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美術組與演員在戰場上也有出頭天？

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1944年1月20日，美軍第23特戰隊正式在歐洲戰場啟動。不過他們並非訓練有素的戰士，而是一群由上百位美國各個大學藝術相關科系學生組成的士兵組成。在戰場上，他們不需要操作大砲或駕駛坦克，其任務只有一個────「欺敵」。他們的故事在1996年解密，被稱為「幽靈軍團（Ghost Army）」，而這段精彩故事即將搬上大銀幕。

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據說當時他們剛運送設備下船的時候，有兩個法國人路經港口，被眼前景象嚇了一大跳，有四個美國人正在將一輛坦克扛起來。一名士兵見狀，有些心虛地對驚魂未定的法國人說：「喔！我們美國人是比較壯一點。」

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然而，他們抬起來的當然不是坦克，而是一個充氣坦克（如圖示），至於其它所有裝備如大砲、飛機也都是他們一手「研發」出來的擬真模型。

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幽靈軍團共有1100名士兵，其中一半以上的人是藝術家，美軍高層知道與其讓畫家奮勇殺敵，不如運用他們的才華，看看能否創造奇效。招募的對象不只來自針對學生，也包括廣告公司職員、建築師、演員與布景設計師。他們的目的是在歐洲戰場上的一個據點，創造出那裡駐有三萬人的假象，以嚇阻德國人來襲，牽制敵方的進攻動線。

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就這樣，假坦克、大砲、飛機以及播放砲聲的巨型揚聲器進駐，數萬件大量假制服曬在衣架上。由於士兵對視覺藝術的深刻造詣，他們甚至利用了視錯覺（Optical illusion）的原理，在布陣上營造出各種假象。其中包括讓卡車覆蓋上帆布，組成環形車隊，讓車子不斷在特定的地點繞圈。只需要出動兩輛車，就能創造出現場有成千上百輛的效果。

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德軍在進行空中偵察時，果然信以為真，不敢輕舉妄動。但如果只是被看見這些偽裝，卻沒有任何「風吹草動」，也還是不夠寫實，於是演員就派上用場了。演員士兵們紛紛換裝潛入咖啡廳等社交場合，刻意高聲談論自己部隊有多威猛，目的是讓潛伏各地的敵方間諜收到假情資，達到混淆之效。

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不過幽靈軍團不止在一處紮營，隨時要移動去需要他們的地方，兩年之內總共執行了20次任務，從未被敵軍識破。直到戰爭結束為止，他們幾乎沒有真正發動過攻勢。不過據後世統計，他們的驚世偽裝，成功拯救了一萬至三萬盟軍士兵的性命。

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然而，美軍高層當時認為二戰結束後，可能又要與蘇聯發生戰爭，於是對所有幽靈成員下達封口令，要求他們終身不能透露第23特戰隊的實際作用。戰後，這群深具創意的士兵們，一個個在美國畫壇、服裝設計、建築業等領域闖出名號，其中包括抽象畫家艾爾斯沃茲．凱利（Ellsworth Kelly）、時裝設計師比爾．布拉斯（Bill Blass）等人。

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他們的故事隨著冷戰結束才逐漸解密，PBS電視台在2013年推出的《幽靈軍團 Ghost Army》紀錄片，邀請碩果僅存的成員現身說法，也令這個傳奇故事更廣為人知。只是目前成員已經迅速凋零，在當時負責操作橡膠大砲、後來以建築師聞名的吉爾伯特．瑟澤（Gilbert Seltzer）在稍早過世，享嵩壽106歲。

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一名士兵說，當時他們都稱自己為「西席．第密爾（Cecil B. DeMille）的戰士」。西席．第密爾當時的導演的作品《十誡 The Ten Commandments》（1923）表徵了好萊塢早期視覺效果的巔峰。可見與其覺得自己在打仗，大家更覺得自己像是在拍一部電影。

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《幽靈軍團》的故事實在太引人入勝，本身也的確是適合搬上大銀幕的絕佳題材。導演將由班．艾佛列克（Ben Affleck）出任，他的代表作《亞果出任務 Argo》（2012）也是一個關於偽裝的行動，同樣改編自史實。而劇本則將由尼古．皮佐拉圖（Nic Pizzolatto）執筆。

