hell: he even suffers as a substitute in hell and is the special
protector of the souls of children amid the perils of the underworld.
Though this modern figure of Jizō is wrought with ancient materials,
it is in the main a work of Japanese sentiment.


FOOTNOTES:

[Footnote 5: In dealing with the Mahayanists, I use the expression
Śâkyamuni in preference to Gotama. It is their own title for the
teacher and it seems incongruous to use the purely human name of
Gotama in describing doctrines which represent him as superhuman.]

[Footnote 6: But Kings Hsin-byu-shin of Burma and Śrî Sûryavaṃsa Râma
of Siam have left inscriptions recording their desire to become
Buddhas. See my chapters on Burma and Siam below. Mahayanist ideas may
easily have entered these countries from China, but even in Ceylon the
idea of becoming a Buddha or Bodhisattva is not unknown. See _Manual
of a Mystic_ (P.T.S. 1916), pp. xviii and 140.]

[Footnote 7: _E.g._ in Itivuttakam 75, there is a description of the
man who is like a drought and gives nothing, the man who is like rain
in a certain district and the man who is Sabbabhûtânukampako,
compassionate to all creatures, and like rain falling everywhere.
Similarly _Ib._ 84, and elsewhere, we have descriptions of persons
(ordinary disciples as well as Buddhas) who are born for the welfare
of gods and men bahujanahitâya, bahujanasukhâya, lokânukampâya,
atthâya, hitâya, sukhâya devamanussânam.]

[Footnote 8: Ed. Senart, vol. I. p. 142.]