A BUDDHIST TEMPLE FACILITY FOR HOUSTON, TEXAS by Huy Sinh Ngo A THESIS IN ARCHITECTURE Submitted to the Architecture Faculty of the College of Architecture of Texas Tech University in Partial Fulfillment for the Degree of BACHELOR OF ARCHITECTURE n of the Comrnittjee ProgriBtnirning Instructor (x^RCH 4.395): Professor David A. Driskill Design Critic (4631): Prof. No^rvak Accepted Dean, College o\ A x^pril, 1^
A BUDDHIST TEMPLE FACILITY FOR HOUSTON, TEXAS
Mar 22, 2023
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HOUSTON, TEXAS
IN
ARCHITECTURE
Submitted to the Architecture Faculty of the College of Architecture of Texas Tech University in
Partial Fulfillment for the Degree of
BACHELOR OF ARCHITECTURE
ProgriBtnirning Instructor (x RCH 4.395): Professor David A. Driskill Design Critic (4631): Prof. No rvak
Accepted
BUDDHIST TEMPLE AND PAGODAS
HOUSTON. TEXAS
IN
ARCHITECTURE
Submittjed to the Architecture Faculty of the College of Architecture of Texas Tech University in
Partial Fulfillment for the Degree of
BACHELOR OF ARCHITECTURE
Programming Instructor (ARCH 4395): Professor David A. Driskill Design Critic (4630: Prof.
Accepted
... Ol/SnW. TEXAS
1) IMTRODUCTIOM 5
"The Object Of De-.'-otion" By: Matrceta Satapancasatkastotra 7 Transldted By: Pali, Sanskrit
Theci:;. I'.Ii;::ion Statement 10 Crucd.-: diiJ Olie-.tive^ 15 Ic:iies To Be A-ddre. ceJ 19
2) BACI:GROOND AND EHVIRONMEHTAL/COHTEXTUAL STUDIES 24
Bivj.jhism The Relie ion 25 Histoncsl Development of Buddhist Temple 27 Background On Traditional Buddhist Architectural Expression 28 Responses 35 Background On Hoiuton Metropolitan Area 36 Respon:e- 39
3) SITE ANALYSIS 40
T.tTo«N (-if^C<tij D o l - o t i n ' T ^ <'Vt « r\ Try 'Mr\y^<^^r\*^^ ^ 1
l . i ' _ l ^ ' - ' i . ,JL'.'-,, l>.t^ k^J^K k\J i. L>i k L k ^ k'J k kKJ K.*^ y-KJ i. k k k.
Map of The Site 42 Summary 43 Photographs of Site 44 Climatic Data 49 Response 52
4) ACTIVITY AND SPATIAL ANALYSIS 58
Summary 59
Religious Service Area 69 Social/Religious Activity Area Administration Monks and Abbots Living Quii'ters Outdoor Garden
Users/Space relationship matrix . 77 Space/A t} iiship 78 Space i'eldt]^..).i .udirix 79 IJsersrelatu">:i. -iafrix 80 Spd-e activity KeioUuiiSiiip 81
Summary Of Square Footage 82
5) ECONOMIC/ COST ANALYSIS 84
«•«
6) CASE STUDY 06
Buddhist Temple In Osaka, Japan 87 Tokusho-Ji-Temple In KavBchigun J 'psn '^^
Isshin/Tenniii Temple In Tokuva. Japan iOO
7) SUMMARY OE CASE STUDY 108
8) INDEX PERFORMANCE SYSTEM 110 Thermal Response 115
Fire Protection 116
9) BIBLIOGRAPHY 117
tapancasatlcastotra krit
Thesis/Mission Statement
J The Buddha
* All the faults can never in any iray be in him; All the virtues are in every way in him established.
* To go to him for refuge, to praise and to honour him. To abide in his religion, that is fit for those l i th sense.
* The only Protector, he is thout faults or their residues; The All-knoving, he has all the virtues, and that without fail.
* For even the spiteful cannot find with any justice any fault in the Lord,-in his thought, words or deeds.
* Homage to the Self-Existence! ¥onderful his many works. Virtues potent and abundant, which refuse to be defined.
* There is no end to their number, for their nature words must fail. But to speak of them brings merit, and so we have much to say.
* In the world you have gone to pre-eminence, withoirt feeling envy for elite, Vithout dispiing the low, without competing with your equals.
* On the causes of virtues did you set your heart, and not on their rewards. It is thus that your right progress led you to the culmination of the virtues.
