關於 build a bear taiwan ，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

2016中國大陸連州國際攝影年展 (2016 LIANZHOU FOTO, China )
再凝望-台灣當代攝影的新視野 (Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography) (海報設計 / 湯詠棉)

策展人 / Curator : 沈昭良 (Chao – Liang Shen)
藝術家 / Artist : 李立中 (Li - Chung Lee) – 神遊 (Space Out), 李岳凌 (Yehlin Lee) – 黑暗聆聽(Listening to the dark), 李雅妍 (Ya - Yen Lee) – 俄頃的呢喃 (Flash of Whispering), 杜韻飛 (Yun - Fei Tou) – 生殤相(MEMENTO MORI), 陳以軒 (I - Hsuen Chen) – 遍尋無處 (Nowhere in Taiwan), 陳伯義 (Po - I Chen) – 遺留 (Remains), 陳淑貞 (Shu - Chen Chen) – 婚移全家福 (Interracial marriage family portrait), 黃建樺 (Chien - Hua Huang ) – 編碼者 (Transcoder), 羅晟文 (Sheng - Wen Lo) – 白熊計劃 (White Bear), 蕭又滋 (Arron Hsiao) – 列車計畫 (Train Project) 。

開幕導覽 / Guided Tours : 2016. 11. 20 / PM : 18 : 30 - 19 : 45
地點 / Location : 二鞋厂3、5 展示区 / Shoe Factory - Display Area 3 & 5
展期 / Duration : 2016. 11. 19. - 12. 9
http://www.lianzhoufoto.com/exhibition.aspx

再凝望 - 台灣當代攝影的新視野
文 / 沈昭良

台灣整體藝術創作的發展，自1987年解除戒嚴令以來，明顯透過對於歷史、土地的溯源，聚焦在更為貼近現實的議題建構與意識盤整上，援引生命、生態、環境、城市、空間、能源、消費、權力、殖民、國族、全球化、後工業與內在探索等個別或複合紋理，進行兼具結構性與時代性的回應與提問。

其中，攝影創作的發展，自然也在這種內外衝擊的交流轉向中，一方面逐步調整視覺語法，一方面扎根於在地關注、全球論述與數位融合的基礎上，透過直視景物、排除 / 貫徹個人情感、對於生命哲理與存在價值的探究、關注人類與環境間的議題，數位材料技術的引用，以及大尺幅或視覺群化展示等等形式特徵，具體產生了各式發想自現實題材，時而宏觀遠眺，時而微觀凝視的創作。

此次的＜再凝望-台灣當代攝影的新視野＞展，則是在上述的發展脈絡下，針對台灣內部，相對具備特定方向與論述的攝影創作內容，所進行的集結與梳理。包括杜韻飛(Yun-fei Tou)的「生殤相」 (MEMENTO MORI)，藉由西方藝術史裏的肖像語境，拍攝台灣數家公立收容所內的流浪犬，於安樂死當日的最後身影。在觀看與被觀看、主體與客體的轉換中，以接近人身大小的作品展示，探討人類與他者間的支配與宰制關係。羅晟文 (Sheng-wen Lo)的「白熊計劃」 (White Bear)，則是透過在全球各地所拍攝，人類圈養的白熊與其所處的人造環境，進而延伸人與自然環境、動物圈養及動物權等命題。

陳以軒 (I-hsuen Chen)的「遍尋無處」(Nowhere in Taiwan)，主要描述自身因為留學而經歷了反向的文化衝擊，在非純粹風景與城市景觀的曖昧交界，透過公路攝影，不自覺望向孤立疏離的自我身影。李岳凌 (Yehlin Lee)的「黑暗聆聽」(Listening to the Dark)，試著將抽像聽覺做為視覺書寫的因子，隨著攝影，徘徊在日沒微光的幽暗邊界。李雅妍 (Ya-yen Lee)的「俄頃的呢喃」 (Flash of Whispering)，則是藉移動在都市裏的無預警遭遇，透過直覺反射式的隨機抓拍，一方面回應來自城市街頭的呢喃召喚，一方面探索周遭景物與自身靈魂間的密碼囈語。

