［十分鐘的判決］

早前的47人案保釋聆訊，五日四夜馬拉松式開庭至深夜，被告體力不支暈倒庭內。

然而，今次「國安第一審」的唐英傑案，卻沒有出現這個情況。結案陳詞完結，三位法官宣佈，一星期後的今天下午3時宣判。這天開庭時間準時，並於十分鐘內，宣判程序已完成。

然而，為了這十分鐘，有人願意花6個小時，於早上9時便到來高等法院。能進入內庭的公眾票只有20張，入不到內庭，就沒法親眼看到唐英傑。

這天記者也特別多，長長的人龍在千多呎第一庭外的大堂打蛇餅。庭內26張票迅間派完，庭外也派多了40餘張直播票。百計記者關注，公眾也有約一百二十人到來，在兩個直播延伸庭收看結果。

辯方律師劉偉聰依然穿着他愛的條子西服，拿着棗紅色Fendi皮革袋子。控方的周天行專員拉着黑色金屬拖喼進入高等法院一號庭。

在犯人欄裡的唐英傑，依然穿着他那灰藍色的西裝外套，髮型乾爽，額側剷青。開庭前，七、八個辯護律師圍着犯人欄外，跟他傾談，開庭前氣氛還有點輕鬆，輕輕笑着與律師們道別。

「扑！扑！扑！」三下敲打木門的聲響，預視三位法官將會步入內庭。時間是下午3時01分。個子最小的杜麗冰，脫下她那粉紅色口罩，嬌柔細語地以英文說，她並不預備把62頁的判詞讀出來。只簡短讀出8點總結。

在犯人欄內的唐英傑，專心聽着翻譯先生，從欄外以耳機告訴他的命運。連押送唐的懲教職員，也側耳傾聽。杜麗冰再一次說出那八個字：

「光復香港Liberate Hong Kong 時代革命 Revolution of our Times這支旗，在唐案的處境中，展示出來後，有自然及合理的效應(natural and reasonable effect) ,令這些字可以產生煽動他人顛覆國家。」戴着白色口罩的唐英傑，臉容嚴肅起來。

「被告人當時明白這口號有顛覆意思，亦即是把香港從中華人民共和國分裂出來。」

「被告人展示口號的行為，有意向其他人傳遞顛覆國家的意思，煽動其他人去分裂國家。」

「這口號是被告人當時正倡議的政治主張。」

「被告人在警方防線不停車，衝擊防線，是刻意向警察挑戰，而警察是代表香港法律和秩序的象徵。」

「被告人的行為是嚴重的暴力並影響公眾安全。」

「被告人的行為構成嚴重社會危害。」

「被告人行為威嚇公眾以圖實現其政治主張。」

「故此，第一項控罪（煽動分裂國家）及第二項（恐怖活動罪）控罪罪成，第三項（危險駕駛）控罪毋須處理。」

審訊進行了十多天，這一刻氣氛肅然，平日歪着坐的唐英傑，這時挺直了腰，頻密地眨眼。

＊＊＊
此時，六十多頁判決書，就在庭外向記者派發。判決書由三位法官以英語撰寫，長達六十頁，交待三位法官審決的理由。

「這是國安法在香港特別行政區法院第一宗案例，沒有先例，法庭需要處理一些事務。」判決書寫道，例如在高等法院不設陪審團，被告曾上訴但被駁回。

判決書然後引用了不少案例，指「煽動」可以是印刷報章或單張，並要考慮個案的處境。

判決書也指出，「恐怖活動」不需要實際造成嚴重傷害，亦不需要局限於人身受害。

判決書詳細記載唐英傑開車那天的路線和行為。當他路經警方防線，即使警方使用胡椒球槍也沒有停下來，有圍觀者拍手喝采，也有人從高處扔物，亦有其他道路使用者在現場。判決書指，唐特意過警方防線，期間車速加快，與警察距離只有短短幾米。

「被告人刻意開車針對警察防線，而且展示有口號的旗幟。」

至於專家證人的口供，判決書用22段去寫控方專家劉智鵬及警方錄影調查的發現；而辯方專家證人的口供內容，在判決書中只有9個段落提及到。辯方的研究如連登大數據調查，全港住戶電話調查，焦點小組等，於判決書完全沒有出現過。

關於口號解讀，判決書寫道，「不認為辯方專家的分析對法庭特別有幫助」。判決書引述李立峯教授的話，「李教授的研究是要證明『光時』口號不只一個意義，但沒有測試口號是否如控方專家劉智鵬所說，含有分裂國家的意義。」

法庭指出：「我們關注的不是口號有沒有多於一個意義，而是口號是否可以煽動別人顛覆國家。」

法庭如此理解：「三個專家沒有異議，在事發的2020年7月1日，中文口號有可能像劉智鵬教授說，含有『將香港從中華人民共和國分裂出去』的意思。」

判決處如此述說：「辯方專家沒有反對口號可以有顛覆意義 (the Slogan is capable of bearing a secessionist meaning)」

判決書特別提到，辯方專家報告有提及梁天琦是在參加新東補選時，對港獨理念表達支持。而判決書指出，「李詠怡教授亦同意，梁天琦口號可能被某些人理解為鼓吹港獨。」

三位法官亦引述辯方專家在報告中指，「光時」口號其中一個含意可以是港獨。判決書紀錄道，「李詠怡教授被盤問時，亦同意『光復』可指恢復失去政權，『革命』可以指推翻政府。」

判決書亦指出，不論是控方還是辯方，三位專家證人均強調理解口號需要強調其「脈絡」(context).

而判決書亦指出，今次要理解口號的脈絡是，被告人在繁忙的高速公路上展示旗幟，當日港島區有大型反國安法示威，被告人在不同方向的車路來回，而且不肯在警方防線停車，而這一天也是香港回歸中華人民共和國的周年日子，國安法剛剛生效的第一天。

故此，在這些脈絡理解下，「自然及合理」的效果是，綜合各個因素，這口號在這處境帶有「把香港從中國分裂出來的意思」，而且可以「煽動他人去顛覆」。

判詞又提到，即使被告人理解口號並不代表港獨，「又即使口號像辯護學者專家說，只是想恢復失去的事物及追求徹底改變，我們認為該口號仍是鼓吹一種政治主張。」

法庭指出，不相信被告當天只是擔任救護員或只是約了人午飯。從唐英傑與友人的電話訊息可見，唐知道當日甚麼時候「聚人」（群眾聚集），亦關注自身「安全」及警方設置路障情況，亦知悉警方舉起干犯國安法警告旗是紫色。這些對話或訊息，反映唐知道這支旗不是沒有意思的。

而唐衝向警方防線，挑戰警方權力，令附近的人留下印像。所以，法庭認為唐是有意展示一支帶有港獨意思的旗幟，而法庭認為唐知道自己行為是向其他人傳遞顛覆國家的意思。

判詞又提到，唐開車衝防線的行為，對公眾構成危險：「電單車可以是一個潛在的致命武器」。而「明目張膽於大街大巷衝過警方防線，可令守法的市民感到驚恐，覺得安全及和平的社會有可能變成無法無天。」