* So much merit have you gathered by your good actions That even the dust of your feet has become a field of merit.
* Your faults diminished and unrooted, your virtues grown and purified. This wise procedure brought you the supreme success.
* You smote your faults with all your might, and even No residues of them remain within the series of your continuity.
* Step by step you have deposited virtues in yourself And now no likeness of them can be seen elsewhere.
* Any worldly thing might compare can be damaged or obstructed. Time and place set limits to it, to surpass it is not hard.
* How can there be a likeness to your virtues, untouched by foe and obstacle. Everlasting, unlimited, and which cannot be surpassed?
* There is only one thing which resembles you, 0 kindly one. The lewei of Dharme^ by gaining which you won preeminence.
* This form of yours, calm yet lovely, brillant without dazzling. Soft, but mighty,-'«1iom would It not entrance?
a
* ¥hether one has seen it a hundred times, or beholds it for the first time. Your form gives the same pleasure to the eye.
* Each time one sees it your body gives new joy. For its sight cannot ever satiate, its aspect is so pleasing.
* Vhere else would these - rirtues of a Tathagata be well housed Except in this form of yours, blazing with signs and marks?
* vithout distinction ail this world was botmo to the defilements. That you might free it you were long in bondage to compassion.
* Vhich shall I praise first, you or the great compassion, by which. For so long you were held in S amasra, although you well knew its faults?
* It was your compassion, given free course, which made you pass your time. Among t h p nrr>-vrAv •yfrh^ri t h p hafsrvinp'?'? n f <?P/'1iwn'n ^riiitP/l v n n « i tnil<^h t ^ t t W
* To hear you gives satisfaction, to see you makes serene. Your speech gives gladness, your religion give release.
* Your birth gives joy to people, and your growth delights them; ¥hile you are there they t>enefit, on your departure they feel lost.
* To praise you takes all guilt away, to recollect you lifts up the heart. To seek you brings understanding, to comprehend you purity.
* To approach you brings good fortune, to tend you the highest wisdom. To resort to you takes away fear, to honour you propitious.
* A great lake of merits you are, pure through the achievement of moral conduct. Calmly serene through that of meditation, imperturbable through that of wisdom.
* An island you are to those swept along by the flood, a shelter to the stricken, A refuge to those terrified by becoming, the resource of those who desire release
* To all the breathes you are good vessel because of your pure conduct, A good field t>ecause of your perfect fruits, a good friend because of the t>enefits you confere.
* Fatigue, loss of the bliss of quietude, the meeting with men of little worth. Contentions, and the press of the crowd, these evils you bear as if they were benefits.
* Vith a mind unattached you struggle for the weal of the wDrld,-How splendid is this Blessed Buddharnature of the Buddhas!
* You ate even bad food, and sometimes you agreed to remain hungry. You trod uneven paths, and slept on mud trampled by cattle.
* You are a master, 0 Saviour, and yet you never make use of the fact for yourself; Ail can use you as a servant for their own advantages.
* No matter by liiiom ur where or how pro' roked. Never do you transgress your own fair path of conduct.
* Other man do not as much study the welfare of those who mean them well. As you study that of those who seek you harm.
* To an enemy intent on ill you are a good a friend intent on good. To one who constantly seeks for faults, you respond by seeking for virtues.
* Revilers you conquered by patience, plotters by blessing. Slanders by the trtith, the malicious by friendliness.
* You ranquished the manifold natures of men, depraved since beginningless time. And instantly you reversed their rebirth in the states of woe.
* It was through your skill in means that the harsh t>ecame gentle. That the niggard became bountiful, and the cruel, tenderhearted.
* You have declared how the defilements are slain, you ho^re broken through Mara's illusions. You have explained the evil of Samsara, you have shown the region where there is no fear.
* Those who wish to t>enefit t>eings, and who are compassionate, Vhat can they do wherein you have not let the way?
* Out of the pity for the world, you have promoted the good Dharma for a long time. Many worthy disciples able to help the triple world have you raised,
* You have trained many personal converts, with Sabhadra as the last, Vhat yet remains of your debt to living creatures?
* Vhat steadfastness! Vhat condtict! Vhat form! Vhat virtues! In a Buddha's dharmas there is nothing that is not wonderful.
