CHINESE SUPERSTITIONS - University of Oregon

— 330 —
ARTICLE XV.
THE INCENSE AM) LOTUS-BEARING DEVAS.
Hsiang-shen ^ff %$ — Hwa-shen Ife |^.
The "Incense and Lotus-bearing Attendants", Hsiang-shen,
Hwa-shen ^ff ^ ^ jffi (1), are two heave nl} r
genii placed on Buddhist
altars for the purpose of ornament. The monks and others questioned
about their origin, acknowledged they were totally ignorant thereof.
The names given to both signify
their functions.
One holds in the hand a lotus-flower, whence emerges a child (2).
The lotus is to Buddhists a sacred plant, and there is much sym-
bolism associated therewith. Every Buddha and Bodhisattva is seated
on a lotus-flower, to indicate his divine birth. When a believer in
Amitabha dies, he is carried olT by Kwan-yin f|| ig- to the Western
Paradise, and there placed within the calyx of a lotus-flower which
blooms in the sacred lake of this blissful land (3). Those who have
led good lives instantly enjoy the happiness ;
of this heaven others,
who have committed heinous crimes (4), but repented thereof, and
invoked at the last moment the name of Amitabha, are excluded for
some time, nay for long halpas,
Buddha (5).
. (1) Hsiang-shen ^f ^ Literally
from the vision of the Merciful
the "Incense-bearing Deva", the genius
or heavenly attendant, who oilers incense to Buddha. Huoa-shen }£ ijjij], the
"Lotus-bearing Deva", who offers a lotus-flower to Vairocana.
(2) See Illustration n° GO. Hwa-shen }£ ijiiji. the "Lotus-bearing Deva".
(3) Johnston. Buddhist China, p. 103-104, 285. — Getty. The Gods of
Northern Buddhism p. 172-173. — Chinese Superstitions. Vol. VI. p. 112-113;
p. 205-206.
(4) Murder of a parent, shedding the blood of a Buddhist monk, causing
schism in the Buddhist Brotherhood. Johnston. Buddhist China, p. 98.
note 1; p. 107 — Chinese Superstitions. Vol. VI. p. 205. note 5.
(5) Johnston. Buddhist China, p. 106-107. — Chinese Superstitions. Vol.
VI. p. 205.