三位法官指，恐怖襲擊的「威嚇性」在於，「被告追求政治主張，令社區裡不支持其政治主張的人感到威嚇，令他們不敢張聲或提出反對意見。」故此，「威嚇效果」只要出現於一部分人當中，已是對公眾做成威嚇性。故此，恐怖活動罪的控罪元素被確立。

＊＊＊

審決宣佈了，緊接的法律程序繼續運行。

杜官說，兩天後星期四早上進行「求情」程序，辯方八旬的外籍大狀Clive Grossman說，唐英傑有大批求情信，會早一點交給法庭。
而控方周天行專員則向法庭申請，把涉事的電單車充公。

十分鐘內，國安法第一審已判決完成。

三位法官只有一位曾經開口說話。

唐英傑還未消化自己的命運，已要脫下耳機交還給翻譯先生。辯護律師團隊走到犯人欄旁，跟唐英傑商討了一會兒。保安員不斷催促旁聽席的人離開，但仍有人不肯走。唐英傑從法院步回羈留室的那幾步路，與旁聽席擦身而過。

旁聽席傳出叫喊聲：「加油！愛你，英傑！」

英傑只有廿四歲，平日會孩子氣地用單手做心型手勢，今天只輕輕舉起了左手，微弱地揮動了幾下，沒有力氣般，他的壯碩身影，倏地就消失於法庭內。

（圖為宣判後記者於高等法院外進行直播的情況）

［He can’t reply］

高等法院第一庭的證人席旁，有個矮身木架，擺放了審訊相關的Bundle。 文件夾每個逾吋厚，約五六個排列在書架上，審訊談到那一份文件或證物，便需要從架上的文件夾中取閱出來。法庭很多時間就是消耗在翻查相關文件的程序上。文件夾背脊貼上了白紙告示，註明了這宗案件的編號及控辯雙方名字。

這宗案件為「HKSAR v. TONG Ying-kit」（香港政府v.唐英傑）。香港法庭文書處理，細緻非常。姓氏TONG全為大階英文字母，名字Ying-kit 中大小字母分野，讓人明瞭這組英文字需要連起來理解，但中間的「-」號又剛好分開了兩個中文字的粵語拼音。

唐英傑是誰？去年夏天之前，他不過是一個廿多歲，讀書成續欠佳，曾於台式茶飲店工作，後來到日本餐廳做侍應的香港年輕人。一夜間，他從藉藉無名的青年，變成了一個全港甚至全世界都知道的人。

只因他於港區國安法實施首日，即2020年7月1日，駕駛了一部電單車，被指衝向警方防線，車上插着「光復香港。時代革命」的旗幟，成為了港區國安法第一案的被告人。從此命運被改寫。

國安法首案開審後，連日來，歷史學者、政治學家、傳播專家，到庭上解說「光時」口號，是否有分裂國家的意思。然而學歷不高的唐英傑自己想甚麼？他想甚麼和案情有沒有關係？

24歲的唐英傑，身型壯碩，已還押逾一年。在三位穿墨綠色制服的懲教署職員押解下，進入犯人欄。連日審訊，他都穿同一套衣服。深藍色的西裝外套，黑色恤衫，配襯黑色領呔。同色系的領呔和恤衫融為一體，無聊時，他會用手指把玩領呔。

這天是審訊最後階段，控辯雙方律師「結案陳詞」的日子。唐英傑進入犯人欄後，三位法官未出來之前，律師團隊走到犯人欄旁，跟唐英傑商討甚麼。

律師們透過金屬欄柵送了文件給唐，而唐又俯身聆聽意見，多達九人的律師團隊有老有嫰有男有女，圍着犯人欄談笑。有些時候，律師們和唐談得輕鬆，抑壓着的「嘻嘻」聲在寧靜的法庭後方傳出來。

此案關於唐英傑的資料，有時是控方披露，有時是辯方提供，但唐自己沒有選擇出庭作供，只有他一名前僱主出庭作證。這位旺角台式飲品店老闆娘，指唐在社會運動期間擔任急救員，在案發當天約了唐到銅鑼灣吃午飯。

警方則從唐手機裡截取了社交媒體紀錄，對話裡，唐與友人於案發當天，收發過海隧道有設置了路障的資訊，而唐亦提時間「沒有遲，銅鑼灣未聚夠人」的說話。但辯方律師解釋，唐是社運的急救員，當天預備替傷者急救，而也約了友人在銅鑼灣區吃飯。

辯方今天翻出了唐英傑的中學成績表。辯方大狀Clive Grossman（郭兆銘）已達八旬，他手震震，口震震地拿着唐的成績表說：「中三那年，他的中史分數，一百分滿分，他只拿了五十分；全班130人，他考第124。」顯然，郭資深大狀想說明，唐英傑沒可能理解深奧的學術知識。

唐的爛成績，在辯方口中是說明他不知道口號的歷史意義；但對於控方來說，唐英傑在香港接受教育，有讀過中史課，而當日是七一香港回歸日，國安法生效第一天，加上關於國安法的報導已沸沸揚揚，控方周天行專員指，唐不可能不知道這支旗的意思。

周天行請法官翻看一個港島彩色地圖，周天行指出，唐英傑當天開着電單車，從東區海底隧道到港島，卻沒有直接去銅鑼灣，而是先到中環、金鐘、再繞回灣仔，先後經過（周指是衝過）四個警方防線。而從社交媒體截圖可見，唐知道自己在幹甚麼。

周續形容，唐四次被警方防線要求截停，但繼續駕駛，其中一次被射胡椒球也沒停下。控方指，唐非但沒停車，甚至加速，最後令三個警員身體「受嚴重傷害」。而現場圍觀人士拍掌歡呼，可見唐的行為嚴重危害警方及道路使用者安全。

相反，代表唐的辯護大狀郭兆銘則指，唐經過首三條警察防線，沒有直接衝向警察，而是繞開了，而第四次發生意外時，煞車燈一度閃亮。

郭資深大狀認為，「這不是恐怖分子的行為。恐怖分子不會按煞車掣，他也不會在社交媒體約人去吃飯，或帶急救用品出去。恐怖分子自毁之前不會說，我要約人去吃飯。」然而法官們卻指出，證據指當時煞車燈有亮起，但有交通意外專家卻指，其後車速是減慢還是加速沒法知道。

郭資深大狀又指，控方形容三個警員嚴重受傷是誇大了。「電單車不是致命武器，它不是機關槍。他在車上掛着那支旗，可以說是在showoff (炫耀)。但控罪說『嚴重危害社會安全』實在說不上。現場的圍觀人士，在拍掌喝采，那不是感到危險的人會做的事。怎能說公眾安全受威脅呢？」

郭更說，其他道路使用者的安全，也不見得受影響。法官杜麗冰此時指出，有證據指當時附近有一對年紀老邁的男女長者，正想過馬路。但郭堅持，沒有人感到危險。

郭資深大狀續指：「那是示威的時候，很多人在街上，街上很多人不滿政府，不滿警察。但說他這個行為嚴重危害社會，達至恐怖活動？說不上。控方引述的警方調查只證明，有人舉『光時』旗，有其他人喊港獨口號，但不能說所有人都同意其港獨訴求。」

