、第 do not know how 立れ 5 or votlve tablets tain d ん 4 4 〃 over a 立〃 pz た 4. A lead-bronze plate discovered in the same area were used in lndonesia, but we know something about their use in Other areas. ln Thailand, stupikas has a long inscription which has yet to be fully trans- lated. lt contains the term 襯 4 あ 4 ワ 4 ノ 4 or great thun- were sometlmes made by m1X1ng clay with ashes obtained fror れ the crematlons Of pious monks. derbolt" which is important in interpreting religious Tibetan monks made clay amulets ( な 4 ーなんの with practices at Borobudur,. Archaeologists working southwest of Borobudur stamped shapes of 立 , deities, or tablets with Buddhist formulae on them. Grains of barley or were under extreme pressure tO keep tO the schedule Wheat S01 れ etll れ es mixed intO S ー臾乞た 4 ゞ in of the restoratlon prOJect. The area where the arti- prayers either t0 ask or give thanks for good har- facts were discovered 7 ・ as where stones removed vests. S01 e 立〃臾 4 ゞ were replicas Of stupas found in from the monument were tO be placed. Thus the Tibet, and were carried great distances by pilgrims archaeologists ・℃ re Often just in front Of—or S01 れ e ー WhO had visited them. Deities such as Vairocana, times regrettably just behind—the bulldozers, so Amitabha and Aksobhyare often found on Tibetan that no stratlgraphic data could be recorded, makmg 立〃臾 4 ゞ were also popular in Java. it impossible tO reconstruct the history Of the Site The 立 found at Borobudur, as well as the any d etail. Despite these problems, we at least know that the stupas shown in the reliefs, come many different shapes. A little more than half of them have the more 1 れ aln monast1C complex for pilgrims v1Siting the monument lay at the southwestern fOOt Of the hill. complicated shape of an elongated stupa and are sur- rounded by eight smaller ones. This is lnteresting The pavilions northwest of Borobudur on top of the hill may have been meant for rituals or Other aCt1V1- because only one full-sized stupa 0f this type has tles, S1nce they dO not seem large enough tO have been found in lndonesla, in distant Sumatra (Candi accommodated many people. The artifacts give us Bungsu). There are several types of bases—circular, much informatlon regarding the monument's date, quadrangular, hexagonal, oval. 〇 nl メ five percent have inscrlptions. The 立 are made of yellow- the lives of the people who lived in the Kedu Plain, ish-brown clay identical to that found around and the nature Of religious actlvltles conducted at Borobudur at this time. Borobudur, and are tempered with sand and a small amount of lime. They were probably stamped out ln Archaeologists have alSO discovered no fewer than quantity at the SOUthwest side Of Borobudur, but 30 Other ancient Sltes within a five kilometers radius smce no molds have been found, this hypothesis can- of the monument. Many are marked 0n1 メ by a few brick or stone fragments. Statues still complete not be proven. Some 252 votive tablets—symbols of religious enough to be identified are mostly Hindu rather than Buddhist. SeveraIIarge statues from nearby Candi devotlon—were discovered in a pit along with the 立 and may have played an important part in Banon are no " in the Museum Nasional in Jakarta, but nothing is left of the temple to which it belonged. the actlvltles Of the pilgrims. These VOt1ve tablets lt is impossible tO say hOW many Of these S1tes were stamped with various designs: buddhas, female were occupied before, during or after the period of aspects of buddhas ( なゞ ) , or rows 0f four or five Borobudur's constructlon and use. Probably many stupas. ln Burma such tablets were made by nobility Javanese continued tO worship Hindu gods even lll tO earn merit for themselves and their subjects. the shadow of this great Buddhist sanctuary. Much Two rolled silver plates found near the votive tablets are mscribed with mystical formulae called more research needs tO be done before the picture becomes clear, but it seems that Borobudur was not イん 4 ? ・ 4 〃 meant tO be recited during rituals. They are built by a society divided into cosmopolitan city mnemonic devices and spells WhiCh cannot be trans- lated or understood without additional information. dwellers and unsophisticated farmers. lnstead it was Tibetans believe a person can become "lord of the conceived and constructed by people who lived in tenth earth," the highest stage in the ascent Of one very much the same way as those WhO inhabit the who aspires to become a buddha, by recitmg a cer- Kedu PIain today. Opposite and above: V' の元りアお ofstupikas d な C00 のでイ / 〃 4 臾″ーあにゞ 0 ーなあ在で立 0 ノ、 お 0 川房ィ清作ノ 9 / 4. .4 犬 C 〃ス 0 /. OGYO お 7 ・〃おんた D し 7 ) た 4 / A ' 35

