The creed here depicted in stone seems to be a form of Mahayanism. Śâkyamuni is abundantly honoured but there is no representation of his death. This may be because the Lalita Vistara treats only of his early career, but still the omission is noteworthy. In spite of the importance of Śâkyamuni, a considerable if mysterious part is played by the five superhuman Buddhas, and several Bodhisattvas, especially Maitreya, Avalokita and Manjuśrî. In the celestial scenes we find numerous Bodhisattvas both male and female, yet the figures are hardly Tantric and there is no sign that any of the personages are Brahmanic deities.
Yet the region was not wholly Buddhist. Not far from Boroboedoer and apparently of about the same age is the Sivaite temple of Banon, and the great temple group of Prambanam is close to Kalasan and to the other Buddhist shrines mentioned above. It consists of eight temples of which four are dedicated to Brahmâ, Śiva, Vishṇu and Nandi respectively, the purpose of the others being uncertain. The largest and most decorated is that dedicated to Śiva, containing four shrines in which are images of the god as Mahâdeva and as Guru, of Ganeśa and of Durgâ. The balustrade is ornamented with a series of reliefs illustrating the Ramayana. These temples, which appear to be entirely Brahmanic, approach in style the architecture of eastern Java and probably date from the tenth century, that is about a century later than the Buddhist monuments. But there is no tradition or other evidence of a religious revolution.
The temples on the Dieng plateau are also purely Brahmanic and probably older, for though we have no record of their foundation, an inscribed stone dated 800 A.D. has been found in this district. The plateau which is 6500 feet high was approached by paved roads or flights of stairs on one of which about 4000 steps still remain. Originally there seem to have been about 40 buildings on the plateau but of these only eight now exist besides several stone foundations which supported wooden structures. The place may have been a temple city analogous to Girnar or Śatrunjaya, but it appears to have been deserted in the thirteenth century, perhaps in consequence of volcanic activity. The Dieng temples are named after the heroes of the Mahabharata (Tjandi Ardjuno, Tjandi Bimo, etc.), but these appear to be late designations. They are rectangular towerlike shrines with porches and a single cellule within. Figures of Brahma, Śiva and Vishṇu have been discovered, as well as spouts to carry off the libation water.
Before leaving mid Java I should perhaps mention the relatively modern (1435-1440 A.D.) temples of Suku. I have not seen these buildings, but they are said to be coarse in execution and to indicate that they were used by a debased sect of Vishṇuites. Their interest lies in the extraordinary resemblance which they bear to the temples of Mexico and Yucatan, a resemblance "which no one can fail to observe, though no one has yet suggested any hypothesis to account for it[413]."
The best known and probably the most important monuments of eastern Java are Panataran, Tjandi Djago and Tjandi Singasari[414].
The first is considered to date from about 1150 A.D. It is practically a three-storied pyramid with a flat top. The sides of the lowest storey are ornamented with a series of reliefs illustrating portions of the Ramayana, local legends and perhaps the exploits of Krishna, but this last point is doubtful[415]. This temple seems to indicate the same stage of belief as Prambanam. It shows no trace of Buddhism and though Śiva was probably the principal deity, the scenes represented in its sculptures are chiefly Vishṇuite.
Tjandi Djago is in the province of Pasoeroean. According to the Pararaton and the Nâgarakrĕtâgama[416], Vishṇuvardhana, king of Toemapĕl, was buried there. As he died in 1272 or 1273 A.D. and the temple was already in existence, we may infer that it dates from at least 1250. He was represented there in the form of Sugata (that is the Buddha) and at Waleri in the form of Śiva. Here we have the custom known also in Champa and Camboja of a deceased king being represented by a statue with his own features but the attributes of his tutelary deity. It is strange that a king named after Vishṇu should be portrayed in the guise of Śiva and Buddha. But in spite of this impartiality, the cult practised at Tjandi Djago seems to have been not a mixture but Buddhism of a late Mahayanist type. It was doubtless held that Buddhas and Bodhisattvas are identical with Brahmanic deities, but the fairly numerous pantheon discovered in or near the ruins consists of superhuman Buddhas and Bodhisattvas with their spouses[417].
In form Tjandi Djago has somewhat the appearance of a three-storied pyramid but the steps leading up to the top platform are at one end only and the shrine instead of standing in the centre of the platform is at the end opposite to the stairs. The figures in the reliefs are curiously square and clumsy and recall those of Central America.
Tjandi Singasari, also in the province of Pasoeroean, is of a different form. It is erected on a single low platform and consists of a plain rectangular building surmounted by five towers such as are also found in Cambojan temples. There is every reason to believe that it was erected in 1278 A.D. in the reign of Krĕtanâgara, the last king of Toemapĕl, and that it is the temple known as Śiva-buddhâlaya in which he was commemorated under the name of Śiva-buddha. An inscription found close by relates that in 1351 A.D. a shrine was erected on behalf of the royal family in memory of those who died with the king[418].
The Nâgarakrĕtagama represents this king as a devout Buddhist but his very title Śivabuddha shows how completely Sivaism and Buddhism were fused in his religion. The same work mentions a temple in which the lower storey was dedicated to Śiva and the upper to Akshobhya: it also leads us to suppose that the king was honoured as an incarnation of Akshobhya even during his life and was consecrated as a Jina under the name of Śrîjnânabajreśvara[419]. The Singasari temple is less ornamented with reliefs than the others described but has furnished numerous statues of excellent workmanship which illustrate the fusion of the Buddhist and Sivaite pantheons. On the one side we have Prajnâpâramitâ, Manjuśrî and Târâ, on the other Ganeśa, the Linga, Śiva in various forms (Guru, Nandîsvara, Mahâkâla, etc.), Durgâ and Brahmâ. Not only is the Sivaite element predominant but the Buddhist figures are concerned less with the veneration of the Buddha than with accessory mythology.