控方周天行專員，今天帶出了要理解口號除了參考專家，也要考慮口號的 “ordinary meaning”, “ordinary understanding” 。周專員並引述案例指，常人理解口號意思如何，已可達至煽動入罪理據。

至於爭拗多天的專家意見，控方的周專員認為，包括辯方專家也同意劉智鵬教授對光時的理解（帶有分裂國家意思）是其中一個可行的理解。

周專員指控，辯方雙李專家指「光時」意義抽象又多樣的報告，不可靠又不可信。周專員指，辯方雙李專家(Eliza及 Francis)並非歷史學者，辯方報告裡的研究，也不是特意為此案進行，又指焦點小組的調查員在調查時發問了「引導性問題」。

但辯方的郭大狀則多次強調，法庭要小心不要隨便否定兩位辯方專家意見。「Eliza及 Francis是其領域上具權威的學者，兩人做的研究、著書、教學，均通過嚴謹的學術標準。控方劉智鵬或許是稱職的歷史學家，但劉智鵬教授不是政治學者，也不是政治傳播學者。Eliza及 Francis是真正的專家 (They are experts in real sense) 。」

今天代表辯方發言的郭兆銘資深大律師，年屆八十，眉毛稀疏，胖得有雙下巴，鼻子尖尖，耳朵卻特大。他在英國出生，曾於南非讀書，他嗓子陰柔，以英語提醒法庭：「正正是因為Eliza及 Francis的研究，不是特別為此案而做，而是他們老早以學者身份進行，更顯得他們是獨立而且不偏不倚 (independence and impartiality)。學界一直是這樣做研究，他們的方法受國際學術圈子認可。」

郭資深大狀，不時調整頭頂的假髮，或扯一扯身上的大狀袍，或在說英語的時候伸伸舌頭，舐舐自己乾涸的唇：「希望法庭不會說，這些專家的意見，我不用去理會，指控這些專家們是錯的，甚至說專家們一直不知道自己在做甚麼。兩位學者告訴我們，社會運動的口號是抽象的，供人各自解釋，因為口號不只要帶出實質政治訴求，還要表達情感，團結群眾。」法官杜麗冰深思着，嘴唇緊合，神情嚴肅。

郭大狀也提及，控方證人劉智鵬教授，自己曾陪伴嶺大校長現身2019年7月「光復元朗」活動：「劉教授自己出現在『光復』活動，卻說自己不知道活動主題，也堅持自己不是參與者，只是去關心學生，這種說法很令人懷疑（suspicious）。」

控方還指辯方專家一個「關鍵性缺失」在「時間脈絡」不足，即「雙李」的相關研究主要集中在2019年，非案發的2020年。郭資深大狀在自己的總結中幽了對方一默：「吓，時間脈絡的欠缺，好像控方專家犯這個錯誤更嚴重，劉教授指口號意思幾千年不變，他好意思去挑戰辯方專家幾年或幾個月的差距？」

郭資深大狀，肚腩大大，說話帶有老派英式紳士的幽默感。對於控方的指控，例如舉起「光時」旗有煽動成分，是恐怖活動，郭資深大狀攤開他的老人手掌，不住反問： “What? How? Why?”

控方指梁天琦本人支持港獨，故「光時」八字有港獨意思；控方指此八字在中聯辦外被叫喊，故「光時」有分裂國家意思。郭資深大狀連續用英語輕輕而高音地反問，說話時縮起他那佝僂的肩膀，攤開滿佈手筋的手掌： 「“So What?” 梁天琦怎樣想，被告人怎知道？“So What?”中聯辦外的活動，被告人連去都沒有去，他怎知道？」

郭大狀重申了Eliza及 Francis的意思：「口號意思是多元的，抽象的。」他舉起了右手拳頭，舉向天：「正如我喊：『Let’s go out and fight for our rights!』(我們出去爭取權利。英語fight有『打鬥』和『爭取』雙義)，你可以理解為我要去寫信給報紙投稿，或參選議會，或者出去打人。一字歧義，是常見之事。」

「Eliza及 Francis提過，發訊者若想表達清晰的意思，會挑選一個意思更清楚的詞，不會選一個抽象的字去表達。『光時』這口號意思不明白，並不像『我們要去打林鄭月娥 (let’s go and beat up Carrie Lam)』那麼明確。」郭大狀語氣在說笑，但法庭裡卻沒有甚麼笑聲。

國安法首審，條文意思如何詮釋，萬眾觸目。這天，法官也曾和控辯雙方討論條文的法律觀點。

代表政府的周天行專員，提到「恐怖活動」罪行時，指出「光時」旗幟是一支帶有「政治議題(political agenda)」的旗幟，會向附近的人宣揚其包含的分裂國家意思，嚴重危害社會。

此時，唯一男性法官陳嘉信提出，根據國安法「恐怖活動罪」相關條文（24條），「造成嚴重社會危害的恐怖活動…..即屬犯罪。」陳官指，這條文是談活動(activity)而不是政治議題(political agenda)。陳官強調「的」這個字。而24條的細項指出，活動包括暴力、爆炸、縱火、破壞交通、干擾水電通訊等。

陳官解釋時，杜麗冰點頭。

周專員呢喃回應：「對，字面是這樣。」

彭寶琴插話：「不只是字面，是條例這樣寫，恐怖＿的＿活動，不是關於政治議題。(Activities intended to cause grave harm to society, not about political agenda)」杜官再點頭。

周堅持自己在提供事件的背景。彭官再重申。「我恐怕這一條法例不是談口號或談追求政治議題，而是關於破壞社會的活動。周先生，你是否接納這樣的解釋？」

周再說，因為唐的行為是針對警察。

彭官及杜官再重申條文是談「活動」。

周最後同意，恐怖活動罪的焦點是在「活動」一字上。

至於關於「光時」口號的控罪，則是國安法20條「煽動他人分裂國家罪」。

彭寶琴問辯方，光時口號多義，為何郭大狀說「應當無罪」，兩者關係如何？彭官指出，「煽動」於口號有兩部分，第一部分，是指口號在這個考慮了歷史及處境，合理地造成一個事實，是口號有可能去煽動 (capable to incite)。第二部分，是指被告人當時的理解，有沒有犯罪意圖 (Mens Rea刑事意圖)。

而根據控方劉教授的報告，劉也承認，被告人車上插旗時腦海想甚麼他也不知道。於是大家在爭拗第一部分，即「光時」八個字，可不可能在不考慮唐英傑想甚麼的情況下，造成煽動。

郭資深大狀澄清，辯方認為，尤其考慮要對被告人公允，若有其他可能性，根本不應入罪。郭的話是指，這口號太抽象，根本不可能煽動 (the slogan is too vague to incite)。

最後，代表辯方的郭大狀，呈上了唐英傑之前的刑事紀錄，唐曾收過超速和受限制時間駕駛的告票罰款罪行。彭官指，現時唐被告三項罪，兩項和國安法有關，這些駕駛案底不相關，可以理解唐沒有「犯罪傾向」；然而第三項交替控罪，是和駕駛安全相關，則這些案底則要考慮了。