#GhostArmy

「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

舊文重貼：

2020年7月5日 ·

【我如何運用法律與經濟學在投資決策：營業中斷保險】

2004年左右我就曾為文記錄如何從消費者保護法中的「科技抗辯（state of art）」判斷當年因止痛藥Vioxx瑕疵陷入集體訴訟法律風險、股價腰斬的默克藥廠，其實真正面臨的風險並不高，並大膽$26美元危機入市，兩年半後$50多美元陸續獲利了結。
這部份可以參考後來2018年寫得更清楚的【效率市場假說是錯誤的】一文。
這是一次靠法律專業知識的價值投資操作。
近日因Covid-19在美國失控的疫情，我們又看到新一波影響更廣的法律爭議浮出抬面：營業中斷（business interruption）。
美國各州政府的封城（lockdown）措施使得許多中小企業面臨無法營業、營收中斷、現金流鎖死的倒閉危機。原本這些中小企業購買的商業保險，幾乎都有「營業中斷條款」，此條款大概涵蓋範疇如下（以Allstate公司為例）：
1. 預期收入損失（For lost income from the destroyed merchandise (minus expenses you may have already paid, such as shipping).Your pre-loss earnings are the basis for reimbursement under business interruption coverage. Lost earnings, also known as the actual loss sustained, are typically defined as revenues minus ongoing expenses. ）
2. 額外支出（ For extra expenses if you must temporarily relocate your business because of the fire (for example, the cost of rent at the temporary location).）
然而近日上百萬家申請保險賠償的中小企業卻遭到保險公司拒付，理由是：「Covid-19疫情並未造成實質物理損失（actual physical loss）」。
什麼？賠到當內褲還叫沒有損失？這是怎麼一回事？
一、美國商業保險營業中斷（business interruption）條款法律爭議
多數保險公司紛紛於近日在各自網站上強調「實質物理損失（actual physical loss）的存在是申請保險支付的先決條件」。實質物理損失在保險公司方面的定義為：真實損害（damage）造成營業設備、不動產失去部分或全部原本功能/效用，造成商業收入損失。
換言之，目前美國保險公司的態度是 -- 病毒並未造成中小企業保戶物理上營業設備或不動產失去運作能力，病毒讓人致病又不讓機器廠房店面生病，當然不構成支付賠償金的條件。
中小企業主的立場顯然相反 -- 病毒與政府封城措施造成營業上之不可能，我當初買保險不正是為了這種不可預期之風險？沒了收入但租金、工資與各項支出依然照付，損失哪裡不真實不存在？
為何保險公司可以如此狹隘限縮解釋？這是因為此類商業保險的營業中斷條款最早源自於美國南北內戰時期，當時的商家因戰爭破壞或徵調的關係，其所擁有的商業設備或店面因此不再能持續生產失去收入，在此侷限條件下商界所應運而生的保險制度。故，美國保險法律與習慣上，對實質物理損失的看法是有歷史累積，而因循前例恰恰是普通法（common law）的核心邏輯。
可是現代世界與南北戰爭相差100多年，難道法律上都沒有可以擴張或改變的突破口？
有的，而此問題的法律突破口在一個我想台灣讀者大概都想不到的關鍵點 -- 「附著與污染」。
⟪附著與污染⟫
附著概念在1980、1990年代都已經有州法院判決提供了初步概念，但最標誌性、最多後來者引用的則是2002年康乃迪克州聯邦地方法院的⟪Yale University v. CIGNA Ins. Co.⟫一案。
此案中耶魯大學於1980年代的建築外牆塗漆後來證實含有重金屬鉛與石棉，造成第三人健康受損。耶魯大學根據產物保險條款，要求保險公司支付賠償金。保險公司稱：「塗漆又不影響建築物原本功用，不構成物理性實質損害。」拒絕賠償。
官司先在康乃迪克州州法院打，州法院也是採取與保險公司相同的限縮解釋。
但後來官司打到聯邦地方法院，聯邦地院卻採取擴張解釋：「附著」於耶魯大學建築物上的油漆，實質上「污染（contaminated）」了建築物，使其一部或全部失去了原本功用，因此構成實質物理損害。
此觀點在2009年也於⟪Essex Ins. Co. v. BloomSouth Flooring Corp.⟫案得到位於麻州的聯邦第一巡迴法院支持，認為附著於財產上的「惡臭（odor）」也是種能造成實質物理損害的汙染。
這也是為什麼目前我們看到針對Covid-19相關幾百個保險訴訟案中，最活躍的佛羅里達州律師John Houghtaling II主張：「『附著』於建築物、商業設施表面的冠狀病毒也是一種造成實質物理損害的汙染」。即便事實上多數公衛專家均指出目前科學證據顯示，Covid-19主要還是透過人傳人機制傳染，透過附著物體表面傳染案例屬於極少數特例。
