The roots of Buddhas Seated on Naga in Cambodia and in India

(1)2001年，上智大学吴哥国际使命（SUAIM）在为吴哥保护官员举办的考古培训班上，在班迭克代寺遗址内发现了274尊被遗弃的佛像。这件事发生在<th>SUAIM开始培训后的11^年里，是柬埔寨的受训人员做出了这一惊人的发现。由于这些雕像在几乎恒定的温度和湿度的环境中没有受到干扰，尽管已经过去了800年，但它们被发现保存得出奇地好。(2)他们那威严的面容，依旧散发着宁静的魅力，让所有注视着他们的人都为之着迷。从尸体被发现时的状况来看，显然是一位佛教信徒精心埋葬的。(3)在挖掘的过程中，我们很清楚这些雕像被系统地摧毁了。但是从发现的地点和仔细的包装来看 关于我们 在完整和受损的雕像周围和洞内的土壤中，很明显，那些深深崇拜他们的人已经进行了埋葬。(4)他们被埋葬的姿势，也就是说，一个直立的位置沿着与较小的同伴雕像，使这一点非常可能。虽然破坏雕像的人可能是奉国王之命而为，但看起来他们对待雕像的态度是非常尊敬的。也有可能是那些摧毁雕像的人和埋葬雕像的人不是同一个人。(5)我们没有办法证明这一点，但很可能是佛教信徒从寺庙里收集了雕像的残骸，并将它们小心地埋在一个地方。雕像的实际状况及其历史意义将在其他地方进行更详细的讨论。(6)随着印度教继续保持权力，其信徒寻求破坏佛教运动的方法。一位新国王可能在印度教徒的支持下登上王位，他对印度教的热爱可能与他对佛教和前佛教国王的反感相匹配，这一事实最终导致了对佛教徒的迫害和对他们宗教形象的破坏。(7)我们的调查显示，坐在那牙上的佛像存在于印度的马图拉省，大约在3^<rd>至6^<th>世纪。我们对柬埔寨佛像和印度马图拉佛像的图像进行了比较研究，然后对这些国家的遗址进行了彻底的调查。马图拉佛像构成了一个独立的流派，从本土传统中成长出来，尽管它分享了从库沙纳统治者那里获得的希腊艺术元素。在这里，佛像有长耳垂，厚嘴唇，宽眼睛和鼻子突出，除了卷曲的头发和折叠的衣服。马图拉佛教图像与早期的男性自然神的形象有关，这种相似性在早期Kushana时期的巨大站立佛像中可见。少

(1) In 2001, the Sophia University Angkor International Mission (SUAIM) discovered 274 discarded Buddhist statues within the ruins of the Banteay Kdei temple complex, during an archaeological training session for Angkor Preservation Officers. This occurred in the 11^<th> year since SUAIM had started the training, and it was Cambodian trainees who made this magnificent discovery.Since the statues had been left undisturbed in an environment of almost constant temperature and humidity, they were found preserved in a surprisingly good condition, despite the fact that 800 years had elapsed.(2) Their imposing features continued to radiate the same tranquil charm, and entranced all who gazed upon them. Judging by the condition in which they were found, it was apparent that a Buddhist devotee had buried them with care.(3) In the course of the excavations, it was clear to us that these statues had been systematically destroyed. Judging however by the place of discovery, and the careful packing … More of soil around and within the cavities of both the unbroken and damaged statues, it was obvious that persons who revered them deeply had carried out their burial.(4) The posture in which they were buried, that is, an upright position along with smaller companion statues, makes this highly probable. Although the people who destroyed the statues may have done so on the orders of their king, yet it appears as if they handled the statues with deep respect. It is also possible that those who destroyed the statues were not the same as those who buried them.(5) We have no way of proving this, but it is likely that Buddhist devotees gathered the remnants of the statues from the temple grounds, and buried them carefully in one place. The actual state of the statues and their historical significance will be discussed in greater detail elsewhere.(6) As Hinduism continued to retain power, its believers sought ways of undermining the Buddhist movement. A new king perhaps ascended the throne with the support of Hindus, and his devotion to Hinduism was possibly matched by his antipathy towards both the Buddhist religion and former Buddhist kings, a fact that finally led to the persecution of Buddhists and destruction of their religious images.(7) Our investigations revealed that statues of Buddha seated on the Naga existed in the province of Mathura in India, roughly during the period spanning the 3^<rd> to the 6^<th> century. We carried out a comparative study of images of Cambodian Buddhas and Indian Buddhas of Mathura, and then conducted a thorough investigation of sites within these countries. The Mathura Buddha images constitute an independent genre that grew out of the native tradition, though it shared elements of Hellenistic art that it received from the Kushana rulers. Here, the Buddha images have long ear lobes, thick lips, wide eyes, and noses that are prominent, besides having curly hair and folded garments. Mathura Buddhist images are related to earlier figures of male nature deities, and such similarities are seen in the huge images of the standing Buddha, of the early Kushana period. Less