關於 糞管走外牆 ，我們在網路上蒐集到這些相關的討論、資訊與評價

【黃油烙餅：孩子視角下的荒誕時代】
　
小編之前也分享過幾篇，中國作家汪曾祺的短篇小說。要說他比較出名的短篇，大概是〈受戒〉，但小編個人比較喜歡的，是這篇〈黃油烙餅〉。
　
要說對祖孫親情的描寫，應該是再樸素不過的主題。但他卻以這最平凡常見的情感，用平淡的筆觸，來刻畫近代中國最大的悲劇（但全文卻沒有一字提及）再沒有比從懵懂無知的孩童視角，更能映照這個時代的荒謬了。
　
來看看這部精采而感人的短篇吧。
-

黃油烙餅 / 汪曾祺
　
蕭勝跟著爸爸到口外去。
　
蕭勝滿七歲，進八歲了。他這些年一直跟著奶奶過。他爸爸的工作一直不固定。一會兒修水庫啦，一會兒大煉鋼鐵啦。他媽也是調來調去。奶奶一個人在家鄉，說是冷清得很。他三歲那年，就被送回老家來了。他在家鄉吃了好些蘿蔔白菜，小米麵餅子，玉米麵餅子，長高了。
　
奶奶不怎麼管他。奶奶有事。她老是找出一些零碎料子給他接衣裳，接褂子，接褲子，接棉襖，接棉褲。他的衣服都是接成一道一道的，一道青，一道藍。倒是挺乾淨的。奶奶還給他做鞋。自己打袼褙，剪樣子，納底子，自己緔。奶奶老是說：「你的腳上有牙，有嘴？」「你的腳是鐵打的！」再就是給他做吃的。小米麵餅子，玉米麵餅子，蘿蔔白菜——炒雞蛋，熬小魚。他整天在外面玩。奶奶把飯做得了，就在門口嚷：「勝兒！回來吃飯咧——！」
　
後來辦了食堂。奶奶把家裡的兩口鍋交上去，從食堂裡打飯回來吃。真不賴！白麵饅頭，大烙餅，鹵蝦醬炒豆腐、悶茄子，豬頭肉！食堂的大師傅穿著白衣服，戴著白帽子，在蒸籠的白濛濛的熱氣中晃來晃去，拿鏟子敲著鍋邊，還大聲嚷叫。人也胖了，豬也肥了。真不賴！
　
後來就不行了。還是小米麵餅子，玉米麵餅子。
　
後來小米麵餅子裡有糠，玉米麵餅子裡有玉米核磨出的碴子，拉嗓子。人也瘦了，豬也瘦了。往年，攆個豬可費勁哪。今年，一伸手就把豬後腿攥住了。挺大一個克郎，一擠它，咕咚就倒了。摻假的餅子不好吃，可是蕭勝還是吃得挺香。他餓。奶奶吃得不香。他從食堂打回飯來，掰半塊餅子，嚼半天。其餘的，都歸了蕭勝。
　
奶奶的身體原來就不好。她有個氣喘的病。每年冬天都犯。白天還好，晚上難熬。蕭勝躺在坑上，聽奶奶喝嘍喝嘍地喘。睡醒了，還聽她喝嘍喝嘍。他想，奶奶喝嘍了一夜。可是奶奶還是喝嘍著起來了，喝嘍著給他到食堂去打早飯，打摻了假的小米餅子，玉米餅子。
　
爸爸去年冬天回來看過奶奶。他每年回來，都是冬天。爸爸帶回來半麻袋土豆，一串口蘑，還有兩瓶黃油。爸爸說，土豆是他分的；口蘑是他自己采，自己晾的；黃油是「走後門」搞來的。爸爸說，黃油是牛奶煉的，很「營養」，叫奶奶抹餅子吃。土豆，奶奶借鍋來蒸了，煮了，放在灶火裡烤了，給蕭勝吃了。口蘑過年時打了一次鹵。黃油，奶奶叫爸爸拿回去：「你們吃吧。這麼貴重的東西！」爸爸一定要給奶奶留下。奶奶把黃油留下了，可是一直沒有吃。奶奶把兩瓶黃油放在躺櫃上，時不時地拿抹布擦擦。黃油是個啥東西？牛奶煉的？隔著玻璃，看得見它的顏色是嫩黃嫩黃的。去年小三家生了小四，他看見小三他媽給小四用松花粉撲癢子。黃油的顏色就像松花粉。油汪汪的，很好看。奶奶說，這是能吃的。蕭勝不想吃。他沒有吃過，不饞。
　
奶奶的身體越來越不好。她從前從食堂打回餅子，能一氣走到家。現在不行了，走到歪脖柳樹那兒就得歇一會。奶奶跟上了年紀的爺爺、奶奶們說：「只怕是過得了冬，過不得春呀。」蕭勝知道這不是好話。這是一句罵牲口的話。「噯！看你這乏樣兒！過得了冬過不得春！」果然，春天不好過。村裡的老頭老太太接二連三的死了。鎮上有個木業生產合作社，原來打傢俱、修犁耙，都停了，改了打棺材。村外添了好些新墳，好些白幡。奶奶不行了，她渾身都腫。用手指按一按，老大一個坑，半天不起來。她求人寫信叫兒子回來。
　
爸爸趕回來，奶奶已經咽了氣了。
　
爸爸求木業社把奶奶屋裡的躺櫃改成一口棺材，把奶奶埋了。晚上，坐在奶奶的炕上流了一夜眼淚。
　
蕭勝一生第一次經驗什麼是「死」。他知道「死」就是「沒有」了。他沒有奶奶了。他躺在枕頭上，枕頭上還有奶奶的頭髮的氣味。他哭了。
　
奶奶給他做了兩雙鞋。做得了，說：「來試試！」——「等會兒！」吱溜，他跑了。蕭勝醒來，光著腳把兩雙鞋都試了試。一雙正合腳，一雙大一些。他的赤腳接觸了搪底布，感覺到奶奶納的底線，他叫了一聲「奶奶！！」又哭了一氣。
