關於 ups報單 ，我們在網路上蒐集到這些相關的討論、資訊與評價

〈工業技術與資訊〉分散式能源崛起 -
透過「虛擬電廠」整合再生能源、儲能設備、備援電力等分散式能源，已成為能源管理新顯學（09/26/2021 鉅亨網新聞）

逐年攀升的尖峰負載，讓臺灣的能源使用規劃，成為各方焦點。跳脫興建更多電廠的思維，透過「虛擬電廠」，整合再生能源、儲能設備、備援電力等分散式能源，已成為能源管理新顯學。隨著再生能源占比逐步升高，為了解決供電間歇性的問題，能長時間儲存電力的「液流電池」也備受關注。

數 10 年來，臺灣傳統電力供應以大型電廠為主，想要解決尖峰用電問題，除了蓋電廠外，是否還有更省成本、更有效率的解方？

攤開臺灣的用電分布，若以 1 年 8,760 小時來看，臺灣每年用電最多的 200 個小時，對於電力系統產生的額外需求大約為 2GW，相當於年度用電尖峰的 5%，且大多集中在夏季。工研院綠能與環境研究所組長梁佩芳認為，若要持續蓋電廠，得先思考 2 個問題：一是電廠投資大、建廠時間久，還會面臨環保抗爭行動；二是只為了每年 200 小時的尖峰需求興建新電廠，似乎也不太符合投資效益。

其實除了大型電廠之外，民間也暗藏不少中小型的電力資源，像是散落在企業、工廠、住家裡的太陽能、風力、儲能設備、備援發電機、UPS 系統和電動車等。隨著供電挑戰愈來愈大，未來必須要更加靈活善用這些電力資源。「虛擬電廠」概念應運而生，「就是將分散式的中小型資源聚合起來，變成可靠的電力供應來源，就像一個可受控制的電廠。」

用戶代理人扮演關鍵角色

當傳統以大型機組為主的集中式電力系統，走向分散式電力系統後，原先單純做為電力的消費者，同時也轉為電力供給的產銷者。正因為聚集了各種不同類型的用戶參與，虛擬電廠有著更大的調度彈性，能在短時間內提供尖峰負載電力，也能為電力公司提供輔助服務。

相比過去台電控制大電廠，只要一個指令；當眾多小資源集結時，該如何有效管理就成了關鍵。這造就一個角色興起，也就是所謂的「聚合者」或「用戶代理人」（Aggregator），「他必須聚合用戶資源，就像一個統一窗口，去台電或電力市場報價，未來代理人會是新的商機。」

「虛擬電廠有很多不同機制，有些可以做出一桌菜，有些就是很專業的一道菜，不同公司的營運策略都不一樣。」梁佩芳表示，目前虛擬電廠在國際已有不少成功案例，以全球知名的德國公司 Next Kraftwerke 來說，旗下聚合超過 1 萬個用戶，裝置容量達 8GW 以上，並依據用戶特性，設計不同方案，有些投入電力交易市場，有些則投入輔助服務市場；特斯拉（Tesla）也在加州聚集旗下家用儲能設備 Powerwall 的用戶，向電力公司提供電網服務，當加州電力不夠時，便控制電池放電。

滿足五大條件 虛擬電廠商機可期

梁佩芳認為，虛擬電廠必須具備 5 項條件才能發揮其優勢。第一是 ICT 的基礎建設，為了讓代理人清楚掌握每個參與者的狀況，需要導入智慧電表等 ICT 應用，才能即時掌握數據。

第二是預測。代理人需了解電力系統狀況，進行負載預測，事先讓參與者知道未來幾天的用電趨勢，讓用戶有心理準備，提高用戶的參與意願，不至於突然收到斷線通知，措手不及。

第三是打造客製化方案。因應不同參與者的特性，客製化電力的供應狀態，而非所有人一體適用的規則，甚至是調整用戶的生產行為。比如台電大多在下午 1 點到 3 點的尖峰時間，要求降低用電，或許就能和工廠討論改變生產排程。

第四是對市場的了解。代理人需對市場敏銳，針對用戶屬性，細分成不同群體，參與市場上的不同計畫。台電現已要求，未來代理人參與電力市場，必須取得「合格排程者」（Qualified Scheduling Entity；QSE）的資格，代表代理人對市場有基本了解。

