Two Buddhas

For religions with long histories and large numbers of adherents, history can often have a significant impact on the way in which the faith is practiced. Whether Sunni or Shia powers were the first to extent control over a non-Islamic area, for instance, might have determined whether that population is Sunni or Shia right down to the present day. Similarly, the languages of the liturgies of Christian churches largely reflect their places of origin. The same general rule held true for Buddhism as it began and subsequently spread, via the Silk Road, across Asia. A comparison of Buddhist art from different times and places affords an opportunity to see such differences.

The earlier sculpture, from approximately 250 CE in current-day Pakistan, bears the characteristics of Hinayana or Theravada Buddhism and its emphasis on sacrifice. The sculpture shows Siddhartha so emaciated that his ribs are showing, presumably as the result of extended fasting. The base of the sculpture shows monks sitting, indicating the sort of person most attracted to this variety of Buddhism; given the emphasis on the Hinayana tradition on self-deprivation, monks who devoted their lives to the practice of the religion would make up a majority of the adherents. Finally, the sculpture is made of stone, indicating modesty in terms of material wealth.[1]

In contrast, the later statue, from China during the Tang Dynasty (7th to 10th century CE), reflects Mahayana Buddhism, the "greater vehicle" by which Buddhism was successfully introduced to the masses. Compared to the starved Buddha from 250 CE, the Tang Buddha has a normal build, perhaps indicating for adherents a secular station in life as opposed to one of monastic self-denial. Instead of being surrounded by monks, the Tang Buddha is alone, indicating to the viewer that s/he could also attain enlightenment. Finally, and perhaps most importantly, the Tang Buddha is made of gold rather than plain stone, indicating that the Buddhist can enjoy economic wealth in addition to (or perhaps despite) his/her religion.[2]

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1. Jerry Bentley and Herbert Ziegler, Traditions and Encounters, Volume 1: To 1500, 3rd ed. (New York: McGraw-Hill, 2012), 128.
2. Ibid.