Some representations of the Buddha, or of certain forms of the Buddha—such as Amitābha—show a sedent figure emerging from a lotus-blossom, or seated on a pedestal formed of lotus-leaves, this flower symbolizing perfection.
It must not be forgotten that in every country the images of the Buddha are generally moulded according to the type of countenance prevalent in each country. Hence the contour and expression of face differ in Ceylon, Burma, Siam, Tibet, Mongolia, China, and Japan, although as a rule the features are calm, mild, meditative, and passionless.
In Burma the people are merry; hence the images sometimes have a twinkle in the eye and smiling lips.
In China, again, examples sometimes occur of images which do not exhibit Buddha as the ideal of a man who has conquered his passions, but rather with the figure and features of a self-indulgent libertine[257]; while others again portray him with a grim aspect.
We now pass on to the representations of other Buddhas, Bodhi-sattvas, saints, gods and goddesses.
Often two other images are associated with that of Gautama Buddha himself.
And, first of all, his image was joined with the other two persons of the earliest Triad (see [p. 175]), viz. Dharma (the Law) and Saṅgha (the Monkhood). A sculpture, in a broken and imperfect condition, representing this earliest Triad, and dating from the ninth to the tenth century, was found at Buddha-Gayā. The image of Buddha, under an umbrella-like tree, is in the centre; that of the Saṅgha is on his right, with a full-blown lotus ([p. 177, note 2]), and having one leg hanging down, while that of Dharma (a female) is on his left with a half-blown lotus. A drawing of this (from Sir A. Cunningham’s photograph) is given below:—
In Nepāl the image of Dharma is always that of a sedent female, who is supposed to be an embodiment of supreme wisdom (prajñā pāramitā), and sometimes has four arms (see [note, p. 178]).
Next come the images of the Buddhas who preceded Gautama, especially Kāṡyapa Buddha, Kanaka-muni, and Kraku-ććhanda. It is often mentioned that the images of one or other of these three, as of the Bodhi-sattvas, are set up side by side with that of Gautama.