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The Twenty-Four Protective Deities or the Twenty-Four Devas (Chinese: 二十四諸天; pinyin: Èrshísì Zhūtiān), sometimes reduced to the Twenty Protective Deities or the Twenty Devas (Chinese: 二十諸天; pinyin: Èrshí Zhūtiān), are a group of dharmapalas in Chinese Buddhism who are venerated as defenders of the Buddhist dharma.
Likewise for the Sino-Mahayana tradition of Buddhism, the dharma name given upon ordination can reflect the lineage passed from the teacher to the student, this can result in being given several dharma names: one for usage publicly, one used especially to reflect the transmitted lineage, and a second dharma name that can also be used.
[1] [2] Chinese symbols often have auspicious meanings associated to them, such as good fortune, happiness, and also represent what would be considered as human virtues, such as filial piety, loyalty, and wisdom, [1] and can even convey the desires or wishes of the Chinese people to experience the good things in life. [2]
They also vowed to protect the Buddha, the Dharma, and the Buddha's followers from danger. In Chinese Buddhism, all four of the heavenly kings are regarded as four of the Twenty Devas (二十諸天 Èrshí Zhūtiān) or the Twenty-Four Devas (二十四諸天 Èrshísì zhūtiān), a group of Buddhist dharmapalas who manifest to protect the ...
(Chinese: 伽藍; pinyin: Qiélán; Vietnamese: Già Lam) Only revered in Chinese Buddhism and Taoism, Sangharama refer to a group of devas who guard viharas and the faith, but the title is usually referring to the legendary Chinese military general Guan Yu, who became a dharmapala through becoming a Buddhist and making vows. Sitātapatrā
In Chinese Buddhism, veneration of the five Buddhas has dispersed from Chinese Esoteric Buddhism into other Chinese Buddhist traditions like Chan Buddhism and Tiantai. They are regularly enshrined in many Chinese Buddhist temples, and regularly invoked in rituals such as the Liberation Rite of Water and Land and the Yoga Flaming Mouth ceremony ...
The Chinese Dharma name Huilin 慧琳 (lit. "Wisdom Gem") was first used by another Buddhist monk. "Wisdom Gem") was first used by another Buddhist monk. Huilin 慧琳 (fl. 421-445), who was favored by Emperor Wen of Liu Song , wrote the controversial (443) Baihei lun 白黑論 "Discourse on White and Black" that expressed doubts about karmic ...
The two, although opposite ends of the philosophical spectrum, jointly created the Chinese "image of the world". [4] The joint worship of the three teachings can be found in some Chinese temples, such as in Hanging Temple. Sanjiao believers think that "[t]hree teachings are...safer than one" and that using elements from all three brings good ...