水陸畫「天龍八部諸神眾」

天龍八部是佛經中常見的“護法神”，其主要職責是護衛佛法免受妖魔的侵襲和打擾，維護佛教教義的完整性。因以天部和龍部為首領，故統稱為「天龍八部」。據《舍利弗問經》等載，天龍八部為：一天眾、二龍眾、三夜叉、四幹闥婆（香神或樂神）、五阿修羅、六迦樓羅（金翅鳥） 、七緊那羅（歌神）、八摩睺羅迦（大蟒）。此畫雖名天龍八部，畫面中只有五部眾，俱作武將裝束，怒目圓睜、手持武器，氣勢雄壯。

The Eight Classes of Celestial Dragons are guardian deities commonly mentioned in Buddhist scriptures. Their primary duty is to protect the Dharma from the intrusion and disturbance of malevolent forces, ensuring the integrity of Buddhist doctrines. The term also translates to "Celestial Dragons of Eight Divisions," where they are led by both celestial beings and dragons.

According to texts such as the "Śāriputra’s Inquiry Sutra," the Eight Legions include:

1. Heavenly Beings

2. Dragons

3. Yakṣhas

4. Gandharvas or celestial musicians

5. Asuras

6. Kinnaras or celestial singers

7. Garudas or mythical birds

8. Mahoragas or great serpents

In this piece, although the term mentions eight classes, the depiction includes only five of these groups. They are portrayed in warrior attire, with fierce expressions, wielding weapons, and emanating a powerful and majestic presence.

水陸法會設壇齋筵，恭請十方法界一切佛、菩薩、羅漢、金剛密跡、衛法神王、天龍八部等聖眾。它的意義是邀請十方法界一切聖眾光臨法會，接受甘露法食，為被超度的亡靈增壽升天。 婆羅門是古印度的第一種姓，為奉事大梵天而修淨行的一族。衛法神王是捍衛佛教的護法之一。

In the Water and Land Dharma Assembly, an altar is set up with offerings, respectfully inviting all Buddhas, Bodhisattvas, Arhats, Vajra Protectors, Guardian Deities, Heavenly Dragons, and other sacred beings from the ten Dharma Realms. The significance of this ritual is to invite all sacred beings from the ten Dharma Realms to grace the Dharma Assembly, receive the nectar of the Dharma, and bestow blessings, longevity, and liberation of the deceased.

Brahmins originally denoted the first caste in ancient India, a lineage devoted to serving the Great Brahma and practicing pure conduct. Guardian Deity Kings are protectors of Buddhism, playing a role in defending the teachings and safeguarding them from adversarial forces.

天藏菩薩即大梵天。 「梵」是清淨的意思，為離淫欲之色界諸天的通名，今叫其中之初禪天主為大梵天。 《大乘大集地藏十輪經》中說：「爾時會中有大梵天名曰天藏。久殖善根住第十地具諸菩薩摩訶薩德。」畫面正中繪天藏菩薩，背光普照，妙相莊嚴，站立於兩朵背蓮之上。

Heavenly Treasury Bodhisattva is also known as Mahabrahma. 'Brahma' means purity, referring to the common name for the celestial realms free from the desire for sensual pleasures. Nowadays, the primary deity in the first jhana heaven is called Mahabrahma. In the 'Sutra of the Great Collection of the Ten Wheels of Ksitigarbha Bodhisattva,' it is mentioned: 'At that time, in the assembly, there was a celestial being named Celestial Treasury. Having cultivated good roots for a long time, residing on the Tenth Ground, he possesses various qualities of a bodhisattva.' The painting depicts the Celestial Treasury Bodhisattva in the center, with radiant light shining, adorned with wonderful form, and standing on two lotus flowers."

佛教將眾生輪迴的世界稱為三界：欲界、色界、無色界。欲界即有淫慾和食慾的眾生所住的世界；色界位於欲界之上，生於此界之諸天，遠離食、色之欲，但還未脫離質礙之身；無色界在色界之上，無色就是沒有質礙，即超越了物質世界的束縛所得到的自由狀態，無色界共有四空天，分別是空無邊處天、識無邊處天、無所有處天、非想非非想處天，此界諸天無色相，僅有微妙之意識存在，指超離色法繫縛的四種境界。

In Buddhism, the cycle of existence for sentient beings is referred to as the three realms: the desire realm, the form realm, and the formless realm. The desire realm is where beings with sensual and food desires reside. The form realm is situated above the desire realm, and the beings born in this realm are far from the desires for food and sensual pleasures but have not yet transcended the physical body's constraints.

The formless realm is above the form realm and is characterized by the absence of material obstacles. It represents a state of freedom obtained by transcending the constraints of the material world. The formless realm consists of four realms known as the Four Formless Realms. They are: Realm of Limitless Space,  Realm of Limitless Consciousness, Realm of Nothingness, and the Realm of Neither Perception nor Non-Perception.

In these formless realms, beings do not have physical form, and only subtle consciousness exists. It signifies a state of transcending the bondage of the material world and the four form realms.

色界在欲界之上，此界諸天有色相，無男女諸欲。四禪天指修習四禪定所得報果的色界，或成為色界天中的有情天人。 非想非非想處天屬無色界四天中禪定的最高境界，至極滑妙，已無粗想；是所有世間禪定中最細密、最微妙的境界，也是世界存在的最終感受，可以說是禪定的巔峰。

 大梵天王，其中的「梵」是「清淨」的意思，為離淫欲之色界諸天的通名，今叫其中初禪之王為大梵天王。

The four dhyānas of the form realm, the great Brahmā heavens, transcending the realm of desire, are inhabited by heavenly beings with form and without gender desires. The term 'four dhyānas' refers to the realms attained through the practice of the four meditative concentrations and the corresponding karmic results, which is also inhabited by sentient beings.

The realm of neither perception nor non-perception is the highest state of the formless realm, one of the four formless realms where the meditative concentration has reached the pinnacle, characterized by extreme subtlety and the absence of rough thoughts. It is the most refined and wondrous state among all worldly meditative concentrations.

The word 'Brahmā in The Great Brahmā Heaven signifies purity. It is a general term for the heavens beyond the sensual realm that are free from sensual desires. The ruler of the first dhyāna within this realm is referred to as the Great Brahmā King.

大梵天屬色界十八天之一，位於色界初禪天之第三天。初禪天之王為大梵天。 無色界即超越物質之世界，厭離物質之色想而修四無色定者死後所生之天界。在色界之上，此界諸天無色相，僅有微妙之意識存在。

The Great Brahmā Heaven is one of the eighteen heavens in the form realm, positioned as the third heaven within the initial dhyāna of the form realm. The ruler of the initial dhyāna heaven is the Great Brahmā Heaven King.

The formless realm is a world beyond material existence, where those who cultivate the four formless meditative concentrations, detaching from material thoughts, are reborn after death. Beyond the form realm, the heavens in this realm lack material form, with only subtle consciousness existing.

