第 56 屆 #電視金鐘獎 甫公布入圍名單，恭喜《#天橋上的魔術師》入圍 11 個項目大獎（不重複），包含戲劇節目類最佳戲劇、導演、編劇、燈光、攝影、美術設計、男主角（李奕樵）、女主角（孫淑媚）、男配角（朱軒洋）、女配角（黃舒湄、盧以恩）、最具潛力新人獎（李奕樵、羅謙紹、林潔宜），成為入圍階段領跑大贏家之一。
　
近幾年台劇的成績有目共度，從《我們與惡的距離》掀起極大關注，雖然我觀看台劇的數量遠不及電影，但這兩年間的話題台劇也都有所觀察，而《天橋上的魔術師》就是近年我最喜歡的台劇，我認為這部作品大膽、不媚俗，且非常相信觀眾並勇於挑戰市場。藉著金鐘獎入圍，重新聊聊這部片和當時專訪導演 #楊雅喆 的過程，提供讀者參考。
　
題旨：【專訪《天橋上的魔術師》導演楊雅喆：與中華商場的久別重逢，故事是從記憶裂縫長出來的】
　
「導演好，我是關鍵評論網的編輯。」
「你好，你好，我先把手擦乾再和你握手。」
　
這是我和楊雅喆第一次見面，對彼此說的第一句話。
　
接著楊雅喆用力地將濕漉的雙手擦乾，伸出乾淨、禮貌的雙手相握，才算是正式打過招呼。接下來是訪談前的暖身閒談，在話家常中，方才文質彬彬的導演一下在談笑間幹聲連連，粗話齊發。
　
「在錄音囉。」我好心提醒。
「在錄音我還是可以講髒話。」楊雅喆說。
「那我把髒話都寫進文章。」我開玩笑地說。
「可以啊。」楊雅喆沒在跟我開玩笑。
　
楊雅喆可能是至今我訪談過的影視工作者中，髒話最多的導演，這件事在訪談前五分鐘就成立了，但同時我也發現，楊雅喆待人謙遜，面對陌生、年紀差距近半的訪談者，仍記得將雙手清潔、以禮相待，或許這就是為什麼，楊雅喆在面對國民黨的肅殺歷史高喊「幹死威權」之際，還能讓觀眾在時代大旗之下，看見他對小人物們的用情至深。
　
回憶起楊雅喆的電影作品，在《囧男孩》「隔代教養」的困境中，感受小屁孩們的天真爛漫；在《女朋友。男朋友》「野百合學運」的青春騷動中，與林美寶攜手成長，共同悲喜；在《血觀音》「劉邦友命案」、「新瑞都開發案」的不公不義中，貼近女性的浪潮暗湧。綜觀楊雅喆的影像深處，命題皆扣準社會脈動，而後直搗人心的柔軟彼方。
　
在這些「暴烈控訴」中窺見的「可愛溫柔」，恰與「髒話的粗獷」、「擦手的禮貌」是同一件事，在細節與習慣的微觀之處，瞅見所謂的鐵漢與柔情，無論正反，皆積累成楊雅喆作品的底蘊。
　
而 2017 年，憑藉《血觀音》拿下金馬獎最佳影片，站在金馬舞台高喊「沒有人是局外人」的楊雅喆，沈寂四年，到了 2021 年選擇將吳明益筆桿油墨下的中華商場具現化，領著觀眾乘著時光機返回 1980 年代的絕代風華，時光悠悠淌流，只不過這次是朝著往事逆流，那裡有人、斑馬還有貓妖。楊雅喆在故事的集合體中，影像化出小人物在大環境底下的眾生相，望見戒嚴時代下中華商場獨特的美麗與哀愁。
　
所有的故事都有起點，和楊雅喆第一題就談《天橋上的魔術師》的改編起源，作家吳明益在上個十年推出的小說，何以打動這名影像創作者？
　
（中略）
　
然而，談起楊雅喆和 #吳明益，一名影視工、一名文字工，皆出生於 1971 年，今年都將邁入五十而知天命，對於 1980 年代，兩人的時代軌跡不謀而合，國小、國中、高中甚至是大學，在人生形塑價值觀的年少時代時，這兩位創作者是在戒嚴時代中成長。
　
