Society for thetheStuqy Study of Pali and Buddhist Culture

r A Study on Siwa(')-Buddha in Java

-Based on Sutasoma-

Sugeng Tbnto

1. Scope and Problem of Study

This paper mainly aims at examining Javanese religious and social

life in the fourteenth century based on one of old Javanese texts called

Kbkewin Stitasoma. Like other old Javanese literary works(2) that explain

the relationship between Siwa and Buddha in Java such as Sbng jElyang

Kamahllyanikan, AnjuncxwijaycL 7lrntu Panggelaran, Kitnjarakar4a and

KbrawtZ", Kdkcrwin Sutasoma (Sitt. K), written by a poet named mpu(3) Iletntular in the fburteenth century provides a clear picture on the fbrrn and background of the belief in giwa-Buddha in Java befbre its being

transmitted to Island. Based on the SZ{t. K., this paper is attempted to understand Javanese ih relation to siiwaism that existed in Java

in the fourteenth century, which is to a certain extent different from that

of India, the origin of both religions. It is also important to examine the thought of mpu Tantular who stated that the essence of Buddha and Siwa is the same. However, in the concluding part of the Siit. Kl, mpu [Rintular stated the superiority ofBuddhism over Siwaism. Concerning the relationship between Siwa and Buddha in Java (), Kern (1885) supported by Hudgson (1959) stated that there was a blending or syncretism ofthese two religions in Java.(4) Commenting on this issue, Einsink (1978) mentions the term dualism.(5) A recent study conducted by Sugriwa (2002) draw a conclusion that Siwa and Buddha

have become one religion in Java and Bali.(6) After examining the Slatt. K

in details, I came to a conclusion that though there was a close relationship

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t between Siwaism and Buddhism in Java in the fburteenth centuryl both

religions in essence remain distinct.(7)

2. Kakawin Sutasoma

Like the Balinese Hindu Weda, Ramay5na, Bhdratayuddha and so on,

Kdkawin S2imsoma is regarded as an important text by Balinese. The Sut. Kl

that consists of 148 sections and 1.227 stanzas can be divided into two parts,

namely Sutasomawiwaha and PorusadaSanta.(8)

The Sleitasomawiwaha basically explains the life of prince Sutasoma and his journey in search of truth. It mentions that Vlairocana Buddha descended to this world as a prince of Hastina by the name of Sutasoma,

who became the key figure in the whole story. When Sutasoma was born, he

was greeted and respected by his fatheg ministers and even by god Sakra. He was predicted by a seer ofthe court ofHastina to be a famous king. Although he was brought up in royal palace and received education

in various kinds of arts, he was not satisfied with the comforts he had. in

search of truth, he left the palace to mount Sumeru. After his leaving, the royal family members were overwhelmed with grie£ In the Sumeru fbrest, he led ascetic praotice, meditation and was terrified by Widyutkhrali, a Bhairawi-.(9) Prince Sutasoma defeated her with the power of four -dwellings (brahmawihara)(iO) and by the power of mantra

Mahahrduyacthdpunike. In order to improve his knowledge, he decided to

learn under sage Kesawa at mount Sumeru. After mastering his teachings,

he went to Sogatalaya to study under a Buddhist monk (bhiksuko) named

Sumitra. He soon mastered all teachings taught by Sumitra.

When prince Sutasoma was in mount Sumeru, Suciloma, an incar-

nation of Kali attacked him. Prince Sutasoma defeated Suciloma by way

of contemplating on the virtue of Buddha. He taught demon Suciloma the

importance of keeping the vow of Mahityana (mahdyanabrata) and led a

life by way of trikayiha. Furthe4 he encountered with Gajahwaktra, the son

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AStudy on Siwa-Buddha in Java 23

of Siwa. It is fbllowed by his encounter with a dragon and with a lioness.

Prince Sutasoma overcame their power with the power of loving kindness. Having defeated them, he explained the essence of Buddhist philosophy such as asceticism, good conduct, generosit>G meditation that lead to the highest goal of Buddhist philosophM the state of emptiness. Finally he returned to the palace of Hastina, fbllowed by the story of his wedding, and

his coronation as a king ofHastina.