大梵天屬色界十八天之一，位於色界初禪天之第三天。初禪天之王力大梵天。在古印度教中大梵天是宇宙萬物的創造神，地位相當於中國神話中開天闢地的盤古。

The Great Brahmā is one of the eighteen heavens in the form realm, situated at the third heaven within the initial dhyāna. The ruler of the initial dhyāna heaven is the Great Brahmā Heaven King. In ancient Hinduism, Great Brahmā is the creator god of the universe, holding a position equivalent to the Chinese mythological figure Pangu, who opened the heavens and the earth.

忉利天，為欲界六天中的第二重天，位於須彌山頂，因帝釋天居住於中央的善見城，所以又名帝釋天。四方各有八城由其卷屬天眾居住，共有三十三天。帝釋天為三十三天之主，居於忉利天。 《地藏菩薩本願經》中描述的就是佛陀上升到忉利天為母親摩耶夫人說法。

The Trāyastriṃśa Heaven, also known as the Tāvatiṃsa Heaven, is the second level of the six heavens of  the Desire Realm. It is situated at the top of Mount Sumeru. It is called the Trāyastriṃśa Heaven because Emperor Śakra resides in the central city called Śuddhāvāsa. There are eight sub-cities in each of the four directions where various celestial beings dwell, making a total of thirty-three heavens. Emperor Śakra is the ruler of the thirty-three heavens and resides in the Trāyastriṃśa Heaven. In the "Sūtra of the Fundamental Vows of Kṣitigarbha Bodhisattva," it is described how the Buddha ascended to the Trāyastriṃśa Heaven to deliver teachings to his mother, Queen Māyā.

欲界為三界之一。欲就是慾望，即需求。生活在欲界這個層次的人有情，有強烈的淫欲、食慾等慾望，所以這個世界就叫欲界。畫中十二人即欲界十二天主，俱頭戴五梁冠，身穿袍服，足登雲履，雙手執圭，均心態虔誠、氣度非凡。他們雖有慾望但是沒有諸不淨。

The realm of desire is one of the Three Realms. 'Desire' refers to various cravings and needs. Beings in the realm of desire have strong desires such as sensual and appetite desires, hence the name 'realm of desire.' The twelve celestial beings depicted in the painting are the rulers of the twelve heavens in the realm of desire. They all wear crowns with five points, don robes, step on cloud shoes, hold ritual implements, and exhibit a demeanor of devoutness and extraordinary grace. Despite having desires, they are free from impurities.

北方護世大藥叉主多聞天王、南方護世鳩槃茶主增長天王、西方護世大龍王主廣目天王、東方護世乾闥婆主持國天王 Four Heavenly Kings  

佛教認為，在須彌山周圍鹹海中有四大洲，分別為東勝神洲、西牛賀洲、南贍洲部和北俱蘆洲，分別住著四大天王，各護一部洲。持國天王手持琵琶，負責守護東神身洲，所以又名東方天王；增長天王手持寶劍，負責守護南贍部洲，所以稱之為南方天王；多聞天王手持寶塔負責守護北俱蘆洲，所以稱為北方天王；廣目天王負責守護西牛賀洲，所以稱為西方天王。

In Buddhism, it is believed that around Mount Sumeru, there are four continents in the surrounding ocean, namely, East Purvavideha, West Jambudvīpa, South Aparagodānīya, and North Uttarakuru. Each continent is guarded by one of the Four Heavenly Kings. 

Dhṛtarāṣṭra, the Guardian of the East, is the ruler of Sudarśana; Virūḍhaka, the Guardian of the South, is the ruler of Virūpākṣa; Virūpākṣa, the Guardian of the West, is the ruler of Vaiśravaṇa; Vaiśravaṇa, the Guardian of the North, is the ruler of Dhṛtarāṣṭra. 

Each of these Heavenly Kings is responsible for protecting one of the continents. For example, Dhṛtarāṣṭra holds a lute and guards the Eastern Purvavideha, hence known as the Eastern Heavenly King. Virūpākṣa wields a precious sword and guards the Southern Aparagodānīya, thus referred to as the Southern Heavenly King. Kubera, or Vaiśravaṇa, guards the Western Jambudvīpa, earning the title of the Western Heavenly King. Lastly, Virūḍhaka guards the Northern Uttarakuru, making him the Northern Heavenly King.

威德菩薩，有伏惡之勢，謂之大威；有護善之功，謂之大德。

The Bodhisattva Mahāvīra, possesses the power to suppress evil, known as 'great wrath,' and the virtue to protect goodness, known as 'great virtue.

《後漢書》謂：「天有紫微宮，是上帝之所居也。」所以後來皇帝居住的地方稱為紫禁城。道教認為，北辰是永久不動的星，位於上天的最中間，位置最高，最為尊貴，是“眾星之主”，“眾神之本”，因此在中國古代民間對其極為尊崇。佛教在漢化過程中靈活變通、兼容並蓄，故在水陸畫中將這位深受尊敬、執掌自然界的天神請進上堂。

The 'Book of the Later Han' states: 'Heaven has the Purple Palace, which is where the Supreme Deity resides.' This is why the later emperors' residence was called the Purple Forbidden City. In Taoism, the North Star is considered a permanently fixed star, located in the center of the celestial sphere, the highest and most esteemed position, known as the 'master of the stars' and the 'origin of the gods.' Therefore, in ancient Chinese folk beliefs, it was highly revered. In the process of Sinicization, Buddhism adapted flexibly, embracing and incorporating various beliefs. Hence, in Chinese Buddhist art, this highly respected celestial deity, who governs the natural world, is often depicted in water and land paintings.

畫中頭戴冕流、手捧圭的兩位天子，紅衣帝王為日宮天子，白衣帝王為月宮天子。日宮天子主管日間照明利於百物生長之事；月宮天子主管從夜到晨清涼照夜之事。

The painting depicts the rulers of the stars and constellations: the Moon Palace Celestial Lord, who brings coolness and illuminates the night, and the Sun Palace Celestial Lord, who brings clarity and light during the day. 

The two celestial lords, one in a red robe and the other in a white robe, wearing crowns and holding ritual implements, represent the rulers of the Sun Palace and Moon Palace, respectively. The Sun Palace Celestial Lord oversees the illumination during the day, benefiting the growth of all living things. The Moon Palace Celestial Lord is responsible for bringing coolness and illumination during the night until dawn.

太乙為道教人物，是太乙救苦天尊的諸化身，是道教中拯救苦難、超度地獄鬼魂的天神。太乙有二說，一說力天之尊神，即青華大帝；一說為天神，《天文大象賦》說：「太乙一星，天帝之臣也，主使十六龍，知風雨、水旱、兵革、飢荒、疾疫。”

The various deities of Taiyi are figures in Daoism. Taiyi is considered the many incarnations of Taiyi Jiuku Tianzun, a celestial being in Daoism dedicated to saving the suffering. Taiyi is known for rescuing those in distress and providing liberation to souls in the hell realm. There are two interpretations of Taiyi: one identifies Taiyi as the respected deity Great Emperor Qinghua, and the other sees Taiyi as a celestial deity. According to the text "Tianwen Daxiang Fu," it mentions, 'Taiyi is a star, a servant of the Heavenly Emperor, commanding sixteen dragons, with knowledge of wind, rain, floods, droughts, wars, famines, and diseases.'"