對於五、六級生的台灣人而言，年輕時期歷經黨國解嚴，碰上總統直選、政黨輪替，經濟則先後面臨中小企業出走中國，股市萬點迎來熱錢繁榮而後接續崩盤，台灣風起雲湧，人心迅速變動，其中的關鍵字，是「慾望」。正如《神力女超人1984》所表述，1984 年是美國資本主義的高峰，商業、貪婪的氛圍充斥，人性永不滿足，從美帝反身回望這座汪洋孤島，楊雅喆眼中的台灣，同樣如此。
　
「我對那個年代的記憶是各種慾望。因為有錢，成了台灣慾望最高漲的時代，70 年代經濟起飛十年，80 年代大家開始揮霍，這種揮霍包括物質上和情感上的性慾，有點像整個社會是從修女或和尚學院畢業的學生，到了大學終於能瘋狂打砲、賭博，是一種極度壓抑後的解放狀態。」楊雅喆這樣說。
　
提到戒嚴時代，在第三集〈水晶球〉中， 楊雅喆開始描寫時代下的壓迫，因此象徵極權的惡棍警察出現，地下聚會的樂音也隱隱鼓動，天橋的生命力悄然生長，於是中華商場似成一座孤島，自成一處魔幻之地。但這與世隔絕的天橋，仍會被外力介入，戒嚴時期的普世傷痕，若隱若現，自然也成了中華商場的歷史符碼，若再扣合每集的開場引子「緬懷蔣經國」等歷史畫面，楊雅喆想在《天橋上的魔術師》書寫的寓意，或許就淡淡地飄然而出。
　
在中華商場中，有所謂的本省人、外省人、客家人、原住民、香港人等等，中華商場作為上世紀標誌性的空間場域，從日本政權到國民政府，權力系統轉移的傾軋與擺盪烙下痕跡，將族群熔於一爐。隨著中華商場的繁盛與興衰間，歷史目睹了從鄉野移居都市懷著「台北夢」的人們，當然也在其中發現跟隨國民政府「避難」、「反攻」的「大陸人」，這種台北城市的人口組成和住商混合的商業發展路徑，被《天橋上的魔術師》以某種戲劇性的張力鋪展開來，直到 1992 年正式拆除的舊城世界，成了真正的時代幽魂，或許這種幽魂，一直於台北城上徘徊，尚未消散。
　
而縱使經過 40 年，世代的本質對楊雅喆來說一點也沒變。「我覺得當代和 80 年代根本沒有差別，慾望還是一樣，問題也還是問題。」楊雅喆若有所思地說。
　
若從物質面檢視，智慧型手機的革命、網路社群的蓬勃發展等等，都與 80 年代拉開了距離，若從意識型態回溯，當代台灣言論已自由、同性婚姻甫立專法等等，皆與壓抑的年代闢出截然不同的道路，但楊雅喆認為，很多事情沒有各界想像的劇烈改變。
　
楊雅喆娓娓道來：「解嚴 40 年，陰影並非第二天就被照亮，很多我這代人無法接受台灣是主權獨立的國家，台灣人很難擺脫『大中國情懷』，這種意識型態靜靜地躺在我這代人的腦海，社會要擺脫某種意識型態，40 年是不夠的；再說到同性婚姻，我這代現在做父母的，家中若出現跨性別小孩，可能還是會剁了腳跟；而男女真的平等了嗎？若是平等，那批踢踢不會充斥厭女言論。從種種來看，精神面的鉗梏依然存在，你會發現對於『生而為人』的根本問題，40 年前到現在，我們沒有變。沒有變的原因是它並沒有被當成能在學校被教導、討論的事情，40 年來沒有一門課、很少人會帶著你思考——『我們為何生而為人』？」
　
上述就是楊雅喆口中的「沒有差別」，在戒嚴神話中，後解嚴幽魂下，台灣人幾十年處在意識型態斷裂、重塑的過程中，不斷對「台灣人」的身份拋問，再重新定義，而〈水晶球〉聚焦在朱軒洋、羅士齊、宋柏緯三名慘綠少年，成功捕捉住青春氣息，開場的三人舞蹈令人神往，也浪漫地處理了多角戀關係，更以「訂製西裝」作為符號，提煉出青少年們「轉大人」的不合時宜，這群奔向未知彼方的年輕人，銜接住彼此的是可能稍縱即逝的友情與愛情，這是多數人類的共感，也是〈水晶球〉能引起共鳴的成功之處，無論是否經歷 1980 年代。