控辯雙方結案陳詞延續了一整天。下午四時許，大家也不知道，結案陳詞是否可以這天完成。

郭資深大律師未完成發言，他望了望時鐘，顯得有點擔心。結案陳詞的流程是，控方先說，到辯方再說，由於控方先說，辯方可以回應控方的話。

郭大狀不好意思的說，「我擔心之後要讓控方回應我，不夠時間。」此時杜麗冰法官微笑回答：「他 (控方周天行專員) 不可以回應，被告人擁有最後的回應權利。(He can’t reply. The accused has the last word.)」

戴了長方型眼鏡，年紀比郭大狀年輕，黑色短髮以Gel鞏固得竪起來的周天行，望了一眼他身旁的郭大狀，沒說甚麼，低頭做筆記。

這天所有程序完畢，三名法官宣佈，一星期後的7月27日下午三時，將會宣佈判決。

周專員向法官表示，當天他有事缺席，由另一位同事頂上。

而國安法案件，亦會排着隊開庭。

專家證人會不會再次在法庭就示威口號的意思交鋒，還看一周後，第一審結果如何。

（圖為今天替辯方結案陳詞的資深大律師郭兆銘 Clive Grossman）

「地獄空」攝影集即將在八月中元節前出版，由知名設計師與攝影家黃子欽設計，內附在下二位高徒精美繪製符咒、心經版畫書籤、愣嚴咒牌、尊勝咒語...等，感恩十方大德助印，希望疫情退散，平安喜樂，後記如下：

野放台灣五十餘年，貪狼獨坐，三方四正殺破狼格局，少年多舛，白手起家，隨展覽雲遊四海，如閒雲野鶴常持各類底片機流連廢墟、山川、宮廟忘返，遂設幻影堂自詡堂主，一日三省「凡所有相皆是虛妄」，常宅於暗房沖片放大通宵、鍾情黑白世界之單純，彩色照片俗世繽紛花俏做作甜美甚至比現實更現實故少拍也。知天命之年有餘，了悟人生一瞬、眨眼即逝，雖非仙人，亦無道骨，初聞離垢地生清淨心，但離華嚴「不動地」尚遠，待修持也。
2017年盛暑拍畢《巨神連線》，心律不整差點心肌梗塞向閻羅王報到，意識死神隨伺在側，人生苦短，如何了生脫死、盡斷煩惱、無所罣礙、遠離顛倒……總不得解，蒙釋迦摩尼佛開示飆淚三晝夜，聞佛法數載始知自我渺如塵埃，甚感慚愧。閒暇乃參訪名寺古剎，禮敬焚香佛陀菩薩羅漢諸神天仙王爺媽娘，台灣宮廟千奇百怪、宗派錯綜複雜（佛教、道教、一貫道、天主教、基督教、齋教、回教＆大同教、儒教鑾堂、天帝教＆天德教、慈惠堂＆勝安宮、軒轅教、道院、理教、萬國道德會、會靈山……）、神棍橫行（依人不依法、偶像崇拜、斂財、邪淫），因歷史變遷、社會動盪、政治鬥爭、意識形態等因素導致佛道混雜，但地獄造景稀少，後專注拍攝各殿閻王、判官、陰司、獄卒、七爺、八爺乃至一切罪人，各寺造景巧妙、耐人尋味，意境乖張溢於言表，造型扭曲非常人所能塑也，然匠心獨運、自成一格，專研西方藝術數十載方知真誠樸拙最美，絲毫不輸喬托（Giotto di Bondone，1267～1337）乃至米開朗基羅（Michelangelo Di lodovico Buonarroti Simoni 1475 ~ 1564）矣。

創立於1986年的石門金剛宮風景優美可眺望北濱，雖主祀四面佛，儒釋道眾神尊也不含糊，可過七星橋解厄、繞行五百黝黑羅漢敲鑼印心、跪拜亞洲最大臥佛涅槃像，安太歲自不在話下，甲子太歲爺雙眼長出手掌印象甚深，1994年經閻羅王指示廟公建造一條肚內設極樂世界及陰曹地府之神龍，行走暗黑通道觸動感應機關，只見面容猙獰受刑者呼天搶地喊冤、身邊盡是血肉糢糊殘肢敗屍腦漿塗地，十殿閻羅各司其職、威儀攝人。新北市林口區青嶺湖北文紫祥宮包公廟則以壁面彩塑地獄浮雕獨步全台，粉嫩色彩搭配卡漫風格，尤為造型簡直恐怖到可愛透頂，該廟主祀森羅殿閻羅天子包拯（包青天），陽世冤屈者可至此參拜祭解，求破懸案者眾，逢中元普渡皆以紙紮船渡亡魂至彼岸，全台唯一閻羅天子巨像籌備中，四周環繞墓地，適合修不淨觀也。台灣首尊彰化八卦山大佛旁南天宮（1971）地府則是首座電動地府，規模精小但驚嚇度破表，略顯破敗但五光十色仍蠻凶悍，出自已故台南大道長金登富之作，而電動神明起始可追溯至1960年代北港朝天宮。倒是嘉義水上鄉白人牙膏觀光工廠「戴相府」、「將軍府」設置十殿地府出乎意料之外，乾淨亮麗、ㄧ殿ㄧ間、簡單樸實。由高雄蓮潭龍虎塔龍口入內可見全臺唯一交趾陶地獄牆面，尊尊栩栩如生，續入龍身乃進聞聲救苦白衣觀音大士三十三化身浮雕隧道，造型設色甚為古錐。高雄大岡山超峰寺入口處「西方三聖蓮池海會」（阿彌陀佛、觀世音菩薩、大勢至菩薩巨像）旁設靜態十殿閻羅（1970年代初），雖略為陳舊然韻味猶存，續往上行可抵「證菩提道－釋迦如來應化事迹」雕塑園區，一攬世尊畢生精華。如來年邁時，琉璃國王為報長期被釋迦族輕蔑之傲慢心，世尊雖三次單獨伽跌坐 阻擋大軍進攻之路，但因緣果報無法逆轉，昔日婢女所生王子瞋恨無以復加，還是滅了祖國。自持神通第一目犍連不忍無辜百姓慘遭屠殺，遂以缽盛救度五百族人，最終卻化為血水，佛言神通廣大仍不敵千百劫業力，因緣果報屢試不爽。其母死後墜入餓鬼道飢餓難耐，目犍連遂展神通救渡，但所食尚未入口皆化為赤火，佛陀囑咐農曆七月十五日僧眾解安居自恣日，於盆中設甘露美食供養十方僧眾，因此超度亡母。後世「盂蘭盆法會」乃至「水懺法會」、「瑜珈焰口法會 」皆為消業障、斷塵垢之超渡儀軌，既渡亡魂也自懺悔。

