今天因為車子後玻璃碎裂的緣故,所以改搭晚上的車回台南,結果下午我哥突然接到一通電話後,就問我要不要跟一對夫婦一起去供僧?
「好啊,當然好!」我從床上跳起來說。
開了七八分鐘的車就抵達了,離我家超近,但我卻從來沒來過這間寺院,寺廟位於卑南要往初鹿的半路上,是個實修道場,裡面人不多但全都精進無比,整個下午都看到居士們在三步一拜的在繞塔朝山,從下午兩點直到我們離開都沒停過。
而參拜了大雄寶殿後,見到了住持慧希法師,法師是為很慈祥的比丘尼,先在齋堂跟我們開示,也讚歎大家能接觸佛法真的因緣福慧具足,也說了很多佛經的小故事給我們聽。
接著師父帶我們到地藏殿參拜,裡面巨大又莊嚴的菩薩像讓人看了無比讚歎,此時她恭敬的拿出一盒香粉,捏成月牙形點燃。
「這什麼香?也太...好聞又特殊無比?!」我內心驚訝,因為我記憶庫裡沒有這個味道,讓我隔著口罩也聞到濃郁的香氣,但我無法用任何一種形容詞或類似的味道來表達香的味道。
「師父這是甚麼香啊?我們自己也有在製香,但怎麼都沒聞過這個味道?」尤一起來供僧的夫婦合掌問師父。
「喔,這個啊,是牛頭栴檀!」師父點完香後,恭敬的向地藏菩薩禮拜,我們也一起拜了下去。
禮拜完後,夫婦又問:「牛頭栴檀?我們製香這麼久,還真是第一次聽到,是藥香嗎?」
「不是唷,這是我某天夢裡,看見一位天人來到我面前,我問他有什麼事嗎?祂說祂從天上帶來了三根牛頭栴檀香來給我供佛,放在西廂房的門口,說完祂就消失了!」
「後來呢?」我們都很好奇後續。
「後來我一醒來,馬上跑去西廂房門口一看,果真三根很粗的木頭整齊的放在門口,我就把木頭收好,部分研磨成粉末,點燃後供佛!佛經裡記載這個牛頭栴檀是最佳的浴佛供佛的材料之一,但世間真正的牛頭栴檀聽說好像都沒有了,所以天人才特別帶來。」師父說。
「哇,我還真的第一次聽到看到,也是第一次聞到...看來我車壞掉不是因為障礙,而是因為能聞到這稀有珍奇的香味,也能一起供佛,終於明白我留下來的緣故!」我跟我哥說,說完馬上再禮佛三拜,接著繞塔三匝。
師父出家前曾在北投發生過嚴重的車禍,她只是在田埂旁看人插秧,但朋友騎車不慎撞到她的小腿,結果送了兩間醫院都說要截肢,她內心大喊:「截肢後我未來怎麼出家?不行,我不能截肢。」
於是她就飛到美國找她哥哥,到了美國的第二天,她就見到了觀音菩薩(不知是在夢裡還是現實師父沒說),菩薩當著她的面說:「你就起來走看看吧!」
當時坐在輪椅上,之前都被診斷應該要截肢才能保命的她,就馬上站了起來走了幾步後,她就一直走到今天了!
師父說她自己沒甚麼修行,也沒什麼功德,都是藉由佛菩薩加持力,所以只能精進念佛拜佛誦經持戒來報佛恩,所以她每天早上三百拜,中午三百百拜,晚上三百拜,佛號一千,地藏菩薩聖號一千,還有其他工作與各種早晚課午供...
二十六年如一日,而徒弟與信眾們看到住持如此精進,也不敢放逸懈怠,全都一起如實修行。
我則把身上全部現金全供養給三寶,用所有插畫粉絲與大百解成員的名義,希望大家也能得到最大的利益和福德。
而我們下一站則拜訪了我第一位皈依師父,宏悟老和尚,他獨具在初鹿牧場的後山裡,九十幾歲的年紀,老和尚跟淨空法師、聖嚴法師是同期戒師兄弟,實修念佛法門,本來跟我家住在同一社區,因此結緣皈依,而老和尚現在最大期盼就是再辦一次佛七,最後閉生死關,生死關就是閉關後直到往生都不出關房。
老和尚一個人在家在山裡種菜,自己煮飯,自己做早晚課,自己敲鐘打木魚,希望越少人去找他越好,但還是偶爾會去探望他,幫他帶一些藥品上去,或是開車帶他去醫院回診。
但因為時間不夠,就沒跟老和尚詳談太久,也怕耽誤老和尚做晚課的時間,所以我們就供僧完就離開。
但我突然想到剛剛我已經把身上所有現金都供養了,現在身無分文怎麼辦?
