见证者
不立文字，教外别传；直指人心，见性成佛。
《见证者》游戏唯一的解谜方式是极其富有象征性的一笔画。从宿命论的观点看来，人生就如同近七百道一笔画谜题，开头和结尾都是注定的，只是在不断地轮回。所有人都从出生一路走到向死亡，冥冥中轨迹早已有安排，无法回头。所以对一心只想着通关的玩家而言，《见证者》是枯燥无趣的；而享受过程中“突破自我”快感的玩家看来，《见证者》则又非常新奇刺激。这种谜题虽然穷举法最终都能破解，但没有任何文字的说明下，玩家靠着面板上图案和外部环境提示一步一步地学会了选择出正确的那一笔画。此过程擦出的智慧火花，茅塞顿开的觉悟、柳暗花明的惊喜往往余音绕梁，三日不绝。穷举得出的答案与感悟出来的精准操作并无二致，唯一区别是对过程的理解，给一笔画赋予了意义。这一方面像极了人生：同一时间过日子，有些人因盲目地穷举选择而度过了浑浑噩噩或到处碰壁的一生，另外的人则能随心所欲，大展宏图，人生过得精彩纷呈。无论是人生还是一笔画解谜，其过程中的意义皆为了明心见性。
这一笔画，即是连接，又是分割。
这一笔画，即是有形，又是无形。
quotations
In a sense. what modern physics is to the history of Western thought. Zen is to the
development of the Eastern worldview: the ultimate refinement of more than two thousand years of incisive debate. discussion. and critical development. Yet the difference between the two could hardly be more marked. Whereas physics is interested above all in theories. concepts. and formulas. Zen values only the concrete and the simple. Zen wants facts — not in the Western sense of things that are measurable and numerical (which are. in fact. abstractions!) but as living. immediate. and tangible. Its approach to understanding is not to theorize because it recognizes that previously accumulated ideas and knowledge — in other words. memories of all kinds — block the direct perception of reality. Therefore. Zen adopts an unusual approach. Its buildup involves language — which is unavoidable. Any method. even if it turns out to be an antimethod, has first to convey some background in order to be effective. But the way Zen uses language is always to point beyond language. beyond concepts to the concrete.
Two major schools of Zen exist in Japan: the Rinzai，临济宗（包括明代引入的黄檗宗Ōbaku） and the Sōtō，曹洞宗. Both have the same goal, of seeing the world unmediated, but their approaches are different.In the Soto school, the emphasis is on quiet contemplation in a seated position(坐禅，zazen) without a particular focus for thought.The method in the Rinzai school, however, is to put the intellect to work on problems that have no logical resolution.Such problems are known as koans, from the Chinese kung-an(公案) meaning "public announcement." Some are mere questions, for example:
"When your mind is not dwelling on the dualism of good and evil, what is your original face before you were born?"
Others are set in a question-and-answer(mondo) form, like:
"What is the Buddha?"
Answer:
"Three pounds of flax"
or
"The cypress tree in the courtyard"
(to name but two of the classic responses).
According to tradition there are seventeen hundred such conundrums in the Zen repertoire.And their common aim is to induce a kind of intellectual catastrophe, a sudden jump which lifts the individual out of the domain of words and reason into a direct, nonmediated experience known as satori.
Zen differs from other meditative forms, including other schools of Buddhism,in that it does not start from where we are and gradually lead us to a clear view of the true way of the world.It is not a progressive system in this respect. The sole purpose of studying Zen is to have Zen experiences — sudden moments, like flashes of lightning, when the intellect is short-circuited and there is no longer a barrier between the experiencer and reality.
-- David Darling, 1996《Zen Physics》ch.12: "now and zen"