水陸畫「佛、菩薩、明王、羅漢尊者」

毗盧遮那佛即法身佛。毗盧遮那為光明遍照之義，故而又稱為遍照如來，或大日如來。佛以法為身，十方三世一切佛，共同一法身。法身指世間宇宙的一切法真實理體，是法界體性自身，是實現所現的根本佛陀。毗盧遮那佛如太陽光明遍照世間一切萬物而無有阻礙，代表法性光明理體普遍一切、平等一味，供奉者必獲如來光明，開啓智慧善根，圓滿無量功德。Vairocana Buddha is the Dharma Body Buddha (Skt. Dharmakaya). Vairocana represents the meaning of universal illumination, thus he is also known as the Illuminating Tathagata or the Great Sun Tathagata. The Buddha's body is the Dharma, and all Buddhas of the ten directions and three times share the same Dharma body. The Dharma body refers to the true essence of all phenomena in the world, the self-nature of the Dharma realm, and the fundamental Buddha that is realized and manifested. Vairocana Buddha illuminates the world like the sun, shining upon all things without obstruction, representing the universal and equal nature of the Dharma body, bestowing the radiance of the Tathagata upon the followers, opening their wisdom and virtuous roots, and accomplishing immeasurable merit.

盧舍那佛即報身佛，表示證得了絕對真理成就佛果而顯示佛智的佛身，代表智慧廣大、光明普照。報身是佛的修行依因果感召而來的受用果報身，是修行圓滿、功德成就的表現。

Rocana Buddha is the Form Body Buddha (Skt. Samboghakaya), indicating the Buddha's attainment of absolute truth, the accomplishment of Buddhahood, and the manifestation of the Buddha's wisdom. He represents vast wisdom and universal illumination. The Form Body is the body that arises from the causes and conditions of the Buddha's cultivation. It is the manifestation of perfected practice and the fulfillment of merit.

釋迦牟尼佛是示現於婆娑世間的化身佛，是佛弟子的根本導師。釋迦牟尼佛原名喬達摩•悉達多，為迦毗羅衛國太子。

公元前6至5世紀在古印度，悉達多太子經過修行，在一棵菩提樹下覺悟緣起之道，而徹悟成佛，創立佛教，廣度有緣眾生，被尊稱為釋迦牟尼佛，意思是釋迦族徹底覺悟宇宙和生命真相的聖人。

Shakyamuni Buddha is the Transformation Body Buddha (Skt. Nirmanakaya) who manifested in the world of samsara, and he is considered the fundamental teacher. Shakyamuni Buddha, originally named Siddhartha Gautama, was the prince of the Kapilavastu kingdom. In the 6th to 5th century BCE in ancient India, Prince Siddhartha attained enlightenment under the Bodhi tree, awakened to the path of dependent origination and became the Buddha. Widely liberating sentient beings, he is revered as Shakyamuni Buddha, signifying the Sage of the Shakyas who is completely awakened to the truth of the universe.

寶生佛，又稱「寶生如來」或「南方寶相佛」。寶生佛象徵大日如來的平等性智，也代表修行的妙德與福聚之德。

他坐於蓮花須彌座上，妙相莊嚴，右手持說法印，左手仰掌，象徵寶生佛滿足眾生所求的本願。

Ratnasambhava Buddha, also known as “Bao Sheng Tathagata” or " Jeweled Form Buddha of the South." Ratnasambhava Buddha symbolizes Vairocana Tathagata’s wisdom of equanimity and represents the virtues of wondrous cultivation and the prosperous accumulation of merit.

He sits on a lotus-seat atop a Mount Sumeru platform, adorned with majestic features. His right hand holds the mudra of expounding the Dharma, while his left hand is down with the palm facing upward, symbolizing Ratnasambhava Buddha's vow to fulfill sentient beings’ needs.

阿閦（音觸），「阿」意為「無」，「圖」意為「動」、「嗔怒」，也指菩提心堅固不動，故也稱為不動佛或無嗔恚佛。

《佛說阿閦佛經》中阿閦佛為菩薩時，在大目如來（或譯為廣目如來）前發「於一切人民蜎飛蠕動之類不生嗔恚」等誓願，經過累劫的修行，終於在東方的阿比羅提（妙喜）世界七寶樹下成佛，佛剎名為「妙喜」。

"Akshobhya Buddha," also pronounced  in Chinese as "Achù". The "A" means "without," and "chù" refers to "movement" or "anger." It also signifies the unshakeable Bodhi mind, hence it is also known as the Buddha of Immovability or the Buddha without Anger.

In the "The Buddha Speaks of Akshobhya Buddha Sutra," when Akshobhya Buddha was a bodhisattva, he made vows before the Great Eyes Tathagata (also translated as Broad Eyes Tathagata), including the vow "not to generate anger towards mankind and all sentient beings, whether they crawl, fly, or wriggle." After countless kalpas of cultivation, he finally attained Buddhahood under the Seven Jeweled Trees in the Eastern Abhirati (Miàoxǐ) World. The Buddha land is named "Miàoxǐ," meaning "Wonderful Joy."

不空成就佛代表毗盧遮那佛（釋迦牟尼佛的法身）之「成所作智」，多化現寶綠色、金色，常現駕馭大鵬金翅鳥之傢，可以降服惡龍、喜蛇；也象徵能以大智慧成就一切佛法事業與眾生事業，在不空成就佛的加持之下，一心祈願者，佛法事業或眾生事業都能獲得國滿成就；而且能成就利益自身及他人的妙行，並遠離一切煩惱。

Amoghasiddhi Buddha represents Vairocana Buddha’s (the Dharma body of Shakyamuni Buddha) Wisdom of Accomplishing All Actions, and often manifests in radiant green or golden colors. He is frequently depicted riding on a great golden-winged Garuda bird, symbolizing the ability to subdue evil dragons and snakes.

