Prambanan Temple
Dieng Plateau
Dieng Volcanic Complex (also called the Dieng Plateau) is a complex volcano. A complex volcano is an extensive assemblage of spatially, temporally, and genetically related major and minor volcanic centers with the associated lava flows and pyroclastic rocks.
This is another place worth visiting in Central Java, situated around 2000 m above sea level and 100 km from Borobudur. This area northwest of Yogyakarta is in the volcanic mountains and over 2,000 meters elevation. The name "Dieng" means "abode of the gods." There the visitor can find restarted temples build around year 800, colorful lakes and steaming ones.
On the road we will see how the farmer use all the land available by using terraces. It's also fresher up here and we are almost above the clouds. The plateau, located 2,093 meters above sea level, offers two sunrises, the golden sunrise and the silver sunrise. Both are equally amazing natural phenomena.
The golden sunrise refers to the first sunrise between 5:30 and 6 a.m. It is said to be golden because of its sparkling golden red color. We can enjoy this sunrise from a viewing post at a height of 1,700 meters above sea level in Wonosobo. The place, located in a mountainous area, is easily accessible because the roads leading to this area are all paved
Mount Bromo
The mountain complex is about 120 kilometers (80 miles) south of Surabaya and can be visited as a day trip, sort of. As with many such sights, "the thing" to do is see the sunrise over the caldera. This means getting to the lookout point on Mount Penankajan, the highest point on the north rim of the caldera, by about 4:30 in the morning. If you decide take this route, keep in mind that it can be quite cold in the pre-dawn mountains. On my visit, the air temperature was probably not more than 5°C and there was a high wind making it feel well below zero. There are many people on the approach to the lookout willing to rent you parkas if you don't want to haul your ski jacket around tropical Indonesia.
As you're waiting for the sun to make an appearance, don't forget to look up. High up on a mountain and far away from the lights of any big city, you'll see a sky filled with stars, that sadly few people get to see these days. As the eastern horizon begins to redden, you'll be able to make out the shapes in the caldera below you. Bring a camera tripod if you want to get good photos in the still-dim light. Once the sun actually appears over the horizon, to be greeted by yells from the assembled crowd, it's then time to make your way to the crater floor.
The steep road down to the floor of the caldera comes out opposite to Mount Betok, with Mount Bromo behind.
The floor of the caldera is find volcanic sand, which is often called the Sand Sea or Lautan Pasir. Crossing the Sand Sea is usually done by jeep. On rounding the base of Mount Betok, you're greeted by two rather incongruous sights.
One is a Hindu Temple, and the other is cowboys. The temple is a reminder that some of the Hindu Tengger people stayed behind when the Majapahit empire fell and many others fled to Bali. The cowboys are there to sell you their services, or rather, the services of their horses.Just beyond the Hindu temple are the lower slopes of Mount Bromo. The jeeps only go as far as this, and the choice is to either walk across the slick volcanic sands to the base of Bromo's cone, or ride one of the horses on offer. Most people goes on the ponies, probably because it's included in the price of the tour. The horses will take you only to the base of the steep sides of the cone. From there you have to climb a rather steep stairway.
The stairs end at the rim of the crater, from where you can look down into the volcanic vent at the bottom. The vent is not much more than a big crack in the ground spewing steam. You can see bright yellow deposits of sulphur on the walls of the vent. Of course, you also have a view back across the Sand Sea to the lookout on Mount Penankajan where you watched the sun rise.
BOROBUDUR TEMPLE
The most important buddhist temple in the world BOROBUDUR TEMPLE, is Mahayana Buddhist site in Java.
The BOROBUDUR TEMPLE building is divided into three worlds according to Buddhist cosmology:
Kamadhatu (The bottom level of the BOROBUDUR TEMPLE)
The phenomenal world, the world of desires.The reliefs of base level, Kamadhatu were covered up with an extra wall before they were completely finished. There are two theories for the additional wall:
1.The entire structure began to slide and needed support.
2.Perhaps the explicit material on the reliefs was considered too revealing for the young Buddhist initiates.