(IVB. (1) The following panel depicts Maitreya as a horse, rescuing people from an island of demons. (IVB. 22) The pilgrim who persevered to the west balustrade of this level saw Maitreya as a W1se teacher (IVB. 24 ) , in the form of a buddha, ( IVB. 28 ー 29 ) , decorating monuments (here a stupa, IVB. (3), and having statues of Buddha made. (IVB. (4) The next few reliefs are difficult to inter- pret. The scrlpture mentions Maitreya teaching, and C01 れ一 pares Sudhana's feelings tO a person in a dream WhO sees certain thlngs. One of these is a fine house (perhaps rep- resented by IVB. 36 or 38 ) ; another mentlons music and dancing. (IVB. 42) Then Maitreya reappears and breaks Sudhana's spell ャン Above: 召 0 な 0 2 4 訪 the 5 屮知 4 ″ル襯 0 / g ゞ . 〃げ e Su 4 〃 4 0 房 e ルお 4 〃 4 な騰〃り . 伊 4 れ〃 /. 刀 ) Opposite: , 4 re ) 4 de 0 〃立 4 〃 g 4 〃 0 e 4 は pe イ襯記り 4 ″ % な。 . ・ 34 縢 g / 0 / ァ〃ゑ〃 e 〃れあ 04 ー立 022 g. S d あ 4 れ 4 たれ“な 4 〃 d24 災平 e 確ゆ 4 / 〃 /. 認 ) 138 THE RELIEFS

The most popular statue was that just to the right of the stalrway on the east side Of the first terrace, which they called Kakek ("Grandfather") Bima, the second of the Pandava brothers in the Hindu 犬 4 襯 4 〃 4 epic. ChiIdIess women ln particular stretched out their fingers toward him in an attempt tO touch him as he sat motionless in his or sometlmes spent the night in a gallery or on the terrace near him, believing that by doing so they had gratified Kakek B ima. On the first day after the end of the MusIim fasting month of Ramadan, large crowds of people, Javanese as well as Chinese, formerly assembled at Borobudur. "The galleries and terraces become completely full and the buddha, who is at other times so lonely, visited by very few V1ewers or worshippers , completely engulfed by crowds WhO wander either merrily bantering or even shivering in fear. They stare at the bas-reliefs, where they rediscover so many familiar objects and faces; they bring offerings and let off fireworks in front of the lat- ticed beehives, as if the time had come agaln when Buddha fulfilled desires, when he sat on high enthroned ln maJesty and glory! " 14 AImost Lost The first reports on Borobudur show that it was overgrown with trees and that the galleries were partially filled with dirt, but the monument was not completely buried under volcanic ash as folklore says. The excavation begun by Cornelius in 1814 continued only intermlttently, and the last reliefs were uncovered prop up the walls. When the galleries were cleared, they only in the early 1870S. began tO lean and sag on their weakened foundation. lronically, the soil which had covered much of Boro- The monument began tO deteriorate rapidly almost as budur, concealing its beauty, also helped to safeguard it soon as lt was uncovered, but the colonial authorities from damage. when the stones were agaln exposed tO the were slow t0 react. ln 1844 they allowed a bamboo tea- sun and rain they quickly became covered in moss, algae house to be built atop the ruins. The first proposal for a and lichen. The roots of these plants penetrated the maJOt- prOJect tO halt Borobudur's detenoratlon was surfac, gradually wearing away the features of the sculp- made in 1882 and envisioned taking the monument com- tures, and the acids created when they decayed dissolved pletely apart and putting the reliefs in a special museum. some Of the stone. Even though the plants have now been Fortunately this idea was not taken seriously. removed, hOles and patches Of discoloration mark the The colonial government lnstituted an inqtllry 1ntO the places where their roots penetrated. white blOtChes have monument S condition in 1883 , but found no reason tO also resulted from water seepmg outward from the hill take action. ln 1896 King Chulalongkorn of Siam visited underneath and evaporating in the sun, leaving behind Java and requested and was allowed to take home eight deposits Of carbonates and silica. cartloads of sculpture from Borobudur. These included Borobudur is not a SOlid stone mass, but a mantle Of about 30 pieces taken from a number of relief panels, five stone blocks two to four meters thick laid over a hill, on buddha images, two lions, one gargoyle, several た 4 / 4 top of a foundation made level by adding dirt carried up motifs from the stalrs and gateways, and a large guardian from the plain below. The earth beneath the stone facade statue ( 市孕 4 / 4 ) found on Bukit Dagi—a hill several was not tightly packed, so water trickling down through hundred meters northwest of Borobudur. Several of these it carried away small particles. The blanket of soil that artifacts, notably the lions and the d ヮ 4 な臾 4 な , are now on had filled the galleries for many centuries had helped to display in the National Museum in Bangkok. ノ 4S / 塾石 P 去 0 火 .4 7 ・〃 OU & 4ND YEARS 29 Opposite: 0 〃 e イ訪 6 ea e 立 2 あ。 gl ・孕んイ 召。川み 4 , れぬ gu げ ro りア e り立イげ ぬ行〃 g 0 襯 the e の・ / ) , ノめ広アあ e 臾可、 訪 e / み立 ga 訪 0 る襯〃 4 〃なイ訪 e e の舫 んみ C00 ので d 4 〃 d 臾川 c d the 襯 0 〃 4 襯のな イ 4 〃 g / なこあ 0 54 〃イつ℃ 47 ・ 5 ん襯み夜 : Above: 7 0 な″召 0 0 みな the 〃 e 夜あ ce 〃″イ 7 ) , as 〃 0 こ e45 ) , みなー e 〃 04g あ 0 な 0 made the けの 4 こ 4 5 襯 4 〃 4 あ 0 〃 , 45 co 〃立翔 c イ the ce 〃け 4 / 立 424 7844.

