The importance of a Latin region to the Tibetan Plateau and the Buddhist presence of its culture is great in Larung Gar. Therefore, it is known as the UNESCO World Heritage site. Nonetheless, red cabins are not just important fundamental to living, dwelling, and practising Buddhism in the Tibetan Plateau, particularly for Larung Gar. Tibetan areas need to look picture-perfect in red houses to represent the landscape of these lands. This housing is made with natural materials like wood while close to nature.
Furthermore, the design promotes the idea that Buddhist philosophy relates people to nature, which is the essence of certain cases. By far, though, their designs are the simplest, and their spaces, though discarding the niceties, the inhabitants still feel convenient as they do their daily chores (Sheehy, 2020). Red cabins preeminently serve the function of a dwelling place and, simultaneously, a place sheltering from severe mountain climates when one needs space for meditation, study, and gathering. The exact configuration of the town of red cabins intrigued me as it implied shared living quarters and consequently built these feelings of firm structures of unity and solidarity among philosophers. The arrangement of the communal units constituting cabins contributes to the way of thinking and socializing of the practitioners by coming together and interacting with each other generally. Therefore, they share their ideas, thoughts, opinions, teachings, and supports, among other elements that increase devotion and spirituality, and the simplicity of these buildings helps in the process of meditation by creating an environment that is supportive of such activities and contributes to the deep understanding of teaching and ideas of Buddhism in such fashion. Besides the functional aspect, the red houses have deep spiritual significance in Tibetan Buddhism. The brilliant red colour of the cabins echoes the livelihood, change, and worship in spirituality, while the simple design reflects the humbleness and moderateness of those who built them. The construction under maintenance of the red cabins symbolizes the faithful of keeping the sole traditional Tibetan architecture and cultural legacy (Sheehy, 2020). By maintaining the ancient building duct and design principles, Larung Gar cherishes its traditional cultural inheritance and provides the passages to the next generation to carry on with its religious cultivation. The red houses in the settlement are composed of simplicity, functionality, and spirituality, acting as the dwelling and the symbol to represent the Buddhist journey. These distinctly designed cabin houses’ humble nature and deep spiritual connection inspire their inhabitants. It enables them to nurture their inner self and ultimate life’s journey through Buddhism.
Summary of Context
For these nuns and monks of the Tibetan Buddhist, their daily lives result from the combination of religious rituals, social interaction, and day-to-day involvement in the Tibetan community (Willenberg, 2022). At the start of the day, it is usual that creed rites following the sunrise line up, like prostration, reciting prayers and meditation. This is mind retooling to support the daily meditation and help you focus on what is significant; hence, you can avoid distractions throughout the day. Much time is spent on learning and studying, which are very important matters because, in this religion, education is regarded as the only paramount. This can involve 0ne’s intensive studies on the sutras, commentaries & philosophy followed by the teacher or mature monks. The purpose of meditation in Tibetan Buddhism lies at its very centre. It asks big questions, for example, who you are and what you are here for, which is calibrated to be of help. Monks have various tools for their practice, such as concentration meditation, analytical meditation, and visualization meditation. These strategies are offered to invite (invitation to) inner peace, wisdom and empathy. The monks spare their time for ceremonies that can be done together or individually inside the temple or a monastery, kubietuulganga. The practices usually used for this purpose are praying, making offerings, and even gestures. Still, its goal is to create positivity and purify what might be nested inside a person’s soul.
Five Sciences Buddhist Academy, also referred to as Larung Gar, roughly translated as “prosperity in the east mountain”, has become one of the most important centres for Tibetan Buddhist study and contemplative practice across the globe. It’s only by the means, the Dharma, of the monks that it emerged, and a fascinating one is to know their journey full of courage, perseverance, and devotion. Sat at the beginning of the 1980s, Larung Gar was established by then a prominent and respected Tibetan lama and scholar, Khenpo Jigme Phuntsok, in a remote valley of Serta County, Garzê Tibetan Autonomous Prefecture (TP), Sichuan Province of China. The period which the religious movement in Tibet flowered after loosening the restrictions on religious practices by the Tibetan government in 1980; in that year, Khenpo Jigme Phuntsok founded Larung Gar as a centre for Buddhist study and practice with Nyingma tradition of Tibetan Buddhism as its major focus (Taylor, 2022). The first community of about forty of Khenpo Jigme Phutsok’s students spent their time educating on the school’s teachings. It took just a little time for the information to go viral, so the number of local monks, nuns, and other laypeople kept increasing. The institute’s namesake, the reputation for rigorous scholarship and the true original spiritual guidance helped many appreciated students who sought to deepen their knowledge of the Dharma.
