關於 build a bear台灣 ，我們在網路上蒐集到這些相關的討論、資訊與評價

「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

柏柏爾人與撒哈拉 Berbers and the Sahara
(This post is bilingual. Please scroll to the bottom for English version.)

（昨天在沙漠裡過夜無法發文，今天加倍奉還文章較長敬請見諒。 Wasn't able to post in the desert last night. This one is therefore longer -- please bear with the lengthiness :D）

1. 柏柏爾人

撒哈拉行程第二天一早，帶我們參觀柏柏爾村莊的當地響導請我們一行人站在田埂上，和我們分享著他們族群的生活。

「我們每個人看起來都一樣，只有帽子的顏色不一樣。阿拉伯人、柏柏爾人、猶太人……住在一起都沒有問題。因為我們所有人都有同樣的爸爸和媽媽。」

說到這裡他停頓了幾秒看我們的反應。歐洲人的眼神看起來是領會到什麼了，其他人則有點茫然。

「亞當和夏娃。」他補上了這句。令我印象深刻的是他並沒有用英文裡Adam和Eve的發音，反而相當接近中文翻譯的「亞當」和「夏娃」兩個字。

嚮導帶著我們穿過田埂和水圳，告訴我們不同作物的季節和用途、哪個是橄欖樹哪個是杏仁樹、當地人如何只交換不交易等等。接著來到一個土造的傳統建築裡，在裡面向我們介紹他們手工地毯的文化，向我們解釋流程及困難之處，也告訴我們這些地毯都是沒有設計圖的，樣式全靠家族中的婦女傳承各家的專屬樣式。不出所料，下一步就是鼓勵我們買東西，還說他們現在提供DHL送貨到府。雖然是推銷，看在他那麼誠懇的份上我們也沒什麼抱怨（雖然也沒有人買啦）。

最後我們走過河上的木板橋，河邊正好有幾個婦女在洗衣，嚮導就順道提起：「柏柏爾人的女性力氣都很大，因此有時候男人蠻辛苦的……。」我馬上察覺到他在開玩笑，於是便反問他：「所以請問您有這樣的困擾嗎？XD」

他笑了笑之後說：「我太太嘛，生氣的時候真的很……（做出頭腦爆炸的手勢）；不過還好，他通常燒的都是綠色的火，不是紅色的火，兩天之後整個人又開開心心的了。」說完他馬上問我：「所以你的太太如何？」接下來過了一秒鐘，我還來不及接話，他隨即補上：「你沒有太太。來，下一位！」（我心想，哇，你這嚮導婊人的功力果然還是魔高一丈呀！XD）

2. 撒哈拉

前段故事埋了個跟撒哈拉有關的哏，不知道各位有發現嗎？

沒錯，就是村裡的作物「橄欖樹」，同時也是三毛作詞、李泰祥作曲、齊豫原唱的歌曲名，連同三毛女士的作品，是使許多華人嚮往撒哈拉的啟蒙作品，按我同團的兩個中國女生也提到這件事（他們受友人之託要把撒哈拉的沙帶回去）。「不要問我從哪裡來，我的故鄉在遠方」的歌詞，配上李大師刻意營造不規則感的旋律，也曾經讓我對於這首歌的意境嚮往；當天下午四點，我們終於一睹撒哈拉的廬山真面目。車子在基地營把我們放下，接下來得騎一個半小時的駱駝到達沙漠中的營地，在那邊吃飯過夜之後隔天返回。

那晚，我們這些觀光客們圍在營火旁邊，當地嚮導們拿出了各種大大小小的鼓，叫我們自己先玩玩。我對於一開始大家不夠high這件事看不過去，於是就自己開始憑感覺亂敲亂唱，用固定但帶一點變化的鼓點配上五聲音階的即興旋律，後來當地嚮導竟然請我和他們一起演奏、吟唱他們的傳統音樂（我只好繼續用萬用和弦與結奏矇混過去，哈哈）。最後所有人都手舞足蹈完，大家也終於放開了，在星空下圍著逐漸黯淡的營火聊著彼此的故事。

隔天早上天還未亮就得拔營起行，原本應該是「夜色茫茫、星月無光」的（欸這是不是有幫某人助選嫌疑啊？XD），結果碰上大滿月，沙丘的輪廓一清二楚，連我們騎在駱駝上的影子都清晰可見，沉睡在黝黑中的沙漠其實很美，只不過氣溫是要命的冷，冷到讓人對撒哈拉完全失去興趣，只想回基地營吃熱騰騰的早餐；一直到接近基地營時，嚮導帶我們來到一座沙丘頂端看日出。這時天色已經不是魚肚白，沙丘也從全黑慢慢被調成土灰色；突然，太陽從地平線上出來了！

只見眼前無數的沙丘從頂部開始被一一打亮，接著整片沙漠像是前晚點燃木炭一般，從灰暗中緩緩轉成溫潤的黃褐色，不見烈焰飛騰，卻像是被陽光烘烤到燒了起來一樣。事後回想此情此景，我突然理解某首台灣國語流行歌詞表達的意境了：

「我的熱情（啊！），好像一盆火，燃燒了著整個沙漠。」

（結果這篇文章莫名其妙的用了一大堆國語歌曲哏，不知道自己在寫什麼，大概是腦袋被撒哈拉的太陽給燒壞了，哈哈。）

1. The Berbers

"We are all the same. Only our hats are different. Berbers, Arabs, Jews... we have no problem living together, because we all have the same father and mother..."

