In my opinion: before practicing Zen, seeing mountains are mountains and water being water is "attachment"; while practicing Zen, seeing mountains are not mountains and water not being water is "attachment"; seeing mountains after practicing Zen is not. Mountains, seeing water as water means "non-attachment". In Ancient Buddhism, there is a saying: "Look at the mountains as mountains, look at the water as water; look at the mountains as not mountains, look at the water as not water; look at the mountains as mountains, look at the water as water." These three sentences should refer to the three stages of realization in the garden and fruit land at the beginning of practice. The first sentence is, "Look at mountains as mountains, look at water as water." It refers to the initial practice of not understanding the nature of dependent origin (all dharmas have no self), and all dharmas and phenomena are the continuation of karma and retribution (all actions are impermanent). When looking at mountains, we hold on to "seeing" as real existence, and hold on to "mountain" as real existence; when looking at water, we hold on to "seeing" as real existence, and hold on to "water" as real existence. This is the ability to "see", and the "mountains" and "waters" that are seen are the ability to grasp, and everything that is grasped is real. However, this is not the natural entity of all things, laws, and phases in the world. Therefore, it leads to turning dreams upside down. Because of old good karma and old bad karma, joy, anger, sorrow, and joy arise when circumstances meet. And because of ignorance of the consequences of joy, anger, sorrow, and joy, these consequences turn into new good karma and new bad karma. The old karma will lead to death, and the new karma will lead to rebirth. The sea of ??karma of life and death is continuous, without beginning or end, and there is no end in sight. The second sentence is, "Looking at mountains is not mountains, looking at water is not water." It refers to the deep understanding of the emptiness of dependent origin (all dharmas have no self), and all dharmas and phenomena are the continuum of cause and effect (all actions are impermanent). When you look at mountains, what you can "see" is the continuous phase, and what "mountain" is is the continuous phase; when you look at water, what you can "see" is the continuous phase, and what "water" is is the continuous phase; when you look at water, what you can "see" is the continuous phase. One method is available. All phenomena arise due to conditions, so the body of emptiness appears at the moment. The appearance does not cease to arise and cease, but only flows and continues in emptiness. In fact, it is not the "see", "mountain" and "water" that are held to be real as the first sentence indicates. Therefore, "Looking at mountains is not mountains, looking at water is not water." However, because of the persistence of "emptiness", if one adheres to "form existence" and falls into the side of "emptiness", it will fall into the side of "emptiness". This "emptiness" and "material existence" are separated at two ends. They are opposite and contradictory, and they are not ultimately complete. For example, after taking a boat or a raft from one bank of a river to the other, you still insist on carrying those boats and rafts with you, and you are worried about being able to escape. The third sentence is, "If you look at mountains, they are mountains; if you look at water, they are water." At this time, the ability to "see" and the "mountain" and "water" that can be seen are no longer the "see", "mountain" and "water" that are held to be real in the first sentence, nor are they held to be empty in the second sentence. Sexual "see", "mountain", "water". It means not clinging to the existence of form, not clinging to emptiness, that is, not falling behind the two ends of "seeing", "mountain", and "water". It is also the indifference of the garden of energy, or the indifference of mind (energy) and the garden of things (place); it is also the indifference of "mountain", "water" (form existence) and the garden of emptiness. That is, if the garden is harmonious, the bad karma and bad karma of greed, anger, and delusion will be cut off; if the garden is harmonious, the good karma and good karma that is not greed, anger, and delusion will be cut off. Follow the fate to eliminate old good and bad karma, and follow the fate not to cause new good and bad karma to arise. Neither birth nor death, the mind has no inside or outside, no attachment to good or evil, one mind is clear, and it is like this at the moment. As the Diamond Sutra says, "There should be no (opposition, clinging) to dwell in, and the heart should be born with (purity, equality, tolerance, harmony, compassion, prajna jackfruit, liberation)." Or it can be said that because of this (purity, equality, tolerance, harmony, compassion, Prajna jackfruit, liberation), the heart has nothing (opposition, clinging) to live in, so it cannot live in anything. This heart bag is too empty, measuring the entire Dharma Realm. Borrowing the meaning of the sentence pattern from the Diamond Sutra, "The Tathagata said that one dharma-phase is not one dharma-phase, and it is not one dharma-phase. This is called one dharma-phase." Said: The Tathagata said, "Look at the mountains as mountains, look at the water as water", it does not mean "see the mountains as mountains, look at the water as water" (that is, it is not what the first sentence refers to, and it is not something that all living beings insist on as real). It is not "see that mountains are mountains, and water is water". "Mountains are mountains, water is water when you see it" (that is, it is not what the second sentence refers to, it is not the emptiness of all living beings), this is called "Mountains are mountains when you see them, water is water when you see them" (that is, what the third sentence refers to, it is the Buddha's Wherever you can, the color is empty and the garden is harmonious). See the Fool’s blog: /s/blog_46d8a59a01007ytk.html