During the Japanese occupation part of the wall was removed exposing reliefs from the Karmawinggha, an ancient Tibetan text that discusses good and bad deeds and their consequences.These oerticular reliefs can be reviewed on the southeast corner.
Kamadhatu (The bottom level of the BOROBUDUR TEMPLE)
The phenomenal world, the world of desires.The reliefs of base level, Kamadhatu were covered up with an extra wall before they were completely finished. There are two theories for the additional wall:
1.The entire structure began to slide and needed support.
2.Perhaps the explicit material on the reliefs was considered too revealing for the young Buddhist initiates.
During the Japanese occupation part of the wall was removed exposing reliefs from the Karmawinggha, an ancient Tibetan text that discusses good and bad deeds and their consequences.These oerticular reliefs can be reviewed on the southeast corner.
Rupadhatu (The Second Level of the BOROBUDUR TEMPLE)
buddha in borobudurA transitional sphere where humans are released from their corporeal from and worldly concerns.The Rupadhatu begins with the first terrace. Turning to the left down corridor we see on the main wall reliefs from the Lalitawistara text, a sanskrit manuscript which depicts Buddha's life. In brief the story is as follow: Prince Shidarta, the founder of Buddhism, was born in the Lumbini garden in Nepal. His father was a great king. His mother, Maya Devi, died a week after his birth. Prince Sidarta led a very secluded life. When he reached adulthood he married Princess Gopa. One day he had a vision: he saw four figures that represented aspect of life he had never experienced or imagined: a blind old man, a sick man, a died man and a monk. Having experienced this, the Prince was inspired to leave the palace in search of wisdom. He became Wanapratha or a hermit wandeder and studied under famous teachers: Brahmani, Rudraka Aradakalapa and five famous hermits. Despite their teacher he was still unsatisfied. Prince Sidharta practised his onwn way, that is middle path or madyamika. Finally he medittated under Boddhi tree in Bodhgaya town and attained Buddhahood. After his enlightenment he was named Buddha Gautama. In the Rupadhatu there are also small Buddha statues in niches in the balustrades of the four terrace. On the first terrace there are Manushi Buddhas who have manifested themselves in the world. Each directional point is protected by a Manushi Buddha: Knakanmuni to the South, Kacyapa to the West, Cakvanmuni to the East and Maitreya to the North. On the three highther terrace are Dyani Buddhas or meditative Buddhas. They can be distinguished from one and other by the position of their hands referred to as mudra. On the east wall: Buddha Akcobya with his palm turned down ward calling the spirit of the earth to witness his victory over evil spirits, and to witness his inner strength (Bhumisparca mudra). On the South wall: Buddha Ratnasambhawa with his palm open, showing giving blessing (Wara Mudra). On the north wall: Buddha Amogghasidha with his raised palm, showing his immunity to danger (Abhwa Mudra). On the fifth terrace: Buddha Wairocana with a circular finger gesture which indicated giving instruction with an honest and pure heart. (Witarka Mudra). In total there are 504 Buddha statues. Buddha wears a cassock consisting of there part two of wich are visible: an outer garment that leaves his right shoulder bare and an undergarment that is visible at his legs.
