⭕️第381次專注，持咒經行思惟「俱舍宗」，漢傳佛教十三宗之一，屬小乘說一切有部，以俱舍論為主要經典。即依俱舍論而立之小乘宗派。相對於成實宗被稱為小乘空宗，俱舍宗則被稱為小乘有宗。其學者被稱為俱舍師。初由世親入迦濕彌羅國學毘婆沙之義，其後根據大毘婆沙論，及參酌經量部之義，造阿毘達磨俱舍論，批判說一切...
⭕️第381次專注，持咒經行思惟「俱舍宗」，漢傳佛教十三宗之一，屬小乘說一切有部，以俱舍論為主要經典。即依俱舍論而立之小乘宗派。相對於成實宗被稱為小乘空宗，俱舍宗則被稱為小乘有宗。其學者被稱為俱舍師。初由世親入迦濕彌羅國學毘婆沙之義，其後根據大毘婆沙論，及參酌經量部之義，造阿毘達磨俱舍論，批判說一切有部傳統之說。時有眾賢論師，撰俱舍雹論，破世親新說，又造阿毘達磨藏顯宗論，顯揚毘婆沙宗義。爾後，德慧、世友、安慧、陳那、稱友、增滿、寂天等諸師相繼製疏，以釋俱舍論，遂締造說一切有部教義之新紀元。陳天嘉五年（564），真諦譯出阿毘達磨俱舍釋論，又別作疏十六卷以釋之，慧愷、慧淨、道岳等亦相繼製疏敷揚。唐永徽五年（654），玄奘再譯，稱阿毘達磨俱舍論，世稱新俱舍，即此宗所依之今本。玄奘門人神泰、普光、法寶等三師各撰疏以布衍其義，合稱俱舍三大疏。又有懷素、圓暉等作疏記，一時講習頗盛。惜唐以後，此宗遂絕不傳，元世祖時，帝師八思巴造立彰所知論二卷，是為研究俱舍之最後餘光。日本傳入此宗始於齊明天皇四年（658），智通、智達等來華（唐）留學，回國後兼傳俱舍論，未久即受玄昉等之邀請於興福寺等剎盛行此學。大抵日本習此宗者多附屬於法相宗而兼學之，今僅殘存學派，宗名已不傳。此宗除以俱舍論為主要論典外，所宗之經有四阿含等，論有七論及大毘婆沙論、阿毘曇心論、雜阿毘曇心論等。世親造長行，以論理明晰，敘述順序得宜，理長為宗，故贏得「聰明論」之美稱。此宗教義旨在說明諸法因緣之正理，破外道凡夫著我之執見，以斷惑入聖，永離三界繫縛。為說明三界諸法，乃大別之為有為、無為二類；又區分為五位，細析成七十五法。亦即有為法包括色法十一種、心法一種、心所有法四十六種、不相應行法十四種，無為法則有三種，總成七十五法。有為法乃指萬有中眾緣聚集所作為，有生滅變遷之部分；無為法則指非因緣所作為，無生滅變遷，湛然常住之部分。此外，並立五蘊、十二處、十八界等諸法門。蓋此宗批判一切有部所說諸法之體實有，貫穿三世之「三世實有，法體恆有」之主張，而依經量部之義，提倡過去、未來無體論之說。認為生滅乃是剎那相續者，滅為現在必然之推移，不須其他之因緣促成，而生則必有生因，並以六因、四緣、五果等法門說明之。又概括迷悟之因果為苦、集、滅、道四諦，並以十二因緣法門說明生死相續無窮之理；立七方便、四向、四果以闡明轉迷開悟之因果階次。此外，特別論證在禪定狀態下靜悟四諦之理，可以達至解脫。與成實宗，同屬漢傳佛教中的小乘傳承。成實宗被稱為「小乘空宗」，俱舍宗則被稱為「小乘有宗」。漢地有人將「俱舍」按字面意思生硬解釋為「全部捨棄」，實際上是不正確的。俱舍是梵語的音譯，意譯爲「藏」。俱舍論所依的《阿毗達磨俱舍論》，「阿毗」意譯爲「對」，「達摩」含義為「法」，「俱舍」漢譯為「藏」者「論」也，全名譯成漢文就是《對法藏論》。「阿毗達摩」初譯「阿毗曇」，簡稱「毗曇」。俱舍宗以此論文爲名。俱舍宗的前身為毗曇宗。陳文帝時，真諦於於廣州制旨寺譯出《俱舍論》二十二卷，慧愷根據真諦的講學，又編成《阿毘達磨俱舍釋論》。其後，法泰、智愷、智敷、靖嵩、道岳等人開始宏揚俱舍論，成立俱舍宗，毗曇宗也隨之併入。慧愷及道岳為舊譯俱舍宗重要的代表人物。玄奘也曾跟隨道岳法師學習俱舍論，後前往印度，遇磔迦國小乘三藏般若羯羅，向其求解《俱舍論》。玄奘自印度返國，永徽二年五月，於慈恩寺重譯《俱舍論》，永徽五年七月完成，共三十卷。