Explain the Sacred Buddhist Borobudur

January 20, 2023

Explain the Sacred Buddhist Borobudur

Welcome to Borobudur, one of the sacred buildings of Buddhism as a World Cultural Heritage site. The splendor and beauty of Borobudur has its own historical value for Indonesian people. The Indonesian government has designated Chandi Borobudur as a major tourist attraction, and also a priority tourist destination for domestic and foreign visitors.

Chandi Borobudur attracts extraordinary enthusiasm to visit and explore several narrative sources in thematic tours, with the aim of getting to know more closely the history, architecture and fine arts of this building.

A friendly tour guide, Pamong Carita will accompany you on this interesting opportunity, providing narratives and explanations as a form of appreciation for the study and participation in maintaining, protecting and preserving ancestral cultural heritage.

Tours and visits with the aim of getting to know Borobudur more closely, studying history, admiring the splendor and beauty of architectural artistic value. Exploring the history and environment around Borobudur Temple which is a form of appreciation and participation in maintaining and protecting world cultural heritage sites.

Welcome to Chandi Borobudur

Borobudur or Barabudur

is a 9th–century Mahayana Buddhist temple, which consists of nine stacked platforms, six square and three circular, topped by a central dome, surrounded by 72 stupas and decorated with 2,672 relief panels and 504 Buddha statues. Source: Guidance Technique Chandi Borobudur arisguide. Foto arisguide.

Step into Borobudur

History states that Chandi Boroboudur is located right on a hill and was built in the middle of several mountains and hills. Looking to the west, there are Mount Sundoro and Sumbing. To the east are Mount Merbabu and Merapi. Looking to the north, approximately 15 kilometers from Borobudur is the Tidar hill, and to the south it is bordered by the Menoreh hills. Borobudur is located at the confluence of two rivers, namely Progo and Elo.

Chandi Borobudur is a Mahayana Buddhist temple which consists of six square terraces and three circular platform, and there is the largest stupa in the middle, which is surrounded by 72 interlocking stupas, and decorated with 2,672 relief panels and 504 Buddha statues.

The monument was built in the 9th century during the heyday of the Sailendra Dynasty. This magnificent building is designed with Javanese Buddhist architecture, which combines native Indonesian culture, namely ancestor worship and the Buddhist concept of achieving Nirvana.

Borobudur Temple is a model of the universe and was built as a holy place to glorify Buddha as well as functioning as a place of pilgrimage to guide humanity from the realm of worldly desires to enlightenment and highest wisdom in accordance with Buddhist teachings.

Pilgrims, entering from the east side begin the ritual, walking clockwise, ascending steps through the three levels of the spiritual realm in Buddhist cosmology. The three levels are Kamadhatu (the realm of lust), Rupadhatu (the realm of form), and Arupadhatu (the realm of intangibility). The three levels are Kamadhatu (the realm of lust), Rupadhatu (the realm of form), and Arupadhatu (the realm of intangibility). Pilgrims go through a series of passages and stairs, viewing more than 1,460 relief panels beautifully carved on the walls and balustrades.

According to history, Chandi Borobudur was abandoned around the 14th century, and was first rediscovered by Sir Thomas Stamfort Rafles, who served as British Governor General of Java. History states that the beginning of the construction of Chandi Borobudur as a sacred building for Buddhists, Borobudur was used as a place of worship, worship and religious processions with the aim of Buddhist followers to achieve the highest level of perfection, namely nirvana.

Chandi Borobudur has experienced a series of rescue and restoration efforts, the largest restoration was carried out in the period 1973 to 1983 due to collaborative efforts between the Government of the Republic of Indonesia and UNESCO, then this historic site was included in the list as a World Heritage Site.

Chandi Borobudur

Three circular rows of 72 perforated stupas in which there are statues of Buddha sitting cross-legged in perfect lotus position with the Dharmachakra mudra (turning the wheel of dharma). Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

The name Borobudur

Mentions ancient buildings originating from the Old Javanese period in Indonesian historical narratives which are generally called temples. At first they not only mentioned the name of the temple building, but also the structure of the building and other objects such as the shape of the gate, the gate and the bathing area where the building was located.

In the explanation of most temples in Java, basically not many people know their original names. Generally, most of the people living in the surrounding villages are not sure or even do not know at all about its existence. Several studies show that many cultural relics have been rediscovered, perhaps sacred buildings or temples were only mentioned by people from nearby villages.

However, there are also those who explain that they have retained the name, so far the villages have been named after the discovery of the temple. It can be said, but it is difficult to know whether the name Chandi Borobudur is narrated and comes from the village where the building is located.

In ancient Javanese history in the 18th century, it was described as a hill called Borobudur. At that time Sir Thomas Stamford Raffles, the person who discovered the temple, came to carry out research. He told in 1814 about the existence of a temple or monument called Borobudur in the village of Bumisegoro, by local residents. Borobudur, apparently that is the original name of the monument. However, no written documents have been found regarding his name.

One of the ancient Javanese manuscripts dated 1365 AD, the Nagarakrtagama compiled by Mpu Prapanca, mentions the word 'Budur' in its name as the holy place of the Buddhist sect, Vajradhara. It is not impossible that the name 'Budur' is associated with Borobudur, but because there is no further information, identification is currently difficult. Nearby villages always use the word 'Bore', probably the first part of the monument's original name.

