《初見》長傾不見第一部最終回

♂：早晨

♀：早晨

♂：八點你就醒？睇黎你唔係打扮喎，係打仗喎！

♀：我地去邊，你仲未講

♂：十二點，又一城

♀：好，你千其唔好遲到！！！

♂：你諗左你既遊戲未？

♀：諗左，所以真係唔好遲到！！！

♂：我食完早餐就會去個邊等

♀：咁就好，我要忙下先，你等我指示啦！

♂：我到喇，你有冇戲想睇？不如今晚睇戲？

♀：可以，你想幾點？

♂：食完飯，九點左右？

♀：哦，好，你決定啦

♂：哦咩呢，每次你哦我都覺得係有少少奇怪

♀：無野，你買啦，我睇乜都無所謂

♂：買左，你到就話我知啦

♀：好，地鐵個層Locker，之前個個，密碼****

♂：喂……蠟筆小新？？？？

♀：遊戲好簡單，我都會係場入面，呢套戲，如果你搵到我係邊個既，就當你贏！

♂：我可唔可以msg你？你會唔會覆我msg？

♀：睇心情啦，我心情唔好既話，可能連電話都較飛行模式

♂：唔公平囉，咁你知我個位，我唔知你個位

♀：我主場，你要跟我規矩玩！就算你搵到我，都唔可以同我有任何身體接觸ok？

♂：乜我似咁猴擒咩……

♀：點知你，可能我太吸引，你忍唔住咁我點睇戲？

♂：點解你幫我買第一排……明明大把位……

♀：我要睇你一場戲會有幾唔留心嘛！

♂：喂，有冇掛住我？

♀：我唔駛掛住你，我望到你啊

♂：你信唔信我企出屏幕搵你啊！！！

♀：現在立即馬上！我好想睇！你最好大叫我愛你添！

♂：唔難搵啊你，哈哈，一個女仔睇戲食係角落，太明顯喇……

♀：你覺得你贏左？你敢肯定呢個係我？一陣認錯人就好核突喇

♂：喂……拎電話出黎覆msg既人有幾多？得你咋！快比獎勵我

♀：我最喜歡自作聰明既人，哈哈，你呢份自信真係令我太開心喇！

♂：……死唔認數咁話……

♀：好啊，我比獎勵你，一，我除口罩比你望下；二，我有封信比你

♂：我揀信！

♀：咁我除口罩比你睇

♂：喂……信呢？

♀：我靚唔靚？

♂：你個騙子，又話自己八分！！比盡你得六分

♀：咁有冇失望？

♂：我預期放到好低，絕對可以話有驚喜，不過，你今朝搞咁耐，我覺得你好似無乜打扮過咁

♀：一句講晒，要唔要？

♂：要

♀：老老實實，我真係唔會介意，不如咁，如果你覺得唔想再發展既，呢套戲入面你隨時離開，我ok既

♂：仲唔行？職員都執野喇喎

♀：好，到你既遊戲開始

♂：喂，咩事！點解唔係你？

♀：你識搵替身，點解我唔可以搵啊？

♂：好彩我無做乜野姐……唔怪得之你叫我唔好有身體接觸，咁你頭先係戲院入面？

♀：係，呢個世界有樣野叫Apple Watch，可以唔開電話就覆到msg你唔知咩？

♂：失敬……咁我呢邊遊戲可以開始喇

♀：好，你知唔知我一路望住你係我朋友旁邊打字，又成日偷望佢，呢種感覺真係好正，不如你同佢一齊啦，話唔定都係一段好好既姻緣喎

♂：比我捉到你，我一定會好好教訓你！

♀：點教訓先？

♂：捉住你錫！你唔好再fake我喇，唔係一陣傷及無辜就唔好！

♀：做人唔好咁肯定，一陣你發現我係阿儀咁既級數，我怕你唔敢喎

♂：我先唔會唔敢

♀：好啊，到時睇下點！【影片】我覺得好正，放係屋企一定好治癒

