關於 庭球社myself ，我們在網路上蒐集到這些相關的討論、資訊與評價

［選櫻桃的人］（六之六）

國安法專家證人對壘，進入了最後一天。過去一星期，控辯雙方對「光復香港。時代革命」這口號的爭辯，尤如走在平行時空。

雙方對此八字的歷史典故、在近代香港公眾領域中如何冒起，口號因為為甚麼事件而爆紅，到解讀八字含意是否與「分裂國家」有關，開展激烈爭辯。

控方的歷史學者劉智鵬，追溯了中國古籍，並引述2016梁天琦競選活動節錄，並以2019年7.21中聯辦外示威者的「反中國政府」行為，加上警方點算示威錄影片段口號與顛覆行為同時出現作為論據，指「光時」數千年意義不變，必然與把香港從中國國土分裂出來有關。

辯方的兩位李姓社會科學學者，則使用多種社科分析工具，以大數據及訪問等量化及質化研究，說明「光時」意義開放多樣，與「港獨」關係不強。

這天早上，李立峯(Francis)進入最後階段作供。今天法庭內對答互相穿插，你來我往，因為程序原因，辯方補問後，控方又可覆問；三位法官亦有提問，其後，控辯雙方亦可進行一輪補問。舌劍唇槍，火花四濺，對量化研究的統計學方法論，展開最後一輪爭辯。

法律人crossover社科人，法庭內社科論述夾雜法律用語，互相澄清，有時理解，有時誤解，有時水火不容，是一種跨專業跨社群的「傳播過程」。

高佻的Francis，今天穿了筆挺的深灰色西裝外套和同款褲子，藍色袜子，配黑色皮鞋。手長腳長的他，坐在那張調得太低的證人辦公室椅子上，大部份時間雙腳交疊着，解說社科原理時，忍不住左右微微搖晃。

Francis的手部動作很多。虛構的符號，概念，時間線，常在空中出現。「這是point A，這是 point B」，左右手好像各自握着一個小球；「時間過了幾個月」，他的右手掌竪起，在枱面上從左掃向右；「事情慢慢發酵」，他又會凌空做出像搞動手動原筆刨的動作。證人枱，尤如學術講堂。

Francis作供到了第三天，法庭裡的所有人，從庭警到保安，從記者到市民，從法官到律師們，都像接受了社科特訓。今天的對答，涉及更深入地提問，用甚麼樣的嚴謹精神，檢視事物的意思，確立事物的關係，作出任何一個聲稱。

控方曾指出，「光時」口號的出現日期，來自7.21白天，中聯辦外「反中國政府」的示威，故口號含意和「反中國政府」有關。

Francis反駁，電腦分析連登討論區，發現「光時」於網上出現的時間，要比7.21早兩星期。他解釋，2019年7月初，有人舉行「光復屯門公園」活動；7月中，有「光復上水」活動。他留意到網上已出現「光時」口號完整八字或部分。在他看來，社會運動一直發展，社運進程和口號如何出現有動態關係。

「心理學上有Priming (促發效應) 這概念。7月初至中的光復行動，讓『光復』二字開始重新在人們腦海出現，心理上作出了提示，並驅使人們回想起幾年前的社區光復行動，為『光時』口號後來再出現製造充足背景。」

控方亦挑戰，7.21日後，「光時」口號廣泛被傳播，是因為人們對「反中國政府」的意思認同。

Francis用數據反駁。Francis披露，他於2019年11月替進行全港電話民意調查，其中一個問題問受訪市民：「過去幾個月那一件事令你對警方產生負面印象。」Francis指出，大部份回應(逾八成人)均指出「元朗襲擊」有關。此民調是當時由警監會委托Francis團隊進行的。

「這數據顯示，721之後，公眾關注是元朗襲擊，而非中聯辦。對支持反修例運動的人來說，元朗襲擊引起巨大的集體不滿和憤懣。『光時』口號夠抽象，讓人們在示威現場吶喊出來，可以表達他們的情緒、憤怒和怨氣。」Francis補充，口號出現是一個動態過程，不是忽然出現。