並整理說一切有部各論書，傳於弟子普光、法寶，為新譯派俱舍宗。普光撰《俱舍論記》三十卷以詳解之，與神泰、法寶分別撰寫的《俱舍論疏》合稱俱舍論三大疏。圓暉又撰成《俱舍論頌疏》三十卷。至今只有慧暉的《俱舍論頌疏義鈔》六卷、遁麟的《俱舍論頌疏記》十二卷尚存。俱舍全名為阿毘達磨俱舍。犍陀羅國有世親尊者，感於當時《大毘婆沙論》繁瑣。於是根據《大毘婆沙論》作六百偈頌而成《俱舍論頌》，其後注釋八千頌，即《阿毘達磨俱舍論》，全論凡九品，組織縝密而不繁雜。俱舍宗將宇宙分為五位七十五法，並以十八界為中心。五位即是色法、心法、心所有法、不相應行法、無為法；其中色法十一、心法一、心所法四十六、心不相應行法十四、無為法三，共七十五法。俱舍宗以此爲主要經典開宗立派。此時，日本學僧道昭、智通、智達、玄昉等先後來華，從玄奘和智週學習《俱舍論》，歸國傳授，建立日本俱舍宗，雖然多依附於法相宗之下，但歷代研習的風氣仍然極盛。俱舍成了唯識學的必備知識基礎。反觀中國，於唐代之後，因為輕視小乘，俱舍宗傳承斷絕，也很少有僧侶對俱舍論進行研究。傳至西藏，格魯派將之列為五部大論之一。在藏傳佛教正規學制中，《俱舍論》是專攻四年的課程，畢業後方可考取顯教格西學位，以難度大而著稱。至元世祖時，八思巴造《彰所知論》二卷，這是研究《俱舍》的最後之餘緒。
阿陀磨須十三神 在 2Q11～Your birth our growth Facebook 的精選貼文
熟悉的流程 安穩的平衡✨✨✨
回到家中
先用最熟悉的味道 Leif 洗手
接著拿出一週會用上好幾餐, 瓶瓶罐罐不同的 松露 商品 備菜料理
最後 ,大功告成前, 取出上桌前一定會有的 BigChop
儀式般流程
用最喜歡的物品
感受心情安穩的奇妙平衡✨
👇🏻
🌟 ＃現貨快閃捕貨團 8/5-8/8
👉🏻✔️訂購單： https://www.liqform.com/v/avw7429p
☝🏻
【 leif切入靈魂的美好 , "有嚼勁”的沐浴洗手用品 迅速擠身頂級產品 】
✔️分享文： https://qq2q11.pixnet.net/blog/post/352512976
【 宛若魔法的松露調味品、 神秘且扎實的松露極致體驗 , 無數米其林主廚推薦
✔️分享文：https://qq2q11.pixnet.net/blog/post/351231097
【 近極圈的沈靜與純淨, 廚藝大師與學院的共同選擇 , 內外兼具的手工原木砧板 】
✔️分享文：https://qq2q11.pixnet.net/blog/post/350835769
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－－－－－－－－－－－－－－－
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#leif
【 切入靈魂的美好 , 有嚼勁的沐浴洗手用品 迅速擠身頂級產品 】
< #切入靈魂的美好 >
什麼是”美好“？
每個人都有自己的標準。
很喜歡一個作家的說法：
當一個東西可以具體筆直地切入到一個人的靈魂，
不說分由，產生微妙的悸動，那就是了。
Leif，就深深體會到什麼叫” #具體筆直的切入靈魂“的美好！
< #最舒服的中間值 >💕
人各有所好
有的人喜歡洗完像徹底脫層皮的感覺
有的人偏好洗完還滑滑的 沖洗不完的感覺
Leif的質感 很剛好取到最舒服的中間值 ,乾淨又滑膩適中
leif也用創意讓包裝外觀都是完整美好的體驗
因全家每天都要用的消耗品
因為很喜歡, 因此不小心就會過量的罪惡感好像也少了些
#用沐浴身體乳用品來裝飾一面牆
一向嗅覺比較靈敏挑惕的我，瞬間臣服於Leif的美好，
就像那作家說的.....
