RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1984 https://digitalrepository.lib.hku.hk/catalog/5h73wh572 37. Ten Zo: a. Nu Rai Fo Chu b. 6 paths and 4 species Kit c. The Heaven Honorific of origin 元始天線 d. Dragon kings of the 4 seas 14. e. Male and female orphan spirits 男女孤魂 f. The great Jade Emperor LAWS 38. the City God WP! 39. The Earthgod 40. Chi-zo k 41. T'ien Hau APE 42-43. Generals Han and Ha 44-45. T'ien Hau 46. Kwan T'I IPEXY 47-48. Kwan Ping and Chau Chan PPT-MAT 49. Kwan T'I MÝ 50-51. Kwan Yin (Kannon) 19:* 52-54. The Earthgod sitt laY 55-57. Tzi Nan Kung W E 58. The Lord of the Heaven A^ L 6 paper-made tablets were hung on a paper-made 5 colours lantern. It was a Japanese term (see Soo, 1981: 59-60). Most of the informants 247 did not know what it was and no one talked about it, and no offering was made to it, either. H Decoration, except the roof, was the same as the Ming-che. H RJapanese Earthgod RT'ien Hau's Guardmen, RThe substitutes of T'ien Hau. RThe main God of the Temple. RThe guardmen of Kwan T'i. RSubstitute of Kwan T'i RThe Goddess of Mercy and her substitute. RThe god and his substitutes. QThe name was a Temple's name. The god of the temple was Lu Tzu ( ) 56 and 57 were his substitutes. In addition there was 4 paper-made messenger-and-horses (f†). One of them was burnt after every 'Reporting' ritual and the 'Thanking' ritual of the last day. Notes: Q = Incense bowl(s) and offerings only R = Porcelain Statue T = paper-tablet H = paper-made house F = paper-made figure P = painting L = paper-made lantern ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1998 https://digitalrepository.lib.hku.hk/catalog/1g05n0794 60 concrete images of Thai Buddhas, the [Chinese] Jade Emperor and Siva with the tiger. Temple staff of the three religions attend to their own altars and help devotees as and when required. The most widespread Buddhist images seen throughout China which are obviously not Chinese deities are the four major guardians in the entrance hall to Buddhist establishments, the Defenders of the Faith. These and other similar minor guardian deities are former gods of Indian folklore and include the giant guardian deities known in Chinese as Wu-shih, such as those whose images stand outside the main hall of the Jinci in Taiyuan. A further two are the traditional guardians of Buddhist temple gates dating from at least the 8th century. The one [facing the gate] on the right hand is opened-mouthed and coloured vermilion, whilst the guardian on the left has a closed-mouth and is the colour of charcoal. Both are made of stucco. In China they are known as the two generals Heng and Ha, the Blower and the Snorter. In legend they fought with secret weapons; one blew a deadly yellow gas from his mouth with a ha! and the second snorted a white beam of light from each nostril with a heng! which vaporised his enemies. They can also be seen guarding the entrances to Japanese Buddhist temples where they are known as Kongo Rikishi. All of these guardians are undeniably foreign in form in comparison with the gilded images of the standard Buddhas which are now not even considered by Chinese devotees to be anything but Chinese. We know who the Deva are, when they were placed in their present temples, both in Taiwan and the Western Hills, but not why. From our various sources it would seem that these Sinicised Indian deities are celestial protectors. We can guess that the concept was imported at a comparatively late stage but who, individually, sponsored them and had the images made is now lost in time. It is interesting to note that present day monks in the Western Hills have little idea of their origins and were apparently completely disinterested in the subject. In the cave-tunnel in the comparatively modern temple in Taiwan, however, the images were, to the religious specialists there, simply Buddhas of Yore, the principal ones who preceded Sakyamuni. ================================================================================