Buddha is a king who gives his eyes to a blind man. The hallmark of the axiological understanding of Buddhism is real action through nonviolence, daily acts that show respect for others and selfless sacrifice.
By
Saras Dewi
·5 minutes read
The sun rises slowly to shine on the stupas and Buddhas in the mudra, so it is as though the darkness has receded into the temple. Fog is still visible in the distance and Mount Merapi and Mount Merbabu are silent, keeping their mystery. The start of a day at Borobudur Temple is a blessed day. The footpaths of the Borobudur Temple complex are full of stories of virtue that walk amidst the splendor that touches anyone who can feel. Borobudur is a witness to the mighty power of Mahakala. It has watched in silence, as time has rolled and changed the world and the people who live in it for thousands of years.
Borobudur is an enigma that never ceases to bewitch its observers. A number of researchers, such as N.J. Krom, Theodoor van Erp, W.F. Stutterheim, P. Mus, FDK Bosch, D.E. Osto, J. Dumarçay, Soekmono, Noerhadi Magetsari, Edi Sedyawati, Mundardjito, and Daud A. Tanudirjo, dedicated their lives to uncovering the site of Borobudur. This temple was once asleep beneath a pile of thick volcanic ash in a thick jungle, and was even thought at first that it was a hill. It turned out to be a building that resembles a pyramid. After it was excavated in 1814, these researchers tried to put together the puzzle of Borobudur Temple. Who designed and built Borobudur? For what purpose was Borobudur built?
Borobudur is a Mahayana Buddhist temple from the 9th century, built during the heyday of the Sailendra Dynasty. However, researcher J. Dumarçay found it difficult to solve the construction stages, because it was suspected that Borobudur took more than 70 years to complete.
In addition, it was also mentioned in the Kayumwungan inscription (824 AD), found in Karangtengah Hamlet, about King Semaratungga and Pramodhawardhani, who built the sacred Jinalaya temple, which was believed to be Borobudur.
Several ancient sources mention Borobudur, for example the Tri Tepusan inscription (842 AD) mentioned Sri Kahalunan, believed to be the title given to Dyah Pramodhawardhani, the daughter of King Semaratungga of the Sailendra Dynasty. The inscription spoke of a sacred area named Bhumisambhara, which can be associated with Borobudur. In addition, it was also mentioned in the Kayumwungan inscription (824 AD), found in Karangtengah Hamlet, about King Semaratungga and Pramodhawardhani, who built the sacred Jinalaya temple, which was believed to be Borobudur.
Its religious purpose appears in the construction of this monumental structure. However, studying Borobudur as a discourse on the construction of cosmological space is always interesting to explore.
However, apart from metaphysical discourses, I am always stunned when following the narrative of the Jataka reliefs. The essence of the story, from Buddha's previous life, us how sincere he was in his sacrifice and in his love for sentient beings, both humans as well as flora and fauna. Buddha's sacrifice and love touch and encourage change that destroys hate.
In my opinion, Borobudur is a temple that is the point of disclosing humans wrapped in this universe. The description of the Jataka reliefs, which is full of messages of universal love that also includes environmental aspects, teaches that love is the foundation of life. In one story, Buddha appears in a previous life as a king who opposed rituals that sacrificed animals. Then, in another life, Buddha is a god who is willing to risk himself to save a flock of birds during a battle against an evil foe. In another story, Buddha is a king who gives his eyes to a blind man. The hallmark of the axiological understanding of Buddhism is real action through nonviolence, daily acts that show respect for others and selfless sacrifice.
The top level, which is marked by stupas, is the highest level, namely absolute peace from passion, which is no longer shackled by the limitations of a physical body.
The division of the levels of Borobudur Temple can be understood as symbolizing the 10 levels of bhumi that Bodhisattva must undergo in order to attain enlightenment. The top level, which is marked by stupas, is the highest level, namely absolute peace from passion, which is no longer shackled by the limitations of a physical body.
Archeologist Noerhadi Magetsari stated that apart from Borobudur as an embodiment of Mahayana teachings, the temple also incorporates elements of Yogacara and Tantrayana. The Gandavyuha relief wall engraving emphasizes the virtues of meditation in order to reach enlightenment. In this case, Borobudur, like Mandala, is a sacred space for its followers to purify the self.
However, in other aspects, the elements of Tantrayana cannot be denied in Borobudur. Referring back to the Gandavyuha relief, the final part of the Avatamsaka sutra, this text tells the journey of a man named Sudhana who learns about the wisdom of life through his encounter with kalynamitta, or spiritual friends. This message about ethics encourages awareness that seeking truth requires sensitivity towards learning from other humans, openness to see their lives and to nurture empathy. Buddha as the omnipotent, most merciful being radiates among all living beings.
I often meditate on the meaning of the Buddha statues in the hollow stupas. The statues look serene, alternating in their arrangement of the stupas’ cavities. Noerhadi Magetsari’s interpretion that Buddha's body that cannot be seen in its entirety as indicative of the invisibility of Buddha, who exists in the world of existence and nonexistence. This means that Buddha has arrived at perfection while remaining present in body, love, and warmth across the ages.
Most likely, the preservation of Borobudur also aligns with the ideals of humanity and love that resides in the temple.
Borobudur is an important part of Indonesian philosophy, an ancestral legacy that is relevant not only to dealing with the past but also how we live today, with the various challenges of the present. Most likely, the preservation of Borobudur also aligns with the ideals of humanity and love that resides in the temple.
I remember the message of (late) Prof. Mundardjito, an archeologist who was involved in the restoration of Borobudur in the 1980s, that ethical principles should be prioritized when dealing with cultural heritage. Borobudur is not merely a tourism object. Beyond that, Borobudur is a spiral of knowledge whose preservation depends on public interest and participation.
SARAS DEWI,Lecturer of Philosophy at the University of Indonesia