”美好”真的就筆直的切入人心留下了悸動、怦然心動的痕跡。
< #有嚼勁 >
如果要形容Leif，
“ ＃有嚼勁”是我腦中閃過的第一個字眼。
因為我自己越用越喜歡，
就像是“有嚼勁”的食物，
沒有虛華不實，反而越吃越夠味，到後來停不下來。
Leif無論是外形到味道，
每看一次，使用一次，就更加喜歡一點。
讓人印象深刻，卻又不譁眾取寵。
< #萬古風潮與當代時髦沐浴用品的美麗交集 >
約兩三年前，澳洲的餐飲界，由數名國際知名主廚引領了一波澳洲當地叢林植物(Bush Food/Plant)做為食材的風潮
澳洲叢林植物，一直以來就以豐沛滋養功能、營養美味、顏色造型獨特著稱, 加上國際精緻餐飲(Fine Dining)的推波助瀾，
澳洲叢林植物這兩三年瞬間火熱起來，甚至有國際間搶購的現象
傳統上，所謂的叢林植物是澳洲當地原住民，在叢林中慢慢搜尋採集而來，當中結合了祖先在地長期累積傳承的經驗智慧，與澳洲地理位置上豐厚獨特的天然資源，進而孕育而成這珍貴的資源
除了食用，澳洲叢林植物更被稱為天然的皮膚保養品，
豐富的維生素、獨特自然的香氣、富含抗菌、滋潤效果，
市面上只要是運用得宜的產品(無論沐浴保養品、餐廳餐點)都讓人趨之若鶩 ,#稱得上是萬古風潮與當代美麗交集的典範
沐浴清潔用品當中，產品外型設計屢獲激賞，
常見於最潮的餐廳、飯店民宿，甚至瓶身被擺上在美術館展覽的Leif絕對是 #把澳洲叢林在地精神與當代時髦設計結合的最佳典範
Leif產品巧妙地把主流的沐浴洗手產品，
結合當地品質極佳、稀少珍貴的天然植物，#橫跨古今絲毫沒有違和感，還做了一個微妙的最佳融合
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< #與當代藝術博物館合作的 Leif >
有聽過沐浴用品與博物館合作嗎？ Leif應該是我知道的第一個。
備受澳洲當地人喜愛的海德當代美術館(Heide Museum of Modern Art, MoMA) 因為欣賞Leif對生活美好的追求 ,特別與Leif合作在當代藝術博物館展出
< #禮盒 >
Leif的外觀設計，除了每個產品本身讓人很喜歡外，
它禮盒的外觀、設計、用色也是美得讓人驚豔！
禮盒外觀，圖樣上使用了幾何圖案，
搭配乾淨的單顏色一背景，Leif 字樣簡單標註。
用色上，有巧思的呼應禮盒內裝產品，採用了一個與瓶身相近的色系，搭配一個大膽的金色微亮面，顯眼好看不突兀，
< #外型 >
獨具巧思的採用扁長方形圓弧邊緣的設計，甩開一般沐浴乳千篇一律的類似圓筒狀。瓶身 盒子都印著 Made in Australia
< #用色 >
沒有石破天驚的用色，
但是一看就知道是精心配色的結果，
使用了大地色系感，沒有光鮮亮麗卻又十分飽和。
每個產品單獨看，或是搭配起來看，都是越看越順眼，每個顏色都是越看越有質感。
🆕
🆕
ㄧ定要有個專屬篇幅給leif剛上市的洗手露-波羅尼亞新味道
除了新味道 也推出ㄧ系列新的包裝圖案
喜歡的程度, 第ㄧ次用 不管原本打開的洗手露 沐浴露用完了嗎？
馬上全換上這新味道---＃波羅尼亞 （＃boronia)
（洗手露也可以當沐浴露, 其實我自己就幾乎都這樣用）
🌟2021 08 新品上市🆕🆕🆕
[ ＃有器量的氣息 ＃木質基調的神秘性感 Leif新品 ]🌟
🔷[ ＃廣度與深度兼具 令人驚艷 ]
喜歡Leif的味道，
心中往往會默默地期待Leif推出新的香味….