另一個討論重點是，唐英傑案發生在2020年7月1日。而Francis的示威現場調查、電話民意調查及焦點小組等，均於2020初完成。法律上，十分強調證據之相關性 (relevance)，如此，好像有段時間的空白。

今早，辯方完成覆問後，三位法官先曾退庭25分鐘，卻沒有讓Francis離開。重新開庭後，唯一的男官陳嘉信娓娓道來：「李教授，請給我們一點耐性……」說了一大堆開場白，原來就是問及這個在法官們心中的「空白時段(gap)」。

意思是，Francis如何說服法庭，他對「光時」口號意思乃開放性的看法，在案件事發時及之前　（2020年初至中），並沒有改變？如此這樣，Francis又以理論輔以數據回答。

首先，Francis以控方專家的說話反問：「我們在2020初，以多方法去找『光時』口號的意義，數據及焦點小組都確認『光時』可以有多種意思，與『港獨』關係不強烈。」

「控方專家劉智鵬教授認為，『光時』口號千百年不變，那忽然有人告訴我，在我的研究之後6至8個月內，口號的意義有改變，那就請證明給看，相關理論及證據。現在不只是說意義出現了改變，而且是變得極單一，出現了很具體的轉變。作為社會學家，我看不到相關證據。」

Francis提供自己的證據。他從連登不同時段，搜刮了大數據，嘗試彌補這個「關鍵空白」。

Francis詳細解釋研究方法：

在2019年11月到2020年2月，從連登「時事台」看不同口號出現的情況。

團隊發現，「光復香港」與「香港獨立」的統計學上關係疲弱，相關系數（correlation coefficient）只有0.295；「時代革命」和「香港獨立」的相關係數亦只有0.353。而另一個口號「五大訴求」和「香港獨立」的相關係數也差不多，只有0.371 。

Francis解釋，「1」是統計學上「完全有關」。「光復香港」和「時代革命」出現的統計學上關係很強，高達0.99 。

而統計學上，「0.3」只能說是弱到中度有關，Francis指出，這是國際學術圈子共同認知的解讀。由於「五大訴求」中的具體訴求內容，與追求港獨沒有關係，也可以說明，「光時」口號和「港獨」沒明顯關係。

Francis指，若「光時」真是於2020年出現意義上的轉變，同一個研究於2020年初至中進行，相關係數會上升。但團隊真是把連登於2020年案發前一段時間的數據再以電腦分析，得出結果是，統計學上，「光時」口號與「港獨」關係維持疲弱。

團隊於2020年3月至7月，從連登找一樣的口號。發現「光復香港」與「港獨」的相關係數，維持在0.291， 而「時代革命」和「港獨」字眼的相關係數，亦維持在0.2652 。

「若『光時』口號在案發現時間，與『港獨』意思變得更緊密，數字應該上升，但數據維持差不多。這測試說明，沒有證據去說『光時』與『港獨』的意思變得越來越相近。我們知道案發現時間有個隙縫，我們盡力嘗試去以數據回答。」

面對統計學上的關係，法官和控方代表，都作出追問。

這天法官杜麗冰戴了色彩繽紛的膠框眼鏡，她問道，「會不會只是後來少了人談『港獨』，少了人上網討論？」

Francis指出：「相關係數與數量的多少沒關，而是兩個變項(variable)的強弱關係。」

Francis早前提過，意義十分雷同的字眼，人們不會兩個都使用：「好像我說『你很醒目』和『你很聰明』(clever及smart)，人們會只選一個字，否則是太累贅（redundant）。」