Matrceta, Satapancasatkastotra I, 1-4, 8-9: III. 27- 34,40; V, 52-54,56: VI, 58-60; IX, 92-96, 98-99; XI, 113-15, 117-20, 122-23; XII, 124; XIII, 138-139, 142- 43, 147
10
THESIS MISSION STATEMENT m]
Religion is a code of ethic which man created so that he can seek a better understanding of his life." ^ It influenced his cultural development,
vior, thinking, and in many ^-ays shaped the society to which he conforms.
Civilization started several thousand years ago and spreaded to all four corners of the planet. As man advances to higher cultural development, his ideas grew, knowledge broaden, and with it new questions concerning his existence and faith arose. He pushed his knowledge and ideas beyond the limit, eventually he searched for the otHSTccr 'Within his inncrsclf.
Civilization grew to new height and his ideas seperated him from lower animals. As he gained more knowledge and understanding, he asked himself the following questions: 'Vhy am I here?, Vho am I?, And was I here for a purpose or just coincidence? Such questions pushed man to new horizon, and helped him to envision a new idea. He created Religion (A system of belief )2 in which he sought the answers to his questions.
Vith the quest for answers, he created religion. For the environment in which he he sought these answers, he created the religious facility. These religioijs facilities should t>e an architectural piece that reflects the religious foundation of its believers. It should personify the users and express the cultural development of the society.
An architect is not just a builder, he creates new ideas and envisions new environment. He creates architecture as a means to express his understanding, desire, and needs. THE AECSITn:TUR£ EIPRESS20M SHOULD E£FL£CT THE RELI6IOM AS WELL AS THESmriETT THAT MOLDED IT.
Religious architecttjre could influence human beha^'ior, emotion, and ciiltural development .5 Architecture is significant because it contains a history of social development and the expression of human ideas.
iARCHITECTURE:::
1 Chinese Temple Architecttire In Sings$Kjre, p. 34. 2 Vebster Dictionay, p. 207. ^Chinese Btiddhist Monesteries, p. 114.
11
Traditional Buddhist teachings concern the behavior of man, and Buddhist temples have always been used as the focal point for the teaching of social values. Temples are designed as a place of worship and congregation; it is secluded and designed for this purpose .4 in the past, history suggest that temples reflect the changes of societal development and ciiltural evolution. As Buddhism spread from India (where Buddhism is originated from) to other nations which come into contact with other ctiltures and societies, it stayed relatively the same with little modification. The faith maintained its concepts and values, the social and cultural differences of other societies altered the traditional Architecture of Buddhism.
The architectural expression varies from society to society due to cultural differences. The temples in Japan are by no mean similar to those in China or of any other society. It is this unique characteristic that brought about changes and evolution of Buddhist arts and Buddhist architectural expression.
BUDDHISM
INDIA
ARCHITECTURAL EXPRESSIOH DIFFER DUE TO CULTURAL AHD SOCIETAL DIEFEREMCES.
Buddhism- like any other religion, views that men do not differ much from one or another, no matter where they li^e, or when. They seek assurance of the favor of their gods, protection against the dangers of life, communicate with their fellow man, have courage in the hour of conflict and hope for some sort of immortality- (Buddhism- believes strongly in reincarnation). The way which the followers of the different faiths pursue these common ends vary beyond all common ground. ** To an extent, that, in the words of the prophet MICAS - religions inspire man "To do justly, and to love mercy, and to walk humbly with (his) gods.'^
These are critical days for Religion. The enormous changes being wrought by technology in every life on every continent, especially at the level of social advancement, can have some impact on the moral and social development of a culture. Vith the decay of moral values, cultural development deems itself to fall to the wrath of disorder. The environment which an ill-fate cultural development is conformed to can cast a negative overtone to mankind. Thus to help set a clear direction
4 A Hirtory Of Early Chinese Art, p. 22. 5 The Vorld's Great Rehgions, p. 12
I
for social and cultural development, religion can be a starting point and religious facility can be an approach to execute such action.
THE EVOLUTION PROCESS
Buddhism has made its impact in today's society and culture, especially for those Bijddhist believers in the United States and in the Houston area. Houston is a city with diverse racial and ethnic background. The Asian Communities are growing rapidly and there exists a process of transformation which fuses its culture into the mainstream of American Society. This does not mean that the Asian society and cultui'e will disappear, but instead. Eastern and Vestern Cultures will create a new societal development.
Therefore:
A Buddhist temple is the /i'rst step in the alteration process.- it will provide a place of religious worship f&r the Buddhist Community as well as social gathering area ibr cuiturat social events.