m1SS10nar1es ln eighth century Java, including bOth Vajrabodhi and Amoghavajra, who met in Java in A. D. 718 before proceeding to China to spread the "Way of the Thunderbolt. " Thunderbolts in Java Bronze handbells with thunderbolt handles found in Java sometlmes have plain handles. 7 More complex examples have four heads placed between the bell's body and the five prongs of the thunderbolt. 8 Some examples are more complex; one bell made of a bronze-silver alloy in central Java during the late eighth century has five prongs, a blue lotus, and four heads beneath four symbols in relief: a thunderbolt, a jewel, and a red lotus. The fourth symbol has been effaced, but would have been a four-ended thunderbolt. These are sym- bols of the four buddhas associated with Vairocana. The most complicated example of such a bell has four heads and eight symbols: four for the buddhas and four for the attendant bodhisattvas.10 A few such artifacts are alSO known frOI れ east Java. Bronze statues Of Diamond 、々 ) rld deities are more C01 れ mon still. Ninety bronze statues were dis- covered near Nganjuk, East Java, where they had been hidden, probably to preserve them from some danger. They must have belonged t0 an elaborate three-dimensional mandala. They depict numerous figures who do not appear at Borobudur, but are specified in the Diamond World mandala, such as female bodhisattvas who hold flowers, an mcense burner, and a lute. The lmage in the group has four faces. According to the D 襯 0 〃イ S 〃襯襯 the Supreme Buddha Vairocana has on one face, and he is always shown thus in China and Japan. The N / 平 4 〃〃 4 ブ 0g4 ワ 4 〃 describes a four-faced Vairocana and statues in Tibet and Nepal show him in this form. bronzes are ln a style made t , 0 or three cen- turies after Borobudur. Thus they d0 not directly enlighten us concerning the use Of mandalas in Boro- budur's time. ln addition to the 90 found at Nganjuk, Other examples have been discovered in bOth central and east Java. some lmages depict Vairocana himself, sometlmes in the characteristic み 0 イ ) ag 襯イ 4 in which the two hands are held in front of the chest, right above left, with the left forefinger held in the palm of the right. A gilt bronze example was discov- ered at Sidorejo, central Java. 12 There are alSO statues Of Vairocana's aspect, VaJradatvisvar1. 150 APPENDIX Another Diamond World deity was 協ノな比 04 , "Diamond Being. " His statues show him holding a thunderbolt in his right hand, a bell in his left, resting against his hip, with an elephant's head in the base. He personified the buddha consclousness contained in a11 beings and objects and embodied the 37 "Diamond World Knowledges"; his thunderbolt and bell symbolize these, for they are the signs of the first and last of the 32 bodhisattvas in the Maya mandala, one of eight sub-mandalas of the Diamond World. Vajrapani ("Diamond Holder") IS an lmportant denizen of the Diamond World. One of the most unusual statues ever found in lndonesia depicts vaJra- pam a guise known as Dharmapala. This bronze lmage, found in Yogyakarta, 100kS familiar to those acquainted with Tibetan lconography; it ShOWS a V10 ー lent four-headed, eight-armed god holding a bow, goad, discus, etc, standing on t , 0 corpses. These rep- resent VaJrapan1 S VICtory over Siva and Uma. Wrathful gods are rarely depicted in lndonesla, although 〇 ld Balinese texts describe deities in this forr れ . Diamond World texts devote much space tO describing how enemies of the faith were defeated. ln Tibet such wrathful forms became much more influ- ential and popular. ln China, Amoghavajra became lmperial Preceptor" in the eighth century and called upon the aid of Diamond World gods to help con- quer living enenues of the kingdom, particularly Tibetans and Arabs. The paired forms of wrathful deities, showing them ln sexual intercourse, were popular in Tibet but non-exlstent in lndonesla. Perhaps the serene and faithful Javanese did not require demonic or lustful deities, for they had al- ready overcome these obstacles tO enlightenment. The Supreme Buddha was symbolized in different forms ln various levels Of 〃な 4. The first level used Amitayus/Amitabha. ln the second level, Vairocana (-bhisambodhi) in the meditation pose was used. The third level displayed Vairocana, with four faces and holding the discus, with left forefinger ln right fist. The bronze Diamond World gods and thunder- bolts from central Java could all have been made after A. D. 830. But their absence from Borobudur may be due tO Other causes. objects were only necessary for people at lower levels 0f awareness. Perhaps the practices conducted at Borobudur were only meant for people at higher stages of advancement.