台南麻豆代天府規模宏大、造型豔麗，不但可遊十八層地獄尚可逛天堂（1979年興建，1983年開放)，燈光絢爛、聲響駭人，獨自漫步宛如觀落陰、地獄走一回。先過「心頭山」、入「清心池」、進「陰陽界」、抵「交簿廳」、達「鬼門關」、遊「補經所」、探「枉死城」、行「奈何橋」，至ㄧ殿泰廣王照「孽鏡台」現造惡原形，睹抱柱、火床等小地獄。二殿楚江王開「陰查簿 」判案定奪，觀糞尿泥、餓鬼、舞池、寒冰、膿血、鞭韃、舌犁、劍葉、戟腹拋接、砧截……等小地獄。三殿宋帝王刑罰為倒吊、銅鐵刮臉、挖眼、搗樁、倒烤、吸血、穿肋、抽筋、蛆蛀等小地獄……兼遊「四生（胎、卵、濕、化）回魂府」。四殿五官王掌管腰斬、拔舌、沸湯、刺嘴、剝皮、箭樹、車崩、射眼……等十六小地獄。隨五殿森羅王豋「望鄉臺」回眸親人最終眼後觀擊膝、誅心、刀山、飛刀火石……小地獄。六殿卞城王別稱「大叫喚大地獄」，轄火牛、虎啖、噬腎、鉗嘴含鍼、釘喉、磨摧、砍頭……等小地獄。七殿泰山王為「熱惱大地獄」，窺烙手指、抽腸、頂石蹲身、油釜滾烹、割舌穿腮……等十六小地獄。八殿都市王掌管「大熱惱大地獄」兼火狗、鐵汁、鐵蛇、鋸劈斷肢、釘板、灸脊、鐵丸、磅秤……等小地獄。九殿平等王直轄十八層「阿鼻大地獄」，直透地心、內中陰森、不見五指、滿溢地漿，皆為極犯，另轄紫赤毒蛇鑽孔、夾頂、鐵鴉、針雨、蜂蠍……等小地獄。至十殿輪轉王上「觀生臺」、「轉劫所八司」（查驗司 、稽善司 、考過司 、恩怨司 、壽命司 、支配司、掌劫司 、授生司）後至「孟婆亭」飲「醧忘湯」忘盡前塵往事，依前世功德過金、銀、玉、石、木、竹六種橋樑至「轉輪臺（紫河車）」入六道輪迴轉生投胎。據《十八泥犁經》記載，人過世後七七四十九天為「中陰生」，經閻羅王審判善惡業力判定去留或懲罰百千萬劫，犯五逆重罪則墮入「無間地獄（阿鼻地獄）」永劫不復。地藏王乃幽冥教主，統轄十殿閻羅，逢三曹普渡便在各殿設「講道所」超度尚存善根之鬼魂。

人類居於五趣（阿修羅、人、傍生、餓鬼、地獄）雜居地五濁惡世之堪忍世界，犯十惡業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、愚痴）者必墮三趣惡道。如何出「三界」（欲界、色界、無色界）二十八天？凡人無此意識，別說能破「十二因緣」（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）還滅門，更別想斷除「四聖諦」（苦、集、滅、道）集地八十一品見惑與八十八使思惑（五利使-身見、邊見、邪見、見取見、戒禁取見、五鈍使-貪、瞋、癡、慢、疑），了悟「五蘊」（色、受、想、行、識）本空、「十二入」（眼、耳、鼻、舌、意、色、聲、香、味、觸、法）空、「十八界」空，破俱生我執與分別我執、法執甚至空執，生十一處「善心所」（信、精進、慚、愧、無貪、無瞋、無痴、輕安、不放逸、行捨、不害），降二十六處「惡心所」（貪、瞋、癡、慢、疑、惡見、忿、恨、覆、惱、嫉、慳、誑、諂、害、憍、無慚、無愧、掉舉、惛沉、不信、懈怠、放逸、失念、散亂、不正知），須知善根斷盡則陷永劫輪迴、無垠轉世之苦。

地獄可能空滅嗎？若地獄空乏人間多鬼怪，地獄淨空世間何嘗非淨土？若能證空性何處現地獄？

地獄曠古來便廣泛流傳各部族間，老死生滅為自然運行之基礎、宇宙意識之核心，然今文明昌盛如咱城邦並非慾望消弭之所，惡性所及實無可根除，礙於憲法國家法律社會軍隊企業公司學校家庭團體之層層束縛不亞於十八層，乃遁於壓抑、束己情懷，暗埋心底、日久貪嗔痴慢疑怨噌會疊穢。而六塵未熄，心多妄念，妖魔鬼怪魑魅魍魎孤魂閃靈出沒於荒郊乃至人間，會靈於曠野密林以增性靈乃出世高人修煉之舉，我等凡人擅闖宛如迪士尼般之人造地獄，三魂七魄尚不足以出竅，驚邪恐怖淒厲猙獰倒滿足了自以為是的慚愧，豈不謬哉？

病毒肆虐年半有餘，全球確診者逼近一億八千萬，枉死者近四百萬，堪比戰爭規模，望眾生發慈悲心、令往生者安息、善待其他物種、平等有情眾生。地獄本空，唯妄念生起一切羨慕嫉妒恨而地獄現前。盡以此書作為世界新冷戰獨裁者、超限戰者、暗網駭客、陰險狡猾冷嘲熱諷落井下石者之良知備忘錄矣。

姚瑞中寫於2021年端午節

Postscript

I have been living recklessly in Taiwan for more than fifty years. According to Zi Wei Dou Shu (Purple Star Astrology), Tan Lang is the sole star in my house of Self. This star, which represents xxx, forms an equilateral triangle with that star Qi Sha and Po Jun on the square chart and constitutes a Sha Po Lang pattern. The pattern indicates a kind of turbulence and change, a life of wandering with ups and downs and it tells a lot about my life. After my ill-fated youth, I started from scratch and traveled around the world with exhibitions that I participated. Like a flaneur, I wandered around ruins, nature, and temples with every type of film camera obliviously. Thus, I founded the Hall of Illusion and claimed to be the master of the hall. Several times a day, I pondered a quote from the Diamond Sutra, “Everything with form is unreal.” In addition, I usually stayed in the darkroom developing film and enlarging those negatives overnight. However, I treasured the simplicity of the black and white world. The earthly, gaudy, garish, phony and pleasing qualities within colored photos make the images even more realistic than the real world. It is not my cup of tea, so I seldom took colored photos. In Confucian thought, the age of fifty marks the stage knowing the mandate of Heaven. I am now at my fifties and realize how ephemeral human life is. However, I am not an immortal, nor having sagelike characteristics. I just learned that the stage of stainless (the second bhūmi) and develop a pure mind that is free from doubt and defilement. However, I’m still far from the immovable state and need to practice.

In the summer of 2017, after filming the work Incarnation, I experienced a severe heart rhythm problem which almost triggered myocardial infarction and could have killed me. Consequently, I realized that death was waiting for me and the life is too short to figure out how I can liberate myself from the cycle of Birth and Death. I couldn’t comprehend how to be free from all afflictions and worries and how to avoid delusive ideas. I wept for three days and nights after being enlightened by Shakyamuni Buddha. Up to the moment, I felt ashamed that I failed to realize that the self is as insignificant as dust after these years learning and practicing Buddhism. Since then, I have visited famous temples and monasteries in my spare time, worshiping Buddha, Bodhisattvas, arhats, and all the deities and immortals. Taiwan’s temples are myriad with a enormous number of sects, including Buddhism, Taoism, Yiguandao, Catholicism, Christianity, Chinese religions of fasting, Islam& Baháʼí Faith, Confucianism, Tiandiism& Tian-De Teachings, Xiwangmu cult, Yellow Emperor Sect, Precosmic Salvationism, Liism, World Wide Ethical Society, séance cult, etc. Some people even claim that they can mediate communication between the deities or spirits of the dead with human beings, having their believer rely on themselves instead of the orthodox dharma or dogma and pay excessive respect and admiration for the mediums or objects, accumulating wealth through such an unfair means or even harassing their believer sexually. Due to Taiwan’s historical changes, social turbulence, political struggles, and ideological issues, Buddhism and Taoism are somehow mixed. However, there are few emphases on the concept of the hell. As I took photographs of Yama of each court, judges, wardens of the underworld, jailers, General Fan and Hsieh (the ghost escorts) and all sinners, I found few temples cleverly created hellish scenes that are intriguing, exaggerating, and extraordinary. However, the creations are unparalleled unique. I have been studying Western arts for decades and then I came to realize that simplicity makes the most beautiful works of art. These hellish scenes can even compete with works of Giotto di Bondone (1267-1337) and Michelangelo Di lodovico Buonarroti Simoni (1475-1564).