In fact, De Casparis's explanation has been explained a lot and no more solutions have been put forward. Moens argues that, in the analogy of South Indian Bharasiwa denoting adherents of the Hindu God Siva, his monuments are associated with 'Bharabuddha' or zealous upholder of Buddha. The name 'Borobudur' then became an abbreviation of 'Bharabuddha' in Tamil, plus the word 'ur' which means 'city', so it means 'City of Buddhist Upholders'.

However, the compound word 'Boro Budur' is difficult to explain, but on the contrary, as the meaning of 'Budur is a holy place in the village of Boro', the interpretation will be different from the rules in Javanese which require the word to be Budur Boro instead of Boro Budur. Raffles received a suggestion about the word 'Budur', perhaps in accordance with the ancient Javanese word 'Buda', so that Borobudur means 'ancient Boro'. He also gave another hypothesis about Boro meaning 'big', and Budur being 'Buddha', which is called 'Big Buddha'.

In fact, 'Boro' should mean more 'venerable', which comes from the Old Javanese word 'Bhara', an eerie prefix, so 'revered Buddhist shrine' would be more appropriate. The word 'Boro' may also be the Old Javanese word 'Bhara' which means 'many', so interpreting 'Borobudur' as a holy place of 'many Buddhas' also carries the same claim.

A more reasonable interpretation was put forward by Poerbatjaraka. He thought the word 'boro' was an abbreviation of the word 'vihara' which means 'monastery'. Borobudur then means 'Biara (Monastery) Budur'. It is mentioned that the foundations of the monastery were excavated later during archaeological excavations carried out on the plateau west of the monument in 1952. Since the name 'Budur' is mentioned in the Nagarakrtagama, the interpretation given by Poerbatjaraka is probably correct. This assumption means that the monastery is a sacred building.

All the explanations above are based on the interpretation of the constituent words 'Boro' and 'Budur'. Then De Casparis tried to trace the two words back to their origins. He gave an example, the name 'Bhumisambharabhudhara', which means holy place of ancestor worship, was found on two stone inscriptions dating from 842 AD. He concluded that the holy place of Bhumisambharabhudhara was none other than our Borobudur, and that the name change now occurred through a normal simplification of what occurred in the spoken language.

View of Borobudur from Dagi hill

The beauty of Borobudur view from Dagi Hill. A Buddhist temple built on a hill in the middle of the natural greenery of the Menoreh hills in the Kedu plains. It was previously thought that around Borobudur there was an ancient lake. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

The name Borobudur comes from two words "bara" and "beduhur".

The word "bara" comes from the word "vihara", in Sanskrit it means "temple".

The word "beduhur" means "high", in Balinese which means "above".

Biara - Beduhur

Borobudur or also known as Barabudur, is a sacred Buddhist temple. Borobudur was built by the King Samaratungga in 824 AD, during the reign of the Sailendra Dynasty. The Mahayana Buddist temple was in the Javanese Buddhist architecture design, which belonged to the Indonesian ancestor cultural worship and the concept of attaining Nirvana in Buddhism. It is both a sacred building and a place of pilgrimage for Buddhist.

Mentioning the name of Borobudur temple, comes from two words, namely the word 'bara' comes from the word 'monastery' which means a place of worship for Buddhists or temple, and the word 'budur' comes from the Balinese word 'beduhur' which means 'above' or 'hill'. So the meaning of the words 'biara and beduhur' changed to Bara Budur, because the sound shifted to Borobudur, which means temple or monastery on a hill.

The name Borobudur comes from two words "bara" and "beduhur".

The word "bara" comes from the word "vihara", in Sanskrit it means "temple".

The word "beduhur" means "high", in Balinese which means "above".

The name Bore-Budur was later written BoroBudur, possibly written by Raffles in English grammar to refer to the closest village, namely the village of Bore (Boro); Most temples are named after the village where the temple stands. Raffles suspects that the term 'Budur' is related to the Javanese term Buda which means "ancient", meaning "ancient Boro".

Archaeologists believe that the name Budur comes from the term bhudhara which means mountain. R.M. Ng. Poerbatjaraka translates boro as 'monastery'. This opinion is based on the name of the place starting with the word boro, namely Boro kidul which means 'Monastery in the South', then Stutterheim added 'Boro sidengan'. Boro-kidul and Boro Sidengan are both quite far from Borobudur.

One of them states that this name probably comes from the word Sambharabhudhara which means "mountain" (bhudara) whose slopes have terraces. Apart from that, folk etymology says that the word Borobudur comes from "Buddha", the sound shifts to Borobudur.

The name Borobudur comes from two words "bara" and "beduhur". The word bara comes from the word vihara, where bara comes from Sanskrit which means temple or vihara complex and beduhur means "high", or in Balinese means "above". It is a monastery or dormitory located on a plateau or hill.

Historian J.G. de Casparis explained that the name Borobudur is a place of worship. Based on the Karangtengah and Tri Tepusan inscriptions, the founder of Borobudur was the king of Mataram from the Syailendra dynasty, Samaratungga in 824 AD. This building was completed during the time of his daughter Pramudawardhani. The Karangtengah inscription mentions the gift of sima land (tax-free land) by Sri Kahulunan (Pramudawardhani) to Kamulan called Bhumisambhara. The term Kamulan comes from the word mula meaning place of origin, a sacred building to honor the ancestors of the Sailendra dynasty. Casparis estimates that Bhumi Sambhara Bhudhāra in Sanskrit which means "Hill of the collection of virtues of ten levels of boddhisattva" is the original name of Borobudur.