　
這樣的共感，正是楊雅喆和編劇團隊所強調的。
　
楊雅喆說：「我期待沒有經歷 80 年代、中華商場的人，也能有共感，故事中角色擁有的疑惑、困難、情感，是不分世代的，我甚至希望不同世代的人可能因此開始對話。爸爸的故事跟小孩子的故事可能會有火花、撞擊，對彼此就能有更多一點瞭解吧。」
　
「紀實」與「虛構」則是《天橋上的魔術師》重要的雙重辯證，而楊雅喆和吳明益，無論是影像或文字，皆十分熟稔自己創作的媒介，在「記憶的裂縫中」雙雙化為天橋上擅於變魔術的說書人，觀眾不用全然相信，因為每種獨立的記憶皆截然不同，但請進入說書人創造的世界，聽一遍會令人深深著迷的故事。
　
在楊雅喆的影像中，揮灑想像力捏造天馬行空的意外空隙，如此「時間魔術」的抽象概念才能被實踐，觀眾就摔進記憶碎片的裂縫漩渦之中，目眩神離地返回 80 年代。
　
王家衛在《2046》說：「所有的記憶都是潮濕的。」楊雅喆的《天橋上的魔術師》則魔幻地道出：「所有的記憶都與消失有關。」首集播出之後，「原來消失，才是真正的存在」這句話便清楚明瞭地定義這齣旗艦大戲。若我們再往下挖掘記憶與消失的互文關係，「時間」的另一層符旨，就在編劇團隊的巧筆之下，於焉成形。
　
（中略）
　
訪談最後，我問楊雅喆：「從你十年前看過小說，而後標案、拍攝最終成品上線，整趟旅程，你覺得是一場魔幻的奇蹟之旅嗎？」
　
「是啊。」楊雅喆篤定的這樣說。「很多時候你回望人生，任何動作都會是奇蹟，但你要努力，才有奇蹟。碰上疫情，只能改戲，但大家還是想到方法改，這就是奇蹟。像方才提到第七集的孫淑媚，她在臨時調動後，依然演得真好，就是演員帶給我的奇蹟。我只能盡全力控制作品不要長歪，最後沒有歪掉，反而更好，這就是奇蹟。」
　
楊雅喆近半世紀的人生，求學階段就讀淡江大學大眾傳播學系，從未想過踏進編導之路，但前後拿了金鐘獎、金馬獎、台北電影獎等各大影視獎項，這些就是散落於人生中的意外奇蹟，套句爛俗的台詞：「人生就像一盒巧克力，永遠也不知道拿到什麼。」或許對楊雅喆而言，每顆巧克力都醞釀了奇蹟，苦澀中帶著甘甜，整顆嚐完之後仍要輕舔沾滿巧克力粉的手指，永遠充滿樂趣，也唯有如此，奇蹟與魔術師才會出現。
　
2021 年，楊雅喆和劇組化身「魔術師」，試圖變出奇蹟，讓台灣、讓全世界觀眾重返慾望高漲的 1980 年代，在戒嚴時期、經濟起飛等背景氛圍中，感受消失的魔法，抓住天橋上曾有的吉光片羽。在那之中，有地攤商家、有地痞流氓、有打機少年、有長舌婦人等等，然後你會知道，這些人、事、物經過 40 年仍舊沒變，同樣為情所困、同樣八卦調皮、同樣不屈體制，這些小人物就像你的隔壁鄰居、像你的小學老師、像你在街上擦肩的路人，注定要相遇。
　
王家衛說：「世間所有的相遇，都是久別重逢。」《天橋上的魔術師》就是楊雅喆和中華商場久別重逢的相遇，而這次的久別重逢，楊雅喆誠摯地遞出邀請函，請你也置身其中。
　
📝專訪文章共 8421 字，上述為節錄部分，全文請點此👉https://bit.ly/37HFHkO