THE OUTWARD EXPRESSION OF SOCIETY
A Buddhist temple in Houston will provide a gathering place for social events. They are not merely a setting for religious life, but are also the outward expression.of the society that supports them. For the society that this temple is supposed to serve, the traditional culture and customes are ever a part of its lives. But since a new lifestyle and social condition has entered into the picture, the temple must reflect and respond to these changes.
Therefore:
The temple will house a multitude of specialised functions^ including the area dedicated fer religious activity. Meditation or mass congr^ation fktr religious ritual is regarded as the most important activity at this temple. The public will ^ atle to turn incense f&r meditation and mate offering to the gods. This activity is very much a tradition and is perii^rmed by numerous temples thro^hout the world and the ages.
In addition to the religious function, this temple will provide a fycal point fUr social activities. On holiday and special religious occasion, the temple will te a gathering place to celebrate the festival. In addition to religious l^stivals. the temple can be transformed to carry on other functions such as social and cultural activities. Unlike tradition, this is a relatively new kind of munition of a temple.
1.3
A NEW ARCHITECTURAL EXPRESSION
The temple has to respond to its new functional context, at the same degree.it has to respond to its new physicial, environmental context. Since this temple inl\ be located in Houston, it is a great opportunity to enhance the temple's architectural expression to a new level and e- rolve away from traditional expressions.
Therefore:
The temple will incorporate the latest construction technology to reflect the high-tech society that supports it'. Buddhism expresses a strong relationship between man and nature^ as the result the temple shall respondto this notion also. The facility's architectural expression will be influenced by the site and the surrounding natural physical context to a large degree. It has to be part of nature and reflect it in the design as well as the expression.
RESPONSE TO TRADITION
Although the temple will take on new images and characteristics that respond to its new issues, there are certain traditional practices that has been passed on since the beginning and are unlikely to change in the near future The temple must accommodate this traditional practice if it is to serve the public and its function.
Therefore:
The temple shall be constructed and layed out on an axial arrangement with an emphasis on hierarchy of order. Being part of nature^ the temple shall maximise its interaction between the interior and exterior environment. Traditionally, temples are constructed with relationship to a ftfrmal front gate' to signify the normal entrance into the 'sacred en vironment' and in this case it shall respond to this notion.
A building such as the one described above could be the prototype of a special kind of Buddhist temple that not only serves f^r religious function, but a ftpcal point ftfr cultural and social development. By being the prototype of such a new temple, it will present two unique issues.
* First is the need fbr a religious facility that personifies the Buddhist religion and the development of a Buddhist architectural expression that responds to the new sociat physical and psychological context.
l 4
Buddhism in the US. is not different from that of other countries or societies. Only the architectural expression is different due to the changes of the social and cultural context.
*Second^ the emphasis is that a Buddhist temple is in the process of transformation. Its function is no longer secluded to religious affairs providing a monastic environment fer the Buddhist Monks and A botts. But instead the social and cultural evolution permits the temple to act as a li^al point far morat sociaL cultural behavior. The issues relating to the design as well as theme of this thesis prefect will be explored further.
THE NATURAL ENVIRONMENT
Buddhism often promotes the closer relationship between man and nature According to Buddhist teacuiiig, man is viewed as part of natural environment. Humans, in general like to associate with the natural environment rather than artificial one; almost every aspect of its life is in some way related or influenced by the surrounding natural context. The air, water, natural light for example are a products of nature; without them the himian race can not survive
Therefore:
A Buddhist temple shall be constructed to interact with the natural environment as much as possible. It has to reflect the site condition sranging from the natural topology to the existing vegetation. The temple must be designed to maximize interaction between the interior and exterior environment. The architectural expression must be handled in a way that it can blend with its surrounding thus providing more unity and a harmoneous vision.
[ 15
Philosophical Goals and Obieclivesn
*Goal: To promote a philosophical image to the world that a Buddhist Temple is a highly important facility. It is a focal point for the teaching of moral values, religious understanding, as well as a role model for cultural and societal development.
Obiective: Reflecting moral value in respecting hierarchy order.
Objective: Bv usine the hiehest standard of aualitv of workmanship and materials.
umectiVB: By Cf-cutifig 8ii eiiViiTJiiiuciit that eiiduce^ pif itUol, emotional and social behavior.
*&oal: To apply a strict discipline characteristic of the Buddhist Religion to the temple's design and architectural expression.
Obiective: By creating a design that is very disciplined, formal and utilizes hierarchy order.
Obiective: By using different scale and levels in the design to reinforce the hierarchy order.
