Many people suspect that the initial entry of Buddhism into Indonesia is on arrival Aji Saka to Java in the early first century. This allegation originated from etymological against Aji Saka itself, as well as matters related to it. The word 'Aji' in Kawi language could mean the science that has to do with the scriptures, whereas the 'Saka' is interpreted as word Sakya transformed. Thus Aji Saka words may be interpreted as the title of king Tritustha expert about scriptures Sakya, in this case the experts about the Buddha Dhamma, besides considered as the person responsible for the manufacture of Java script. If this is true, dates Saka beginning expressed as 'Nir Wuk Without Jalu' (Nir means zero (0), Wuk means not so (0), Without the means 0 and Jalu equal to 1) which also is intended to capture the first landing he in Jepara.
The source of our knowledge of Buddhism was taken from the inscription and news from abroad, namely from China to Indonesia. Inscription comes from the fifth to the seventh century is not too much information. The inscription comes from Kalimantan, Sumatra and Java. From the inscription we only know that at that time there were kings who have a name that smells of India, as Mulawarman in Kutei and Purnawarman in western Java.But that does not mean that the king came from India. The most likely is the kings are indigenous Indonesian who has entered religion that comes from India. Furthermore, these inscriptions show that the religion is Hinduism. but from the discovery of statues of Buddha, it can be concluded that Buddhism also already exists, although the number is still small.
The oldest information about the existence of Buddhism in Java and Sumatra obtained from China rover named Fah-Hien, who on his return from Ceylon to China in 414 was forced to land in the country named Ye-Po-Ti because the ship is damaged. Now it is not very clear whether Ye-Po-Ti was Java or Sumatra. Some experts say that Ye-Po-Ti is a Java (Javadvipa). Fah-Hien said there were Buddhists in Ye-Po-Ti, although only slightly.
Even so presumably after the fifth century, the situation changed.
It was not until three hundred years later, at the end of the seventh century, the Chinese monk I-Tsing complete record with Buddhism and its application in India and Malay. Its main interest is the 'home of Buddhism' northern India where I-Tsing lived and studied there for more than ten years. From the notes it can be said that Buddhism in India and Sumatra have much in common, which I-Tsing also found differences between Buddhism in China and in India.
I-Tsing spends his time living alone as a monk in India and Sumatra. The whole book is a complete record of the life of a monk. He lived in India entirely under the rules vinnaya.
When compared Fah-Hien record year with a record 414 I-Tsing, it can be concluded that Buddhism in Java and Sumatra have built very quickly. I-Tsing job besides writing notes as noted above, he also wrote a book about the journey of a famous religious teacher who went to the country to the west (Sriwijaya?). She told him to record it, the life of a monk who basically almost the same as in India. In his book The monk said that the original Java and Sumatra is a very good Sanskrit scholar. One is Jnanabhadra which is the original Javanese living in Sumatra and act as teachers for the Chinese monk and helped translate into Chinese silk. The language used by the Buddhist monk is the Sanskrit language. Pali language is not used. However this should not be used as a benchmark that Buddhism evolved here is Mahayana. I-Tsing describes in his book
Buddhism was embraced throughout this country and most of the system adopted is Hinayana, except in Indonesia where there is little that adopt Mahayana
Already widely known that speaking Sanskrit Buddhist literature does not merely mean Mahayana.
This is the form of Buddhism that reached the islands in the southern ocean. I-Tsing said on the islands in the southern ocean, Mulasarvastivadanikayo almost universally in adaptation. I-Tsing apparently did not make the difference between adherents of Hinayana and Mahayana. He said:
Those who worship Bodhisattva and read Mahayana sutra called Mahayana followers.While that is not called Hinayana adherents. Both of these systems in accordance with the teachings of Dhamma. Can we say which one is correct? Both teach virtue and lead us to Nirvana. Both lead to the destruction of lust and rescue all living beings. We should not question this distinction. casts doubt that will actually create confusion.
Of his works can be said that I-Tsing not too deep to wrestle in Buddhist philosophical issues, but is only interested in the life of a monk and the tasks performed by them. In other words, he gives all his time to learn vinnaya and life of the monk.
As stated above, in Sumatra and Java more developed Hinayana. I-Tsing relates that in Malay, in the midst of the east coast of Sumatra some are embraced Mahayana. From other sources explained that prior to the arrival of I-Tsing, has come Dharmapala Buddhist monk from India, Indonesia and spread to the Mahayana. The beginning of the 20th century, two inscriptions found near Palembang patterned Mahayana. Other inscriptions were made in 775, was found in Viengsa, Malay peninsula suggested that one of the kings of the Srivijaya dynasty descendants - which is not only ruled in southern Sumatra, but also the southern part of the Malay peninsula - ordered the construction of three stupas. The third is dedicated to the Buddhist stupa, Bodhisattva Avalokitesvara and Vajrapani. And elsewhere found a gold plate inscribed with some name Dyani Buddha; which is clearly a Mahayana.
From the news I-Tsing it then we can conclude that at that time became the center of the Buddhist Srivijaya. There are a college Buddha is not inferior to the existing universities at Nalanda India. There are more than 1000 monks teachings and ceremonial procedure similar to the one in India. Unless followers Hinayana, at Sriwijaya also a follower of Mahayana. In fact there Mahayana teachers who teach there. From this story is obvious that Srivijaya center of Mahayana Buddhism, which is open to new ideas and are also happy to conduct scientific work. Therefore, the Chinese traveler who wants to study in India definitely stopped at Sriwijaya to hold preparation. It was also done by the I-Tsing own.
Presumably then Mahayanalah growing and influential. This is evident from some of the inscriptions obtained around Palembang mentioning that daputa Hyang - perhaps the prime minister - tried to seek the blessing and supernatural powers in order to reinforce the kingdom of Srivijaya, so that every creature may enjoy it. From the expression used, it can be concluded that this ceremony is an ancient Indonesian ritual in accordance with the teachings of Mahayana. News of another obvious that Mahayanalah ruling at that time. In fact, not only that, perhaps tantric influence, the influence of Buddhism in India since the mid-seventh century, also contained in Sriwijaya. It is derived from the description that one of the levels to get the highest wisdom is wajrasarira, steel body (diamond) which is reminiscent of the teachings wajrayana.
All this shows that in the early stages there is still a close relationship between Indonesia and India. This relationship seems increasingly abate.
