關於 盆滿缽滿同義 ，我們在網路上蒐集到這些相關的討論、資訊與評價

銀碗盛雪（序詩）　◎林燿德
　
　　I
在心靈空間中我流逝的身姿都
　　　　圓寂成一只銀質的碗
　　　　　　　盛滿語言如雪
　使兆億光年的宇宙都浴遍光
看那碗中雪
都是文明都是愛
都是我無畏的揀擇。絕對榮耀
　　　　　　　　　　　壓縮
　　　在剎那間相對的永恆裡
　　　　　流溢著詭譎與歧義
　
　　II
銀的雪白
雪的銀白
霎時
幻滅
。
當銀的雪白氧化成硫的黝闇
當雪的銀白融解為水的透明
黝闇便疊入宇宙漆黑的景深
透明便涮亮銀河高熱的軌道　　　　　　　　　
　
　
＊編按：本詩收錄在《銀碗盛雪》詩集中，原詩名僅標為〈序詩〉。
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◎作者簡介
　
林燿德（1962-1996）。著有小說《一九四七．高砂百合》、《大東區》、《大日如來》、《時間龍》、《惡地形》，詩集《銀碗盛雪》、《都市終端機》、《妳不瞭解我的哀愁是怎樣一回事》、《都市之甍》、《一九九○》、《不要驚動不要喚醒我所親愛》，散文集《迷宮零件》、《鋼鐵蝴蝶》、《非常的日常》、《一座城市的身世》，評論集《一九四九以後》、《重組的星空》等七部，並曾編輯《當代臺灣文學評論大系．文學現象卷》等多部。
　
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◎小編柄富賞析
　
這首詩是詩人林燿德第一本詩集《銀碗盛雪》的序詩，可以看作林燿德對自己早期作品（1982~1986）的一個總結。「銀碗盛雪」是中國禪宗的典故，比較複雜需要解釋一下。此語出自巴陵禪師，是巴陵對其導師（雲門禪師）稟告所悟之法，他說「如何是提婆宗？銀碗裡盛雪」；在此之前，馬祖禪師也曾為《楞嚴經》中「佛語心為宗，無門為法門」註解說：「凡有言句，是提婆宗」。
　
「提婆宗」本指的是提婆禪師，提婆初見其導師，龍樹禪師時，投一針在盛滿水的缽中，不發一語，而取得了龍樹的印證；卻在馬祖禪師的註解裡，成為「言句」的代稱，意思是即使不落言詮，「投針入缽」的示現終究是與言句相同的，終究同樣不等於所悟之境。因此「如何是提婆宗？銀碗裡盛雪」，一部分表達的是名相、言句裡有真實義，名相言句卻不等於真實義的思辯過程。
　
化用此義，林燿德取「銀碗盛雪」為詩集名，比喻要留下這些詩句來承載意義的困難：銀碗稀罕難得，白雪稍縱即融，兩者相接何其艱難可貴；另一方面，也可以說林燿德取了這個名字，是因為他有信心去完成這份困難的表達。
　
在形式上，這首序詩也表現了由上而下的，雪花旋落在銀盆裡的圖像。他要以所有「流逝的身姿」，去「圓寂成一只銀質的碗」，以這樣的努力來盛滿那些稍縱即逝的，如雪的語言。詩人有如此野心，要以這銀碗盛雪的光芒，「使兆億光年的宇宙都浴遍光」。更進一步他去界定這些語言的雪是「文明」，是「愛」，並且都是他「無畏的揀擇」。他相信這個接下詩句的瞬間，能夠永恆地被留下，並且（詩人以正面肯定的語氣說，）流溢著詭譎與歧義。
　
他相信詩句有歧義，會氧化會溶解，會隨時空背景改易，但這彼此消融的過程（銀的雪白／雪的銀白），或許就是那份錯解、誤會，重新體驗的過程，能夠讓宇宙、世界變得更深刻。「銀的雪白氧化成硫的黝闇」，「黝闇便疊入宇宙漆黑的景深」，「當雪的銀白融解成水的透明」，「透明便涮亮銀河高熱的軌道」，也許講的正是對於這份困難的表達，他所抱持的熱切希望和期許。
　
　
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美術設計：佳郁
　
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https://cendalirit.blogspot.com/2021/08/20210820.html