*Goal: Buddhism often promotes a closer relationship between man and nature, resulting in a maximized interaction between man and nature in the design, as well as the architectural expression.
Obiective: The interior and exterior space should interact as much as possible.
Obiective: The design, the architectural expression, must t>e handled in a certain manner that permits it to t>e a part of the natural landscape- as one with nature.
Obiective: To design a garden that supplys the natural…
IN
ARCHITECTURE
Submitted to the Architecture Faculty of the College of Architecture of Texas Tech University in
Partial Fulfillment for the Degree of
BACHELOR OF ARCHITECTURE
ProgriBtnirning Instructor (x RCH 4.395): Professor David A. Driskill Design Critic (4631): Prof. No rvak
Accepted
BUDDHIST TEMPLE AND PAGODAS
HOUSTON. TEXAS
IN
ARCHITECTURE
Submittjed to the Architecture Faculty of the College of Architecture of Texas Tech University in
Partial Fulfillment for the Degree of
BACHELOR OF ARCHITECTURE
Programming Instructor (ARCH 4395): Professor David A. Driskill Design Critic (4630: Prof.
Accepted
... Ol/SnW. TEXAS
1) IMTRODUCTIOM 5
"The Object Of De-.'-otion" By: Matrceta Satapancasatkastotra 7 Transldted By: Pali, Sanskrit
Theci:;. I'.Ii;::ion Statement 10 Crucd.-: diiJ Olie-.tive^ 15 Ic:iies To Be A-ddre. ceJ 19
2) BACI:GROOND AND EHVIRONMEHTAL/COHTEXTUAL STUDIES 24
Bivj.jhism The Relie ion 25 Histoncsl Development of Buddhist Temple 27 Background On Traditional Buddhist Architectural Expression 28 Responses 35 Background On Hoiuton Metropolitan Area 36 Respon:e- 39
3) SITE ANALYSIS 40
T.tTo«N (-if^C<tij D o l - o t i n ' T ^ <'Vt « r\ Try 'Mr\y^<^^r\*^^ ^ 1
l . i ' _ l ^ ' - ' i . ,JL'.'-,, l>.t^ k^J^K k\J i. L>i k L k ^ k'J k kKJ K.*^ y-KJ i. k k k.
Map of The Site 42 Summary 43 Photographs of Site 44 Climatic Data 49 Response 52
4) ACTIVITY AND SPATIAL ANALYSIS 58
Summary 59
Religious Service Area 69 Social/Religious Activity Area Administration Monks and Abbots Living Quii'ters Outdoor Garden
Users/Space relationship matrix . 77 Space/A t} iiship 78 Space i'eldt]^..).i .udirix 79 IJsersrelatu">:i. -iafrix 80 Spd-e activity KeioUuiiSiiip 81
Summary Of Square Footage 82
5) ECONOMIC/ COST ANALYSIS 84
«•«
6) CASE STUDY 06
Buddhist Temple In Osaka, Japan 87 Tokusho-Ji-Temple In KavBchigun J 'psn '^^
Isshin/Tenniii Temple In Tokuva. Japan iOO
7) SUMMARY OE CASE STUDY 108
8) INDEX PERFORMANCE SYSTEM 110 Thermal Response 115
Fire Protection 116
9) BIBLIOGRAPHY 117
tapancasatlcastotra krit
Thesis/Mission Statement
J The Buddha
* All the faults can never in any iray be in him; All the virtues are in every way in him established.
* To go to him for refuge, to praise and to honour him. To abide in his religion, that is fit for those l i th sense.
* The only Protector, he is thout faults or their residues; The All-knoving, he has all the virtues, and that without fail.
* For even the spiteful cannot find with any justice any fault in the Lord,-in his thought, words or deeds.
* Homage to the Self-Existence! ¥onderful his many works. Virtues potent and abundant, which refuse to be defined.
* There is no end to their number, for their nature words must fail. But to speak of them brings merit, and so we have much to say.
* In the world you have gone to pre-eminence, withoirt feeling envy for elite, Vithout dispiing the low, without competing with your equals.
* On the causes of virtues did you set your heart, and not on their rewards. It is thus that your right progress led you to the culmination of the virtues.
* So much merit have you gathered by your good actions That even the dust of your feet has become a field of merit.
* Your faults diminished and unrooted, your virtues grown and purified. This wise procedure brought you the supreme success.
* You smote your faults with all your might, and even No residues of them remain within the series of your continuity.
* Step by step you have deposited virtues in yourself And now no likeness of them can be seen elsewhere.