The imagery also signifies the capability to accomplish with great wisdom all aspects of Buddhist endeavors and benefit sentient beings. Under the blessings of Amoghasiddhi Buddha, those who wholeheartedly pray or make aspirations can achieve fulfillment in both Dharma activities and the endeavors of sentient beings. This Buddha's blessings are believed to lead to the realization of one’s goals, the accomplishment of virtuous deeds benefiting oneself and others, and the avoidance of all afflictions.

阿彌陀佛，又稱無量光佛、無量壽佛等。在大乘佛教信仰中，他是“西方極樂淨土”之教主，因接引有情往生“西方淨土”，故又稱接引佛，與左右脅侍觀音菩薩、大勢至菩薩並稱為“西方三聖。

 阿彌陀佛在因地為法藏比丘時發四十八大願，誓願建立莊嚴的極樂世界，修習菩薩道成佛。終於在十方無量諸佛士中，成就了殊勝、微妙的「西方極樂淨土」。

"Amitabha Buddha," also known as the "Buddha of Infinite Light" or the "Buddha of Infinite Life," is a central figure in the Mahayana Buddhist tradition. In this faith, he is regarded as the leader of the "Pure Land of the Western Paradise." 

Amitabha Buddha's main vow is to guide sentient beings to rebirth in the "Pure Land of the West." Due to this compassionate vow, he is also known as the "Guiding Buddha." Amitabha Buddha, along with Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, is collectively referred to as the "Three Sages of the West."

During the time when Amitabha was a monk named Dharmakara, he made forty-eight great vows, expressing his commitment to establishing a pure and blissful realm, cultivating the path of a Bodhisattva, and ultimately attaining Buddhahood. After countless eons of practice and cultivation, Amitabha achieved the magnificent and wondrous "Pure Land of the Western Paradise" among the countless Buddha Lands in the ten directions.

阿彌陀佛，又稱無量光佛、無量壽佛等。在大乘佛教信仰中，他是“西方極樂淨土”之教主，因接引有情往生“西方淨土”，故又稱接引佛，與左右脅侍觀音菩薩、大勢至菩薩並稱為“西方三聖。

 阿彌陀佛在因地為法藏比丘時發四十八大願，誓願建立莊嚴的極樂世界，修習菩薩道成佛。終於在十方無量諸佛士中，成就了殊勝、微妙的「西方極樂淨土」。

"Amitabha Buddha," also known as the "Buddha of Infinite Light" or the "Buddha of Infinite Life," is a central figure in the Mahayana Buddhist tradition. In this faith, he is regarded as the leader of the "Pure Land of the Western Paradise." 

Amitabha Buddha's main vow is to guide sentient beings to rebirth in the "Pure Land of the West." Due to this compassionate vow, he is also known as the "Guiding Buddha." Amitabha Buddha, along with Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, is collectively referred to as the "Three Sages of the West."

During the time when Amitabha was a monk named Dharmakara, he made forty-eight great vows, expressing his commitment to establishing a pure and blissful realm, cultivating the path of a Bodhisattva, and ultimately attaining Buddhahood. After countless eons of practice and cultivation, Amitabha achieved the magnificent and wondrous "Pure Land of the Western Paradise" among the countless Buddha Lands in the ten directions.

阿彌陀佛，又稱無量光佛、無量壽佛等。在大乘佛教信仰中，他是“西方極樂淨土”之教主，因接引有情往生“西方淨土”，故又稱接引佛，與左右脅侍觀音菩薩、大勢至菩薩並稱為“西方三聖。

 阿彌陀佛在因地為法藏比丘時發四十八大願，誓願建立莊嚴的極樂世界，修習菩薩道成佛。終於在十方無量諸佛士中，成就了殊勝、微妙的「西方極樂淨土」。

"Amitabha Buddha," also known as the "Buddha of Infinite Light" or the "Buddha of Infinite Life," is a central figure in the Mahayana Buddhist tradition. In this faith, he is regarded as the leader of the "Pure Land of the Western Paradise." 

Amitabha Buddha's main vow is to guide sentient beings to rebirth in the "Pure Land of the West." Due to this compassionate vow, he is also known as the "Guiding Buddha." Amitabha Buddha, along with Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, is collectively referred to as the "Three Sages of the West."

During the time when Amitabha was a monk named Dharmakara, he made forty-eight great vows, expressing his commitment to establishing a pure and blissful realm, cultivating the path of a Bodhisattva, and ultimately attaining Buddhahood. After countless eons of practice and cultivation, Amitabha achieved the magnificent and wondrous "Pure Land of the Western Paradise" among the countless Buddha Lands in the ten directions.

文珠菩薩，梵文稱文珠師利或曼室利，亦稱妙吉祥菩薩，代表智慧。他是十方諸佛母，一切菩薩師，因德才超群居菩薩之首，故稱法王子。文殊菩薩通常是手持慧劍、騎乘獅子，比喻以智慧利劍斬斷煩惱，以獅吼威風震懾魔恕其應化說法的道場在山西省五台山。文殊菩薩以無盡的大智慧、大慈悲、大願力，輔助釋尊教化眾生，為眾生開淨行法門，進人妙吉祥境界。

Manjushri Bodhisattva, alternatively called Wonderful Auspicious Bodhisattva, represents great wisdom. Regarded as the mother of all Buddhas in the ten directions and the teacher of all Bodhisattvas, Manjushri Bodhisattva is recognized for surpassing others in virtue and talent among Bodhisattvas, earning the title of the Son of the Buddha, leader of Bodhisattvas.