【好評熱賣 大師嚴選再加碼♨️】江柏樂大師加持黃財神琉璃浮雕項鍊

⏰時間：
✅7/20（二）上午10：00-10：40 開運時段
✅7/22（四）晚上18：40-19：20 開運時段
📺頻道：VIVA 59台
📺品號：297058
☎️電話：
📲語音-0809-053-999
📲專人-0809-052-777
台灣風水命理大師江柏樂與您結善緣~

琉璃是佛教「七寶」之一、「中國五大名器」之首，其為大師之首選
☑️江柏樂大師30年道行功夫親筆畫咒
☑️招財念咒開光三道功力加持

🔶黃財神琉璃浮雕項鍊
「黃財神」藏名：藏拉色波，是多聞天王的化身，主司財富，佛教中是為護世四大天王，是護法神祇更是諸財神之首。藏地民間對祂十分崇拜，有如武財神趙公明等一樣的地位及影響力
琉璃浮雕立體顯現財神法相，令人心生法喜；背面刻印黃財神心咒《嗡。贊巴拉。札楞札也。梭哈》誠心持誦心咒108遍可獲其庇佑，能得正財運，財源廣進，免除一切經濟壓迫

🔶綠度母琉璃浮雕項鍊
慈悲的觀音化身-綠度母，是勇敢無畏、仁慈悲憫的精神代表
琉璃浮雕立體顯現財神法相，令人心生法喜；背面刻印綠度母心咒《嗡 達列 都達列 都列 梭哈》誠心持誦心咒108遍可獲其庇佑，能去除瘟疫影響種種病苦纏身，更可增長壽命福慧，促進事業成功，婚姻圓滿，其功德利益，廣大無量，不可思議！

🔶財源滾滾金耀貔貅手串
貔貅是咬財最強神獸，忠心為主人咬財守財，讓錢財只進不出，是最可靠的財富守護神！黑曜石材質更能阻擋小人阻礙、化解漏財問題，更具有穩定財富能量作用，長期配戴能提升靈性，長保財運亨通！
其鍊內六字大明咒「嗡」、「嘛」、「呢」、「唄」、「咩」、「吽」是觀世音菩薩願力與加持的結晶，有無量無邊、不可思議功德加持護佑，帶來無上正能量！

【微解封再加碼♨️】
❶江柏樂財神爺求財疏文乙份
❷江柏樂觀音佛祖平安疏文乙份
❸江柏樂老師免費姓名論斷兩份

【訂購請洽📲】
加入line@生活圈│https://lin.ee/3TBd8dueX
官方購物網站 │ http://www.pola168.com.tw/
開啟小鈴鐺🔔訂閲Youtube │ https://reurl.cc/8GRLjo
▫️ ▪️ ▪️ ▫️ ▪️ ▪️ ▫️ ▪️ ▪️ ▫️ ▪️ ▪️ ▫️ ▫️ ▪️
服務項目：陽宅風水，陰宅風水，改名，命名，取藝名，公司命名，祖先處理，改運符咒，易經卜卦算命，命理風水教學，開運商品販售...
☎️開運專線：02- 2523-8282、02-2523-2277