#每天為你讀一首詩 #奇怪 #林燿德 #銀碗盛雪

#關於蛤蜊吐沙與料理的小技巧，#薑絲蛤蜊鱸魚或石斑魚湯食譜
我們好魚團裡的金目鱸魚菲力與石斑菲力，都是非常細緻美味的魚肉哦，拿來煮魚湯或是清蒸，絕對非常非常適合呀 ＃有喜歡的食譜請記得要自己截圖起來，結團之後，所有團購文章會刪掉哦

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✅✅✅金目鱸魚：因為擁有雙金色耀眼的眼睛，顧名思義為「金目」鱸魚，而且有「開刀魚」之美名，被推崇為大小手術後修復身體的食療聖品。不僅富含蛋白質與膠原蛋白，若煮湯滋補，更能迅速補充營養，而且鱸魚富含維生素A、維生素B群，有助於補充體力、預防感冒；維生素D幫助鈣質吸收，強化牙齒及骨骼。蛋白質是維持健康的最佳食材蛋白質是維持健康的最佳食材，肉質細緻滋味甘甜，清蒸乾煎紅燒糖醋或是煮湯，通通都好吃。鱸魚還可促進產婦的乳汁分泌，對手術後的傷口癒合，有所助益；鱸魚湯汁中含有許多非常重要的微量元素，可提供人體維持神經系統的正常運作哦。
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✅✅✅石斑菲力：大家都知道石斑魚算是非常高檔的魚種，在外面無論是市場或是餐廳，石斑魚料理的售價都相對高，石斑魚肉質超鮮嫩又多汁，富含豐富的膠原蛋白，是非常值得入手的品項，我們這次開團的石斑魚菲力，不僅品質好而且又好大一片，完全沒有魚刺，石斑魚婷婷個人會比較建議用清蒸或煮湯的方式料理！當然要多買幾片，讓滿滿的膠原蛋白來滋養身體與養顏美容囉。
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❤❤❤婷婷今天要教大家如何煮出
超好喝超鮮甜的『 薑絲蛤蠣魚湯 』哦！

⭐⭐⭐作法如下：
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⭐首先，請務必要正確退冰！
我們所有的魚片魚排都是採用真空包裝，請大家『千萬不要』前一晚或是一早就提早退冰（切記切記呀）
只要在料理前１５分鐘，從冷凍室取出，真空袋『不拆封』，直接把整包真空袋，放在一個料理盆內放在水龍頭下方，水龍頭流水打開，讓小小水流的慢慢沖浸到料理盆內的真空包裝袋，讓真空包裝的魚片，在料理盆中自然退冰，應該大約１０－１５分鐘就解凍完成了囉。這時候才從料理盆中，取出整包真空包裝袋，剪開真空包裝取出魚片，然後，務必要用廚房紙巾整個把魚片仔細擦拭乾淨（喔喔千萬別拿魚片再去沖水哦），真的只要用廚房紙巾擦拭乾淨之後，就可以開始加以烹調料理囉
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⭐我喜歡把整大片金目鱸魚菲力或是石斑菲力，切成喜愛的大小，燒一鍋水，等到水快要煮滾時，請先放入所有切好的魚肉！
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⭐重點來了！請務必要等到聞到魚肉香味時，才能接著放老薑切成的細薑絲（這就是小撇步）
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⭐等鍋內的水再次滾沸後，務必要仔細撈出浮沫！要有耐心地去除浮沫，這樣魚湯才會更加鮮甜美味啦～最後再加入一些米酒，還有，新鮮吐沙過的蛤蠣，然後，稍微滾煮一下就可以關火囉！

⭐喔對了！
關於蛤蜊吐沙的小技巧，
婷婷有幾個小撇步跟大家分享：

第一，絕對不要拿碗缽來放置蛤蜊，蛤蜊吐沙時，要讓每一顆蛤蜊千萬不要上下堆疊到，要讓每一顆蛤蜊直接平鋪吐沙。第二，除了加入海鹽之外，如果趕時間，可以改用溫水加海鹽調配成的食鹽溫水讓蛤蜊快速吐沙，第三，通常婷婷還會在料理盤的上方，蓋上一個蓋子（用來遮光），讓蛤蜊以為在黑暗的環境，這樣會比較容易吐乾淨哦
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⭐到底要如何煮出超鮮嫩的蛤蜊魚湯呢？
千萬別把蛤蜊煮太老，婷婷有一個小訣竅，大家可以參考一下：通常，我都會等五六顆蛤蜊打開之後，就馬上關火，然後蓋鍋蓋等幾秒再打開，通常這時候所有的新鮮蛤蜊就會全開了喔，就是利用餘溫，去讓蛤蜊全部打開，這時候的蛤蜊肉最多汁鮮甜，再配上我們超鮮嫩的鱸魚菲力或是石斑菲力，天呀，超美味！
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因為蛤蠣本身就會有天然的海味鮮甜鹹味，所以不用特地加調味料（這時候，可以試喝看看，若真的覺得不夠鹹，再加點鹽就可以囉）然後，我們家喜歡最後再加入一些新鮮的翠綠蔥花，這樣就完成囉，有沒有好簡單呢？！