A Vocabulary of Symbols Borobudur's carvings display a wide range of motifs with S メ 1 れ bOliC meanings. Even if we dO not under- stand specific storles in the reliefs, ℃ can still identi- fy the main characters depicted by referring to the symbols found in them. lt is not difficult to grasp the basic vocabulary of Borobudur's symbols. The motifs used on Borobudur are also found on central Javanese Hindu temples. The tWO religions shared a standard artiSt1C vocabulary, much Of which comes from lndia. Aksamala "Rosarres" Strings of beads were important ritual objects for both Buddhist monks and lay people. A full string has 108 beads, represent- ing the number Of sinful conditions which the wor- shipper should avoid. Lay peoples' strings may have 0n1 メ 30 ー 40 beads. As in Christianity, they are used to help people count the number of times they have repeated a prayer ・ Conch Shells The conch was a powerful ッ mbol for both Buddhists and Hindus. ln ancient lndia it was used as a trumpet and Buddhism derived from this the idea that the conch represented the mighty sound made when the scrlptures were preached. was created by Siva to kill a titan. According to Conches are found in many locations Borobudur, another legend, the head represents a demon called both in panels and as motifs at the bases of the scrolls Rahu. GOds and demons once churned the ocean to on the posts between the panels. ln Hinduism the make an elixir Of immortality. Rahu stOle S01 れ e of it. conch is 竄 special attribute Of Visnu. A god cut off his head, striking him in the mouth Fly Whisks These were also associated with roy- with a sword, but because he had already swallowed alty and took the form of pointed tufts of hair, either the liquid, he did not die. Thus Kala's head normally attached tO the tips Of parasols, or carried alone, usu- is depicted without a lower jaw. Kala symbolizes the ally by women who stand on either side of the noble elixir of immortality, which is shown by strings of person whom they serve. Originally the fly-whisks jewels or Other ornaments hanging fror れ the mon- were made of the tails of the yak; in Java probably Ster S upper Jaw. S01 れ e Other material は S used. Kinnara These are mythical celestial beings, nor- JeweI Trees On his travels Sudhana sees jewel mally with the legs and wings of birds and the torsos trees called 'treasury of radiance,' which looked like and heads of humans. They appear as main characters mcomparable jewels and bore riches in buds produc- ln S01 れ e ノれた as but Often are lntroduced merely as mg garlands and ornaments 0f celestial jewels and decoration. They are associated with mt1SIC, which wish-fulfilling gems, and were adorned by jewels of they are said to play for the gods on Mt. Sumeru. countless colors. Such trees are portrayed fre- Lions The lion was greatly favored by Buddhist quently at Borobudur and other temples; they are artists. Buddha himself was sometlmes represented as particularly comr れ on at the Hindu site Of Pram- having the VOice Of a lion—an animal Whose prmcl- banan, where they are flanked by half-human, half- pal quality was bravery. Several free-standing lion bird figures called ん〃な . statues StOOd on or near Borobudur, S01 e Of WhiCh KaIa Heads According to Hindu legend, KaIa were never completed. A particular form of royal Above: , 4 ( でん立 / で / “臾川“ツ〃 g てこツ訪ー を〃〃〃〃 g g の c 。Ⅲ卍い s c 。あハ . 56 ARCHITECTURE AND SYMBOLISM