啊!上次木星儀式我有用一個紅包戴裝了3600在裡面做儀式,後來就當發財金放在包包暗袋,馬上拿出來供養老和尚。
老和尚客氣的說認識那麼久,不用啦,他夠用夠用...但我說這是我跟所有粉絲的心願,希望老和尚能給我們機會造福田,他才點頭收下。
沒想到,因為車子壞了,多了一個下午的時間,我能有這麼棒的機緣,真的是最好的安排阿阿阿阿阿!
--
後記
我後來在網路上查了牛頭栴檀香,
相關的介紹如下:
【牛頭栴檀香】
世界上最寶貴、最奇妙的「香」,是佛住世時印度的「牛首栴檀香」。
首楞嚴經卷三曾說:
「此香若復燃於一銖(二十四銖重為 一兩 ),室羅筏城四十里內,同時聞氣」。因為世間除了佛的福德之外,再沒有人堪當受用那種妙香,所以在佛滅度之後,那種檀木也就不復出現了。—這真是一件「不可思議」的事。
世上最寶貴奇妙之香,是産自於印度的一種名爲“牛頭旃檀”的檀香,又被稱爲赤旃檀或牛首旃檀。
此香出自印度的摩羅耶山,其山峰的形狀類似牛頭,因此便將這種栴檀稱爲牛頭旃檀。
在《華嚴經》上也曾有記載說:「摩羅耶山,出旃檀香,名曰牛頭」。書上說此香“爲旃檀中最香者,且亙久不朽”,由此也可見此香之珍貴。可誰又會想到,如此珍貴難得之香,卻生長于伊蘭林中。那麽伊蘭是何物哪?佛教辭典上說:“伊蘭,臭木名,其味惡如腐屍,薰四十由旬,花紅豔可愛,若誤食之,發狂而死。旃檀香木,生此林中。”
據《觀佛三昧海經》中的記載,伊蘭與旃檀都生長在摩羅耶山中,但與香妙無比的牛頭旃檀所不同的是,伊蘭所散發出的卻是猶如死屍一般惡臭,而牛頭旃檀就生長在伊蘭林中。平日裏人們是看不到牛頭旃檀的,只有到了仲秋月圓之時,牛頭旃檀才會成熟長成旃檀樹,發出無比奇妙之香味。
此時人們聞到只有牛頭旃檀的香氣,卻聞不到伊蘭的惡臭氣味。也因此在經論中,經常用香味上妙的牛頭旃檀來比喻無上菩提,而用惡臭的伊蘭來比喻衆生的無明煩惱。
但令人覺得不可思議的是,在佛涅磐之後,這種牛頭旃檀便從世間消失了,再也沒有出現過。
--
啊啊啊啊,難怪我完全無法形容這香的味道,因為從沒聞過,就好像如果我一輩子從沒吃過奶油麵包,突然你讓我聞到...我也無法從我味道資料庫裡面找到適合的比喻或是形容詞一般。
但牛頭栴檀的味道,我無法比喻,只能說聞到的感覺,首先是一股很濃郁的香味,你的嗅覺會瞬間被這香味吸引,然後就是綿延不絕的持續與韻味,味有很多層次但都是讓人愉悅歡喜的味道,而且我聞了一陣子後,身體寒毛居然瞬間豎起,當時我以為是自己可能打了個冷顫,但當下沒有冷風更無冷氣,外面非常熱,可能毛細孔也在大口品嚐著這從來沒聞過的好味道吧?
而且本來有點鼻塞的我,聞到後我也覺得鼻孔透氣度大增,隔著口罩也能聞到相當濃郁的香氣。
直到我們走出地藏殿,還是一直聞到陣陣香味,我本來以為是殘留在口罩或是鼻腔黏膜上的殘味,但在戶外無人處脫下口罩聞幾口,果真跟在地藏殿裡聞到的一樣濃郁!
