In Japan the cult of the six Jizōs became very popular. They were regarded as the deities of roads[71] and their effigies ultimately superseded the ancient phallic gods of the crossways. In this martial country the Bodhisattva assumed yet another character as Shōgun Jizō, a militant priest riding on horseback[72] and wearing a helmet who became the patron saint of warriors and was even identified with the Japanese war god, Hachiman. Until the seventeenth century Jizō was worshipped principally by soldiers and priests, but subsequently his cult spread among all classes and in all districts. His benevolent activities as a guide and saviour were more and more emphasized: he heals sickness, he lengthens life, he leads to heaven, he saves from 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.] [Footnote 9: The Bodhicaryâvatâra was edited by Minayeff, 1889 and also in the _Journal of the Buddhist Text Society_ and the _Bibliotheca Indica_. De la Vallée Poussin published parts of the text and commentary in his _Bouddhisme_ and also a translation in 1907.] [Footnote 10: The career of the Bodhisattva is also discussed in detail in the Avatamsaka sûtra and in works attributed to Nâgârjuna and Sthiramati, the Lakshaṇa-vimukta-hṛidaya-śâstra and the Mahâyâna-dharma-dhâtvaviśeshata-śâstra. I only know of these works as quoted by Teitaro Suzuki.] [Footnote 11: See Childers, _Pali Dict._ s.v. Patti, Pattianuppadânam and Puñño.] [Footnote 12: It occurs in the Pali Canon, _e.g._ Itivuttakam 100. Tassa me tumhe puttâ orasâ, mukhato jâtâ, dhammajâ.]