Iconism vs Aniconism

Exploring the Dhamma, as understood from the perspective of the ancient Pali commentaries.
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dylanj
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Iconism vs Aniconism

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I am primarily concerned w/ what the tipiṭaka says about physical representations of the Buddha. I know pre-Gandharan/Greco Buddhism was aniconic. I have heard it said that the early texts advocate aniconism, but have not read this anywhere. Wikipedia says the source for it is in the Dīgha Nikāya but doesn't actually reference a passage or sutta. I am only secondarily concerned with what the commentaries say, but would like to hear about that, too.

Thank you.
Born, become, arisen – made, prepared, short-lived
Bonded by decay and death – a nest for sickness, perishable
Produced by seeking nutriment – not fit to take delight in


Departure from this is peaceful – beyond reasoning and enduring
Unborn, unarisen – free from sorrow and stain
Ceasing of all factors of suffering – stilling of all preparations is bliss
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Dhammanando
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Re: Iconism vs Aniconism

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maranadhammomhi wrote:I am primarily concerned w/ what the tipiṭaka says about physical representations of the Buddha. I know pre-Gandharan/Greco Buddhism was aniconic. I have heard it said that the early texts advocate aniconism, but have not read this anywhere. Wikipedia says the source for it is in the Dīgha Nikāya but doesn't actually reference a passage or sutta.
The making of icons is neither advocated nor prohibited in any ancient Pali sources. The evidence for a supposed prohibition is very slender, consisting in just one statement preserved in a non-Theravadin recension of the Vinaya.

As for the Dīgha Nikāya, I can only think of one passage that has any bearing on the issue (or at least one sometimes hears it cited as if it had a bearing on it). This is the account of the eight assemblies in the Mahāparinibbāna Sutta (DN. ii. 109). The Buddha relates how he would change his appearance to that of a kṣatriya, a brāhmaṇa, a householder, a samaṇa, a Cātumahārājika deva, a Tāvatiṃsa deva, a Māra or a Brahmā when going to teach Dhamma to assemblies of these beings. The passage is cited by Burmese Buddhists in justification of their depicting the Buddha wearing royal ornaments, as for example with the Mahāmyatmuni Buddha, which is intended to represent the Buddha's form when visiting devas.
  • I know, Ānanda, that after approaching countless hundreds of assemblies of the Tāvatiṃsa devas, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Dhamma, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a deva or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Dhamma, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a deva or a man?’

    https://suttacentral.net/en/dn16
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Rūpehi bhikkhave arūpā santatarā.
Arūpehi nirodho santataro ti.


“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
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dylanj
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Re: Iconism vs Aniconism

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Dhammanando wrote: The making of icons is neither advocated nor prohibited in any ancient Pali sources. The evidence for a supposed prohibition is very slender, consisting in just one statement preserved in a non-Theravadin recension of the Vinaya.

As for the Dīgha Nikāya, I can only think of one passage that has any bearing on the issue (or at least one sometimes hears it cited as if it had a bearing on it). This is the account of the eight assemblies in the Mahāparinibbāna Sutta (DN. ii. 109). The Buddha relates how he would change his appearance to that of a kṣatriya, a brāhmaṇa, a householder, a samaṇa, a Cātumahārājika deva, a Tāvatiṃsa deva, a Māra or a Brahmā when going to teach Dhamma to assemblies of these beings. The passage is cited by Burmese Buddhists in justification of their depicting the Buddha wearing royal ornaments, as for example with the Mahāmyatmuni Buddha, which is intended to represent the Buddha's form when visiting devas.

Vandāmi bhante. Thank you, much of this is what I tentatively suspected, I think you are right that the reference is to the mahāparinibbana sutta. That passage is very intriguing...
Born, become, arisen – made, prepared, short-lived
Bonded by decay and death – a nest for sickness, perishable
Produced by seeking nutriment – not fit to take delight in


Departure from this is peaceful – beyond reasoning and enduring
Unborn, unarisen – free from sorrow and stain
Ceasing of all factors of suffering – stilling of all preparations is bliss
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Dhammanando
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Re: Iconism vs Aniconism

Post by Dhammanando »

maranadhammomhi wrote:That passage is very intriguing...
The commentary too...
  • “Whether the others are white, black, or brown, the Teacher is golden-coloured. But this is stated with reference to shape. And the shape alone is perceived by them. It is not the case that the Blessed One becomes like a foreigner or like one wearing pearl earrings; he sits there in the form of a Buddha. But they see him as having the same shape as themselves. Some speak with a broken voice, some with a cackling voice, some with the voice of a crow, but the Teacher always has the voice of Brahmā. This is stated with reference to the language. For if the Teacher is sitting in a king’s seat, they think, ‘The king speaks sweetly today.’ When the Blessed One departs after speaking, and they see the [real] king arrive, they wonder: ‘Who was that?’… Even though they investigate, they do not know. Then why does the Buddha teach the Dhamma to them if they do not know? To plant impressions (vāsanatthāya). For when the Dhamma is heard even in such a way, it becomes a condition for the future. Thus he teaches out of consideration for the future.”

    (Bhikkhu Bodhi's translation of the commentary to the parallel passage in the AN)
Rūpehi bhikkhave arūpā santatarā.
Arūpehi nirodho santataro ti.


“Bhikkhus, the formless is more peaceful than the form realms.
Cessation is more peaceful than the formless realms.”
(Santatarasutta, Iti 73)
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