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Aniconism in simple terms means the prohibition of using images in some religions.

The word aniconism is derived from the Greek word meaning "negative image".

Throughout history, aniconism is predominantly found in Christianity, Buddhism, Judaism, and Islam.

The depiction of the monotheistic deity (God the Father, Allah, or Yahweh) is specifically prohibited or disapproved in all of these religions, and historically, sensitive issues have often arisen when it comes to material representations of historical figures like Muhammad and Gautama Buddha.

https://prepp.in/news/g-98651-aniconism-in-buddhism--ancient-india-notes

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Certainly the lands now encompassed by Pakistan & Afghanistan were one of the earliest cradles of Buddhist art & Gandhara was probably the first place the Buddha was represented in physical, human form rather than in symbolic aniconic form as a wheel or an empty throne.

https://x.com/dalrymplewill/status/1508629798314119168?s=46&t=RJVGlLHrEOn-3jI_cELKMQ

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ตำนานพระพุทธฉาย ครั้งหนึ่งพระพุทธเจ้าได้เสด็จมาที่เขาฆาฎกะ เพื่อโปรดนายพราน ฆาฎกะ ที่มีจิตใจโหดร้าย จนสำเร็จเป็นพระอรหันต์ เมื่อพระพุทธเจ้าจะเสด็จกลับ พระฆาฎกะจึงทูลขอให้พระพุทธเจ้าประทานสิ่งที่เป็นอนุสรณ์ เพื่อสักการะบูชา พระพุทธเจ้าจึงแสดงพุทธปาฏิหาริย์ให้เงาของพระองศ์ไปประทับอยู่ผนังหินเงื้อมภูเขาแห่งนี้

https://www.museumthailand.com/th/4851/storytelling/%E0%B9%80%E0%B8%87%E0%B8%B2%E0%B8%9E%E0%B8%A3%E0%B8%B0%E0%B8%9E%E0%B8%B8%E0%B8%97%E0%B8%98%E0%B9%80%E0%B8%88%E0%B9%89%E0%B8%B2/

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Such stories abound in the works on display in “Tree and Serpent,” suggesting that early in the history of Buddhism in India, scenes from the life of the Buddha could be carved in stone, without textual description, and often without the Buddha himself, and be still recognized by the faithful. Ordinary people knew these stories, and if they didn’t, there was likely a monk around, especially at a stupa, who was happy to tell the tale.

“Tree and Serpent” is the result of the imagination, the expertise, and the remarkable labor of John Guy, the Met’s senior curator of South and Southeast Asian Art. He has brought together many stunning pieces, many displayed outside of India for the first time. And he has moved beyond the usual Buddhist sites in the north that we associate with the life of the Buddha to include extraordinary works from South India, where Buddhism thrived for so long. The importance of the show, however, goes beyond its individual pieces.

https://tricycle.org/article/tree-and-serpent-review/

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ธรรมจักรและกวางหมอบเป็นสัญลักษณ์ที่สื่อถึงการปฐมเทศนาหรือการประกาศธรรมอย่างเป็นทางการของพระพุทธเจ้า หมุนวงล้อแห่งธรรมให้เคลื่อนไปในทวารวดีนิยมสร้างธรรมจักรและกวางหมอบ และหลังจากนั้นได้มีการสร้างเป็นพระพุทธรูปปางปฐมเทศนา เลยสร้างให้เป็นรูปพระพุทธเจ้าทรงแสดงธรรมอยู่เหนือบัลลังก์และฐานบัลลังก์แสดงด้วยธรรมจักรของกวางหมอบหรือกวางคู่อยู่ตรงกลางก็ได้ และสภาพแวดล้อมด้านข้างจะล้อมด้วยปัญจวัคคีย์นั่งฟังธรรมอยู่ https://www.finearts.go.th/storage/contents/2021/02/detail_file/tIagj7t2xmnvylZdQP9b9Nl25zAC9kNnjLiD1LhF.pdf

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Monkeys make offerings at the Bodhi Tree – Sanchi © Dr. David Efurd

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Throne under the Bodhi Tree (370 ลักษิกา )

