Budhist pilgrimage ritual in Borobudur temple
Background
Budhism with its concept of God is unique, particularly from the perspective of Abrahamic or theistic religion. In this teaching, God is neither affirmed nor denied. The god is also conceptualised as an embodiment of Dharma or wisdom or truth. This notion is definitely different from the definition of religion which is presently dominated by Western religious institutions that subscribes religion as belief in God, in which the term God is understood as meaning theistic absolutism. Theistic absolutism is the view that the word God refers to an all-powerful, all-knowing, all-good, miracle-working being who created the human race and all the universe. God is supernatural, means above nature. Monotheism stated that God is the Beginning and the End, God created the heavens and the earth. Obviously, God is not a part of nature, and nature is not God. God is never be part of nature, as well as nature is finite and God is infinite. Another essential characteristic of God according to monotheism is that God is personal. It means that God knows us as his creation and cares about us.
Budhism usually use the term enlightenment as the goal of the life as Buddhist. There are two different perspectives in Budhism regarding the way to achieve the final destination or goal of life. There are two divisions in this matter, which are Theravada and Mahayana. This two different division is basically the same. The differentiation between this two divisions is simply in the way of getting into the enlightment or purpose of the life.
Theravada emphasize its adherents to enlight themselves before they could possibly do their Dharma. In this tenet, the adherent is pushed to achieve the Arahat (The person who has successfully achieve enlighment), before could possibly do their dharma, and finally to become a Bikhu.
Mahayana on the other side could possibly do their Dharma while they are still seeking or in process in achieving the enlighment. In this tenet Budis supposed to be Bodhi satwa before achieving the Arahat. Actually this thing is also recognized in Theravada as well, but Theravada does not emphasize it. In Mahayana a budis could be a Bikhu or just an ordinary people to achieve the enlightmen. This understanding might become the reason why Mahayana is more popular and have more follower compare with Theravada.
This curiousity lead me to come to visit Borobudur Temple which is Located in Magelang regency, about 42 kms west of Yogyakarta, on the island of Java in Indonesia. Accompanied by Bapak Budi, a tour guide, who told us a lot of story and the meaning of the relief that stick on the wall of the temple. A lot of Hindus from all over the world come to Borobudur to do pilgrimage. By sticking their both palm hand and reciting the Budhis’s spell devotedly, they start walking around, surrounding the building of the temple. It was interesting that they seems not to be bothered by the crowd of people who are visiting the temple. As we know the temple is opened for tourist also.
The History of Borobudur Temple
Borobudur, which is one of the most magnificent Buddhist shrines in the world, was built at the end of the 9th century by the Hindu kings of the Sailendra dynasty. Borobudur, which is usually translated as "temple on the hill", serves as an abbreviation: "Bhumisan Brabadura". The latter translates into "The Ineffable Mountain of Accumulated Virtues", a highly symbolic title, liturgically speaking. The Sailendra dynasty reached its zenith in Indonesia during the 7th, 8th, and 9th centuries. Their king was considered the founder of Borobudur; he bore the name Indra (Hindu god represented on an elephant - god of rain, monsoons, storms and winds). The fact that the founder of this most fabulous Buddhist shrine bore a Hindu name shows the ambiguity of the Sailendra dynasty's position between Buddhism and Hinduism. The shrine was actually signed or co-signed by Indra's son, King Samaragunta (also spelled Samaratunga). The latter turned the com pleted monument over to the Buddhist monks, who enjoyed royal sponsorship. Just as in classical India, in Java the dynasties generally continued Hindu names and beliefs. At the same time, they opened their minds to Buddhist doctrines, effecting a sort of unofficial conversion, which they concretized in the form of a gift of land, money or even pensions to the Buddhist monks who, in return, affected a tolerant and protecting attitude towards the royalty.
The philosophical Meaning of The Borobudur
The building of the Borobudur is unique. It is just stack of stones with no cement. According to Pak Budi (the tour Guide), the methode of stacking the stones is called locking system.