Early History of Borobudur

Most of the history explains the Ancient Javanese inscriptions that have been found, generally used as a historical explanation and narrative of the existence of an ancient building or temple. According to history, the existence of Borobudur is mentioned in the Karangtengah inscription of 824 AD and the Sri Kahulunan inscription of 842 AD.

Chandi Borobudur is mentioned in the Karangtengah or Kayuwungunan inscription. This inscription is dated 824 AD, as explained in historical records, the first part of the inscription is in Sanskrit, contains information about Samaratungga and mentions his daughter Pramodawardhani who was instrumental in building the Buddhist temple. The inscription also contains the hope that those who have contributed to the establishment of the Buddhist monastery will be rewarded.

The second part of the inscription contains the determination of a grant in the form of a number of sima or rice fields intended for the continuity of the sacred building along with details of the land. The concluding part of this inscription has been lost so its final words are little known.

According to De Casparis, he explained that the statue was none other than the statue of King Indra who died and buried his ashes in a temple specifically designated for him. King Indra was a king from the Sailendra dynasty who issued the Kelurak inscription in 782 AD. According to De Casparis, the Kayumwungan inscription is intended to commemorate the founding and construction of several temples such as Borobudur, Pawon and Mendut by Samaratungga.

Chandi Borobudur is mentioned in the Tri Tepusan inscription or also called Sri Kahulunan, dated 842 AD. According to the explanation in the Tri Tepusan/Sri Kahulunan inscription, it is stated that Sri Kahulunan was Pramodawardhani who was actually instrumental in providing and granting fief land for the maintenance of a sacred building called Kamul ni Bhumi Sambhara or which means symbolizing a gathering place for all the virtues of Buddhists, namely a sacred building which with 10 floors or floors which indirectly mentions Borobudur.

The Tri Tepusan inscription is an inscription issued by Sri Kahulunan which according to De Casparis is believed to be a mention of the name Pramodawardhani, namely the daughter of Samaratungga who is mentioned vaguely in the Karangtengah inscription. In this inscription Pramodawardhani has the title Sri Kahulunan, this opinion is according to Soekmono, Poesponegoro and Notosusanto.

The Tri Tepusan inscription contains appreciation and mentions of the Tri i Tpusan village as a sima or region in the name of a place called Kamulan in Bhumisambhara. This inscription also mentions Sri Kahulunan's order to determine the boundaries of the land that became sima.

No documents or written evidence were found explaining in detail who built Chandi Borobudur and what its use was. This building is thought to have been built by Samaratungga during the Syailendra Dynasty around 800 AD.

History of Borobudur

Chandi Borobudur as a heritage site of the past is a building left over from the ancient Mataram kingdom which was built by Samaratungga during the reign of the Sailendra dynasty around 782 – 812 AD. This temple is a sacred building with a Mahayana Buddhist religious background, as a place of pilgrimage and worship for Buddhists.

It is said to be the type of writing/script written on the hidden foot wall located in the southeast, which is carved on one of the Karmawibhangga reliefs with a comparison of the type of writing/script that was generally used in royal inscriptions in the 8th and 9th centuries.

Based on the Canggal Inscription, in 732 AD, the religious king Shiva Sanjaya ordered the construction of the Shiwalingga sacred building which was built in the hills of Mount Wukir, located only 10 km east of Borobudur. The Borobudur Buddhist temple was built almost at the same time as the temples on the Prambanan Plain, but Borobudur is estimated to have been completed around 825 AD, which is twenty-five years earlier before construction of the Prambanan Shiva temple began in 850 AD.

Explaining the construction of Buddhist temples, including Borobudur, in fact at that time it was possible because Sanjaya's heir, Rakai Panangkaran, gave permission to Buddhists to build sacred buildings to show their respect, so Panangkaran donated Kalasan Village to the Sangha (Buddhist community), to maintenance and financing of the Kalasan Temple which was built to glorify the Bodhisattwadewi Tara mentioned in the Kalasan Inscription of 778 AD.

This is understood by archaeologists, that in ancient Javanese society, religion was never an issue that could cause conflict, for example, Hindu kings could support and fund the construction of Buddhist temples, and vice versa. However, it is suspected that there was competition between the two royal dynasties at that time, namely the Syailendra Dynasty which adhered to Buddhism and the Sanjaya Dynasty which worshiped Shiva. According to subsequent history, the Sanjaya Dynasty won the battle in 856 in the Ratu Boko hills.

Confusion has arisen regarding the Lara Jonggrang Temple in Prambanan which is believed to have been built by Rakai Pikatan as an answer to the Sanjaya Dynasty to compete with the splendor of Borobudur belonging to the Syailendra Dynasty, but many people believe that there was an atmosphere of tolerance and peaceful togetherness between these two dynasties, namely that the Sailendra House was also involved in building the temple. Shiva in Prambanan.