ed Of a central sanctuary With one by four smaller chambers. This marn temple was enclose within a wall. Outside the wall were 240 more temples arranged in four concentr1C squares and enclosed second wall. Foundations for eight more temples lay between the second and third squares. At several hundre meters' distance were four more temples, one eac 1 れ aln axis. Huge guardian statues knelt at gateways at each Of the four main directlons. AII the statues from the central temple have vanished, but there are niches for one maln statue in the central room, with one large and six smaller statues ln each Of the four smaller chambers (except on the east where there was 竄 doorway intO the central r00n1 lnstead Of a maln wall). The outer rows O temples have niches for several statues each. This design could have been used to house statues 0 { deities arranged according tO the instructlons for a man- dala. The outer 240 temples may have held images representing the 1 000 Buddhas of the Diamond world diagram, and the central sanctuary could have corre- sponded to the palace occupied by the Supreme Buddha and his four alternative forms with their bodhisattva attendants. The name Of the complex, Sewu, means liter- ally "thousand" and may have referred to the number of Javanese Buddhists, but no manuals survlve tO tell us statues guarding the central sanctuary rather than the about the preclse mandalas used and the way in which number of temples, as IS commonly thought. such concepts lnteracted with the Other symbolic roles Several Other buildings in the Prambanan area 1 れ a which Borobudur played. The answer to the question "ls have been designed as two-storied mandalas, includin Borobudur a mandala?" depends on how one defines the the malll sanctuarles at Plaosan Candi Sari term. TO classify Borobudur as a mandala, it IS not Kalasan. ln each case the upper 日 00r was made of WOO enough tO say that it lOOks like one; we must 引 SO prove and has disappeared. Both employed the system of three that it was used as one. fold Buddhas found at Mendut. At the north end of th 、 ' e will probably never know what ceremonles were Plaosan complex are the remalns Of a group Of statue conducted on the monument, but SO many details Of which lined the entire east side and parts Of the north an BorobL1dur's constructlon are conSIStent With south side Of a pavilion. This is similar tO a system Of 3 concepts that we 1 れ a メ be sure that Borobudur served deities placed in a rectangular mandala at the site Of TabO many Of the same functlons as a mandala. lt was a space North lndia, built 200 years after PIaosan. from which evil forces had been excluded, where gods Candi Mendut has only one story. lts relatively larg could be invited tO descend and take up residence, and single chamber contains three huge statues plus niches fO probably where initlates could be inducted into higher four smaller ones on the walls. Only one of the thre states Of consclousness. large statues can be definitely identified—the bodhisattv MandaIa TempIes in Java At other archaeological Avalokitesvara on the northeast. 、 cannot tell whO th sites there is much clearer evidence tO ShOW that after A. D. Other tWO are meant tO unless ′ discover which man 800 1 れ an メ Buddhist sanctuarles ln central Java were dala Mendut is meant tO represent. remodelled tO conform tO mandala principles, and new Another type of archaeological remain which echoe temples were built specifically as mandalas. lnstructlons for settlng up mandalas are ritual deposlt The most convrnclng case for such a theory has been found beneath many temples in Java, Sumatra and Bali made at Candi Sewu in the Prambanan Plain. After a These deposlts are S01 れ etll れ es found in stone casket maJOr renovatlon in about A. D. 800 , the complex conSISt- diVided intO the preCIOLl を第一 Ⅳ ca イお。川房ィ畴 , / 房 d 房 〃〃れ ge 朝〃 dhyana mudra 0 〃 the あ窺 , 夜・ / れ℃な , vitarka mudra 0 〃ー 02. 52 ARCHITECTURE AND SYMBOLISM