嗯,牛頭栴檀原來長在惡臭無比的伊蘭林裡,但他的香味卻能蓋過伊蘭的腐爛惡臭,而且文中說到牛頭栴檀只會在仲秋月圓時才會成熟冒出香味,而今天我剛好就是中秋月圓日聞到牛頭栴檀,真的無比的巧合,這是很棒的吉祥徵兆,我覺得自己也要更精進實修,才能從這五濁惡世的惡臭裡稍微去掉一點味道吧。
謝謝我的車車,謝謝犧牲的玻璃,謝謝師父無私點燃珍貴的牛頭栴檀供佛,我們才能有幸順勢聞到珍貴夢幻香味。
師父那邊是實修道場,所以一般不辦法會也不接遊客,所以如果不是要參加他們嚴格佛七或其他法事,通常不建議前往打擾,我也不曾看到他們的招牌或是路標,難怪在台東三十九年我也第一次知道,我家附近有這麼棒的聖地。
好了,接下來今天是幸運馬蹄鐵的儀式,也是月光菩薩、福德正神土地公的聖誕日,就以今日所聞之牛頭栴檀香的歡喜供養眾神佛,願這塊土地上的人們都健康幸福,有著同理心、慈悲心、抹去無明煩惱、燃起智慧光明之燈、在這信仰自由的土地上,我們都能珍惜,也互相尊重。
感謝一切,感謝你們看完。
接下來我好想用珍貴的香來做一場上供儀式,也幫大家迴向,讓大家一起參與。
(圖中的月牙香粉就是牛頭栴檀香)
同時也有1部Youtube影片,追蹤數超過4萬的網紅Dd tai,也在其Youtube影片中提到,居庸關在距北京市區50餘公里外的昌平境內。相傳秦始皇修築長城時,將囚犯、士卒和強征來的民夫徙居於此,後取「徙居庸徒」之意,故名居庸關。 1 券城與南北關: 南關甕城呈馬蹄形,南關主城門南北走,向上有重簷歇山城樓一座,自地面計算高31.8米,甕城西側有甕城城門通往關城向南的大道,在弧形甕城城臺上設有炮...
菩薩戒六齋日 在 王薀老師 Facebook 的最佳解答
《 我和香的因緣之九 》
「我已近耄耋之年,但尚覺慶幸,如今頂上毛髮仍然未曾添加半莖霜雪,齒牙尚未動搖,眼尚可穿線自如,終年未曾有過頭痛腦熱或風寒之疾……這些如今想起全是我在年輕時,在北京曾經居住一段時間,經由友朋之介,曾和王維老道長學習過醫術和拳術,後來始知道,王師乃近代受人景仰之奇人異士,其門下高士亦多,例如譽滿國內外之武術大家杜心五,對其功夫和修養就極為讚賞,日後成為亦師亦友之交。」方老道談及這段因緣時,從他的臉上神情,彷彿有著感今懷昔之慨⋯⋯。
方老道曾經在六朝古都的北京駐停過數年,原本是受道觀師父之命至西區的白雲觀受戒,後來經由北京某一道友之緣,謁見當時遠近遐邇的高人,人稱神仙的王心齋道長。當時他住在一座老道祠裡,平日裡有著絡繹不絕來求助、求依、尋求解答人生疑難者多不勝數,當日去拜訪時,也是等了好幾個時辰之久,王道長一見方老道,二話不說直接指出身上所患之疾在何處?有何症兆?一一細說,毫無含糊,接著又跟方老道提及祖先某房有人跳井而亡,未受超度,靈魂飄蕩,並且問詢方老道,此亡者在其年幼時家人把其過繼予他⋯⋯?這段話說得方老道膽顫心驚、虛汗直冒,因為王道長所說的幾乎件件皆是一言中的⋯⋯,那天所有訪客中就屬王道長和方老道所談的時間最長,或許也是宿世之緣,王道長說方老道和他有些因緣,可以閒暇時從他處學習些醫科及傷科之技,後來方老道能夠對於傷筋動骨、矯治刀患,並且擅治內外一切諸傷或熱症、瘡癰、諸毒症,這些本事是否皆從王道長處習得就不得而知,但有幾次有些骨盆、脊椎、手足錯位等相關病者,有的困擾多年,影響生活品質極深,但似乎不用三次,方老道皆有辦法使其歸位,並且毫無痛楚之況⋯⋯關於此點,我曾從旁仔細觀察,奇怪的是有些病症,老道並未觸及患者膚骨,但為何有些病者會眉頭深蹙,似乎有股熱氣在其患處來回竄動,不消一會兒卻又平靜如初,進而活動自如,叩謝稱奇不已。我了然於心,方老道和我在他處幾位老輩高人所見皆同,應是菩薩心腸所致,用自身畢生之精氣神所聚之氣,療人之疾,解人之痛,若無悲憫之心,恐難達此。