Manjushri Bodhisattva is often depicted holding a sword of wisdom and riding a lion, symbolizing the cutting of afflictions with the sword of wisdom and the majestic roar of the lion to intimidate demons. The sacred site where Manjushri Bodhisattva is believed to deliver teachings through transformations is situated in Wutai Mountain, Shanxi Province.

With boundless wisdom, great compassion, and immense vows, Manjushri Bodhisattva assists Shakyamuni Buddha in guiding and teaching sentient beings. He opens the door to the practice of pure cultivation, leading beings to the realm of Wonderful Auspiciousness.

觀音菩薩，梵文譯作觀世音菩薩、觀自在菩薩等。主慈悲，故稱大悲觀世音菩薩。無量劫以前，觀世音菩薩早已成佛，號「正法明如來」。因見眾生苦難，倒駕慈航現菩薩身，與大勢至菩薩協助阿彌陀佛普度眾生往生極樂世界。 繼阿彌陀佛後在極樂世界成佛，號「遍出一切光明功德山王如來」。他外表端莊慈祥，常手持淨瓶楊柳，具有無量的智慧和神通，大慈大悲，普救人間疾苦。他是大乘佛教慈悲救世精神的最深刻詮釋。菩薩本無男女相，因眾生有男女相，而現男女相。其應化說法的道場在浙江省普陀山。

Guanyin Bodhisattva, translated from the Sanskrit Avalokiteshvara Bodhisattva, is known for compassion, hence the title "Great Compassion Avalokiteshvara Bodhisattva." Avalokiteshvara already attained Buddhahood countless eons ago, known as "Saddharmaprabhasa Tathagata." Moved by the suffering of sentient beings, Avalokiteshvara Bodhisattva, out of great compassion, manifests in a Bodhisattva form to aid Amitabha Buddha in delivering beings to the Pure Land. After Amitabha Buddha's enlightenment in the Pure Land, Avalokiteshvara Bodhisattva will attain Buddhahood there as well, known as the "Universal Illuminating King Tathagata." With a dignified and compassionate appearance, often holding a vase and willow branch, Avalokiteshvara Bodhisattva possesses immeasurable wisdom and supernatural abilities. With such great compassion, Guanyin Bodhisattva works tirelessly to alleviate the suffering of beings in this world. Guanyin transcends gender, but manifests in a male or female form to accommodate the perceptions of sentient beings.

The sacred site where Avalokiteshvara Bodhisattva is believed to deliver teachings through manifestations is on Mount Putuo in Zhejiang Province.

普賢菩薩，梵文音譯三曼陀菩薩，又作遍吉菩薩，象徵理德、行德。普賢菩薩發十大願，並身體力行，故稱大行普賢菩薩。 此十大願力一切菩薩行願之標幟，不但能廣發諸佛無盡功德，且能修無上供養，能作廣大事，能度無邊有情，其智慧之高，願行之深，唯佛能知。普賢著薩為守護法華之行者，乘六牙白象，其應化說法的道場在四川省峨眉山。

Samantabhadra Bodhisattva, alternatively known as Universal Virtue Bodhisattva, symbolizes virtue in principle and cultivation. Samantabhadra Bodhisattva made ten great vows and diligently practices them, earning the title "Great Practice Samantabhadra Bodhisattva."

The ten great vows of Samantabhadra serve as a standard for the vows and practices of all Bodhisattvas. These vows not only generate boundless merits of all Buddhas but also allow the Bodhisattva to make supreme offerings, engage in vast undertakings, and liberate immeasurable sentient beings. The profound wisdom and depth of these vows are known only to the Buddhas.

Samantabhadra Bodhisattva is often depicted riding a six-tusked white elephant, symbolizing the protector of practitioners of the Lotus Sutra, and his transformative teachings are believed to take place on Mount Emei in Sichuan Province.

地藏菩薩，亦地藏王菩薩。據《地藏菩薩本願經》記載：地藏菩薩受釋迦牟尼佛的託囑，在釋尊寂滅後彌勒尊佛降世這段時間中，擔當起教化六道眾生的重任，故分身度化六道眾生，使各類眾生離苦得樂，共登極樂世界。地藏菩薩為了超度所有三惡道受苦眾生，遂在佛前立下宏大普願：「地獄不空，誓不成佛！」因此又被稱為「大願地藏菩薩」。與「觀音菩薩的大悲，文殊菩薩的大智、普賢菩薩的大行」相呼應。

Ksitigarbha Bodhisattva, also known as the Earth Treasury Bodhisattva. According to the "Sutra of the Root Vows of Ksitigarbha Bodhisattva," Ksitigarbha Bodhisattva, entrusted by Shakyamuni Buddha, undertakes the crucial task of liberating and teaching sentient beings across the six realms during the time between the parinirvana of Shakyamuni Buddha and the appearance of Maitreya Buddha.

Ksitigarbha Bodhisattva manifests in various forms to help beings in each realm, leading them away from their suffering and attain happiness, ultimately guiding them to the Pure Land. In order to alleviate the suffering of beings in the three lower realms, Ksitigarbha Bodhisattva made a grand vow before the Buddha: "Until the hells are empty, I vow not to become a Buddha!" Thus, Ksitigarbha Bodhisattva is also known as the "Great Vow Ksitigarbha Bodhisattva."