心いリ . 朝 を」を鬱薯を朝 誉物竹 第金を , 11 Sakyamuni then attains Supreme Enlightenment and NOW lt IS time for Sakyamun1 tO seek a tree under becomes Buddha, the "Enlightened One. " ( 96 ) Other hich to meditate. Many gods each decorate a み od ん tree buddhas send many umbrellas ornamented with gems to the hope that Sakyamuni will sit under his. ( 92 ) shelter the scene of his enlightenment. ( 97 ) These are To avoid causing disappointment to any of the gods, depicted floating in the air above the many nymphs who lkyamuni makes his image appear tO sit under each tree. C01 れ e tO pay homage. The lOtus cushions and blossoms ln S he meditates, bodhisattvas C01 れ e tO pay their respects the air are not mentioned in extant texts. ) him. ( 93 ) The gods bathe Buddha with perfumed water. ( 98 ) The demon Mara attacks the prince in a final effort tO One of the gods asks Buddha what meditation he had revent sakyamuni fror れ achieving enlightenment. used tO remaln in the same posltion for seven days. lkyamunl remonstrates With the demon, recalling that Buddha responds with its name: 訪 4 り厖 . ( 99 ) ln [ara had been made ruler of the Kingdom of Desire the relief Buddha changes his hand to a 襯市 4 betoken- :turn for a single sacrifice in a former life, but that he ing "dispelling fear. " had made millions Of sacrifices in hiS former lives. Buddha arises tO walk, tWICe covermg mlracu— [ara replies that sakyamuni himself was a W1tness tO lous distances, but bOth times returning tO the sacred ara S sacrifice, but that no one there could serve as は t ー Bodhimanda. ( 100 ) ess for Sakyamum, so Sakyamun1 must submit. Sakya- Four weeks after attaining enlightenment, Buddha responds by touching the earth with his right hand. goes t0 stay with a 〃 4g4 king named Mucilinda. The he earth goddess Sthavara appears with many other weather being poor, the 〃 4g4 king winds himself around oddesses, each Of whom testify tO his innumerable Buddha to protect him as he meditates. ( 101 ) This scene ucrifices for others. ( 94 ) is Often depicted in three-dimensional sculptures with Having failed to defeat Sakyamuni by force' Mara Buddha seated on the coils of a seven-headed cobra. On 、 nds his beautiful daughters tO try tO arouse him tO pas- Borobudur a different design is employed: the 〃 4g4 king on, but this too fails. ( 95 ) 7 ・〃た LA / 4V ハ 7 : 4 心 4 119 の′第 Opposite: アみ e ぬ〃可、財 4 なぬ ug 厖にな / な 4 〃れな夜〃戸亡亡 0 イなけれはこあ e み Od あな 4 な 04 万・ 0 あな襯 e 市 0 〃 , 財 al ・ 4 市平訪な daughters ぬ〃 c い記 4 厖ルん襯 . り研 co Ⅲ・″の・ 0 e ん襯 . 4 〃 el 9 Above: 召なあ襯 4 4 〃イ 4 group 可 g 。み あ 0 襯 age 知 4 〃〃例えアあ e go イた〃“ g 。厩た ) 'M 襯ィム - 訪〃可みん are 訪に naga ん〃 g 4 〃イんん“ル盟・ s. The curzo 0 を e は the naga ん〃 g あ 0 / み六 4 川 4 0 / 、あ 0 〃 0 ? ; み 4 ー℃ dO 〃 0 ーた刀 0 , 4 ー耘な . アわビ 赤 c ー e 戸戸 c ルハ。襯 e 0 / 訪い尾 た加〃。襯房 0 〃 e 嶽襯が . el 97 丿 Following pages: の〃な ca / ム the に m ・ ツわ 2 お 5 4 〃イゞ 4 み d な e ゞ the d 〃 0 〃ハーれ 1 ・々 . 7 方に 4 な ac た 4g4 わ 7 立外イ 47 ・ 4 な S 0 , 〃花 , 耘み gr にれこ e 〃夜・ g ) , 4 / 襯 0 立 00 の・ 5 あれイ 0 窺 , g the 42 臾に 4 た ance 可、訪 e 石の・ Goddess, あ 0 4 示い , 耘み 4 04 あげあⅢ 2 イみい / 枋 epr な ? ツ g みー あ 4 〃イ . 財 4 なな 0 〃 the e / 孕 4 厩立をひ震 0 / あの : He な臾川み 4 みり訪 03 〃 4g4 the んげ g 厖 , あ磋 g はイ・あな d け盪こ . ゆ 4 〃 el 94 )

Above: た ) 'ar 〃Ⅲ the 〃 eave 〃可、 Co 〃ー 〃亡〃 ze 〃なア e 〃 e. / わのア 7 でな the text みツ 2 。滝な ) , g 市 4 襯襯 e . / 70 酊 g 0 〃 c あ 4 み . ア e ・立。 the g 厖可ツ厖な“ has his ん g ゞ みのみ e 〃 ea ーあ 7 , 4 CO 〃 ve 〃々 0 〃 4 イみ ) あ e 召 0 川房 m ・ s ケ知”訪 03 訪 he なア第〃 g. N ) 2 んので 4 な。臾。な ) 翻 . 4 み立の 2 あ the ん尹 / みれ〃〃み zn 刀 e / わ Opposite: ス〃を 0 襯 the 24 / 4 み 0 怩 , 5 あ 0 花ツ〃 g あ e ce ん立 / 〃〃ハ尾 za 〃 s the / イ eave 〃 イ Co 〃厩襯のル 4 〃 el わ ノ / を第 : ・ 98 THE RELIEFS IS ln prose and often highly abstract. Those who compare The text did not give the art1StS much direction, for it which damage the stone. and provides the best envlronment for moss and lichen sunlight for 0n1 メ a few months a year, it remains damper However, S1nce the south face Of the edifice getS direct monument was probably deepest in the first gallery. blanket of soil which the centuries laid over parts of the ment, except for some on the south wall. The protectlve are fortunately among the best-preserved on the monu- The Reliefs As a group, the panels on the first gallery t1011S but created their 0 , n orlginal scenes. most cases, however, they did not fOllOW those conven- familiar with the conventional designs for these scenes. ln those found elsewhere, showing that the Javanese were lll a few instances