The Indian styles of representing the Buddha that began as a throne under a tree eventually became the many aspects of the Buddha, as represented in the Buddhism of Japan. Now, 2,500 years later, Buddhism has found its way to the shores of America.
In America at this moment, Buddhist iconography from the many ethnic Buddhist belief systems exists and there is a melting pot of various iconography styles.
Early Buddhist Iconography
"In early Buddhist art, as is well known, the Buddha is constantly represented by a simple seat or throne situated at the foot of a Mahabodhi-tree . . ." This quote from Ananada K. Coomaraswamy's, Elements of Buddhist Iconography, in 1935 is representative what was known in that era.
Research in the 1950s revealed that the earliest known Buddhist art in India portrayed the Buddha (Blessed One) with footprints inscribed with a wheel, or with the image of a stupa. The styles and sensibilities of early Vedic art were infused with new meanings in Buddhist art. It wasn't that images of the Buddha were banned, like images of the Prophet in Islam, rather it was a carry over from the Brahmanic practice of not representing gods in human form.
It was the Emperor Ashoka (322 - 185 BCE) in the Maurya period that had erected the first monuments to Buddhism. All across the lands that he had conquered were columns of stone scribed with Buddhist teachings. Though not believed to have been a Buddhist, Emperor Ashoka applied the principles of Buddhism in running his government.
Early Buddhist Temples
"The Life of Buddha" by Martin Messeonier relates that the only evidence of early Buddhist temples have been stone carvings from later periods that depict wooden structures. These were not temples where monks lived, but instead, these were places where mendicant monks and worshipers gathered to perform rituals. Perhaps in the rainy season, monks would take temporary shelter in the temples, but this is only theorized.
It will be difficult to find traces of these early, simple-construction temples. Natural stone and wood were used and the centuries have probably obliterated all proof of their existence. In the film "Life of Buddha", there are modern images of Buddhist worshipers gathered under trees surrounded by crude statues and roofed with slabs of wood. That may well be how those ancient Buddhist temples appeared.
Images of Buddha
Images of the Buddha as a man did not begin to appear until after 1 CE.
Buddhist monks from India traveled to other lands and brought their images of the Buddha with them. As Buddhist teachings melded with the native belief systems in each country, so too did the images of the Buddha, which underwent transformations amidst each culture.
In Angkor Wat the Thai carvings of the Buddha lost the slenderness of the Indian images, taking on a more full-bodied appearance.
The Jataka Tales in Burma influenced Buddhist iconography. The Buddha is shown wearing jeweled robes and wide headbands dotted with precious stones.
Coming to China along the Silk Road trade route and then deep into China the Buddha slowly took on more ethnic Chinese features and style of dress.
Japanese Buddhist images began with those from Korea and China. Around 794 CE the images were influenced the the native Shinto religion. They took on a softer look with a detached expression on the face. More energetic, almost war-like Buddhas emerged influenced by the rise of the samurai culture. In the 17th century the Japanese Buddhist iconography began to revert back to a more compassionate and calm representation of the Buddha.
A slender, nearly androgynous Buddha image can be found in Thailand.
These are a few examples of the changes that Buddhist iconography and images have undergone as Buddhism reached out from India.
In books like "History of Far Eastern Art" by Sherman Lee and on websites like Buddhamind.info Buddha images can be seen and compared.
Buddha Image in America
American Buddhism has its roots in the ethnic Buddhist practices that have planted themselves here. A Zen practitioner might have a Kamakura Buddha on their altar, a Tibetan meditates with a Green Tara nearby, while some Buddhist groups are surrounded by Buddhist iconography from various countries.
As American Buddhism develops into its own, so will its Buddhist iconography. Will Buddha be depicted wearing a three piece suit like Chungyam Trongpa did? Will Buddha wear jeans and a WWBD (What Would Buddha Do) T-shirt? Will a beard replace his clean-shaven face? Or . . . ?
Change (impermanence) is inevitable. As a practicing American Buddhist monk the morphing of ancient Buddhas into a uniquely American iconography will be interesting to observe.
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