五方五帝是指五個方位的五位天帝。據《河圖》載，五方五帝為「東方蒼帝，為青龍；南方赤帝，為朱雀；西方白帝，為白虎；北方黑帝，為玄武；中央黃帝，為麒麟。」另說五方五帝為早期道教尊奉的東、南、西、北、中五個方位的五位天神：東方木帝、南方火帝、西方金帝、北方水帝、中央土帝。而此畫為六帝，筆者認為最中央帝王為玉皇大帝，被五方五帝所環繞。

The Five Emperors of the Five Directions refer to five celestial rulers associated with the five cardinal directions. According to the "He Tu," the Five Emperors of the Five Directions are described as follows: 'The Eastern Azure Emperor, represented by the Azure Dragon; the Southern Vermilion Emperor, represented by the Vermilion Bird; the Western White Emperor, represented by the White Tiger; the Northern Black Emperor, represented by the Black Tortoise; and the Central Yellow Emperor, represented by the Qilin.' Another interpretation of the Five Emperors associates them with the early Daoist reverence of five celestial deities in the east, south, west, north, and center: the Eastern Wood Emperor, Southern Fire Emperor, Western Metal Emperor, Northern Water Emperor, and Central Earth Emperor. In this painting, there are six emperors, and the central emperor is believed to be the Jade Emperor, surrounded by the Five Emperors of the Five Directions.

中国道教以金、木、水、火、土称五星君，东方木德真君主发生万物；南方火德真君主长养万物；西方金德真君主就敛万物；北方水德真君主通利万物；中央土德真君主四时广育万类。六星均为道教中高照的吉星。此画左方为太阳神，头戴五梁冠，长须执圭；后为木星（岁星），衣冠相似；其下土星（镇星），为隐士式老翁；火星（荧惑）竖发怒目、手执长戟，现凶猛相；二女为金星（太白）和水星（辰星），柳眉秀目，面相丰圆，罗绮被体。

The True Lords of the Sun, Jupiter, Mars, Venus, Mercury, and Saturn are revered in Chinese Daoism as the Lords of the Five Stars. The Wood Star Lord in the east governs the generation of all phenomena; the Fire Star Lord in the south nurtures and sustains all phenomena; the Metal Star Lord in the west governs the harvesting of all phenomena; the Water Star Lord in the north governs the circulation of all phenomena; and the Earth Star Lord in the center promotes the broad cultivation of all kinds throughout the four seasons. All six stars are highly revered in Daoism.

In this painting, on the left side is the Sun Deity, wearing a crown with five points, having long whiskers, and holding a ritual implement; behind is the Wood Star (Jupiter), similarly attired; below is the Earth Star (Saturn), portrayed as a reclusive old man; the Fire Star (Mars) stands with an angry expression, wielding a long spear in a fierce manner; the two female figures represent the Metal Star (Venus) and the Water Star (Mercury), characterized by delicate features with rounded faces, adorned with luxurious clothing.

太陰即月神；羅喉、計都為二星名，逆日月而行，故稱蝕神；紫氣、月孛也為二星名，順日月而行。

畫中下層三神，左方一將全副武裝鎧甲披身者為太陰，中間老將為羅睺，右方持劍一將為計都；上層四神為紫氣、月孛及其他星君，為順日月而行的星君。

Taiyin refers to the Moon Deity. Luo Hou and Ji Du are two constellations that move against the sun and moon, hence known as the deities of eclipses. Zi Qi and Yue Bo are two constellations that move with the sun and moon. In the lower layer of the painting, the figure on the left, fully armed and armored, represents Taiyin (Moon Deity). In the center, the elderly figure is Luo Hou, and on the right, the figure holding a sword is Ji Du. In the upper layer, there are four deities, including Zi Qi, Yue Bo, and other star deities who move with the sun and moon.

星座十二宮為唐開元年間從西域傳人的西方黃道十二宮，西洋名為白羊、金牛、雙子、巨蟹、處女、天秤、天蠍、人馬、磨羯、寶瓶、雙魚。道教對十二宮進行神格化，成十二宮神。畫中諸神身份，以手中所持之物可表明。

The twelve constellations are the twelve signs of the Western zodiac introduced to China during the Tang Kaiyuan era by travelers from the Western Regions. In Western astrology, these are known as Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.

In Daoism, these twelve constellations are deified as the Twelve Palace Gods. The painting represents the identities of these deities through the objects they hold in their hands.

此畫與第55幅畫同為黃道十二宮。右方一人牽一馬，一人持一秤，為天馬、天秤；左方兩女為雙女；雙魚為一有須男子手捧一盤，盤內有雙魚；一披髮持劍青年頭上飾有羊頭，當為牡羊；獅子神則繪於第55 幅畫。

This painting, like the 55th painting, depicts the Twelve Palaces of the Zodiac. On the right, there is a person leading a horse and another holding a balance, representing the constellations Sagittarius and Libra. On the left, two female figures represent the constellation Gemini. The figure holding a plate with two fish is Pisces. A young man with flowing hair, holding a sword and adorned with a ram's head, represents the constellation Aries. The deity of Leo is depicted in the 55th painting.

我國自殷商以來，即以干支紀日，但以十二相屬人，則盛行於南北朝後。用十二種動物分別配屬十二地支，即子鼠、丑牛、寅虎、卯兔、辰龍、巳蛇、午馬、未羊、申猴、酉雞、戌狗、亥豬。道家對其神格化後，即為十二元神星君。 此畫中六神君皆為男相，其中三神君手捧與其相配的屬相鼠、兔、蛇，為子、卯、巳元神君，最上方仰望飛龍者為辰元神君，立於牛、虎旁的一老一少為丑、寅元神君形象。

Since the Yin and Shang dynasties in China, the system of using the Heavenly Stems and Earthly Branches to record days has been in use. However, the association of the twelve animals with the Earthly Branches, such as Rat for Zi, Ox for Chou, Tiger for Yin, Rabbit for Mao, Dragon for Chen, Snake for Si, Horse for Wu, Goat for Wei, Monkey for Shen, Rooster for You, Dog for Xu, and Pig for Hai, became popular after the Southern and Northern Dynasties. In Daoism, these animals are deified as the Twelve Elemental Deities.

In this painting, six Elemental Deities are depicted, all in male form. Three of them hold animals associated with their corresponding Earthly Branches – Rat, Rabbit, and Snake – representing the Elemental Spirit Lords of Zi, Mao, and Si. The figure at the top looking up at the flying dragon represents the Elemental Spirit Lord of Chen. Standing next to the Ox and Tiger are an old and a young figure, representing the Elemental Spirit Lords of Chou and Yin.

此畫法與第57幅畫面相似，也畫六位神星君。他們個個仙風道骨，相貌、神態奇異，服飾圖案富麗，除兩神星君抱捧雞、猴外，其餘四君手持笏，馬、羊、狗、豬都隨立於旁，代表各其星君名號。

This painting shares a similar artistic style with the 57th painting and depicts six Elemental Spirit Lords of the Zodiac. Each deity possesses an ethereal and Daoist demeanor, with unique and peculiar appearances. Their attire is adorned with elaborate patterns. Except for two Elemental Spirit Lords holding a rooster and a monkey, the other four lords hold ritual tablets (笏). Depictions of a horse, a goat, a dog, and a pig stand nearby, representing the respective names of the Elemental Spirit Lords of Wu, Wei, Shen, and You.