Through the growth of the monasteries in the 1980s and 90s, mainly occurring in Larung Gar, the red cabins were particularly significant as an engine for amplifying many things into development and positively changing dynamics. The quest for students was joining the race for survival, the search for purpose and education in their lives. These demonstrated that life is difficult, with no escape, and peace is already necessitated, where the shelter is sturdy enough to fight for the above. First of all, this brought in a flow of fans who were devoted un-partnered to the university and the excellence that it used to provide, which increased the number over time (Willenberg, 2022. In addition, masses of people worsened housing problems and led the city authorities to construct a special territory as a housing area.
Moreover, the population issue in Larung Gar, becoming linked to the endeavour of temporary dwellings that could meet the needs of this fast-growing community, was the next issue at hand. Still, two or three years of community residents, families and combined staff can not even be turned out due to incredibly high interest and fame at the local level. This demanded underlying improvement, which was already a well-known Buddhist institution recognized internationally. The bases for the ripening of small red houses need to have them registered under shelters with an immediate need for social components as their top priorities.
Theoretical Framework
Regarding architecture and urban design, “grey spaces” represent non-public yet not entirely private places meant for everyone’s use. Quite often, these areas exist in a state of anonymisation that combines the roles of several spaces and provides space for multiple activities simultaneously. Grey spaces are often considered one of the most flexible structures that can be purpose-built for different uses and unexpected interactions. Bring in the idea that red cabins are building “grey” structures, paying special attention to residency, staying and civilization in Larung Gar. In the case of Larung Gar, the red cabins were the primary living space for Buddhist practitioners, suggesting the complex’s adaptability.
Along with these dwellings being used as individual homes, they are the meeting ground for common conveniences and religious practices. This design of these areas offers flexibility to be used in any activities, such as meditation, studying and therapeutic events. These versatile areas dissolve the limit between public and private spaces, giving a sense of belonging together concerning individual privacy (Price-Wallace, 2022). Red cabins complete the visionary theme of Larung Gar, as they reflect each citizen’s feel-at-home ambition and can do the household social relations. A separate room just for private meditation and respect for the culture of Buddhism could be realized. In grey areas, there is nobody to question and blame; thus, people can communicate informally unplanned. During its arrangement at Larung Gar, the very location of the houses and small territories around them create conditions for in-situ human communication and exchange.
Grey takes on various meanings that are in line with the context. Here are a few interpretations that could apply to your question: Despite the grey being a neutral colour and its connection with stability, balance and base for practicality. Colourwise, grey tones used for the environment reflect the connection with the surroundings, consequently in nature, like in the case of Larung, Gar, the Tibetan Buddhist Liberalistic Institution in the Sichuan province in Western China. Utilize grey architectural styling, connect the architecture with the environment, and use simplicity (Price-Wallace, 2022). In Buddhism, grey could mean detachment from earthly possessions and material land in the name of simplicity. Grey colours would be suitable when highlighting the features of Buddhist teachings emphasizing non-attachment and the leading of spiritual life over the accumulation of material comforts.
A good example is the design of monasteries in remote locations such as Larung Gar, where there are limited options for building materials, and grey tones can be a useful reflection of the available materials like stone or clay. The structure could also blend in with nature, minimizing the impact of the visuals on the landscape. Grey could be a cultural benefit in the Tibetan structures and style. Generally, the colours used in traditional building design in Tibet are in an earthy palette, such as different shades of grey chosen to match the natural surroundings and preserve the local cultural imperative.