buddha in borobudurA transitional sphere where humans are released from their corporeal from and worldly concerns.The Rupadhatu begins with the first terrace. Turning to the left down corridor we see on the main wall reliefs from the Lalitawistara text, a sanskrit manuscript which depicts Buddha's life. In brief the story is as follow: Prince Shidarta, the founder of Buddhism, was born in the Lumbini garden in Nepal. His father was a great king. His mother, Maya Devi, died a week after his birth. Prince Sidarta led a very secluded life. When he reached adulthood he married Princess Gopa. One day he had a vision: he saw four figures that represented aspect of life he had never experienced or imagined: a blind old man, a sick man, a died man and a monk. Having experienced this, the Prince was inspired to leave the palace in search of wisdom. He became Wanapratha or a hermit wandeder and studied under famous teachers: Brahmani, Rudraka Aradakalapa and five famous hermits. Despite their teacher he was still unsatisfied. Prince Sidharta practised his onwn way, that is middle path or madyamika. Finally he medittated under Boddhi tree in Bodhgaya town and attained Buddhahood. After his enlightenment he was named Buddha Gautama. In the Rupadhatu there are also small Buddha statues in niches in the balustrades of the four terrace. On the first terrace there are Manushi Buddhas who have manifested themselves in the world. Each directional point is protected by a Manushi Buddha: Knakanmuni to the South, Kacyapa to the West, Cakvanmuni to the East and Maitreya to the North. On the three highther terrace are Dyani Buddhas or meditative Buddhas. They can be distinguished from one and other by the position of their hands referred to as mudra. On the east wall: Buddha Akcobya with his palm turned down ward calling the spirit of the earth to witness his victory over evil spirits, and to witness his inner strength (Bhumisparca mudra). On the South wall: Buddha Ratnasambhawa with his palm open, showing giving blessing (Wara Mudra). On the north wall: Buddha Amogghasidha with his raised palm, showing his immunity to danger (Abhwa Mudra). On the fifth terrace: Buddha Wairocana with a circular finger gesture which indicated giving instruction with an honest and pure heart. (Witarka Mudra). In total there are 504 Buddha statues. Buddha wears a cassock consisting of there part two of wich are visible: an outer garment that leaves his right shoulder bare and an undergarment that is visible at his legs.
Arupadhatu (The third level of BOROBUDUR TEMPLE)
The sphere of Gods the spere of perfection and anlightenment. As we ascend the monument, reading the stories and climbing the terraces we will pas six achways. Before the final laevel, The Arupadhatu, we must pass through a double archway between the third and fourth terrace. These are called the double gates of Nirwikala. After passing through these gates our body leaves it corporeal form. Rupadhatu and enters the world of formeless spirit, Arupadhatu. The Nirwikala is the final door leading to the supreme final reality of Buddhisme. The most achitecturally complete archway is found on the side of monument. Once we enter the Arupadahtu we experdience a more spacious and open feeling, different from the confining rectangular corridors of the terraces bellow. Before us are three circulation terraces. Geometrically arranged on terrace are 72 lattices dagobs (small stupa shaped structures) containing Buddha Vajrasatwa statues. The philosophy behind these enccased Buddha is complex and not yet fully undestood. Perhaps the lattice structure representes a seive-like boundary separating the world of form and that of formelessness. Notice that the holes on the first two terraces are diamond shaped but the last terrace hole are square. There is a legend that says if you can reach in and touch the cloth of the Buddha near the east stairway whatever you wish will come true. At the entrance of each stairway there are two mythical lion stautues that serve as guards. No lions ever actually existed in Java. The symbole of Prince Sidharta's kingdom in Nepal was the Lion.
The sphere of Gods the spere of perfection and anlightenment. As we ascend the monument, reading the stories and climbing the terraces we will pas six achways. Before the final laevel, The Arupadhatu, we must pass through a double archway between the third and fourth terrace. These are called the double gates of Nirwikala. After passing through these gates our body leaves it corporeal form. Rupadhatu and enters the world of formeless spirit, Arupadhatu. The Nirwikala is the final door leading to the supreme final reality of Buddhisme. The most achitecturally complete archway is found on the side of monument. Once we enter the Arupadahtu we experdience a more spacious and open feeling, different from the confining rectangular corridors of the terraces bellow. Before us are three circulation terraces. Geometrically arranged on terrace are 72 lattices dagobs (small stupa shaped structures) containing Buddha Vajrasatwa statues. The philosophy behind these enccased Buddha is complex and not yet fully undestood. Perhaps the lattice structure representes a seive-like boundary separating the world of form and that of formelessness. Notice that the holes on the first two terraces are diamond shaped but the last terrace hole are square. There is a legend that says if you can reach in and touch the cloth of the Buddha near the east stairway whatever you wish will come true. At the entrance of each stairway there are two mythical lion stautues that serve as guards. No lions ever actually existed in Java. The symbole of Prince Sidharta's kingdom in Nepal was the Lion.
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