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. 36-
45.

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

2
For details on Barechhoegu see: IKB
3
Bechart, f. n. no. 47, p. 4.
4
Ibid.
5
Min Bahadur Shakya, A Short History of Buddhism in Nepal, Lalitpur: YMBA, 1984, pp.
23-32.
6
Bechart, f. n. no. 47, p. 5.
7
Ibid, p. 4.

2
 To be quoted as:
Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 36-
45.

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 Ram-
do-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.

8
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. 36-
45.

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
Alka Chattopadhyaya, Atisa and Tibet, New Delhi: Motilal Banarsi Dass, 1981, p.
535.
10
verse 64/65 of Bodhipathapradipa.
11
Roerich, f.n.no.3, pp. 757-758.

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Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 36-
45.

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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Thapa, Shanker, 'Degradation of Buddhist Scholarship of Nepal, Samakälin Mätribhümé, 2 : 2, 2060 B.S., pp. 36-
45.

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.

***

12
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.
13
Cecil Bendall, Catalogue of the Buddhist Manuscripts, Cambridge: University
Press, 1983, p. XVII.