♂：Log On 好近喎，你唔怕我好快就搵到你咩？

♀：你可以搵啊，我照正常咁行街，期待一陣行行下有人捉住我強吻，然後我就叫非禮！

♂：喂……期待，你又叫非禮，咁算點啊……

♀：如果你早幾日學有所成，咁應該唔需要驚既

♂：【圖片】呢本書好似幾啱你，生活需要儀式感

♀：【圖片】我都估你應該幾鍾意呢個地球儀，不過佢係非賣品

♂：【圖片】你有冇睇過呢個插畫家？

♀：有啊，我有追佢，呢個故事好輕鬆簡單，有種平淡既幸福

♂：嗯，我都好鍾意佢，你會唔會儲書啊？

♀：唔會【圖片】咁你鍾唔鍾意寫字？想唔想要呢個？

♂：我用電腦打字多，字真係寫得一般……【圖片】平時我寫野好喜歡食呢隻糖

♀：小心糖尿啊【圖片】個擦膠咁大個好正！

♂：食飯時間周圍都好多人，我諗我去food court食算喇

♀：我拎左飛，一陣去食野，你估下我食乜？

♂：一個人食野……選擇唔多，仲要拎飛既……算，唔估，各有各食咪幾好

♀：【圖片】好啊，今日天氣好好，心情都特別好

♂：天氣唔好，我心情都好好，我第一次同人一齊遙距行街食飯睇戲

♀：你想既，我地可以一齊去迪士尼玩一次，我係年卡會員

♂：咁麻煩冬天先去，今日咁既天氣真係行商場算喇

♀：咁約定你去，唔好甩底！

♂：【圖片】我都係決定食譚仔

♀：【圖片】我食拉麵

♂：今晚你有冇想食咩？

♀：如果你依家唔係食譚仔既話，我今晚食譚仔都無所謂

♂：咁今晚再睇下點啦，我買左飛九點睇戲

♀：點解你唔黎搵我呢？我應該都仲要食一陣

♂：你都係啊，你唔黎搵我，你明，我明咪得囉

♀：係，明就得【圖片】我覺得呢本書好適合你進修下

♂：【圖片】【圖片】呢兩張你喜歡邊一張？我有進修啊……

♀：兩張都唔錯，你喜歡邊張就邊張啦

♂：好，【圖片】我覺得你會喜歡小王子

♀：最愛，你眼光唔錯

♂：還好【圖片】呢隻野好低能，我好鍾意佢

♀：你再肥少少就會同佢一樣，【圖片】比起儀式感，我更需要無所事事

♂：估你唔到，我以為你係唔停得既人

♀：唔係，我可以停既時間會乜都唔做成個廢人咁

♂：【圖片】我決定飲杯咖啡

♀：【圖片】咁我食件蛋糕

♂：好似好好食咁

♀：【圖片】你黎啊，我餵你食

♂：咁我真係黎嫁喇！

♀：快啊，唔好低估我食蛋糕既速度

♂：我……

♀：最後三啖喇喎【圖片】

♂：你……著黑色裙？

♀：我都影到個櫃檯，應該好易認啊

♂：你……認真？

♀：坐低啦

♀：做乜唔出聲？係唔係打開字，唔識講野，我地可以打返字喎

♂：我覺得自己好似傻仔……

♀：係，當時我收藏得好好，一直唔講就係等呢刻睇你呢個樣，而個結果我都係滿意既

♂：我唔知應該講乜好

♀：有人之前話要強吻我，但依家好似連講野都唔敢，我高估左你喎

♂：我真係唔敢，我唔想死住

♀：我好喜歡你呢個尷尬樣，點啊，八分，無錯嘛！

♂：無……點會錯啊……

♀：個陣我想講，八分咁少，你個標準都唔知邊度黎

♀：喂，問多次你之前既問題，一世做朋友，定係一齊一陣，你揀乜？

♂：我唔知……

♀：頭先食完蛋糕，一路行街，到依家食飯，你都好唔妥，其實我唔介意你再揀喎

