Where is the awareness? Awareness, Bodhi, it is our thought, seeing, hearing, and perceiving, so in Zen Buddhism it is said, "Knowing one word, the door of all wonders." But it says again, and the scriptures say again, that knowing and seeing is knowledge, that is, ignorance. Therefore, knowing that green, yellow, red, white, big and small, knowing the ups and downs, that "knowledge" is our awareness of what we see and hear. When we hear other people's voices, cars, horns, songs, birds, and chanting, that's what we feel about smelling nature, and we can hear it very clearly. So this perception of seeing and hearing is inherently sufficient. That's why the Lengyan Sutra says, "'Knowing and not seeing, Si is nirvana.'" Ignorance is the nirvana mind." "What is ignorance"? "Nothingness" means "inability to see, nothing to see", and there is no other. We are talking about the one who hears and hears, "Therefore the one who hears and hears, I also," and "he who can see and see, the body." It feels like there's something in this, there's a place in this scripture, but in fact, what is "so the audio-visual", "so the audio-visual"? It is our perception of what we see, hear, and hear, that we are "incapable of seeing, and of seeing."
Where is the awareness? Awareness, Bodhi, it is our thought, seeing, hearing, and perceiving, so in Zen Buddhism it is said, "Knowing one word, the door of all wonders." But it says again, and the scriptures say again, that knowing and seeing is knowledge, that is, ignorance. Therefore, knowing that green, yellow, red, white, big and small, knowing the ups and downs, that "knowledge" is our awareness of what we see and hear. When we hear other people's voices, cars, horns, songs, birds, and chanting, that's what we feel about smelling nature, and we can hear it very clearly. So this perception of seeing and hearing is inherently sufficient. That's why the Lengyan Sutra says, "'Knowing and not seeing, Si is nirvana.'" Ignorance is the nirvana mind." "What is ignorance"? "Nothingness" means "inability to see, nothing to see", and there is no other. We are talking about the one who hears and hears, "Therefore the one who hears and hears, I also," and "he who can see and see, the body." It feels like there's something in this, there's a place in this scripture, but in fact, what is "so the audio-visual", "so the audio-visual"? It is our perception of what we see, hear, and hear, that we are "incapable of seeing, and of seeing."
Therefore, later Bodhidharma, the patriarch of Bodhidharma, he followed the Venerable Prajnatara, worshipped him as a teacher, and studied with him. One day, Bodhidharma asked his master, Venerable Prajnatara, and said, "After I get the Dharma, where should I go to preach Buddhism?" His Holiness Prajnatara said, "You should go to the Aurora Kingdom." It's China. He said, "When you come to Aurora, don't live in the south." So he just arrived in China, landed in Guangzhou, China, in the south of China. Later, I met Emperor Wu of Liang, and when I arrived at Emperor Wu of Liang, that conversation was also very exciting. At that time, the Venerable Prajnatara told him first, and he said that the monarch there was fond of merit and could not comprehend the Buddha's teachings. You see, in the Western Heavens, he knows it, he knows that Emperor Wu of Liang is not wrong to support the Three Jewels, but he likes to do good deeds, and he said that he has not comprehended the Buddha's principles.
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