彭寶琴法官學以致用，立即追問，如果「光時」和「港獨」意思接近，這個方法怎樣有效？因為說了「光時」等於說了「港獨」，人們不用說兩次同一件事。

Francis的「社科狂熱」又燒起來，指彭官點出了一個重要問題：

「所以研究的設計，非常講究。這裡關鍵是我是以『每一天』為計算單位，而非『每一個帖子』。人們發一個帖，不會重覆使用同義字，但於同一日，總的來說，若當時『港獨』是熱話題，不同的人同日使用『光時』口號會不會多了？」這是設計的精要。

Francis後來再解釋得更具體。

「例如，某一天，含有『香港獨立』的帖子數量，佔當日總帖子數量比例為10%；同一天，含有『光復香港』的帖子數量，佔當日總帖子數量比例亦同為10%。

第二天，含有『香港獨立』的帖子數量，佔當日總帖子數量比例為5%；同一天，含有『光復香港』的帖子數量，佔當日總帖子數量比例亦同為5%。

第三天，含有『香港獨立』的帖子數量，佔當日總帖子數量比例為12%；同一天，含有『光復香港』的帖子數量，佔當日總帖子數量比例亦同為12%。

如此這樣，我們拿200天的數據，看關係是否一起上升和一起下滑，　即是看兩組數字是否齊上齊落。最後算出來的『相關係數』就會是『1』.」

然而，控方的報告，是由幾位警員，回看百計遊行錄影，然後數算有多少天有人揮舞「光時」旗幟或有喊「光時」口號，而再紀錄這天有沒有人進行「顛覆行為」，例如喊港獨口號、進行破壞或使用暴力等。

早幾天，Francis批評，警察的做法，不能建立「光時」與「港獨」意思相，因為兩者只是同時出現 (co-appearance)。

控方代表周天行檢控專員，還是堅持挑戰Francis，指出Francis沒有把連登裡刪掉了的帖子，計算在內。

Francis回應說：「我們的數據包含2千5百萬個帖子或回應，刪掉了一些帖子，不會影響結果。」

周專員追問：「你知道有多少帖子被刪掉了？」

Francis答得巧妙：「我不需要知道。」

周專員再拿出那疊人手從連登萃取下來的帖子影印本，指出個別帖子，叫Francis回應。帖子裡，有個別網民留言，指「光時」意思就是「港獨」。

Francis忍不住回應：「這裡顯示的是，有人把『光時』理解為與『港獨』有關。這和我們的焦點小組發現一樣。的確有人從『光時』看到有『港獨』意義。」早前，Francis在庭上有從其報告讀出有焦點小組參加者，指『光時』有『少少港獨意味』，但同時有其他人看不到港獨意思。

Francis語帶雙關：「但我看的是2千5百萬留言，人們不可以 “cherry pick”(挑選櫻桃，指只選取對自己有利的東西，漠視對自己不利的東西)。」

Francis說到不可以cherry pick時，一頓，望着周專員說：「我不是批評你，而是我們如何防止包括我自己也做了cherry picking。(I am not criticizing you, but how can we prevent myself from cherry picking)」

Francis續說：「當然，研究員可以從2千5百萬個留言逐個查看是否與『港獨』有關，但現實上沒可能，所以我們才用這個統計學方法去看關聯。若你提及的這個帖，持續頻密在連登出現，數據上會見到強關係，但這類帖子只是零星出現，沒有成為一個主流。」

辯方代表劉偉聰大狀坐着，聽到這裡，微微一笑。

周專員還是不放棄找Francis研究的漏洞：「你沒有調查過連登以外，例如現實生活上，有人用其他方法喊口號？」

Francis重新讓數據說話：「我們已有2千5百萬個留言，多達20萬用家的意見，結果我們找不到統計學上的強烈關係。你問可不可以再做其他研究？當然可以。」

連登大數據分析，把「光復香港」和「時代革命」分拆，不是把八個字一次過與「香港獨立」作電腦運算。

Francis解釋他背後想法：「網民留言很短的，只寫『光復香港』或只寫『時代革命』已經代表了整個口號。連劉智鵬教授也說過，他認為把整個口號分開來分析也含有分裂國家意思，劉教授也有拆過口號作理解。」