　
爸爸拜望了村裡的長輩，把家裡的東西收拾收拾，把一些能應用的鍋碗瓢盆都裝在一個大網籃裡。把奶奶給蕭勝做的兩雙鞋也裝在網籃裡。把兩瓶動都沒有動過的黃油也裝在網籃裡。鎖了門，就帶著蕭勝上路了。
　
蕭勝跟爸爸不熟。他跟奶奶過慣了。他起先不說話。他想家，想奶奶，想那棵歪脖柳樹，想小三家的一對大白鵝，想蜻蜓，想蟈蟈，想掛大扁飛起來格格地響，露出綠色硬翅膀低下的桃紅色的翅膜……後來跟爸爸熟了。他是爸爸呀！他們坐了汽車，坐火車，後來又坐汽車。爸爸很好。爸爸老是引他說話，告訴他許多口外的事。他的話越來越多，問這問那。
　
他對「口外」產生了很濃厚的興趣。
　
他問爸爸啥叫「口外」。爸爸說「口外」就是張家口以外，又叫「壩上」。「為啥叫壩上？」他以為「壩」是一個水壩。爸爸說到了就知道了。
　
敢情「壩」是一溜大山。山頂齊齊的，倒像個壩。可是真大！汽車一個勁地往上爬。汽車爬得很累，好像氣都喘不過來，不停地哼哼。上了大山，嘿，一片大平地！真是平呀！又平又大。像是擀過的一樣。怎麼可以這樣平呢！汽車一上壩，就撒開歡了。它不哼哼了，「刷——」一直往前開。一上了壩，氣候忽然變了。壩下是夏天，一上壩就像秋天。忽然，就涼了。壩上壩下，刀切的一樣。真平呀！遠遠有幾個小山包，圓圓的。一棵樹也沒有。他的家鄉有很多樹。榆樹，柳樹，槐樹。這是個什麼地方！不長一棵樹！就是一大片大平地，碧綠的，長滿了草。有地。這地塊真大。從這個小山包一匹布似的一直扯到了那個小山包。
　
地塊究竟有多大？爸爸告訴他：有一個農民牽了一頭母牛去犁地，犁了一趟，回來時候母牛帶回來一個新下的小牛犢，已經三歲了！
　
汽車到了一個叫沽源的縣城，這是他們的最後一站。一輛牛車來接他們。這車的樣子真可笑，車軲轆是兩個木頭餅子，還不怎麼圓，骨魯魯，骨魯魯，往前滾。他仰面躺在牛車上，上面是一個很大的藍天。牛車真慢，還沒有他走得快。他有時下來掐兩朵野花，走一截，又爬上車。
　
這地方的莊稼跟口裡也不一樣。沒有高粱，也沒有老玉米，種蓧麥，胡麻。蓧麥乾淨得很，好像用水洗過，梳過。胡麻打著把小藍傘，秀秀氣氣，不像是莊稼，倒像是種著看的花。
　
喝，這一大片馬蘭！馬蘭他們家鄉也有，可沒有這裡的高大。長齊大人的腰那麼高，開著巴掌大的藍蝴蝶一樣的花。一眼望不到邊。這一大片馬蘭！他這輩子也忘不了。他像是在一個夢裡。
　
牛車走著走著。爸爸說：到了！他坐起來一看，一大片馬鈴薯，都開著花，粉的、淺紫藍的、白的，一眼望不到邊，像是下了一場大雪。花雪隨風搖擺著，他有點暈。不遠有一排房子，土牆、玻璃窗。這就是爸爸工作的「馬鈴薯研究站」。土豆——山藥蛋——馬鈴薯。
　
馬鈴薯是學名，爸說的。
　
從房子裡跑出來一個人。「媽媽——！」他一眼就認出來了！媽媽跑上來，把他一把抱了起來。
　
蕭勝就要住在這裡了，跟他的爸爸、媽媽住在一起了。奶奶要是一起來，多好。
　
蕭勝的爸爸是學農業的，這幾年老是幹別的。奶奶問他：「為什麼總是把你調來調去的？」爸說：「我好欺負。」馬鈴薯研究站別人都不願來，嫌遠。爸願意。媽是學畫畫的，前幾年老畫兩個娃娃拉不動的大蘿蔔啦，上面張個帆可以當做小船的豆菜啦。她也願意跟爸爸一起來，畫「馬鈴薯圖譜」。
　
媽給他們端來飯。真正的玉米麵餅子，兩大碗粥。媽說這粥是草籽熬的。有點像小米，比小米小。綠盈盈的，挺稠，挺香。還有一大盤鯽魚，好大。爸說別處的鯽魚很少有過一斤的，這兒「淖」裡的鯽魚有一斤二兩的，鯽魚吃草籽，長得肥。草籽熟了，風把草籽刮到淖裡，魚就吃草籽。蕭勝吃得很飽。
　
爸說把蕭勝接來有三個原因。一是奶奶死了，老家沒有人了。二是蕭勝該上學了，暑假後就到不遠的一個完小去報名。三是這裡吃得好一些。口外地廣人稀，總好辦一些。這裡的自留地一個人有五畝！隨便刨一塊地就能種點東西。爸爸和媽媽就在「研究站」旁邊開了一塊地，種了山藥，南瓜。山藥開花了，南瓜長了骨朵了。用不了多久，就能吃了。
　
馬鈴薯研究站很清靜，一共沒有幾個人。就是爸爸、媽媽，還有幾個工人。工人都有家。站裡就是蕭勝一家。這地方，真安靜。成天聽不到聲音，除了風吹蓧麥穗子，沙沙地像下小雨；有時有小燕吱喳地叫。
　