The compassionate vow of Ksitigarbha Bodhisattva complements the great compassion of Avalokiteshvara Bodhisattva, the great wisdom of Manjushri Bodhisattva, and the great conduct of Samantabhadra Bodhisattva in Mahayana Buddhism.

除蓋障菩薩，又稱除一切蓋障菩薩、降伏一切障礙菩薩、棄諸陰蓋菩薩，佛教八大菩薩之一。除蓋障指消除一切煩惱的意思，此尊菩薩以消除一切蓋障而著稱。障是眾生心中的生垢，蓋隧即各種煩惱，主要是貪欲、瞋恚、睡眠、掉悔、懷疑五蓋。這五蓋能覆蓋心性光明，使眾生無法開啟智慧、趣向菩提。此尊菩薩密號為「離惱金剛」。

Sarvanīvaraṇaviṣkambhin Bodhisattva, also known as "Remover of Obstacles Bodhisattva," "Subduer of All Hindrances Bodhisattva," or "Abandoner of All Unwholesome Veils Bodhisattva," is one of the Eight Great Bodhisattvas in Buddhism. The term "sarva nivāraṇa" means obstacles, and “viṣkambhin” means to block. Sarvanīvaraṇaviṣkambhin Bodhisattva is renowned for removing all obstacles.

The concept of removing obstacles encompasses the elimination of all afflictions. "Obstacles" refer to the impurities within the minds of sentient beings, and "veils" denote various afflictions, primarily the five hindrances of desire, anger, sleep, remorse, and doubt. These hindrances cover the luminosity of the nature of the mind, preventing beings from unlocking wisdom and progressing toward enlightenment.

Sarvanīvaraṇaviṣkambhin Bodhisattva is also referred to as the "Vajra (Diamond) Untroubled by Afflictions." 

除一切熱惱菩薩，又作折諸熱惱菩薩，略稱除熱惱菩薩，為密教現圖曼茶羅除蓋障院東之第八位。此尊菩薩以破除眾生之一切熱惱為本誓，以離因之法而滿一切眾生願，並令彼等除一切熱惱。此尊菩薩密號為「離怖畏金鋼」。

Sarvadahaprasamin Bodhisattva, also known as Removal of Afflications Bodhisattva, is the eighth deity in the eastern part of the Mandala for the Removal of Obstacles in the esoteric teachings of Buddhism. Sarvadahaprasamin Bodhisattva is revered for the solemn vow to eradicate all sentient beings’ afflictions. The essence of this Bodhisattva's commitment is to break free from the causes of suffering and fulfill the wishes of all sentient beings by guiding them away from afflictions. The Bodhisattva is associated with the secret name known as "Vajra of Liberation from Fear."

彌勒菩薩，又名阿逸多菩薩。依《彌勒上生經》。 《彌勒下生經》所載，彌勒出生於婆羅門家庭，後為佛弟子，先佛入滅，以菩薩身為天人說法，住於兜率天內院。彌勒譯為慈氏，因彌勒菩薩修行成就慈心三昧，故尊稱：慈氏。釋尊曾預言授記，約人間五十六億七千萬年後，彌勒菩薩將下生此世，於龍華樹下成佛，為賢劫之第五尊佛，故被尊稱為當來下生彌勤尊佛。在中國一般廟宇供奉之胖彌勒像為五代時的契比和尚，人稱其為布袋和尚，因傳說為其化身，故後人塑像供奉之。

Maitreya Bodhisattva, also known as Ajita Bodhisattva, is a significant figure in Buddhism. According to the "Sutra on the Prophecy of Maitreya's Attainment of Buddhahood" and the "Sutra on the Descent of Maitreya Bodhisattva,” Maitreya is prophesied to be born into a Brahmin family and later become a disciple of the Buddha. After the Buddha's parinirvana, Maitreya will manifest as a Bodhisattva, expounding the Dharma to celestial and human beings in the Tushita Heaven.

The name Maitreya is sometimes translated as "The Benevolent One," reflecting the Bodhisattva's compassionate nature. The "Sutra on the Prophecy" predicts that after 56 billion years, Maitreya will descend to this world, attain Buddhahood beneath the Dragon Flower Tree, and become the fifth Buddha of this fortunate eon, known as "Maitreya Buddha" or "Future Buddha."

In Chinese tradition, a popular depiction of Maitreya is as a plump monk, often referred to as the "Laughing Buddha" associated with the monk Qici during the Five Dynasties period. This figure is commonly found in temples and is affectionately called the “Laughing Buddha.”

金剛手菩薩，又稱金剛薩埵。因其執金剛杵常侍衛於佛，故稱金剛手，同時代表大日如來身、語、意三密之金剛薩埵，與普賢菩薩同體異名。因普賢親由毘盧遮那佛之二手掌受五智金剛杵之故，通常身現一手持鈴、一手持金剛杵之相，象徵「堅固不壞之菩提心」。他與觀世音菩薩、文珠菩薩合稱三族姓尊，分別代表「力量、慈悲、智慧」三種特質。

Vajrapani Bodhisattva, also known as Vajrasattva, is a significant figure in Buddhism. The name "Vajrapani" translates to "Diamond Holder" or "Thunderbolt in Hand," symbolizing indestructibility and strength. At the same time, Vajrapani represents Vairocana Tathagatha’s three secret qualities of body, speech, and mind. He has the same form of Samanthabadra but a different name. Because Samanthabadra received the vajra from Vairocana Tathagatha, Vajrapani is often depicted holding a vajra in one hand and the bell in the other, ritual implements that represents the indestructible Bodhicitta mind.