The scenario of China’s religious policies is enacted in the case of Larung Gar, one of the prominent Tibetan Buddhist institutes in Sichuan province, and it is about the depth of the case. On the other hand, Cher is grappling with oppressive leanings from the government, which views it as a threat to the state (Gros, 2023). This is because it spreads incredibly fast. The Chinese authority undertook these steps to supervise the religious activities at Largung Gar by prohibiting unplanned and unauthorized dwellings, tearing down unauthorized structures, and viewing the authority’s religious schedules and leadership. ‘Building the red cabins means ‘as little as grey architect’ and is a disguised tool to neutralize the negative intentions and seem to show more loving and caring for people in an institution like the Larung Gar Monastery. The monastic housing, known as the “Red House” project, caters to the institution’s nuns and monks. This project is part of their improvement program. The deep plunging meaning of red, painted on the roofs of Tibetan cottages and other buildings as a sign of wealth, creates a new understanding of Tibetan Ancient culture. Such structures do not necessarily have a political or administrative role but are misrepresented as something, e.g. harmless or useful, at face value. The ruler and his army agree with the position that the nourishing of the Mollahs will lead to more control over the movement and life of those who are considered privileged.
Grey architecture is the type of architecture that mainly uses a palette of neutral or soft colours, such as light grey or white. The architectural approach of this genre is often associated with the concepts of simplicity, minimalism, and functionality rather than with the use of bold or coloured elements. To the best of my knowledge, the situation on the plateau reflects the tactics of the Gongbang family, that have lived here for many years. The wooden, grey housing painted as a cabin is a true sign that conveys the meaning of serenity, modesty, and connectedness to nature, which characterize the ancient Buddhist lifestyle. Additionally, one could use the colour scheme of blues and greens for the priest’s quarters and red for the monks’ dormitory, making the divide between the dwelling place and the temple more subtle. Raising the banners of bright red cabins is an essential element associated with life, inner life, or dedication in the overall opposition to the grey background.
The development from “grey space” to “grey architecture” includes a change from a conceptual framework to a tangible manifestation in the constructed climate, emphasising effortlessness, usefulness, and concordance. At first, there may be a conceptualization of “grey space” inside Buddhist thinking and practice. Grey space could address impartiality, effortlessness, and the shortfall of interruptions, cultivating a favourable climate for thought, contemplation, and profound development. As the idea of dim space develops, it starts to impact engineering plan standards (Gage & Grovier, 2023). Modellers and originators might begin consolidating components of effortlessness, moderation, and impartiality into their plans, leading to what can be called a ” grey design.” This architectural style emphasizes clean lines, muted colours, and hidden structures that blend harmoniously with the natural surroundings. In Larung Gar, grey architecture develops from the need to oblige the special necessities of Buddhist devout life in a distant rocky district. Structures are intended to endure brutal atmospheric conditions, advance energy effectiveness, and limit ecological effects. Grey architecture in Larung Gar is explicitly custom-fitted to work with the everyday exercises of living, staying, and rehearsing Buddhism (Liang, 2022). The straightforwardness and usefulness of the fabricated climate give a helpful setting for reflection, shared living, and profound thought. The curbed variety range of Grey architecture makes a peaceful and unpretentious scenery that improves the general insight of staying and rehearsing Buddhism in Larung Gar. As the local area of Larung Gar develops, so does the design. New designs might be added, existing structures might be adjusted, and compositional methods might be refined to more readily suit the changing necessities of the local area. In any case, the centre standards of effortlessness, usefulness, and congruity with nature that characterize dark design stay consistent, guaranteeing that the fabricated climate keeps supporting the profound quests of its inhabitants. In rundown, dim engineering in Larung Gar develops from the reasonable structure of dim space, bit by bit appearing as an unmistakable articulation of straightforwardness, usefulness, and concordance inside the constructed climate. This compositional style is explicitly custom-fitted to work with the acts of living, staying, and rehearsing Buddhism in the extraordinary setting of Larung Gar.