爸爸每天戴個草帽下地跟工人一起去幹活，鋤山藥。有時查資料，看書。媽一早起來到地裡掐一大把山藥花，一大把葉子，回來插在瓶子裡，聚精會神地對著它看，一筆一筆地畫。畫的花和真的花一樣！蕭勝每天跟媽一同下地去，回來鞋和褲腳沾得都是露水。奶奶做的兩雙新鞋還沒有上腳，媽把鞋和兩瓶黃油都鎖在櫃子裡。
　
白天沒有事，他就到處去玩，去瞎跑。這地方大得很，沒遮沒擋，跑多遠，一回頭還能看到研究站的那排房子，迷不了路。他到草地裡去看牛、看馬、看羊。
　
他有時也去蒔弄蒔弄他家的南瓜、山藥地。鋤一鋤，從機井裡打半桶水澆澆。這不是為了玩。蕭勝是等著要吃它們。他們家不起火，在大隊食堂打飯，食堂裡的飯越來越不好。草籽粥沒有了，玉米麵餅子也沒有了。現在吃紅高粱餅子，喝甜菜葉子做的湯。再下去大概還要壞。蕭勝有點餓怕了。
　
他學會了采蘑茹。起先是媽媽帶著他采了兩回，後來，他自己也會了。下了雨，太陽一曬，空氣潮乎乎的，悶悶的，蘑菇就出來了。蘑菇這玩意很怪，都長在「蘑菇圈」裡。你低下頭，側著眼睛一看，草地上遠遠的有一圈草，顏色特別深，黑綠黑綠的，隱隱約約看到幾個白點，那就是蘑菇圈。的溜圓。蘑菇就長在這一圈深顏色的草裡。圈裡面沒有，圈外面也沒有。蘑菇圈是固定的。今年長，明年還長。哪裡有蘑菇圈，老鄉們都知道。
　
有一個蘑菇圈發了瘋。它不停地長蘑菇，呼呼地長，三天三夜一個勁地長，好像是有鬼，看著都怕人。附近七八家都來采，用線穿起來，掛在房檐底下。家家都掛了三四串，挺老長的三四串。老鄉們說，這個圈明年就不會再長蘑菇了，它死了。蕭勝也采了好些。他興奮極了，心裡直跳。「好傢伙！好傢伙！這麼多！這麼多！」他發了財了。
　
他為什麼這樣興奮？蘑菇是可以吃的呀！
　
他一邊用線穿蘑菇，一邊流出了眼淚。他想起奶奶，他要給奶奶送兩串蘑菇去。他現在知道，奶奶是餓死的。人不是一下餓死的，是慢慢地餓死的。
　
食堂的紅高粱餅子越來越不好吃，因為摻了糠。甜菜葉子湯也越來越不好喝，因為一點油也不放了。他恨這種摻糠的紅高粱餅子，恨這種不放油的甜菜葉子湯！
　
他還是到處去玩，去瞎跑。
　
大隊食堂外面忽然熱鬧起來。起先是拉了一牛車的羊磚來。他問爸爸這是什麼，爸爸說：「羊磚。」——「羊磚是啥？」——「羊糞壓緊了，切成一塊一塊。」——「幹啥用？」——「燒。」——「這能燒嗎？」——「好燒著呢！火頂旺。」後來盤了個大灶。後來殺了十來隻羊。蕭勝站在旁邊看殺羊。他還沒有見過殺羊。嘿，一點血都流不到外面，完完整整就把一張羊皮剝下來了！
　
這是要幹啥呢？
爸爸說，要開三級幹部會。
「啥叫三級幹部會？」
「等你長大了就知道了！」
三級幹部會就是三級幹部吃飯。
　
大隊原來有兩個食堂，南食堂，北食堂，當中隔一個院子，院子裡還搭了個小棚，下雨天也可以兩個食堂來回串。原來「社員」們分在兩個食堂吃飯。開三級幹部會，就都擠到北食堂來。南食堂空出來給開會幹部用。
　
三級幹部會開了三天，吃了三天飯。頭一天中午，羊肉口蘑饣肖子蘸蓧面。第二天燉肉大米飯。第三天，黃油烙餅。晚飯倒是馬馬虎虎的。
　
「社員」和「幹部」同時開飯。社員在北食堂，幹部在南食堂。北食堂還是紅高粱餅子，甜菜葉子湯。北食堂的人聞到南食堂裡飄過來的香味，就說：「羊肉口蘑臊子蘸蓧面，好香好香！」「燉肉大米飯，好香好香！」「黃油烙餅，好香好香！」蕭勝每天去打飯，也聞到南食堂的香味。羊肉、米飯，他倒不稀罕：他見過，也吃過。黃油烙餅他連聞都沒聞過。是香，聞著這種香味，真想吃一口。
　
回家，吃著紅高粱餅子，他問爸爸：「他們為什麼吃黃油烙餅？」
「開會幹嘛吃黃油烙餅？」
「他們是幹部。」
「幹部為啥吃黃油烙餅？」
「哎呀！你問得太多了！吃你的紅高粱餅子吧！」
　
正在咽著紅餅子的蕭勝的媽忽然站起來，把缸裡的一點白麵倒出來，又從櫃子裡取出一瓶奶奶沒有動過的黃油，啟開瓶蓋，挖了一大塊，抓了一把白糖，兌點起子，擀了兩張黃油發麵餅。抓了一把蓧麥秸塞進灶火，烙熟了。黃油烙餅發出香味，和南食堂裡的一樣。媽把黃油烙餅放在蕭勝面前，說：「吃吧，兒子，別問了。」
　
蕭勝吃了兩口，真好吃。他忽然咧開嘴痛哭起來，高叫了一聲：「奶奶！」
媽媽的眼睛裡都是淚。
爸爸說：「別哭了，吃吧。」
　
蕭勝一邊流著一串一串的眼淚，一邊吃黃油烙餅。他的眼淚流進了嘴裡。黃油烙餅是甜的，眼淚是鹹的。

