Papers presented at the International Buddhist Conference, March ...

of China political influence. Most of them would be affected by
major political dynamics which happened in China and India.
Samudragupta assault in Gangga Valley dan South India in 400
C.E., political expansion of Maharajas from Cola dynasty of
Thanjavur in 1100 C.E., gave result in the eastern side of Benggala
strait
In a clearer sense, what is happening in China would affected
Indian history. People of China would never at ease to see the
establishment of powerful countries in the southern sea and it was
worth to be considered that the golden-age of Fu-nan, Cambodia,
Java and Sumatra Kingdoms were equal with the degeneration
time of major dynasties in China.
In addition, Indian civilized countries were bonded with each other
geographically and economically, and for each revolution in one of
the countries would bring certain results for others as well: the
disintegration of Fu-Nan kingdom, the occurrence of Sriwijaya in
Sumatera, Anawratha government in Pagan or Suryavarman II in
Angkor, Thai Kingdom establishment in Sukhothai. All of those
significant events were related with the geographical position of
Sri Lanka as the anchor of South Asia who held great importance.
For example the attack to Sriwijaya by Cola kingdom was done
through Sri Lanka harbor.
The Cultural Flow: The Distinct and Profound
To what extent did Hindu-Buddhist civilization absorbed into the
lives of Indochina and Nusantara people? Historians agree that
under the Hindu-Buddhist civilization, people would still have
their indigenous characteristic. At least that what's N.J. Krom said
about Java. While Bali, according to W.F. Stutterheim, ”Hinduism
since the start until present day would always be the culture of
elites, but would never be the culture of the masses which are
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bounded with Nusantara animism and worship to ancestors .
Hinduism from the specific aspect of king worship as they were in
backside India are aristocratic religion by nature and never meant
for masses. This explain why it is very easy and fast for people to
accept Sri Lanka Buddhism and Islam to grow in the community,
right at the time India got shocked by the conquest of Mongol and
Islam attack. The cultural influence of India was so great to the
extent their heritages can't be underestimated; we can see the
heritages are ranging from letters, most of the vocabularies, dating
according to lunar and sun system, kosmogini myths which hardly
never change, main stories in the Mahabarata and Ramayana and
Purana scriptures, several art formula, administrative and
juridicition framework, the importance of social hierarchy which
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is inherited from the caste system .
People are tend to wonder that in the regions very close with China,
and have been engaged in trade and diplomatic relations for
centuries, the China cultural influence means almost nothing,
while in the Tongkin gulf and northern Vietnam the influence was
very strong. People are so impressed with the fundamental
differences in result which occurred in far eastern countries by the
Chinasisation and Indianisation.
The cause lay on the radical difference of colonialism methods
which were used by the Chinese and Indian. Chinese act by
conquest and seizure: soldiers conquer the country and their
official spread Chinese civilization. The entrance of Hindu-
Buddhist civilization in most of the time always done in peaceful
manner and never to be followed by any destruction, like for
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example Mongolian assault or America conquest by the Spanish .
The Natives were absolutely not being harmed or wiped out by the
conquerors, instead they acquire from the Hindu-Buddhist
civilization which were tapped and conformed, a framework in
which people themselves could assimilated and developed. In the
other hand, Chinese always ask “the southern barbarian”, for the
sake of their sovereignty, To be acknowledged through regular tax
payment. Therefore, as the result Of this distinct approach at that
time, Indianisation produced a profound impact comparable only
10
to that Helenism in Middle Sea region .
The Spread of Buddhism Civilization in Indochina and
Nusantara
The spread of Buddhism to Sri Lanka in the year of 300 B.C. was
due to the main role of King Asoka's son who brought along the
relic of Buddha Gotama. He was welcomed by King Devanampiya
Tissa (250-207 B.C.) who later on built Thuparama Dagoba for
honoring Buddha's relic. Since then, Sri Lanka Buddhism took a
great role in the development of Indianisation and the the spread of
Buddhism in South-East Asia.
Until now, archaeological remains and Chinese sources point out
that the spread of Hindu-Buddhist civilization in Nusantara is as
th
old as in Malay Peninsula. In the first period of 5 century,
according to Mulawarman inscription in Kalimantan and from
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Purnawarman in Java , which was described by Fa-Hien after
ninety days journey in the sea from Sri Lanka, and along with the
progression of diplomatic relation with China, an increase of
indianisation occurred which could be considered if not because
the spread of immigrant, at least it was due to the influence of
cultural aspects, which from the available clues were probably
originated from Eastern or Southern India. The later is considered
12
as the main influence but the role of Sri Lanka is not less
13
importance too .
A record about the increase of indianisation in Java in 423 C.E. was
describing the role of Monk from Kashmir, Gunavarman, a royal
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family originated . He came to Java from Sri Lanka, propagated
Hinayana Buddhism and became the prime actor in converting
King Vadhaka of the Java kingdom to Buddhism and consequently
his kingdom thus making Buddhism as the religion for the whole
kingdom. in other words, he convert Java itself to Buddhism into a
Buddhist state. One time, King Vadhaka strongly aspired to
become monk thus renounce his kingship. A predictable respond of
protest from his ministers and subjects made him halt the radical
decision yet with conditions which must be followed:
1. That the venerable Gunavarman should be respected and
obeyed throughout the length and breadth of his
kingdom;
2. That no living creatures should be killed throughout the
kingdom and this condition should be followed by all
the subjects in his kingdom;
3. That the wealth kept in the royal treasury should be
distributed in charity among the sick, the poor and the
destitute.
7
Stutterheim, 1929, p.7
8
Cœdès, 1964, 64-5
9
Stated by S.K Chatterji (1936, p.87-96) and K.A Nilakanta Sastri (1946, p.18)
10
Groslier, 1961
11
It was stated by Fa-Hien in 414 C.E., he landed in an island called Ya-Wa-di after
his boat struck by storm. In his records, in the land of Ya-Wa-di no Buddhist
followers could be found and there were only Brahmin priests
12
Stutterheim, 1929
13
Dupont, 1959a, p.631; 1959b, p.164-7; Casparis, 1961,p.241
14
Lal Hazra, 2007, p.844
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