Methodology
In modern design, the relationship between architecture and the environment is crucial, emphasising human well-being, energy efficiency, and sustainability. An evaluation of the relationship between architecture and the environment, considering building orientation, natural lighting, ventilation, and sustainable practices, is provided below: Architects frequently take solar orientation into account when designing buildings to maximize comfort and energy efficiency. Structures in cold climates might be angled to get as much sunlight as possible in the winter, while structures in hot climates might be positioned to receive as little sunlight as possible in the summer (Megahed & Ghoneim, 2021). Windows and shading devices can be strategically placed, and building massing can help achieve this. Located in the rugged highlands of Sichuan Province, China, are two of the world’s biggest Tibetan Buddhist monastic villages: Larung Gar and Yarchen Gar. These communities are noteworthy for their distinctive architectural design, land usage patterns, spatial organization, and spiritual and religious significance. Understanding these elements can help one comprehend the Tibetan Buddhist culture’s larger context and how it has adapted to its natural surroundings. Clusters of basic stone and wood buildings erected on the untamed mountainside define the architectural style of Larung Gar and Yarchen Gar. These buildings usually include administration offices, meditation halls, temples, and monastic dormitories. The architecture is often organic, following the landscape’s natural curves as walkways wind between the buildings. The building’s exterior and rooftops are decorated with vibrant prayer flags, a hallmark of traditional Tibetan architecture. The primary objective of the land use patterns in Larung Gar and Yarchen Gar is to cater to the requirements of the monastic community. Frequently, agricultural fields surround the main group of buildings where monks and nuns grow vegetables and barley. In these regions, livestock—such as yaks and goats—are also prevalent, providing the community with dairy products and meat.
In Larung Gar, the architectural features are essential for creating living spaces and expressing the social and cultural value of the locals’ religious customs. The community’s requirements and objectives have changed, as evidenced by the move from the traditional red cabins to the more contemporary grey building while upholding the fundamentals of Tibetan Buddhist life, housing, and practice. One of the most recognizable images of Tibetan Buddhist monasticism is the characteristic red cabins of Larung Gar. These modest wooden buildings have religious and cultural importance (Megahed & Ghoneim, 2021). They have painted a vivid red colour and are a staple of Tibetan architectural traditions. In Tibetan Buddhism, red is linked to auspiciousness and spiritual potency. The cabins house monks and nuns who are pursuing enlightenment and spiritual development. These cabins are generally designed in a communal style, with common areas and courtyards encouraging a sense of camaraderie among occupants.
Conclusion
The way that Larung Gar’s grey building incorporates red cabins is a powerful example of how “grey” may support the ideas of Living, Dwelling, and Practising Buddhism. These cottages, with their vivid red colour against the muted grey background, represent the influx of life and spirituality into the otherwise sterile surroundings. The harmonious coexistence of colours represents the harmony between brightness and austerity, mirroring Buddhism’s inner calm, awareness, and simplicity. Additionally, the red cabins provide a useful option for living quarters, offering solace and comfort without compromising the sacredness of the surroundings. In the end, integrating red cabins into Larung Gar’s grey architecture represents a comprehensive way of living, residing, and practising Buddhism, in which the interaction of hues and design features creates a setting favourable to individual development and group cohesion.
On the other hand, red cabins create a striking contrast that stands for vigour, energy, and devotion. While staying firmly anchored in Buddhist teachings, these vivid accents give the otherwise bleak environment a feeling of vitality and warmth by serving as a reminder of the diversity of human experience. In addition to being practical dwelling quarters that give practitioners safety and comfort, the red cabins serve as outward symbols of communal living for the greater monastic community.
References
Gage, J., & Grovier, K. (2023). Colour in art. Thames & Hudson.
Gros, S. (2023). The Sino-Tibetan Borderlands. In Oxford Research Encyclopedia of Asian History.
Liang, J. (2022). ” Trading Western Suits for Monastic Robes”: Remaking Tibetan Buddhism in the Chinese Religious Revival.
Megahed, N. A., & Ghoneim, E. M. (2021). Indoor Air Quality: Rethinking rules of building design strategies in post-pandemic architecture. Environmental research, 193, 110471.
Price-Wallace, D. M. (2022). Telling Stories Differently: Changing Landscapes of Ordination for Buddhist Monastic Women in the Tibetan Tradition (Doctoral dissertation, Northwestern University).
Sheehy, M. R. (2020). The offering of Mount Meru: Contexts of Buddhist cosmology in the history of science in Tibet. Journal of Dharma Studies, 3(2), 319-348. https://link.springer.com/article/10.1007/s42240-020-00089-5
Taylor, A. S. (2022). Toward a Chinese Buddhist Modernism: Khenpo Sodargye and the Han Inundation of Larung Gar. Review of Religion and Chinese Society, 9(2), 170-197.
Willenberg, K. (2022). Giving without merit: nuns in a post-merit Buddhist economy. https://open.uct.ac.za/handle/11427/36583
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