TODAI JI TEMPLE: THE GREAT BUDDHA OF NARA

ESPAÑOL

Before the eighth century AD, the capitals in Japan were temporary settlements that used to be were transferred after the death of the emperor. After Buddhism was introduced to Japan and as a sign of the power of Yamato clan, the first major was founded in 710capital under the name of Heijo-kyou (the castle-capital of Peace) by Emperor Shomu, until in 794, when it was moved to Kyoto. Heijo-kyo, which was founded in the likeness of the Chinese capital of Ch'ang , occuping an area of 5.9 km from east to west and 4.8 km from south to north, and hosted a number of important buildings for the court and religious elite.

Layout of the ancient capital Heijo-kyou

That city, now called Nara (200.000 inhabitants), is a small but pleasant town, with parks and temples, surrounded by forested mountains and crossed by two rivers.

Its most famous treasure is the Todai-ji, the Great Temple of the East, which is the world's largest single wooden roof structure, that houses the largest statue of Buddha made of bronze in the planet.

Todai-ji temple.

See location on Google Maps.

Before arriving at the Todai-ji, we went through a large park populated by deer. Legend says that many deities traveled mounted on white deer, so these animals are revered as divine messengers and bearers of good luck.

The Todai-ji is placed, according to Feng Shui or Chinese geomancy, north of the complex. The complex, begun in 745 by Emperor Shomu, consists of several structures.

Old perspective showing the Todai-ji temple.
Source: Nara Prefecture Library.

Reconstruction of the original temple in the period Heijo kyou, between two pagodas.
Source: Introduction to Japanese Architecture. Drawing: Tan Hong Yew.

NANDAI-MON (GREAT SOUTH GATE)

This majestic portico, 20 m high, dates from 1199 and is used to enter the compound, separating it from the worldly life. It leads to a processional access to a courtyard, which used to receivethousands of pilgrims and Buddhist monks. The original porch was made in Indian style, and this 2/3 version of the original dates from 962, after the original was partially destroyed by a typhoon.

I've always found fascinating the way these huge wooden structures are assembled in a building system which is as effective as intricate. The technique, imported from China, has evolved with differences depending on the time and place where it was applied, but mantaining the samebasic essence.

In the case of the Nandai mon, the 6 x 3 columns structure rests on stone bases, without foundation. These piles are joint through a mesh of wooden beams. The eaves system is based on pieces of wood that are assembled like a puzzle, allowing the roof to be separated from the structure by several meters. It also allows the corners to achieve a slight curvature, characteristic of pagodas, especially in China.

The following video shows an animation of this construction system.

Naidaimon or Great South Gate.
Animation Carlos Zeballos

After passing through the portico, we found the Kairo, a road which is in also the symmetry axis of the complex. To the right of the Kairo is a pond, as it was customary to place a pond south of the temples.

Chuu-Mon (Central Gateway)

Aligned to the Kairo is the mon Chuu, the central portal which precedes a more private domain of the temple. On each side of this gate, there are large wooden figures representing the kings of protecting the temple, as it was in the case of the Nandai-mon.

Aerial view of the Todai-ji

BIG LANTERN

Between the Central Gate and the temple itself, aligned with the Kairo, there is a large octagonal, almost 5 meters high lantern, that was made of bronze in 752, with engravings representing divine beings such as lions and playing musical instruments.

Daibutsu Den

In the middle of the courtyard stands the imposing main temple, the Daibutsuden. This huge wooden structure (56 * 50 * 50 m) houses the statue of Buddha.


The huge image is 15 m high (the tallest indoor Buddha statue in the world) and it was originally covered with gold by Emperor Shomu. Unfortunately, fires, earthquakes and other disasters removed the golden layer, also damaging parts of the original structure.


The statue sits in a mudra position, with his right hand raised, which means he has the power to grant wishes. The hand is so big that five monks can stand on it. Accompanying the Buddha, there are huge images of other deities and protector kings .

In the back of the temple one of the columns contains a hole about 50 cm. which is about the same size of the nostril of a statue of Buddha. The Japanese believe that if one is able to cross the column through that hole, he/she has a guaranteed place in heaven of Buddha, and for that reason many people try to pass across it. It is not uncommon to see someone trapped in the middle of the column, getting aid by some generous volunteers who would try to pull you out (as it was my case). At least I am saved from hell...