Jingang Temple Shimen District, founded in 1986, overlooks the beautiful North shore. Although the temple is mainly dedicated to Phra Phrom (the Thai representation of Mahabrahma), spirits of Confucianism, Buddhism, and Taoism can also be founded in the temple. The worshipper can go cross the Seven Star bridge to relieve bad luck, walk along the five hundred arhat statues and knock on the gong to affirm one’s Buddha nature. Furthermore, the worshipper can also prostrate themself before Asia’s largest statue of Buddha in Nirvana (the Reclining Buddha statue) and pacify the Taoist Tai Sui deity of the year. I was impressed by the Jia-Zi Tai Sui General that a pair of palms grow out of his eyes. In 1994, the biō-kong (the person taking charge of the temporal affairs of a temple) received a divine inspiration from Yama (the King of Hell) that he had to build a sacred hall in the shape of a divine dragon, with the interior designed according to the World of Ultimate Bliss and the Underworld. When the visitor walks in the dark hallway, they will see the tortured people (dioramas, of course) scrunching their faces and crying bitterly and loudly in excessive grief as the visitor triggers the mechanism. One will even find them in the midst of flesh, body liquid and blood, mutilated limbs, and rotten corpses. While each of the ten Yamas are focusing on their own duties, showing their sacred dignity that collect visitors’ attention. The Baogong Temple in Linkou District, New Taipei City exclusively features colorful depiction of hellish scenes in relief in Taiwan. With its pastel shades and cartoon-like style, the relief is both grotesque and adorable at the same time. This temple is dedicated to Bao Zhen (also known as Justice Bao) representing the incarnation of Yama. Living people who have been treated unjustly can come worshipping Bao Gong and receive exorcism. Therefore, many people come here for seeking to solve unsolved cases. In Zhongyuan Festival (the ghost festival), the temple will burn the Zhizha (paper craft) boat to ferry the ghosts to the other shore, which is the shore of enlightenment. The only giant statue of Yama in Taiwan is still in the making. The temple is surrounded by a cemetery, suitable for meditating on the loathsomeness and impurity. Nantian Temple (1971), located next to the Eight Trigram Mountains Buddha in Changhua, features the first animatronic underworld. Despite the small size, the animatronic underworld is intensely shocking. Though it’s slightly worn, the colorful dioramas are still brutally ferocious. The creator was the late venerable Dao Zhang (Taoist priest) Jing Deng-fu while the origin of animatronic deities can be traced back to the 1960s Beigang Chaotian Temple. On the contrary, the Whiteman Toothpaste Tourism Factory in Shuishang Township, Chiayi, features ten Yamas with individual booth. The place is unexpectedly clean and polished yet keeps a simple and modest tone. Then, the Dragon Pagoda of the Dragon and Tiger Pagodas at Lotus Lake in Zuoying, Kaohsiung, holds the only relief of hellish scenes made of Kochin ceramic. All the figures are vivid and life-like. If one goes further into the pagoda, they will see a relief tunnel of the thirty-three incarnations of the white-robed form of Guanyin (Avalokiteśvara) on a white lotus, with a lovely and interesting design. Another Hall of Yama is built in the 1970s next to the entrance of Dagangshan Chaofeng Temple, located in the Alian District of Kaohsiung. Visitors will also see three statues of the Three Holy Ones of the Western Pureland (Amitābha, Avalokiteśvara, Mahāsthāmaprāpta) which assemble at a lotus pond. Although the hellish scene looks somewhat antiquated, you may still find its previous charm. If one goes further, they will reach the sculptural garden of “Attaining the Bodhi Way: the Incarnation of Sakyamuni Buddha,” where the visitor can see the essence of Bhagavato’s (meaning the Blessed one, one of the common epithets for Buddha) life. When Tathāgata (another epithet for Buddha) was old, the king of Kosala wanted to avenge the arrogance of the tribe of Shakyas who had long despised him, regarding him as a son of a maiden. Although Buddha has sat in lotus position alone three times to stop the army from attacking his tribe. However, one can never reverse the cause and following karma. The prince born of a maiden was so furious that he eventually destroyed his homeland. Maudgalyāyana (one of the Buddha’s closest disciples), who is said to have had supernatural abilities that surpassed the other disciples, could not bear to see the slaughter of innocent people. Thus, he saved five hundred people of his tribe with a pātra (an eating utensil of Buddhist monks). Unfortunately, everything he did was in vain, those who were saved eventually turned into a puddle of blood. The Buddha said that the supernatural abilities cannot surpass the power of karma. The cause and effect work all the time. When Maudgalyāyana’s mother fell into the path of hungry ghost, he used his supernatural abilities to save his mother from hunger. However, all the food turned into fire before being fed to his mother. Later, the Buddha commanded the monks to put nectar and dishes in a basin on the 15th day of the seventh month in the lunar calendar for the monks from all directions to free his mother from reincarnation. In later times, the Ullambana Dharma Service, the Compassionate Samadhi Water Repentance, and the Yoga Collection for Feeding the Searing Mouths Dharma Service are rituals to eliminate karmic hindrance and to cease to worldly delusions. Through such practices, one can free the dead as well as confess their repentance.