* Any worldly thing might compare can be damaged or obstructed. Time and place set limits to it, to surpass it is not hard.
* How can there be a likeness to your virtues, untouched by foe and obstacle. Everlasting, unlimited, and which cannot be surpassed?
* There is only one thing which resembles you, 0 kindly one. The lewei of Dharme^ by gaining which you won preeminence.
* This form of yours, calm yet lovely, brillant without dazzling. Soft, but mighty,-'«1iom would It not entrance?
a
* ¥hether one has seen it a hundred times, or beholds it for the first time. Your form gives the same pleasure to the eye.
* Each time one sees it your body gives new joy. For its sight cannot ever satiate, its aspect is so pleasing.
* Vhere else would these - rirtues of a Tathagata be well housed Except in this form of yours, blazing with signs and marks?
* vithout distinction ail this world was botmo to the defilements. That you might free it you were long in bondage to compassion.
* Vhich shall I praise first, you or the great compassion, by which. For so long you were held in S amasra, although you well knew its faults?
* It was your compassion, given free course, which made you pass your time. Among t h p nrr>-vrAv •yfrh^ri t h p hafsrvinp'?'? n f <?P/'1iwn'n ^riiitP/l v n n « i tnil<^h t ^ t t W
* To hear you gives satisfaction, to see you makes serene. Your speech gives gladness, your religion give release.
* Your birth gives joy to people, and your growth delights them; ¥hile you are there they t>enefit, on your departure they feel lost.
* To praise you takes all guilt away, to recollect you lifts up the heart. To seek you brings understanding, to comprehend you purity.
* To approach you brings good fortune, to tend you the highest wisdom. To resort to you takes away fear, to honour you propitious.
* A great lake of merits you are, pure through the achievement of moral conduct. Calmly serene through that of meditation, imperturbable through that of wisdom.
* An island you are to those swept along by the flood, a shelter to the stricken, A refuge to those terrified by becoming, the resource of those who desire release
* To all the breathes you are good vessel because of your pure conduct, A good field t>ecause of your perfect fruits, a good friend because of the t>enefits you confere.
* Fatigue, loss of the bliss of quietude, the meeting with men of little worth. Contentions, and the press of the crowd, these evils you bear as if they were benefits.
* Vith a mind unattached you struggle for the weal of the wDrld,-How splendid is this Blessed Buddharnature of the Buddhas!
* You ate even bad food, and sometimes you agreed to remain hungry. You trod uneven paths, and slept on mud trampled by cattle.
* You are a master, 0 Saviour, and yet you never make use of the fact for yourself; Ail can use you as a servant for their own advantages.
* No matter by liiiom ur where or how pro' roked. Never do you transgress your own fair path of conduct.
* Other man do not as much study the welfare of those who mean them well. As you study that of those who seek you harm.
* To an enemy intent on ill you are a good a friend intent on good. To one who constantly seeks for faults, you respond by seeking for virtues.
* Revilers you conquered by patience, plotters by blessing. Slanders by the trtith, the malicious by friendliness.
* You ranquished the manifold natures of men, depraved since beginningless time. And instantly you reversed their rebirth in the states of woe.
* It was through your skill in means that the harsh t>ecame gentle. That the niggard became bountiful, and the cruel, tenderhearted.
* You have declared how the defilements are slain, you ho^re broken through Mara's illusions. You have explained the evil of Samsara, you have shown the region where there is no fear.
* Those who wish to t>enefit t>eings, and who are compassionate, Vhat can they do wherein you have not let the way?
* Out of the pity for the world, you have promoted the good Dharma for a long time. Many worthy disciples able to help the triple world have you raised,
* You have trained many personal converts, with Sabhadra as the last, Vhat yet remains of your debt to living creatures?
* Vhat steadfastness! Vhat condtict! Vhat form! Vhat virtues! In a Buddha's dharmas there is nothing that is not wonderful.
Matrceta, Satapancasatkastotra I, 1-4, 8-9: III. 27- 34,40; V, 52-54,56: VI, 58-60; IX, 92-96, 98-99; XI, 113-15, 117-20, 122-23; XII, 124; XIII, 138-139, 142- 43, 147
10
THESIS MISSION STATEMENT m]
Religion is a code of ethic which man created so that he can seek a better understanding of his life." ^ It influenced his cultural development,
vior, thinking, and in many ^-ays shaped the society to which he conforms.