畢竟迄今爲止，Leif每次推出的新品(無論手部、身體)，
從來沒讓我懷疑、失望過。
這次的手部新味道Boronia，
巧妙的混合了數個知名珍貴的香氛，
🔸有”寬廣”的氣息，自然不嬌作，
🔸有”深刻”的優雅，直接切入喚醒了大腦經典嗅覺。
煥然一新的味道，難得的廣度深度兼具，
🔸“有器量的味道“，是直覺的描述，
簡單來說，令人驚艷！
🔷[ #沉香與木質的神秘誘人 ]
木質草本，本來就是個美好的基調，
混入沉香、麝香的經典的味道，
豐富了層次，增添了神秘感。
這美好的氣息，包含了數種數種成分，
包括
🔸”木質”的優雅基調，---
🔸”沉香”的性感美妙，---
🔸”草本”的悠揚風貌，---
🔸”大地麝香”的自然低調，---
令人上癮的味道💕💕💕
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🔷 [ Boronia洗手護手 成分介紹 ]
1. #Boronia波羅尼亞花
澳洲著名的Boronia波羅尼亞花，具有抗氧化、消炎的特性，
不但有防止皮膚疾病的特色，還是天然的助眠劑
2. #OUD沉香 #稀罕珍貴媲美黃金的香味
“沉香”又稱作”沉水香”，
有許多英譯名稱，阿拉伯人稱為OUD。
沉香來自特定樹木因應病變，產生的樹脂，樹脂分泌結成的油脂，即稱作沉香
因為得來不易，需要數十年百年的時間，
才能集結為香氣獨特的樹脂，
非常的罕見珍貴，也難怪世界香氛香水大廠趨之若鶩!
難得的應用在洗手乳、護手霜，好聞又奢侈的饗宴。
3. #Nutgrass香附子
別名莎草，莎草科的草本植物
很常見的葉草，細長線形，約20厘米高
4. #Patchouli廣藿香
灌木植物，呈現大地麝香氣息，香味持續，常常用在各種精油
具有抗消炎、抗菌、鎮定、讓人清醒的作用
< #味道 >
Leif給我的感受就是充滿”內陸大地氣息、好聞、耐聞“
★ 澳洲佛陀木洗手乳、護手霜 ：
Buddha Wood Hand Wash /Buddha Wood Hand Balm
具有深邃質感的木質氣息，融合淡淡甜菊香。
真的是讓我每次洗完手，都會把雙手捧起來深呼吸。
一天當中只要不時聞到它的味道就會湧上一股平靜。
＃BuddhaWood混有獨一無二的澳洲內Outback大地氣息
★卡卡杜護手霜：
Kakadu Plum Hand Balm
澳洲天然叢林植物卡卡杜果的獨特香氣，搭配上下夏威夷豆，與珍貴的澳洲寬冬果實香氣
有種奶油堅果的獨特甜美氣息
★ 魚子醬萊姆身體去角質 ：
Caviar Lime Body Scrub
微微的青檸酸，搭上葡萄柚、佛手柑的清新氣息。
每次洗澡都很期待聞到這個醒腦舒服的味道。
★ 野玫瑰沐浴乳、身體乳 ：
Wild Rosella Body Cleanser / Wild Rosella Body Lotion
雀躍活潑綻放的花朵香氣，可以轉變心情的好味道。
除了每次用完當下很喜歡，隔天起床身上還有淡淡的玫瑰香氣，真的很迷人。
★ 檸檬香桃沐浴露、身體乳 ：
Lemon Myrtle Body Cleanser /Lemon Myrtle Body Lotion
道地的澳洲內陸大地與植物清香，混合了檀木與尤加利葉樹油，
聞起來讓人有種放鬆提神的作用。
據說，這味道有一派死忠的客人，非常喜歡這很大地的味道，而且越用越愛。
★ 沙漠萊姆沐浴露、身體乳
Desert Lime Body Cleanser /Desert Lime Body Lotion
澳洲生長的沙漠萊姆，其成分具有讓肌膚活化，恢復光澤生氣的功能。
清新的柑橘香氣，使用後會有甜甜的幸福味道
混合了萊姆、香草、甜橘，夢幻的成分組合,使用起來有種轉換心情的甜美
★澳洲藍絲柏洗髮露、潤髮乳
Blue Cypress Shampoo /Blue Cypress Conditioner
新鮮脆綠草本
清新的配方，喚醒需要頭部清潔的每個人
採用澳洲當地知名本土植物製作而成，可以清洗頭皮、修護頭髮
頭髮潔淨、光澤、散發清新香氣
.