♂：我終於明你點解之前問我咁多問題……更加知你點解唔講個名我知……長傾不見，原來係咁既原因

♀：既然你都知道晒，有冇後悔出黎見我？

♂：我曾經諗過你係啞既，但我無諗過你係……

♀：啞既話件事就簡單得多，問題係，之前條選擇題，你既答案係咩？

♂：我未必比到你要既野你

♀：我知啊，係難啊，但合理嘛

♂：合理……我係個無人氣既小小作者……我比唔到咩將來你

♀：我有問你要將來咩？我同你講，我可以等你，只不過一日你未做到，我一日都唔會名義上係你女朋友

♂：你唔怕我比唔到將來你咩？

♀：原來你咁唔妥既位係呢樣

♂：係……

♀：有好多野，唔一定係要有將來既，依家開心咪得囉

♂：入左門口未？

♀：入左喇，上個樓會有咩事啊，你會唔會太緊張？

♂：咁好啦，晚安

♀：你返到去，都話聲我知啦

♂：好

♂：返到喇

♀：點啊，咁冷淡，趙完鬆咁話啊

♂：我想講，我好掛住你

♀：咁咪講囉，又唔駛錢既，我鍾意聽

♂：我好掛住你好掛住你好掛住你

♀：傻仔，唉，今晚我以為有人會邀請我去佢酒店度促膝長談，點知無

♂：……唔好玩我啦，我點敢啊

♀：陰功，見完變左鵪鶉

♂：我臨走都勇敢左一次啊

♀：就係個一下囉，你要再進修下，頭先比面你我先無叫非禮

♂：非咩禮，有人想同我促膝長談

♀：頭先你講，我會應承，可惜你無，有冇後悔？

♂：無，好多野唔需要一日做晒既

♀：你想有幾多日？

♂：如果用我寫故事去形容，可以長過真情

♀：好，第二個願望，麻煩你寫一個長過真情既故事出黎，女主角要係我，記得，出書稿費我有份

♂：好，呢個願望我會做

♀：咁就乖，努力啊，唔係我可能一世都唔會係你女朋友

♂：我到喇，今晚會諗諗佢

♀：咁應該好辛苦，你今日受左太多驚嚇，好好休息，晚安

♂：晚安喇，聽日你仲會係度？

♀：點解唔係度，不見，不散

－－－－

第一部，初見，完

第二部，相見，開始，同樣時間，每朝八點，不見，不散

每日堅持出文，已經一個月喇，希望呢個故事可以令你地每朝多一點甜，懇求Like Comment and Share！

－－－－

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［Two melded into one］

國安法首審進入最後判刑程序，早前傳出負責審議此案的三名法官，在兩日前判處唐英傑兩項罪名成立後，受到電話恐嚇。今早「求情」程序開始，法庭的保安措施明顯加強。高等法院地下門外駐守了約20名軍裝警員，而三樓的一庭外，亦有大量穿「警察」背心的便衣警員出現。

庭內平日有兩位外判保安員坐在當眼位置。他或她平日穿着寫有保安公司名字的白色制服，均為上年紀的中年男女。但今天，坐在這些位置的人，卻換了幾位穿西裝結領呔的男子，相信為便衣警員。兩名西裝男子坐在法官席與記者席中間，旁邊再加一位外判保安；另一位坐在犯人欄前面。

早上9時50分，清脆的金屬聲從法庭後方響起，懲教職員亮起腰間掛着的大串銀色鎖匙，咔嚓一聲，一名穿墨綠色懲教制服職員，把犯人欄打開，他走到庭內把文件交給法庭書記，自行回到犯人欄裡。