「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

嘉道理農場暨植物園 - KFBG（Kadoorie Farm and Botanic Garden -KFBG）前稱嘉道理農業輔助會，是香港一個環境保育教育中心及植物園，位於新界大埔區大帽山北坡和山麓，林錦公路近林村白牛石以及元朗觀音山一帶，佔地148公頃，範圍橫跨了大埔區和元朗區。1949年，大量中國大陸難民湧入當時的英國殖民地香港。猶太裔的羅蘭士勳爵及賀理士爵士兄弟在1951年聯同胡禮先生（Mr. Norman Wright）和胡挺生先生攜手創立「嘉道理農業輔助會」（簡稱「KAAA」），研究及開發農業技術，讓這些中國難民務農維生。賀理士爵士偶然在大帽山的高嶺發現一株無人料理的橘樹，當時一般相信香港的高嶺地勢太陡峭而氣候潮濕，不適宜種植柑橘屬樹木，然而山上那株橘樹仍能生長，由此萌生開設嘉道理農場的主意。五年後的1956年獲政府批租現址的土地並以「嘉道理試驗及推廣農場」名稱營運，示範高效能及有利可圖的耕種和畜牧方法，同時致力改善牲口的品種及培訓香港農民和駐港的啹喀兵。隨著香港的農業日漸式微，於1995年1月立法局通過「嘉道理農場暨植物園公司條例」，嘉道理農場暨植物園(KFBG)正式成為非牟利及慈善機構，把重點轉移至自然保護及教育方面。KFBG雖然是一所公眾公司，但其資金和管理由私人經營，經由「嘉道理基金」信託人委任的董事局獨立管理。嘉道理農場每年開支約為8000萬港元，由「嘉道理基金」撥出，而佔地148公頃的KFBG，部份屬政府租地，其他為機構擁有。KFBG與多個政府組織、大學和非政府機構進行多個合作項目。員工數目約230人(80多人為專家，硏究及行政人員，例如蝙蝠、爬蟲類，哺乳類，蘭花、鳥類, 淡水魚類, 樹木, DNA 研究等) 。 2016年是嘉道理農場暨植物園成立60週年紀念。
觀音山海拔546公尺高 ( 英語：Kwun Yam Shan ) 是香港新界元朗區東北部的一座山，位於大帽山以北近嘉道理農場一帶，海拔546公尺高。據清代《新安縣志》記載，觀音山因其峰頂建有觀音廟，因而得名，現時峰頂仍有一尊魚籃觀音像，而觀音像旁的熱氣洞（溫泉眼）更會排出暖氣。每年春天都有大量遊人前往嘉道理農場觀賞山櫻花及櫻桃花，前往觀音山山頂的園內車票迅即完售。傳說觀音菩薩得道之後，便化作普通百姓，深入下層人民，對他們進行教化。有一次，觀音得知東海之濱住著很多化外之民，不懂禮儀，不諳教化，於是便化妝成一名漁婦來到東海之濱一個小鎮。正趕是小鎮的集市很熱鬧，便提著一隻竹藍，竹籃裏裝著兩尾魚，便混迹在那一群賣魚人當中。衆人忽然看見一個很漂亮的漁婦來賣魚，便一擁而上，紛紛搶著買魚。可是漁婦卻問他們：“你們買魚作什麽用呢？”衆人都說：“當然是回去做菜吃。”漁婦卻微笑著說：“我這魚呀，不能賣給你們做菜，只能賣給你們放生。”衆人一聽，都不願意，誰也不想花錢買條魚又放了。結果漁婦站了一天，兩尾魚都沒有買出去。第二天早上，漁婦又來了，仍然堅持只能賣給他們放生，結果還是沒有人願意買。只是有個馬郎的人卻開始注意漁婦他發現那漁婦賣的還是昨天那兩尾魚，可是那魚離開了水整整兩天還是活蹦亂跳，實在有點小可思議，可又實在看不出什麽名堂。不久，金沙灘上的漁民，特別是那微單身漢，見漁婦長得實在漂亮，於是便紛紛跑來說親，爭著想娶她爲妻。漁婦笑著說：“你們這麽多人，叫我嫁給准呢? 這樣吧，我教你們頌經，你們誰先在一天之內學會，我就嫁給誰。”大家一聽，都覺得可行，於是便答應了。漁婦便教他們念頌《普門品》，結果一天之後，有半數的人背會了。漁婦又說：“還是不行，《普門品》還不能最後分出勝負，我再教你們念《金剛經》，誰一夜之間念會，我就嫁給誰。”十多個人都同意了。於是漁婦又教他們念《金剛經》，第二天，能完全背會的，只有三四個人，其他人只好怏怏地走了。 漁婦又對剩下的幾個人說： “先別急，最後的勝負還沒有分出來，我這裏還有一部大乘寶藏《法華經》，誰能在三天之內背會，我一定嫁給他。”結果三天之後，只有馬郎一個人背會了。於是漁婦便答應嫁給馬郎。可是新娘那天，新娘卻無緣無故地死了，而且屍體很快就腐爛了。馬郎很是難過，可又沒有辦法，雖然心中奇怪，也只好將屍體掩埋了。此後，馬郎經常沒事的時候便念頌漁婦教給他的三部經，念來念去竟也悟出點道理。觀音菩薩脫身離去之後，經過段時間的觀察，發現馬郎已經開始悟道，於是便又變成一個老和尚，前去點化馬郎，跟他談經論道，指點迷津。後來又告訴他，原來他以前娶的那個漁婦是觀音菩薩變的，不信可以掘開墳幕看看。馬郎將信將疑，果真跑去掘開了墳墓，裏面真的沒有屍體，卻只有一副黃金鎖子骨。那老和尚說：“現在相信了吧。菩薩化身漁婦是爲了點化你。她既然教給你三部經書，你就應該宣揚佛法，切莫辜負菩薩一片度化之心，”馬郎聽了，連連點頭，忽然那和尚就不見了。馬郎知道肯定又是菩薩在點化他，於是回去之後，便把自己三間草屋變成庵堂，又塑了菩薩的神像供奉起來，仍然是漁婦的模樣，人們便稱之爲“魚籃觀音”。

