PART THREE RIGHT UNDERSTANDING 第三部 正確理解
“Our understanding of Buddhism is not just an intellectual understanding. True understanding is actual practice itself.”
3.1 Zaren is not for enlightenment 坐禪不是為了開悟
We emphasize practice. We need a strong confidence in our teaching.
“Sudden enlightenment” is Enlightenment comes all of a sudden to us. Whether you practice zazen or not, you have Buddha nature in you. Because you have it, there is enlightenment in your practice. The points we emphasize are not the stage we attain, but the strong confidence we have in our original nature and the sincerity of our practice. “頓悟”是開悟的突然而至。不管你坐禪與否，佛性是人人本具。因為你本具佛性，所以你的修行中，自會有開悟。(有如播種，只要種下種子，就會發芽、成長， 開花結果)。我們強調的並不是所達到的境界，而是對我們真實本性的強烈信心和修行的真誠。(信為道元功德之母。)
Our human nature is without ego. When we have no idea of ego, we have Buddha’s view of life. Our egoistic ideas are delusion, covering our Buddha nature. Our life becomes completely occupied by egocentered ideas. This is called karmic life, or karma.
我們的本性是沒有自我的。當我們去除了“自我”的觀念，我們就能以佛的眼看人生。“自我”的觀念只是妄想，會覆蓋我們的佛性。我們的人生完全被各種自我中心的觀念所充塞，這樣的人生稱為 “業命” 或 “因果報應”。
The purpose of our practice is to cut off the karmic spinning mind. If you are trying to attain enlightenment, that is a part of karma, you are creating and being driven by karma. More important than any stage which you will attain is your sincerity, your right effort. When we believe in our way firmly, we have already attained enlightenmeant. 修行的目的在於去除輪迴心。如果你刻意追求開悟，就會造業，並為其所驅策。比追求所達境界更重要的是：你修行的真誠心與正確的努力 (正精進)。當我們堅定相信我們的道路，那我們就已開悟。
We do not slight the idea of attaining enlightenment, but the most important thing is this moment, not some day in the future. We have to make our effort in this moment. Bodhidharma discovered that it was a mistake to create some lofty or deep idea and then try to attain it by the practice of zazen. 我們並不輕視開悟的觀念，但最重要的是當下，而非未來的某一天。我們應該在當下做出努力。達摩發現，創造某種崇高理想，然後試圖透過坐禪去達到這種理想，這是錯誤的觀念。
Not by reading or contemplation of philosophy, but only through actual practice, can we understand what Buddhismi is. Constantly, we should practice zarzen, with strong confidence in our true nature,
3.2 TRANSIENCY 接受無常
The basic teaching of Buddhism is transiency, or change. This teaching is also understood as the teaching of selflessness. The self-nature of each existence is nothing but change itself. There is no special, separate self-nature for each existence.
佛教的基本教法是“無常”或 “剎那變化”。這教法也可以理解為無我的教法。每一存在的自性無非就是變化本身。每一種存在的東西本身並無單獨、分立的自性可言。(凡所有相，都是虛幻。) 我們應該致力在不完美的存在中找到完美的存在。
We do not seek for something besides ourselves. We should find the truth in this world, through our difficulties, through our suffering. Pleasure is not different from difficulty. Good is not different from bad. They are two sides of one coin. So enlightenment should be in practice.
To find pleasure in suffering is the only way to accept the truth of transiency. When you are in trouble, it is quite easy to accept the teaching. So why not accept it at other times? It is the same thing. 接受“無常”的唯一辦法，是在痛苦中尋找快樂。當你身處煩惱之中，要接受無常的教法就會很容易。既然如此，為什麼你不在別的時候也接受無常呢？
3.3 THE QUALITY OF BEING 那一下電閃
”When you do something, if you fix your mind on the activity with some confidence, the quality of your state of mind is the activity itself. When you are concentrated on the quality of your being, you are prepared for the activity.”
The purpose of zazen is to attain the freedom of our being, physically and mentally. According to Dogen-zenji, every existence is a flashing into the vast phenomenal world. 坐禪的目的在於達到身心兩方面的存在自由。道元禪師認為：“萬物無非是浩瀚表象世界的一下電閃。”
We say, “In calmness there should be activity; in activity there should be calmness.” Actually, they are the same thing. There is harmony in our activity, and where there is harmony there is calnmess. This harmony is the quality of being.
