Shanker Thapa's Degradation Of Newar Buddhist Scholarship By Dr. Shanker Thapa

Degradation of Scholarship: End of the Glorious Tradition

Dr. Shanker Thapa Historical evidence suggests that the tradition of studying Buddhist text was already in existent before the 7th century A.D. in Nepal. The popularity of Buddhabhadra, a prominent Nepalese scholar attests the fact. The prevailing documentary evidence suggests that some Nepalese of Lichhavi origin went to Tibet and were initiated as Buddhist monks. Some of them became prominent scholars of Tibetan Buddhism. The growing aspects of scholarship helped to develop the tradition of writing Buddhist texts and copying Buddhist Mss. The development of Nepalese Buddhist scholarship marked steady growth since 7th century onwards. The 300 years period from 11th to 14th centuries has been considered as the golden period of Buddhist scholasticism in Nepal. The history of Nepal's religious and cultural ties with Tibet also attests it. The Tibetan Annals particularly the Blue Annals (Debther Snong po) deals with activities of many eminent Nepalese Buddhist scholars in Tibet as well as in Nepal including the visits of famous Tibetan scholarly monks for the purpose of Buddhist learning in Nepal. After 14th Century, Buddhist history of Nepal marked various changes. The changes as such were not friendly to the development of Buddhism itself. Originally, Nepalese Vajrayana tradition preferred celibate monkshood. After the conferring upon the Prabajyasambara initiation, the incumbent used to live in Vihara as Bhikshus. During such a sacred life, the monks fully devoted themselves in the study and practice of Buddhist doctrines as well as tantras of various kinds. They completely lived the life of celibate monks and practiced chastity. The historical sources suggest that Vajrayana tradition of Nepal had celibate monks until 13th century. Then after, the Sangha was transformed into a caste community in which a member is admitted in the Buddhist Sangha only by the virtue of one's birth. The communities grew out of the previous monastic orders have retained the designation of the Sangha.1 Thus, the tradition of 1

Heinz Bechert and Jens-Uwe Hartman, 'Observations on the Reform of Buddhism in Nepal', Journal of Nepal Research Center, Vol. VIII, 1988, pp. 1-30.

To be quoted as: Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 3645.

celibate monasticism squeezed into one to four days ritual practice. During this time, an incumbent was given the initiation of prabajjyasambhara. But within four days a ritual of giving up the life of a monk is observed. Until now, the practice of celibate monasticism has completely died out. There remained only one to four days monastic practice which is known as Barechhoegu in Newar Buddhism.2 The Newar Buddhists in the Kathmandu valley and other parts of the country practice monasticism only for one to four days as part of the ritual. The Vajrayana tradition of the Newars of Nepal has many weaknesses. One of the major weaknesses is the lack of a living doctrinal tradition. The Buddhists, mainly the Vajracharyas are the ritual specialists. Therefore, they are found to be well versed in necessary ritual texts to perform rituals. But most of them do not hold knowledge in Buddhist teachings, philosophy and the tantras. Therefore, they are not in the position of explaining even the basic tenets of philosophical terminology of Buddhism. They are neither in the position to explain the meaning of ritual texts and the rituals itself. 3 The western scholars have evaluated overall situation and concluded that traditional Newar Buddhism has worked itself into a spiritual crisis.4 Until 14th century, Newar Buddhism greatly influenced Tibetan Buddhism. But later on, the situation turned upside down. As a matter of fact, Newar Buddhists started to be influenced by the Tibetan Buddhists and their tradition.5 For Newars who do not possess a certain level of theoretical knowledge concerning Buddhist doctrine, it is impossible for them to recognize essentially familiar concepts of the doctrine in a Tibetan guise.6 Since the Sangha transformed into a caste community, ritual performances are even discriminatory against the Shakyas of the same Sangha. The Shakyas are not authorized to get Acharyabhiseka (Acharya initiation).Consequently, traditional Newar Buddhism has worked itself in a spiritual crisis.7 Their rituals and ritual texts are made very secret outside their community. The secrecy maintained throughout centuries