除了方老道之外,在過去所學道家尊宿師長所得之,香供在佛、道兩家都有其供香之道,在道教稱為太真天香,隨著所學傳承有別,也有聽聞過靈寶慧香、妙洞香⋯⋯等,整個道教所言道香其實所講的也離不開心香,一切都以心為主、為真,為精、氣、神之象徵,故稱德香,也稱無為香,因為和心神清淨度為重、為要,所求亦以心神統一、俯敬三清,不散亂,承事用敬,自然可得神助。
在中國焚香、點香的習俗從周朝便有記載,也是世界上最早使用香的國家,因此在過去中國人的觀念總認為祭祀天人、神明,總要使神得知、得聞,因此尋找最好的香木,點燃香氣上揚,直達蒼穹,神明自然得聞,便會降福於民。漸漸地也開始講求香品的高低之分,這點從道教的宮廟中,一旦有任何法事、科儀以香齋天,便成了極重要的流程。隨著香煙騰空上供一切上、中、下三界中之高真諸神,都極為慎重⋯⋯。
方老道年輕少壯之時遍歷各省洞天福地,因此,一切齋戒、科儀莫不嫻熟,每當諸佛菩薩、諸天神明聖誕之時,方老道便會在幾天前就把他私藏上品香塊取出,切成香片用以祭天,他的道壇上有早期上品沉香木塊所刻三清道祖,雖然佛身不長被盛供在一玻璃匣中,但因為年代久遠,三尊聖像上已經流透出溫潤黑金色光澤之油光,令人好生恭敬歡喜,方老道說:「這是標準的閩南刻工,是我早期剛到台灣時尋找當時最好的福建師所雕刻,當時還是用商船寄艙漂流來台,因為香木本身精貴取得不易,我為了怕木身受潮,還花了大半月訂製錫作為盛裝之器,煞費苦心。沉香怕潮溼,怕過於乾燥,也怕霉氣侵襲,再加上要乘船,海上漂流期間船上水氣、濕氣過重,擔心時間過久整塊木頭價值和香氣受影響,因此,我便在匣盒下層以蜂蜜及上等老沉香一起盛放相隨以養其木,隨船的尚有兩大箱香塊,以及沉香所雕觀音像、沉香所製佛珠⋯⋯等香品一起隨行⋯⋯」
方老道在某日晚饍後一時談興大作,一邊啜飲著武夷老茶,一邊把自己所了解的心得和有緣者大談其道:「要選擇一塊好的香木真的是可遇不可求,並且要懂得判斷抉擇,例如:挑選時一定要挑選油質的含量愈高的,品級愈是上乘,若是把木頭丟置於大海之中,經由打撈上岸此香便成水沉,本身油脂也算高⋯⋯」(未完待續)
王薀老師
✅歡迎點擊「發送訊息」,王薀老師將陪您解心愁
菩薩戒六齋日 在 Facebook 的最佳貼文
「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
菩薩戒六齋日 在 Dd tai Youtube 的精選貼文
居庸關在距北京市區50餘公里外的昌平境內。相傳秦始皇修築長城時,將囚犯、士卒和強征來的民夫徙居於此,後取「徙居庸徒」之意,故名居庸關。