The script/writing written on the inscription

Comparison between one type of script/writing written on the Karmawibhangga Relief and that written on royal inscriptions from the 8th and 9th centuries. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Barabudur or Borobudur

Borobudur or also known as Barabudur, is a sacred Buddhist temple. Mentioning the name of the Borobudur temple, comes from two words, namely the word 'bara' comes from the word 'monastery' which means a place of worship for Buddhists or temple, and the word 'budur' comes from the Balinese word 'beduhur' which means 'above' or 'hill'. So the meaning of the words 'monastery and beduhur' changed to Bara Budur, because the sound shifted to Borobudur, which means temple or monastery on a hill.

Chandi Borobudur has become a strong symbol for Indonesia, namely as a witness to the glory of the past. The aesthetic achievements and architectural engineering expertise displayed by Borobudur, as well as its extraordinary size, are evidence of the splendor of the past, and have inspired the pride of the Indonesian nation.

Borobudur as a sacred building is the largest Buddhist temple in the world in Indonesia. Many historians have put forward theories about the beginnings of the history of ancient Javanese cultural civilization and the beginning of the construction of Borobudur, especially during the Hindu and Buddhist eras. Indian culture which entered Indonesia had a considerable influence on religious life and was the background to the existence of the ruling kingdoms on the island of Java at that time.

Chandi Borobudur is a heritage building from the Mataram Kingdom which ruled Java Island in the VIII – X century AD, which was built by Samaratungga during the reign of the Syailendra dynasty. Borobudur is a sacred building with a Mahayana Buddhist religious background, as a building for pilgrimage and worship for Buddhists.

Explaining the inscriptions found, generally used as a historical explanation and narrative of the existence of an ancient building or temple. There is a type of script or writing carved on the hidden foot of one of the Karmawibhangga reliefs in the southeast, resembling the script or writing commonly used in royal inscriptions of the 8th and 9th centuries. The history of Borobudur is known from the Karangtengah / Kayuwungunan and Tri Tepusan / Sri Kahulunan inscriptions.

The construction of Borobudur took around 75 – 100 years, and this sacred building was completed during the reign of King Samaratungga in 824 AD. The monument was built almost at the same time as the temples in the Prambanan Plain.

Borobudur was completed earlier before the construction of the Shiva temple, Prambanan began in 850 AD. This time period coincides with the period between 760 to 830 AD, the peak period of the glory of the Syailendra Dynasty in Central Java, which at that time was influenced by the Srivijaya Kingdom.

Borobudur is a Mahayana Buddhist temple which consists of six square terraces and three circular terraces, and there is the largest stupa in the middle, which is surrounded by 72 perforated stupas, and decorated with 2,672 relief panels and 504 Buddha statues. Borobudur was designed in the form of Javanese Buddhist architecture, a blend of native Indonesian culture of ancestor worship and Buddhist concepts of achieving Nirvana.

Chandi Borobudur
Borobudur is a Mahayana Buddhist temple, built in the 9th century during the reign of the Sailendra Dynasty, this temple was designed in the form of Javanese Buddhist architecture, which combines native Indonesian culture, namely ancestor worship and the Buddhist concept of achieving Nirvana.

Chandi Borobudur consists of six square terraces topped with three circular platforms, the walls are decorated with 2,672 relief panels and originally there were 504 Buddha statues. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Barabudur is Borobudur, derived from the words 'biara - bedudur' which was later changed to Borobudur. The Mahayana Buddhist temple is in the form of a stepped pyramid with the main peak of the largest stupa as the crown, surrounded by 72 perforated stupas, and decorated with 2,672 relief panels and 504 Buddha statues. Borobudur was built in 824 AD during the reign of the Sailendra Dynasty, designed in the form of Javanese Buddhist architecture, a blend of native Indonesian ancestor worship culture and the Buddhist concept of achieving Nirvana.

Borobudur seen from the northwest corner courtyard with views of the Menoreh hills to the south. For centuries this sacred building was forgotten. Borobudur in the middle of the natural greenery of the Kedu plains. In the past, the area around Borobudur was thought to be an ancient lake.

Chandi Borobudur

The aesthetic achievements and architectural engineering expertise displayed by Borobudur, as well as its extraordinary size, are evidence of the splendor of the past, and have inspired the pride of the Indonesian nation. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Borobudur Abandoned

Borobudur was neglected and hidden for several centuries and was buried in layers of soil and volcanic ash, so that at that time Borobudur was inside a hill. The real reason why this building was neglected and abandoned is still not known for certain when this building was no longer a religious and pilgrimage center for Buddhists.

According to ancient Javanese history, in the period between 928 and 1006, King Mpu Sindok moved the center of the Medang kingdom to the East Java region after several volcanic eruptions occurred. However, it is not certain whether this is the factor that caused Borobudur to be abandoned, but several sources suspect that it is very likely that Borobudur began to be abandoned at this time. The eruption of Mount Merapi is thought to be the main cause of Borobudur's abandonment.

Chandi Borobudur began to be mentioned around 1365, by Mpu Prapanca in his book Nagarakretagama written during the Majapahit kingdom which mentioned the existence of a "Vihara in Budur". Apart from that, Soekmono (1976) also said that this temple was completely abandoned since the local population converted to Islam in the 15th century. Borobudur Temple, through folklore as evidence of past glory, has become a superstitious story associated with misfortune and suffering.