二十八星宿是中國古代天文學的重大創造，將連續通過南中天的星分為二十八群。這組二十八宿畫共分四幅，各以一個字來命名：角、亢、氐、房、心、尾、箕、鬥、牛、女等。我國古代把黃道的恆星分成二十八個星座，四方各有七宿。這些星宿一般以動物為代表，此畫為東方七宿，即角蛟、亢龍、氐貉、房兔、心狐、尾虎、箕豹。人物中有老有少有文有武，各種動物或抱在懷中或立於身旁。

The Twenty-Eight Constellations are a significant creation in ancient Chinese astronomy, dividing the stars that pass through the southern meridian into twenty-eight groups. This set of twenty-eight constellations is divided into four paintings, each named after one character: Jiao (Horn), Kang (Neck), Di (Root), Fang (Room), Xin (Heart), Wei (Tail), Ji (Winnowing Basket), Dou (Dipper), Niu (Ox), Nu (Girl), and others. In ancient China, the fixed stars along the ecliptic were divided into twenty-eight constellations, with seven constellations in each direction. These constellations are generally represented by animals. This painting represents the seven constellations of the East, namely Jiao (Serpent), Kang (Dragon), Di (Raccoon), Fang (Rabbit), Xin (Fox), Wei (Tiger), and Ji (Leopard). The figures in the painting include both old and young, scholarly and martial, with various animals either cradled in their arms or standing beside them.

此畫為二十八宿第二幅畫—北方七宿，即斗獬、牛牛、女蝠、虛鼠、危燕、室豬、壁貐。畫六男一女，六男俱長袍廣袖，或執圭或抱持動物，神態、姿勢各異；一女長裙曳地、珠寶盈衣，意態瀟酒，側身回眸，別具風姿。

This painting is the second of the four paintings depicting the Twenty-Eight Constellations – the seven constellations of the North with their representing animals, namely Dou (Xiezhi), Niu (Ox), Nu (Bat), Xu (Rat), Wei (Sparrow), Shi (Pig), and Bi (Yu). The painting features six male figures and one female figure. The six males wear long robes with wide sleeves, holding ritual implements or cradling animals, each displaying different postures and expressions. The female figure wears a long skirt trailing on the ground, adorned with jewelry, and carries an air of grace and elegance. She turns to the side with a captivating gaze, exhibiting a distinct charm.

此畫為二十八宿第三幅畫—西方七宿，即奎狼、婁狗、胃雉、昴雞、畢鳥、觜猴、參猿。畫七男像，個個豐神飄灑、器宇軒昂，手持兵器或朝板，立於雲霧之中；動物或立於人掌中或倚人肩，尤以猿猴嬉戲相望，神態宛然。

This painting is the third of the Four Paintings of the Twenty-Eight Constellations, representing the seven constellations of the West and their respective animal representations: Kui (wolf), Lou (dog), Wei (phesant), Mao (rooster), Bi (bird), Zui (monkey), and Shen (ape). The painting depicts seven male figures, each exuding a majestic and noble demeanor, holding weapons or tablets, standing amidst clouds and mist. Animals are portrayed either standing in the hands of the figures or leaning on their shoulders, with particular emphasis on the playful interaction between the monkey and ape, creating a vivid and lively scene.

此畫為二十八宿第四幅畫—南方七宿，即井犴、鬼羊、柳獐、星馬、張鹿、翼蛇、轸蚓。畫中七位星君均內男相，似玉樹臨風，英姿煥發，手持各式法器；馬、羊在右，鹿、獐在左，中間下方一物似龍，頭上長一角，角上又分兩枝，濃眉大嘴短須，此物可能是「犴」。

This painting is the fourth of the Four Paintings of the Twenty-Eight Constellations, representing the seven constellations of the South and their respective animals: Jing (mystical dragon), Gui (goat), Liu (roe deer), Xing (horse), Zhang (deer), Yi (snake), and Zhen (worm). The seven deity figures in the painting all have a masculine and handsome appearance, exuding a vibrant and heroic demeanor. Each holds various ritual implements. On the right side are the horse and goat, while on the left are the deer and roe deer. In the center, below, there is a creature resembling a dragon, with a horn on its head splitting into two branches, thick eyebrows, a large mouth, and short whiskers. This creature is likely the representation of 'Jing.'

道教認為，北斗是九天之精魂、九地之靈魂、九星之妙象、九州之威神。北斗在天居天之中，為天之樞紐，斡運四時。 此畫共繪九人，分兩層。下層七少年，皆著道士裝，披髮執圭，為北斗七星，依序為天樞星、天璇星、天璣星、天權星、玉衡星、 閔陽星、搖光星；上層兩位執圭老人，分別為左輔星君（洞明星）、右弼星君（隱元星）。

In Daoism, the Big Dipper is considered the essence of the nine heavens, the spirit of the nine earths, the marvelous image of the nine stars, and the divine power of the nine regions. The Big Dipper, residing in the celestial realm, serves as the pivot of the heavens, guiding the cycles of the four seasons.

This painting depicts nine figures in two layers. The lower layer features seven young men, all dressed as Daoist priests with disheveled hair, holding ritual tablets. They represent the seven stars of the Big Dipper, in the following order: Tian Shu (Heaven Pivot), Tian Xuan (Heaven Xuan), Tian Ji (Heaven Girdle), Tian Quan (Heaven Balance), Yu Heng (Jade Scales), Kai Yang (Open Light), and Yao Guang (Shaking Light). The upper layer includes two elderly figures holding ritual tablets, representing the Left Fu Star (Dong Ming Star) and the Right Bi Star (Yin Yuan Star).

此畫為概括天上一切星宿之作。畫中七人俱作武士裝，手持各式兵器，神態有憤怒狀、有驚恐狀、有沉默狀，服飾自然而得體、飄帶瀟酒而飛揚、腰帶新穎而講究，七人排列參差有致，畫面內涵豐富、層次感強。

This painting is a comprehensive representation of all the celestial constellations. The seven figures in the painting are all dressed as warriors, wielding various weapons. Their expressions range from anger to fear, and some remain silent. The attire is natural and elegant, with flowing ribbons adding a sense of grace. The belts are innovative and refined. The arrangement of the seven figures is asymmetrical, creating a rich and layered composition with a strong sense of depth.

匡野四將為四方大將，即東方樂欲大將、南方檀帝大將、西方善現大將、北方散脂大將。 四將各有五百部屬，率二十八部天神守護佛法。 畫中四將俱戴盔披甲，手執兵器，飄帶飛揚，怒目圓睜，呈威風凜凜的勇猛之姿。

The Four Generals of Kuangye are the great generals representing the four cardinal directions. They are the Eastern General Le Yu, Southern General Tan Di, Western General Shan Xian, and Northern General San Zhi. Each of the four generals commands five hundred subordinates and leads twenty-eight groups of celestial deities to protect the Buddhist teachings. In the painting, the four generals are depicted wearing helmets and armor, wielding weapons, with flowing ribbons, fierce expressions, and a majestic and valiant posture.