第五是決策技術。如何安排出最妥適的方法，讓參與者的成本降低，在電力市場獲得比較高的回報；同時也要有預先準備，當執行期間發生意外的話，如何啟動緊急機制，這些都需要依賴精密的排程決策。

雖然目前臺灣的虛擬電廠概念在仍在起步階段，代理人角色也仍舊偏少，但可以預期，台電的電力交易平台正式上線後，「臺灣的市場就會打開，未來參與電力市場服務會比以前更加自由、開放，只要聚合資源就能去交易，許多業者都在準備，商機可期。」

四大優勢 液流電池成儲能新星

在分散式能源系統中，再生能源和儲能設備不僅是其中的重要一環，兩者也有高度相關。隨著再生能源的占比逐漸增加，面對「看天吃飯」的間歇特性，更需要長時間的儲能設備，才能 24 小時供應綠電，而安全性更高、儲能時間又長的「液流電池」開始受到關注。

工研院綠能所組長張文昇指出，液流電池顧名思義「就是電池裡有液體流動」。液流電池包含 2 個大型的電解液桶槽，內含可儲存電力的活性物質，將電解液以管線輸送到中央元件，稱其為「電堆」。當需要充放電時，便透過泵浦將液體輸送至電堆，產生電子轉移，以此進行放電或儲電。根據電池種類不同，液流電池可使用多種不同金屬元素組成，目前最成熟的便是採用釩離子的液流電池系統。

比起傳統鋰電池，液流電池具備更多優勢。第一是安全，挑選電池首重安全考量，用水溶液安全性高，無爆炸跟自燃風險。第二是設計更有彈性，由於能量是儲存在液體裡，桶槽愈大，能提供的能量就愈多，根據不同應用情境，只要增加桶槽與電解液，儲存的能量與時間就能更多、更久。

第三是使用壽命長，深度充放電循環可超過 2 萬次，至少用 20 年沒問題，平均儲能成本攤提下來，在長時間儲存上比鋰電池更划算。第四活性物質在液體裡容易回收，即使電池長期使用後，裡頭的有價金屬也不耗損。

「液流電池屬於長跑型的選手，潛力上就是適合做連續長時間的放電和儲存，」張文昇說。這也是為什麼液流電池特別適合作為長時間儲能用途，面對間歇性的再生能源，可將綠電安全、穩定的儲存起來，扮演重要的調節角色。

由於能量是儲存在液體裡，桶槽愈大，能提供的能量就愈多，根據不同應用情境，只要增加桶槽與電解液，儲存的能量與時間就能更多、更久。

打造電堆 2 倍功率 創國際領先水準

早在 2008 年，工研院便意識到儲能會是未來電力系統的要角，率先進行小型的前瞻計畫，評估各種不同的儲能方法。直到 2017 年正式投入，在沙崙綠能科技示範場域打造液流電池系統。

張文昇指出，液流電池有幾個研發關鍵。第一也是最重要的，便是位於中央位置的電堆，「電池所有的功率跟充放電效率，都在那裡決定。」第二是電解液性質，由於活性物質儲存在液體裡，就像泡咖啡，水加太少，底部就會有很多顆粒沉澱，若能在相同體積中，溶解更多活性物質，就能儲存更多能量。第三是系統整合介面，如何讓液體流動的最好、耗電最低，牽涉到系統設計問題。

工研院在電堆上花最多心思，除了在結構設計面讓能源效率最大化，材料也經過最適化調整，比起市面上相同體積的電堆，工研院可輸出 2 倍以上的功率，居於國際領先水準。

應用範圍廣 積極導入產業

目前工研院已在沙崙打造一套 200 度電的儲能系統，近似於 2 萬顆手機電池的容量。未來沙崙場域希望可以達到電力自給自足達 50% 的程度，儲能系統能調節尖峰負載，也能支援夜間用電，甚至在停電時做為緊急備援電力。

工研院也將此套系統投入產業使用。工研院綠能所總監楊昌中指出，2019 年，工研院和中油攜手打造首座多元電力供應及儲能系統的智慧加油站「臺南前鋒路示範站」。因應未來的電車趨勢，中油率先啟動轉型，著手布建百分百使用再生能源的全綠能站體，提供加油站本身與電動機車充換電需求，其中的儲能系統便是採用安全性更高的釩液流電池。