When we sit, we feel very calm and serene, but actually we do not know what kind of activity is going on inside our being. There is complete harmony in the activity of our physical system, so we feel the calmness in it. 當我們打坐時，我們會感到非常平靜與安祥。但實際上，我們感覺不到有什麼活動在我們的“存在”之中進行。這是因為我們身體系統內部的活動，達到了完全的和諧，我們才會感到內心的平靜。
When you do something, if you fix your mind on the activity with some confidence, the quality of your state of mind is the activity itself. When you are concentrated on the quality of your being, you are prepared for the activity. When we do zazen, the quality of our calm, steady, serene sitting is the quality of the immense activity of being itself.
“Everything is just a flashing into the vast phenomenal world”. Within this moment, this temporal existence does not change, does not move, and is always independent from other existences. Strictly speaking, there is no connection between I-myself yesterday, and I-myself in this moment. “萬物無非只是浩瀚表象世界的一下電閃”。在這個剎那，短暫的存在不會改變、不會移動，且總是獨立於其他的存在之外。嚴格來說，昨天的你和當下這個你是沒有關聯性的。(物不遷)
A wonderful painting is the result of the feeling in your fingers. If you have the feeling of the thickness of the ink in your brush, the painting is already there before you paint. When you dip your brush into the ink you already know the result of your drawing, or else you cannot paint. So before you do something, “being” is there, the result is there.
Even though you look as if you were sitting quietly, all your activity, past and present, is included; and the result of your sitting is also already there. All results of your practice are included in your sitting. 哪怕你看起來是靜靜地打坐，但你的所有活動（包括過去與現在的活動）都已經在其中，而打坐的結果也已經在其中。所以，你所有的修行結果都是盡在你的打坐之中。(因中有果，果中有因。)
3.4 NATURALNESS 順應自然
Nature is some feeling of being independent from everything, or some activity which is based on nothingness. Something which comes out of nothingness is naturalness, like a seed or plant coming out of the ground. 自然是某種獨立於一切的感覺，是某種基於“無”的活動。來自“無”的東西就是自然，例如從土地裡發芽長出來的植物。
The seed has no idea of being some particular plant, but it has its own form and is in perfect harmony with the ground, with its surroundings. As it grows, in the course of time it expresses its nature. Whatever it is, it has some form and color, and that form and color are in perfect harmony with other beings.
Your mind is entangled with some other idea, someone else’s idea, and you are not independent, not yourself, and not natural. If it comes out of nothingness, whatever you do is natural, and that is true activity. 如果你的心被某些別的觀念或別人的觀念給糾纏住了，你就不是獨立的，不是你自己，也不是自然的。不管你做什麼，只要那是從“無”所出，就都會是真實的活動。(就如無為，有感斯應。先天一炁，從虛無中來。)
When what you do just comes out from nothingness, you have quite a new feeling. True being comes out of nothingness, moment after moment. Nothingness is always there, and from it everything appears. 當你所做的事是來自“無”，你就會有—種新鮮感。真正的存在是從“無”而來，剎那接著剎那的來。“無”總是在那裡，萬物從無中湧現。
For instance, when you listen to a lecture, you should not have any idea of yourself. You should not have your own idea when you listen to someone. Forget what you have in your mind and just listen to what he says. To have nothing in your mind, then you will understand what he says. When you do something, you should be completely involved in it. You should devote yourself to it completely. Then you have nothing.
If you want to study Zen, you should forget all your previous ideas and just practice zazen. That is naturalness. This attitude is called “soft or flexible mind”, means a smooth, natural mind. When all you do comes out of nothingness, then you have everything.
3.5 EMPTINESS 專注於“無”
If you want to understand Buddhism, it is necessary for you to forget all about your preconceived ideas. To begin with, you must give up the Idea of substantiality or existence. The Buddhist understanding of life includes both existence and non-existence. True existence comes from emptiness and goes back again into emptiness. What appears from emptiness is true existence. We have to go through the gate of emptiness.想要了解佛法，你必須先忘掉所有先入為主之見。首先，你必須拋棄實體性或實有的觀念。佛法對生命的認識是，它既存在。亦不存在。真正的存在來自空性，並又回歸到空性。從空性中出現的存在才是真實的存在。我們必須穿過空性之門。
As long as we have some definite idea about or some hope in the future, we cannot really be serious with the moment that exists right now. You may say, “I can do it tomorrow, or next year,” believing that something that exists today will exist tomorrow. But there is no certain way that exists permanently. Moment after moment we have to find our own way.