Madou Daitian Temple is a magnificent and colorful temple in Tainan. Not only can the worshippers visit the eighteen levels of Hell but also the Heaven (it was built in 1979 and inaugurated in 1983) here. The lighting and sound effects are stunning and frightening. When walking alone in the space, one may feel like taking a Guan Luo Yin trip (a Taoist necromancy which leads people’s spirits to hell and communicate with the dead ones) to visit the underworld prison. Before arriving the first court of the underworld, the visitor will walk through the Mountain of Heart Summit, the Pure Heart Pond, the Frontier between the Living and the Dead Realms, the Soul Registry Hall, the Portico of Demons, the Center for Complementary Teaching of Canonical Books, the Citadel of Premature Death, and the Bridge of Vanity. When one arrives at the first court, they will see King Chin-guang, who is in charge of the court, using the Mirror of Retribution to show the earthly form of evil creatures and also witness the sub-hell of Pillar-Holding and Fire Bed, etc. At the second court, King Chu-jiang collates the register of sins the souls of the dead have committed to impose the punishments. Here, you will see the sub-hell of Excrement and Urine, Hungry Ghost, Burning Dance Floor, Ice, Pus and Blood, Whipping, Tongue-Raking, Sword Blade, Stomach-Piercing, Chopping, etc. Next, the dead at the third court, ruled by King Song-di, will receive the punishments including inversion tortures, face-skinning with steel and copper knife, eye-wrenching, pounding, blood-sucking, rib-piercing, roasting, tendon-taking, being eaten by maggots. The visitor can pay a visit to the Palace of Soul-Resuscitation for the Four Forms of Creatures (birth from an egg, birth from a womb, birth from moisture, and birth by transformation). King Wu-guan is in charge of the fourth court. There are sixteen sub-hells at the fourth court including Waist Chop, Tongue Removal, Boiling Pond, Mouth-stabbing, Skin-peeling, Sword Tree, Burning Wheels and Cart, Eye-shooting, etc. Next, at the fifth court, sinful souls are allowed to ascend the Tower of Hometown-Viewing to take a final look of their family. The visitor will witness sub-hells of Knee-striking, Heart-slicing, Blade Mountain, Flying Swords and Burning Stones, etc. The King of Bian City takes charge of the sixth court, which is also known as the “Great Hell of Screaming,” with sub-hells including Fire Cattle, Tiger-Biting, Kidney-Eating, Mouth-Poking, Throat-Nailing, Iron Mill, Decapitation, etc. The King of Tai-shan is in charge of the seventh court, the “Great Hell of Heat and Fire.” The sixteen sub-hells at this court include Finger-Searing, Bowel-Hauling, Stone-Bearing, Boiling Oil, Tongue-Removal and Cheek-Piercing, etc. Next, the King Du-shi is in charge of the eighth court, the “Great Hell of Intense Fire and Heat,” and the sub-hells including Fire Dogs, Molten Iron, Iron Snakes, Dismemberment, Steel Spikes, Burning-Marrow, Iron Ball, Scale, etc. The ninth court is ruled by the King Ping-deng. It is known as the biggest court, Avici Hell (the Hell of Incessant Suffering), which if the lowest level of the hell realm and the interior is gloomily and terrifyingly dark. Those who committed the most serious evil deed will be sent to the Avici Hell. Sub-hells such as Poisonous Snake, Brain-Removal, Crow-Gnawing, Raining Needles, Wasps and Scorpions are included at this court. After arriving the tenth court, ruled by the Great King of the Reincarnation Palace, one can visit the “Observatory of Life on earth” and the “eight bureaus of the Reincarnation Palace” (including the Bureau of Judicial Control, the Bureau of Good-Actions, the Bureau of Bad-Actions, the Bureau of Debts, Gratitude, and Vengeance, the Bureau of Longevity and Destiny, the Bureau of Familial Ties, the Bureau of the Reincarnated, and the Bureau of Birth). The sinful one will be sent to the Pavilion of Mengpo and made to drink the Soup of Forgetfulness to forget all past affairs. According to the sinful one’s merits of previous life, they will go across one of the six bridges (gold, silver, jade, stone, wood, bamboo) to the “Reincarnation-Wheel (Wheel on the Crimson River).” Finally, one is able to reborn in the six realms. According to the Aṣṭadaśa nāraka sutra ( the Eighteen Hells Sutra), after one passes away, they will enter an intermediate and transitional state between death and rebirth, known as antarābhava in Sanskrit, for forty-nine days. The being will be evaluated by Yama, who will decide if one should get reborn or get punished at the hell. Those who committed the Five Grave Offenses (killing one’s father, killing one’s mother, killing an Arhat, shedding the blood of a Buddha, and creating a schism within the community of Buddhist monks and nun who practice for attaining enlightenment.) will be sent to the Avici Hell and stay there eternally. Kṣitigarbha is the Lord of the Nether World, ruling the ten court of Hell. The lord will set up the “Hall of Teaching” at each court to salvage those sinful ones who still obtain few merits at the offering rituals.

Human beings live the Sahā world (sahāloka in Sanskrit, meaning “endurance of suffering,” a concept of mundane world in Mahāyāna Buddhism) where they share with other reincarnations (including beings of the hells, of the preta, and of malevolent nature spirits) with five turbidities (the Kalpa turbidity, the view turbidity, the affliction turbidity, the living beings turbidity, and the life turbidity). Those who commit the ten evil deeds (killing, stealing, adultery, lying, using immoral language, slandering, equivocating, coveting, anger, and false views) must fall into the three evil paths (animals, preta, and hell). However, how can one escape from the three realms/ twenty-eight heavens (including the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm)? Worldly people who don’t have such an awareness cannot leave the cycle of the twelve nidanas (meaning causes or motivations), let alone eliminate the eighty-one afflictions (that have been produced due to misunderstanding regarding reality) and the eighty-eight illusions (including five afflictions of advanced practitioners, also known as five views: view of self, extreme view, evil view, view of attachment to views, and view of morality; and five unintelligent temptations: desire, anger, stupidity, arrogance, and doubt) of thought within the three realms and four Arya satyas (noble truths, including suffering, arising, ending, and path). They cannot realize that the essence of the five skandhas (referring to aggregates of clinging, including the matter of form, sensation, recognition, mental formation, and consciousness) , the twelve ayatana (meaning sense base, including six internal bases: eye, ear, nose, tongue, body, and mind and six external bases: visible objects, sound, odor, taste, touch, and mental objects), and the eighteen dhātavah (meaning compositional elements of human existence, including six consciousness, six faculties, and their objects) are the emptiness and the void. Furthermore, they cannot dispel the two reasons for clinging to the idea of the self and the attachment to elemental constructs and even believe in the two (false) tenets that that karma and nirvana are not real and that the ego and phenomena are real. As a consequence, they fail to develop the eleven wholesome mental factors (faith, energy, conscience, being ashamed, non-attachment, non-aggression, non-delusion, calmness, equanimity, conscientiousness, and non-injuriousness) and cease the sixteen unwholesome mental factors (desire, greed, anger, delusion, arrogance, doubt, wrong view, wrath, enmity, hypocrisy, vexation, jealousy, parsimony, deceit, flattery, harming, ambitiousness, stupidity, lacking of faith, idleness, being unrestrained, forgetting, distraction, non-discernment, ). One must bear in mind that once all our virtuous roots are discontinued, they will be trapped in the never-ending reincarnation and the suffering of infinite continuity.
Is it possible that the hell will be empty one day? If the beings in hell will become extinct while evil spirits inhabit the mundane world, the world could be considered as a pure land. If we could witness the nature of the void, then hell will exist no more.
Since ancient times, the concept of hell has been widely spread among all tribes. Aging, death, beginning, and end are the basis of nature and the core of cosmic consciousness. However, the prosperous civilization as our island is not a place where desire can be eliminated. It’s impossible to eradicate evil nature. Since fetters brought by the constitution, the state, the law, society, the military, corporations, schools, families, and groups are not less than the eighteen levels of hell, the mortals repress themselves, bury their feelings. Day after day, greed, anger, stupidity, arrogance, doubt, and resentment are stacking. However, since the six dust (visible objects, sound, odor, taste, touch, and mental objects) has not yet been extinguished, people in the mundane world are still full of delusions. The demons, devils, evil spirits, and the wondering dead exist in the wilderness, while only advanced practitioners with transcendent would attempt to make contact with the dead in the wasteland and forest. Worldly people like us trespass in Disneyland-like man-made hell. It is absurd and ridiculous that the hellish scenes cannot stop us from perpetrating evil deeds, but the horrific and cruel scenes yet satisfy our self-righteous shame.