It was the second day of the Sahara tour, and this was said by our Berber guide. The Europeans in our group seemed to get something, while the other remained intact. Then the guide continued: "Adam and Eve." (Interestingly, his pronunciation of the names were very different from English, which I guess were probably Arabic or Hebrew.)

The guide led us through the fields into his village, showed us olive trees and almond trees, and told us how they exchange instead of purchase them. Afterwards we were led into a mud-made residence, where he introduced how traditional carpets are made, and how women passed down family-specific patterns down without any draft. At the end, unsurprisingly, he encouraged us to buy. While one of us bought anything, everyone seemed to be comfortable with that, as he had been passionately showing us his culture.

Finally, we crossed a river while some women were washing clothes. He said, "the Berber women have a lot of strength, and sometimes it can be hard..." Understanding his humor, I jokingly asked, "so, do you have this problem?" He laughed, "Well, when my wife is angry she is... (showing head explosion with gestures); but she usually has green fire, not red fire. After two days she is happy again..." Then he turned to me, "how is your wife?" Not waiting for me to respond, he contiuned, "you don't have a wife. (Indifferent and turning to the next guy,) so how is your wife? ..."

(I have to say he is indeed a very professional tour guide, who even knows how to play back on visitors' jokes.)

2. The Sahara

Many Mandarin speakers became interested in the Sahara because of the literature and a pop song "Olive Tree" of San-Mao, a Taiwanese writer who moved to the the Sahara with her husband in 1970s. The irregular, mysterious melody of the song also helped build my impression about the Sahara. Decades later, I finally arrived at the desert's margin around 4pm. Our trip began at the base camp, and we spent the night in the dessert after 1.5 hours of camel ride.

That night, we gathered around a campfire, and the local guides gave us some traditional drums to play. As an icebreaker, I started making regular beats with some random 5-node scale singing. The local guides were excited and invited me to join their playing and singing. Finally, after some singing and dancing, the group got relaxed, and people exchanged their stories around the dimming campfire.

The next morning, we headed back in the darkness -- well, not completely. It was close to the full moon, and the ride therefore came with very pleasant and tranquil desert view. However, feeling frozen in the temperature, all we wanted was to escape from the desert. Finally, we were led to the top of a sand dune to watch the sunrise. At then, the desert already turned from black to brown-gray. All of a sudden, the sun came up from the horizon. Gradually, the entire desert was "toasted" like charcoal, injected with very warm and amicable soil yellow color. The desert was ignited!

I can't think of any better way to end our time in the Sahara.

台灣人很少作壽，「生日派對」卻是英國小朋友必修學分。原本懶得勞民傷財，然而同學生日趴如火如荼、幾乎每星期收帖被炸得七葷八素，小朋友玩耍時互相放話「你不對我好點，不准來我的生日派對」，後來乾脆連邀請名單都自顧自的提了，恐怕不辦也太不合群，三月底臨時抱佛腳趕快籌備。
皮蛋的生日剛好遇到五月國定假日連休、不好打擾大家，所以我們提前慶祝。
常見的小朋友生日趴主題有 Soft play (遊樂場 )、泳池、跳床、跳躍城堡、舞蹈、騎馬、冰上disco... 等等，派對很少由父母包辦 (我們參加過家長自己主持的派對時間太長、節目控制又不夠緊湊，幾個小孩無聊竟然開始打架...)，通常會在外面租場地、請專業表演人助興，像是公主艾莎帶遊戲、魔術表演、戲劇老師教雜耍...
派對請帖得在2～6週前發出，派對時間必須考慮孩子作息，提供食物與否，還要準備送客時給來參加小朋友的「派對驚喜包」。
皮蛋不喜歡爬高爬低的 Soft play ，辦在家裏 門都沒有(小朋友折騰過太髒亂)、父母操辦干五摳連 (悶葫蘆不會玩遊戲)，在明察暗訪之後我們把派對辦在鎮上手作坊。
皮蛋的派對主題是 Build a Bear，讓小朋友選一隻絨毛玩具，自己填充、選顆愛心許個願、用畫筆幫新朋友裝飾它的上衣；派對只有一小時、不提供食物，因為場地不大，所以邀請函上請父母不用作陪，家長們聽到不是又 soft play 直誇耳目一新，聽到可以丟包更是反問：「你們確定生日快樂歌不唱久一點？ 🤣」
看皮蛋和朋友們開心的笑鬧，大家幫她唱生日快樂歌時興奮的漲紅了臉，我覺得好辛慰：我的女兒不再黏踢踢，開始懂得建立友誼與愛。