Each one of us must make his own true way. When we do so, the way will express the universal way. When you understand one thing through and through, you understand everything.
When you try to understand everything, you will not understand anything. The best way is to understand yourself, and then you will understand everything. True understanding will come out of emptiness. 如果你試圖同時了解一切，這樣你反而什麼都不會了解。最好的方法是先了解你自己，了解自己之後，你就會了解一切。真正的了解來自空性。
When you study Buddhism, you should have a general house cleaning of your mind. You must take everything out of your room and clean it thoroughly. If it is necessary, you may bring everything back in again. You may want many things, so one by one you can bring them back. But if they are not necessary, there is no need to keep them.
We say, “Step by step，I stop the sound of the murmuring brook.” When you walk along the brook, you will hear the water running. The sound is continuous, but you must be able to stop it, if you want to stop it. This is freedom; this is renunciation.
One after another you will have various thoughts in your mind, but if you want to stop your thinking you can. So when you are able to stop the sound of the murmuring brook, you will appreciate the feeling of your work. But as long as you have some fixed idea or are caught by some habitual way of doing things, you cannot appreciate things in their true sense.
If you seek for freedom, you cannot find it. Absolute freedom itself is necessary before you can acquire absolute freedom. That is our practice. Concentration is not to try hard to watch something. You should be concentrated on nothing.
3.6 The moment of a thought 當下的一念
In Prajna Paramita Sutra,the most important idea is emptiness. Before we understand the idea of emptiness, everything seems to exist substantially. But after we realize the emptiness of things, everything becomes real—not substantial. When we realize that everything we see is a part of emptiness, we can have no attachment to any existence; we realize that everything is just a tentative form and color.
This sutra says, “Bodhisattva Avalokitesvara observes that everything is emptiness, thus he forsakes all suffering.” It was not after he realized this truth that he overcame suffering. Realization of the truth is salvation itself. To realize the truth is to live—to exist here and now.
You cannot practice true zazen, because you practice it; if you do not, then there is enlightenment. If the combination of practice and you is zazen, it is the zazen of a frog.
One whole being is not an accumulation of everything. It is impossible to divide one whole existence into parts. It is always here and always working. This is enlightenment.
The important thing in our understanding is to have a smooth, free-thinking way of observation. We have to think and to observe things without stagnation. We should accept things as they are without difficulty. Our mind should be soft and open enough to understand things as they are.
When our thinking is soft, it is called imperturbable thinking. It is called mindfulness.Whether you have an object or not, your mind should be stable and your mind should not be divided. This is zazen. 當我們的思維夠柔軟，就稱為“冷静、沉著的思維”，這是“正念”。不管有沒有一個對象，你的心都應該穩定而不散亂，這就是坐禪。
We just think with our whole mind, and see things as they are without any effort. Just to be ready to see things with our whole mind, is zazen practice. Wisdom is the readiness of the mind. Wisdom is something which will come out of your mindfulness.
3.7 Believe in creating something from nothing 相信“無中生有”
We have to believe in something which has no form and no color—something which exists before all forms and colors appear.
If you are always prepared for accepting everything we see as something appearing from emptiness, then at that moment you will have perfect composure. It is absolutely necessary for everyone to believe in nothing. There is something which is always prepared for taking some particular form, and it has some rules, or theory, or truth in its activity.
While you are practicing zazen, you may hear the rain dropping from the roof in the dark. Later, the wonderful mist will be coming through the big trees, and still later when people start to work, they will see the beautiful mountains. If we accept ourselves as the embodiment of the truth, or Buddha nature, we will think, “Now it is raining, but we don’t know what will happen in the next moment. By the time we go out it may be a beautiful day, or a stormy day. Since we don’t know, let’s appreciate the sound of the rain now.” This kind of attitude is the right attitude. If you understand yourself as a temporal embodiment of the truth, you will have no difficulty whatsoever.
We should begin with enlightenment and proceed to practice, and then to thinking. Usually thinking is rather self-centered. In our everyday life our thinking is ninety-nine percent self-centered: “Why do I have suffering? Why do I have trouble? If enlightenment comes first, before thinking, before practice, your thinking and your practice will not be self-centered .