1 券城與南北關: 南關甕城呈馬蹄形,南關主城門南北走,向上有重簷歇山城樓一座,自地面計算高31.8米,甕城西側有甕城城門通往關城向南的大道,在弧形甕城城臺上設有炮臺,陳列著明代古燈,外牆有垛口,內側牆低矮無垛口。作戰時可將敵人誘入甕城,主城關閉阻其入城,再放甕城閘門,敵人就被困在甕城裡,只能束手就擒,有“甕中捉鼈”之意,因此得名甕城,在甕城之中建有一座福佑關城的關王廟。北關與南關作用相同,呈長方形的甕城上設有炮臺,甕城城門朝向北側,北甕城中建有北方鎮守大神真武廟,廟內供有十二生肖神,水火。
2 古炮:在居庸關南券城和北券城城牆之上,分別陳列5門古炮。南券城陳列“大將軍鐵炮”2門,長1.7米,炮口口徑8釐米。“竹節鐵炮”3門,長1.7米,炮口口徑15釐米;北券城陳列“大將軍鐵炮”2門,長1.77米和1.79米,炮口口徑7釐米。“竹節鐵炮”3門;長為1.08米、1.5米、1.7米,炮口口徑為14釐米和8釐米。明代是我國古代大炮製鑄和使用最興盛時期。元朝末年,朱元璋起義,和州人焦立向他呈獻十支新式武器“火銃”。用火藥發射鐵彈丸,當時稱為“火龍槍”。明朝建立以後,專門設有兵仗軍器局,研製鑄造大炮。大炮被稱為“神威大將軍”。在軍隊中,設有使用大炮的軍機營。京城衛戎,長城關口要衝,配備神機營。明成祖時,下令在長城沿線安置大炮。還“佛郎機”“神槍”“鐵銃”等。《明史.兵志》記載,到了明代中葉,大炮的鑄造工業逐于精良,製造出的“紅夷大炮”長可二丈有餘,重三千斤。發之洞裂石城,聲震數十裡。這種炮,有照門和準星用於瞄準,射程可達500多米。在修復居庸關北關城時,發掘出土石炮彈23枚,最大直徑為15釐米,鐵炮彈6枚,最大直徑5 釐米。
3 雲台石刻:堪稱一絕,券門內兩側右壁及頂部遍刻佛像,佛像造型生動,雕刻技藝高超,六種文字的石刻經文、咒語為歷史研究提供了難能可貴的資料。據專家考證,石刻造像具有典型的藏傳佛教薩迦教派的特徵。進入券門兩壁刻四大天王像。天王身軀高大,怒目圓睜,並有厲鬼在其左右,是護持佛法,鎮守國家四方的尊神。據說明朝正德年間,武宗皇帝朱厚燳微服出遊,夜間騎馬偷偷混出居庸關時,他的坐騎見到四大天王像,嚇得不敢前行。無奈之下武宗下令用煙火把像熏黑了,才得以出關。券門兩壁四天王的空間處,有用梵、藏、八思巴、畏兀兒、西夏、漢等六種文字鐫刻的《如來心經》經文、咒語、造塔功德記等,西夏文是紀錄我國古代黨項族語言的文字,創制於西元1036—1038年間,當時約有六千多字流行。八思巴文是元世祖忽然必烈命其帝師八思巴創立的蒙古新字。它脫胎於藏文,採用拼音的方式書寫,並於西元1269年頒詔推行。以上兩種文字流傳時間很短便廢棄不用,而保存下來的石刻文字對破譯古代文字,以及研究西夏、蒙古歷史都提供了非常珍貴的實物資料。券門頂部刻有五個曼荼羅,即五組圓形圖案式佛像,佛界稱其為壇場。壇場的設立有保護眾佛修煉鐵,防止魔眾侵犯的意思。五曼荼羅的主尊佛像,由北往南依次為: 釋迦牟尼佛(如來佛)、阿彌陀佛(菩薩形)、阿佛(菩薩形)、金剛手菩薩、普明菩薩。其中除釋迦牟尼為佛祖之外,其他四菩薩在此顯現,則有四方教主的意思。五曼荼羅連同其他佛像,共197尊。券頂兩側的斜面上,刻有十方佛,在每方佛的周圍還分別刻有小佛102座,共計小佛1020座,取共千佛之意。這些小佛,是明朝正統年間,修建泰安寺(1443—1449年)時,由鎮守永寧(今延慶縣境)的太監谷春主持補刻的。連同十方佛下的菩薩、比丘,券項兩側部共有刻像1060尊。