⭐只要食材新鮮，簡簡單單，
就可以料理出一鍋滿滿美味的薑絲蛤蠣魚湯囉！
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⭐️這次都是採取匯款方式哦，請大家要留意時間去完成匯款哦！匯款完成之後，#請您務必要記得回報您的後五碼給廠商，這樣才會幫您保留您訂購的商品哦
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#我們家最愛金目鱸魚菲力還有烤鰻魚套組鰻魚玉子燒還有鮭魚菲力土魠魚這些啦！喔喔喔當然，#滿額禮的極品烏魚魚排也是我們家的最愛呀，#這次開團全部只有現貨哦如果現貨提早被大家搶光就會提早結團哦，#請一定要集中在同張訂單訂購哦因為這樣才能免運也才能拿到滿額禮哦
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#我們家裡的直立式冷凍櫃有一整個大抽屜裡全部都放滿了滿滿的魚排魚片啦！ #請大家訂購完成之後務必要自己截圖紀錄一下才知道自己訂了哪些哦（#因為訂購之後無法幫大家改單或拆單！請大家想清楚要買哪些再一起下單哦 ）
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🎉🎉🎉目前粉絲團的置頂文章有抽獎活動的登記：
預計在週六晚上，抽出１名超級幸運兒，獨得一組新品三件組（東港黑鮪魚１大片＋鮭魚菲力１大片＋土魠魚輪切１大片）（市價總計１６７０元哦）有沒有超有誠意？！哎唷，就說婷婷絕對不小氣啦，請大家熱情參與哦！快，還沒下手嗎？別再猶豫了，現在就一起來團購好好吃的好魚們吧
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❤❤❤喔喔喔，還沒完成匯款的朋友們，請別忘了匯款完成並匯報後五碼之後，要快到抽獎專區截圖登記參加抽獎哦！
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✅✅✅另外，若您發現少訂了商品，需要重新訂購，還請大家直接按照片中的藍白鈕，直接聯繫廠商處理哦
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⭐️⭐️⭐️下單連結：https://c4v4rj.1shop.tw/TN0802

「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

各位大家好，歡迎來到HenHenTV, 或者在中國我的頻道叫：賢哥的奇異世界，我是Tommy。
祝大家新年進步，財源廣進，鼠錢鼠不盡！大家也回到了自己的家鄉，和家人一起團聚吧～
在這裡和大家介紹一些馬來西亞比較特別的年菜，這些中華文化可能是經過了馬來西亞三大民族和地道性的熏陶之下演變而成，可能在其他國家也有一些類似的年菜吧～好啦！我們開始吧！
1. ACAR （娘惹泡菜）
a. 首先什麼是娘惹呢？娘惹在馬來文裡面叫Nyonya，在鄭和下西洋時，也有一些華人留下來落地生根，和當地的馬來人結婚，生下來的男生叫Baba巴巴，而女的叫Nyonya（娘惹），而在烹飪方面，也結合了中國的用料，和馬來人的烹調方式，就成了今天出名的娘惹菜，而Acar裡面有鳳梨，黃瓜，蘿蔔絲，加上花生碎，辣椒，芝麻等等，還有加上一些混醬，帶有芝麻的香味，甜中帶酸，加上煮好過後需要放進冰箱冷藏，在炎熱的下午吃，非常的開胃！由於裡面有鳳梨，鳳梨在福建話裡面叫onglai，就是旺你的同音，因此過年吃這菜也有這種寓意。