The second part, PorusadaSdnta mainly explains the battle of the prince with king Porusada.('i) It is said that king Dasabahu, minister

Jayendra, king Jayawikrama and king Widuddharbba were defeated and

killed by king Porusada. King Porusada who captured ninety-nine princes attacked prince Sutasoma, but all weapons eould not hurt him. Through his

compassion prince Sutasoma defeated Porusada and taught him, KEIarudra,

and ninety-nine princes the teachings on good conducts, compassion, generosity and meditation. This part also explains a colorfu1 festival held

in the country for ten days to celebrate the victory of compassion over

violence.

3. Life Story ofPrince Sutasoma in the Sut KL and that ofPrince Siddhartha

Though Sutasoma is originally a Buddhist story)(i2) the structure

and chronology of the story of Sutasoma in the Sttt. K have been much

influenced by Hindu epics. The life of prince Siddhamha and that of prince

Sutasoma of the Sut. K can be compared as below.

No.LifestoryofprinceSiddhartha No.LifestoryofprinceSutasoma 1.DescentfromTusitaHeaven 1,DescentfromWairocanaBuddha 2.Agreatrespectextendedbyhisfather, 2,ThesamecasewiththepimceSutasoma ministersandgods.

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3,Hespenthischildhoodinthreepalaces 3,Hespenthischildhoodinthepalace (Indianenvironment) (Javaneseenvironment) 4,Hegotmarriedandhadason,Rahula.4,Bachelor. 5.Leftthepalaceinsearchoftmth. 5,ThesamecasewiththeprinceSutasoma. 6.PracticedasceticisminRajagahaforest.6.PracticedasceticisminmountSumeru. 7.AsceticSiddharthalearntteachings zAsceticSutasomaleamtteachingsunder undertwoteachers,namelyAlata sageKesawaandaBuddhistmonk KalamaandUddakaRamaputra. namedSumitra. 8.EncounteredwithMara,Demonsetc. 8EncounteredwithWidyutkarali, Gajahwaktra,Lionessetc. 9.Afterobtainingenlightenmentat 9,Afterrealizingthetmthinmount Bodhgaya,hepreachedtohisfollowers Sumeru,princeSutasomapreachedto inIndia. hisfollewersinJava 10.Afterobtainingenlightenrnent,hespent 10.Gotmarriedandrulethekingdomof therestofhislifecelibacy. Hastina.HehadasonnamedArdhana.

Despite some similarities of the life story of Siddliartha Gautama

and that of Sutasoma, we find some differences. In the case of Siddhartha

'llasodhara Gautama, he got married with and, after having a son named Rahula, he renounced the world; while Sutasoma left the palace, when he

was still a bachelor. After realizing the truth, Siddhartha Gautama became a

Buddha and led a celibate life; while Sutasoma got married with Citrawati

and had a son named Ardhana.

In Jatakam515, the role of god Sakra is to test the perfection of Bodhisattva Siddhartha, but in the Sleit. K, he played the role as the god who brought back the life of Sutasoma.(i3) In Mahasutasoma Jataka it is

mentioned that SakkalSalrra appeared before Brahmadatta, who later' to

be known as Porisada. God Sakra advised Porisada to capture Sutasoma

as one of his victims.(i4) Prince Sutasoma, as mentioned in the Stit. K, had

successfu11y defeated his enemies by the power of loving kindness. Unlike

the Jataka Pali, Jatakam51d and Lalitavistara that mention Siddhanha

Gautama as a Bodhisattva, who struggles fbr obtaining enlightenment,

Sutasoma in the Sitt. K. is not regarded as a Bodhisattva, but as an incar-

nation of Wairocana Buddha. The SZtt. K. has been composed to meet the

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A Study on Siwa-Buddha in Java 25

Javanese society at that time.

4. Javanese Buddhism in the Fourteenth Century as Mentioned in

the Sut K

From the Sut. K., it can be seen that Buddhist sect prevalent in Java in the fburteenth century was Vajrayana Buddhism. Though at present

day) Javanese VajrayEna(i5) Buddhism is no longer a living religion, I find

some parallel teachings mentioned in the Siit. K and Vaj'ray5na Buddhism practiced in Nepal, Bhutan etc. Like Vajrayana Buddhism practiced in those countries, celibacy is not given a very important place. It can be seen frorn the whole story of the Sut. K., which mentions that prince Sutasoma, after

realizing the Truth, did not lead a celibate life. He returned to the kingdom

of Hastina, got married and ruled the kingdom. It is believed that absolute

emptiness can be anained in this worldly life, by purification of the mind and by practicing yoga in manied life. Other evidence can be seen from the manggala,(i6) an introductory

stanza of the Shrt. K., which mentions that before writing his work, mpu

hantular began with a salutation to }bjrojnNina.(i7) This can be seen in the

fo11owing textual passage:

Avighnam czstu!

r S7･i Bay`rcy'n-ana Stiaytrtmaka parama siranindya ring rat wisiesa

lila Suddudpractis. tkeng hrdoya]'ayIZi'ayangken mahiZswargaloka,

ekocchattreng Sariranguripi sahana ning bhur bhurvah swahprakir4a

sakyat candrarkka purnnacibhuta ri wijil iran sangka ring bocidha-

Citta.(18) translation:

May no disturbances arise! Sri PbjrcijnNdna, tke peiztZict manijZistation of the emptiness is supreme in this existence. PZijrojnNjna is tranquiL pune resicling in heart and respected even in the world ofheaven. PZijrojnNdna is the one who give

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lijZi to the entire world' the earth, sky and heaven. PV7ien J}ZtirojnNana

emerges in the mind ofenlightened One, is in all respects equal to the rc-rg ofthe sun and thefall moon. rfantular Mpu began his work with an act of worship, directed to varcu'nNana, a deity of his choice. In Javanese poetry manggald verse is regarded as prayer fbr divine guidance. As it is stated in the above stanza, lbjrojnNana is the highest principle that gives life to the entire world. In the Sttt. K., P2ofrcu'nNdna has been personified as one of Buddhist deities and is

said to be identical with the Buddha Wairocana.(i9) Mpu Tantular chooses PbjrojnNana as the is. tadewath(20) for the purpose of striving after union with it (PZijrojnNancO whom he regarded as the deity. He relies to Pbjr(y'nNdna, a manggala Buddnist deity to bring his poetic activity to a satisfactory conclusion.

While stressing the significance of Vajra in religious life, rppza Ilantular also showed a great respect to Sakytmuni Buddha. This fact can

"Om be seen from the Stzt. K., i.e. section LIII: 1 mentions Budtthastuti

seinbah'I ngulun Ijong bha(jira Slatgata (IPraise to Bu(idha! Atly homage

dedicated to bhatara S2dgata)." One should keep on practicing meditation

by contemplating on Sakyamuni (sakyamunicitta gawayaken I tungtunging hidep). Saky5muni Buddha that mpu fantular referred to is undoubtedly Buddha Siddhartha Gautama. The Sut. K section 145: 2 mentions that as

a fo11ower of Vajrayana (bwat bojrdyana), should not neglect five precepts and ten precepts of Sravaka (paficaSild...dusicm

hopen gati sang Mahdyana) and also guarding with regard to word, body and mind (wak;kdyakcitteniwo). Further, the Sitt. K section 147: 1 mentions that a Buddhist must keep on reciting 1'opa mahahrciayakharani, so that

the excellent Vajra(2i) will reside in one's heart. By reciting this mantra

every evil and hostile power can be destroyed and one will obtain freedom

from illness and misfortune. From the St{t. K., we learnt that in Javanese

Vajraydna Buddhism, Sunyata is identified with compassion, which

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AStudy on Siwa-Buddha in Java 27

'fantular manifested in different forrns. Mpu placed Sravaka teachings as a preliminary stage to practice Mahayana teachings. And finally one has to

fbllow Vajrayana to attain liberation.

Vajra is considered to be very significance in one's daily life. The Stit.

K., section 139: 9 mentions that in order to defeat his enemies, Sutasoma

dwelt in the posture of bododyagrimudra (ISkt. BoddltyagrimudrEV in which Vajra was shining like the sun (dyang bcy'ra tikonan rumakut umijil kadi

surp{yarmpa). Even today in Bali, one of the differences of Buddhist priest and Siwa priest can be recognized by the Vajra possession fbr Buddhist priest.

' 5. Relationship between Siwa and Buddha as Explained in the Sut K

r As far as the relationship of Siwaism and Buddhism in the fourteenth

century is concerned, both religions influenced each other and fo11owers

of both religions lived side by side peacefully. From the survey on t the relationship of Siwa-Buddha in the Sut. K., we can draw several

conclusions. First, it is quite clear that the author of the Shrt. K., mpu

'fantular might have learnt the life story of Siddhartha Gautama in i.e.