周專員再嘗試進攻：「警察做的示威錄像調查具相關性(relevant)，有助(helpful)我們理解口號意義。」

Francis：「我不認為有幫助，我會說不相關(irrelevant)。」

周專員瞪大了眼，眼神穿透了長方型金屬眼鏡：「完全不相關(not relevant at all)?」

Francis反駁：「如果你是指警察報告，能支持『光時』意思是『港獨』，那警察報告不成立，清楚不能作出這個總結。我抱歉只能說，我不認為是相關的。(Sorry to say I don’t think it is relevant)。」

周專員質疑，警察報告中，百計示威錄影片段，Francis有沒有看過。

Francis回應：「我信任警察，在點算數目字上沒有問題。（I trust police on how they count them）我沒有理由自己去看一次，為了挑戰警察點算是否準確。」

周專員轉向發問統計學問題，叫Francis拿着控方影印的連登帖子，即場示範運算「相關係數」。

此時，彭寶琴法官插話，指這疊資料未必對法庭有幫助，「除非你對李教授的方法論有質疑」。

周說：「就是要看李教授從連登找到的結果有多可靠。」周繼續要求Francis拿着影印的連登帖子示範做統計運算。

時近中午，彭寶琴終於解說了她整個早上學習到的統計學知識：

「李教授解釋得好詳細了。當一個變項的百分比，與另一個變項的百分比，在一段長時間內，可以檢視兩者是一起上升，還是一起下降，如兩者趨勢一樣，則『相關係數』等於『1』.」說完，彭官望着Francis。

Francis微笑說：「很接近了（Close Enough）。」

此後，周天行專員就說，沒有提問，然後坐下。

兩位社會學家，連續五天在香港法院講解社會科學方法、理論，解釋如何以不同工具怎樣去探視、切割、理解社會運動。本來大家以為只是虛浮懸空又抽象的文字意思，透過社科工具，學者對社會深切的認知熱情，原來可以從人們的腦海中，抽取一些集體認知和意義。

按李立峯所說，他認為這些意思，雖然觸不到，也是可以科學化去檢視和驗証的社會性事實(social facts)。

兩位學者的多項關於反修例運動的研究，早在2019年已經開展，當時沒有國安法，唐英傑亦未成為被告。而再回溯過去幾十年，社科學者一直有研讀社會運動，撰寫學術論文和著書。

七一遊行，六四晚會，派研究員到現場做問卷調查，打電話到府上問大家的各種想法，在學術圈子不是新鮮事。

只是以往這些艱澀的知識，只會出現在大學班房裡，供學者們互相辯論，或學子們修讀學習。

如今社科學者走進法庭，把他們畢生研究的成果，於審訊中呈上。法官們在審訊中，不時對這批「專家證人」強調：「教授，請問你／妳如何可以協助法庭理解這或這？」「教授，若我有錯請糾正我。」

至於法庭與社科世界的奇異交雜，最終對判決是否有影響，還待揭曉。

不過，Francis已不是第一次以社科學者身份，出現在香港法庭。2017年佔中九子案開審，他是香港近代法庭史上，第一位以「民調學者」身份作供的專家證人。

控辯雙方的律師代表，曾於今次國安法第一審中，就Francis上一次於佔中案作專家證人的結果，各有不同解讀，各自做了自己的Cherry Picking。

控方周天行問：「李教授，上次於佔中案你以『民意調查』專家身份作供，最後法庭判詞下來，是否不給予你的專家報告任何比重？」

Francis答是。

然而辯方劉偉聰大狀亦曾問及：「李教授，雖然佔中案法官沒有對你的供詞給予任何比重，但判詞中卻形容，你在民意調查的作供過程裡『既有誠信亦可靠』。」

Francis亦答是。

是否徒勞？視乎觀點與角度。

（圖為兩位辯方專家證人離開高等法院）

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7月13日辯方專家李詠怡及李立峯作供
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國安法首審專家證人系列（六之五）：［沒有誰比誰高貴］
7月14日辯方專家李立峯作供
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國安法首審專家證人系列（六之六）：［選櫻桃的人］
7月15日辯方專家李立峯作供
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「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

<脫口秀小訣竅中英翻譯-靈感篇>

文長注意!

