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The Meeting of Acharya Dipamkara Shrijnana and Acharya Dharmakirti in Suvarnadvipa

In his biography, Acharya Dipamkara Shrijnana wrote about his journey to Suvarnadvipa and his meeting with Acharya Dharmakirti which took place in 1013 CE.

In 1012, Dipamkara, in the company of some merchants, (from India) embarked for Suvarnadvipa in a large vessel. The voyage was long and tedious, extending over several months, during which the travellers were overtaken by terrible storms At this time Suvarnadvipa was the headquarters of Buddhism in the East, and its High Priest (Acharya Dharmakirti) was considered the greatest scholar of his age…” [Alaka Chattopadhyaya (1999): Atisa and Tibet].

“… Immediately after crossing the great ocean, I (Dipamkara) went to the site of Golden Reliquary (Caitya or Stupa) of Sukhagati … and met six meditator monks disciples of teacher Suvarnadvipi (Dharmakirti) … The caitya was surrounded by the forests of Suvarnadvipa in the north, to the south of the beautiful lotuses, by thick bamboo forest in the west and by the swamp in the east …”

“There we lived with them for fourteen days. Thereupon, the monks went to the noble teacher Suvarnadvipi and pleaded…” Then they went to meet him … From far away, we could see them standing in line to receive us … so spaced that they were neither too close nor too far from one another, they walked in line like a colourful rainbow to the place where Guru Suvarnadvipi dwelt … I prostrated myself at his feet … then the residents and visitors together went to the courtyard of the monastic community where an elder monk was in the midst of teaching a group of monk … He (guru Suvarnadvipi) thus perfectly conferred  this teaching (fifteen sessions of the Abhisamaya-alamkara) upon me. Following this, I set up residence in the palace of silver parasols and spent my time pursuing study, reflection and meditation.” [Thupten Jinpa (2006): Mind Training – The Great Collection].

Other Monastic Universities in India

1. Odantapura

“Nalanda was an old establishment – functioning over two centuries as a Mahavihara –when Gopala, founder of the Pala dynasty, built the new city of Odantapura in Magadha, the thought was perhaps in his mind that it should grow to be a centre of Buddhist learning like Nalanda of the Guptas. So he founded a Mahavihara here within walking distance of Nalanda – only six miles off … Its complete layout and structure, it must have been in existence, newly-built, some time in the earlier half of the eighth century.  The first Tibetan Buddhist monastery at Sam-Yas in Tibet was built on its model in 749 CE”.

“If the Sam-Yas Monastery was really built on its model, some idea may be inferred of the grand and elaborate architectural plan of the original from its Tibetan replica”.

“The Sam-Yas Monastery itself fell into ruins centuries ago, but even in 1874 when Pandit Nain Singh, one of Waddell’s collaborators in his explorations in Tibet, resided for some time in the ruins, parts of the original buildings still remained. His description of the remains is retold by Waddell:

Nalanda Copperplate

The Nalanda Copperplate was issued by a king of Bengal named Devapaladeva in 860 CE. Written in Devanagari and proto-Bengali, the script constitutes a request from a king of Suvarnadvipa named Balaputradeva to build a monastery in Nalanda, where king Devapaladeva offered five villages to maintain the monastery and support the students.


The quotations of Nalanda Copperplate are as follows:

“… We being requested by the illustrious Maharaja Balaputradeva, the king of Suvarnadvipa through a messenger I have caused to be built a monastery at Nalanda granted by this edict toward the income for the blessed Lord Buddha, the abode of all the leading virtues like the prajnaparamita, for the offerings, shelter, garments, alms, beds, the requisites of the sick like medicines, etc., of the assembly of the venerable bhiksus of the four quarters (comprising) the bodhisattvas well versed in the Tantras, and the eight great holy personages (aryapudgalas) for writing the dharma-ratna of Buddhist texts and for the up-keep and repair of the monastery when damaged …”