the Borobudur panels are similar tO scenes are depicted on Buddhist monuments in lndia, and these differences are matters Of detail. Some Of the same followed was slightly different from any now known, but The カ 4 〃ワな 4 text which Borobudur's designers mary one, Of hOW Others had attained Nirvana. that goal. Gautama was only one example, although a pri- well as a place where they could be assisted to achieve strument tO teach people hOW tO become bodhisattvas, as not a monument for the worship Of Gautama, but an ln- him later was therefore inconsequential. Borobudur was help other beings attain liberation. What happened to assumed by a boddhisattva in order to fulfill his duty to Gautama was not a real person, but 0n1 メ an identity the text and the reliefs C01 れ e tO appreciate the achievc ment Of the monument's designers and sculptors ln tran: forming complicated descriptions and philosophic. concepts 1ntO C01 れ posltlons whose rhythm and grace 田 musical in nature. Certainly the sculptors were With musical instruments and dance movements, and it probable that these arts played as important a role ancient Java as they dO tOday. One wonders whether tl- notes of the Javanese ga 襯 e / 4 〃 could be heard softly, pilgrims slow made their way around the monument. 'The Unfolding of the PIay' Episode 1 : The Prelude to the Birth of Buddha. ル 7 ーわ , / 市〃 g 0 襯 the ea 立の刀立 4 わ舫 6 立 ga 〃の - ー 0 the ゞ 0 ー ea 立 C07 刀 e 、りイ襯み e 臾 4 〃ー e ゞ e ゞ d at the 臾 4 / 0 〃召 0 川み d , ん訪 co e 平 0 〃み the g 5 りイい cr ル g the 銜 d 4 the 〃 ea ヮ e 〃 0 Co 厩 e 厩襯 e 厩 , ん訪な 0 the ん眦な可臾 4 市 / Ma 4 〃 4 召〃 d 渤な襯 . He な〃の ) 召イイ 4 み 4 み od んなワ町 0 げ市ⅵ〃 g 訪ん 0 襯 0 げみ d イん found / げ角い厖〃〃ん 4 襯 z. The Heaven of Contentment floats among the clouc above lndra's palace on the peak of Mt. Sumeru. TI- future Buddha lives here in a palace filled with the pej fume Of flowers and mLISIC made れ millions Of instrt ments while almost incalculable numbers of gods ad01 and praise him. ( 1 ) The future Buddha informs the goc that he has decided to be reborn on earth. ( 2 ) A cor around his wa1St supports his right knee, a convent10

、で せのを第 humans (IV.34), and a11 other beings. (IV.35) disciples are elated and applaud the vow which he a lt is very difficult tO correlate the reliefs on the west Samantabhadra have made. ( IV. 72 ) No doubt pilgri and north faces with specific parts of the text. Sudhana whO reached this stage Of instructlon now identifi makes PIOLIS WiShes tO perform such acts as traversmg themselves with Sudhana, and felt that by their perserve the paths of the world free from compulsion, affliction, ence, they too had given all the buddhas cause for jo and delusion, like a lotus unstained by water, like the sun 、 dO not know what came next, but we can lmagl and n100n unattached in the sky," and tO preserve the that the pilgrims ascended to the round terraces at the t true teaching of the buddhas. Of the monument. There, their long Journey at a succes On the east face, the reliefs conclude with the final ful end, their viS1t to Borobudur reached its climax, pe passage from the G り〃房 in which Buddha himself haps with the laying of offerings around the edge of t tells Sudhana that all bodhisattvas, monks, and the great great central stupa. 0 〃 e 4 い 0 / 臾 4 〃 e な″ / 〃立な行〃 g Su イあ 4 れ 4 4 〃イ襯なみ房市 4 ' 5 。。在 , 虹。ゐ good deeds. 5 訪。 / 4 あで〃 0 い既 c “ d にな g 襯 4 〃 ) 0 / 枋 e 24 〃 e な . アあな 0 〃 e 襯 20 な ) , 4 在ツ訪 see the み ud 渤可ツ厖立 , 臾覊厩 , 4 〃イ r 孕覊〃イり the 訪 e 万 g い 翻 the 2 厖グ 0 / 訪 e 〃昆立襯 4 厩 4 ー み厖市 4 な厖あ , 枋に厩 e 厩記り んんで e づ襯襯 ed ア 03 の : ゆ 4 〃 e / IV.5 の 144 THE RELIEFS