This monument is not completely forgotten, even though there are taboos that prohibit people from visiting this chandi. As mentioned in the books Babad Tanah Jawi (History of Java) and Babad Mataram written in the 18th century, there are stories of bad luck and disasters regarding Borobudur in 1709 and 1757.

In Javanese beliefs during the Islamic Mataram period, the ruins of enshrinement buildings were considered to be the abode of spirits and were considered wingit (haunted) so they were associated with bad luck or disaster that might befall anyone who came and visited this site. Although scientifically it is suspected, perhaps after this site was abandoned and overgrown with bushes, this place became a nest for disease outbreaks.

Discovery of Borobudur

Chandi Borobudur is known to the public by mentioning this building specifically as an ancient temple, located in the forest and hidden. The historical journey of this temple began to appear when Thomas Stamford Raffles was appointed Governor General, in the period 1811 to 1816. Raffles had an interest in Javanese history and antique objects of ancient Javanese art, and made notes about the history of Javanese culture in at that time.

During his inspection visit to Semarang in 1814, as an explorer, he was told about a large building near the village of Bumisegoro. Then because of his absence, ordered H.C. Cornelius, a Dutch engineer, to investigate the existence of this building. Within several months, Cornelius and 200 people worked to clear the Borobudur buildings from bushes and layers of soil. Due to the threat of landslides, work could not continue, then what was done during the work was reported to Raffles, including submitting various sketches of the Borobudur temple. Raffles was instrumental in rediscovering a building that had been lost.

Hartmann, a Dutch East Indies government official at the Kedu Residency, continued Cornelius' work in 1835. Finally all parts of the building were visible. His interest in Borobudur is more personal. Hartmann did not write a report on his activities, so rumors circulated that he had discovered a Buddha statue in the main stupa. In 1842, Hartmann investigated the main stupa although what he found is still a mystery because the interior of the stupa was empty.

The Dutch East Indies government assigned F.C. Wilsen, a Dutch engineer in engineering, studied this monument and drew hundreds of relief sketches. JFG Brumund was also appointed to carry out more detailed research on the monument, which he completed in 1859. The government planned to publish an article based on Brumund's research accompanied by Wilsen's sketches, but Brumund refused to cooperate.

The Dutch East Indies government then commissioned another scientist, C. Leemans, to compile a monograph based on sources from Brumund and Wilsen. In 1873, the first monograph and more detailed study of Borobudur was published, followed by a translated edition in French a year later. The first photo of this monument was taken in 1873 by Dutch engrapher Isidore van Kinsbergen.

Appreciation of the site is growing slowly. Borobudur has long been a source of souvenirs and antiques for collectors and artifact hunters. The head of a Buddha statue is the part that is most often sought after. That is why many headless Buddha statues are now found in Borobudur. The Borobudur Buddha head has long been a target for antique collectors and museums around the world.

In 1882, the chief examiner of cultural artifacts recommended that Borobudur be completely dismantled and its reliefs moved to a museum due to the monument's unstable condition, uncertainty and rampant theft. As a result, the government appointed Groenveldt, an archaeologist, to conduct a thorough investigation of the site and consider the true condition of the complex; The report stated these concerns were overblown and recommended that the building be left intact and not dismantled for removal.

Attention to Borobudur Temple began in 1885, when an observer of this building, namely Yzerman, a chairman of the Archaeological Society in Yogyakarta, discovered the foundation of what is called a hidden foot. Photographic documentation showing the relief panels on the hidden legs was made in the period 1890–1891. This discovery prompted the Dutch East Indies government to take steps to preserve this monument.

In 1900, the government formed a commission consisting of three officials to research this monument: Brandes, an art historian, Theodoor van Erp, an engineer who was also a member of the Dutch army, and Van de Kamer, a building construction engineer from the Netherlands. Department of Public Works.

In 1902, this commission proposed a three-step plan to preserve Borobudur Temple to the government. First, the existing dangers must be immediately overcome by rearranging the corners of the building, removing stones that endanger other stones next to them, strengthening the first ledge, and restoring several niches, gates, stupas and the main stupa. Second, fence the temple grounds, maintain and improve the drainage system by repairing the floor and shower. Third, all loose and loose rocks must be removed, the monument cleaned down to the first ledge, damaged stones removed, and the main stupa restored. The total costs required at that time were estimated at around 48,800 Guilders.

Complementing the handling of several problems at Borobudur, in the end there was an idea to carry out restoration. Restoration was carried out between 1907 and 1911 using the principle of anastylosis and led by Theodor van Erp. The first seven months were spent excavating the ground around the monument to find missing Buddha heads and stone panels. Van Erp dismantled and rebuilt three circular terraces and a stupa at the top. In the process Van Erp discovered many things that could be improved; he submitted another proposal which was approved with an additional budget of 34,600 guilders.

Van Erp carried out further reconstruction, he even carefully reconstructed the chattra (three-tiered stone umbrella) that crowns the peak of Borobudur. At first glance, Borobudur has recovered as before. However, the authenticity of the chattra reconstruction was considered unreliable, so Van Erp dismantled some of the chattra himself. Now the three-story mastaka or chattra peak of Borobudur is kept at the Borobudur Conservation Center.