因為熟悉英美法的人都知道，common law的先例是一個比較可能勝訴的框架，律師多盡量把訴之主張想辦法塞進成功框架裡，即便看起來很彆扭。要是跳脫既有框架另創新法律見解，則勝訴機率很可能大減。
但前述「附著與污染」見解並非每個法院都買單，例如紐約州州法院在2002年與2014年不同判決中都否定此擴張見解，堅持南北戰爭留下的狹義解釋。
可這就進入我們第二個重點...
二、經濟學角度切入：
各州法院之間對於營業中斷（business interruption）的法律定義不同勢必會增加各州中小企業與保險公司各自在營運上的不確定性。當然，這也會增加再保險公司的不確定性。
依據美國法架構，各州法律見解不同牽涉到跨州商務，是有高度可能最後進入聯邦最高法院以求一統一見解。然而法律訴訟程序的曠日廢時將使得中小企業不見得有足夠資金支撐到訴訟結果，但反之，希冀減少損失的保險公司們卻有相當高誘因要把戰場拖到最高法院。
從經濟學競爭（competitiveness）的概念切入，中小企業方也必將嘗試繞過既有遊戲規則，即法律程序，試圖建立有利於自己的新遊戲規則。
於是乎我們就見到美國知名四大主廚--Daniel Boulud （米其林兩顆星）, Thomas Keller（米其林三顆星）, Wolfgang Puck（米其林一顆星） 以及 Jean-Georges Vongerichten（米其林三顆星）-- 結盟，並於今年3月底去電美國總統川普，要求逼迫保險公司支付停業的商業損失。
川普果然也在4月份內部會議上提出：「他知悉保險公司對多年支付保費的餐廳業者雨天收傘一事，雖然他也知道保險公司保單涵蓋範圍有限，但如果支付賠償金是公平的，則保險公司就應該支付。（... saying restaurateurs had told him they paid for business-interruption coverage for decades but now they need it and insurers don’t want to pay. He said he understood that some policies have pandemic exclusions, adding: “I would like to see the insurance companies pay if they need to pay, if it’s fair.）」
熟悉制度經濟學的朋友都知道，當「無主收入」出現時，意味著租值消散（rent dissipation），也代表著整體社會的浪費。租值消散是整個經濟學最難掌握的高級概念，許多有名的經濟學家或教授，甚至某些諾貝爾獎得主，也不見得能正確理解並掌握此概念，本文並不打算詳談，請有興趣的讀者自行參考我過去幾篇舊文。
就我所知，一般經濟學者未曾討論「準租值消散（rent dissipation on depend）」狀況 -- 在法律定義未由最高法院統一見解前，被保險人無從得知是否可以取得保險賠償金；保險人雖暫時對保費有所有權，但一旦訴訟發生依會計原則也必須劃出一部分作為賠償準備金。可是在真實世界，我們目前不存在比曠日廢時的司法或所費不貲的政治遊說（包含政治獻金/賄絡），更有效率且廣為接受的制度來安排這樣的權利衝突。
（此處on depend概念類同於英美財產法中的on depend概念，我就不岔題解釋）
這是說，從經濟分析角度看，在統一法律見解未出現前，此狀況是一種社會費用，以租值消散形式暫時存在。
這就轉到本文的第三個重點，身為證券市場投資人，怎麼看怎麼應對？
三、投資人角度
在日常法律爭議上，此類「未有最終判決前，權利範圍或收入歸屬處於未定狀態」的狀況實屬常見。換個角度說，其實這些案件多屬於個體性風險，即便在系統內會產生一定權利範圍/未來收入預期影響，可幾乎都不會構成「系統性風險」。
但此次對「營業中斷」定義爭議卻碰上歷史罕見的大規模被迫停業狀況，根據美國普查局 (United States Census Bureau)的資料顯示，截至今年5月8日，因被迫停業而申請Paycheck Protection Program (PPP)的中小企業高達360萬家，借款金額達$5370億美元。4月26日～5月2日該週資料更是超過51.4%企業受到疫情影響（見圖）。
有保險公司代表說得清楚：保險原理是基於「大數法則」，亦即平時由多數人分別出資一小部分，於個別性風險實現時支付賠償金彌補其風險。但若「近乎所有出資者的風險都實現」，保險公司根本不可能同時支付所有被保險人賠償金，這已經不是個別性風險而是系統性風險，保險公司只能宣告破產。
2008年金融風暴主因之一也是原本以為透過大數法則建立的CDOs，包裹大量不同債信的房貸債權很安全，結果不堪系統性風險實現而崩潰。
我在今年五月份【美國失業人數破2千萬為何股市上漲？再來怎麼看？】一文中特別強調我們應該多關注CLOs（Collateralized Loan Obligation）潛在違約危機，也是著眼於此類別個別性風險轉為系統性風險的可能性激增。
同樣的，前述營業中斷保險條款無論美國法院最終見解為何，都很可能發生二選一結果：「大規模中小企業因封城出現流動性枯竭引發的大規模倒閉風險」對上「保險公司支付如此大量賠償金恐陷大規模財務危機」。
即便是繞過法律程序，透過政治遊說施壓美國行政單位，依然繞不開上述兩項風險必然實現其中一種的局面。