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#松露商品
【 宛若魔法的松露調味品 神秘且扎實的松露極致體驗 無數米其林主廚推薦 】
松露，
法國人稱『廚房的鑽石』，歐洲人把松露與魚子醬、鵝肝並列為『世界三大珍饈』。
但松露至今仍無法有效人工種植，
每年產量有限，造就了它不凡且高貴的身價。
也因為這稀缺性，一般來說，要品嚐到真正(非人工調味)的松露機會並不多，品質好的松露不用說就更稀少了。
ㄧ系列松露商品 相信大家已經都跟我ㄧ樣熟悉
用過後 會讓人一頭栽進黑松露調味品的世界。
Truffle & Wine松露調味品最令人驚艷的地方在於，
它總是可以很厲害、很輕鬆的把食物往上提升一個層次，宛若魔法一般！
產品
🔘松露橄欖油
🔘萬能的 ＃胖豬 （松露日式沾醬）
🔘松露蛋黃醬
🔘松露蘑菇醬
🔘松露蜂蜜
🔘松露芥末
🔘松露粉紅鹽巴
🔘松露海鹽
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#bigchop手工原木砧板
【 近極圈的沈靜與純淨, 廚藝大師與學院的共同選擇 #內外兼具的手工原木砧板 】
來自澳洲南端大島 , Tasmania (塔斯馬尼亞) 手工原木砧板, Big Chop
是許多廚藝大師、烹飪學院、電視節目會指定使用的手工原木砧板,
知名廚師像高登拉姆齊(Gordon Ramsay)、傑米奧利佛(Jamie Oliver)、日本具良治刀具大師Mino Tsuchida...等，
會特別要求供應還會在節目(Masterchef, Naked chef, etc)上把整隻龍蝦、帶骨牛排豪氣的擺放上去，
並拿起光芒鋒利的刀具絲毫不顧忌，眼睛還帥氣地盯著現場觀眾、參賽著，雙手平穩用力按壓切下的砧板就是The Big Chop。
[ 🔹木頭來源～ ＃全球最純淨空氣的領域 ，＃純淨 ＃零污染]
首先，Big Chop原木砧板的 “木頭來源” 就很吸引人。
Big Chop使用的木頭全部都來自澳洲南端大島，塔斯馬尼亞 （Tasmania ）
塔斯馬尼亞（ Tasmania ），
澳洲最接近南極的一片淨土，因為再往南走就是南極，也有”＃世界的盡頭”之稱。
也因為自然生態保護得極為完整，也號稱”＃天然之州”。
整個塔斯馬尼亞甚至有40%被列作國家公園、自然保護區與世界遺產，還被聯合國評測為擁有全球最純淨空氣的區域。
無論那個稱呼，都透露出 ＃塔斯馬尼亞獨特極為純淨、＃零污染的自然環境。
Big Chop就來自這片純淨、毫無污染的廣大森林。
不只零污染，所有的木頭都是在這極接近南極，一點一滴透吸收著＃堪稱世界第一的水質與空氣，經年累月孕育而成。
[ BigChop 🔹木頭選擇]
在木頭的選擇上，Big Chop也獨具風格，
所有的木頭是來自一位塔斯馬尼亞經驗老道的木匠
在長年與木頭相處的歲月後，選擇了包含了黑木、橡木、松木，等，最適合做砧板的木頭。
所謂的適合當然有很多理由，
但主要的一點就是必須是 ＃軟硬適中的木頭，
這樣鋒利的刀具不會傷害砧板，＃砧板也不會因為太硬而傷了刀具
過硬的砧板除了讓人害怕傷了刀面，切下去的反作用力也過於即時(像是切到鋼面的東西)，少了一份 ＃安穩感
＊＊所謂的好的木頭砧板，是可以微微地咬住下切的刀面，讓每次下刀都穩定安心，
所以用久的原木砧板上會留下淡淡的細痕，難怪數家之名廚藝學院會使用一片原木砧板超過十年以上，
甚至把砧板上的刀痕、刻痕當作極富經驗、時間累積的象徵。
這令我聯想到RIOMOWA鋁合金行李箱，行李箱表面留下每次旅行的痕跡，又不影響其功能性。
每片原木砧板的痕跡，也就像是留有主人的個性、記憶。
難怪這麼多知名廚藝大師，會在各種場合反覆使用同一片Big Chop原木砧板。
除了軟硬適中，它還提供了厚度達3~4公分的砧板。
使用這種砧板，切菜時的手感跟力道完全跟一般的砧板不同，它更可以沈穩的接下切菜的力道。
比較過才知道，而過薄的砧板切下去會很擔心滑掉，相對不踏實。
Big Chop厚度達3~4公分的大型砧板，兼具了適當的硬度與厚度，整體切菜手感真的十分扎實美好。
[ Big Chop 🔹原木砧板每一塊都是獨一無二]
選擇了合適的木頭後，塔斯馬尼亞當地木匠會手工一片一片製成，即使是相同型號，在顏色、紋路上也都會有些微差異。
所以每片原木砧板都是世上獨一無二的
如果再配合上使用過程中留下的痕跡，對我來說，每個痕跡都像是一個使用過程的記憶，
可能是某次剁牛大骨的刀痕、可能是某次急忙切菜的細紋...，
總之，使用越久越像是賦予了砧板個人性與生命力，
＃過程中留下的痕跡...＃賦予了砧板個人性與生命力，
有如傳承...