🎇【核心理念】—
台灣兒童街舞舞團「萌世代」與「動手動腳」於南投鹿谷鄉溪頭妖怪村🚺🚹
💖共同完成以「愛」為出發點、秉持著「Dance for Love & Hope 為愛舞動」的精神讓「愛，舞所不在」的企劃作品─《妖怪大集合》👿👿👿

🎬【作品介紹】—
在這支作品中我們可以看見，每個孩子看似小小的身體中卻有著大大的單純、活力與夢想支撐著他們的舞姿☀💃✨

🚩選擇以台灣南投縣鹿谷鄉溪頭「妖怪村」(又稱松林町) 為主題景點 ，是因為「妖怪村」始源於一段富有台灣人與自然環境密切情誼的傳說故事👹👺🏮為了要紀念松林勝一與台灣本土動物互動之溫情，故「妖怪村」因此而誕生。此故事中隱含著台灣人對自然生命之情感及保育概念🌿🐻🐱

☀【期望與目標】—
📢📢製作團隊希望透過此舞蹈作品向國內人提倡愛護和尊重一切生命與情誼，共同創造美好的社會環境💞
📢📢讓大家看見學習街舞的孩子心中有愛有夢！支持與推廣孩子們在正確的態度與認知下，一邊學習街舞一邊學習品格，培養下一代更積極正向的夢想與人生🙌🙌🙌

🙆 由「禾一文化傳承舞團」張益彰A-King老師編排與執導監製。
🌎期望透過此舞蹈作品「讓世界看見台灣」📣📣📣
能讓國內外更看見與認識「台灣」的兒童街舞、文化、景點、人情和故事👀💝👍👍👍👍

==========================================

動手動腳 FACEBOOK :https://goo.gl/4dfCtV
萌世代 FACEBOOK :https://goo.gl/E1KDDR

Chareography By A-King
Facebook : https://reurl.cc/WL825D
E-mail: locking25@gmail.com

Music Song :
J. Sheon - Cover 妖怪手錶/
ようかい体操第一 永安 二胡版
- 妖怪體操第一
【妖怪ウォッチ】ようかい体操第一


**NO COPYRIGHT INFRINGEMENT INTENDED**
-----------------------------------------------------------------------------------------

[Our Core Spirit]—
Two Taiwanese street dance groups for children, DSDJ and Monsda, have worked together to present《The United Monsters》 , which is all about love! They are united by the spirit of “Dance for Love & Hope” and the idea of “Dance Love Everywhere”.

[Children’s Infinite Power!]—
Within their small frames, there is vast innocence and energy powering the children’s dance with dreams. Even children can have great influences when they all unite for the same goal. Street dance is the way of their self-expression, dancing outside the box of language barrier. The audience gets to focus on nothing but the dance itself, witnessing the pure innovation, life and diversity of Taiwanese street dance.

[Monster Village, Taiwan]—
We traveled around in Taiwan and chose ‘Xitou Monster Village’ (Yaoguai Village) in Lugu Township, Nantou County as the background for “The United Monsters“. There is a folk tale about the close relationship between Taiwanese people and nature which originated from this village. Legend has it that it was built to commemorate the heartwarming interaction between Katsuichi Matsubayashi and native animals. As Matsubayashi was himself an orphan, he symathized with the orphaned Kuma, a sun bear, and Bado, a cloud leopard, so he adopted them and took them under his wing . Inevitably, it was soon time to bid painful farewell when Kuma’s and Badou’s appetite increased with their maturity. Matsubayashi released them to the wild with sorrow. One day, he ran into monsters in the forest. Kuma and Badou immediately appeared and rescued him. This story implies the warm relationship between Taiwanese people and nature as well as the concept of animal conservation.

[Our Goals]—
Our production team wishes to promote love, care and respect for all life forms and relationships to people through “The United Monsters“. Such union can build a better society. We support and encourage children to learn about street dance and virtue simultaneously with good attitudes which will cultivate a more active and positive dream and life for the next generation. A-King, our dance choreographer, has always seen the spirit of ‘Dance for Love & Hope’ as his teaching philosophy, hoping he can influence children of the next generation to dance for love instead of competition. Our vision is to bring Taiwan to the world stage for more people to see Taiwanese child street dance, culture, scenery, hospitality and legend.