根據富國銀行（Wells Fargo）的推估，美國目前含有營業中斷條款的保險金額約$8千億美元，其中50%透過再保險方式轉嫁。值得慶幸的是我並未查到此類保險有轉化為其他衍生性金融商品，這表示風險可能未如CDO、CLO般倍數放大。富國銀行認為美國商業保險公司應該有能力吸收$1500億左右的賠償，但根據美國普查局資料受影響商家超過5成，意味著假設$4千億索賠發生時，即便能移轉$2千億至再保險公司，依然還有約$500億的差額。
我們要特別注意的是保險公司收到保險金後必須轉為投資方能獲利，這表示當股市下挫時保險公司的資產也會跟著縮水，償付能力也會隨之下降。例如巴菲特的Berkshire Hathaway旗下保險集團於今年第一季因支付保險賠償金淨損$4.89億美元，但同時集團資產卻也記入$550億資產減損。
故，我前述二擇一風險實現時，會不會引發股市下挫傷害保險公司資產也值得注意。
另一方面，有誘因把法律戰拖到聯邦最高法院的保險公司即便此策略成功執行，流動性短缺的中小企業恐怕提早實現第一種風險，對整體經濟乃至於股市同樣不利。
身為投資人還要再小心的，是本屆Fed主席Jerome H. Powell屢破歷史紀錄的灑鈔救市風格，也很可能在前述因保險爭議而生之系統性風險可能實現時再度開啟瘋狂印鈔機制，而在經濟學上會有什麼效果，我在【美國失業人數破2千萬為何股市上漲？再來怎麼看？】一文已經講得清楚，簡言之：
a. 證券資產價格將局部出現嚴重通貨膨脹。尤其這段時間持有美國資產者獲利率可能超越持有其他國家資產者。
b. 各國因貨幣政策多少掛著美元，而將出現輸入性通膨。
c. 寬鬆貨幣產生的貨幣幻覺（money illusion）將埋下更多錯誤投資地雷。
d. 每次寬鬆貨幣救市都是以美元地位為代價。當美元地位跌破均衡點，人民幣等主要貨幣不再支撐美元，美國將出現全面性嚴重通貨膨脹，美國債券價格將大跌，許多州政府、市政府有破產可能。此時，持有美元與美國境內資產者恐受相當傷害。
結論：
我批評過很多次，坊間常見的「價值投資」多半只是拿幾個財務數字挪來搬去，從嚴謹的經濟學角度看這只是看圖說故事的自我欺騙行為。我認為真正有效的價值投資，是依據如經濟學這類具備科學解釋力的理論架構，蒐集真實世界的關鍵侷限條件與條件轉變從而預測未來，並嘗試從中獲利。
掌握真實世界的關鍵侷限條件必須：a. 累積大量、多範圍的各種知識，其中法學、經濟學、基礎物理/化學/醫學乃至於某些工程實務等都是必須；與b. 有足夠的能力從無數侷限條件中分離出「關鍵」。
我也談過，Benjamin Graham以降至巴菲特的傳統價值投資法最大缺失在於「忽略貨幣因素」，一旦出現極端貨幣現象時，價值投資幾乎失效。這部份價值投資者必須自行強攻以價格理論出發的貨幣學來彌補。
巴菲特老夥伴Charlie Munger認為投資者需具備各種不同知識體系，吾人深以為然。此文為一又牛刀小試。
參考資料：
✤ Yale University v. CIGNA Ins. Co., 224 F. Supp. 2d 402 (D. Conn. 2002)
✤ Matzner v. Seaco Ins. Co., 1998 WL 566658 (Mass. Super. Aug. 12, 1998)
✤ Arbeiter v. Cambridge Mut. Fire Ins. Co., 1996 WL 1250616, at *2 (Mass. Super. Mar. 15, 1996)
✤ Essex Ins. Co. v. BloomSouth Flooring Corp., 562 F.3d 399, 406 (1st Cir. 2009)
✤ Roundabout Theatre Co. v. Cont’l Cas. Co., 302 A.D. 2d 1, 2 (N.Y. App. Ct. 2002)
✤ Newman, Myers, Kreines, Gross, Harris, P.C. v. Great N. Ins. Co., 17 F. Supp. 3d 323 (S.D.N.Y. 2014)
✤ The Wall Street Journal, "Companies Hit by Covid-19 Want Insurance Payouts. Insurers Say No." June 30, 2020
✤ Steven N.S. Cheung, "A Theory of Price Control," The Journal of Law and Economics, Vol. XVII, April 1974, pp. 53-71
✤ Willam H. Meckling & Armen A. Alchian, "Incentives in The United States," American Economic Review 50 (May 1960), pp. 55-61
✤ Milton Friedman, "Money and the Stock Market," Journal of Political Economy, 1988, Vol. 96, no. 2
✤ Irving Fisher, "The Money Illusion," 1928
文章連結
https://bit.ly/3gsJK6l

