PLATE XXVI
Figures—a Trio of Trinities: Sukwang-sa
(The figures are said to be Kwannon, Amida, Daiseishi, Monju, Vairoshana, Fugen, Jihi, Sakyamuni, Teikakara) [Page 89]
Thirdly, are the wooden figures and other carvings in wood. And before we study these in detail let us remember that all religions are accustomed to borrow from those that have preceded them. In Christianity we have quantities of superstition lingering on from our days of paganism. Every religion that attempts a propaganda is compelled to take over much from the faiths which it displaces. India is a veritable mother of religions. One after another great religious systems have developed there. In very ancient days there was the simple nature worship of the old Aryans, as shown us in their sacred hymns, the Vedas. Among their gods two of the greatest were Brahma and Indra. Brahma was the creator, Indra was a god of heaven, an atmospheric deity who wielded thunderbolts, who hurled lightning strokes against the foe. In course of time the old Aryans advanced in culture, and their ancient worship gave way to a systematized religion, Brahmanism, with many gods, having definite names and qualities and attributes. But old Brahma and Indra lived on from the early days into Brahmanism. In that system Brahma was the king of all the gods, Indra was the king of heaven—having a special heaven of great beauty. It is said that his heaven was situated between the four peaks of Meru and consisted of thirty-two cities of Devas, eight on each of the four corners of the mountain. Indra’s capital was at the center where he sat enthroned, with a thousand eyes and four arms grasping the thunderbolt, in company with his wife and eleven thousand and nine hundred concubines. There he received monthly reports regarding the progress of good and evil in the world from his four Maharajas, heavenly kings of the cardinal points. The word Deva in Brahmanism is applied to the gods in general; if a god is not specifically named he is called a Deva.
PLATE XXVII
Figure and Painting of Kwannon: Pomo-sa [Page 89]
Brahmanism was the religion of India when Buddha came. He devoted his life to its overthrow, and his teaching was hostile to its assumptions. Curiously, however, in the popular traditional life of Buddha many incidents are mentioned in which the friendliest of relations were established between Buddha and the Devas of the old faith. Thus it is said that Brahma himself appeared to Buddha and begged him to begin his teaching. Indra in these stories repeatedly shows his friendship. There is one splendid occasion mentioned in which Buddha had been to Indra’s heaven; when he was ready to descend, stairs appeared for him made of the choicest and most beautiful materials, and as he came down this stairway, Brahma descended by a side stairway of silver and Indra upon a stairway of purple gold upon the other side, while with them came thousands of Devas, singing Buddha’s praises.
The four Maharajas, heavenly kings of the cardinal points, who reported to Indra every month, showed themselves equally friendly. On one occasion Buddha was without a begging bowl; the Deva kings came to him and each one offered a begging bowl of emerald; the Buddha refused to take them, as they were of too precious material; so they offered bowls less fine and each was strenuous that he should accept his gift; so Buddha took the four bowls and placing them together, lo, they became a single bowl, but with a rim showing how four had merged, so that none of the kind Devas was neglected or hurt in feeling, and the offering of all was accepted by the Great Teacher; it is said that this begging bowl was in existence hundreds of years after Buddha’s time, kept as a precious treasure in a temple.
We need not then, be surprised, to find that a number of the old Brahmanic gods were taken bodily over into Buddhism. Brahma and Indra are in fact to-day considered in Mahayana to be the chief patrons and protectors of Buddhism. The four Maharajas have also been taken over completely. And Yama, the very ancient god of hell, to-day finds himself as comfortable in Buddhism as he ever could have been in Brahmanism, or in the earlier Aryan worship of the Vedas.
PLATE XXVIII
Hall of the Ten Kings of Hell: Yongju-sa
(Notice combination of figures and painting; the god of hell with two helpers, five kings with small servants, two other officers, and one of the two Brahmanic guardians) [Page 91]
Approaching any Buddhist temple in Japan or Korea you are almost sure to find two gigantic figures standing at the outer gate. They are the old gods Brahma and Indra. They are represented as full-muscled men of gigantic size, wrestling against the powers of evil. ([Plate XIX].)