Jdtakas, Lalitavistara, the life story of bodhisattva Siddhartha depicted in

'fantular Borobudur and so fbrth. Mpu took the life story of Siddhartha

Gautama as a model and combined with various stories from several sources

to meet his purpose. He might know very well the story ofthe Mah5bharata,

the and the and made Sutasoma as a hero. He

took several names of famous kingdoms in Indian epics that differ from

the story mentioned in i.e. Jatakas and JafakamalZ and so forth. Prince

Sutasoma in the Stzt. K, for example, is related to be the prince of Hastina,

one of powerfu1 kingdoms in the and the Bhdratayuddha, not

associated with the king of Kuru as mentioned in i.e. Mahasutasoma Jataka.

The battle of the prince and king Porusada is in line with the story of the

battle between Pandawa and Kurawa. The battle between king Dasabahu

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and Awangga is very similar to that between Bima and Wikatabhoma in the

Bhhratayudcha. It is also rightly stated by Santoso that Prince Sutasoma

appears to be combination ofYUdhisthira and Aijuna.(22) The battle between

Sutasoma and Porusada is very much similar to the battle between Rama

and Rahwana in R6mayana. Howeveg comparing to Hindu epics, Sutasoma

mentioned in the Sttt.K never kills an enemy. This characteristic shows the

Buddhist spirit on loving kindness that made the story in the Sut. K. differs

from Hindu epics.

Second, mpu Tantular showed that the role of Sutasoma was not to be

a Buddha but to be a Universal Monarch.(23) In Hindu epics, Brahma, Wisnu

and Siwa often descended to this world as rulers. It might be that the above

'fantular idea helped mpu to compose his poem. As it is described by mpu

'fantu1ar, a Universal Monarch is a powerfu1 king, who loves and protects his subjects from danger. Above all, he has to be righteous and governs the

kingdom not with weapon but with love and cornpassion. Unlike the life

story of the prince Siddhartha Gautama, who became a Buddha and led a

celibate life as a monk, Sutasoma as an incarnation ofViiirocana mentioned

in the kahawin was a hero in the worldly matter. This fact can be seen

"... from the Sut. K. section 53:8, which states cloning manusojanma tan

mpa kindrwa ring j'ancrpada bhiipaleswara dormmaneiksaha kitlZsiheng

", "the tribhzrwana ... which means goal of the incarnation (ofprince

SiitasomcV in this human world is not to eonduet asceticism, but to be a

(]lhivensal Mbnarch (Z)hi47aleswaTcO n?ho has duty of sclfeguanting the Dharma (dharmnzaraksakLO, out ofcompassion to the three worlds." The duty of a Universal Monarch is to protect and maintain moral community

and extend its righteousness to other religions.

Third, mpu Tantular had understood very well the situation ofreligious and social life during the era. Siwaism and Buddhism were

dominant religions, while fbllowers of Wisnu and Brahrna were less in

number. Mpu Tantular took several famous characters in Indian epics

that were most probably very well-known to common people, i.e. the

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Mahabharata, the Rtmayana and so on and mixed them with Buddhist

story. By this way, his wotk might be well known and could be understood

by both fo11owers of Siwa and Buddha. Like the story ofprince Siddhartha

in Jalakas, and other Buddhist texts, which mentions that he studied Weda

from other teachers, prince Sutasoma also learnt religious teachings from

other teachers. He learnt from two well-known teachers, namely sage

t Kesawa (most probably he is a fbllower of Siwa) and Bhiksuka Sumitra (a

Buddnist monk).

Mpu Tantular lived during the period of Hayamwuruk (1350-1389), who devoted to Siwa rather than Budcha. He must be aware of the power

and influence of the king and his ministers who are mostly the fbllowers

of Siwaism.(24) Though during the rule ofHayamwuruk ofMajapahit, there

were two ministerial bodies: Dharmadaksa Ring Kasogatan for Buddhism

and Dharmadaksa Ring Kasaiwan for Siwaism, Buddhism seemed to be

given less support.(25) This idea is also stated by Santoso in his Sutasoma: "vaZiirocana is praised as the highestDhanua, i.e. Sletpreme Godwho desines the continued existence ofboth S}vvaistic andBucidhist sects. fr wcrs perhaps a hint to ruler at that time that Budtthism should not be suppnessed in fovor to S'iwaism".(26) In order not to invite hostilities from other religions, impu