不一會，三名懲教職員押送唐英傑進入犯人欄。懲教職員今天的坐位清楚以三角型陣式，唐則坐在欄內角落。辯護律師團把握機會急步走近，俯腰跟唐談話。由於犯人欄加設膠片以隔飛沫，談話有點困難。

這天坐在家屬席的親友有多位，一名身型壯碩穿白色T恤的中年男士頭髮微白，有女性親手拍一拍他的肩略作安慰。唐亦多次望向親友席揮手，或在審訊期間，以手指及雙手放在胸口造心心手勢，向親友打招呼。據知唐母及唐父均有到庭。

早上10時8分開庭，八旬的外籍辯方律師Clive Grossman以柔軟的英語說：「明顯地，這是第一宗國安法案件，被坊間廣泛談論，被大幅報導，消息已經傳播到很遠。人們知道犯了國安法後果嚴重。」說時他眨了眨眼，扯一扯大狀袍。

「他（唐）是第一名被控告的人，我們要以全新的眼光，只聚焦這宗案的個別事實(peculiar facts)，只看這宗案的狀況。他已向社區發出訊息，就是不要幹這些事。」

Grossman引述國安法條文關於判刑的段落，唐涉及的「分裂國家罪」(國安法20及21條)「情節嚴重的判5-10年」「情節較輕的判5年以下」。另一控罪「恐怖活動罪」（國安法24 條）「若有前科、引致重傷死亡，或公私財產受重大損失」的判10年至無期徒刑，「其他情形」則判3至10年。

Grossman指出，唐並沒有籌劃組織甚麼，只是開着一支插了幟的電單車，「無疑他是魯莽駕駛 (reckless driving)，沒有人受影響，除了有些圍觀的人拍掌喝采，這應該是『情節較輕』的煽動。」

皮膚泛紅，尖鼻子眼袋大的Grossman攤一攤手續說：「至於恐怖活動，他（唐）不是有意襲擊警方，受傷警察的傷勢亦不算嚴重。唐亦沒有撞爛甚麼物件。」

坊間特別關注，兩項控罪是「同期執行」還是「分期執行」。早前法院判處兩宗非法集結罪，會提出若控罪本質相類似，會扣減總刑期的造法。

Grossman指出：「法庭在處理兩項控罪，都有提及被告駕駛如何惡劣，兩個控罪『煽動』與『恐怖活動』是否可以合以為一去處理 (two offences melded into one)？」

法庭處理求情，辯方有時會在庭上讀出親友師長撰寫的求情信內容。Grossman簡單處理，他輕輕說：「我只是想說，這是一位有為青年(decent young man who do something very very stupid)。他只是做了一件很愚蠢的事，取笑警察，魯莽開車，但他不是想謀殺警察。」

Grossman補充道，唐英傑正修讀管理及英語課程，急救課程則未完成，在社會運動中曾照顧傷者，他日唐重獲自由，可以在餐廳及咖啡店找到工作。

「他（唐）向警察表達真摯的歉意。我很久之前見到他，他已經跟我說過這事。我重申，他對警察表達道歉及悔意。」

Grossman再說：「這次對他來說是一個大教訓。他（唐）的人生已經被毁了，受到重大影響。他明白法庭對他的批評。我只是希望法庭對他寬大處理。」說完，Grossman彎腰跟旁邊的劉偉聰大狀及另一名女大狀商討，之後便說：「These are my submission」。簡短求情完成。

法官杜麗冰跟Grossman澄清了幾點唐英傑的背景：「他教育程度到中五？在餐廳任厨師？」Grossman澄清：「不是厨師，是侍應。」唐與父親及妹妹同住公屋單位，父母已離異，唐供養仍在求學的妹妹。法庭上披露，唐的祖母患有癌症。

三位法官退後商議片刻回到席上，彭寶琴法官提問，引述判詞與Grossman斟酌，「你提及被告人魯莽駕駛 (reckless driving)，然而法庭認為被告人在警方防線有機會停車，被警告仍然不停車，被發射胡椒球槍仍向前開車。」

