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sect namely, Vajradhara Buddshist, predominating in the fourteenth century. This statement of Casparis clearly explains that in the beginning it was not a Buddhist monument, hence, it must have been a Jaina monument. Stutterheim's [11] interpretation given in the year 1929 placed Borobudur in its proper context. This interpretation accounted for all those peculiarities that distinguish Borobudur from other Buddhist monuments. The most interesting of these are: the hidden base, is the peculiar system of Jinas. Stutterheim thinks that Borobudur is stupa-prasada, thus emphasizing the dual nature of the monument. Internal Borobudur enclosed within an external one- a structure dualism which Paup Mus interprets as a symbolic representation of the fundamental cosmic dualism of Heaven and earth or the world and its envelope.
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