears, the eyes, ears... whole body hears...ear is no ear, and eyes is no eyes, body is no body and mind is no mind...all are deconstructed into that sound...

    (Soh:

    “Wondrous! Marvelous!
    The teachings of the insentient are inconceivable.
    If you listen with the ears, you won't understand.
    When you hear with the eyes, then you will know.” - Zen Master Dongshan

    “When I talk about listening, I don’t mean just listening with the ear. Listening here includes the totality of perception—all senses open and alive, and still much more than that. The eyes, ears, nose, tongue, body and mind are receptive, open, not controlled. A Zen saying describes it as “hearing with one’s eyes and seeing with one’s ears.” It refers to this wholeness of perception. The wholeness of being!
    Another Zen saying demands: “Hear the bell before it rings!” Ah, it doesn’t make any sense rationally, does it? But there is a moment when that bell is ringing before you know it! You may never know it! Your entire being is ringing! There’s no division in that—everything is ringing.”” - Toni Packer, The Wonder of Presence, excerpt from Finding a New Way to Listen

    “In ceremony there are forms and there are sounds, there is understanding and there is believing. In liturgy there is only intimacy. Haven't you heard the ancient master's teaching: Seeing forms with the whole body-and-mind, hearing sounds with the whole body-and-mind one understands them intimately. Intimate understanding is not like ordinary understanding. Ordinary understanding is seeing with the eye and hearing with the ear; intimacy is seeing with the ear and hearing with the eye. How do you see with the ear and hear with the eye? Let go of the eye, and the whole body-and-mind are nothing but the eye; let go of the ear, and the whole universe is nothing but the ear.” - Zen Master Dogen, Shobogenzo”)

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