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Throne under the Bodhi Tree (370 ลักษิกา )

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This limestone slab has been carved on both faces. The earlier carving, which the British Museum dates to approximately the first century BCE, shows a group of worshippers paying homage to the location where Sakyamuni, the historical Buddha, received enlightenment. It show an interesting dissimilarity, in that the later carving depicts the image of a Buddha standing in the entrance to the stupa, while the older carving only shows the Buddha's empty throne, a canopy and a pair of footprints marked with dharmachakras (wheels of law, a symbol of the Buddha's first sermon), all under the sacred bodhi tree where Sakyamuni sat at the moment of his enlightenment.

Reference: https://obo.genaud.net/backmatter/gallery/aniconic_seated_buddha.htm

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ดอกบัวและแท่นบัลลังก์ แทนการประสูติของพระพุทธองค์

https://palungjit.org/threads/%E0%B8%AA%E0%B8%B1%E0%B8%8D%E0%B8%A5%E0%B8%B1%E0%B8%81%E0%B8%A9%E0%B8%93%E0%B9%8C%E0%B8%9E%E0%B8%A3%E0%B8%B0%E0%B8%9E%E0%B8%B8%E0%B8%97%E0%B8%98%E0%B9%80%E0%B8%88%E0%B9%89%E0%B8%B2%E0%B8%81%E0%B9%88%E0%B8%AD%E0%B8%99%E0%B8%88%E0%B8%B0%E0%B8%A1%E0%B8%B5%E0%B8%9E%E0%B8%A3%E0%B8%B0%E0%B8%9E%E0%B8%B8%E0%B8%97%E0%B8%98%E0%B8%A3%E0%B8%B9%E0%B8%9B.276635/#google_vignette

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In Buddhism, the lotus is a symbol of the Buddha’s awakening and a reminder that all beings have the same potential to attain enlightenment. The lotus grows out of mud and rises to the water’s surface to bloom in beauty and purity, so too can the human develop the virtues of a Buddha and rise above desire and attachment to reveal the true nature. http://www.buddhistsymbols.org/

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Enlightenment face of Prasenajit pillar, from Bharhut, Madhya Pradesh, India, Sunga period, c. 100-80 B.C.E. reddish brown sandstone (Indian Museum, Kolkata) (photo: Anandajoti Bhikkhu

Source. https://www.khanacademy.org/humanities/ap-art-history/introduction-cultures-religions-apah/buddhism-apah/a/images-of-enlightenment

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ดอกบัวบานอยู่ในหม้อน้ำมนต์

ดอกบัวเป็นดอกไม้ที่เกิดขึ้นจากโคลนตม แต่เมื่อบานแล้วก็ไม่มีสีและกลิ่นของโคลนตม หมายความว่าพระพุทธเจ้าเกิดขึ้นแล้วในโลกที่เต็มไปด้วยกิเลสแต่ท่านก็ไม่ติดโลก ไม่ติดกิเลส หรือกล่าวอีกนัยหนึ่งว่าโลกไม่ติดท่าน กิเลสไม่ติดท่าน

ข้อมูลที่อ้างอิง

http://biabymoo.blogspot.com/2010/10/blog-post.html

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This double-sided spoked wheel is a rare example of a metal Dharma-wheel (dharmacakra), an early Indian symbol for revealed knowledge. While both Buddhists and Jains shared this symbolism, for Buddhists the wheel became the principal metaphor for the Buddha’s teachings and spiritual conquest. As such, the Dharma-wheel was frequently included in scenes of the Buddha’s first sermon and, when represented independently as here, referenced that event. This example has sixteen openwork spokes radiating from the hub. A pair of makaras (mythological sea monsters), with dolphinlike tails, frames the base, and is bracketed by female nature spirits, or yakshis.

