Cultural Diffusion and the image of the Buddha 10-22-14 Directions: Using the map below and the attached images, explore how the image of the Buddha changed as Buddhism spread from India to other parts of Asia along the Silk Roads. For each image, write down the way the Buddha was depicted, and how it reflected different aspects of Buddhism as it engaged in the process of cultural diffusion.

The Spread of Buddhism 500s B.C.E. to 600s C.E.

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1. Earliest images of Buddha – 400s B.C.E. A. How is Buddha depicted? B. What aspects of Buddhism does the sculpture reflect?

2. A. How is Buddha depicted? B. What aspects of Buddhism (and its spread) does the sculpture reflect?

3. A. How is Buddha depicted? B. What aspects of Buddhism (and its spread) does the sculpture reflect?

4. A. How is Buddha depicted? B. What aspects of Buddhism (and its spread) does the sculpture reflect?

5. A. How is Buddha depicted? B. What aspects of Buddhism (and its spread) does the sculpture reflect?

1. Earliest images of Buddha – 400s B.C.E. A. How is Buddha

2. Buddha in the Kushan Empire – 200s C.E.

3. Buddha in Sri Lanka – 1150 C.E.

4. Buddha in Thailand – 1400 C.E.

5. Buddha in Japan – 1250 C.E.

1. Earliest images of Buddha – 400s C.E.

The human image of the Buddha does not occur in the early centuries of Buddhist art. He is most often portrayed in non-human form, as a tree, an empty throne, a stupa (Buddhist temple), wheel, or even as a footprint. There are several explanations as to why early Buddhists depicted Buddha this way. One is the reluctance to give human form to the Buddha out of the fear that the Buddha himself would be worshipped, rather than having followers focus on his teachings. This reflects that in early Buddhism, the Buddha was seen as a great teacher, not a divine figure to be worshipped. Another explanation is that these images may actually represent places of pilgrimage, or sites of events associated with the Buddha’s life and teachings. As such, pilgrimage sites do not require the presence of the Buddha.

2. Buddha in the Kushan Empire – 200s C.E.

The Kushan Empire was an empire founded by central Asian nomadic peoples that covered modern day Afghanistan, Pakistan, and parts of northwest India. It played an important role in connecting India to the Silk Roads and enabled Buddhism to spread out of India. It’s greatest emperor, Kanishka, was a patron of Buddhist temples and is still considered a saint in Buddhism today.

These sculptures depict Buddha much more naturalistically, showing him in a variety of poses with flowing robes. Behind is head is a halo, reflecting the growing belief in the divinity of the Buddha of Mahayana Buddhism. They reflect a strong Greek and Roman influence, which emphasized realism and showing humans in their natural forms. Greek influence into central Asia began with Alexander the Great and succeeding Indo-Greek kingdoms.

3. Buddha in Sri Lanka

Sri Lanka is an island off the southern coast of India, and one of the many locations to which Buddhism spread. Here, Buddha is depicted in the prana style, wehre his body appears “puffed up” or “bloated.” Prana translates as breath, and reflects the influence of Hindu styles and beliefs on Buddhist art. In Hindu sculpture, the “puffed up” look is meant to represent the divine presence in all living things. Hindus believe that everything ultimately comes from Brahman, the Supreme Being that permeates everything in the universe, and often used the analogy of “breath” as an explanation. The “breath” was spiritual rather than physical. South Asian sculptors and painters made full-bodied, fleshy figures that looked as if their skins were filled with air, like balloons. Their contours were fully rounded and the bones and muscles invisible beneath the skin.

As Buddhism spread across India, it incorporated elements of Hindu art and belief, and the prana style represent the growing belief in the divine nature of the Buddha. Buddha himself was also incorporated into Hindu belief as another incarnation of Vishnu. In fact, some Hindus don’t consider Buddhism as a separate religion at all, but just another branch of Hinduism and a different path to moksha.

As Buddhism spread out from India, it eventually divided into two sects: Mahayana and Theravada. The original teachings of Buddhism require a lot of dedication from followers, including moderation, meditation, and denial of many earthly pleasures. As a result, Mahayana Buddhism made Buddha into a divine being to be worshipped in return for divine reward. Theravada, on the other hand, continued to emphasize the original Buddhist teachings of purging yourself of desire. Theravada Buddhism spread mostly into southeast Asia, including Myanmar, Thailand, Laos, and Cambodia. Here, Buddha is emaciated as he sits meditating under the fig tree. The emaciated Buddha represents the denial of earthly pleasures so emphasized in early Buddhism, and reflects how Theravada Buddhism was more orthodox in its adherence to early Buddhist principles.

4. Buddha in Thailand – 1400s C.E.

5. Buddha in Japan – 1250 C.E.

This statue of Buddha reflects a Japanese tradition of Daibutsu, or giant statues of the Buddha. This giant bronze statue is not actually the Buddha himself, but a bodhisattva. In Mahayana Buddhism, there was a belief that some individuals had reached nirvana, but chose to remain on earth as saints to help others achieve enlightenment. Followers of this bodhisattva, Amida Nyorai, chant his name with the hope that they will be reborn into his Western Pure Land. Rebirth in this pure land represents a “quick path” to enlightenment. The giant statue reflects the Mahayana belief in Buddha and various bodhisattvas as divine figures to be worshipped in return for divine reward. No longer is Buddha depicted as a footprint or empty throne, but an imposing, larger than life divine figure. It shows how Buddhism morphed and incorporated other religious traditions as it spread far from its original birthplace in India.

5. Buddha in Japan – 1250 C.E.