3.8 ATTACHMENT, NON-ATTACHMENT 執著與不執著
Zazen practice and everyday activity is one thing. In activity there should be calmness, and in calmness there should be activity. Calmness and activity are not different.
Each existence depends on something else. Strictly speaking, there are no separate individual existences. Oneness and variety are the same thing, so oneness should be appreciated in each existence. We should find the reality in each moment, and in each phenomenon.
In love there should be hate, or non-attachment. And in hate there should be love, or acceptance. Love and hate is one thing.
Dogen said, “To learn something is to know yourself; to study Buddhism is to study yourself,” To learn something is not to acquire something which you did not know before. You know something before you learn it. All we want to do is to know things just as they are.
Because we put emphasis on some particular point, we always have trouble. We should accept things just as they are. Emotionally we have many problems, they are something created.
But actually it is not possible to point out anything in particular. Happiness is sorrow; sorrow is happiness. There is happiness in difficulty; difficulty in happiness. 因為我們老是注重事物的某些特點，因此我們有煩惱。我們應以萬物的本然面貌接納它們。在情感上，我們有許多煩惱，這些煩惱是我們自己創造出來的。但實際上，我們沒有必要強調任何特定的東西。快樂就是悲傷，悲傷就是快樂，快樂中有煩惱，煩惱中有快樂。
3.9 CALMNESS 安靜地坐禪
A Zen poem says, “After the wind stops I see a flower falling. Because of the singing bird I find the motmtain calmness.” Before something happens in the realm of calmness, we do not feel the calmness; only when something happens within it do we find the calmness.
There is a Japanese saying: “For the moon; there is the cloud. For the flower there is the wind.” When we see a part of the moon covered by a cloud, or a tree, or a weed, we feel how round the moon is. But when we see the clear moon without anything covering it, we do not feel that roundness the same way we do when we see it through something else.
Without light, there is no darkness. Without cold, we do not know the heat! No sickness, we do not know the value of health! No impermanent, we will not cherish the moment!!
没有黑暗也就没有光明。沒有寒冷, 我們不知道炎熱! 沒有生病,我們不知道健康的可貴! 沒有無常的到來,我們不會好好地珍惜當下!!
When you are doing zazen, you are within the complete calmness of your mind; you do not feel anything. You just sit. But the calmness of your sitting will encourage you in your everyday life. So actually you will find the value of Zen in your everyday life, rather than while you sit.
When you practice zazen, you should just keep your body straight without leaning over or against something. To keep your body straight means not to rely on anything. In this way, physically and mentally, you will obtain complete calmness.
Which is more important; to attain enlightenment, or to attain enlightenment before you attain enlightenment; to be successful, or to find some meaning in your effort to be successful?
3.10 Dharma is an Experience, not Philosopy 佛法不是哲學，而是一種體驗
To keep our practice in its pure form is our purpose. Those who are attached only to the result of their effort will not have any chance to appreciate it, because the result will never come. But if moment by moment your effort arises from its pure origin, all you do will be good, and you will be satisfied with whatever you do. 讓修行保持在清淨的形式才是我們的目的。那些只是執著於努力的成果的人們，將沒有任何機會去品味，因為成果永遠不會到來。但如果你的努力是一剎那接著一剎那，從你的清淨本源流瀉出來，那麼你做的任何事情都會有益處，而你也會對你所做的任何事情感到滿意。
Zazen practice is the practice in which we resume our pure way of life, beyond any gaining idea, and beyond fame and profit. By practice we just keep our original nature as it is.
So just to sit, without any idea of gain, and with the purest intention, to remain as quiet as our original nature—this is our practice. We do not even know what we are doing when we just practice with a pure mind. Zen practice is possible to appreciate our original nature.