Leaving the Daibutsuden, is the spire that used to crowned an ancient pagoda, showing close a delicate work of art that is meant to be seen only by the gods.

Nearby, in a temple called Shoru, is one of Japan's oldest bells, cast in bronze. The great bell of nearly 5 m (which unlike the West is tolled by a large bamboo on the side) produces a deep sound and can be heard from great distances.


The important historical legacy of this ancient capital, considered a UNESCO World Heritage Site, can be seen in many other areas in Nara, which I hope to comment on other future occasions. Until then.

SEE ALSO

JAPANESE TRADITIONAL ARCHITECTURE

• Itsukushima Jinja, Miyajima, Japan (1148)
• Kinkakuji, Golden Pavilion, Kyoto, Japan. (1397).
• Ginkaku ji, Silver Pavilion, Kyoto, Japan. (1474)
• Kiyomizu dera, Kyoto, Japan (780-798)

KIYOMIZUDERA, JAPAN: THE PURE WATER TEMPLE

ESPAÑOL

Kiyomizu or "Pure Water" Temple (清水寺), located in Higashiyama, Kyoto's eastern mountains, of is one of the most impressive and famous Japanese traditional complexes, is a UNESCO World Heritage site since 1994 and was one of the 21 candidates to be elected as the new 7 wonders of the world .

The history of Kiyomizu dera (dera means Buddhist temple while ji or  jinja implies a Shinto shrine) is older than Kyoto itself. Legend has it that in 778 Enchin, a monk from Nara, inspired by a dream traced the path of a limpid stream until he found a crystalline waterfall on the the hillside of the Otowa mountain, and in that the place he built a small temple in honor of Kannon, the female deity of goodness. Two years later, in 780, the famous general Sakanoue Tamuramaro walked by the place after chasing a deer for his pregnant wife, because at that time it was believed that the blood of a deer was good for fertility. Enchin severely scolded Tamuramaro for killing the animal, so the ashamed general built a temple in honor of the pure water of the waterfall, which he called kiyo mizu and finished it in 798. The original building lasted until 1629 when it was destroyed by fire, being rebuilt in 1633. Today there are still several areas under restoration.

Preceding the temple, which sits on top of the hill, two attractive walkways, are historic survivors of the 1864 fire that destroyed 80% of Kyoto, the effects of Second World War and the turmoil of post-war modernistm which has destroyed much of the city's rich historical urban landscape. These narrow and steep alleys, called Ninen-zaka and Sannen-zaka (their names mean "slope of two years and slope of three years" respectively, and are named after the superstition that if you stumble on Ninen-saka you will endure two years of bad luck, and three years if you fall in Sannen-zaka) are authentic examples of the traditional urban environment of ancient Japanese cities, defined by small businesses of tiny windows, with two-story houses located in their back. Both lanes converge in another passage, the Kiyomizu-zaka, which continues his ascent to the temple offering interesting perspectives to the pedestrian, and of course, numerous shops which offer examples of  the famous school of ceramic Kiyomizu-yaki among other traditional items.

At the end of the narrow passage, the view is opened to a wide perspective of the Kiyomizu Temple. The composition and terraced successive elements, together with bleachers and platforms that give a superb and imposing character.


Kiyomizu dera complex consists of twenty buildings, the most important being those discussed below:

See location on Google Maps

Nio-mon
Located on an atrium, the so-called Gate of the two Kings is a two-storey block with a cypress bark roof, built in 1478. On either side, two separate kings and two koma-inu lions protect the temple from evil spirits.


Sai-mon
After another set of stairs we found the Eastern Gate, another two-story vermilion and white structure, symbolizing the reference to its Chinese Buddhist roots, covered by a roof supported by eight cypress columns. It was built in 1607 in the elaborate style of the Momoyama period.

Shoro
Also called the Bell Tower. It is located to the left of Sai-mon, and though it was built in 1596, the bell was cast in 1478.


Sanju no to
It is a 3-story pagoda located east of Sai-mon. It is the tallest 3-story pagoda in Japan. From a distance, it dominates the view with its graceful slenderness; up close, it is notable for the fine delicacy of its details and decoration.


Behind the pagoda, there is a series of smaller buildings not usually open to the public, such as a library Sutra Kyodo which houses sacred Buddhist texts, the Kaisan-do (Founder's lounge) that contains colored figures and the Todoroki-mon or central gate, with similar characteristics to the already mentioned structures. A Japanese contribution to the temples imported from China is the inclusion of a fountain as a purifying element for the visitor, and in the case of Kiyomizu dera it takes the form of a dragon spewing water from his mouth.