今年 1 月，政府也通過「一定契約容量以上之電力用戶應設置再生能源發電設備管理辦法」，俗稱「用電大戶」條款，規範契約容量 5,000kW 以上的用戶，必須在 5 年內設置契約容量 10% 的再生能源，而液流電池也很適合推展至工業區和住商大樓。

除了國內的產業化進度外，目前也有國際電池材料公司，委託工研院進行測試工作，顯示技術已被國際認可。工研院也積極將技術技轉給臺灣電池和儲能業者，「透過扶植臺灣有潛力的廠商，讓此技術做到電堆百分之百 MIT，」楊昌中說。在分散式能源和再生能源的發展下，工研院持續以扎實技術力，協助臺灣迎接能源新時代。

完整內容請見：
https://news.cnyes.com/news/id/4729870

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創新工場和BCG諮詢合作的「+AI改造者」系列：看看馬上贏如何在巨頭競爭下，用大數據驅動業務，實現傳統零售商和品牌商的雙贏。

改造者系列：科技巨頭下的AI企業制勝之道？-- 本文来自BCG微信公眾號，經授權轉載。

近期，創新工場聯合BCG波士頓咨詢旗下亨德森智庫，推出「AI融合產業：『改造者』如何促進AI普惠」系列研究。人工智慧在中國大陸有著明確的落地應用場景，大量的AI企業活躍於這些垂直場景中，我們定義這些企業為「改造者」。「改造者」通過傳授其AI技術和垂直行業理解，極大地打破了傳統企業應用AI的瓶頸。

作為擅於趨勢前瞻的TechVC，創新工場長期看好AI領域，深入佈局，至今已經投出了7只AI獨角獸。在系列研究中，我們采訪了數家創新系AI企業，通過這些「改造者」的視角，探究傳統企業擁抱AI的範式與路徑。

馬上贏是創新工場投資的大陸領先的快消行業大數據公司，其定位是中國快消品行業的風向標，零售監測的新標準，成為中國的「尼爾森」。通過信息化賦能小規模零售商，馬上贏打通一個個數據孤島，以大數據的方式挖掘零售數據的商業價值，為品牌商提供產品動銷數據與競品監控服務。

為了讓數據更好地服務於新品研發和上市，馬上贏引入了PDCA（Plan, Do, Check, Act）循環，通過數據說話指導快消品快速迭代，提升零售商銷售收入。

具體來說，品牌商可以在零售商的渠道內測試包括售價、外觀、營銷、陳列等要素，通過數據回饋指導新版本，實現往復循環。

在采訪中，馬上贏創始人猴哥（王傑祺）表示，垂直領域內的AI創新需要符合企業自身的需求，要在巨頭的基礎設施之上，基於更好的訓練集和更專業的垂直行業知識，不斷突破行業壁壘，優化垂直領域的AI創新。

■系列導讀

本系列由BCG亨德森智庫與創新工場董事長兼首席執行官李開復博士帶領的創新工場團隊共同推出，圍繞「AI融合產業：『改造者』1如何促進AI普惠」的課題，我們致力於探究傳統企業在應用AI過程中的關鍵要素與合作夥伴，以及傳統企業擁抱AI的範式與路徑。

在零售領域，馬上贏致力於定義中國快消品零售監測行業的新標準，成為「中國的尼爾森」，通過免費為連鎖零售商提供市場情報和「零售數字化鐵三角」2，與零售商進行數據合作，將海量的線下快消品零售數據轉換成精准的市場洞察情報。

1 「改造者」 通過傳授其AI技術和垂直行業理解，極大地打破了傳統企業應用AI的瓶頸，充當產業中傳統企業應用AI的橋樑。「改造者」包括AI企業與成功轉型AI的傳統企業。
2 「零售數位化鐵三角」指通過PDCA循環迭代的方法提升零售商銷售收入。P=Plan：52周企劃；D=Do：會員營銷；C=Check：BI看板；A=Act：改進。