券門的南北券面上,雕刻著造型獨特、別具一格的一組造像,其中有大鵬、鯨魚、龍子、童男、獸王、象王等等,佛界稱其為“六拿具”。大鵬寓意慈悲鯨魚為保護之相,龍子表示救護之意,童男騎在獸王上自然是寓意福資在天,而象王則有溫馴善師的含意,券面最下端的石刻紋飾為交杵,又稱羯魔杵、金剛杵。原本為古印度的一種兵器,在此為斷煩惱、伏惡魔,護持佛法的法器。鑒於雲台刻石造像的歷史與文物價值,1961年,經國務院批准,雲台刻石造像被列為第一批全國重點保護文物。
4 真武廟(1996年修復):明洪熙元年(1425年)建。真武廟所祀主神為真武大帝。真武即玄武,是中國古代神話中的北方之神,道教所奉的神。相傳古淨樂國王的太子,生而神猛,越東海來遊,遇天神授寶劍,入湖北武當山修煉,經42年而功成,白日飛升,威鎮北方,號玄武君,宋代皇帝因避其祖趙玄朗名諱,改玄武為“真武”。宋真宗時尊為“鎮天真武靈應聖帝君”,簡稱“真武帝君”。元朝時加封真武為“元聖仁威玄天上帝”,成為北方最高神。明代對真武信仰達到鼎盛。朱棣稱帝后,特加封真武為“北極鎮天真武玄天上帝”,並將其所謂修煉之地──武當山賜名“大嶽太和山”。相傳,洪武初大將軍徐達北征“屢有真武靈助之”,因而在關內修建此廟。修復的廟內有道教真武神八大元帥、六丁六甲神將、水火二將和青龍、白虎等神像。
5 城隍廟:這組廟宇規模較大。城隍是道教所傳守護城池的神。中國古代稱有水的城塹為“池”,無水的城塹為“隍”。據說三千多年前的周代,除夕要祭祀八種神,其中就有城神、隍神。以後兩神合二為一,就成為城池之神了。道教認為城隍是剪惡除凶、護城安民之神,能應人之求,旱時降雨,澇時轉晴,以保五穀豐登,百姓安泰。最早是三國東吳時,在安徽蕪湖建城隍神廟,以供拜祭。到了唐代,祭祀城隍逐漸普遍,人們把一些在地方有功的開明人士死後奉為城隍神,希望他能繼續福佑鄉土,保護百姓。宋代祭祀城隍更是遍行各鄉。到了明朝,明太祖元璋即位不久,就下令在都城南京修建規模宏大的城隍廟,並頒佈城隍神的封號爵級,敕封京城城隍為帝,開封臨濠等地的城隍為王;府級城隍為威靈公,官居二品,州級城隍為顯佑伯,官居四品,並按照級別,配製服飾。另外,城隍還管領亡魂。朱元璋還為城隍組織了一套機構,設有判官和衙役,道教乘機聲稱“城隍老爺”有權拘捕活人到陰間,死人的陰魂也都首先到城隍廟去接受審問。新官上任必須齋戒沐浴去祭祀城隍廟後,方得進衙理事,每月初一、十五還得前往祭拜。
朱元璋如此重視城隍神是有他的目的的。朱元璋曾對大學士宋濂透露過心裡話:“朕立城隍神,使人知畏,人有所畏,則不敢妄為”。說穿了,大肆鼓吹神鬼的威力,不過是震懾臣民,目的是鞏固封建統治。居庸關的城隍廟建於明洪武年間(1368-1397年)。清代乾隆三十年(1765年)重修。在這裡建置城隍廟除為了護佑關城外,還有約束軍民的用意。這次修復是1996年,廟內塑有城隍、閻王、山神、地神等神像。
6 水門:居庸關地形險要兩側高山,中間一水,水道,南北方向貫穿關城。長城與河道交叉之處,建有雙孔圓拱水門,水門上有閘樓,內設水閘,借此控制門內外水量。洪水季節打開閘口,瀉洪,枯水季節,儲備河水供關城使用。水門橋墩為南北尖狀,以利於減少洪水對水門的作用力,起到了防止毀壞,延長使用時間的作用。