之前小歐在脫口秀社團po了外國佛心大神脫口秀演員Gary Gulman，在twitter上連載的366個脫口秀小訣竅。

小妹就認領了靈感篇來翻譯。以下為22個小訣竅的中英文對照，若有翻的不盡理想的地方，請留言詳述，我會再看怎麼修改。原文和網誌版會放在留言處，方便大家查看。

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Ideas
靈感

Tip No. 41: You know those quirky little things you do and think? Collect them in a file or on paper. Even if you’re a storyteller, you can use these as details to add depth and distinction to your jokes.
你了解自己做或想的古怪小事嗎? 把他們記錄在紙上或檔案夾裡。即使你是講故事的人，也可以將這些內容作為細節，以增加笑話的深度和特色。

GARY'S FAVORITES
Gary(原作者)的最愛
Tip No. 45: Don’t Hoard Jokes
Don’t worry about “burning” material on a special or album. Hoarding jokes may signal to your brain that you’re out of ideas. “You can’t use up creativity. The more you use, the more you have.” — Maya Angelou.
不要囤積笑話。不要怕在演出或專場用光自己累積的材料。囤積笑話會對你的大腦發出信號，暗示你已經沒有想法。如同Maya Angelou所說:”你無法耗盡創意。 你使用的越多，你擁有的就越多。”

Gary’s thoughts on Tip No. 45: This attitude has been crucial to an unprecedented streak of creativity over the last two years. I’ve written four hours of material, which is almost as much as I wrote in my first 23 years of comedy. Most important has been my health, this idea may be second.
Gary對此建議的想法: 在過去兩年中，這種態度對我的前所未有的創造力，有著至關重要的影響。我已經寫了四個小時的素材，這幾乎與我前23年的喜劇寫作一樣多。最重要的是我的健康，這個想法則排名第二位。

Tip No. 62: Look for inspiration everywhere. Paintings, music, poetry, rap, novels, nonfiction, short stories, theater, philosophy, etc. can all provide a spark for creativity. Cross-pollinate your work with broad influences and watch your creativity grow.
在各處尋找靈感。繪畫、音樂、詩歌、饒舌、小說、非小說、短篇故事、戲劇、哲學..等，都可以為創造力提供火花。以廣泛的影響力對你的工作進行異花授粉(原文:cross pollination，藉由風或昆蟲從別的花獲得繁衍的花粉)，並觀察你的創造力增長。

Tip No. 63: Write it all down while the coffee is still telling you you’re mighty. Reread after you’ve turned back into Dr. Banner (yes he’s a genius, but not as self-confident in that condition). That buzz is so valuable but needs editing.
在咖啡發揮效果告訴你”你超棒”的時期，把所有想法寫下來。當你回復成原本的自我 (原文: Dr. Banner，也就是尚未變身成綠巨人浩克的班納博士，是個缺乏自信的天才)時，重讀一次剛才的寫作。思緒激昂(原文:buzz，也有微醺、很鏘的意思)很珍貴，但需要編輯。

GARY'S FAVORITES
Gary(原作者)的最愛
Tip No. 90: After a Good Set, Brainstorm
You just had a great set. Instead of celebrating, use that hour or so after when the synapses are still firing and your confidence is soaring to voice record or write down the ideas that pop up during that especially fertile creative time.
如果你剛完成一場精采的表演，不用太早慶祝，要在大腦突觸仍在觸發、信心爆發、靈感特別豐腴的創作時間裡，把突然出現的想法錄音或寫下，再多花一個小時左右的時間繼續創作吧。

