Twenty-Four Protective Deities
These devas, such as Shiva, Indra and Brahma, were originally deities from Hinduism and the Vedas who were syncretized into Indian Buddhism.
In Chinese Buddhist temples and monasteries, statues of the deities are mostly enshrined in the Mahavira Hall, or a temporary altar to the twenty-four devas are erected outside the threshold, pointed toward the heavens.
A puja called the "Gōngfó Zhāitiān" (供佛齋天) or just "Zhāitiān" (齋天), meaning "Offering to Buddhas and Celestial Guardians", where the twenty-four deities are venerated (but not worshipped), is customarily performed in Chinese Buddhist temples on the 9th day of the 1st month of the Chinese calendar, commemorating the traditional feast day of the Jade Emperor of Taoism.
The list of deities consist of Maheśvara (Shiva), Brahma, Indra, Lakshmi, Saraswati, the Four Heavenly Kings, Surya, Chandra, Guhyapāda, Pañcika, Skanda, Prthivi, Spirit of the Bodhi Tree, Hārītī, Mārīcī, Sāgara, Yama, the Kinnara King, Emperor Zi Wei, Emperor Dongyue and the Thunder God (Leigong).
Originally from Hinduism, he is considered the ruler of Trāyastriṃśa[10] and sometimes conflated with the Jade Emperor in Chinese folk religion.
Her mantra, the Sri Devi Dharani (大吉祥天女咒; Dà Jíxiáng Tiānnǚ Zhòu) is classified as one of the Ten Small Mantras (十小咒; Shí xiǎo zhòu), which are a collection of dharanis that are commonly recited in Chinese Buddhist temples in during morning liturgical services.
In Buddhist iconographic form, he wields a vajra mallet "vajra-pāṇi" (a diamond club, thunderbolt stick, or sun symbol) and bares his teeth.
[3] His mouth is depicted as being open to form the "ha" or "ah" sound, which is the beginning character of the vocalization of the first grapheme of Sanskrit Devanāgarī (ॐ ) representing the word Om.
[19] In Chinese folk religion and Taoism, he is also known as General Ha (哈将 Hā Jiāng) in reference to this iconographic detail.
In addition, Guhyapada is also sometimes paired or identified with the Wisdom King Ucchuṣma, who is commonly known as Huìjì Jīngāng (穢跡金剛).
[20] In a thirteenth-century Chinese long gāthā elaborating on the two major scriptures relating to Ucchusama, the Huiji Jin’gang Shuo Shentong Daman Tuoluoni Fashu Lingyao Men (穢跡金剛說神通大滿陀羅尼法術靈要 門經; lit "The Scripture of the Numinous and Essential Gate to the Ritual Techniques of the Great Perfection Dhāraṇī of Supernatural Power as Spoken by the Vajra-being of Impure Traces"; T. 1228), and the Huiji Jin’gang Jin Baibian Fajing (穢跡金剛禁百變法經; "The Scripture of the Rites of the Vajra-being of Impure Traces for Binding the Hundred Transformations"; T. 1229), Ucchuṣma's Chinese name Huìjì Jīngāng was changed to Mìjī Jīngāng due to negative connotations associated with the former name.
In the Chongbian Zhutian Zhuan ( 重編諸天傳; lit "Recompiled Biographies of Devas and Devīs") from the Southern Song period, one of the Sanskrit transliterations given for Guhyapāda is Ucchuṣma.
Originally regarded as a god of war in Hinduism, he is viewed as either a protective deva or as a Bodhisattva in Chinese Buddhism.
In response, Wéituó made a vow to protect the Buddhist Dharma and followed it up by defeating the evil demons and returning the relics.
[26] In Chinese Buddhist Temples, he is often enshrined together with his counterpart, Sangharama (personified as the historical general Guan Yu), protecting a third statue of a Buddha or a Bodhisattva.
[3] Originally from Hinduism, she is considered a goddess of the earth and one of the four beings wielding thunderbolts in the Diamond Realm of Chinese Esoteric Buddhism.
[30] In addition, she is also identified with Mahēśvarī (Parvati), the consort of Maheśvara, and therefore has the title Mātrikā (佛母 Fo mǔ), Mother of the Myriad Buddhas.
In Chinese folk religion and Taoism, she is sometimes identified as the goddess Doumu (斗母元君; Dǒumǔ Yuánjūn), who is the personification of the Big Dipper as well as the feminine aspect of the cosmic God of Heaven.
In Chinese Buddhism, he is regarded as one of the Eight Dragon Kings who presides over the world's supply of rain, as well as one of sixteen Nāga that are spared from the assault of the garudas.
[32] In some Mahayana sutras, his palace is said to lie at the bottom of the ocean and is 84,000 yojanas in length and width with an array of decorations that are seven-fold, including walls, banisters, jeweled nets and seven rows of trees.
Originally from Hinduism, he is considered as one of the Ten Kings of Hell[33] who judges the souls of the dead in a court in the realm of the underworld.
[34] In Buddhist iconographic form, he is usually portrayed as a large man with a scowling red face, bulging eyes, and a long beard.
Originally from Taoism, he is a personification of the North Star and considered to be the keeper of the book of destiny as well as a dispeller of demons who is revered for his power to ward off evil influences and spirits.
[36] In another iconographic form, he is portrayed as a youth astride or sitting side-saddle atop a reclining mythical beast, holding a conch in his hands and dressed in trousers and a cape and wearing a tiara from which two objects, like insect feelers, project upwards.
Originally from Taoism, he is regarded as a god who resides at Mount Tai and judges what realm of Saṃsāra a person will be reborn in.
Originally from Taoism, he is regarded as the god of thunder as well as a punisher of evil-doers who is feared as being particularly merciless towards those who oppress widows and orphans and those who kidnap children.