Civilization started several thousand years ago and spreaded to all four corners of the planet. As man advances to higher cultural development, his ideas grew, knowledge broaden, and with it new questions concerning his existence and faith arose. He pushed his knowledge and ideas beyond the limit, eventually he searched for the otHSTccr 'Within his inncrsclf.
Civilization grew to new height and his ideas seperated him from lower animals. As he gained more knowledge and understanding, he asked himself the following questions: 'Vhy am I here?, Vho am I?, And was I here for a purpose or just coincidence? Such questions pushed man to new horizon, and helped him to envision a new idea. He created Religion (A system of belief )2 in which he sought the answers to his questions.
Vith the quest for answers, he created religion. For the environment in which he he sought these answers, he created the religious facility. These religioijs facilities should t>e an architectural piece that reflects the religious foundation of its believers. It should personify the users and express the cultural development of the society.
An architect is not just a builder, he creates new ideas and envisions new environment. He creates architecture as a means to express his understanding, desire, and needs. THE AECSITn:TUR£ EIPRESS20M SHOULD E£FL£CT THE RELI6IOM AS WELL AS THESmriETT THAT MOLDED IT.
Religious architecttjre could influence human beha^'ior, emotion, and ciiltural development .5 Architecture is significant because it contains a history of social development and the expression of human ideas.
iARCHITECTURE:::
1 Chinese Temple Architecttire In Sings$Kjre, p. 34. 2 Vebster Dictionay, p. 207. ^Chinese Btiddhist Monesteries, p. 114.
11
Traditional Buddhist teachings concern the behavior of man, and Buddhist temples have always been used as the focal point for the teaching of social values. Temples are designed as a place of worship and congregation; it is secluded and designed for this purpose .4 in the past, history suggest that temples reflect the changes of societal development and ciiltural evolution. As Buddhism spread from India (where Buddhism is originated from) to other nations which come into contact with other ctiltures and societies, it stayed relatively the same with little modification. The faith maintained its concepts and values, the social and cultural differences of other societies altered the traditional Architecture of Buddhism.
The architectural expression varies from society to society due to cultural differences. The temples in Japan are by no mean similar to those in China or of any other society. It is this unique characteristic that brought about changes and evolution of Buddhist arts and Buddhist architectural expression.
BUDDHISM
INDIA
ARCHITECTURAL EXPRESSIOH DIFFER DUE TO CULTURAL AHD SOCIETAL DIEFEREMCES.
Buddhism- like any other religion, views that men do not differ much from one or another, no matter where they li^e, or when. They seek assurance of the favor of their gods, protection against the dangers of life, communicate with their fellow man, have courage in the hour of conflict and hope for some sort of immortality- (Buddhism- believes strongly in reincarnation). The way which the followers of the different faiths pursue these common ends vary beyond all common ground. ** To an extent, that, in the words of the prophet MICAS - religions inspire man "To do justly, and to love mercy, and to walk humbly with (his) gods.'^
These are critical days for Religion. The enormous changes being wrought by technology in every life on every continent, especially at the level of social advancement, can have some impact on the moral and social development of a culture. Vith the decay of moral values, cultural development deems itself to fall to the wrath of disorder. The environment which an ill-fate cultural development is conformed to can cast a negative overtone to mankind. Thus to help set a clear direction
4 A Hirtory Of Early Chinese Art, p. 22. 5 The Vorld's Great Rehgions, p. 12
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for social and cultural development, religion can be a starting point and religious facility can be an approach to execute such action.
THE EVOLUTION PROCESS
Buddhism has made its impact in today's society and culture, especially for those Bijddhist believers in the United States and in the Houston area. Houston is a city with diverse racial and ethnic background. The Asian Communities are growing rapidly and there exists a process of transformation which fuses its culture into the mainstream of American Society. This does not mean that the Asian society and cultui'e will disappear, but instead. Eastern and Vestern Cultures will create a new societal development.
Therefore:
A Buddhist temple is the /i'rst step in the alteration process.- it will provide a place of religious worship f&r the Buddhist Community as well as social gathering area ibr cuiturat social events.
THE OUTWARD EXPRESSION OF SOCIETY
A Buddhist temple in Houston will provide a gathering place for social events. They are not merely a setting for religious life, but are also the outward expression.of the society that supports them. For the society that this temple is supposed to serve, the traditional culture and customes are ever a part of its lives. But since a new lifestyle and social condition has entered into the picture, the temple must reflect and respond to these changes.