2. 盆菜
a. 盆菜是客家人的菜餚，傳統的盆菜會用木桶來盛裝，將很多的材料包括鮑魚，大蝦，花膠，干貝，豬肉，雞肉，冬菇，蠔豉(chi3), 髮菜等等，而他們會把該先吃的食物或者是名貴的食物放在最上面，而下面的則是一些可以吸收湯汁的食物，例如是蘿蔔或者是豬皮，除了有盆滿缽滿的好意頭之外，圍在一起，意思是團圓，盆菜的食材豐富，意思是豐衣足食，裡面的有些食材也是有好意頭的，好像髮菜和發財同音（在客家話裡面）還有蠔豉和好事是同音，就過年拿個好意頭。
3. 七彩撈生
a. 這個菜餚應該是馬來西亞獨有的吧！撈在這裡的意思就是拌，把七種不同的顏色的生菜絲，紅蘿蔔絲，西芹絲，沙葛絲，還有一些雪梨絲，柚子肉和魚生，然後撒上一些薄脆和花生碎，五香粉和少許胡椒粉，最後淋上混合酸梅醬，麻油和麥芽糖的醬料，每個人就拿著一雙筷子，一邊攪拌一邊說吉利的話，並不是轉圈圈的攪拌，而是由下往上拌，撈生在廣東話裡面的寓意就是撈得風生又水起，金黃色的薄脆代表黃金，而魚生則是年年有餘，而我們會在初七人日當天撈生，有越撈越旺的寓意。但是現在沒有分何時撈生，你覺得要拿個好意頭，隨時都可以。
4. 炸年糕
a. 我看在世界各地應該也有華人在過年時吃年糕吧～而我們則喜歡把年糕夾在芋頭和番薯之間，沾上麵粉汁拿去炸，炸到金黃色就可以，外皮脆脆的，而裡面則有年糕彈牙的咬勁，配上芋頭和番薯，簡直就是絕配啊！世界各地也有不同的年糕，好像日本的是白色的，韓國的是放進辣醬裡面，但我還是喜歡我們華人的年糕，年糕代表步步高升，有年年高的寓意，代表人們的工作和生活一年比一年提高。
5. 五香肉捲
a. 這個五香肉捲在檳城的福建話裡面叫Lobak，意思是滷肉，但是我們的滷肉和台灣的滷肉是不一樣，我們並不是泡在滷汁裡面，而是將魚肉和豬肉剁碎後，和剁碎的蔥，芫茜，冬菇，鹹蛋黃，蒜，紅蔥頭，沙葛，胡蘿蔔（在講下去就好像烹飪節目裡）把所有的材料混合之後，加上五香粉和一些調味料，把這些混合的肉放在軟腐皮上面，卷成一片後，拿去炸，炸了過後，切段，沾上特製的滷汁和辣椒醬就可以了。這只是其中一種lobak的做法，檳城最少要20，30種滷肉的，五香肉捲也有五福臨門的寓意，而把不同的材料卷在一起也有團員和子孫滿堂的寓意。
6. 算盤子
a. 這是客家人在過年時會吃的食物，顧名思義它長得好像算牌一樣，所以也有算錢算不清，財源廣進的寓意，它其實是用芋頭混合薯澱粉，加一些沙拉油在手上，把做好的麵團搓成算盤子，放進鍋裡，加進蝦米，木耳，豆干，冬菇等等的材料一起炒，加入一些調味料即可上桌。
除了這些比較特別的在馬來西亞才有的年菜，我們的年菜也有白切雞，蒸魚，炒長壽麵，滷豆干，炒大蝦等等一些好意頭的食物，其實年菜的意頭固然重要，但是一家人整整齊齊，健健康康的在一起團圓，那才是團年飯最重要的。
祝大家新年步步高升，健康美滿，我是Tommy,我們下個影片見！Bye Bye。
Music credit to chatao: https://www.youtube.com/watch?v=t8U4aCKQas4
FOLK Chinese: https://www.youtube.com/watch?v=BjkSJ4NubMw

一聲鳥鳴，劃破長空。

拍翅下，見三圍六村環抱出屏山一貌。蜿蜒着的屏山文物徑，古木蒼翠，偶爾幾幢青磚土瓦明清建築老房子，石牆上的斑駁，在無聲歲月中落地生根，盤踞在石縫磚隙中，一身老氣，對照出旁邊高聳的新型村屋，卻又顯得特別驕矜。

那是一千年以前的事兒。渺渺時空，茫茫人海，都從中原南下，先在江西再往廣東後遷居於此，得豐盛水土，自稱「客家」，勤儉刻苦，莫失莫忘，且保留了中原古韻。

天真地以為能攀星摘月的七層古塔「聚星樓」，某年風災後只剩下三層，靜默地立在原地。古雅風流倒映在地下出現的一口古井，那一汪清澈冰涼的水中育有搖頭擺尾色彩斑斕的錦鯉，只是架在井面的鐵柵欄狠狠地破壞了錦鯉圖的美感。曾有不少文人進士，寒窗苦讀浪漫軼事的覲廷書室，門前一對蒼勁有力的端莊黑字「德澤流芳、祟山毓秀」，仍舊雋刻在硃砂紅木上，以書香墨魂冷眼河山變改、戰火無情和世事更易，正是千古江山，英雄無覓。


