首先，本文從憂傷與盼望兩者的共通性——「等待」著手，除了共同交會點的意義，還有就是等待更新、重生的時間。其次，論及等待的人似乎格外可以感受到時空凝結「宛若」當下的特性：只專注在當下，等待的時空停格靜止，「宛若」重現了久別重逢後的相遇，一切歷歷在目、宛然如昨，彷彿未曾改變。接續從《顏氏家訓．止足》的文本探討，提出「止足」的二重觀點：一是等待當下即是關係的延續，是一種用身體具體的行動體現且傳達心靈當下的滿足；一是因為身心靈活在現在∕止足當下的專注，人依然可以憑著骨氣撐住自己及背後拖著的一個世界，認真專注地過每一分每一秒且行禮如儀∕生活一切如常。最終，提出「止足」因此療癒、安頓、安住等待中被憂傷與盼望交織纏繞著受苦的身心靈並開展出另一種人文療癒的向度。

Firstly, from the convergence of sorrow and hope—“waiting”, this thesis is to discuss not only the meaning concerning the common point but also the time for waiting for renewal and rebirth. Secondly, this thesis talks about the character of a man in waiting who can especially feel that the freezing space and time “seem” to be eternal now: when one concentrates on the eternal now, the space and time for waiting come to a halt and they “seem” to recall the encounter after a long departure; everything is so vivid and so new as if nothing changes. Thirdly, from the text of the Family Precepts of Yan Zhi Tui: Abidance, this thesis proceeds to propose a dual viewpoint on “abidance”: the first point is that waiting for the eternal now is actually the continuance of relationship and also a feeling of contentment shown in bodily action; the second point is that with the concentration in which one’s body and soul stay /abide in the eternal now, one by a steadfast will can still support oneself and the whole world behind him, leading a purposeful life in a due, graceful manner as usual. Finally, this thesis points out that “abidance” can thus heal, pacify, and settle one’s suffering body and soul got entangled with sorrow and hope so as to unfold another dimension of humanistic healing.