Ancient Indian Colonies in the Far East (Vol. I: Champa; Vol. II: Suvarnadvipa) v2.c20.s6.t2.3

v2.c20.s6.t2.3

In Java it led to the erection of the famous Barabuḍur and several other magnificent temples which will be described in detail in a subsequent chapter. The predominance of Mahāyāna was not, however, limited only to a particular period and locality. Its monuments are also found in Eastern Java. The religion has left a prominent trace in caṇḍi Jago and many small temples which are scattered all over the island. It may be presumed, therefore, that Buddhism, particularly its Mahāyāna form, became a very popular religion in Java among the masses. The same thing may also be said of Sumatra. On the whole it may be safely presumed that as in the old days, Suvarṇadvīpa continued to be a strong centre of Buddhism. The international character of Buddhism gave Suvarṇadvīpa a status and importance, and brought it into intimate contact with India and the other Buddhist countries. It has already been stated above that the Śailendra kings were in close touch with the political powers of India and that the Buddhist preachers from Bengal exerted influence on Javanese Buddhism. It is also on record that eminent Buddhist scholars like Atīśa Dīpaṅkara² of Bengal (eleventh century A.D.) and Dharmapāla³ of Kāñcī, who was a Professor at Nālandā in the seventh century A.D., went to Suvarṇadvīpa as it formed an important seat of Buddhist learning. The study of Buddhist literature in Java is proved not only by the discovery of important Buddhist texts but also by the sculptures of Barabuḍur and other religious monuments which presuppose a wide range of knowledge in its various branches.