Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

     

Venerable fellows,

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  , my person to share a question and investigate it. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

Okasa Bhante
Ven. Indaññāno , Ven. Ariyadhammika ,

my person answered on a question whether the Buddha allowed (at least his monks) to make/have/hold memorials of images of the Lord Buddha.

While tendency of practice and Vinaya seems to be clear for my person, certain traditions and not clear references give some doubts. So my person would like to ask to possible share the merits, out of compassion, in this regard, the Venerables might have accumulated.

Here the answer so far:


Householder, interested,

**Did the Buddha discourage antropomorphic representations of himself?**, was asked.

Not so explicite, but tendency to encouragements on reminders... image of him?

Ven. Ananda Thera once desired to keep a reminder of the Buddha at the monastery, while the Lord Buddha went into the lands, for encouragement of all in his absence, and asked the Buddha in relation of this. While the Buddha remarked that certain memorials of a Buddha while alive are not proper, he allowed to plant a Bodhi-tree one that occation.

"Not proper when alive..." does easy allow the thought that an image (after death) as encouragement and to increase faith, is approved by the Buddha. Now what kinds are there?

Maybe quoting the passage later...oh here:


My person also remembers, that in regard of not allowed to carry and draw pictures, images of humans, for monks, the commentary, at least, report that aside of samvega increasing, images of the Buddha are allowed.

The often ignored commentary, "historical" reports at least, of serious source, whould surely give much detail. There are even guidlines how and where to put (direction...).

Shrine should be understood as memorial image.

More on general reason why such "forms" is found in the Maha Parinibbana Sutta (DN16 )

Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.

I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration.

The tendencies in Vinaya are generally strong against subha, but allow asuhba images. See also general comments on Buddhist Art here (below). The strong attachment to form, by humans, would also explain the Dhammic reason behind the rules.

**General Attitude in regard of Art, art by monks and nuns proper?**

(answered here before)


Householder,

Is there any forms of art practiced by Theravada monks?

Yes, the art of taming ones own mind. What ever art aside of this will for the most cases not be conform to Vinaya, not to speak of Dhamma-practice, and is for the most not allowed, not to speak of teaching such, trade or make favors with such.

Monks may paint demons, corpse, things which increase samvega in their Uposatha Hall. Nice looking things, if receiving, need to be "destroyed" of their shine and color.

Most decorations, if not simple done by lay people without involving of Bhikkhus, are actually not really allowed by the Buddha.

There might be cases where monks "teach by pictures ", being assisted by artists. They may get engaged in erecting Chetis (relict buildings, graves of the Buddhas relics and those of his monks) to increase faith.

What ever else, even if broad usual to give favors for a live or trade..., one does well not to regard it as proper and allowed. Also sightseen and attending galleries, parks, guiding for such... is not proper for monastics, even formulated as rule for nuns.

---

This picture illustrates maturity of knowledge (gotrabhū-ñāṇa). Here the aspirant points to the Three Gems upon the ornate throne and signifies that he has finally taken Nibbāna as the object of his meditation. At this stage, he is prepared to transcend the “family” (gotra) of ordinary mortals and progress into the realm of the Noble Ones (ariya), which term also means those who have developed.*

It would be good if the Venerables, out of compassion, would share what ever might bring clearance in regard of Dhamma-Vinaya.