■本期受訪嘉賓：猴哥（王傑祺）

馬上贏正在建設覆蓋線下門店最多的零售監測網絡，為連鎖企業免費提供BI看板、52周企劃3、會員營銷和市場情報，推進連鎖企業數字化轉型。

猴哥（王傑祺）是馬上贏的創始人兼首席執行官，清華大學學士，美國華盛頓大學碩士。他是原阿里巴巴集團資深產品專家，曾于美國UPS供應鏈部門擔任高級工業工程師。在創立馬上贏之前，他曾創業推出購物助手（如意淘），後被阿里收購。

3「52周企劃」指依托馬上贏的大數據AI技術説明零售商實現精細化管理。零售商可以瞭解一年中每周適合銷售什麼類目的產品，與陰曆節日、陽曆節日、節氣、特殊事件（如比賽活動）關聯，提升門店的銷售計劃能力。

■對談實錄

Q1 馬上贏為什麼選擇切入零售賽道？如何定義「中國的尼爾森」？

猴哥：馬上贏致力於定義快消品零售監測的新標準，做「中國的尼爾森」，為零售商和品牌商提供服務。面向零售商，馬上贏免費提供ABC服務，即AI、big data（大數據）、Cloud（雲服務），以換取訂單數據；面向品牌商，馬上贏基於零售商的脫敏數據提供大陸市場情報，賺取收入。

馬上贏發現，大陸的市場過於分散，零售的毛利又低，大量規模小的零售商缺乏足夠的IT費用以支援其獨立完成信息化應用，但他們對信息化的需求又是真實存在的。另一方面，品牌商有意願和能力為市場情報、動銷數據支付費用。馬上贏看到了零售商和品牌商的痛點以及購買力的巨大差異，嘗試通過為零售商和品牌商提供所需服務來提升整個行業的效率。

馬上贏一方面向零售商免費提供差異化的信息技術服務，按零售商的需求提供BI看板和市場情報支援，另一方面向品牌商提供產品動銷數據與競品監控服務。此外，馬上贏還在著重提升AI演算法和大數據中台數據處理能力，以便支援更多零售商和品牌商的數據服務需求。同時，這些技術優勢和服務支撐能力説明馬上贏建成大陸覆蓋範圍最大的即時零售數據監測網絡。對於馬上贏和客戶而言，這是雙贏。

在數據治理中，馬上贏需要做的是建立相對統一的內容體系，實現統一的度量衡。比如同一個條碼的商品在不同門店的名稱寫法不同，傳統方法是通過人工進行校驗和修正之後才能統一名稱入庫。馬上贏通過自己搭建的超1,600萬條碼的商品庫，使用AI演算法對零售數據做分類、清洗，並基於完善的商品知識圖譜體系標記商品屬性，再由BI看板提供數據洞察服務。馬上贏的這套全流程自動化體系，極大地提升了數據處理和情報產出的速度和效率。

Q2 相比數據咨詢商、科技巨頭等其他類別的競爭對手，馬上贏的差異化優勢是什麼？如果品牌方想自己做零售大數據，馬上贏怎麼應對？

猴哥：以往零售商想實現信息化必須高價購買專門技術公司的服務，只有少數資金充足的大零售商可以負擔得起，零售行業中數量眾多的中小型零售商往往望洋興嘆。而品牌方一般很難獲取到這些生意占比很大的中小型零售商數據，因而會尋求數據咨詢商的數據服務。但出於成本和利潤的考慮，數據咨詢商往往只服務最頭部的品牌商，在大陸可能只有幾百個品牌商能消費得起數據咨詢商的服務。相比之下，馬上贏合作的品牌商更加廣泛，從新銳品牌、區域性品牌到成熟品牌、頭部品牌，馬上贏都可以提供符合客戶需要的數據服務。

數據咨詢商從少數零售商那裏提取商品月度銷售匯總數據，再將數據整合為大盤情報，賣給少數頭部品牌商。但馬上贏從「激活生態」的角度出發，説明零售商提升數據運營能力，獲得大量一手銷售訂單數據，可以為品牌商提供更詳細的數據洞察服務。此外，馬上贏由AI賦能數據清洗和BI交付，從而可以提供即時的、更細顆粒度的看板，可以提供細到省級、地級市級、業態級、SKU級顆粒度的數據。