见山不是山

2020年，地球上的各⼤城市都出现了⼀座⾼⼭（抗击疫情）。它彷佛暂停了每⼀个⼈的⽣活，让每⼀个⼈都为了它停转。它是世界的⼀个路⼝。今⽇，让我们重新启动，⼀起翻过这⼀座⼭。这⾸《⻅⼭不是⼭》，是要为失去的2020年致敬，不管你正身处在哪个角落，就让我们见山不是山。


见山不是山 ( Life. Illusion)

曲 ：Bell 宇田、黄子达
词 ：卡夕
制作：Bell 宇田、黄子达、卡夕
编曲：Euywein Yong、黄子达
木吉他：黄子达
录音师：Hanz郭文翰 @ Vocast Studios
和声编写/和声：Bell 宇田
Vocal 录音师：邢铜 @ 55Tec Beijing
混音师：单为明 Link Shan
母带：时兵 @ PUSH STUDIO

出品公司 ：北京百沐娱乐文化传媒有限公司
出品人 ：赵凯

影片制作 VIDEO PRODUCTION
制作人 Producer : 潘芳敏 Mun Mun
导演 Director : 卡夕 Kenzi
副导 Assistant Director : 梁以近Sky Leong
摄影指导 D.O.P : Han Ping Chuan
摄影助理 Camera Operator: Kua Sin Yee
灯光师 Gaffer : Puah Weng Won
灯光助理 Best Boy : Liew Lip Tong / Ng Jin Joo / Ramli Bin Jamaludin
美术指导 Art Director : 潘芳敏 Mun Mun
美术助理 Props Assistants: 郑宜俪 Elle Tay
场记 Clapper boy : 黄麒锦 Wilson Ooi
剪接师 Editor : 文新
制片助理 Production Assistants: Jasmin Lisa
演员化妆师 Talent’s Makeup Artist: 何满莹 Karen Ho