Due to budget constraints, this restoration only focused on cleaning statues and stones, Van Erp did not solve drainage and water management problems. Within 15 years, the gallery walls had become slanted and the reliefs showed cracks and damage. Van Erp used a concrete mixture that caused the formation of crystals of alkali salt and calcium hydroxide which spread throughout the building and damaged the temple's stonework. This causes problems so further renovation is needed.

Small restorations have been carried out since then, but not enough to provide complete protection. In the late 1960s, the Indonesian government submitted a request to the international community to carry out major restoration to protect this monument. In 1973, a master plan for the restoration of Borobudur was created. The Indonesian government and UNESCO took steps to completely restore the monument in a major project between 1975 and 1982.

The foundations were strengthened and all 1,460 relief panels were cleaned. This restoration was carried out by dismantling the five square terraces and improving the drainage system by embedding water channels into the monument. Filters and waterproof layers as well as concrete foundations were added to this monument.

This colossal Borobudur restoration project involved around 600 experts to restore the monument and cost a total of 6,901,243 US dollars. After the renovation, UNESCO added and included Borobudur on the list of World Heritage Sites in 1991.

Chandi Borobudur

Borobudur UNESCO World Heritage Sites. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Borobudur
Barabudur or Borobudur, the name comes from two words, namely the word 'bara' comes from the word 'monastery' which means a place of worship or Buddhist temple, and the word 'budur' comes from Balinese. The word 'beduhur' which means 'above' or 'hill'. Then the meaning of the words 'biara and beduhur' changed to Bara Budur, because the sound shifted to Borobudur which means temple or monastery on a hill.

According to legend, the architect who designed the Borobudur temple was named Gunadharma, little is known, his name is mostly based on Javanese fairy tales and legends, not based on historical inscriptions. The legend about the architect of Borobudur named Gunadharma with folklore about the Menoreh hills whose shape resembles the body of a person lying down. This local fairy tale tells of Gunadharma turning into the Menoreh hills.

View of the Borobudur stupa and Menoreh hill

The beauty of Borobudur with the legend of the Gunadharma story and folklore about the Menoreh hills whose shape resembles the body of a person lying down. This local fairy tale tells that Gunadharma's body turned into the Menoreh hills. Source: Guidance Technique Chandi Borobudur. photo at arisguide.

Barabudur atau Borobudur
Mentioning and briefly explaining the development theory of Chandi Borobudur put forward by Dumarcay is as follows;

Stage I

Stage I
Built around the 780th century AD. In the first stage it was a three-story small terrace structure built on top of another structure, which was then unstable and damaged. This structure indicates a pyramid shape. Source: Borobudur Conservation Center. Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Stage II

There is an expansion of the foundations of Borobudur Temple and the addition of several terraces which are getting smaller. At this stage a large stupa was built whose top was surrounded by a circular fence. Source: Borobudur Conservation Center. Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Stage III

Changes at the top become three circular terraces containing terrace stupas and a main stupa on the top terrace. Source: Borobudur Conservation Center. Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Stages IV and V

There were slight changes to the temple building, including additions and changes to new reliefs and to the aisles and balustrades. However, the symbols in the temple building have not changed. Source: Borobudur Conservation Center. Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Three circular rows of perforated stupas

The largest main stupa is located in the center and crowns this building, surrounded by three circular rows of 72 perforated stupas in which there is a statue of Buddha sitting cross-legged in a perfect lotus position with the Dharmachakra mudra (turning the wheel of dharma). Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

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Source: Guidance Technique Chandi Borobudur arisguide.

View of Borobudur from Dagi hill

The beauty of Borobudur view from Dagi Hill. Borobudur is a Buddhist temple built on a hill during the reign of Samaratungga around 824 AD. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Environment

In the past, the island that was called remote and uninhabited was the island of Java. It was said that the island was floating in the ocean so it had to be supported and nailed to the center of the earth before it could be inhabited. The large nail which becomes a small hill is called Bukit Tidar located to the north. And located only about fifteen kilometers to the south of Tidar Hill, Chandi Borobudur was built.

Facing only about fifteen kilometers to the south of Tidar Hill, lies Borobudur Temple. The area around 'Nail of Java', better known as 'Kedu Plain', is the geographical center of the island. The extreme fertility of the soil, the very friendly and diligent people, have explained why this area is often called the 'Garden of Java'.

View of the rural community of Borobudur

The beauty of the ancient Javanese rural landscape, the way of life in the rice fields of Borobudur. Source: Borobudur Conservation Center. Guidance Technique Chandi Borobudur arisguide. photo arisguide.

The fertile and green Kedu Plain, is an area where almost the entire area is surrounded by mountain ranges that beautify the view, with two pairs of volcanic mountains towering high into the sky, namely: Mount Merapi and Merbabu in the northeast, and Mount Sumbing and Sindoro in the northwest. Looking to the west and south, the plain is covered by a series of long hills, which form a rocky horizon with towering peaks. Therefore it mentions the 'Menoreh Range' (menoreh is an abbreviation of the word meaning 'tower').

Captured by the slopes of the southern ridge of the plain, the two rivers flow together, after which the Progo river carries its waters to the sea along the Menoreh mountains turning south. The area around the confluence of the Progo and Elo rivers was a sacred and very important place in ancient times.