อ้างอิงจาก:

https://www.metmuseum.org/art/collection/search/788971

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เป็นเสาสัญลักษณ์แห่งพระพุทธศาสนาในผืนแผ่นดินแห่งชมพูทวีปเมื่อครั้งอดีตกาล สร้างขึ้นโดยพระราชโองการของพระเจ้าอโศก (King Ashoka) กษัตริย์แห่งราชวงศ์โมริยะ หรือ เมารยะ (Maurya)

โดยจะสร้างเสาศิลาปักตั้งไว้ ณ ตำแหน่งของสถานที่ที่เป็นสังเวชนียสถาน และสถานที่ต่างๆ ที่เกี่ยวข้องกับพระสัมมาสัมพุทธเจ้า

http://www.artedchula.com/web/index.php?option=com_content&view=article&id=87&Itemid=71

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พลอยณัชชา 052

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พลอยณัชชา 052

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Imagining the Buddha’s corporeal body

This trend of depicting the Buddha in aniconic form continues until after the turn of the 1st century C.E. with the development of Mahayana Buddhism when we begin to see a large number of images of the Buddha in human or anthropomorphic form (below). These new, iconic images of the Buddha were particularly popular in the region of Gandhara (in present-day Pakistan) during the Kushana period and include depictions of the Buddha’s enlightenment at Bodh Gaya (below). These anthropomorphic images usher in a new phase of Buddhist art in which artists convey meaning through the depiction of special bodily marks (lakshanas) and hand gestures (mudras) of the Buddha. In this anthropomorphic image of the Buddha’s enlightenment, the artist depicts Prince Siddhartha seated on a throne, surrounded by the demon Mara and his army, who attempted—unsuccessfully—to thwart Prince Siddhartha’s attainment of enlightenment. At the moment of enlightenment, the prince reaches his right hand towards the ground in a gesture (or mudra, and specifically the bhumisparshamudra) ) of calling the earth to witness his spiritual awakening. In doing so he becomes the Buddha.

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Thomas Matsuda, “Bodhi Tree and Animals,” 1990s. The Sansei artist was trained in the USA and Japan. This piece combines ancient Indian aniconic Buddhist art (depicting the Buddha as a tree; the flanking lions) with Japanese Buddhist parinirvana motifs (the gathering of animals).

https://images.app.goo.gl/xTgBkj7PzcNgbrbG9

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Depictions of the Buddha in bodily form appear only to have started in the first century AD. Before that, his message was inferred through symbols such as the chakra or wheel. The Buddha upon attaining Enlightenment is believed to have set the wheel of law or the dharmachakrain motion. Devotees commemorate the spot where the Buddha delivered the first sermon at the Deer Park in Sarnath, thereby setting in motion the eternal movement of the faith of Buddhism.

The scene represents worship of the wheel, which was one of the symbols of the Buddha before the introduction of his anthropomorphic image. The wheel stands for the Buddha's first sermon delivered in the deer park at Sarnath, suggested here by the presence of the two addorsed deer on the shaft, when he set the wheel of the law in motion. Of the two flanking couples, the eminence of the couple on the proper right is suggested by the male carrying a garland and the female kneeling down to make an offering.

https://artsandculture.google.com/asset/worship-of-chakra-unknown/9gFzNhhR3oZ50Q?hl=en

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Throne of the Buddha

Sculpture
2nd century - 3rd century (made)

This red sandstone carving probably once formed part of a temple or shrine. It depicts the adoration of the empty throne, with a Buddhist emblem on it. The emblem can be variously interpreted as a throne cushion, a discarded turban headdress or a 'dharmachakra' ('wheel of law') symbol.

Early Buddhist artists were reluctant to represent the Buddha in human form. They preferred to indicate his presence symbolically. This relief indicates the Buddha's presence through an empty throne, attended by two attendants bearing fly-whisks, emblems of a world sovereign (‘cakravartin’), and flanked by winged-lion capitals.

https://collections.vam.ac.uk/item/O25076/throne-of-the-buddha-sculpture-unknown/

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เกศสุดาพร 040 

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เกศสุดาพร 040 

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Kanganahalli, situated about 3 km from Sannati, is an important Buddhist site where an ancient Mahastupa was built. It is on the left bank of the Bhima river[1] in Chitapur taluk, Kalaburagi district in Karnataka, India. Nalwar is the nearest Railway station about 19 km from Sannati. The Buddhist site about 2.5 km from Chandrala Parameshwari temple of Sannati.