尋常巷陌中，那株開得姹紫嫣紅的簕杜鵑，一樹紫紅放肆任性的開在三層高的村屋前，然而再矚目也不及寫着「屏山盆菜」的大字招牌。

惜舊。一碟一碗皆有情
招牌底下昏黃的舊店裏，一時被兩邊一列長架上堆放着過千的碗碟所震懾，罎罐碗碟、沙煲罌罉，銅皮木製陶瓷，公雞、萬壽無疆、蟠龍翻雲、清花等花紋，有些是民國，甚至清朝時候製的，全是舊食具，也有盆菜、九大簋古盛器。短毛頭圓臉兒的店主鄧聯興(聯哥)，伸手把器笑謂：「全部都係呢條村好多家村屋拆嗰陣時丟嘅，我唔保留就冇㗎啦！」

聯哥是這盆菜店第三代傳人，也是屏山鄧氏的後人。隨時代變遷，圍村生活一點一滴改變了，舊東西正在消失中，他很想保留這裏的一事一物。碗碟叢中，電話猛烈又急促地響起，幾乎是從早到晚響不停，原來不少識途老馬惠顧過他，從此愛上那獨有的圍村客家風味，每年如燕歸來，都會在喜慶時節訂盆菜、九大簋。他拿起電話對客說︰「冇送貨㗎！對唔住！」


一般盆菜店為增生意，多設外送。聯哥寧願賺少些錢，卻堅持傳統，規定只可在鋪吃，或可訂在祠堂內的大地堂吃。「盆菜、九大簋屬於我哋圍村宴席菜，外送拎出去市區食，完全唔夾！要喺我哋條村食，咁先有風味！」他竭力保衛不單是一個失傳飲食，還有它的良美附景──

這天，就有村民大排筵席吃九大簋。「我有盆菜同九大簋，但九大簋佔咗生意嘅七八成。九大簋出面少做，係我至有！」聯哥、兒子Jeff、大廚及四五個女工，早在各有各活兒在忙，有的在巨型鑊前炒呀炒；有的將各款食物舀進銻盆，包上保溫錫紙；有的張羅執拾餐具和食物搬上貨車。眾人浩浩蕩蕩乘着車沿鄉村小路，直抵盛宴氛圍。

顯赫。祠堂寶地見昌盛
「九大簋，傳統喺祠堂食！」
頂着七百多年的歷史，鄧氏宗祠的雕樑畫棟，青磚紅瓦，在風霜刀劍下，仍汨汨細流着官宦世家一時的顯赫，鄧氏後人在此祭祖、慶祝節日喜事、父老子孫聚會等，無法撼動的熱鬧場面，記載着族人的昌盛，如一樹繁花。

繁花散落處，是這個過萬呎的大地堂前，擺好的二十多圍筵席，喜氣不言而喻。「通常我哋村民結婚、BB滿月、舊時新居入伙，同埋點丁燈，先會擺九大簋。傳統一圍枱人係雙數，所以要坐八仙枱。」八仙枱其實是四方枱，坐八個人，後期改為圓枱，人數再沒有規定。

開席了！祠堂門前的一根火苗，燃點藥引，數十萬台的紅衣鞭炮就措手不及在耳邊炸開，硝火及散開的紅衣頓時在空氣中飄飄而下，驚惶的心被期待開餐的興奮掩蓋。「喺祠堂擺酒近村屋，祠堂門前燒炮杖，村兄弟聽到炮杖聲，就知道開餐，走嚟食。」

上菜講次序，先來的是湯，其他出場不分先後，離不開雞鴨豬手冬菇……中間上子薑菠蘿，消滯去膩，最後才是小盆菜。「食到咁上下，主人家會逐枱敬酒，都係最長輩嗰個行先，譬如結婚，就由老爺奶奶率領。」

鄉情。添飯加菜作叮嚀
吃九大簋，味道其外，碗碗藏鄉情，像添菜，「主人家客氣啲，客人嚟到好似唔夠食，覺得唔好，會抽個裝食物嘅桶，譬如冬菇豬肉，睇吓邊啲唔夠，逐圍添加。」如有吃剩的菜，也會送給朋友親戚，充分如俗語說「又食又拎」般慷慨豪情。其他沒有請來的，主人家都會分給同巷，或隔離巷的鄉里，這份鄉土人情在城市裏，真正少見。