相比電商巨頭，馬上贏選擇線下快消品零售行業，覆蓋更多的線下零售商，涉及更豐富的業態，有大賣場、大超市、小超市、便利店、食雜店等等。在商品品類的選擇上，馬上贏暫不拓展美妝、服裝等電商渠道占比超過50%的品類，而選擇線上化率相對更低的品類，如食品、飲料、日用品。這些品類消費時效性高、頻次高、單價低，線上購物場景並不適合線下。

至於品牌方自己做零售大數據，馬上贏早前就思考過這個問題。我們和大品牌都聊過，如果建立品牌方自己的銷售追蹤網絡是否可行，得出的結論是不可行。一是單一品牌方來做大數據，做完了只能自己受用，成本攤下來很不合算，還不如投資AI企業，實現專業化分工；其次，品牌方還有一些技術壁壘解決不了，攻克下來只會對成本端造成更大的壓力，得不償失。

Q3 馬上贏在賦能零售商和品牌商的過程中遇到的最大挑戰是什麼？

猴哥：最大的挑戰來自於行業裏不透明的競爭——現在做AI的企業太多了，很多企業會虛報準確率，噪音特別大。

AI在每個垂直行業的落地需要很多行業知識，其次才是疊加AI演算法。但很多傳統企業對AI的期待特別高，導致市場上各種聲音魚龍混雜，每個企業都在講述「AI萬能」的故事。馬上贏不會激進地過度承諾，但這種冷靜和狂熱之間的衝突會帶來很多麻煩——當別的AI企業過度承諾其自動補貨的準確率高達95%的時候，馬上贏如果表示我們的準確率位於70%—85%的區間，傳統企業就會輕視我們的實力。現在，垂直行業裏缺乏行業組織或者專業機構來做客觀、公允的第三方普查。比如在圖像識別、自然語義處理領域，都有比較公認的訓練賽，大家用演算法的跑分說話，相對而言就比較客觀。落到垂直領域裡，每個企業自己報數據，很多時候就會有水分。

馬上贏曾經考慮把收集的數據脫敏之後貢獻出來，讓大家有一個公平的舞臺競技，但是很難運行起來。僅僅共享數據不足以激勵演算法團隊，需要行業組織定期舉辦競賽、活動等，或者像Netflix舉辦推薦演算法比賽，通過資本來激勵大家參與，僅僅靠社區運轉不起來。

Q4 你認為未來AI企業的發展趨勢是什麼？

猴哥：有能力的巨頭要持續加強行業的基礎設施，讓開發AI的人能有更好的工具，讓雇不起博士生的企業也能應用AI，實現技術普惠。同時，垂直領域內的AI創新需要符合企業自身的需求，AI企業要在巨頭的基礎設施之上，基於更好的訓練集和更專業的垂直行業知識，不斷突破行業壁壘，優化垂直領域的AI創新。我相信這是我們的生存之道——「科技巨頭靠算力，我們靠設計」。

同時，大陸的零售行業在洗牌，有很多更具備數據化思維的新品牌在躍躍欲試。以前是渠道經濟，在社區裏搶到點位就能有流量，未來是有技術、數據和管理能力的品牌才能從老品牌手中搶到點位。此外，隨著許多快消品牌逐步上市，出現資本外溢，更多的人會開始創業，疊加當前快消巨頭的二代交棒窗口，零售領域將有新一波浪潮湧動。我相信，未來的零售行業會更加擁抱數據，擁抱AI。

■要點回顧

1. 不只是技術層AI要有標準，應用層AI也需要標準。垂直領域應用AI需要由行業組織或龍頭企業牽頭制定公認的行業標準，從而促進AI企業公平有序發展，這也將反哺傳統企業，促使傳統企業的AI應用提質增效。