Borobudur's architecture is modeled of Buddhist cosmology which is divided into three worlds: the Kamadhatu or the phenomenal world, the world of desires; the Rupadhatu, a transitional sphere where humans are released from their corporeal form and worldly concerns; and finally the Arupadhatu, the sphere of Gods the sphere of perfection and enlightenment. Each part of the monument is devoted to a different world. The Kamadhatu is a huge, rectangular wall that just out at the foot of the monument. Above the base is the Rupadhatu, four rectangular terraces with procession corridors that are decorated with myriad statues and relief. These terraces are three circular terraces and a large dome. When we approach the monument however, it is difficult to discern the three separate elementary structures.
The Borobudur architecture is divided into three circles stages as modeled of Buddhist cosmology, which divide the universe into three worlds. First is the “Kamadhatu” or the phenomenal world, the world of desires (the circle of experiences). The second is “Rupadhatu”, a transitional sphere where humans are released from their corporeal form and worldly concerns (the circle of learning) and the third is the “Arupadhatu”, the sphere of Gods the sphere of perfection and enlightenment (the highest circle that is revelation circle). Budhists who are seeking the enlightenment to be ascended level by level that corresponds with the unity of the shrine's top. The plan is relatively simple: a multitude of pagodas, stupas, and niches characterize the lower levels, with a single stupa crowning the whole. The path leads people (Budhist) from multiplicity to oneness. Each part of the monument is devoted to a different world. The Kamadhatu is a huge, rectangular wall that just out at the foot of the monument. Above the base is the Rupadhatu, four rectangular terraces with procession corridors that are decorated with myriad statues and relief. These terraces are three circular terraces and a large dome. When we approach the monument however, it is difficult to discern the three separate elementary structures.
The bottom circle is strictly an account of life experiences, but almost at an animal level - the level of our needs, passions, pulsations, feelings of love and hate. Were this circle complete, this is where we would find not only scenes of war, but scenes of the erotic as well: all that man is capable of, all that man experiences.
The middle circle is all that man is taught, the circle of learning, through which man seeks to distinguish himself from animals and to awaken his soul by modelling his life on Buddha and the Bodhisattvas (the class of celestial beings worshipped for being on the path to enlightenment).
In the highest circle, the sphere of revelation, the body becomes superfluous, for this is where pure spirit resides. Experience, learning, and revelation. The three circular terraces are left un adorned except for the 72 perforated stupas, each containing a statue of Buddha: this World of Formlessness culminates in the bell-shaped but totally unadorned central stupa that is Nothingness and All.
Borobudur is a direct reflection of Mahayana ("great vehicle") Buddhism. It conveys the Budhis to the heart of the life of Buddha. Borobudur, the temple on the hill is a complete initiation to Buddhist art, religion and customs.
The Ritual
Buddhist ritual for pilgrims start by entering the temple from the east gate to carry out the stages of a visit by turning clockwise and gradually up wards around a stupa, until reaching the smallest round, which is that of the unity at the top. There are eleven series of relief depicted on the monument. Sometimes two or three stories parallel each other on a gallery wall. To follow a story from beginning to end we must walk one complete circle around the temple. This process is called Pradakcina or paying homage to the good spirits. To walk counter clockwise is to recognize the spirits of the dead .
As I mentioned above about the architecture of the Borobudur is a modeled of Budist cosmology. Budhists ascend the temple in ritual is a description of the way of Buddhists life in gaining the highest level of life. This method was already described in pre-Vedic texts prior to 2700 BC; in India. The idea is to walk around the divine in order to awaken the divine, meaning to bring a statue to life and thus exalt its power, while at the same time apprehending all aspects of its divinity. In India, as through out Southeast Asia, the clockwise direction allows you to keep your right hand physically in contact with the naos (shrine).