Asakura-do
A hall donated by Asakura Sadakaga in 1633, which contains a statue of a Kannon of 11 faces and a stone representing Buddha's footsteps. The building is raised on a stone base and surrounded by a railing.


Hon-do
It is the main and most representative building of Kiyomizu dera.


It is a structure of 58 mx 27 m, standing on a creek and supported by 139 wooden columns, which can reach up to 15 meters high. Interestingly, these piles are placed on stone bases, without foundations. The columns support a wide terrace that served as proscenium for dances, and at both sides are roofed galleries where the monks orchestras used to be locate.

3D image Carlos Zeballos. Source M. Sawada

Hon-do section. Source Architectural Kyoto Map

Inside the Hondo there are two shrines, the external one or gejin, of wooden floor and simple ornament has but outstanding views, and the  internal one or naijin, of stone floor and prolific interior.

3D image Carlos Zeballos. Source M. Sawada View of the GEJIN . On the left you can see the NAIJIN

The roof of the hall is a huge coverage that reaches 16 m. high  and cantilevers over the terrace. Differently to other Japanese temples whose roofs are covered with tiles, the Hon-do's roof is covered with cypress shingles. It is flanked by smaller hedges to the sides and one roof that protrudes to the east side, called mokoshi.

3D image Carlos Zeballos. Source M. Sawada

Continues a series of smaller buildings, located in front of the broken L, among which is the Okuno-in, where the first hermitage was built. From its terrace one can enjoy a prime location to spectate the Hon-do and the panorama of the southern Kyoto city.


Otowa no taki
About 15 feet below the level of Okuno in, is the waterfall that gave name and origin to the temple. The "Sound of Feathers waterfall" runs through three channels stone. It is said to have healing powers, so it is common to see rows of Japanese drinking from its waters. Interestingly its location in the heart of the valley, protected by nature and architecture as the symbolic center of the temple.


Koyasu-no-to
This is another pagoda that is located south of the complex, and also visible from Hon-do, emerging from the trees.

Some experts like Mr. and Mrs. Young have associated the form of the Japanese and Chinese pagodas with the stupas in India.

A stimulating tour

One aspect that catches my attention when visiting Kiyomizu dera is the evocative journey that accompanies visitors from their ascension through  Ninnen-zaka or Sansen-zaka. The narrow, winding passages unfold prompting the visitor to a unique pilgrimage. Once in the temple, the buildings are arranged leading the visitor through a series of spaces, channels and lounges, which are brilliantly succeeded, allowing to experience changes of scale ranging from the protected to the open nature. The combination of mass and open space frames the breathtaking scenery of the city from the top of the hill.

Aerial view taken from "The Urban Space of Japan"

The integration of the building fabric to the topography offers the visit multiple choices, ranging from perching on a panoramic viewpoint, entering  into a thick forest, making contact with the water from the waterfall or enjoying the exquisite view of a garden that is organized around a pond.

Photo courtesy of Tobias Wittig

The integration of architecture with landscape is remarkable, not only for the materials used and the spatial fluidity that runs between the buildings, but because the form of hedges simulates the continuity of the mountain. As a counterpoint to the mass of temples of pyramidal roofs, highlights the verticality of slender  pagodas and the contrast of the profile of the mountain forest.


Final Anecdotes 
This traditional temple has many anecdotal occurrences that I would like to briefly comment.
- During the Edo period, many people used to jump from the terrace of the Hon-do, as an act of courage. In fact, of 234 jumps, more than 85% survived the fall on the trees. From this tradition comes the Japanese saying "jump from the terrace of Kiyomizu dera" to refer to a glorious or brave act.
- It is said that in the eighth century a pregnant woman came to pray at the Koyasu-no-to pagoda and the baby turned out to become the Empress Kokken, making it a favorite destination for pregnant women.
- As mentioned, it is said that drinking water from the waterfall Otowa no taki has good properties for health, success in studies and longevity. However, water should be drank from only one of the waterfalls, because if you drink from all three, you will get opposite effects, as divine punishment for greed.
- North of the temple is the Jishu shrine where there are a couple of stones called Mekura ishi, separated from each other by about 20 meters. It is said that you have to walk from one to another with your eyes closed, repeating the name of your beloved one. If you get to the correct destination, it will ensure a happy love life, if not ... you better find another partner...