Bell 宇田 团队
造型师 ：Lyndia Lee 李小小
服装助理 ：陈紫铟
化妆师 ：Fiona Yip
发型师 ：Kay Tuan @ Centro Hair Salon
平面侧拍 ：Khaichuin Sim

演员
Jorise Lee 饰演家庭主妇
卓元炳Tintoy 饰演医生
李汉荣Ving Lee 饰演上班族
忠望 Leong Chong Wang 饰演小学生

潘芳婷 Poon Fong Teng 饰演理发师
黄诗培 Man Ng 饰演理发顾客
梁以进 Sky Leong 饰演篮球员
王育品 Ong Yi Pin 饰演篮球员
Mohan Pillai 饰演保安
Mohd Azfar bin Mohd Azha 饰演送货员
Nasiya binti Jatim 饰演清洁工人
Linda binti Ahmadi 饰演清洁工人
黄爱文 Ng Ai Boon 饰演汽车维修员
黄爱珊 Lilian Wong 饰演中学生
杨雪儿 Yeoh Shuet Yee 饰演中学生
何满莹 Karen Ho 饰演服务生
苏凤珍 Soh Fong Chin 饰演老婆婆


特别感谢 Special Thanks: Novae - Future Tavern



蓝色的床单 红色的风扇
白色窗帘迎着风招展
靠在沙发上 什么都不干
一个人躺着看天花板
咬一口苹果 什么都不想
我想分开再痛总有一天会习惯
唉 我顺其自然

啦啦啦 啦啦啦 啦啦啦 什么都 不想管 什么都不看 噢
啦啦啦 啦啦啦 啦啦啦 人生很短暂 跟我
啦啦啦 啦啦啦 啦啦啦 啦啦见 山是山 见山又不是山
突然又 见山又是一座山

一直在感叹 一直在感叹
吐了好多的二氧化碳
我总是感叹 为何快乐这么短
工作到一半 思绪好混乱
想到童年时候我们是如此的简单 花开得很灿烂

啦啦啦 啦啦啦 啦啦啦 什么都 不想管 什么都不看 噢
啦啦啦 啦啦啦 啦啦啦 人生很短暂 跟我
啦啦啦 啦啦啦 啦啦啦 啦啦见 山是山 见山又不是山
突然又 见山又是一座山 啦啦

啦啦啦 啦啦啦 啦啦啦 什么都 不想管 只想出去玩 噢
啦啦啦 啦啦啦 啦啦啦 不想有遗憾 跟我
啦啦啦 啦啦啦 啦啦啦 啦啦见 山是山 见山又不是山
突然又 见山又是一座山

噢啦啦……

没有安全感 也没有存款 我的人生快过了一半
没有告诉你 我也觉得很孤单
月儿弯呀弯 星光闪呀闪
想到如果明天死了一切都归还 我有一种释然

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【 数位音乐线上收听 】
♫ https://rock-mobile.lnk.to/Bell
♫ Youtube Music → https://bit.ly/2ZO1934
♫ Apple Music→ https://music.apple.com/cn/album/1546714151
♫ KKBOX→ https://kkbox.fm/la6D0E
♫ Spotify→ https://spoti.fi/2O1gP01
♫ JOOX Malaysia→ https://joox.page.link/t16nLA
♫ QQ音乐→ http://t.cn/A6qYejTV
♫ 酷狗音乐→ http://t.cn/A6qYeRmQ
♫ 网易云音乐→ http://t.cn/A6qYejTc


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「一場虛實之間的藝術漫遊」
“An artistic journey that transcends the tangible.”

「揭開東西藝術史VR敘事」
“Witness the history of eastern and western art in VR.”

「國際博物館尖峰交會，探索VR未來之境」
“Internationally prestigious museums join forces to create a VR odyssey.”

「故宮南院奇幻嘉年華：21 世紀博物館特展」為故宮邀集法國羅浮宮、英國泰特現代藝術館、法國橘園美術館、德國舊國家美術館、捷克慕夏基金會共同策劃，即將帶給大家一場虛實整合的文明奇幻之旅！
A CARNIVAL OF FANTASIES: A Special Exhibition of 21st Century Museums at the Southern Branch of the NPM is co-organized by the National Palace Museum (NPM), Musée du Louvre, Tate Modern, Musée de l'Orangerie, Alte Nationalgalerie, and the Mucha Foundation. It will soon send you on a fantastic journey through civilization across the physical and virtual realms.