陳淑貞 (Shu-chen Chen)的「婚移全家福」 (Interracial marriage family portrait)系列作品，內容聚焦在外籍配偶的家庭合照。藉由她們所居住的空間、內部陳設與神韻樣態，進一步思考異國婚姻在語言、文化、習慣乃至於信仰的融匯上，可能的和諧與曲折。蕭又滋 (Arron Hsiao)的「列車計畫」 (TRAIN PROJECT)則是搭配高速閃光燈，以無差別的隨機方式，拍攝快速行進中的列車車廂，呈現個體在封閉空間與人群中的精神樣態。陳伯義(Po-i Chen)的「遺留」(Remains)系列，主要拍攝台灣自1949年起至1960年代，來自中國大陸各省的國民黨部隊及眷屬所居住的眷村，在拆遷後現場所遺留的物件，藉以回溯在大時代下的顛沛遷徙，所隱含的政治、社會、族群與認同議題。李立中(Li-chung Lee)的「神遊」 (Space Out)，則是針對現今台灣廟宇內部的空間採集，探索靈界的空間配置在現代化進程中，展現的特異與多元組合。

另外在數位攝影的創作實踐上，黃建樺(Chien-hua Huang )的「編碼者」(Transcoder)，透過詼諧馳騁卻猶如社會縮影的樂園，試圖在社會形態、生存機制與角色身份的相互指涉中，折射出人們對於世界的想像與追尋。

最後，期望透過＜再凝望-台灣當代攝影的新視野＞－這個群展，階段性描繪，在全球當代攝影的發展進程中，台灣新世代攝影創作者的凝望和步履。

Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography
By Chao-liang Shen

The evolution of the creation of art in Taiwan as a whole has been calling for an answer to the structural questions of the times since Martial Law was abolished in 1987. Undoubtedly, through tracing back to the sources of history and the origin of the homeland, artists have been able to focus on agendas that are closer to reality and the correction of ideology, leveraging individual or compound cases of life, ecology, environment, the city, space, energy, consumption power, authority, colonization, nation, globalization, post-industrial revolution, and inner searching.

Amid these topics, the development of photography naturally echoes the aforesaid internal and external shocks and changes, and different visual languages have gradually been generated. Moreover, photographers have begun to plant their creative roots in the combination of local focus, global discourse, and digital convergence. These concepts are characterized by direct view, including and excluding one’s emotions, combing through life philosophy and the value of existence, addressing human-environment relations, borrowing digital material or techniques, large-scale pieces, conceptual grouping, and so on. All of these have led to concrete creations inspired by real-life topics in views both macro and micro.

The “Yet Another Gaze – A New Horizon for Contemporary Taiwanese Photography” exhibition collects and combs through the aforementioned context, featuring Taiwanese photography pieces with specific angles or arguments. MEMENTO MORI by Yun-fei Tou presents euthanasia in a couple of public animal shelters in Taiwan with the images of the stray dogs on the last day of their lives through portrait works in the style of western art history. Switching roles between the gazing and the gazed-upon, or the subject and the object, the influx of true-to-size photography works probe the dominance relationship between human beings and others. White Bear by Sheng-wen Lo, on the other hand, discusses topics extending to animal rights and captive breeding from the interactions between human and Mother Nature through images, taken all over the world, of captive white bears and the artificial environment in which they are fenced.

Nowhere in Taiwan from I-hsuen Chen mainly illustrates the photographer’s reverse culture shock after returning home from studying overseas. On the vague line between atypical sceneries and city landscape, the photographer looks into his own isolated and lonely shadow. Listening to the Dark by Yehlin Lee attempts to write visually through the abstract sense of hearing. The photographer has been wandering along the dim boundaries in the low light of sunset with his camera. Flash of Whispering by Ya-yen Lee is a collection of reflective snapshots as the response to the summons of the city streets. The images are the code-talk of her surroundings and her soul.

Interracial marriage family portrait by Shu-chen Chen features portraits of foreign spouses and their family in Taiwan. Through representation in details of their facial expressions and living space and interior decorations in their families, Chen’s images demonstrate both harmony and conflicts reflected in the contrasts of their languages, culture, habits and regional beliefs. TRAIN PROJECT by Arron Hsiao uses high-speed flash to engage in a “shooting spree” to capture moving trains. The photographer intends to show the psychological states of individuals in a confined space and among crowds. Remains from Po-i Chen mainly shoots the things left behind by the families of KMT troops who moved from various provinces in China to Taiwan from 1949 to 1960 in their military villages after the demolition and relocation of the military communities. The photographer reviews the historical journey as well as hidden political, social, racial and identity debates. Space Out from Li-chung Lee focuses on picking up of pieces of space in Taiwanese temples to build his narration of the bizarre and diverse combination of space planning of the invisible world in modernization.