舊日請喜酒，取好事成雙，連餸菜也呈雙數，如「四簋」、「八簋」，但客家人認為九大簋的「九」與「久」同音，有長長久久之意頭，才有九缽。其實九大簋還有一款飯，加起來共十款，就是飯菜齊備，十全十美，人生的圓滿就捧在一手間，見證於觥籌交錯中。「以前唔係咁富有嘅，請食盆菜已經好好。係富貴人家，捨得使，先請九大簋，請最好嘅俾人食！」

昔時九大簋食材貴重，主人家一頓飯宴，揮擲千金萬丈豪氣。聯哥自小就見識有錢人排場，筵開百席是閒事，設流水席，大宴群親好友吃足三天三夜不足為奇，相比今天這樣的場面，當年盛況，由衷地帶點悲壯。

一碗。百菜百味筵席盛
「九大簋矜貴在每一樣餸都係獨立，唔似盆菜嘅食物混埋一齊，一菜一碗，比盆菜好食。」
簋，在古代是貴族放食物的器皿。他們客家人吃九大簋就用九個大簋放食物，後來簋經過演變，叫兩杉四缽。「杉，係大碟。缽，即係大湯碗。用碟同碗將餸分開嚟裝，唔好撈埋一齊。」

現時九大簋已全然以碗盛載，還因應時節調校不同菜式來宴客。「天冷天熱唔同，天熱煮清啲嘅好似梅子鴨，天冷煮南乳鴨，就濃啲。」口味的轉換，使人不易生厭。菜式獨立，百菜百味，使味蕾每次都有新衝擊，吃出其中的風味，這才是九大簋精緻之處。

近年在香港，大時大節吃盆菜愈演愈烈，愈趨普遍，但對吃九大簋，大眾多聞所未聞。

「做九大簋好少人識。譬如我同村都曾經有人做過，味道唔得，冇咗啦！美心啲大廚都嚟試食過，跟足啲餸推出，出晒報紙、電視，最後都係冇做。你唔係我哋圍村人，又唔係好似我做咗咁耐，係做唔到嗰種味！」聯哥帶點自豪說。
客家人靠山吃山，靠水吃水。九大簋菜式在不同村或會有差異，主要視乎村內有甚麼食材便用甚麼，如村有魚塘，便有淡水魚。或者宴席主人家的要求，捨得出錢的，便有山珍海錯。聯哥則身為屏山鄧族，傾盡識才，續承庥美。「我由細到大喺條村嘅九大簋大多都係呢九款，陳皮鴨湯、了酸豬手、黃酒雞、南乳鴨、炸門鱔、雞汁燴花菇、魚肉丸、子薑菠蘿、小盆菜，加埋雞鴨飯，總共十款。」

獨特。自家佳餚自家味
做九大簋，逐樣做，炆、炸、煮、燉、燴、滷、醃樣樣齊，比起盆菜，工夫多，利錢低，但聯哥廿多年來，仍恪遵一份客家人特色。其他人依循抄襲，卻做不到同樣的美味。他的九大簋味味是精品，首重用料精。「我哋嘅炆豬肉同了酸豬手，係用每朝劏嘅新鮮豬。」連炸門鱔都是新鮮即日捕，門鱔來價貴，外面會用較平宜的炸芋頭、炸花枝丸代替。「圍頭客家近海，舊時喺大埔東嘅海面有好多門鱔魚，所以我哋嘅九大簋一定有門鱔。」

再者，聯哥是元朗原居民，魚販和豬農必然將新鮮門鱔及本地新鮮豬先預留給他。而且坊間沒有多少人做九大簋，要煮出真正味道，他須用圍村傳統的獨有調味。「炆豬肉嘅麵豉醬，係用黃豆加麵粉自己整；黃酒雞嘅黃酒，用糯米同酒餅自己釀；子薑菠蘿嘅子薑，每年六七月啱時候用醋嚟醃，味道先正宗。」調味可說是做九大簋的靈魂，更重要還有手藝。