Most of the sacred buildings on the Kedu plain were founded here. Hindu and Buddhist holy places, so to speak, are packed together in a radius of less than three kilometers from the confluence point of the two Kedu rivers. From west to east, the main Buddhist sacred buildings in this area are: Chandi Borobudur, Chandi Pawon, Chandi Mendut, and the Chandi Ngawen complex which consists of five structures.

The first three reserves are assumed to have formed one complex as well; although standing at a considerable distance from each other, a straight line drawn from Chandi Borobudur to Chandi Mendut through Chandi Pawon shows the unity of the triad. This kind of layout, however, is not found at Borobudur. Chandi Mendut is about three kilometers from Chandi Borobudur, while Chandi Pawon is about half that distance.

Borobudur, Pawon and Mendut are in a straight line

Borobudur, Pawon and Mendut are imaginary corridor, roads connecting three temples. Chandi Mendut is about three kilometers from Chandi Borobudur, while Chandi Pawon is half that distance. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

According to oral tradition, the triumvirate was once connected by a paved procession path, flanked by ornately decorated balustrades. Several carved stones found in fields east of Borobudur village several decades ago are thought to be remnants of sidewalks. The extraordinary composition of the triad has led to much speculation about the relationship between Chandi Borobudur, Chandi Pawon and Chandi Mendut.

Chandi Borobudur has no inner space, no place where people can worship. Most likely it was a place of pilgrimage, where Buddhists could seek the Supreme Wisdom. The passages around the building, which successively rise to the uppermost terrace, were clearly intended to surround the ritual. Guided and guided by narrative reliefs, pilgrims walk from one terrace to another in silent contemplation. Chandi Mendut, on the other hand, appears to be a place of worship.

The very small Chandi Pawon also has an inner chamber, but it does not reveal what deity may have been the object of worship. The assumption that pilgrims had to pass through Chandi Pawon on their journey from Chandi Mendut to Chandi Borobudur along a paved procession path may suggest that Chandi Pawon was a kind of station on a long journey; After being purified through obligatory worship ceremonies at Chandi Mendut, Chandi Pawon invited him to stop for a moment and reflect before continuing his pilgrimage to Chandi Borobudur where several series of journeys awaited him.

Three Buddhist Temples

Explaining the relationship between Borobudur Temple as a Buddhist temple and three other temples, namely Pawon Temple, Mendut Temple, and Ngawen Temple, cannot be separated from several things, such as these three temples having a relationship with Borobudur in an imaginary axis as the main temple. These three temples have the opposite angle ratio to Borobudur. It was explained that the three temples have several similarities in their architectural elements, namely lion statues, serrated seams, Jataka reliefs and Buddha statues.

Pawon Temple

Borobudur, Pawon and Mendut are imaginary corridors, roads connecting three temples. Chandi Pawon is 1.5 kilometer from Borobudur. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Pawon Temple

The name Pawon Temple is not widely mentioned and it is not known for certain about its origins. According to an epigrapher named J.G. de Casparis interpreted that the origin of the word Pawon comes from Javanese, namely awu, which means 'ash'. The word abu has the prefix pa- and the suffix-an, so its meaning indicates a place. In everyday Javanese the word pawon means 'kitchen', but de Casparis interprets it as 'perabuan' or place of ashes. Local residents also call Pawon Temple by the name Bajranalan. This word probably comes from the Sanskrit words vajra meaning 'thunder' and anala meaning 'fire'.

Pawon Temple is a square temple facing west, with side dimensions of 9.5 m, and a height of 11.57 m. The construction of Pawon Temple is estimated to be around the middle of the eighth century, which is almost the same as the construction of Mendut Temple and Borobudur Temple.

According to J.G. de Casparis, Pawon Temple is the residence of King Indra who ruled the Ancient Mataram Kingdom in 782-812 AD. Pawon Temple was restored in 1903. Looking into the chambers or rooms of this temple, no more statues were found so it is difficult to further identify the use of this temple.

One interesting thing about Pawon Temple that can still be seen is the decoration. The outer walls of the temple are decorated with reliefs of biological trees, namely kalpataru flanked by coffers and kinara-kinari, namely creatures that are half human, half bird/with a human head and a bird's body.

Mendut Temple

Borobudur, Pawon and Mendut are imaginary corridor axes, roads connecting three temples. Chandi Mendut is 3 kilometers from Borobudur. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Mendut Temple

Built around the VIII century AD, based on the Karangtengah inscription. Mendut Temple was founded during the reign of King Indra from the Syailendra dynasty. It is stated in the Karangtengah inscription dated 824 AD, it is explained that King Indra had built a sacred building called wenuwana which means bamboo forest and by a Dutch archaeologist named J.G. de Casparis, this word is associated with the Mendut Temple building.

This temple is rectangular in shape with one room with dimensions of 24.15 m x 27.66 m and a height of 26.4 m. The restoration of Mendut Temple was carried out during 1897 - 1904. Then in 1908 it was carried out by Theodore van Erp. After that, in 1925 the stupa was reinstalled on the roof of the temple. The building materials used to build Mendut Temple were actually bricks covered with natural stone. This building is located on a high ground, so it looks more elegant and sturdy. The stairs rise and the entrance faces southwest.