三官大帝為道教供奉之神，是中國古代先民對天、地、水的自然崇拜王被道教神格化後形成的神仙信仰。 天官賜福，地官赦罪，水官解厄，故稱三官。 畫中前列三人為天、地、水三官形象，他們頭戴五梁冠，手持圭，氣度非凡；後三人為待從，形象威武，各撐一頂傘蓋，彩帶隨風飄揚。

The Three Officials of Heaven, Earth, and Water, also known as the Three Official Grand Deities, are deities revered in Daoism. They originated from the ancient Chinese  natural worship of heaven, earth, and water, which later became deified in Daoist beliefs. The Heavenly Official bestows blessings, the Earthly Official pardons sins, and the Water Official dispels calamities, hence the name Three Officials. In the painting, the front row depicts the images of the Three Officials of Heaven, Earth, and Water. They wear crowns with five beams, hold ritual tablets, and exude extraordinary grace. The three figures behind them are attendants, displaying a powerful presence and each holding a canopy umbrella, with colorful ribbons fluttering in the wind."

道教中北極紫微大帝有四將護衛，亦稱“北極四聖真君”，即天蓬大元帥真君、天猷副元帥真君、翊聖保德儲慶真君、真武靈應佑聖真君 。 畫中上方為天蓬和天猷，天蓬元帥是四聖之首，手捧帥印，紫氣巍巍、雄風獵獵；天猷副元帥現四臂持法器怒發沖天之威容。 下方為玄武和翊聖真君，玄武即真武，後來又升格為玄武大帝、真武大帝，成與紫微大帝同格的大神；翊聖元帥，為人祛殄驅怪，靈驗不可勝紀。

In Daoism, the Northern Pole Star Great Emperor is guarded by four generals, also known as the 'Four Holy Lords of the Northern Pole.' They are General Tian Peng, Vice General Tian You, Guardian of Holiness and Virtue Yi Sheng, and True Martial Spirit Assisting the Saint Xuan Wu. In the painting, the upper part features Tian Peng and Tian You. General Tian Peng is the chief among the Four Holy Ones, holding the General’s Seal, with majestic energy and a powerful and imposing presence. Vice General Tian You is depicted with four arms, holding ritual implements, emanating a formidable and awe-inspiring aura. The lower part depicts Xuan Wu and Yi Sheng. Xuan Wu, also known as True Martial, later became elevated to the status of Xuan Wu Great Emperor and True Martial Great Emperor, attaining a divine status equivalent to the Northern Pole Star Great Emperor. Yi Sheng, is renowned for dispelling evil and has miraculous powers beyond measure.

畫分兩層，下層左方畫兩位高官，頭戴展翅官帽，身著長袍，執圭，為天曹府君和天曹掌祿，呈秉公執法、剛正無私相；後有兩副官捧 卷恭敬侍立，旁為短衣挎包隨從。 上層五人頭戴垂翅幞頭，穿長袍皂靴，當為判官，掌管著所管轄的生死薄，雖面目猙獰而意態自然。

The painting is divided into two layers. In the lower left corner, there are two high-ranking officials wearing winged official hats, long robes, and holding ritual tablets. They are Tian Cao Fu Jun (Lord of the Heavenly Bureaucracy) and Tian Cao Zhang Lu (Controller of Heavenly Wealth). They present an image of upholding justice, impartiality, and a commitment to the law. Behind them, two subordinate officials respectfully hold scrolls while standing by, accompanied by attendants in short garments with bags.

The upper layer features five individuals wearing winged headpieces and long robes with black boots. They are likely judges, responsible for overseeing the life and death records. Despite their fierce appearances, their expressions appear natural.

阿修羅為梵語音譯，意為“無端”，為天龍八部之一。 佛教的護法神，以好鬥著稱。 阿修羅亦為六道眾生之一，男的極醜陋，女的極美麗。 阿修羅王常常率部眾和帝釋戰鬥，因為阿修羅有美女而無美食，帝釋有美食而無美女，互相嫉妒戰爭不斷，總以阿修羅王敗而告終。

Asura, transliterated from Sanskrit, means 'non-ending and is one of the eight classes of celestial beings in Buddhism. Asura is known for their combative nature and is considered a protector in Buddhist traditions. Asura is also one of the six realms of existence, with male Asuras being extremely ugly and female Asuras being exceptionally beautiful. Asura Kings are often depicted leading their troops in battles against the celestial beings led by  Śakra. The conflicts arise from the Asuras lacking delicious food but are accompanied beautiful women, while the deities have the opposite. These battles typically end with the defeat of the Asura Kings.

功曹本是漢 官更的名稱，後來被運用到道教的神話中，作為玉皇大帝的下屬。 他們的主要任務是記錄人和神的功績，報告給玉帝。 四值功營分別是年神、月神、日神、時神。 據載，道士們所有的祈禱文在焚燒後，就是由功曹呈送給各位大神的。 所以，在各種道教儀式和宗教場合中，他們都是重要的人物。

Originally, 'Gong Cao' was a title in the Han Dynasty's bureaucracy, but it later found its way into Daoist mythology as subordinates to the Jade Emperor. Their main responsibility is to record the merits and deeds of both humans and gods and report them to the Jade Emperor. The Four Direct Officers are associated with the realms of year, month, day, and hour. It is said that all the prayer texts burned by Taoists are presented to the various deities by these officers. Hence, they play significant roles in various Daoist rituals and religious occasions.

據《鬼子母經》記載，鬼子母神即訶利帝母，原為一惡神，自己有五百孩子，但天天偷搶他人的子女充飢。 釋迦文佛聞此事，趁其外出之際，藏匿她一名兒女。 鬼子母回來後遍尋不獲，心急如焚，最後只好求助釋迎文佛。 釋迦文佛勸她說，你有五百子女，尚且憐愛一子，何況其他人僅有一兩個子女，你還忍心食之。 鬼子母幡然悔悟痛改前非，成為了守護幼兒的慈悲女神。

According to the "Hariti Sutra," Guizimu, also known as Hariti, was originally an evil deity with five hundred children. However, she would steal other people's children every day to satisfy her hunger. Upon hearing about this, Shakyamuni Buddha took advantage of her absence and hid one of her children. When Hariti returned and couldn't find the child, she became frantic and sought help from Shakyamuni Buddha. The Buddha advised her, saying that she has five hundred children, and if she can love and cherish one, why would she harm others whom have much fewer children? Hariti, realizing her mistake, repented and transformed into a compassionate goddess protecting young children.

訶利帝母即鬼子母，因得釋迎勸說，由惡神轉變為善神，為佛教護法神二十諸天之一。 畫面左側貴婦人為訶利帝母，兩側為待女；隨後七人為大羅剎諸神形象，羅剎原是惡神，被佛教感悟後變為佛教護法神。

Hariti, the Great Rakshasa Deity, also known as Guizimu, was originally an evil deity. However, upon being advised by Shakyamuni Buddha, she transformed from an evil deity to a benevolent one, becoming one of the twenty celestial protectors of Buddhism. In the painting, the noblewoman on the left represents Hariti, with attendants on either side. Behind her are seven figures depicting the Great Rakshasa Deities. Rakshasas were originally evil spirits but were transformed into protectors of Buddhism through Buddhist teachings.