Photo by MykReeve

SEE ALSO
- Traditional Japanese architecture

• Kinkakuji, Golden Pavilion, Kyoto, Japan. Ashikaga Yoshimitsu (1397).
• Ginkaku ji, Silver Pavilion, Kyoto, Japan. Yoshimasa Ashikaga (1474)
• Itsukushima Jinja, Miyajima, Japan (1148)

- ARCHITECTURE AND WATER - LANDSCAPE

• Kurama shrine and baths, Kyoto, Japan (770)
• Kiyomizu dera, Kyoto, Japan (780-798)
• Tambomachay, the Inca Baths, Cusco, Peru.

Along the Dominican architect Juan Tineo, enjoying a beer next to the waterfall

BOROBUDUR, INDONESIA

ESPAÑOL

Indonesia, a country located in the southern part of Southeast Asia, consists of 17.500 islands, becoming the world's largest archipelago. Such a plethora of islands ensures a rich and varied cultural heritage, and due to its geopolitical strategical location the country has been influenced by several neighboring nations, which marked its history and architecture. 1500 years ago and under the Indian influence, Hindu and Buddhist kingdoms flourished in these islands. Centuries later, Muslim traders brought the Islamic religion and today Indonesia has the largest Muslim population in the world. The production of spices favored trade with China, which later the European powers fought to control. A Dutch colony since the early seventeenth century, brutally occupied by the Japanese in 1942, Indonesia gained its independence just after the Second World War.


In the midst of the Indonesian island of Java (famous for the discovering of some of the earliest known fossils of the Homo Erectus the "Java Man"), 40 km northeast of Yogjakarta, stands the splendid shrine of Borobudur, a wonder that combines sculpture, architecture and symbolism, as well as teachings of Hinduism and Buddhism, to produce the greatest monument to Buddha in the world.

Borobudur was built between 760 to 825 AD and it was mysteriously abandoned in the fourteenth century during the conversion of Indonesia to Islam and the decline of Buddhism and Hinduism in the archipelago.

Borobudur at sunset

Photo courtesy of M3R

It was rediscovered in 1814 by the Englishman Sir Thomas Raffles, governor of Java, who led some restoration works. The major restoration was carried out by the Indonesian government and UNESCO in 1975-82, after which the Borobudur was inscribed on the World Heritage list.

Borobudur at the time of its discovery

LOCATION
To understand Borobudur we must see it both in its regional context of as in its architectural composition.

While in use, the temple attracted large number of pilgrims from all over Southeast Asia.The pilgrimage supposed a process of preparation before arriving to the main temple, that is why in his approach to the temple a pilgrim first found the temples of Mendut and Pawon, places that are aligned with Bodobudur.

Pawon Temple

Mandut Temple

One of the guides mentioned to me that the temple of Borobudur is located in an area where there was formerly a lake, which was then naturally dried by volcanic eruptions. It is believed that the construction of this temple on the lake resemble a lotus flower floating on a pond.

See location on Google Maps

During the visit, which began at 4 am, I was able to witness the spectacle of the sunrise from the temple, where the bluish light of dawn slowly unveils the mountains surrounding the temple, while a thick fog that emanates from the Javanese jungle makes you feel like being in a not earthly place, closer to heaven.

BOROBUDUR, THE ARCHITECTURAL MANDALA.

In Buddhism, the mandala represents a landscape of the universe with Buddha in its center, and shows the different steps in the process of finding the truth.

Borobudur was built on a hill, following the layout of a giant mandala, representing the Buddhist cosmology. It consists of nine platforms divided into three sections:
- The upper three are circular platforms, called Arupadhatu, and have a slightly curved oval shape consisting of two minor axes aligned with the cardinal points and two major axes aligned with the intermediate directions.
- The six lower platforms are square, called Rupadhatu,
- Moreover, in 1885 a structure in the base was discovered and it was called Kamadhatu.

The lower platform probably also had a structural function to prevent the collapse of the structure. It was added after the temple was finished, as it can be seen in one of the corners, where the older reliefs have been exposed.

The architectural layout leads the visitor throughout a system of stairs in order to ascend to the platforms and reach the top of the structure, a clear representation of the journey towards a spiritual "enlightenment". The pilgrims walked each platform twice, in order to learn from the reliefs on each side.