Above the plain there is a passage that surrounds the body of the temple. The roof is three stories high and decorated with small stupas. The number of small stupas installed is now 48. There are statues in the garbhaghriya or room, the three main statues are the statues of Awalokitecwara, Sakyamuni and Wajrapani. The reliefs in Mendut Temple depict Jatakas, namely stories about animals. The animals depicted on the relief panels are the incarnations of Bodhisattvas who descended to Earth and taught morality to humans.

Chandi Ngawen

Borobudur, Pawon and Mendut are imaginary corridors, roads connecting three temples. Chandi Ngawen is 5 kilometers from Borobudur due to its Buddhist temple background. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

NGawen Temple

Evidence that Ngawen Temple has a Buddhist religious background is the discovery of the Dhyani Buddha Ratnasambhawa statue in Temple II and the Dhyani Buddha Amithaba statue in Temple IV. Based on the architectural style of the building, this temple site was founded around the IX – X century AD.

The shape of the building has distinctive characteristics that differentiate it from other temples. Namely with decorative lion statues on the four corners. At first glance, it is almost similar to a Hindu temple building because its shape tapers upwards. However, if you look closely, this temple has a stupa and terrace (steps) which are symbols in Buddhist temples. According to estimates, this temple was built by the ruler of the Ancient Mataram Kingdom from the Sailendra dynasty in the 8th century.

According to Soekmono, the existence of the Ngawen temple is most likely the sacred building mentioned in the Karangtengah inscription of 824 AD, namely Venuvana in Sanskrit, which means "bamboo forest". This temple consists of five small temple buildings, two of which have different shapes and are decorated with lion statues on the four corners. A headless Buddha statue in Ratnasambawa's sitting position appears in one of the other temples.

Some of the reliefs on the side of the temple are still quite clear, including the Kinnara, Kinnari and kala-makara carvings. The position of the Kinnara Kinnari decoration flanks Kalpataru. Kinnara and Kinnari describe heavenly creatures who are half human and half bird. Meanwhile, Kalpataru is a heavenly tree that lives throughout time, a place where all hopes depend. This tree is described as having branches which are interpreted as strands of beautiful jewelry, so it is guarded by heavenly creatures such as Kinara Kinari.

One of the research studies on Ngawen Temple was carried out by a researcher from the Netherlands, Van Erp, who started it in 1920. He started excavating the temple by drying the rice fields where the temple was first discovered. Now around this temple there are stretches of rice fields which offer their own beauty.

The temple group consists of five buildings arranged side by side from North to South. Of the five buildings, only one temple is still intact, namely the 2nd temple from the north, while of the other four temples only the foot of the temple remains.

Arround Borobudur

Unlike other temples which are built on flat land, Borobudur is built on a hill with a height of 265 m above sea level and 15 m above the base of an ancient lake that has dried up. The existence of this ancient lake became the subject of heated debate among archaeologists in the 20th century, and gave rise to suggestions that Borobudur was built on the edge or even in the middle of the lake.

The popular belief about the existence of a procession route does not match the hypothesis put forward by Nieuwenkamp in 1931, that the Kedu plain was once a large lake. He suggested that Chandi Borobudur was built to symbolize the lotus flower floating on the surface of the lake, the mythical lotus from which the future Buddha would be born.

This idea was based on his discovery that the shape and plan of the monument depicted a rosette of lotus and flower petals around a circular flower bed, while its position on a hill, thus showing the shape of a lotus floating in the air.

Borobudur was built to symbolize a lotus flower floating on the surface of the lake. The lotus flower, either in the form of padma (red lotus), utpala (blue lotus), or cumuda (white lotus) can be found in all the iconography of Buddhist religious art. Often held by Bodhisattvas as a symbol (symbol of regalia), as a seat for the Buddha's throne or as a stupa pedestal.

The decorations, whether decorative or story-based, are carved into the temple architecture and are not carved without reason, each component has a character with a different function but is connected to depict the path to buddhahood, enlightenment and liberation from samsara.

In this case, Nieuwenkamp's theory sounds extraordinary and fantastic, but has received many objections from archaeologists. On the land around this monument, archaeological evidence has been found which proves that the area around Borobudur during the construction of this temple was dry land, not the base of an ancient lake.

Meanwhile, geologists support Nieuwenkamp's view by showing evidence of mud sedimentary deposits near this site. A stratigraphic study, sediment and pollen sample analysis carried out in 2000 supported the existence of an ancient lake in the environment around Borobudur, which strengthened Nieuwenkamp's ideas.

Illustration of Borobudur lake

Borobudur's architectural form resembles a lotus flower, and the three circular courtyards at the top of Borobudur are also thought to symbolize lotus flower petals. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

The architectural form of Borobudur itself resembles a lotus flower, and the Buddha's posture symbolizes the Lotus Sutra which is commonly found in the sacred scriptures of Mahayana Buddhism, a Buddhist school that spread to East Asia. The three circular courtyards at the top of Borobudur are also thought to symbolize lotus flower petals.

The various decorations, both decorations and stories carved into the temple architecture, were not carved without a reason, each component has a character with a different function, but is connected to each other to depict a path to Buddhahood, enlightenment and liberation from samsara.

Illustration of Lake Borobudur

The beauty of Borobudur view from the northwest. Buddhist temple built on a hill in the Kedu plain. It was previously thought that around Borobudur there was an ancient lake. Photo illustration of Lake Borobudur, a pool of water in the northwest. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.