大聖引路王菩薩，為接引佛阿彌陀佛的左脅侍觀世音菩薩所化。 西方極樂世界是佛教徒夢寐以求的世界，希望死後靈魂能跟著引路王菩薩脫離三界而足登極樂世界。

The Great Sage Guiding Bodhisattva is the manifestation of Avalokitesvara Bodhisattva, who assists in guiding devotees towards the Western Pure Land of Amitabha Buddha. The Western Pure Land is a sought-after realm in Buddhism, where practitioners aspire to transcend the cycle of rebirth after death and attain enlightenment in the company of the Guiding Bodhisattva.

八大金剛即八大明王。 明王是密宗中佛、菩薩的一種變化身，即教令輪身，是為教化眾生特別貪愚者而顯化的忿怒威猛相。 此畫分兩層繪八人，上層四明王為作法手勢，下層四明王手持金剛杵，八神眾都現將軍相。 金剛杵是古時候最好的武器，佛經上講，金剛杵堅固鋒利能破一切兵器，一切兵器不能破壞它。 八大金剛代表佛的旨意，懲惡揚善摧滅一切孽障。

The Eight Great Vajras (protectors) refer to the Eight Great Vidyarajas. Vidyarajas are a manifestation of Buddhas and Bodhisattvas in Esoteric Buddhism, representing wrathful and powerful forms used to subdue particularly stubborn or deluded beings. This painting is divided into two tiers, depicting eight figures. The upper tier features four Vidyarajas making mudras (hand gestures), while the lower tier depicts four Vidyarajas wielding vajra scepters. All eight deities are depicted with martial appearances. The vajra scepter is considered the best weapon in ancient times. In Buddhist scriptures, it is said that the vajra scepter is indestructible and can shatter all other weapons, while no weapon can damage it. The Eight Great Vajras symbolize the Buddha's intention to punish evil, promote goodness, and destroy all obstacles.

摩醯首羅即大自在天。 原為印度教三大主神之一－濕婆，她是毀滅神，與創造神梵天、保護神毘濕奴合為婆羅門教、印度教三大主神。 摩醯首羅居色界之頂，為大千世界之主，四頭八臀，每頭三隻眼，每手皆持法器，勝塞鳳釵，祖胸裸臂，胸垂瓔珞，金環 約腕，儼然為唐代美女形象，坐騎是一頭大白牛。 一男子執幡待側。 右方一中年男子，手持寶珠，為隨求天子。

Maheshvara, leader of the Shiri Devas, where one achieves one's aspirations, residing on top of the Form Realm as the leader of the assembly.

Maheshvara in Indian mythology, originally one of the three major deities in Hinduism—Shiva, she is the goddess of destruction. She, along with the creator god Brahma and the protector god Vishnu, constitutes the Trinity of Hinduism, the three major deities. Maheshvara resides at the top of the Form Realm, the master of the cosmos. With four heads and eight arms, each head has three eyes, and each hand holds a ritual object. Adorned with a victory-seizing phoenix hairpin, bare-breasted and bare-armed, with a necklace hanging from her neck and gold rings around her wrists, she appears like a Tang Dynasty beauty. She rides a large white bull. A man holds a banner beside her. On the right, a middle-aged man holds a treasure pearl, he is the Celestial Prince of the Seeker of Desires.

金剛為「金中最剛」之意，以喻堅圖、銳利、能摧毀一切之意。 金剛杵在佛教中為斷煩惱、斬惡魔的法器。 金剛密蹟則為護持佛法的夜叉神。 之所以稱為“密蹟”，是因其能聽到一切諸佛秘要密蹟之事。 畫中四位金剛大都束發怒目，執兵器，摩拳擦掌，作憤怒吶喊狀。

Vajra, meaning 'indestructible' or 'diamond,' symbolizes ultimate firmness, sharpness, and the power to destroy all obstacles. In Buddhism, the Vajra represents a weapon that cuts through ignorance and destroys evil forces. The Vajra staff is a ritual implement used in various Buddhist ceremonies. Guhyaka Vajrapāṇi also refers to a class of beings known as 'Yaksha' or celestial beings who serve to protect the Dharma. They are called 'Vajra Protectors' or 'Yaksha Protectors' because of their role in safeguarding the Buddhist teachings. Guhyaka Vajrapāṇi is known to have the ability to listen to the Buddhas’ most esoteric tracks. In the depicted artwork, the four Vajra Protectors are portrayed with fierce expressions, wielding weapons, and displaying an intense and wrathful demeanor.

畫中右方豎發怒目、長袍皂靴者即係散脂大將，又稱夜叉大將，是北方毗沙門天王的八大將之一，統領二十八部眾，巡行世間，獎善懲惡。 漢傳佛教寺院將散脂大將與金剛密跡塑成哼哈二將的形貌，密跡金剛白面善相，散脂大將紅面怒相。

畫面正中央武將系韋馱菩薩，居四大天王部下三十二大將之首，是佛教最著名的護法神。 漢傳佛教寺院立於天王殿彌勒背後，手持金剛杵的即為韋馱菩薩。 因他週統東、西、南三洲巡遊護法事宜，故又稱「三洲韋馱」。

On the right side of the painting stands the fierce-looking figure clad in long robes and black boots, known as Samjneya also known as the Yaksha General. He is one of the eight generals of Vaisravana and commands twenty-eight legions, patrolling the world to reward good deeds and punish evil. In Chinese Buddhism, Samjneya is often depicted alongside the Vajra Protectors Heng and Ha, with the Vajra Protector having a benevolent face and the Samjneya sporting a fierce expression.

In the center of the painting stands the martial figure of Skanda Bodhisattva, who leads the thirty-two generals under the Four Heavenly Kings, making him one of the most renowned Dharma protectors in Buddhism. In Chinese Buddhist temples, Skanda Bodhisattva is often depicted standing behind the Maitreya Buddha, wielding a Vajra staff. He is known as the "Skanda of the Three Continents" because he patrols the Eastern, Western, and Southern continents.

密號「內修金剛、願相金剛」。 因其能荷負眾生，如大地之能持萬物，故名持地菩薩。

The deity depicted in the painting is Dharanimdhara Bodhisattva, also known by the esoteric names "Inner Cultivation Vajra" and "Aspiration Vajra." The name "Dharanimdhara " translates to "Earth-Holding" or "Earth-Sustaining" Bodhisattva. Dharanimdhara Bodhisattva is associated with the ability to bear and support all sentient beings, analogous to the way the earth sustains myriad forms of life.

天后士聖母諸神為道教四御之末，俗稱後土娘娘，主學陰陽生育、萬物之美與山河之秀，是四禦中唯一的女性神。

The Heavenly Empress, the Earthly Holy Mother, and their retinue are among the Taoist Four Sovereigns. Commonly known as the Earth Mother, she presides over the principles of yin and yang, fertility, the beauty of all things, and the magnificence of mountains and rivers. She is the only female deity among the Four Sovereigns.