Therefore:
The temple will house a multitude of specialised functions^ including the area dedicated fer religious activity. Meditation or mass congr^ation fktr religious ritual is regarded as the most important activity at this temple. The public will ^ atle to turn incense f&r meditation and mate offering to the gods. This activity is very much a tradition and is perii^rmed by numerous temples thro^hout the world and the ages.
In addition to the religious function, this temple will provide a fycal point fUr social activities. On holiday and special religious occasion, the temple will te a gathering place to celebrate the festival. In addition to religious l^stivals. the temple can be transformed to carry on other functions such as social and cultural activities. Unlike tradition, this is a relatively new kind of munition of a temple.
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A NEW ARCHITECTURAL EXPRESSION
The temple has to respond to its new functional context, at the same degree.it has to respond to its new physicial, environmental context. Since this temple inl\ be located in Houston, it is a great opportunity to enhance the temple's architectural expression to a new level and e- rolve away from traditional expressions.
Therefore:
The temple will incorporate the latest construction technology to reflect the high-tech society that supports it'. Buddhism expresses a strong relationship between man and nature^ as the result the temple shall respondto this notion also. The facility's architectural expression will be influenced by the site and the surrounding natural physical context to a large degree. It has to be part of nature and reflect it in the design as well as the expression.
RESPONSE TO TRADITION
Although the temple will take on new images and characteristics that respond to its new issues, there are certain traditional practices that has been passed on since the beginning and are unlikely to change in the near future The temple must accommodate this traditional practice if it is to serve the public and its function.
Therefore:
The temple shall be constructed and layed out on an axial arrangement with an emphasis on hierarchy of order. Being part of nature^ the temple shall maximise its interaction between the interior and exterior environment. Traditionally, temples are constructed with relationship to a ftfrmal front gate' to signify the normal entrance into the 'sacred en vironment' and in this case it shall respond to this notion.
A building such as the one described above could be the prototype of a special kind of Buddhist temple that not only serves f^r religious function, but a ftpcal point ftfr cultural and social development. By being the prototype of such a new temple, it will present two unique issues.
* First is the need fbr a religious facility that personifies the Buddhist religion and the development of a Buddhist architectural expression that responds to the new sociat physical and psychological context.
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Buddhism in the US. is not different from that of other countries or societies. Only the architectural expression is different due to the changes of the social and cultural context.
*Second^ the emphasis is that a Buddhist temple is in the process of transformation. Its function is no longer secluded to religious affairs providing a monastic environment fer the Buddhist Monks and A botts. But instead the social and cultural evolution permits the temple to act as a li^al point far morat sociaL cultural behavior. The issues relating to the design as well as theme of this thesis prefect will be explored further.
THE NATURAL ENVIRONMENT
Buddhism often promotes the closer relationship between man and nature According to Buddhist teacuiiig, man is viewed as part of natural environment. Humans, in general like to associate with the natural environment rather than artificial one; almost every aspect of its life is in some way related or influenced by the surrounding natural context. The air, water, natural light for example are a products of nature; without them the himian race can not survive
Therefore:
A Buddhist temple shall be constructed to interact with the natural environment as much as possible. It has to reflect the site condition sranging from the natural topology to the existing vegetation. The temple must be designed to maximize interaction between the interior and exterior environment. The architectural expression must be handled in a way that it can blend with its surrounding thus providing more unity and a harmoneous vision.
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Philosophical Goals and Obieclivesn
*Goal: To promote a philosophical image to the world that a Buddhist Temple is a highly important facility. It is a focal point for the teaching of moral values, religious understanding, as well as a role model for cultural and societal development.
Obiective: Reflecting moral value in respecting hierarchy order.
Objective: Bv usine the hiehest standard of aualitv of workmanship and materials.
umectiVB: By Cf-cutifig 8ii eiiViiTJiiiuciit that eiiduce^ pif itUol, emotional and social behavior.
*&oal: To apply a strict discipline characteristic of the Buddhist Religion to the temple's design and architectural expression.
Obiective: By creating a design that is very disciplined, formal and utilizes hierarchy order.
Obiective: By using different scale and levels in the design to reinforce the hierarchy order.
*Goal: Buddhism often promotes a closer relationship between man and nature, resulting in a maximized interaction between man and nature in the design, as well as the architectural expression.
Obiective: The interior and exterior space should interact as much as possible.
Obiective: The design, the architectural expression, must t>e handled in a certain manner that permits it to t>e a part of the natural landscape- as one with nature.
Obiective: To design a garden that supplys the natural…
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