Stele of the Buddha and two bodhisattvas

This stele of a buddha attended by two bodhisattvas provides evidence of how Buddhism was adopted into local belief systems during the Northern Wei dynasty. The backdrop in the shape of a flaming mandorla (body halo) is incised with a variety of iconography, from Buddhist lotus petals, lions, and meditating buddhas, to heavenly birds and dancers carrying censers common to Daoism and the practice of ancestor worship. The base of the stele shows images of six major donors wearing elaborate clothing.

The back of the stele depicts a debating scene probably from the VimalakirtiNirdesha sutra and identifies fifty-six donors arranged in rows with each one’s name, a pre-Buddhist practice. These donors are mainly from the Zhao family, plus several lay devotees and members of the Buddhist hierarchy. The nearby placard provides more details about the iconography and imagery on the stele, and transcribes the inscription, which dates the work to 533.

Stele of a buddha and two bodhisattvas

Each element of this stele has a particular meaning and contributes to the overall content of the piece. The main image is of a buddha attended by two bodhisattvas. The mandorla (body halo) behind them is divided into five different sections. The section nearest the buddha’s head contains lotus petals. The next section outward shows seven buddhas of the past. The top portion of the third section shows a dwarflike earth spirit supporting an incense burner. Each of the two flying heavenly beings hovering above and flanking the incense burner holds an oversized lotus bud. Below them are two heavenly beings playing musical instruments. Lotus pedestals support two more heavenly beings below—the right figure holds an incense burner and a dish of offerings, while the other holds an oversized lotus bud and an incense burner. The scarves of the heavenly beings billow among flowers and tendrils.

The pointed portion above this band of heavenly beings contains a meditating buddha on a lotus throne. He is flanked by two more heavenly beings. The outermost section of the mandorla is incised with a close-knit pattern of flames. The base of the stele is incised with images of six donors under canopies wearing elaborate clothing showing their high positions. They stand facing the middle, which is ornamented with a figure bearing an incense burner. The donors’ names are inscribed, most of them from the Zhao family. The back contains fifty-six donor figures, their names—again, mostly members of the Zhao family as well as other devotees and members of the Buddhist hierarchy—and a long inscription giving the date of 533.

The legible portions of the inscription read: [In 533] four lay devotees, Zhao Jianxi, Zhao [??], Zhao Wenyin, and Zhao Hongxian, because of their illustrious meritmaking activities from their birth to their death, heaven’s blessings are bestowed on them. For many years their grandfather [?]ying has been well known. He was the leader across the four seas, his influence spread widely, and he was renowned. Therefore, he was able to overcome the three ignorance. . . . All members of Buddhist societies know the three treasures are the best path [to pursuing and] achieving a state of purity. . . . Therefore, if one is donating one’s own funds to make an image, then the merit from the image will be great and [one will] become true Buddhist believers. . . . Bodhisattvas flank the sides, heavenly beings touch the sky, and newborns emerge from lotus flowers in paradise. . . [wish that] all sentient beings will attain [buddhahood] simultaneously.