使用過ㄧ段時間後, 也終於明白 也深有同感.....
< 🔹來自極圈的原木砧板 激發人越用越愛的戀物情結 >
不特別戀物的我，
基本上，可能對各種”新穎產品”還有喜愛嘗試的傾向。
幾個會讓我覺得越用越愛、越舊越愛的物品，
包含了：包包、牛仔褲、皮夾
現在多了一項，Big Chop手工原木砧板
開始使用Big Chop之後，
終於明白為什麼很多廚師會戀物般的，
無論是備菜或是擺盤，都持續使用著相同的一批原木砧板。
即使上面已經 ＃累積了深深淺淺的刀紋，擺盤的大大小小克痕，
還是會在忙碌繁雜的廚房日常中，
抽出時間，耐著性子地仔細保養、打磨屬於自己的原木砧板。
Big Chop原木砧板對我的意義就是如此，
除了喜歡它的外觀，有著 ＃各色木頭交錯且厚實的美感。
🔹功能上，
它安穩踏實的接下自己每次的下刀，
＃樸實卻渾然天成的美麗襯托出每個菜餚。
而且越用越覺得順手，＃原木的色澤越用越是天然好看，
甚至比還沒開始用之前還更有生氣、更有味道！
就這樣，Big Chop成功地讓我對它有了戀物情結，每次使用都還是很喜歡，很珍惜。
[ 🔹厚實的外觀、天然交錯的原木配色 , 與眾不同獨特造型 ]
除了品質之外，絕對不會只有功能或是品質上的原因。
它的另一個獨特之處，外觀，是它與眾不同的另一個重點。
厚實的形狀、天然交錯的原木配色，有別於傳統木頭砧板，只有功能性卻完全忽略了外觀設計感，使得砧板永遠只能在廚房使用。
而Big Chop想強調的就是功能與外觀兼具，原木砧板是可以上餐桌的！
這再次讓我聯想到Rimowa行李箱，
不只有行李的功能性，Rimowa還劃時代的把行李箱做了一個完全不同的演繹，融合了時尚設計感。
身為原木砧板的Big Chop也同樣的概念，
除了 ＃砧板功能，還可以 ＃大方地當餐盤端上桌，
就算在滿是花俏品牌餐具的桌上，也絲毫不覺得彆扭遜色，甚至還比很多餐盤更美、更適合上桌！
品質優良木頭散發出的質感，獨特的設計與配色，
無論搭配上各種菜色、餐具，感覺都很好。
像是傳統的中式碗筷，或是現代的西式餐具，都會有混搭與自然的美
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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
阿陀磨須十三神 在 Facebook 的最佳貼文
疫情爆發以來，藝術家能做的事不多，平常就閉關在家其實挺習慣，但是總想為社會做些事、幫上忙，想了半天安撫人心也許還行吧！於是另一本「地獄空」將趕在中元普渡八月初出版上市，由典藏出版社社長發心首肯出版，設計名家黃子欽操刀，附贈很多符咒給大家趨吉避凶。諸惡莫作，眾善奉行，疫情消退，平安喜樂。附上後記給大家解封後參訪這些宮廟，觀照自己的心所。全文如下：
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、鐘情黑白世界之單純，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、儒教鸞堂、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）乃至米開郎基羅（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糟屠殺，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