4. 鵝翎寺坐落於桂林市荔浦縣境內一處風光奇絕的喀斯特地貌—鵝翎岩上。始建於唐貞觀年間，已經1400年了。相傳唐高僧惠能法師（638—713）曾到鵝翎寺修道多年，撰寫《壇經》一書流傳於世。鵝翎寺因得此佛根而名聲大振，成為我國西南地區一座名寺。鵝翎寺依山而建須拾級而上，逐一可參觀地藏王殿、三寶殿、文殊殿、觀音殿、玉佛殿和居士樓等。見彌勒佛笑口大開袒胸而坐，似在勸說世人放下煩惱、笑對人生。各殿觀音菩薩、釋迦牟尼、十八羅漢和達摩、惠能、臨濟三尊宗師及韋馱、關羽等塑像，栩栩如生。歷代官員文人題詠不少，雖歷盡風霜仍算清晰可辨，令遊人發思古之幽情。現存摩岩石刻32處，唐宋代13處，明清代19處。當登上最高層，佇立在玉佛殿前憑欄遠眺，無限風光盡收眼底。鵝翎寺擁有四奇：奇崛，奇特，奇秀，奇妙。奇崛是此地山勢奇崛，岩洞多而幽深，且洞洞相連，奇石嶙峋，正所謂「懸崖抱奇崛，絕壁駕崚嶒」。岩北有一石門，內有超大溶洞，洞內滴水如乳，有一巨型鐘乳石，形若鵝翎，栩栩如生，鵝翎岩之名由此而來。觀音殿裡也有一洞，內有奇石狀如神龍，洞壁龍鱗清晰可見，兩顆龍珠圓潤可愛，得名「神龍洞」，至今探尋者不絕。洞前有一聯：「松鱗變化身成玉，石骨開張頷有珠」，將鵝翎寺的奇崛寫活了。奇特是鵝翎寺緊貼鵝翎岩，整座寺廟依山崖、峭壁、溶洞而建，高達四五層，可謂寺在山上、山在寺中，殿裡有洞、洞裡有殿。更奇特者，它不像一般寺院平面延伸前後推進，而是疊加而建一層一殿，這種立體框架的「山寺」，不是絕無僅有也屬奇特之極吧！還有一段奇特的美麗傳說：相傳宋紹興三十二年（1162），荔浦全縣大旱，禾苗焦枯，民眾聚集鵝翎寺拜佛祈雨。真的奇蹟出現：瞬間驕陽變烏雲，雷電大作豪雨傾盆，秧苗死而復生喜獲豐收。百姓盛讚鵝翎寺有菩薩保佑、聖人相助。從此一遇荒年，荔人禱告祈雨，每每禱雨輒應十分靈驗，於是「鵝翎應禱」成了荔浦「古八景」之一。奇秀是鵝翎寺的美，可不是一般意義的秀美，而是出類拔萃、舉世無雙的奇秀獨俏！你看，古剎四圍千峰疊翠風情萬種：遠望山嵐繚繞綠水依偎，不無「綠樹村邊合，青山郭外斜」之意境；近看茂林修竹掩映佛殿樓閣，一泓碧水親吻玲瓏寶塔，大有「曲徑通幽處，禪房花木深」的韻味。走進古樸清幽的寺院，緩步迎來莊重梵音、繚繞檀香，堪稱人生一大快事也！最後鵝翎寺奇妙無數。寺內大小岩洞無數，璀璨奪目妙不可言，誠如一副對聯所寫「入寺始知山竅妙，登峰便見小城雄」。最奇妙的則是流傳甚廣的一段軼聞：傳說建寺之初，三寶殿東壁出現一小洞，每天淩晨有白米嘩嘩流出，流出的量正好夠寺內僧尼一天口糧，被稱「出米洞」。一俗人陡生覬覦之念，趁月黑風高之夜溜進寺院，用釬將洞口鑿寬，期待滿載而歸。豈料左等右等，鑿寬的「出米洞」卻「顆粒無收」了。自此鵝翎寺僧人開荒種田自食其力，那俗人也落得眾人恥笑。不久洞口多了一聯：「洪洪福福地，空空洞洞天」，此聯妙語勵人，意謂天上不會掉餡餅、富庶全憑雙手創造啊！