嘉年華 (Carnival) 廣泛代稱慶典，源自中世紀 「狂歡節 」。屬於東方的歡樂節慶，可在歷代風俗畫中窺見，而 20 世紀蘇聯思想家巴赫金認為 「狂歡節 」亦是一場精神感官的釋放，呼應本次策展以 「新媒體藝術 」獻給觀眾一 場穿梭文明珍奇的 「幻境狂歡 」。本展除了呈現故宮近年屢獲國際大獎的虛擬實境、擴增實境及混合實境，更結合 來自多座世界頂尖博物館的精彩虛擬實境製作。展覽以故宮近年豐碩的新媒體藝術為主軸，規劃 「璀璨光河 」 、 「故宮啟航 」 、 「羅浮宮驛站 」「美學世界 」四大展區，展覽更以 「奇」字象徵博物館的珍奇藏品，「幻」字則開展科 技世界下的虛擬幻境，交織一場虛實共舞的流動盛宴。

The word "carnival" originated from the medieval period and is widely used to mean "celebration," while festivals in the East can also be found in genre paintings throughout history. Mikhail Bakhtin, the 20th Century Soviet philosopher, believed that "carnivals" were a release of the spirit and senses. Bakhtin's ideas cohere nicely with the exhibition theme as new media art brings visitors a perception of illusion and polysensory experiences. In addition to presenting the National Palace Museum's award-winning virtual reality (VR), augmented reality (AR), mixed reality (MR) programs and other new media artworks, the exhibition will also feature incredible virtual reality experiences from leading museums around the world. This exhibition is divided into four sections: "River of Time," "NPM Voyage," "The Louvre Station" and "Aesthetic World". The other worldly features of the exhibited works are also embedded in the exhibition's Chinese title, with the word " 奇 " symbolizing the museum's rare and invaluable collections, and the word " 幻 " referring to the virtual fantasies created with modern technology.

工作人員名單
國立故宮博物院 National Palace Museum
發行人 Issuer
院長 Director/吳密察Wu, Mi-Cha

專案指導Advisor
副院長 Deputy Director/黃永泰 Huang, Yung-Tai

策展團隊 Curatorial team
教育展資處 Department of Education, Exhibition and Information Services
處長 Chief Curator/ 徐孝德 Hsu, Hisao-Te
副處長 Deputy Chief Curator/ 謝俊科 Hsieh, Chun-Ko
科長 Section Chief/ 吳紹群 Wu, Shao-Chun
策展執行 Exhibition Executive/賴志婷Lai, Chih-Ting
網站事務 Website Administrator/黃瀞萩、黃郁涵 Huang Ching-Chiu, Huang Yu-Han

南院處 Southern Branch of National Palace Museum
處長Chief Curator/彭子程 Peng Tzu-Cheng
科長Section Chief/于秉儀Yu,Biing-Yi
助理研究員 Assistant Curator 鄭莉蓉 Cheng, Li-Jung
助理研究員 Assistant Curator 羅勝文 Lo Sheng-Wen

設計與施作 Design & Construction
安益國際展覽股份有限公司Interplan International Design

鳴謝 Acknowledgements
HTC VIVE Arts
Cécile Debray
Marcus Mucha
Dominique de Font-Réaulx
Yann Le Touher
Adrien Franceschi
Katie Durand
Sophie Parkin
Emissive Studio
GebruederBeetz
Lucid Reality

我們的命運 我們自己扛！

主持人： 小熊 Yuniko
助理主持人： 齊力斷金
來賓： 叉燒、 Mist小嵐 、 魔理花•ｍａｒｉｋａ•、 黎's illusion castle

🆕🔥Winner哞競熊 粉絲團：https://www.facebook.com/WinnerCrazyBear

記得訂閱我們的YouTube頻道掌握第一手消息！
訂閱魔競YouTube頻道►► http://goo.gl/vIJd8k
魔競Facebook粉絲頁 ►► https://www.facebook.com/M.EntertainmentTW/
Twitch直播頻道►► https://www.twitch.tv/mentertainment
IG►► https://www.instagram.com/m.entertainmenttw/

#WINNER哞競熊 #小熊 #魔競