The pandemic has been boiling over for more than a year and a half. The number of infected patients worldwide is nearly a hundred and eighty million, and the death toll has risen to four million, which is equivalent to a war crisis. I hope that we can all be compassionate, give peace to the dead, treat all sentient beings well and equally. The hell is innately empty; however, deluded and misleading thoughts would give rise to all jealousy and hatred and then manifest the hell before us. This book merely serves as a memorandum of conscience for dictators of the world’s new cold war, supporters of unrestrained warfare, dark web hackers, and those who are cunning and contemptuous and maltreat others when knowing they have problems.

June 2021,

Yao Jui-chung

更多有關蒙納米豎琴樂團 Monamis Harps 資訊
歡迎瀏覽官網 http://www.monamis.com.tw/

影片由蒙納米豎琴樂團發佈

「蒙納米」團名直譯自法語Mon Amis（我的好朋友），並刻意「誤讀」Mon Amis法語單複數，用意在期許「許多人」能在一場音樂會中達成「合一的共融」。如此親切、溫暖的意涵，拉近了和大家的距離，亦象徵著豎琴旋律溫暖每個人的心扉，可以成為大家的好朋友。

Monamis Harps was founded in the Summer of 2012.

The name of the ensemble is directly translated from French ‘ Mon Amis ’, meaning ‘ my buddies ’. Moreover, the name is intentionally misspelled in forming a complete unity.

Furthermore, the talents and characters of the members are varied ; graceful with precise while elegant softness versus heartfelt boldness with the harmonization attuned by the Director.

The sole purpose is to indulge in a fulfilled moment with the audience.

Cheronna 吳嘉熙推出第三首個人單曲《無利可圖》，首次參與創作部分，與監制陳考威、JNYbeatz 一同作曲，林寶填詞，更邀得年青 rapper Young Hysan 為此創作Rap 詞部分及與 Cheronna 對唱，表達出男女雙方各自想法。Cheronna 以她的一位相識於兒時好朋友的經歷作靈感，故事最終女生能走出困境，Cheronna 更剪頭髮， 是 為切合情節和帶出清新形象。

《無利可圖》描述女生跟男友在一起五年的時光裡，一直忍耐著男方説謊、出軌、言語暴力、精神虐待、甚至行為上的粗暴。女生認為愛就要相信及忍受男友一切，她不斷以不同方法去安慰自己，就算身邊的朋友不斷勸説，她都走不出這困境，朋友亦愛莫能助。五年後的某天女生突然醒覺，回想自己一直以來對這男生的付出根本不值得，終於在這漩窩中釋放。一段健康的關係需要互相尊重、互相付出、互相包容，而不是單方面的愛與忍受。

音樂平台：
Apple Music / iTunes | https://apple.co/2VYymJN
KKBOX | https://kkbox.fm/kA3KWG
JOOX | https://joox.page.link/VJ8MW
MOOV | https://s.moov.hk/r?s=ESW9nH

無利可圖 ( feat. Young Hysan ) ( Take it or Leave it)
作曲：吳嘉熙， 陳考威 a n d J NYB e a t z
填詞 : 林寶
Rap 詞 : Y o u n g H y s a n
編曲 : JNYB e a t z a n d 陳考威
監製 : 陳考威
R a p p e r : Y o u n g H y s a n
主唱 : 吳嘉熙 C h e r o n n a

幾杯污水可喝醉
你說你與誰無罪
其實一堆堆證據
連自己都欺騙 我一早太累

幾多光陰可倒退
你說你與誰已睡
無力解釋多半句
然後傢俬擊碎 我應該畏懼

暴力是全面無賴態度
暴力是營造刑具滿路
暴力下流在人被看穿壞程度 羞辱成憤怒

認命是逃避而沒退路
認命是愚昧到信任你也會卻步
認命這種戀愛 無利可圖

甜蜜至此 得個名義
誰又會犧牲得太易
話我知 話我知
別壯觀的作賤

幾杯污水可喝醉
你那拳頭誰畏懼
其實一堆歪理據
凡懦夫的金句 我不須聽隨

幾多光陰可倒退
我說我從來重罪
全部委屈於眼裡
誰像腫瘤討厭 我損傷太巨

Aite I’m sick of it, baby I’m sick of it
Sick to my stomach, this shit is ridiculous
Baby I’m sick of it
Constantly asking me where the commitment
is Where the commitment is
This shit ain’t love, it’s imprisonment
I’m tired and numb and indifferent
It’s over, ain’t nothing can fix it
I can’t help, I can’t help it
You fell in love, you said you felt it
Got what you wanted, don’t call me selfish
How’s this my fault, stop acting helpless
What do you do this for?
Day after day it’s the same, we just stuck on the usuals
What do you do this for?
Baby you made me this way, I can’t take it, I’m losing control
Yea I don’t need it
Rather be faded, I rather be fiending
Rather be medicated, I rather stay dreaming
Rather be falling, and befriending my demons
What’s the point, What’s the meaning?
Ain’t no love without no freedom
Say you leaving, say you leaving
Bae I’m done, take it or leave it
I’m gone

幾杯污水可喝醉
你說你與誰無罪
其實一堆堆證據
連自己都欺騙 我一早太累

幾多光陰可倒退
你說你與誰已睡
無力解釋多半句
然後傢俬擊碎 我應該畏懼

今後 然後 以後 不用承受 這種對手
( 幾杯污水可喝醉 你說你與誰無罪)
今後 然後 以後 不用難受 永沒以後
( 幾多光陰可倒退 你說你與誰已睡 )

今後 然後 以後 不用承受 這種對手
( 幾杯污水可喝醉 你說你與誰無罪)
今後 然後 以後 不用難受 永沒以後
( 幾多光陰可倒退 你說你與誰已睡 )

#吳嘉熙 #CheronnaNg #無利可圖

吳嘉熙 Cheronna Ng
Facebook：https://www.facebook.com/NgCheronna Instagram：https://www.instagram.com/cheronna/
微博：http://weibo.com/icongirlscheronna
Jam Cast /Jam Music Tel.: (852) 2802-6106 Fax.: (852) 3764-0935
E-mail: supergirls@jamcast.com.hk
website: http://www.jamcast.com.hk

Kop老師新的專欄影片會介紹Dance Music，同時介紹歌曲本身和舞步示範，今天要來介紹一下Nicky Jam和J Balvin合唱的這首歌曲 X，它的音樂以及舞蹈動作。

Kop老師的Facebook粉專https://www.facebook.com/KopGym/

參考影片
Nicky Jam x J. Balvin - X (EQUIS) | Video Oficial|
https://youtu.be/_I_D_8Z4sJE

J Balvin & Nicky Jam: "Mi Gente"/"X" Medley
https://youtu.be/lh3IEf-3HEs

Nicky Jam "X (EQUIS)" Official Lyrics & Meaning | Verified
https://youtu.be/8Om2b3lYpe4