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Thousand-Armed Kannon (Senju kannon bosatsu/千手観音菩薩, Sahasrabhuja) Also known as Thousand-armed, Thousand-eyed Kannon (Senju sengen kanjizai bosatsu/千手千眼観自在菩薩), Thousand-armed Kannon (Senju kannon bosatsu/千手観音菩薩) was born and established around the 7th century, as an influence of multi-faced/multi-armed images from Hindu gods. As one of various manifestations of Kannon, he is also regarded as a fortified variation of Eleven-faced Kannon (Juichimen kannon bosatsu/十一面観音菩薩). An eye on each of his one thousand hands symbolizes the endless mercy of Kannon. During the Tang Period in China, he was well known and strongly worshipped as Daihi-Kannon (大悲観音), who would save sentient beings from any illness, evilness and sin and give happiness, longevity and wealth. He was introduced to Japan in the first half of 8th century by Japanese monks (i.e. returnees having studied in China) and Chinese master priests of the Tang Dynasty who having journeyed to Japan, brought with them images and doctrine of the Kannon. The oldest examples, to date, of the Thousand-armed Kannon are found in the Kuzui-dera Temple (葛井寺/mid-8th century) and Toshodai-ji Temple (唐招提寺/latter 8th century). Both are grand dry lacquer images, with literally represented one thousand arms. After the Heian Period, he was worshipped as King of the Kannon (Rengeoh/蓮華王), which resulted in an upsurge in the creation of his statues. Thus, the Nara Period thousand-armed statues were subsequently replaced by those of Forty-two-armed Kannon (with bigger 42 arms 大手)which abided by the Buddhist sutras, including Senjukyo sutra (千手経) and Senju-Sengen-Kanzeonbosatsu-Koudai-Enman-Mugi-Daihishin-daranikyo sutra (千手千眼観世音菩薩広大円満無疑大悲心陀羅尼経). Sentai senju Kannon (rennovated during the Kamakura Period) in Sanjusangen-do (三十三間堂) of Rengeoh-in (蓮華王院), Myoho-in Temple (妙法院) is a representative masterpiece, which was created by Taira no Kiyomori (平清盛) in the second year of Chokan (長寛/1164), under the orders of Emperor Goshirakawa (後白河天皇). It conveys the people’s heartfelt yearnings for the Kannon’s omnipotence emanating from his one thousand eyes and arms. Although the faith was extremely popular in China and mainland Japan, as mentioned above, it is not clear when Thousand-armed Kannon was brought to Okinawa. However, Banzairei Jigen-in Temple (万歳嶺慈眼院) or Kannon-do(観音堂) in Shuri (completed in 1618) is known to have been dedicated to Thousand-armed Kannon, as this has been recorded in Ryukyukoku-Yuraiki (琉球国由来記) and other literature. After Prince Sashiki (佐敷王子), the future King Sho Ho (尚豊王) returned home safely from Satsuma, where he had been held as a political hostage, his father Sho Kyu (尚久) erected Banzairei Jigen-in, where a statue of Thousand-armed Kannon was erected in gratitude. Since the 16th year of King Sho Shitsu (尚質/1665), kings of the Ryukyus have visited this temple on New Year’s, and in May and September of every year to pray for peace for the country. It was not longer after that prayers for safe voyage were also offered to the Kannon and for Jigen-in Temple to be visited prior to the start of every Courtesy Trading Voyage to China and Mission to Edo. Furthermore, Ryouga-ji Temple (楞伽寺) and Senju-in Temple (千手院) in Yamagawa-cho, Shuri were also dedicated to Thousand-armed Kannon, according to the Ryukyu-Shintoki (琉球神道記) and Ryukyukoku-Yuraiki (琉球国由来記). In Okinawa faith in Kannon finds its roots in the 2nd year of Taiei (大永/1522), when Nisshu-Shonin (日秀上人) built Kannon-ji Temple (観音寺) in Kin(金武), northern Okinawa. He is said to have been Fudaraku-so (補陀落僧), an ascetic monk from Mt. Koyasan, who setting sail for Fudaraku Jodo, the Paradise of Kannon, drifted to the Ryukyus. Kannon worshipping temples were built thereafter not only in Shuri but in farming villages and islands far from the royal capital of Shuri. Examples include Kannon-do in Kushi (久志), Nago City (名護市-- erected in 1688), Hama-no-Kannon-do (浜の観音堂) on Aguni Island (粟国島--1692), the Kannon-do annex at Shoun-ji Temple (祥雲寺) on Miyako Island (宮古島--1699), and Kannon-do in Tamagusku Village, on Oh Island (玉城村奥武島--1753). Beliefs in Chinese deities such as Tenpi (天妃) Maso(媽姐) were sometimes confused with, that of Kannon. For example, Tenko-gu (天后宮) on Kume Island, which is home to a sacred statue of Tenpi, is also called Bosatsu-do (菩薩堂). In Shuri and Naha where Kannon was also cherished as a folk symbol of familial guardianship, a Kannon statue was kept at times in a miniature shrine and placed in the upper side of family tablet. After WW II, hanging up pictures (or images) of Kannon gained widespread use both in rural farming villages and urban Shuri and Naha. (Ref. Reiji Heshiki, Okinawan Rites and Faith) Today, most Kannons enshrined in private households are Thousand-armed Kannon. In northern Okinawa, the thousand arms Kannon is worshipped to protect and save as many seamen as possible from storms at sea (according to Hirotetsu Nakahara). Possibly, the image of the Thousand-armed Kannon could have travelled to various places from Jigen-in Temple in Shuri, although proof of this theory remains illusive at the moment. The historical background of the prevalence, on Okinawa, of the Thousand-armed Kannon needs to be investigated through further studies. |