Tantular tried to show some similarities on the teachings of both Siwaism

and Buddhism. The Slett. K section 92:2 states that a Buddhist monk will

r be unsuccessfu1 (tiwas) if he does not know the teachings of Siwaism and otherwise a Siwa priest is weak (mancia) if he does not know the teachings of Buddhism.(27) This statement does not mean that one has to put into practice both religions, but in order to build up a good and harmonious

religious life; one has to know not only one's own religion, but other

religion too. Though the relationship between Siwaism and Buddhism was

very close, two religions remain two separate paths. The essence of tmth,

oneness ofthe absolute is worshipped under different names and in different

t ways by Buddhist and Siwaite sects.

rlbntular Though mpu is not a court poet, he seemed to convey his

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message to king Hayamwuruk about the ideal ruler from Buddhist view.

Mpu [fantular shows that the main character ofBuddhism is loving kindness

that has been used by a Universal Monarch, Sutasoma to overcome his

enemies. The Siit. K, section 33:9 states:

Apan rakvva bhathra Budttha sira satwa karuna sahaneng7agatraya lhdyan s'atru tehap nirekijuga tanpinojahan iko kewalahening

.Manawesa minus!i rakwa makaSastrapasukaken I citta ning musuh Byaktang kTod7ra mamtirtti sativa manukiila tekap ing atipanditeng manah.(28) translation:

Budtiha is a being ivho has compassion towandg all being in this

umverse.

He doeg not kell even a single enennyva He only concentrates and applies his consciousness as a weapon andsent into the ctpponentls mind 1'7ie anger is definitely then beeomes pure and the opponent yields to a learned mind

The above stanza shows the Buddhist spirit on loving kindness that has to

,be kept in practice fbr the ruler to govern the country.

Concerning the idea of mutual tolerance is also stressed by mpu

Thntular by applying the close relationship of Buddhist pantheons and

Hindu gods. As the truth is one, the truth in Buddha is no different the tmth in Siwa, though they are different (section 139:5: jinatwa kolewan S'iwatvva tunggal bhinneha tunggal ika tan hana cthamima mangrwa). The identification of Siwa with Buddha is not fbund in and this idea

must have come from Buddhists, not from Hindus. The Buddha is compared to Siwa, (section 139:4: lo2aug Budttha tan pahi lcn47an S'iiva rtl2'adewa) and other Tbthagatas is compared with Hindu prominent gods: Aksobya is

compared to ISwara, Ratnasambhawa is compared to Datta, Amitabha is

compared to Mahamara and Amoghasiddhi is compared to Wisnu (section

139:6). This comparisQn may be only found in Javanese Buddhism.

After comparing the highest gods held by Hinduism with Buddhist

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pantheons, mpu Tantular, however, revealed his other thought on the superiority of Buddhism over Siwaism. He pointed out his belief that Buddhist way is faster than that of Siwaism. This statement is quite obvious as he was a Buddhist priest. In Sutasoma section 41:5, he stated that comparing to the path of Buddhism, siiwaism is a slower path to salvation (S'iwatatwa makadut mungsyamriheng Stiayata). Further, Sutasoma section t t "njhan 41 : 1 states: tingkoh ikang Siwatatwa ri sirang Stwa･svvapdksacthila

"' "77ie bhedu mwang .Iinatatvva teki ri siraug boddh[ipramqyengl'agat means tntth ofS'iwaism is heid the highestfor itsfolloitvers. ft di02ins.from that of

" Bucidhism unequalied in the worldfor its own actherents. This statement is

also stressed in Sutasoma section 41:3 that mentions highest gods such as

rSiwa, Wisnu, Maheswara, Paramesti Rudra are very far from the Buddha

. (tan Siwa tan Maheswara tan Brdhma tan sang lo7ang Paramesti Rudra

tuduhen durnn kavvastweriki2).

6. Conclusion

The story of prince Sutasoma mentioned in the Sitt. K is very much

similar to that of prince Siddhartha mentioned in other Buddhist texts

such as Jatakas, Lalitavistara and so on. The SletL K is a unique literature

in which Vairocana Buddha descended to this world in the fbrm of prince Sutasoma. The purpose of mpu Tantular to write his poem is to give the idea

of a Universal Monarch, rather than that of the ideal Buddha.