在《封神演義》中，黃飛虎被封為「東岳泰山天齊仁聖大帝」之職，另道教五嶽五帝之一。 總管天地人間貴賤與禍福，另主管幽冥地府十八重地獄。

In the novel "Fengshen Yanyi" (The Investiture of the Gods), Huang Feihu is appointed as the "East Peak Great Deity of Mount Tai, the Compassionate and Holy Emperor." He is also recognized as one of the Five Emperors of the Five Sacred Mountains in Taoism. He oversees matters of fortune and misfortune, as well as the eighteen layers of hell in the underworld.

此畫右方冕旒、袞袍，雙手持圭，為南嶽和中岳兩帝。 道家典籍載，南嶽司天化昭聖帝，頭戴八朗寶光玉冠，衣赤錦飛裙，乘赤霞飛輪；中岳中天大寧崇聖帝，頭戴中元黃晨玉冠，衣黃錦飛裙，披 玄黃文裘，乘黃饃飛輪，手把玄黃十二節。

The figure on the right in this painting, wearing a crown and ceremonial robe, holding a jade tablet, represents the Southern Peak and the Central Peak emperors. According to Daoist texts, the Southern Peak is personified as the Holy Emperor of Heavenly Transformation, adorned with an eight-spiked radiant jade crown, dressed in a flying red skirt, and riding on a red radiance flying wheel. The Central Peak is embodied as the Holy Emperor of Great Serenity in the Middle Heaven, wearing a mid-heaven yellow morning jade crown, a yellow flying skirt, and a black-yellow patterned fur robe, riding on a yellow-mottled flying wheel while holding a twelve-sectioned black-yellow tablet.

畫中西嶽和北岳三帝衣冠服飾均為冕流玉冠。 西嶽金天順聖帝，白錦飛裙，披素錦之裘，帶交靈素綏，北岳安天元聖帝，黑錦飛裙，披玄文明光之裘，帶交靈紫級。

In the painting, the emperors representing the Western Peak and the Northern Peak both wear coronation robes and jade crowns. The Western Peak's Holy Emperor of Golden Virtuousness is adorned in a white flying skirt and wears a fur robe of plain white silk. The Northern Peak's Holy Emperor of Heavenly Origin is clad in a black flying skirt and wears a fur robe adorned with dark patterns, and a purple-level jade belt.

娑竭羅為梵文音譯，意為鹹海，娑竭羅龍王即鹹海龍王。 娑竭羅龍王能興雲降雨，護衛法、保護人民，所住的宮殿七寶嚴飾，同天人的官殿一樣。

The painting depicts the Lord of Hidden Treasures holding various magical implements and being surrounded by a group of dragons. The Dragon King featured in the painting is known as Sagara-nagaraja, or the Dragon King of the Salty Sea. Sagara is renowned for his ability to raise clouds and bring rain, safeguard the Dharma, and protect the people. His palace, adorned with seven treasures, is as magnificent as celestial palaces.

畫中左為堅牢地神，意為此神有如大地之堅牢，又稱「大地女神」。 堅牢地神的功能是幫助土地上的一切植物出生和成長。

地神還有一著名功德，即在佛陀與魔王鬥法時，助了佛陀一臀之力，為佛陀成道福業作證，從而大敗魔王。

右為訶利帝喃，他是菩提樹神，佛教的護法神。 釋迦佛即是在菩提樹下悟道成佛的。 佛陀悟道期間，菩提樹神為他擋風遮雨，幫助佛陀成道，故菩提樹又稱「覺悟樹」、「成道樹」。

In the painting, on the left, we have Prthivi, also known as the "Goddess of the Earth." Prthivi symbolizes the solidity and stability of the earth and is responsible for aiding the growth of all plants and vegetation on the land.

Prthivi is renowned for her great merit, particularly for assisting the Buddha during his battle against the Demon King. She played a pivotal role in the Buddha's enlightenment by providing support and bearing witness to his righteous deeds, which ultimately led to the defeat of the Demon King.

On the right side of the painting is the deity known as Hariti, or the Bodhi Tree God, who is a guardian deity in Buddhism. It was under the Bodhi Tree that Siddhartha Gautama attained enlightenment to become the Buddha. During his enlightenment, the Bodhi Tree God shielded him from the elements, aiding him in his spiritual journey. Therefore, the Bodhi Tree is often referred to as the "Tree of Enlightenment" or the "Tree of Awakening."

摩利支天又名摩利支菩薩。 摩利支為梵文音譯，意為光焰。 佛教《摩利支天經》載：「有天名摩利支，有大神通自在之法。常行日前，日不見彼，彼能見日。」佛經稱摩利支天能救人離一切災厄。 漢傳佛教其形象為美麗女神形象，有三頭八臂，坐騎為野豬。

The painting portrays Marici, also known as Marici Bodhisattva. Marici is a Sanskrit term meaning "rays of light." In Buddhism, the Marici Bodhisattva is revered for her supernatural abilities and protective qualities. According to the Marici Bodhisattva Sutra, she has the power to travel before the sun, remaining unseen by it while being able to see the sun herself. Buddhist scriptures describe Marici Bodhisattva as capable of rescuing beings from all forms of calamities. In Chinese Buddhist iconography, Marici is depicted as a beautiful goddess with three heads and eight arms, often depicted riding a wild boar.

四海龍王為道教信奉的四大海神，稱東、南、西、北四海都有龍王管轄，其職責是管理海洋中的生靈，在人間司風管雨。 龍王能宜揚正法，普降甘森，普救眾生於炎旱乾渴中。

The Four Sea Dragon Kings are revered deities in Daoism, and they are believed to govern the four seas in the cardinal directions – East, South, West, and North. Their responsibilities include overseeing the beings in the oceans and controlling the winds and rains on Earth. The Dragon Kings are believed to have the ability to assist in upholding the Dharma, bringing abundant rainfall, and rescuing sentient beings from drought and thirst.

江、河、淮、濟古稱四瀆，是指長江、黃河、淮河和濟水。 此畫雖稱四瀆神，但實畫九神。 其他五神為東、南、正北、中五方龍王，他們是神話傳說中統領水族的王，掌管江河湖海、潮起潮落。

The "Jiang River, Yellow River, Huai River, and Ji River Crossing Deities" refer to the deities associated with the ancient names for four major rivers: the Yangtze River, Yellow River, Huai River, and Ji River. Although the title suggests four deities, the painting actually depicts nine deities. The additional five deities represent the dragon kings of the East, South, true North, and the central regions, each overseeing water-related domains, including rivers, lakes, and seas, managing tides, and embodying mythical aquatic leadership.

中國古代是個龍崇拜的時代。 先民認為，凡是四季有水的地方，都有龍神居住，所謂“水不在深，有龍則靈”，五湖百川均有龍神主宰。 這裡泛指陸地河湖龍神眾。

The Dragon Deities of the Five Lakes and Numerous Rivers refer to the ancient Chinese belief in dragon deities residing in various bodies of water. In ancient times, people believed that wherever there was water, there were dragon spirits. The saying "Water is not deep where there is no dragon" reflects the belief that dragons inhabited rivers and lakes. This painting symbolizes the dragon deities presiding over the rivers and lakes on the land.