◢ 廁所改位重造的風險 ◤
「將套廁改位，主人房未大啲囉！」裝修顧問話你知，點解咁樣係好大危機 😯😯

＃成本增加
廁渠必定要接駁公家外牆喉管。若果戶主浴室改位，搞到條喉迂迴曲折，只要多一個彎, 阻塞機會就會高好多。咁要數下轉多幾多個彎啦 🤨
另外排糞管和去水喉係屋外重新走位，會需要延長喉管、導致斜水唔夠，所以需要墊高企缸同馬桶，先做到相同功能。

仲有 ＃法律問題，銀行甚至唔批按揭？！

========================
想自己DIY維修又怕唔識整衰？為香港人而寫嘅 ＃DIY家居維修工具書《家居維修翻新50問》面世啦！📚
圖文並茂，＞100 條影片QR code，簡單易上手💪
憑單據報名 #裝修學院 家居維修DIY班仲有$100優惠！🤩 各大書局、裝修MALL有售：https://bit.ly/3yDU19b
=========================
👷 裝修佬 - 香港一站式網上裝修平台👷
📐【裝修爛尾要搵幫手】https://bit.ly/3tzu5sU
🛒【Mall優惠】http://bit.ly/34qchEl
💥【裝修測試】https://bit.ly/3eeuoB6
📚【專欄文章】http://bit.ly/2LyQXno
#香港一站式網上裝修平台 #幫你揀選最適合你嘅裝修佬 #裝修 #裝修佬 #裝修案例

「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