Gary’s thoughts on Tip No. 90: Huge help in making jokes that work longer and coming up with tangents and inspired ideas.
Gary對此建議的想法: 這建議在創作笑話的過程中提供巨大幫助，並提供變化和啟發性的想法。

Tip No. 92: Notice where you do your best thinking. The shower? Running? Listening to music? Not listening to music? Driving? Walking? Make sure to put yourself in the places where you’re doing your best thinking as frequently as possible.
你有注意過你在哪個’場景最能好好思考嗎。沐浴時？跑步時？聽音樂時？不聽音樂時？開車時?走路時？請盡量把自己放在最適合思考的場域。

Tip No. 132: I think you can limit frustration and discouragement by writing just a page on a new premise before trying it out onstage. See if there’s anything there before you spend a day on a new joke. But if you’re truly excited by the new idea, keep going!
我認為你可以在上台試笑話之前，先寫一頁的新前提，這可以限制你的挫敗感和沮喪感。在你花一整天開發新笑話之前，先研究前提是否可挖掘。但是，如果你真心對這個新點子感到興奮，那就放手去做吧!

Tip No. 143: Listen to strangers’ conversations. (I tell myself it’s not impolite if they’re being super-loud.) I got “How Dottie is that?” when a supercilious woman named Jodi bragged “How Jodi is that?” “So Jodi,” her friend replied.
偷聽陌生人的對談(我都告訴自己偷聽並不是沒禮貌的行徑，是他們講話太大聲了)。我有一次聽到一個名叫Jodi的膚淺女人吹噓"How Jodi is that?"，她朋友回覆:"So Jodi"，我因此想出了我的 “How Dottie is that?” 笑話。

Tip No. 157: Need new joke ideas? Be sensitive. If you’re uncomfortable with that word, use “irritable” (or grow up). A lot of good comedy comes from reaction to injustice or discomfort large and small, which requires being hypersensitive to those feelings.
需要新的笑話創意嗎？保持敏感。如果你對這個詞不滿意，請使用“煩躁”(或成長)。 許多優秀喜劇源自於對不平等或不適的大大小小的反應，產生這些感覺都需要保持敏感。

Tip No. 217: “All art is autobiographical. The pearl is the oyster’s autobiography.” — Federico Fellini. Purposefully mine your personal history for your act. Your life is a wellspring. Dig deep.
Federico Fellini說過:“所有藝術都是自傳。珍珠是牡蠣的自傳。”有目的得挖掘你的個人經歷，以作為你的演出。你的生活是靈感之源。請深入挖掘。

Tip No. 241: Many of your favorite writers include the same themes/subjects/objects/interests repeatedly in their work. Don’t be afraid to return again and again to your passions and obsessions to explore and expound.
你最愛的許多作家，都會在他們的作品裡重複探討相同的主題/目標/對象/興趣。不要害怕在你的熱情和沉迷之處，一次又一次得重複探索和闡述。

Tip No. 285: Explore unusual angles in a joke. Example: Examine things from the POV of a child or an Expert. My man Jimmy P and I still laugh over his “Martian response to high school football practice: Why are the hard-heads (players) taking orders from the small soft-heads (coach)?”
在笑話中探索不尋常的觀點。例如：從孩子或專家的視角觀看事物。我和我的兄弟Jimmy P仍會為他的笑話大笑:“火星人對高中足球訓練的反應：為什麼硬頭(球員)會從小型軟頭(教練)那裡得到命令？”

Tip No. 297: One of the miracles of comedy is that you can get redemption for suffering, small and large, by making something funny with it. When you are ready, try to write something funny about your mistakes, setbacks, or even tragedies.
喜劇的奇蹟之一是，藉由使事情變得有趣，你可以從大大小小的苦難中得到救贖。 當你準備就緒時，請嘗試寫一些有關你的錯誤、挫折甚至悲劇的有趣訊息。