「煮九大簋，主角係做小盆菜嘅炆豬肉，豬肉炆得好，啲汁滲到入盆底嘅蘿蔔、豬皮同枝竹，成個盆菜都好味。」

他選腩肉和前胛，斬了件，燒熱巨鑊，下油，加入豬肉、香料、糖，之後加水。大灶火力猛，豬肉容易黐底，所以要揸起大鑊鏟不停攪動。一鑊豬肉，炆上一小時，來來回回翻廿多次。要懂得用力，不須太大力，順着力去剷。豬肉炒到六、七成熟，才下麵豉醬和南乳，既不黐底，醬料香味發揮得最好。他還有秘技，就是炆好的豬肉，不要趕着吃，攤放兩至三小時，更臻入味。

眾望所歸的炆豬肉，樣子紅彤彤，乾淨利落，不見有油水蔓延，鬆軟不油膩，吃時展露山賊氣質一口吃掉，入口的瞬間，豬皮帶點嚼勁，豬油與醬汁完美的邂逅，令嘴角上揚的味道，毋須言語，就有口水直流的魔性！

宗親。人人為我厚恩情
這無法停口的炆豬肉，手法技藝是傳承自聯哥父親，也是他人生的第一個大恩人。他父親以前在村裏務農，懂煮幾味撚手家鄉菜。遇有同村喜事要煮盆菜或九大簋，就會叫他來幫手。

「老竇完全係義務，永無托手踭，每次做完喜事，封番封利是仔，小小心意！唔會賺到錢。大家同村，你幫我、我幫你，人情味好好﹗」聯哥憶述說。聯哥十一歲起，就跟父親到祠堂煮九大簋，他充當小幫手，切菜起爐生火等。「我好鍾意做呢樣嘢，有得玩又有得食！」而父親負責掌勺，他看得多，慢慢學會了煮筵席菜。酒菜圍繞，鄉親為屏，長年累月浸淫在筵席的氣氛中，團聚的熱鬧、鄉里的恭親，種下對老鄉土深微綿邈的感情來。

九五年，其父因年邁而退休。「成條村都冇人做，我唔接手做，九大簋就會失傳！」他惟有繼承父親的衣缽，把手藝延續下去，也保留了當時碩果僅存的盆菜和九大簋。

「老竇係業餘，搵唔到食。我要開鋪，煮九大簋嚟做生意。」起初他的字號寂寂無名，三日打魚，兩日曬網，大拍烏蠅。同村的人知道他的難處，也念起他兩父子經常為村出心出力，都不時帶朋友回村，藉詞宴客，特意叫聯哥煮九大簋，讓他有生意可做。甚至容許他在富濃烈圍村色彩的祠堂擺席。

「最感激係同宗兄弟鄧達智，市區人先至認識我。」九五、九六年時著名時裝設計師鄧達智與傳媒、文化界，在圍村吃過聯哥煮的盆菜宴後，經過報道，盆菜開始廣受大眾認識，聯哥越見名氣，即使沒賣廣告，生意大旺。連明星周潤發、甄子丹、郭富城，政界唐英年、葉澍堃等名人都是常客。

人情，就是人人為我，我為人人，交心而生。「老竇教我，對鄉親要好，因為同村都係兄弟，自家人，有力出力，有心出心。」他對父親的教誨，仍刻記在心。像是每年清明拜山祭祖，他一切都以村事為先，年年為此都推卻不少大宗的九大簋生意，也幫族人煮山頭。只要村裏要他幫手，他從來都是義不容辭。

每朝六七點，天邊方呈魚肚白，沉睡的鄉村，巷弄後小門半掩，漆黑中廚房亮着一團燈光，冒出縷縷煙霧，傳出咔嚓咔嚓聲響。一個肥圓身影，汗涔涔地已提起鑊鏟，鏟挖着鑊中豬肉，繁忙的氣力活早就展開了。聯哥臉上仍含笑說︰「我幾乎日日都咁早，一直做到晚上六七點，十二三個鐘㗎！但一啲都唔辛苦！」
他奮力以煙火、菜甜、肉香，留住屬於圍村風味的九大簋，以食物的味道譜寫宗族和鄉村人情的記憶，透過節日、慶典，寄語一代又一代人的祝福，不忘祖、不忘根，如一根無形的絲線，把人與人拉近了。

撰文：孟惠良
攝影：陳秉謙、魯雋華

屏山傳統盆菜
地址：元朗屏山塘坊村36號(屏山文物徑路口)
電話：2617 8000
營業時間：11am-9pm
詳情： http://bit.ly/2UxOwEC