On the implementation and practice of digital photography, Transcoder by Chien-hua Huang seeks the refraction of people’s imagination and wants of the world through inter-references of forms of society, the survival mechanism, and role/identity playing in humorous ways, as if society were an entertainment park.

In conclusion, I hope that the group exhibition “Yet Another Gaze - New Horizon of Contemporary Taiwanese Photography” can bring together the creative momentum of the new generation in Taiwan to portray the gazes and steps of the stage we are now at as part of the progress of global modern photography.

[時事英文] 趙藤雄記者會上八大名言 (英文版)

此篇為蘋果日報針對趙藤雄記者會中的8大名言提供英文翻譯，如果同學們對完整的記者會有興趣的話，可以在下方找到完整版的連結~

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1. 怎麼會說設計一個巨蛋不能用，我想我們遠雄或我們團隊不敢接受，這真的是一個笑話，這個對自己不好交代。

Why would anyone say that the Taipei Dome is unusable? I think neither Farglory nor our teams will accept this comment. This is simply a joke, and it is not something we can tolerate.

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2. 個人簡單的心得就是政治太可怕了，我永遠搞不懂，也永遠無法理解政治

My take* on politics is that it is terrifying, and I never get it. I will never be able to understand politics.

*take: a distinct or personal point of view, outlook, or assessment
http://www.merriam-webster.com/dictionary/take

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3. 人家說生意人很厲害，我倒是很笨，現在才搞成「滿面全豆花」。

People say that businessmen are shrewd, but I’m actually quite dumb. That’s why I’m in such a mess/predicament.*

*That’s why I’m being relentlessly grilled.

滿面全豆花 -> 被罵的很慘 -> be relentlessly grilled (passive); face intense/harsh criticism (active)

...translating this sentence has made me crave for some tofu-pudding (豆花)...the kind that you can eat.

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4. 但是市政府竟然就配合一個人，在那邊整個國家重大建設，台灣的政策太可怕了。

But the Taipei City Government is essentially working with only one man on a major state construction project. Taiwan’s policies are simply frightening.

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5. 你該辦事項讓遠雄來辦，遠雄辦了，你竟這樣對待遠雄，情何以堪？

You, the Taipei City Government, let Farglory handle what needed to be done, and now that Farglory has completed these tasks, you treat us (Farglory) this way. How can this be endured?

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6. 如果真的是市政府不想蓋巨蛋，我們也不為難你，你就依照合約的流程，合理來價購...

If the Taipei City Government does not want to build the dome, we will not put you in a difficult position. Just follow contractual procedures and reasonably negotiate a price with us...

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7. 所以巨蛋絕對一個好蛋，不是壞蛋...

So, the Taipei Dome is a good egg, not a rotten one...

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8. 到今天為止我完全沒有錯，但是所有的後果我必須承受，這個叫作情何以堪，難道我們市府團隊還願意這樣的踐踏，遠雄或遠雄的規劃設計或施工團隊嗎?

To this day, I am (still) completely blameless, but I have to bear all the consequences. This is called “qing he yi kan” (too much to bear/endure). Is the Taipei City administration going to continue to trample over Farglory or its design and construction teams?

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記者會全文: http://www.appledaily.com.tw/realtimenews/article/new/20150421/596490/

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Sources:
http://news.ltn.com.tw/news/politics/breakingnews/1294102
http://www.chinapost.com.tw/taiwan/local/taipei/2015/04/22/434225/Farglory-hits.htm
http://www.farglorydome.com.tw/en/dome/dome_04.jsp
http://www.appledaily.com.tw/appledaily/article/headline/20150422/36507176/
http://www.taipeitimes.com/News/front/archives/2015/01/24/2003609954
http://www.farglorydome.com.tw/en/dome/dome_04.jsp

Image source: http://goo.gl/77p2G4

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柯文哲的六大名言: http://goo.gl/gP2vAI

時事英文新聞 (Breaking News): http://goo.gl/3EnOO6

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.

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D.S.D.J Kids Dance Studio Facebook :
https://www.facebook.com/danceshaw/
Monsda Kids Dance Studio Facebook :
https://www.facebook.com/monsdadance

Chareography By A-King
Facebook :https://www.facebook.com/king.chang.355
E-mail: locking25@gmail.com

**NO COPYRIGHT INFRINGEMENT INTENDED**

🎇【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👀💝👍👍👍👍

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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**
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[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.