Vajrapani is considered one of the three main Bodhisattvas, along with Avalokiteshvara and Manjushri. This trio is often referred to as the "Three Families" or the "Three Jewels" representing the qualities of strength, compassion, and wisdom.

滅惡趣菩薩，即除蓋障菩薩，又稱破惡趣、除惡趣、能捨一切惡趣、除障金剛等。以破滅「三惡趣」（或稱三惡道，即地獄道、餓鬼道、畜生道）為本誓，解脫眾生之煩惱痛苦，使臻至彼岸。是「八大菩薩」（觀音、彌勒、虛空藏、普賢、金剛手、文殊、地藏、除蓋障）之一。

This Bodhisattva is another form of Sarvanīvaraṇaviṣkambhin Bodhisattva. This bodhisattva is also known as the "Bodhisattva Who Removes Obstacles" or "Bodhisattva Who Destroys Evil Paths." It is associated with breaking and eliminating the "three evil paths" (or three realms of suffering), namely, the hell realm, hungry ghost realm, and animal realm. The primary vow is to liberate sentient beings from the afflictions and suffering, guiding them to the other shore. This bodhisattva is one of the "Eight Great Bodhisattvas," alongside Avalokiteshvara (Guanyin), Maitreya, Akashagarbha, Manjushri, Vajrapani, Samantabhadra, Sarvanīvaraṇaviṣkambhin, and Ksitigarbha.

大勢至菩薩，以智慧光普照一切，令眾生離三塗（地獄、餓鬼、畜生），得無上力；所到之處天地震動，保護眾生免受邪魔所害，故稱大勢至。與觀世音菩薩同為西方極樂世界阿彌陀佛之脅侍，世稱西方三聖。依《悲華經》卷三載，當阿彌陀佛入滅後，由觀世音菩薩補其位：觀世音入滅後，則由大勢至補處成佛，掌握化權，號「善住珍寶山王如來」。

Mahasthamaprapta Bodhisattva, with the radiance of wisdom, illuminates all, enabling sentient beings to transcend the three lower realms (hell, hungry ghosts, and animals) and attain unsurpassed power. Wherever Mahasthamaprapta goes, the heavens and earth shake, protecting beings from harm by malevolent forces, hence the name Mahasthamaprapta, which means "arrival of great strength" or "arrival of great power." 

In the context of Pure Land Buddhism, Mahasthamaprapta is considered one of the attendant bodhisattvas of Amitabha Buddha in the Western Pure Land, along with Avalokiteshvara. They are collectively known as the "Three Sages of the West." According to the "Sutra of The Compassionate Flower" (also known as the Karuṇā-puṇḍarīka Sutra), after the parinirvana of Amitabha Buddha, Avalokiteshvara will succeed and then be succeeded by Mahasthamaprapta, who will then attain Buddhahood and be known as "The Buddha of Immeasurable Life and Treasure on Good Dwelling Mountain."

「大威德」，佛教密宗泛指「有伏惡之勢，謂之大威；有護善之功，謂之大德」；「明王」為密宗佛、菩薩的教令輪身，是菩薩受佛之教令為了教化難化的眾生而示現的忿怒威猛相。大威德大笑明王是虛空藏菩薩受大日如來教敕的教令輪身。虛空藏菩薩為三世諸佛第一輔臣，因其智慧、功德、財富如虛空一樣廣闊無邊，並能如願清足世人的需求，使眾生獲得無窮利益，為一切眾生無上福田、一切人天所應供養，所以深受眾生愛戴。

In Buddhist Vajrayana or Esoteric Buddhism, Great Dignified Virtue is a term that broadly refers to the power to subdue evil, and Great Virtue denotes the ability to protect and promote goodness.  Wisdom King is a term used in Esoteric Buddhism to describe the wrathful and fierce manifestations of Buddhas and Bodhisattvas in response to the difficult task of taming beings with strong attachments to worldly desires.

The figure mentioned, Great Dignified Virtue and Great Laughing Wisdom King is associated with Akasagarbha Bodhisattva, who takes on the role of a wrathful emanation in response to the teachings and instructions of Vairocana Buddha. Akasagarbha Bodhisattva is considered the chief attendant to the Buddhas of the three times, possessing vast wisdom, merits, and wealth comparable to the boundless expanse of space. As a result, Akasagarbha is capable of fulfilling the needs and desires of sentient beings, bestowing immeasurable benefits upon them. Due to these qualities, Akasagarbha Bodhisattva is revered and beloved by all beings, making offerings to him a source of supreme merit and a practice observed by beings in all realms.

步擲明王，又作步擲金剛明王。步擲是「放開步伐、主行正義」之意。他是普賢菩薩化身，可濟度六道，有使罪人發現其菩提心及降服惡魔的力量。

The term "Vajra-Throwing" conveys the meaning of "moving with a dignified stride" or "leading with righteous actions." This Wisdom King is considered an emanation of Samantabhadra Bodhisattva and possesses the ability to liberate beings across the six realms, demonstrating the power to awaken the bodhichitta in violators and subdue malevolent forces.

大威德大力明王是受阿彌陀佛的教敕，為了教化難化的眾生而示現的忿怒威猛相。

The Great Powerful Wisdom King of Great Dignified Virtue, is an manifestation in response to the teachings and instructions of Amitabha Buddha, appearing in a wrathful and fierce form to skillfully guide and transform challenging beings.