Grossman堅持，唐英傑在頭三條條防線沒有撞向警察，是迴避了撞向警員。彭官不同意：「你可以有你的意見，但法庭並不接納，已經在判詞上反映了。」

彭官亦指，Grossman那句「兩控罪二合為一」的說法不清楚，着他解釋。Grossman指因為法庭判兩罪時，綜合了整件事來看，就是一個人插着旗開快車。「兩控罪互相摻合，不是不同日子的不同罪案。」

杜官及彭官都說，兩罪來自同一組事實。但彭官補充：「不爭議的是，兩控是來自同一組事實，但兩罪是分開和明確的（two offences are separate and distinct）。」

此時唯一男法官陳嘉信再說，「『恐怖活動罪』是來自被告直接衝擊警方防線，而警方是法紀的象徵；至於『煽動分裂國家罪』是關於被告展示帶有分裂國家意思口號的旗幟巡遊。法庭需要分開來審視兩條控罪 (the court is entitled to look at the matter separately) 。」

辯方與法官們交換了判刑觀點後，控方此時提出一些補充。

以往代表控方的周天行今天缺席，由律政司署理助理刑事檢控專員張卓勤代表，他戴着大律師假髮。

張專員向法庭提供了海外判刑案例，亦提供了一份中華人民共和國的判刑參考資料。張專員在庭上提及的英語是 “PRC law legal texts” 。張指相關資料指出，中華人民共和國當局對「最低刑期」是不會少於字面上的年期。

杜官指，海外的案例對法庭具是 “interesting” 但卻沒有「約束力」“not binding”.

Grossman直接指出，「中華人民共和國法律和香港國安法不相關。」

三官討論之後，彭官總結：「控方認為中華人民共和國法律參考資料是相關的。法庭告訴你，我們會跟據香港國安法，及以往香港法律一向使用的工具和法定詮釋。」張專員表示明白。

雙方曾經用了不少時間爭議充公證物的問題。辯方爭取讓唐英傑拿回開電單車的衣物及保護裝備，個人電話等。控方則指出，某些電子產品中有「光時」相關物品。

Grossman爭取替唐拿回一些物品：「（唐）坐牢出來可能想拿回物品做救護工作，這些東西他將來利用作犯案的機會微乎其微。」

Grossman亦指出，這是第一宗國安法審訊，有可能上訴至更高法院，擔心證物被干擾；法官們則反駁，上訴程序和充公證物是兩回事。Grossman則指：「始終這是第一單國安案件，we don’t know what we don’t know.」

We don’t know what we don’t know. 第一宗國安法，在沒有案例情況下，審訊、判決、判刑的過程，成為大眾關注焦點。

三名法官最後宣佈，於一天之後，(7月30日)周五下午三時，宣判刑期。散庭時，律師走到唐英傑身旁商議案情，而唐被押送離開犯人欄進入羈留室時，幾位女性親友向他揮手並喊道：「聽日見！」

在庭外，多名記者向張卓勤專員查問，律政司向法庭呈交的「中華人民共和國法律文件」是甚麼。張專員只重申，該資料是「國內法律書籍」，內容「提及國內刑法」，該書「包含法律內容及評論」，而他在庭上向法庭提及的是國內法律的一個總的原則，就是「最低刑期」在判刑時「不可以少於（法律條文寫明）的最低刑期」。

本地及外國媒體記者多番請張專員提供該「國內法律書籍」的名字，並有人追問「是官方還是學者撰寫」？但張專員表示不方便提供，只說了一句：「本書係以簡體字出版」。

張專員離開時，分別以英文及中文澄清他是自行找書籍參考：「我係冇搵過任何國內人士，或國內特別人士，我要特別講呢一點」。

（圖為今天高等法庭外情況）

「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

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