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Buddhism in Bali
Venerable S.
Dhammika
Much attention
has been given to how far west Buddhism extended in ancient times. The most
westerly Buddhist monument that can be is the foundations of a large stupa
in the south east corner of the ancient citadel of Khiva in Turkmenistan.
Small communities of Buddhists may have existed beyond this but if they did
they would have been insignificant, isolated and exceptional. We can say
therefor that the outer edge of Buddhism in the west was what is now
eastern Iran. But how far to the east did Buddhism spread its gentle and
civilizing influence? To the outer islands of Indonesia, to Australia or
perhaps beyond? In the 1920's a superb bronze bust of the Buddha was found
on Sulawesi, one of the larger islands that make up Indonesia. This is the
eastern most point that any Buddhist antiquity has ever been found. There
is, though, no evidence of an enduring Buddhist presence either on Sulawesi
or beyond it; no ruined temples or monasteries, no inscriptions or
references to it in the historical records. However, only a few hundred
miles south west of Sulawesi is the small island of Bali where
archeological, epigraphically and literary evidence shows that Buddhism
existed along side Hinduism for about seven hundred years.
Indian merchants
first arrived in Bali in about 200 BCE and it was probably these people who
introduced Buddhism and Hinduism. A Balinese work of uncertain date called
the Nagarakrtagama by the Buddhist monk lists all the Buddhist temples in
Bali, twenty six altogether, and mentions that in 1275 King Kretanagara
underwent a Tantric Buddhist initiation to protect his kingdom from an
expected invasion by Kublai Khan. The island's history is scant until 1343
when it was conquered by and absorbed into the Majapahit Empire of
Java-Sumatra. Hinduism and Buddhism both received state patronage although
the type of Buddhism that prevailed gradually became indistinguishable from
Hinduism. A Javanese Buddhist work from about the 12th century contains
this telling verse. "The one substance is called two, that is, the
Buddha and Siva. They say they are different but how can they be divided?
Despite differences there is oneness". Clearly at the time these words
were being composed some Buddhists were struggling to maintain the
uniqueness of the Dhamma while others were stressing its similarity with
Hinduism. Eventually in both Java and Bali the integrators prevailed.
Incidentally, the phrase "Despite differences there is oneness" (
Bhineka tunggal ika ) has been taken as the motto for the Republic of
Indonesia. With the collapse of Mahapahit in 1515 and the ascendancy of
Islam, Java's old intellectual and religious elite, including the last
surviving Buddhist monks and scholars sought refuge in Bali.
In January 2004 I fulfilled a long-standing wish to visit the island that
Nehru eulogized as "The Morning of the World". I planned to visit
all the sights that other tourists like to see but my main intention was to
search out the traces of Buddhism and find out something about Bali's small
Buddhist community. My first stop was the Bali Museum in Dempasar, the
capital of the island. The older part of the museum was built in 1910 in
the style of a royal palace and gives some idea of the artistic
sophistication of the traditional Balinese culture. The exhibits on display
in the museum reinforce the impression that the Balinese have an unusually
highly developed aesthetic scene. The paintings, masks, pottery, wood
calving and fabrics are superlative. In one room is a modest collection of
Buddhist antiquities. These consist of clay votive stupas found at Pedgeng
dating from about the 9th century and seals with the well-known
Dhammapariaya on them. There is also a small collection of bronze images of
the Buddha and various bodhisattvas. The captions on these exhibits gave
little information about them and so I made an appointment to see the
curator. He was able to give details about publications containing some
details about the history of Buddhism in Bali but told me that no
comprehensive account of it has ever been written.
Next I headed for Goa Gajah near Ubud where I had read there were some
traces of Buddhism. Goa Gajah was a sacred spring in ancient times and
locals still come to bathe in its two pools. Water pours into the pools
from pots held by beautifully calved figures of apsaras. Beyond the spring
is a deep mossy and fern filled canyon with huge boulders strewn around it.
The rocks on the side of the canyon have half finished Buddha statues,
architectural forms and other things calved out of them.
One bolder has
what was quite clearly meant to be the pinnacle of a stupa calved out of
it, again unfinished. There are also several artificial caves cut out of
the cliffs one of which have three small stupas in front of it. The several
inscriptions found at Goa Gajah show that both Hindu and Buddhist ascetics
once lived here. My next stop was Besakih Bali's largest and most sacred
temple , which is situated on the lowest slopes of the spectacular Gunung
Agung volcano. As the bus wound its way gradually upward the air became
cooler and the landscape began to remind me of the country around Kandy,
lush and green and filled with flowers. The top of Gunung Agung was hidden
by cloud. Before the 10th century Besakih had been a Buddhist temple but
just as Buddhism gradually declined and was absorbed into Hinduism so
Besakih gradually became a Hindu temple. The temple itself is laid out in a
series of terraces and extends for about a mile up the side of the volcano.
I looked for signs of Buddhism, old statues or familiar motifs but could
find nothing. Volcanic eruptions have destroyed or damaged Besakih several
times throughout its history. Perhaps excavations in the thick black ash on
which the present temple now stands would yield evidence of its Buddhist
predecessor.
My last stop was
the eastern town of Klungkung which had been capital of a small kingdom
during the 16th and 17th centuries. In the center of the town is Taman Gili
(The Island Garden) the only surviving part of the old royal palace which
was built in 1710. The ceiling of several pavilions in the garden are
covered in paintings of the highest quality. Most of these depict incidents
from the Tantrikatha, a Balinese version of the Thousand and One Nights,
and the Hindu epic the Mahabhatara. But there is also some twenty panels
illustrating the life and adventures of a legendary Buddhist character
named Satusoma. Unfortunately, try as I might, I was unable to find out
anything about Satusoma before going to Bali and so could not make sense of
any of the paintings. Being part of the old Netherlands East Indies much of
the historical research on Bali is in Dutch and not accessible to an
English speaker like myself. However, the paintings depicting Satusoma's
deeds are full of action and drama and the legends about him are probably
very interesting (see above). I have made a point to find out more about
him. Although my main intention in visiting Bali was to seek out traces of
Buddhism I was very interested in seeing the many beautiful Hindu temples
also. When I was at the Puseh Pura Desa Temple at Batubulan I chanced to
see a line of images which included an elegantly calved one of the Buddha
Later in the temple at Pura Ulunsiwa I saw another statue of the Buddha
still being worshiped. Hinduism first integrated Buddhism into itself and
then erased its identity leaving only there two sad reminders.
The last census
in 1989 showed that there were 13,274 Buddhists in Bali, nearly all of them
either ethnic Chinese or people from other parts of Indonesia. There are
two Buddhist temples, one in Singharaj in the north of the island built by
the Thai and Indonesian governments in 1971 and another in Dempasar. I
visited both these establishments and was sad to see that the monks in them
did little more than conduct rituals and do blessings for the people who
came. I was invited to the homes of several Buddhists and was treated with
the greatest respect but it was very clear that my hosts knew little about
the Dhamma. They all acknowledged their ignorance and seemed to have a
genuine desire to know more but as they all said, there was no one to teach
them. On a more positive note, I met a devote Javanese lady now living in
Dempasar who has been very active in publishing books on Buddhism for free
distribution. But Hinduism on Bali is surprisingly vigorous and still
claims the allegiance of almost everyone, young and old. It seems unlikely
that the teachings of the Buddha will prove attractive to the Balinese for
a long time in the future.
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