不動尊明王，又稱不動金剛、不動威怒明王等。 「不動」甚至指慈悲心堅固，無可撼動；「明」者，乃智慧之光明； 「王」者，駕馭一切現象者。不動尊明王是除蓋障菩薩得大目如來的教敕，為教化難化的眾生而現的忿怒威猛之身。 明王擔負著保衛的任務，而且隨時要積極出擊殲滅邪魔，其誓願為「見我身者發菩提心，聞我名者斷惡修善，聞我法者得大智慧，知我心者即身為佛。」此願威力甚大，可使修習者消除災難、降服魔障、成就諸願。

Also known as "Immovable Vajra Wisdom King" or "Unshakable Fierce Wisdom King," he signifies an unwavering compassion that cannot be shaken. Unmovable implies an unshakable compassionate heart, and Wisdom represents the illuminating light of wisdom. King indicates mastery over all phenomena. This Wisdom King is regarded as the wrathful and fierce manifestation of Sarvanīvaraṇaviṣkambhin Bodhisattva in response to the teachings and commandments of the Great Eyes Tathagata, aiming to skillfully guide and transform challenging beings.

The role of the Wisdom King involves the protection of the Dharma, and he is always ready to actively engage and eliminate malevolent forces. The vow of the Wisdom King is expressed as, "May those who see my form generate the bodhi mind, those who hear my name sever evil and cultivate good, those who hear my Dharma attain great wisdom, and those who know my mind immediately realize Buddhahood." This vow possesses immense power, capable of helping practitioners overcome disasters, subdue obstacles, and fulfill all aspirations.

大輪明王即彌勒菩薩化身。因彌勒菩薩不殺生、不食肉的廣大慈心，又稱慈氏菩薩，大輪明王乃慈氏菩薩示現之忿怒身。彌勒菩薩有三十二相、八十種好，常見的形像多為大肚彌勒相。彌勒在兜率天內院為眾生說法。釋尊授記彌勒菩薩約五十六億七千萬年後，將下生娑婆世界成就佛果。

The Great Wheel Wisdom King is an emanation of Maitreya Bodhisattva. Due to Maitreya Bodhisattva's vast compassionate heart, characterized by abstaining from taking life and consuming meat, he is also known as The Bodhisattva of Kindness. The Great Wheel Wisdom King is the wrathful manifestation of Maitreya Bodhisattva. Maitreya Bodhisattva is described with thirty-two physical characteristics and eighty excellent attributes, he is commonly depicted with the image with a large belly. According to tradition, Maitreya Bodhisattva teaches the Dharma to beings in the Tushita Heaven.

It is prophesied in Buddhist scriptures that after a period of around 56 billion and 700 million years from the time of Shakyamuni Buddha's parinirvana, Maitreya Bodhisattva will descend to the human realm and attain Buddhahood, becoming the future Buddha of this world.

大威德焰發德迦明王，又作持明金剛、聖焰曼德迦威怒王、焰曼威怒王，大威德明王，降閻魔尊，閻摩德迦明王，六足尊。他是文殊菩薩的化身，能降服閻魔，解除眾生之縛。

This figure is also known by various names such as "Holy Flame Maṇḍaḥkāla Fierce King," and "Yamantaka Wisdom King." As Wisdom King and an honored deity subduing Yama, Yamantaka Wisdom King is also known as the Six-Legged Deity. This Wisdom King is considered a manifestation of Manjushri Bodhisattva, possessing the ability to subdue Yama, the lord of death, and liberate beings from their bonds.

無能勝明王，意勇“不被任何東西所擊倒”，位居於現圖胎藏界曼茶羅釋迦院之中尊釋迦牟尼佛左邊。蓋此明王乃釋迦牟尼佛於苦提樹下成道時，以明咒力降服魔軍，退治障礙之尊。 《無能勝大明王陀羅尼經》說其本誓及明咒即表示佛成道降魔之德。密號「勝妙金剛」。

The Unconquerable Victorious Wisdom King symbolizes the fearless quality of being "unbeatable by anything." Positioned to the left of Shakyamuni Buddha in the Mandala of the Womb Realm。 This Wisdom King represents the triumph of Shakyamuni Buddha over the demonic forces and obstacles when he attained enlightenment under the Bodhi tree.

According to the "Sutra of the Unconquerable Victorious Great Wisdom King," the vows and mantras of this Wisdom King express the virtues of the Buddha's enlightenment and his ability to subdue demonic forces. The Wisdom King is also known by the esoteric name "Victorious Vajra."

馬首明王乃觀音菩薩的化身，能除眾生一切災厄及恐怖，能救眾生脫離苦海。

The Horse-Headed Wisdom King is considered an emanation of  Avalokiteshvara Bodhisattva. This deity has the ability to dispel sentient beings’ calamities and fear and rescue them from the ocean of suffering.

大威德甘露軍吒明王，又稱甘露軍茶利明王。他是寶生佛的教令輪身，化身為甘露軍吒明王，能降伏五陰魔。

 吒：意譯為“瓶”，此明王以甘露之寶瓶為象徵，意以慈悲為懷，遍灑甘露水，以洗滌眾生的污穢心靈。

Also known as "Amrita Army Commanding Chantrali Wisdom King," this figure is considered a manifestation of Buddha Ratnasambhava. As the Amrita Army Commanding Wisdom King, this deity has the ability to subdue the demons associated with the Five Aggregates.

The term "Chantrali" can be interpreted as "jar" or "vase." In this context, the Wisdom King is symbolized by a treasure vase containing amrita (nectar), signifying compassion. The deity showers amrita to cleanse the impurities of the minds of sentient beings.

大威德降三世明王表示降伏過去、現在、未來三世之貪、瞋、癡、又能降服三界與三界之主（大自在天），所以被稱為降三世明王。

The title "Subduer of the Three Realms Wisdom King" signifies the ability to pacify the afflictions of greed, anger, and ignorance across the past, present, and future. Additionally, this Wisdom King has the power to subjugate the three realms and their sovereigns, including Maheshvara. Hence, it is named as the Subduer of the Three Realms Wisdom King.