'Iletntular The Sut. K. provides a clear picture on the background ofmpu

to write his poem. That is to gain favor from the rulers who were mostly fbllowers fbr siiwaism. This poem was, especially, dedicated to the king

Hayamwuruk, a king of Majapahit. He might have hoped that the king

would fo11ow examples given by a Universal Monarch. Without discrediting

r the teachings of Siwaism, he successfu11y showed the superiority of the Buddhism over Siwaism. It is clear that from the above survey the relationship between Siwa

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and Buddha in Java in the fburteenth century during the rule of Siwaistic

king, Hayamwuruk is very complex. The contrast between Siwa and

Buddha was quite clearly mentioned. In the Sltt. K., Brahma is compared with Dasabahu, Wisnu to Jayawikrama, Porus2da to Siwa and Buddha

to Sutasoma. He made Brahma and Wisnu as assistants to Buddha and

rSiwa is on the opponent of Buddha. As he let three povverfu1 forces:

Dasabahu, Jayawikrama and Porasada fbught each other, he might reveal

the situation of the Hayamwunk era that Brahmanism and Wisnuism were

two minor religions. This can be seen from the battle between Poru$2da

with Jayawikrama (Section 96-106) and the battle between PorusEda and Dasabahu (Section 112-137) in which Jayawikrama, an incarnation of

Wisnu and Dasabahu, an incarnation ofBrahma were killed. ' r Both Siwaism and Buddhism lead to final liberation by merging to

the state of emptiness. Mpu :lantular explains that the practices which serve as preparation for reaching this goal may differ but the goal itself is one and the same. However, mpu [fantular shows the superiority of the

Buddhist spirit of loving kindness over other means to attain liberation. He

has successfu11y displayed the Buddhist way is faster than that of Siwaism.

From the whole story of the Sut. K.,I argue that though there are many

similarities of Siwaism and Buddhism, both religions have never become

one religion.

Notes

(1) in this paper, some words such as Siwa, brahmawiha-ra, bcu'ra, wecla etc. are Indonesianized terms, instead ofwriting Siva, brahmavihbra and vojra, vedo, etc. (2) Depending on their fbrms and structures, Javanese literary works are generally classified into three periods: Jewa Kitno!Old Javanese Language (9th-15th century), Bahasa lawa 713ugahanlMiddle Javanese (15`h-20th century) and Jawa Mbderen! Modern Javanese (20`lt-present). For the details, see Zoetmulder [1974:3-100]. Concerning the date ofOld Javanese literary works, see Hazra [1986: 72-87].

`mpu' (3) Zoetmulder [1982: 1149] mentions the word to mean a distinguished person,

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master, lord, often but by no means exclusively ofreligious persons. (4) SeeSoewito[1975:41].

t `Siva-Buddhism (5) See article on in Java and Bali' by Ensink Jacob in Bechert [1978: 194].

(6) Sugriwa,IG.B.[2002:pp.33-53].

`Siwabucldha' `Siwa (7) Itake the word as a dwanda compound to mean and Buddha', which imply the meaning that Siwaism and Buddhism are two religions having each

own eharacteristics.

(8) In Pali tradition King PorusEda is known as Porisada, the king of Benares, while in Sut. K. he is known as the king of Ratnakanda. In Patli Jataka (Jat. 537) prince

Sutasoma is known to be the prin¢ e of Kuru, but in Sbet. K, he is known as the king of Hastina.

(9) Zoetmulder[1974:330].

`brahmawihara' `brahna-syllables'. (10) Santoso [1975: 173] explains the word as Concerning this point Kakawin Sutasoma does not explain these fbur brahmawiharas. However, after reading the whole text, there is a clear hirrt in the text that these fbur brahmaviharas (dwelling of Brahma) refers to loving kindness, compassion, feeling joy and equanimity.

`slayer (11) Ibid., p. I99: Santoso translated the wQrd fporusadu' as a ofrnen'. However, `rnen after comparing with the story of Sutasoma in Jzataka Pali, eater' is a better translation.