we may rediscover the philosophical concepts of the Javanese which were parallel tO, but not identical with, those of lndia. Traders and Pilgrims Traders along the Silk Route introduced Buddhism to China during the first centurles A. D. , and the new religion soon acquired a firm foothold beside the indigenous Chinese beliefs of Taoism and Confuciamsm. Chinese pilgrims made the long and difficult Journey to lndia dur- ing the first millennium A. D. tO COllect scriptures and visit the sites Of important events in Gautama Buddha's life. Some Of those WhO survived spent years translating pre- CIOLIS manuscripts frOI れ Sanskrit intO Chinese. A sea link between lndia and China was forged several centuries later, around A. D. 400. The earliest evidence for the use Of this route is found in an account Of the voyage of Faxian, a Chinese monk who went to lndia by land to Obtain scriptures and returned h01 れ e on a merchant ship via Java in A. D. 414. About 10 years later a famous Bud- dhist teacher, Prince Gunavarman Of Kashmir, spent many years in Java before proceeding to China. Both of these early pilgrims left accounts Of their travels. This new route was opened by lndoneslan sailors who about A. D. / 00 and 900—the people of central Java creat- already had several Of 1 れ arltll れ e ed an astonishing number Of religious monuments. trade with other parts of Southeast Asia and lndia. Ports Thousand-year-old ruins lie thickly scattered over Java's in Java and Sumatra rapidly became prosperous centers Of lnterlor, though many remains have disappeared in the commerce and commumcation between lndia and China. ThiS marltlme connectlon was very lmportant to both past t 0 centurles. A prevlous generatlon Of historlans believed that Chinese and lndians, particularly during the intermlttent ancient Java was simply a primltive land which lndian periods when the overland route was blocked by no- civilization penetrated colonizatlon, commerce, con- madic barbarians. quest and migration. They even assumed that Borobudur To Southeast Asia by Sea Buddhist pilgrims voyaged must have been built by lndians. After decades of with increasing frequency through lndonesia during the research, scholars now have abundant evidence that the seventh and eighth centuries. The records they have left ancient Javanese were not mere barbarians " hO passively tell us that Java and Sumatra were 1 れ a ) or centers Of inter- absorbed superior foreign ideas. The Javanese had already national Buddhist scholarship during this period, and reached a high level of cultural development before the provide a surprisingly ViVid picture Of Buddhist act1V1t1es t , 0 areas came 1ntO contact. They made pottery, wove in these islands. cloth, and worked bronze, iron and gold. They grew nce YiJ1ng, a Chinese monk who visited lndonesla in the and Other crops LIS1ng a C01 れ p に x system Of terraces and seventh century, left a particularly detailed record of lrrigation. They carved statues, built religious sanctuarles Buddhist act1V1ty ln var10LIS countries. ln December A. D. in the form Of terraces faced with stone, and had an orga- 671 he sailed from China to the port of Srivijaya in South nized system Of government. Sumatra, where he spent SIX months studying Sanskrit. The Javanese who designed and built Borobudur did Then he boarded a ship belonging to Srivijaya's ruler not simply copy a foreign monument. lnstead they which took him to lndia, where he spent about 15 years blended 10Ca1 and lndian elements and created a new kind studying and collecting Buddhist scrlptures. He returned of sanctuary. Thus by studying how the Javanese em- to Srivijaya around 686 and stayed there for at least five ployed lndian motifs and combined them with 10Ca1 ones, years before going home to China. 20 HISTORY AND ARCHAEOLOGY KARA KORUM KOMUL TASHKENr SAMARKAND BEIJING EDO KAIFENG NAGASAkI XIAN PFSHAWAR BAGHDAD BASRAH NINGPO KANDAHAR HORMUZ HOU GUANGZHO TAMRALIVH Land Routes (Canton) GUJARAT CALICUT HANOI 2 Routes PEGU COCHIN U Ⅱ .0 NEGAPATAM AFNA SOCOTRA ス s 〃 4 0 ぉ 8. ス . D. 800 TÅKUAPA UKA BRUNEI MOLUCCAS SÜ VA As e の・り 2000 ) ℃ 4 ハれ go , 襯のり , 臾のおイ訪 e 0 れ立ス 5 〃 CO 〃〃 , 夜で 4 ん ead. ) , 〃〃た e イみ ) , 在で〃ーいなみ〃訪記な 4 川 . 渤ム襯 SOI な e れ立ス羸れあ〃 g 亡あ e ゞ e / 4 〃イ 4 〃 d 5e4 routes 〃 g 訪 e. / 立〃司ん〃〃襯ス . D.