此畫繪兩羅漢，一位跋羅墮尊者，原是印度優院延王的大臣；另一位是迦伐蹉尊者，原是古印度的雄辯家。他們出家成道後，成為住世不涅槃羅漢。右方的跋羅墮尊者一手托缽孟，在缽中繚繞的煙霧中，有一龍騰躍而出。左方迦伐蹉尊者，趺坐於石上觀看，開懷大笑。

The painting depicts two Arhats, one being Bhāllika Dvaja and the other Kāladevala. Bhāllika Dvaja was originally a minister of the Ujjayini Kingdom in ancient India, while Kāladevala was a renowned orator in ancient India. After renouncing worldly life and achieving enlightenment, they became Arhats who remain in the world without entering Nirvana.

On the right side, Bhāllika Dvaja holds an alms bowl, and from the swirling smoke rising from the bowl, a dragon emerges. On the left, Kāladevala is seated on a rock, observing with joy, and sharing a hearty laugh.

畫中尊者諾炬羅，裸露上身，身體肌肉發達，一僮在旁替他搔癢。諾矩羅尊者原為武士，出家後，佛陀為了讓他摒棄以往粗野的性格，讓他學靜坐。他靜坐時仍現出大力士的體格，故成道後世人稱他為「靜坐羅漢」。 此畫右方跋陀羅尊者坐石墩上，面對獻桃猿猴作指點狀，神情自然。跋陀羅是一位知識淵博的學者，後來出家為僧，系統鑽研佛法，獲得阿羅漢果位。據傳，東印度群島的佛教就是因他乘船渡江海而傳播過去的，故世人稱他為渡江羅漢。

The venerable in the painting, Nokṣūḷa, is depicted with a bare upper body, well-developed muscles, and a young boy standing nearby to scratch an itch for him. Originally a warrior, Nokṣūḷa became a monk, and the Buddha, in an effort to help him shed his former rough temperament, encouraged him to practice meditation. Even during meditation, he still exhibited the physique of a strongman, earning him the title of "Meditating Arhat" after achieving enlightenment.

On the right side of the painting is Bhadra, seated on a stone pedestal, with a guiding gesture to the monkey offering a peach, displaying a natural expression. Bhadra, originally a knowledgeable scholar, later ordained as a monk, delved deeply into the study of Buddhism and attained the position of an Arhat. It is said that the spread of Buddhism to the East Indies was facilitated by Bhadra's journey across rivers and seas by boat, hence he is referred to as the "River Arhat."

畫中戌博迦尊者身披華美袈裟，站立目視童子煉法。據傳，戌博迦尊者原是中天竺太子，其弟想與他爭奪王位。他對弟弟說：「我心裡只有佛，沒有王位。」且打開胸腔，弟弟見他心中果然只有一佛，遂不作亂。成道後世人稱他為「開心羅漢」。 伴諾迦尊者跌坐於正中磐石上，手持金剛杵凝視右前方彩光。伴諾迦尊者因打坐時常用半跏跌坐法，打坐完畢即雙手舉起，長噓一口，成道後世人稱其力“探手羅漢”。

In the painting, Shubhakara is adorned in a splendid robe, standing and observing as a child practices the Dharma. According to legend, Shubhakara was originally a prince in Central India. When his younger brother sought to contest the throne with him, Shubhakara responded, "In my heart, there is only the Buddha, not the throne." He then opened his chest, revealing that there was indeed an image of the Buddha inside. Upon seeing this, his brother refrained from causing any disturbance. After achieving enlightenment, people came to refer to him as the "Open-hearted Arhat."

Bhaddanoka, on the other hand, is depicted seated on a large rock, holding a vajra and gazing towards the radiant light on his right. Bhaddanoka is known for practicing seated meditation in a half-lotus position, and after completing the meditation, he would raise both hands and let out a long sigh. Post-enlightenment, people came to call him the "Stretching-out Arhat" due to this distinctive gesture.

因迦陀尊者坐於蒲團，帶著喜悅雙手上舉。尊者原為古印度捕蛇人，常攜帶布袋入山抓蛇以免行人被蛇咬傷，又將抓到的蛇拔去毒牙放生於山林，因發善心而證得阿羅漢果位，稱「布袋羅漢」。 伐那波斯尊者身披袈裟，凝神靜坐於響石絨毯上，端視小獅、母獅嬉戲，石上擺放芭蕉葉以示尊敬其名。據傳，尊者出生時雨下得正大，後院的芭蕉樹葉被大雨打得沙沙作響，故取名為伐那波斯（梵文雨之意）。他出家後常在芭蕉樹下用功，故成道後世人稱他「芭蕉羅漢」。

Arhat Ingada is depicted seated on a cushion, wearing a joyful expression with both hands raised. Originally, Ingada was a snake catcher in ancient India. He used to carry a bag filled with snake-repelling herbs to protect people from snake bites. Additionally, he would remove the fangs of the snakes he caught and release them into the mountains. Due to his compassionate actions, he attained the position of an Arhat, earning the title "Cloth-Bag Arhat."

Arhat Vānaprastha is adorned in a robe, sitting in focused meditation on a textured stone blanket. He is observing the playful antics of a small lion and its mother. Vanaprastha was born during a rain shower, and the leaves of the banana tree in the backyard made rustling sounds due to the heavy rain, inspiring his name (Vānaprastha means "rain" in Sanskrit). After ordaining, he often practiced diligently under a banana tree, leading people to refer to him as the "Banana Tree Arhat."