(12) Aoyama [1986: 3] states that the Sutasoma story in Sutasoma 1(bkewin is solely originated from Sittasoma JZitaha (No. 537). (13) See section XXXVI: 1-11 ofSutasoma Vbl. I [1993: 111-114]. (14) See Mahasutasoma Jtitaka, Jataka Pali 2 ofKuddhaka Nikaya. (15) I understand this term as an extension of Mahayana Buddhism wnh some

differences in the adaptation of esoteric practi¢ es, usually transmitted and initiated

by a spiritual teacher. VajrayEna Buddhism was transmitted to Java as early as the 8th century. Sutras important to Mahaydna are generally important to Vajrayana. For

example, Sutasoma section 41: 4 mentions Prajfiaparamitra as an important Ma[hiyana

text is also held important by Vajrayatia Buddhism.

`fA (16) For the explanation of inanggala, see Zoetmulder [1974: 1973]. He states manggnla is aaything aay )vout act orperson, which by its salortaTypower is able to ", success work that undertahen assure the ofthe isabout to be ...

`vcu'ra' `thunderbolt' (17) The terrn originally refers to ofIndra, a weapon used to pierce

any obstacles.

NII-Electronic Library Service Society for thetheStudy Study of Pali and Buddhist Culture

34 ,e-v\asth)zk\

(18) See Sutasoma Vbl. I. [1993: 2]. (19) Zoetmulder states that in the WijayaSraya PZgrojnNana is identified as guru (bhatara guru). See Zoetmulder I1974: 1973], (20) In Javanese literary works, is, (aclewata is understood as the god that the poet has

chosen as the object ofreverence and worship.

`vojra' (21) The terrn used here is in the sense of PbjrcEi'n-dna,

(22) Santoso [1975: 22].

(23) It is well known that when the Bodhisattva Gautama was bQrn in this world he was predicted to be either a Universal Monarch or a Buddha (i,e. see Cakkavattisihanada Sutta of the DighanikEya). (24) See Coedes (ed) translated by Susan Brown Cowing [1968: 234236]. (25) Further see Pigeaud, T. G. Th [1960:88-102]. (26) CfL Santoso [1975: 88].

`bean (27) See section 92:2 of Sutasoma Vbl. I [1993: 126]: lan wrtuh ing paramatatwa Efiiwatatwamargga , . . yan tain wruh ingparamatatwa .Jinatatwa." (28) Sutasoma Vbl, I [1993: 66].

Bibliography

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"fo1. Sutasoma I and II of Mpu Tantular, Denpasar: Dinas Pendicfikan Propensi Baii

(Ministry ofEducation, Balinese Province), 1993.

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Aoyama, Tbru

:`The 1986 Adaptation and Structural Transfbrmation in Old Javanese Literature of

Sutasoma, an Indian Buddhist Story" in 7bnan .ljia Kenkyu (Southeast Asian Studies), Vbl. 24, No. 1, Kyoto: Kyoto University Press (in Japanese). Bechert Heinz (ed.)

1978 Buddhism in (leylon and Studies on Religious SIyncreticism in Budtthist

Cbuntries, G6ttingen: Candenhoeck & Ruprecht. Coedes, G. (ed) 1968 T7ie indianized States ofSbutheczst Asia, K:uala Lumpur: University of Malaya Press.

Hazra, Kanai Lal

1986 Bucidhist Annals and Chronicles ofSbuth-East Asia, New Delhi: Munshiram

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Manoharlal Publishers Pvt. Ltd.

Pigeaud, T. G. Th

1960 lava in the l4th ClentuFy A Strucly in ([]2tltural.Uisto, li 77)e Arbgarakertagama tv,

Rakewi Prapanca ofMcu'opahi4 1365 A.D., The Hague: Martinus NijhofC Santoso, Soewito (ed.)

1978 Sleitasoma, New Delhi: the International Academy ofIndian Culture.

Sugriwa, I G. B. 2002 Ciwa-Budttha Pty'a di ltzdonesia (Siva Buddha Worship in Indonesia), Denpasar: Yasasan Dharrna Sastra (in Indenesian Language).

:larling Nicholas

1992 711ie Cbmbricige Mstbry qleSbutheastAsia, loL IPart One.' From Early times

to c. 1500, Cambridge: Cambridge University Press.

Zoetmulder, R J.

1974 Kblanguan, A Survay of Old .lbvanese Literatune: The Hague: Martinus Nijhoff

'S-Gravenhage: 1982 Old Javanese-English Dietionafp, Part I and ]UL Martinus Nljhoff

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