2. 「科技巨頭靠算力，AI企業靠設計」，結合巨頭提供的行業通用基礎設施和「改造者」特有的垂直領域數據集和算法，各取其長，方能最大化傳統企業應用AI的效率。

「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

電子權值股漲跌互見，股王大立光 (3008) 經過前日恐慌性殺盤之後，昨日已經回穩，在買盤力挺下重新站回2500元，先前「摩根大通證券調降大立光投資評等，由摩根士丹利證券出面力挺」的戲碼，昨日再度上演，摩根士丹利證券針對「產業競爭」、「雙照相鏡頭」、「實際銷售」等3項議題辯論，捍衛大立光投資價值，帶動股價上漲1.83％收在2,510元。不過繼股王大立光被外資降評後，股后漢微科（3658）也被亞系、歐系外資點名唱衰，外資擔心來自競爭對手應材推出低價電子束設備的壓力，及極紫外光（EUV）週期遞延影響，讓漢微科成長出現雜音，因此陸續調降目標價，最低已降至千元以下。漢微科昨日重挫7.69％收1,200元。台積電 (2330) 也開平收高，不過聯發科 (2454) 則受到高通與展訊價格戰波及，遭外資看衰並下修目標價，繼跌破月線之後,昨天又失守季線和短期均線；中小型強勢股仍然成為盤面焦點，智邦 (2345) 瞄準大數據、雲端趨勢，並布局高階交換器市場，相關效應在下半年開始逐漸顯現發威，股價自7月底一路狂飆，昨天又帶量攻頂衝破前波爆量換手高點。精誠（6214）受惠轉投資公司中國大陸四方精創近期的股價走揚，精誠昨日以60元作收，漲2.5元，單日漲幅4.35％。太陽能族群近期表現也相當凸出，矽晶圓、電池及模組報價緩步上揚，Q4獲利相對樂觀，帶動碩禾 (3691) 力撐在高檔、綠能 (3519) 更是亮燈漲停以19.8元的價位寫下半年多新高，綠能第三季每股虧損1.37元，尚未轉虧為盈，累計前三季每股更虧掉3.69元，但因為第三季的主要虧損來自於美元負債所產生的匯損。單就本業來看，第三季毛利率雖仍是負，但幅度已經縮減到-1％，預期第四季的毛利率就會翻正。三大法人已連12天買超，昨日買超張數更高達5,884張。國碩 (2406) 、茂迪 (6244) 同步收漲。傳產股還是生醫股擔綱多頭要角，類股股王浩鼎 (4174) 再衝出新天價595元，而蜜月行情發燙的中裕 (4147)是愛滋用藥市場新星，昨天再大漲15%登上200元， 續創掛牌新高202元，磐亞（4707）因營運調整，獲利動能復甦、改善，昨日在特定買盤進駐拉抬下，以9.48元作收，漲幅7.97％，成交張數3,478張，比前一交易日增加67％。安克 (4188) 、東洋 (4105) 、晟德 (4123) 合力上攻，支撐櫃買指數強守在平盤之上。
台股通過廢除證所稅後，市場大戶不但沒進場，大盤更是價跌量縮，而少數能逆勢上揚的族群像生技和太陽能，走的是「有夢最美」的轉機題材，現階段虧損越慘漲勢越猛。所幸，盤面上仍有少數「業績股」強勢演出，尤其不斷電系統（UPS）當中的旭隼（6409）和碩天（3617）堪稱其中代表。旭隼昨日盤中一度衝上515元、締造掛牌後新高價位，終場收在509元，躋身台股第六高價股，漲幅為3.04％，同樣也創歷史收盤新高，以僅7.44億元的股本來看，市值已來到378.47億元水準。從籌碼面看，三大法人在上上周買超950張之後，上周又加碼455張，本周的3個交易日還是天天小買、合計買了132張，三大法人持股比重已達49.3％、正式逼近5成大關。反觀，代表散戶的融資竟然只有171張，顯示籌碼幾乎都跑到董監事和法人手中，籌碼的集中度越來越高。至於碩天，走的則是自有品牌之路，在北美市場的表現尤其亮眼，碩天自從公布今年第三季EPS高達3.66元、累計前三季為5.62元之後，買盤就持續進駐，本周一寫下131.5元的近4年新高，昨日則收在123.5元。碩天以往曾被市場主力鎖定，最後演變為炒股案，儘管事實證明經營階層完全沒涉入，但股價卻也因此沈寂多時，直到近期才甩開陰霾。
傳產龍頭中鋼 (2002) 明年1~2月份內銷盤價今日要開出，市場預期恐怕將調降各項產品價格，昨日下挫1.9%。而陸股回穩，滬深2X (00637L) 、上証2X (00633L) 雙雙勁揚2%以上。金融股(TSE28)表現虎頭蛇尾，富邦金 (2881) 下挫逾1%成為領跌指標。

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