Tip No. 298: Skim your life for the unusual events and activities that you can’t believe you were a part of or that people can’t believe you were a part of. Then write about it! Back row No. 93 MULLET:
No. 93後衛MULLET: “瀏覽你一生經歷過的、你或別人不敢相信你參與其中的奇特事件和活動。然後把它寫下來吧!“

Tip No. 310: When it comes to solving the puzzles that are our jokes, draw on every area of knowledge, expertise, and talent. It’s so gratifying to use a fact, a lesson, or a memory from elementary school, high school, or elsewhere to fill in the joke.
在解決我們玩笑的難關時，請利用各個領域的常識、專業知識和才能。用小學、高中或其他地方的事實、課業或回憶來充實笑話，會非常令人滿足。

Tip No. 311: Some of your best ideas will come to you in the shower. There’s science behind why it happens. Get a shower notepad if you have trouble remembering your ideas. Don’t listen to music. Listen to your thoughts. Ruminate on tonight’s set or a new joke.
洗澡時，你可能想到一些最好的點子。這現象的發生原因有科學依據。如果你難以記住自己的想法，請準備淋浴記事本。不要聽音樂。聽你的想法。用今晚的場景或一個新的笑話來反思。

Tip No. 313: Try teaching or informing the audience about something through some of your jokes. We love to learn while being entertained and vice versa. You have knowledge? Put it in your act! Just make sure it’s funny.
試試看通過講笑話來教導或告知聽眾新知識吧。我們喜歡在娛樂的同時學習，反之亦然。你有新知識嗎？把它放在你的演出！只要確保它很有趣就行。

Tip No. 327: Going home for Thanksgiving? Take copious notes! Your family is unique. Being reminded of the dynamics and adding new memories will be great resources for your act. “Family isn’t a word. It’s a sentence.”
逢年過節你會回家和家人團聚嗎？做大量筆記！你的家人是獨一無二的。記住動態場景並添加新的記憶，這會是你表演的寶貴資源。“家庭不是一個詞。 而是一個句子。”

Tip No. 331: There are great stories from our lives that we’re not able to translate into stand-up. Don’t throw them out. Collect those stories in a file for radio and TV and other interview situations.
我們生活中有許多很棒的故事，但我們無法將其轉化為脫口秀。可是不要把它們丟掉。要將這些故事收集在資料夾裡，以後在進行廣播和電視或採訪時可能用的到。

Tip No. 340: Volunteer! Especially if you don’t have a day job. There are so many opportunities to help. You will do good and have something new to write about. In NYC we have New York Cares. One year we decorated an elementary school for Halloween.
如果你沒有正職工作，當志工吧！你會有很多機會能幫助別人。你會做得很好，並有新的事情能寫。在紐約，我們設有紐約關懷中心。今年我們為萬聖節裝飾了一所小學。

Tip No. 358: I have recently started audio recording all notes sessions (for projects), and next time I pitch jokes with a friend I will record that too. It’s very helpful. You will be surprised at what you forgot when you listen back. Ask permission first.
我最近開始錄製所有筆記會話(用於專案)的錄音檔，並且下次我與朋友開玩笑時，我也會錄音。這非常有幫助。當你回聽時，你會驚訝於你忘記了什麼。但錄音前請先徵得許可。

Tip No. 360: Spending holidays with kids? Pay attention to them. Listen to them. Take note and embrace their curiosity and enthusiasm within your writing. (Also avoid the “kids these days” writing. It’s lazy.) Merry Christmas from your second favorite long-haired Jew.
和孩子一起度假嗎？注意觀察他們。聽他們說話。寫下你觀察到的東西並注意，並在寫作中懷抱孩子們的好奇心和熱情。(不要流水帳的寫“現在的小屁孩都如何如何”。這很懶。)你第二喜歡的長髮猶太叔叔在此祝你聖誕快樂(註，原作Gary是猶太人)。