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For details on Barechhoegu see: IKB Bechart, f. n. no. 47, p. 4. Ibid. Min Bahadur Shakya, A Short History of Buddhism in Nepal, Lalitpur: YMBA, 1984, pp. 23-32. Bechart, f. n. no. 47, p. 5. Ibid, p. 4. 2

To be quoted as: Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 3645.

created several drawbacks. Especially on matters of tantra, the Newar Buddhists became very secret and ethno-centric. But the tantra including Kalchakra and Hevajra has already become open in Tibetan Buddhism. They have published tantra texts for the outer world. Since the tantra texts and their commentaries are made public in one way or another, the secrecy maintained by the Newar Buddhists has no meaning at all. It rather reproduced negative impact on the entire scholastic tradition. The traditional Newar Buddhist practice has completely ceased the tradition of studying doctrines and tantras. Consequently, they could not maintain the scholarly tradition in later centuries. The ritual transformation of Newar Buddhism had unfavourable impact on doctrinal and philosophical matters of Buddhism. Furthermore, it also affected the Buddhist scholastic tradition which pushed it to the complete cessation. The degradation of scholarship is in no way desirable in the history of Buddhism of Nepal as well as that of Tibet. Once Nepal has became the center of higher Buddhist learning. The Tibetan Buddhists always desired to go to Nepal both for pilgrimage and study Buddhism under a reputed Nepalese Vajracharya Guru. When the tradition itself marked downward trend, they were very much displeased with the laziness of the Newar Buddhists. The Tibetan enthusiasts were very much discouraged and displeased with the growing ignorance on Buddhism. As a matter of fact, Tibetan historical sources labeled the charge of Bodo or dull against the Nepalese Buddhists. The Blue Annals (Debther- Ngon-po) has also mentioned about it. While describing the moment of cremation of Dharmasvamin Mahapandita Vanaratna following situation of status of Nepalese Buddhists was also described - 8 … when people were conveying his remains for cremation at the Ramdo-li burial ground situated near the Svayambhu caitya, the whole of the country of Nepal was enveloped by a great light, the prints of the flames of the funeral pyre became entwined with rainbows and hose towards the limitless sky, and numberless great miracles were observed. Even the dull Nepalese were filled with an undifferentiated faith and seemed to share in the highest form of emancipation.

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Roerich, f. n. no. 3, p. 804. 3

To be quoted as: Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 3645.

Here the word bodo (dull Nepalese) indicates to the degraded scholastic tradition of Nepal. The term as such further indicates that Nepalese people no more emphasized on the study Buddhism and develop Buddhist expertise. This event is dated 1468 A. D. Thus, until 15th century, the glorious tradition of Nepal's Buddhist scholarship has already died out. As mentioned earlier, the changes in the monastic practice had direct impact on Buddhist scholarship. Atisa Dipamkara wrote a text entitled Bodhipathapradipa in which he suggested that celibate monks might not practice the higher form of tantra. The practice of Guhyabhisekha and Prajnabhiseka violate celibate vows of a practitioner. It leads him to the Vajra hell. Bodhipathaparadipa of Atiasa Dipamkara discusses accordingly - 9 A Brahmacarin cannot receive guhyajnana abhisekha for it is strongly prohibited in the Adi Buddha Mahatantra, (verse 63). For a brahmacari (celibate monk) who receives this initiation means the violation of prohibitions and hence a fall from the tapas sambara. Such a person would suffer from the great sin (mahapataka) and certainly falls among the low born. He would never attain perfection (Siddi). 10 This text of Atisa had profound impact on Newar Buddhist monasticism. However, it is also written in the book that one can obtain the initiation with the permission of the teacher for which he should first realize Sunyata. It gradually motivated the Buddhist practitioners to introduce changes in the existing monastic practice. In the end, it has affected Buddhist scholarship of Nepal as well. Gradually, the practical emphasis affected studying the theoretical aspect of Buddhist doctrine. During 300 years time span from 11th to 14th centuries, some prominent Nepalese scholars contributed in the tradition of Buddhist learning. Some Nepalese scholars studied Buddhism under Siddha Naropa and other great Buddhist scholars of India.11 Many Tibetan scholars were also studied under him. The Nepalese disciples of 9

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Alka Chattopadhyaya, Atisa and Tibet, New Delhi: Motilal Banarsi Dass, 1981, p. 535. verse 64/65 of Bodhipathapradipa. Roerich, f.n.no.3, pp. 757-758. 4

To be quoted as: Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 3645.