這裡所指的是除大海、大河、大湖外，陂池井泉的小龍神。

The Dragon Deities of Ponds, Pools, Wells, and Springs refer to the small dragon deities believed to reside in ponds, pools, wells, and springs, in addition to the major bodies of water such as the sea, rivers, and lakes.

風雨雷電等自然現象，古人認為是神在支配，於是將這些現像神格化，產生了風伯、雨師、雷公、電母的崇拜。 畫中右上方一蛟龍狀人物及橫執旗幟之力士，象徵風伯；右下方幅巾廣袖之老者一手用碗持雨露，一手護禾苗系雨師，意雨露滋潤禾苗壯；左上方老婦 手持兩面明鑑照人的大圓鏡為電母；左下方一四臂張開，象首怒吼，鷹爪、龍尾之人為雷公。

The painting depicts the deification of natural phenomena, with specific representations for Wind, Rain, Lightning, and Thunder. In the top right, the dragon-shaped figure holding a flag symbolizes the Wind Deity. The elderly figure in the bottom right, with wide sleeves and holding a bowl for rain, represents the Rain Deity. The elderly woman in the top left, holding a large round mirror, symbolizes the Lightning Deity. Lastly, the figure in the bottom left, with four arms, open posture, and fierce features, represents the Thunder Deity.

此畫共繪八神。 右方一老者雙手持穀穗，是主作之神；其上方一持禾苗男子，寓意禾神；左旁郎中一手接丹，繫主醫藥之神；中間一力士雙手抱山子，寓意土地神， 古人認為土地神上管天下管地，當然也管五穀豐登，所以把土地神當為五穀神；後面四名戴盔披甲。 手持武器將士，為守護、保衛五穀豐登之神。

The painting depicts the deification of agriculture and medicine, specifically representing deities associated with the growth of seedlings, crops, diseases, medicine and the Five Grains. The elderly figure on the right holding grain ears symbolizes the deity in charge of seedlings. Above him, a man holding seedlings represents the deity related to crops. To the left, a figure holding medicinal herbs signifies the deity of medicine. In the center, a warrior figure carrying a small mountain symbolizes the Earth Deity, associated with the prosperity of the Five Grains. The four figures behind, wearing helmets and armor and holding weapons, represent guardian deities protecting the abundance of the Five Grains.

佛教在舉行重大法事活動期間，要求參加者守齋、護戒，以保持清淨之身心。

 齋，指正午以前依規定時間吃素餐；戒，指清規戒律，如戒殺生、戒男女房事等。 為防身心之過，均有龍神守齋、護戒，違者將會受到懲罰。

The painting illustrates the deities associated with protecting those observing dietary restrictions and upholding precepts during significant Buddhist rituals. In Buddhism, participants are required to maintain purity in body and mind by observing a vegetarian diet before noon and following precepts, such as abstaining from killing and refraining from sexual activity. The dragon deities depicted in the painting serve as guardians to ensure the proper observance of these practices, and individuals who violate the rules may face divine consequences.

三官大帝為天官、地官、水官，又稱“三元大帝”，是道教尊奉的三位天神。 天官名為上元一品賜福天官，每逢正月十五目即下人間，校定人之罪福，故稱天官賜福；地官名為中元二品赦罪地官，每 逢七月十五目即來人間，校戒罪福，為人赦罪；水官名為下元三品解厄水官，每逢十月十五目即來人間，為人消災。

The Three Officials are The Heavenly Official, Earth Official, and Water Official, also known as the Three Great Officials. These deities are revered in Daoism and are associated with the celestial administration of blessings, forgiveness, and relief from calamities. The Three Officials are the Heavenly Official who bestows blessings, the Earthly Official who grants pardons, and the Water Official who resolves calamities. They descend to the human realm during specific months (the fifteenth day of the first, seventh, and

畫中為一對龍神眷屬，均為保國護民的善神。 濟，為救助、接濟之意；順濟、安濟，均為撫民善舉。 畫中持圭王者為順濟龍王，持圭貴婦為安濟夫人，二神端凝、靜穆，服飾華麗。

The painting depicts the Dragon King of Shunji and the Lady of Anji. They are benevolent deities who protect the country and its people. "ji" means to assist and aid, while "Shunji" and "Anji" represent acts of kindness and assistance to the people. The figure holding a scepter represents the Dragon King of Shunji, while the noble lady holding a scepter represents the Lady of Anji. Both deities exude serenity and grace, adorned in magnificent attire.

太歲即木星。 太陰乃歲陰，繫虛位，僅為表示太歲的方位而設。 太歲與大煞均係凶神名。 畫中右方頭戴冕流冕旒執圭者係太歲天子；左方頭戴五梁冠身著紅袍者係大煞博士；博士身後穿綠袍雙手捧盒者係日遊神，即逐日遊蕩於各 方的凶神；畫正中戴盔披甲的武將係太陰，其餘諸人為衛士。 畫中顯然都是凶神惡煞，但他們形象並不豹獰，因為凶神是在特定的方位和時間相遇才相剋成兇，反之不克不兇。

The painting depicts various deities associated with the positions and movements of celestial bodies. The "Taisui" refers to Jupiter, while "Dasha" represents an ominous force. On the right side, the figure wearing a crown and holding a scepter represents the Jupiter Deity. On the left side, the individual wearing a five-beam crown and red robe is the Great Ominous Scholar. Behind the scholar, the person in a green robe holding a box represents the Sun-Wandering Lunar Deity, who is considered an ominous deity wandering in various directions. The central figure, donning armor, represents the Lunar Deity, while the others serve as guards. Although these deities are associated with ominous forces, their depictions are not fearsome, as their negative influences are believed to manifest only under specific circumstances.

大將軍、黃幡、豹尾與太歲、歲破、太陽、歲殺和歲刑合稱八將軍，為叢辰名，是陰陽象、堪與塚眼中的兇煞。 八將軍所在的方位時日，均須避忌。 畫中右下方金甲神系大將軍；左下方金甲神系白虎，主道路、信息、威權等；金神，主破敗之神，所理之地忌建築、徵伐、嫁娶等；黃幡、豹 尾他們一舉黃幡旗、一擎豹尾旗，代表二神的名；持劍女子繫青羊。

The painting depicts various deities associated with astrological concepts and omens.

The "Da Jiang Jun,” or Grand General, along with "Huang Fan" (Yellow Banner), "Bao Wei" (Leopard’s Tail), "Bai Hu" (White Tiger), "Jin Shen" (Gold Deity), "Qing Yang" (Blue Sheep), and "Wu Ya" (crow) collectively form the Eight Generals. They are considered ominous forces in Chinese astrology and geomancy, associated with specific celestial positions and times that are considered inauspicious.

In the lower right corner of the painting is the Gold Armor Deity representing the Grand General, while the figure in gold armor on the left side represents the White Tiger, associated with roads, communication, and authority. The Gold Deity, associated with ruin and decay, indicates areas where construction, punitive activity, or marriages should be avoided. The Huang Fan and Bao Wei hold flags representing themselves. Finally, the woman holding a sword represents the Qing Yang deity.