諾迦跋哩陀尊者長須高額，端坐於磐石蒲團上靜心修行，神態自若。尊者原是一位化緣和尚。他化緣的方法與眾不同，是高舉鐵缽向人乞食，成道後世人稱之為「舉缽羅漢」。 蘇頻陀尊者倚靠竹杖側坐，目視一虎走來，似在教化此獸。尊者是佛陀最後一位弟子。因塔是佛的象徵，為紀念和追隨佛祖，他特製一塔隨身攜帶，意為佛祖常在之意，成道後世人稱其為「托塔羅漢」。

Nāga-Bālāḍa is depicted with long mustaches and a high forehead, sitting in a composed meditation posture on a stone cushion. Originally, he was a monk who sought alms in a distinctive way by raising an iron alms bowl high to receive food offerings. Post-enlightenment, people came to call him the "Bowl-Holding Arhat."

Suppavādaka is shown seated with a bamboo staff, observing as a tiger approaches, indicating a teaching or taming of the beast. Suppavādaka was the last disciple of the Buddha. He carried a small stupa as a symbol of the Buddha, signifying that the Buddha is always present. After achieving enlightenment, people referred to him as the "Stupa-Carrying Arhat."

迦力迦尊者跌坐於磐石上，手持佛塵，平心靜氣地為雙手合十前來參拜佛教的童子說法。尊者原是一位馴象師。因象的威力巨大，又吃苦耐勞又能致遠，是佛法的象徵，故成道後世人稱他為「騎象羅漢」。 畫中坐於椅上的是佛陀羅尊者。尊者原本是一位勇猛的獵人，連獅虎也能獵殺。後出家戒殺，將證阿羅漢果時，有兩隻小獅子走到他身邊感激他放下屠刀。成道後，他就將這兩隻小獅子帶在身邊，故人稱「笑獅羅漢」。

Gaja-Karṇa is depicted sitting on a large rock, holding a Buddha's relic, and calmly giving teachings to a young disciple who approaches with folded hands. Originally, Gaja-Karṇa was an elephant trainer. Due to the immense power of elephants, their resilience, and their ability to endure hardships, they became symbols of the Buddha's teachings. After attaining enlightenment, people referred to him as the "Elephant-Riding Arhat."

Bhadra is shown seated on a chair. Originally, Bhadra was a fierce hunter who could even hunt down lions and tigers. After renouncing his violent ways and achieving the state of an Arhat, two small lions approached him in gratitude for putting down his weapons. Following his enlightenment, he kept these two lions by his side, earning him the title "Laughing Lion Arhat."

羅睺羅尊者雙手合十坐於警石地毯上凝神靜氣修行。尊者是釋迦佛唯一的親生兒子，隨父出家，為佛陀的十大弟子之一，以密行著稱。所謂“密行”，就是在沉思中能知人之所知，在行動時能行人所不能行，故世人稱他力“沉思羅漢”。 耶迎犀尊者坐於磐石蒲圖之上，一手作勢，雙眼矚目。尊者是一位論師，以論「耳根」而聞名。所謂“耳根”，是指眼、耳、鼻、舌、身、意六根之一。六根是人們認識世界的主要器官，因他論耳根最到家，故世人稱之為「挖耳羅漢」。

Rāhula is depicted with folded hands, sitting on a stone blanket, sitting in meditative concentration. As the only biological son of Shakyamuni Buddha, he joined his father in renouncing worldly life and became one of the ten major disciples of the Buddha, known for his proficiency in esoteric practices. The term "esoteric practices" implies the ability to understand what others know through contemplation and to perform actions that others cannot. As a result, people referred to him as the "Contemplating Arhat."

Yaśodharaka is seated on a stone cushion, one hand gesturing while his eyes gaze ahead. As a scholar, Yaśodharaka was renowned for his expertise in discussing the "ear faculty." The term "ear faculty" refers to one of the six sense faculties: eyes, ears, nose, tongue, body, and mind. These faculties are essential for human perception of the world. Due to his specialization in discussing the ear faculty, people called him the "Ear-Digging Arhat."

畫中阿氏多尊者坐於禪床專心閱讀佛經。尊者前世也是和尚，到老仍未修成正果，又再轉世為人，一生下來就有長長的眉毛。人們說他相貌與佛陀很相像，有佛緣，後來被送入寺院，出家後終於修成羅漢果，故世人稱他為「長眉羅漢」。 畫中伏案寫經者為茶畔吒迦尊者。尊者出家後化緣時，用拳頭敲門，佛認為不妥，就賜他一根錫杖。他化緣時，就用錫枝在百姓門前搖動，民眾聽見這聲音果然就心生歡喜，開門布施，成道後世人就稱他為「看門羅漢」。

Aśīti is depicted sitting on a meditation platform, deeply engrossed in reading Buddhist scriptures. In a previous life, he was a monk who, despite his old age, had not achieved enlightenment. After being reborn with long eyebrows resembling those of the Buddha, he was recognized for his Buddha-like appearance. Later, he was brought to a monastery, ordained, and eventually attained the state of an Arhat. Hence, people named him the "Long-Eyebrow Arhat."

Chapaṇḍaka is shown writing scriptures at a desk. In his alms rounds as a monk, he used to knock on doors with his fist. The Buddha considered this method inappropriate and bestowed upon him a staff. In his alms rounds, Cha Paṇḍaka would use the staff to make a sound, which delighted the people, prompting them to open their doors and make offerings. After achieving enlightenment, he came to be known as the "Door-Watching Arhat."