Between the latest square platform and the first circular one there is an arch topped by an intimidating figure of a guardian. It is a reference to a transition to a more pure place, where evil spirits had no access.

The bell-shaped stupas contain the figure of a Buddha. This is quite unusual, I have not seen it in other Asian countries, perhaps due to a syncretism between Buddhism and ancient Javanese traditions, where ancient ascetics used go to meditate in caves.

An interesting detail is that the openings of the stupas of the first two levels are in diamond shape, while those of the stupas of the upper platform are in square shape. (Note the different form of the pieces of stone). Perhaps this symbolized the path perfection, to the enlightenment that every pilgrim aspired by climbing and meditating through the different platforms.

The last great stupa, crowned by an octagonal pinnacle, has no opening and some people say that inside there used to be a golden Buddha, stolen by a Dutchman explorer, but this theory has not been proved. The simplicity of its form contrasts with the baroque richness of the reliefs that are located in the platforms below, and I imagine that has to do precisely with the austerity and simplicity that Buddha preached.

ASTROLOGICAL-COSMOLOGICAL-MATHEMATICAL RELATIONS IN BOROBUDUR

The structure can be divided into three main elements: the base, the central part and the top, which in analogy to the feet, body and head represent the three states of mental preparation: the Kamadhatu or world of desires,the Rupadhatu or world of forms and the Arupadhatu or formless world. A 1977 study by the professor found a ratio of 4:6:9 for the composition of both the three parts of the temple as well as each of the temple main parts. This ratio is equal to that found in the temples of Pawon and Mendut as well as the impressive complex of Angkor Wat in Cambodia.

Section of the temple according to Professor Atmadi.

Image courtesy of Borobudur.tv

The researcher Mark Long, who has been studying the calendrical, astronomical and cosmological relations in Borobudur for several years, based on its own survey of the complex, proposed that the same ratio of 4:6:9 can be applied to the width of the whole monument.

North South Section, where according to Mark Long the same 4:6:9 ratio was used, such as in the height of the temple.

Image courtesy of Borobudur.tv

It is thought that the architect of Borobudur, named Gunadharma, believed that the plans of temples played a direct role in determining the fate of each occupant of the structure, so the architect's role should be to harmonize the forces of the microcosm that govern human life with the macrocosm that governs the life of the gods. Gunadharma took the tala as a measurement unit, which is the distance between the thumb and little finger when they are stretched to their maximum separation, a system widely used in India. Because this measure varies little from person to person it is possible that the tala form an important person may have been employed as a method of standardization. Mark Long has found that the extent of the tala used in the monument was 22.9 cm.

Based on his own measurements, Long stated that the overall dimensions are based on a number of talas that symbolize important events in the Hindu calendar, specifically a calendar called Vatsu Purusha Mandala. In the faces and square corners of this diagram the solstices and equinoxes are represented. The arrangement of the stupas follows a well-studied geometric pattern, avoiding, for example, being placed in the main diagonals of the monument, where it was believed the important divine energies flow.

DECORATION

Borobudur aside of the symbolism in their mandalic architectural layout displays also many references to the life of Buddha, both in reliefs and statues.

The reliefs have an educational role. The scenes represent the history of Buddha, his various incarnations and the path that the faithful should follow to reach Nirvana.



The Buddha statues, many of whom are maimed and some missing, are distributed differently in the square platforms than in the circular ones.
In the five square platforms, called Rupadhatu, the Buddhas, numbering 432, are located in niches, placed in rows in art outer part of the balustrades. The number of Buddhas diminishes as platforms get higher. Thus, the first platform contains 104 niches, the second 104, the third 88, the fourth 72 and the fifth 64.

Details of Borobudur

Photo courtesy of Davey Sarge

The upper platforms or Arupadhatu, contain 72 small latticed stupas (which are mound-shaped structures, typical of early Buddhism) that surround a larger stupa more. Thus, in the first level there are 32 stupas, 24 in the second and 16 in the third level.

Model top temple

While at first glance the Buddhas seem to be the same. sitting lotus position, which is sitting on crossed legs. However, the different hand position represents various states of meditation.

Detail of the interior of a stupa, showing a sitting Buddha

The following is a video of Borobudur

SEE ALSO

- BUDDHIST ARCHITECTURE

• Kinkaku ji, Golden Pavilion
• Ayutthaya, the Ghost capital of Thailand

Jan, a filipina boddhisatva in meditation