3.11 ORIGINAL BUDDHISM 真正的佛教徒
Because Buddha was the founder of the teaching, people tentatively called his teaching “Buddhism,” but actually Buddhism is not some particular teaching. Buddhism, is just Truth, which includes various truths in it. Zazen practice is the practice which includes the various activities of life. 因為佛陀是這種教法的開創者，人們才會權宜性地把他的教法稱為“佛法”，但事實上佛法並非某種特定的教法。佛法只是真理本身，而這真理之中又包含著各種真理。坐禪是一種包含日常生活各種活動的修行。
To do something, to live in each moment, means to be the temporal activity of Buddha. Zazen is all the postures, and each posture is Buddha’s posture. 做任何事，活在每一剎那，都是佛的一個短暫活動。所有的姿勢都是在“坐禪”，而每一種姿勢都是佛陀的姿勢。
3.12 BEYOND CONSCIOUSNESS 超越意識
Whether or not we have experience of our true nature, what exists there, beyond consciousness, actually exists, and it is there that we have to establish the foundation of our practice. When you have something in your consciousness you do not have perfect composure. The best way towards perfect composure is to forget everything. Then your mind is calm, and it is wide and clear enough to see and feel things as they are without any effort. The best way to find perfect composure is not to retain any idea of things, whatever they may be—to forget all about them and not to leave any trace or shadow of thinking. 不管我們能否經驗到自己的本性，本性是超出意識，實際存在著，我們必須以本性作為修行的基礎。有什麼東西梗在你的意識裡頭時，你就無法獲得真正的從容自若。想要獲得完全的從容自若，最好的方式是忘掉一切。這樣的話，你的心就會變得夠靜謐、寬廣而清明地以事物的本然面貌觀看它們，不費一絲力氣。獲得從容自若的最好方法就是，不保留任何事物的觀念，把它們統統忘掉，不留下任何思想的陰影或痕跡。
But if you try to stop your mind or try to go beyond your conscious activity, that will only be another burden for you. Do not try to stop your mind, but leave everything as it is. Then things will not stay in your mind so long. Things will come as they come and go as they go. Then eventually your clear, empty mind will last fairly long.
So to have a firm conviction in the original emptiness of your mind is the most important thing in your practice. 因此，堅定相信你的心的本源空性，是修行中最要緊的事。
In order to go beyond our thinking faculty, it is necessary to have a firm conviction in the emptiness of your mind. Believing firmly in the perfect rest of our mind, we should resume our pure original state. Dogen-zenji said, “You should establish your practice in your delusion.” Even though you think you are in delusion, your pure mind is there. To realize pure mind in your delusion is practice. If you have pure mind, essential mind in your delusion, the delusion will vanish. Just say, “Oh, this is just delusion,” and do not be bothered by it. When you just observe the delusion, you have your true mind, your calm, peaceful mind. When you start to cope with it you will be involved in delusion. 想要超越我們的思考機能，我們必須堅定相信心的空性。能夠堅定相信心的絕對寧靜，就能達到清淨的本源狀態。道元禪師說過：“當在虛妄中建立修行。”哪怕你認為自己身處虛妄，你的清淨心卻依然存在。在你的虛妄之中體現清淨心，這就是修行。只要在虛妄中體現清淨心，虛妄就會消失。只要對自己說：“哈！這只是虛妄。”不必被它閒擾，而只是冷眼旁觀，你就會擁有你的真心、平靜心，一旦你開始要對付虛妄，就會被捲入虛妄之中。
So whether or not you attain enlightenment, just to sit in zazen is enough. When you try to attain enlightenment, then you have a big burden on your mind. Your mind will not be clear enough to see things as they are. If you truly see things as they are, then you will see things as they should be. 因此，不管你是否獲得開悟，“只管打坐”就已足夠。如果你刻意追求開悟，就會給自己的心帶來很大的負擔。你的心將無法清明得足以如物之所如地觀物。如果你真的是看到了事物的實相，那你就會看到它們應有的樣子。
3.13 BUDDHA’S ENLIGHTENMENT 人人都可以是佛
“If you take pride in your attainment or become discouraged because of your idealistic effort, your practice will confine you by a thick wall.” When we practice zazen we have Buddha nature, and each of us is Buddha himself. The way Buddha means everything is taking Buddha’s activity, each thing in its own way. 如果你為自己的成就感到自豪，或因為你的理想主義的努力而變得沮喪，你的實踐會把你限制在一堵牆上。在坐禪時，我們就會證得佛性，我們每一個人都是佛。佛陀修行真正的意思是，不管是山峰、樹木、流水、花朵，一切無不是佛道。換句話說，萬物都以各自的方式參與到佛的活動之中。
But the way each thing exists is not to be understood by itself in its own realm of consciousness.