Naropa and other scholars failed to institutionalize the learning tradition and establish the lineage. They did not perfectly hand over the knowledge to other Nepalese disciples. The historical descriptions show that Nepalese scholars of eminence were interested to teach only to Tibetan disciples in Nepal or visit Tibet to teach them. In fact, it was more profitable for them to teach Tibetans because they paid to the Guru in gold coins. In fact, the Tibetans paid large amount of golden srans as fees of learning. The Tibetan disciples were really the great enthusiasts of Buddhist learning. At the same time, it was beneficial for the Nepalese Gurus to teach the Tibetans rather than the Nepalese disciples. On the other hand, the Tibetan disciples of Indian Siddhas established the lineage of the Guru in Tibet and institutionalized the tradition of imparting knowledge they obtained from their Guru. The Nepalese scholars did not maintain the lineage at all. As a matter of fact, they could not impart much of their knowledge to the local disciples. It was the major drawback of the Nepalese scholars. This kind of thinking is persistent even in modern times. Although Vajrayana of Nepal and Tibet are identical, Nepal had no tradition of celibate monasticism. It is mandatory for all Tibetan novices to undertake courses of Buddhism at the monastery school while they join the particular monastery as a novice. They study and obtain the degree as high as Geshe (dGelugs-pa sect). This kind of system is not yet introduced in Nepal. The study of Buddhism is no more a matter of prime importance among the Newar Buddhists in the present century. It has become an ethnocentric religion. No formal education of Buddhism is conducted in Vajrayana Viharas of Nepal. It has direct impact on the present state of Buddhist scholarship of Nepal. The other important factor is that Sanskrit education is not so popular among the Buddhist families. In such a case, the number of persons to read Sanskrit Mss. has drastically been reduced. The expression of Prof. Cecil Bendall is very important in the context of degradation of Buddhist scholarship in Nepal. Bendall himself was the Professor of Sanskrit at the British Museum as well as Cambridge University in England. Once he visited Svayambhu Stupa and met a senior Vajracharya there who belonged to the local Sangha. He had expected the Vajracharya to possess thorough knowledge of Sanskrit.

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To be quoted as: Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 3645.

But he was completely disappointed when the Vajracharya could not respond a very simple question in Sanskrit which Bendall posed to him. Then he thought if the Vajracharya could read and understand Buddhist texts, it could have maintained the tradition in tact.12 The decline of religion and learning in the country for last six hundred years has caused many ancient works to be forgotten and unused.13 All these events and situation further attest the degraded situation of Buddhist scholarship of Nepal. However, after the 14th century, a sporadic situation of Buddhist scholarship was existent in Nepal. Very few scholars were noted in later years. Since the last century, western scholars trained in Sanskrit, anthropology, Tibetan studies, Buddhism etc. paid attention to study different branches of Buddhist studies. But within Nepal, no significant attempt has been made to revive or develop the old tradition of scholarship. The Buddhist Newars, however translated and published Buddhist classical texts. The so-called Newar scholars of last century including Ratna Bahadur Vajracharya, Nisthananda Vajracharya, Min Bahadur Shakya, Dibya Vajra Vajracharya, Badri Ratna Vajracharya, Gajraj Vajracharya, Hemraj Shakya, Herakazi Vajracharya, and others contributed in the translation and publication of Buddhist Sanskrit texts in vernacular Newari. However, it does not have any far reaching consequences on revival of Nepal's Buddhist scholarship. Similarly, institutional organizations such as the Nagarjuna Institute of Exact Methods and Lotus Research Center also worked in this regard. There are many other similar organizations established so far. However, in general the standard of works done so far is rather questionable. All the attempts are not adequate to develop Buddhist expertise so that one can compare it to the precious medieval tradition. ***

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Cecil Bendall, A Journey of Literary and Archaeological Research in Nepal and Northern India During the Winter of 1884-85, New Delhi: Asian Educational Service, 1991, p. 5. Cecil Bendall, Catalogue of the Buddhist Manuscripts, Cambridge: University Press, 1983, p. XVII. 6