https://en.m.wikipedia.org/wiki/Kanaganahalli

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เสาที่มีพญานาคมุจลินท์เฝ้าพระที่นั่งของพระพุทธเจ้า เสาราวบันไดจาก Jagannath Tekri, Pauni (เขตบันดารา) ศตวรรษที่ 2-1 ก่อนคริสตศักราช พิพิธภัณฑ์แห่งชาติอินเดีย

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Relief showing veneration of a bodhi tree, probably that of Shakyamuni. Stupa 1 at Sanchi, Madhya Pradesh, India. Ca. second-third decade of first century C.E.

Susan L. Huntington, Lay Ritual in the Early Buddhist Art of India. More Evidence Against the Aniconic Theory.

https://storage.knaw.nl/2022-06/20121012.pdf

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ในทางพุทธศาสนา คำว่าต้นโพธิ์มิได้หมายถึงชื่อพันธุ์ไม้ทั่วไป แต่เป็นชื่อเรียกเฉพาะต้นไม้ที่พระพุทธเจ้าประทับใต้ร่มเงาขณะตรัสรู้ คำว่า โพธิ จึงหมายถึงการตรัสรู้

https://www.finearts.go.th/promotion/view/25156-%E0%B8%95%E0%B9%89%E0%B8%99%E0%B9%82%E0%B8%9E%E0%B8%98%E0%B8%B4%E0%B9%8C%E0%B8%81%E0%B8%B1%E0%B8%9A%E0%B8%84%E0%B8%A7%E0%B8%B2%E0%B8%A1%E0%B9%80%E0%B8%8A%E0%B8%B7%E0%B9%88%E0%B8%AD%E0%B8%97%E0%B8%B2%E0%B8%87%E0%B8%9E%E0%B8%A3%E0%B8%B0%E0%B8%9E%E0%B8%B8%E0%B8%97%E0%B8%98%E0%B8%A8%E0%B8%B2%E0%B8%AA%E0%B8%99%E0%B8%B2%E0%B8%AA%E0%B8%A1%E0%B8%B1%E0%B8%A2%E0%B8%97%E0%B8%A7%E0%B8%B2%E0%B8%A3%E0%B8%A7%E0%B8%94%E0%B8%B5

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Sculptural fragment depicting a stupa and devotees, from Bharhut, Madhya Pradesh, India, Sunga period, c. 100-80 B.C.E., reddish brown sandstone (Smithsonian, Freer Gallery of Art).

ที่มา : https://www.khanacademy.org/humanities/ap-art-history/introduction-cultures-religions-apah/buddhism-apah/a/images-of-enlightenment

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The awakening tree of the Venerable Koṇāgamana, Bharhut, 2nd c. BCE.

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Dhammachakra ( Sanskrit : धर्मचक्र; Pali ( dhammacakka) or the wheel of dharma is a symbol widely used in Indian religions such as Hinduism , Shainaism , and especially Buddhism.

The wheel/disk symbol is one of the oldest symbols in Indian history. Scholars Madhavan and Parpola state that the wheel symbol appears a lot in antiquities from Indus Valley Civilization, especially on many seals. An important example is one of the ten symbols on the Dholavira sign. It appears as a symbol for the sun as early as 2500 BC.

Some historians associate the ancient Chakra with cults. Symbol of the Sun In the Vedas, Suriya,incarnated in the form of the Mittra, is described as In this sense the sun may be seen as the eye (eye) which gives light and vision to the world. Therefore, the concept of chakra is linked with light or wisdom.

https://th.m.wikipedia.org/wiki/%E0%B8%98%E0%B8%A3%E0%B8%A3%E0%B8%A1%E0%B8%88%E0%B8%B1%E0%B8%81%E0%B8%A3#/media/%E0%B9%84%E0%B8%9F%E0%B8%A5%E0%B9%8C%3A001_Dhammacakka%2C_7c%2C_Dwaravati_(35252600795).jpg