Characteristics of Buddhist Culture of Nepal Mandal
- Prof. Dr. Bajra Raj Shakya
(This is the English summary of the paper in Newari presented during the "Conference on the Buddhist Heritage of Nepal Mandal" in 1998.)
Buddhism of Nepal now known in the western world as Newar Buddhism distinct from Theravada Buddhism and Tibetan Buddhism is Nepalese Mahayana Buddhism with its sutra and tantra systems. Like Tibetan Buddhism, Chinese Buddhism, Sri Lankan Buddhism, Nepalese Buddhism developed into a unique culture with distinct characteristics adjusting in the local environment.
Buddhist culture of Nepal Mandala is the manifestation, a fully blossomed flower of Mahayana Buddhism with all the basic characteristics of a fully developed culture. It is developed in a definite geographical location and is shared by majority of the people inhabiting the territory. It has passed from generation to generation through the religious and social institutions which have been developed by the culture. It has its own healing system. All these aspects of the culture are integral part of Swayambhu. It has continued through different historical period adjusting through the changing environment. It has developed its own scripts, literature and education system. Now at the present moment it is facing difficulties for its survival.
Buddhist culture developed in Nepal Mandal as the Buddhist Vihars grew up in Kathmandu, Patan, Bhaktapur and other places of the valley. These vihars are quite distinct from other types of vihars. In each vihar there is a courtyard in the middle where stands a chaitya, the symbol of realization of ultimate truth. In front of the chaitya a statue of Shakyamuni Buddha or other Buddhas is usually seated on the throne placed in a pagoda styled temple. Behind the chaitya one can find Dharmadhatu Mandal. On the sides of the courtyard, there are statues of Avalokiteswara and other Boddhisatwas. On one side there is also a place in which tantric deities are seated and tantric pujas and meditation are performed. In each vihar there is a Buddhist community, comprising of household monks and lay Buddhists. Through the institution of Guthi the monks and lay Buddhists carry out all kinds of religious activities which take place daily, weekly and yearly. Buddhist culture in the Kathmandu valley developed mainly through these vihar institutions.
In the early period of the Buddhist culture of Kathmandu valley it was believed that the valley was a lake infested with snakes and wilderness. That lake was transformed into a beautiful place suitable for human settlement and for the development of Buddhist culture. The physical environment was turned into a spiritual environment by the Buddhas, Boddhisatvas, kings and lay people. Transformation of unfavorable environment into a wholesome environment is the characteristic of the Buddhist culture of Nepal Mandal.
The behavior of the people adopting Buddhist culture has manifested in a distinct way. The influence of the six paramitas of Mahayana Buddhism is visible in their action, speech and thinking. Qualities of observing Dana, Shila, Kshanti, Virya, Dhyana and Prajna are given preference in their value system. The greatest value is laid on the perfection of Prajna, the ultimate wisdom.
Nepal is famous for Buddhist art and architecture, paintings, scriptures, woodworks, metal works which reflect the Buddhist thoughts and way of life. Almost all the usable things contain some kind of art that reflects the Buddhist teachings.
Nepalese Buddhists are very fond of devotional songs and dances. They have developed different musical instruments. Religious feelings rather than other emotions are expressed through their songs and dances. Charya Geet is a famous music sung mainly by the Vajracharyas, the Buddhist priests.
Social institutions as a part of Buddhist culture have elaborate rules and regulations for human relationship specially for taking care of the people in the different periods of the life. In the society there are different categories of people. Some are Grihastha Bhikshu, the household monks. They are Shakyas and Vajracharyas. They are still regarded as household monks. Others are lay Buddhists. The monks and lay Buddhists together make the Buddhist community of the Nepal Mandal. Almost all the people of different castes come under the Buddhist community. Even the Hindus Newars observe the Buddhist culture, they visit the Buddhist monuments and festivals of different occasions.
Nepalese are fond of celebrations. They participate in festivals like Jatra. In the Jatra festivals they carry out their deities in the special carts in a procession in the street with prayer song, music and dances. On such occasions they invite their relatives for food and enjoyment.
One of the characteristics of Buddhist culture of Nepal Mandal is its ability to adjust with a different religion i.e. Hindu religion. In India due to the lack of the ability the Buddhist culture totally collapsed. In Nepal through the skillful means of the Acharyas Buddhism could survive even in the different adverse circumstances. It is because of this reason Nepal Mandal has developed a distinct Buddhist culture.
Buddhist culture of Nepal Mandal has a graded path of learning system for the spiritual development of the individuals as a member of the vihara community. Starting with the theory and practice of the Sravaka vehicle they participate in the activities of Paramitayana and after that the interested people enter into the highest Yoga Tantra of the Vajrayana vehicle.
The Buddhist culture has its own script and literature. There are nine famous literature called Nava Grantha which are in the Newar script and written in Prakrit sanskrit. These Granthas are worshipped and recited on special occasions. Only after the printing press came into existance some decades ago, literature in newar language began to appear. The famous literature in Newar language that appeared for the first time in printed form is The Lalitavistara (The life story of Lord Buddha) translated by Pt. Nisthananda Vajracharya. It is written according to Mahayana view point and translated from sanskrit.
The economical activities of Buddhists in Kathmandu valley are directed by the Buddhist ethical principles according to the path of right livelihood. They avoid for the livelihood such as killing the animals, selling the weapons and the human beings, stealing the others goods and joining the army. They prefer to work producing the goods and services which are related to Buddhist practice.
The daily activities of the Buddhist are carried out according to the Mahayana teachings in the morning after purification of their bodies. They perform their routine puja, recitation, meditation and circumambulation of the chaityas. They also visit their respective vihars for joint stotra recitation. At day time they engage in their professional activities in order to earn their livelihood. In the evening, the family members gather together around the chaitya in the courtyard and recite the stotra in a musical way. In the choice of professional works they keep themselves away from the violation of the Boddhisatva vows as far as possible.
Buddhist healing practice for the care of physical and mental disease is still prevalent based on the knowledge of Nadi, Vayu and Bindu systems of the spiritual body. Vajracharyas still use the tantric methods for healing the physical and mental ailments. The Vajracharyas generally take up the profession of Vaidya. They also prescribe the herbs that are found in the hills and Himalayas for the care of the suffering patients.
Swayambhu chaitya is the core of the entire Buddhist cultural activities in the Nepal Mandal. All the cultural aspects are synthesized into a common cultural pattern through the basic view of Swayambhu, the symbol of ultimate wisdom. Every cultural aspect requires a chaitya as a symbol of Swayambhu Jyotirupa. Without it no cultural activities of Kathmandu valley become complete. Whole culture is just a manifestation of the Swayambhu wisdom.
The present situation is becoming more and more deterrent to the survival of the existing Buddhist culture. Intrusion of foreign culture dominated by materialism is influencing the youths. The demise of the famous learned has been the cause for the decreasing the influence of the Buddhist culture on the people. The state policy towards Buddhist culture seems apathetic. Buddhist literature and script are not included in the school curriculum. There is a lack of institutions to educate the younger generations about the Buddhist way of life. So there is a big challenge to maintain the Buddhist culture of the Nepal Mandal. In order to survive and promote the Buddhist culture efforts are needed to adopt it to the present changing environment without losing its essence. National development efforts should be harmoniously blended with Buddhist cultural heritage for the overall development of Nepal.