Buddha nature was to be there as he was, beyond the realm of consciousness. Buddha nature is our original nature. So whatever we do is Buddha’s activity. 佛性就是如他的樣子活在當下，超出意識的領域之外。佛性就是我們的真實本性。我們所從事的一切無不是佛的活動。
Without trying to be Buddha you are Buddha. This is how we attain enlightenment. To attain enlightenment is to be always with Buddha. By repeating the same thing over and over, we will acquire this kind of understanding. Without any idea of attainment, you are always Buddha, This is true practice of zazen. 沒有刻意成為佛的時候，你就會是佛，這就是我們尋求開悟的方法。要達到開悟，就是要始終與佛同在。把禪修生活一再地重複又重複，你就會獲得這種理解。不帶有任何得失心，你就始終是佛。這是真正的坐禪。
四、 EPILOGUE ZEN MIND 後記 禪心
One thing flows into another and cannot be grasped. Before the rain stops we hear a bird. Even under the heavy snow we see snowdrops and some new growth. In the East I saw rhubarb already. In Japan in the spring we eat cucumbers. 一件事流入另一個，不能抓住。 在雨停止之前，我們聽到一隻鳥叫。 即使在大雪下，我們看到雪花蓮和一些新的成長。在東方我已經看到大黃了。在日本春天我們吃黃瓜。~ Shunryu Suzuki, Zen Mind, Beginner’s Mind
The signals that new growth is undersay are often very small at first. It’s sometimes discouraging when we are trying to remake our lives and all we can see for our efforts are minor growth. That is how the natural world works, and we are part of this world. When little sprouts of growth first develop under the snow in spring, we don’t even see them unless we search. Yet, they signal the beginning of a new transformation. Time will bring vast changes, but only little signs are showing first.
Today, we may search signs of progress in our lives. The little things we see may signal bigger transformations yet to come. Te be true to them in the long run, we must accept them – even welcome them – as they are today.
今天，我們可以在我們的生活中尋找進步的跡象。我們看到的小事情可能會標誌著未來的更大變革。從長遠來看，他們是真的，我們必須接受他們 – 甚至歡迎他們 – 像他們今天。
If we sit in the proper way with the right attitude and understanding of practice, then that is Zen. The main point is to practice seriously, and the important attitude is to understand and have confidence in big mind.
Enlightenment is experience or consciousness beyond those distinctions or feelings.
Enlightenment cannot be asked for in your ordinary way of thinking. The big mind is something which is always with you, always on your side. This Zen mind is whatever you see. True mind is watching mind.
Bodhidharma said, “In order to see a fish you must watch the water.” Actually when you see water you see the true fish. Before you see Buddha nature you watch your mind. When you see the water there is true nature. True nature is watching water.
When the fish swims, water and fish are the fish. There is nothing but fish. You cannot find Buddha nature by vivisection. Reality cannot be caught by thinking or feeling mind. Moment after moment to watch your breathing, to watch your posture, is true nature. There is no secret beyond this point. Enlightenment experience is to figure out, to understand, to realize this mind which is always with us and which we cannot see.
We practice zazen to express our true nature, not to attain enlightenment. Little by little with patience and endurance we must find the way for ourselves, find out how to live with ourselves and with each other.
You must put confidence in the big mind which is always with you. You should be able to appreciate things as an expression of big mind. To find yourself as someone who is doing something is the point—to resume your actual being through practice, to resume the you which is always with everything, with Buddha, which is fully supported by everything. Big mind is always with us. 你必須對那個總是與你同在的“大心”深信不疑，你應該要把萬物視為是大心的表現，來加以欣賞。透過修行歸復你的真實存在，歸復那個總是與萬物同一、與佛同一的你。大心總是與我們同在。
Everyone has Buddha nature. The purpose of practice is to have direct experience of the Buddha nature which everyone has. Whatever you do should be the direct experience of Buddha nature. 人人皆有佛性。修行正是為了直接體驗人人皆有的佛性，你做的任何事情都應該是對佛性的直接體驗。
We must have beginner’s mind, free from possessing anything, a mind that knows everything is in flowing change. Nothing exists but momentarily in its present form and color. One thing flows into another and cannot be grasped. Before the rain stops we hear a bird. Even under the heavy snow we see snowdrops and some new growth. In the East I saw rhubarb already. 我們必須抱著初學者的心，放開一切執著，了解萬物莫不處於生滅流轉之中。除剎那生滅的顯現於目前的色相以外，別無一物存在，一物會流轉為另一物，讓人無法抓住。雨停之前，我們就可以聽得到鳥鳴聲。哪怕是下著大雪，我們一樣可以看到雪花蓮和一些新長出的植物。在東方，我們會看得見大黃。