Monks walking around surrounding The highest Stupa
This ritual remind me to Islamic ritual in Mecca, that is called Thawwaf to Kakbah. Muslims, who are capable: physically, mentally, and materially, are obligated to do Hajj (pilgrimage to Mecca and Madina). In hajj, Moslems must do some rituals as a requisition in completing Hajj. One of those rituals is Thawwaf: Walking around Kakba for seven time. first third round is done by “Raml”; little run by shortening the foot steps but no jump, and the last four is done just by walking naturally. In every round they start from Hajar Aswat (The black stone), which hangs on one side of Kakba’s wall and end it up in the same spot. Muslims position is on the right side of kakba, means Kakba is on the left side of Muslims who do thawwaf. This is actually part of the Islamic teaching,, that is to start doing everything good with right (side or hand or foot) instead of left side or left hand or left foot.
These two rituals (Buddhist and Islamic) could be compared to each other. For Hindhusts the temple is sacred place, especially in the Rupadhatu, which is regarded as the sphere of revelation where the body becomes superfluous and pure spirit resides. This sphere is the goal of each Bhuddists to gain the enlightenment. Meanwhile, Kakba, for Muslims, is also a sacred place. The other name of Kakba is bait Allah (God’s home). Since this building is representing the direction (kiblah) to wich Muslims turn in praying. Praying, for Muslims, is not only a set of ritual routinity but also the way to get the enlightenment in spite of its other teachings such as fasting in Ramadan month or giving Zakat (submitting 2,5% of our wealth to the needy). To get closer to Him, surrender to all of His command and obedience to Him, is the idea of praying. So, both of these tenets are using a building as the symbol of the presence of the ultimate reality.
Buddhists walk surrounding the temple in clockwise direction, so that they can read the stories of the relieves. This aimed to pay homage to the good spirits. To walk counter clockwise is to recognize the spirits of the dead. Conversely, Muslims, walk surrounding the Kakba counter clockwise, which put Kakba on the left side of Muslims, by doing so Muslims keep himself in the right path. The philosophical meaning of this is that Muslims will always do right things as He told them (human) to do so as caliphs (representation) on the world. Right is the symbol of truth, righteous, sacred and goodness. On contrary, left is symbol of evil, bad did, sins etc. we can see this two ritual are actually having the same idea, but since this two teaching have fundamental contradictory in the concept of God, then the way they give meaning to each own tenets is different.
In the Waisak day (Buddhist callender) monks of Budhists are doing journey, walking from Mendut Temple to Borobudur temple to commemorate Budha Gautama’s birth and to get the level of Budha or they call it as “Parinibana Budha”. This ritual also have similarity with the ritual of “Sa’i” in Islam. Sa’i is running in small step from Shofa hill to Marwa hill in Mecca, which is also must be done seven time, as part of Hajj ritual after doing thawwaf. Both of these tenets (Islamic and Hindust) are keeping their teaching by using commemoration agenda to enliven the spirit of the religion. Put that commemoration into part of ritual is an effective way in preserving the sense of belonging to each adherents.
These commemorations rituals which have been perpetuated from generation to generation is evidence of people commitment to maintain their society. This is in accordance with Emily Durcheim. The event as a whole has restored a sense of community, of shared identity and purpose, to a neighborhood of otherwise poor, isolated, even disillusioned individuals . Durcheim asserted : The idea of society is the soul of religion. Durcheim might give better answer of the question, why Religion could still exist after very long period of time. nowadays, Anthropologists are having a hunch that human beings are the outcome of their history. Social structure has constructed men’s personality. To Leave the result of the long social process is just like purifying the opium from the blood of the addict. However, if the person successfully did it, he or she is actually not really free from their built up experiences, it remains in their unconsciousness (Sigmund Freud).
The Buddhist implications at Borobudur are so very sophisticated and complex that it takes a whole series of zones of varying awareness to reach the unity at its summit. After all, I myself have a suspicion that Sidharta Gautama was a prophet according to Islamic perspective. In Alqur’an, God said that He sent to every community (qaum) a Prophet. In my opinion, Sidharta had all aspects needed to be called as a prophet. Quran does not mentioned his name, but Qur’an has never mentioned all prophets name. Any way this is just my opinion without any mean or intent to insult Budha teaching. Hope people could live together in peacefully happiness live.[]