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在很多人眼中，瓜子是款老土食物，連在這行打滾四十多年的包耀華也承認，這年頭在鋪頭買瓜子吃的，都是以老年人為主，除非遇上過年，才偶爾也會出現年輕人的面孔，而這些罕見的年輕面孔在包耀華眼中，是孝心。「老實講，好少後生仔鍾意食瓜子，來得這裏多半也是高堂仍在，買回去孝敬老人家，是孝順仔。」他說。

在香港，吃瓜子的人不多，賣瓜子的人自然也不多，至今仍自設工場自己炒瓜子來賣的便更少，碩果僅存只剩上海陸金記瓜子大王。六十多年前，從上海來港的陸金利跟着同鄉學習炒賣瓜子，賣得滿街口碑，於是在木棉下村排屋開鋪，成了陸金記，除賣瓜子，還兼賣上海小吃。六十年代，生意最盛，陸金利把店搬至大河道，豪氣地掛上「瓜子大王」的招牌，這一掛，果真成了大王，至今仍屹立不倒。傳到第二代，現掌舵人為陸金利的大仔陸賽龍，當天接受訪問的包耀華，就是陸賽龍的表哥。包耀華入行四十多年，現已六十餘歲早已退休，但每逢過年都會回來幫忙，皆因這裏的人流如車輪轉，臨近農曆十二月尾，更會拉出長長人龍，簡直是全家總動員也應接不暇。


要數瓜子種類，可總括為四大類，分別為黑、紅、南、葵，常見的黑瓜子及紅瓜子，是兩款西瓜的種子，而南瓜子及葵瓜子，顧名思義就是南瓜及向日葵花的種子。作為老字號，陸金記的瓜子永遠童叟無欺，由陸老爺的一代起，已親自到甘肅蘭州等瓜子盛產地入貨，篩走瓜肉剩下瓜子後曬乾再運來香港進行加工炒乾。炒瓜子需要工場，為確保品質，陸金記堅持不在內地設廠，「內地人我們信不過，加甚麼落我們的瓜子中也不知道，不太信得過。」包耀華說。在香港做成本雖高，但品質卻沒得說，一分錢一分貨。

搜羅好瓜子難，炒瓜子更難，以陸金記的招牌醬油黑瓜子為例，便要經過浸、洗、煮、炒四大步驟。先把生瓜子放在大水池內浸十二小時，浸出表面潺液後，再以人手用水喉沖走潺液，才算是徹底洗淨。下一步是調味，糖鹽用來調味；老抽用作上色；八角桂皮則用來調香，大火煮近兩小時，待粒粒均勻入味，便可開始炒乾程序，「從前用的是大鑊，以人手拿着鑊鏟在熱爐中把幾十斤瓜子翻啊翻，近十多年改用了自動熱滾筒，也算了輕鬆一點。」把瓜子倒進熱滾筒內，讓它炒近一小時，一籮籮瓜子便會被拖入風乾室用大風扇吹乾，運落鋪前還要「上油」，即在瓜子面搽層油，好看又襟擺。炒瓜子，最難就是火路的控制，稍一過頭，瓜子殼乾裂，吃時一咬便碎，弄得滿口瓜子殼，但炒不夠乾身，瓜子殼又太軟，連肉又霉霉爛爛，更不好吃。「一粒好的瓜子，首要易剝，輕輕一咬就能一分為二；肉要夠肥夠香，要有瓜子獨特的油香。」


瓜子之所以成為過年食品，除了因為它紅彤彤，據說還因用手拿瓜子時的動作像「?銀」，所以取其意頭，寓意來年賺至盆滿缽滿。不過，對於包耀華來說，過年吃瓜子，全因為清閒，「有甚麼日子可以大家都空閒圍在一起？就只有過年的時候，大家一邊聊天一邊剝瓜子，最好不過。」現今市面上有售剝了殼的瓜子肉，不用費時費力，也不用吃到滿口瓜子殼碎，但包耀華卻認為始終少了一塊。我想他說的是個過程，與親朋好友圍在一起，一邊剝瓜子，一邊說舊時談將來的過程。

採訪：張靜雯
攝影：謝致中 陳旭鵬
剪輯：麥煒軒

上海陸金記瓜子大王
地址：荃灣大河道5號地下(荃灣地鐵綠楊新村B1出口)
電話：2419 9268
詳情： http://bit.ly/2RZlwIY

陸金記瓜子大王
地址：佐敦道庇利金街14-20號地下1號鋪(佐敦地鐡寶靈街C2 出口)
電話：2730 1368
詳情： http://bit.ly/2UmxxFa

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