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Buddhism: an introduction
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Buddhist
influences are evident in the culture of Nepal owing to the fact that
Buddha was born in Lumbini, Nepal and his clan Shakya moved to
Kathmandu valley and have incorporated into Newars. Nepal has strong
Buddhist background and has played role in spread of Buddhism to Tibet.
Nepalese princess Bhrikuti played a significant role in development of
Buddhism in Tibet and Far East. Tibetan Buddhist architecture has long
been influenced by Nepalese artists and sculptors like Araniko. The
sacred Buddhist texts in Mahayana Buddhism are mainly written in
Ranjana script (the script of Newars) or scripts like Lantsa which are
derived from Ranjana.
In the Tibeto-Burman tribes, Tibetan Buddhism
is the most widely practiced form. Newar practice Newar variant of
Vajrayana Buddhism and Thervada Buddhism. Many Buddhist groups are also
influenced by Hinduism.
Buddhism is the dominant religion of the thinly-populated northern
areas, which are inhabited by Tibetan-related peoples, namely the
Sherpa, Lopa, Manangi, Thakali, Lhomi, Dolpa and Nyimba. They
constitute a small minority of the country's population.
Ethnic groups that live in central Nepal, such as Gurung, Lepcha,
Tamang, Magar, Newar, Yakkha, Thami and Chepang, are also followers of
Buddhism. These ethnic groups have larger populations compared to their
northern neighbors. They came under the influence of Hinduism due to
their close contacts with the Hindu castes. In turn, many of them
eventually adopted Hinduism and have been largely integrated into the
caste system.
The Kirant tribes, especially the Limbu and the Rai, have also adopted
Tibetan Buddhist practises from their Buddhist neighbours. The Jirel,
which is considered a Kirata tribe, have also adopted Tibetan Buddhism.
History
Buddhism during the Mauryan period (300-400)
Emperor
Ashoka from India put up a pillar at Lumbini, the birthplace of the
Buddha in the 2nd century BC. It is also believed that Ashoka went to
Patan and had four stupas built there. It is believed that his daughter
Charumati established the village of Chabahil, which is located between
Kathmandu and Bodhnath. There is a stupa and monastery in Chabahil that
are said to date back to her time.
It is said that upon the
expansion of the Mauryan dynasty into the Terai plains in Nepal,
Buddhism was adopted by the ancestors of the Tharu and flourished until
the resurgent Licchavi repelled its adherents in AD 200. But, in fact,
the Tharu are the remnants of ancient Sakya, Koliya, Mourya
and many other ancient tribes. Thus, obviously, Buddhism in Nepal has
been flourishing since Buddha's time if we consider ancient Kapilvastu
and Devdah in Nepal.
Buddhism during the Licchavi period (400-750)
The
Licchavi period saw the flourishing of both Hinduism and Buddhism in
Nepal. Excellent examples of Buddhist art of the period are the
half-sunken Buddha in Pashupatinath, the sleeping Vishnu in
Budhanilkantha, and the statue of Buddha and the various
representations of Vishnu in Changu Narayan.
Ancient Buddhist texts
claim that Mulasarvasti Vadavinaya (better known as the Shakyas of
Kapilvastu, Bhikshu Ananda, and the Baniyas of Sravasti) came to Nepal,
then known as Newal, from Tibet.
Another Buddhist text, the Manjushrimula Kalpa, mentioned Manadeva as
the King of Nepal Mandala. Researchers believe the
Mulasarvastivadavinaya was written in the 2nd century CE, and that the
Manjushriulakalpa was written during Manadeva's reign. The Swayambhu
Purana, the ancient Buddhist Purana text, and a Licchavi inscription
all mentioned Nepal Mandala.
Buddhist inscriptions and chronicles and Tibetan sources also record a
few tantric Buddhist deities, namely Aksyobhya, Amitabha, Vajrayogini,
Vajrabhairava, Usnisavijaya and Samantabhadra. Strong influence from
Animist cults resulted in belief in Buddhist deities such as the
Pancaraksas.
Religious tolerance and syncretism were stressed during the Licchavi period. King Manadeva
paid homage at both Hindu and Buddhist sites. His family subsequently
found expression for their beliefs in various different religions.
The worship of the Caitya and the Rath Jatra cart festival of
Avalokitesvara were introduced around this period. Many ancient sites
in the Kathmandu Valley were identified with major Buddhist Caityas,
such as Swayambhu Mahacaitya, Boudnanath Stupa, Kathmandu and the four
"Ashoka" stupas of Patan, and another two hundred stone caityas dating
from the Licchavi Period, were testified to the widespread antiquity of
caitya worship.
It is possible that this practice, in its earliest incarnation, was
related to the worship of stones, which may have originated in the
early, rival Kirata inhabitants of the Valley, prior to the Licchavis.
According to one of the earliest Licchavi inscriptions, Caitya worship
ordinarily consisted of ritual circumambulation of the caitya and
offering standard items such as incense, colored powder, oil lamps and
ablutions. At times, the inscriptions indicate, it could even involve
resurfacing an existing Caitya and covering the new surface with many
elaborate paintings.
Caitya worship was an important factor in bringing more of the
proto-Newar tribal inhabitants into the Buddhist fold, as it was a
devotional practice designed for the general public. Thus, the masses
probably began practicing the cart festival of Avalokitesvara/
Matsyendranath (Bungakya) during the latter half of the seventh century
A.D.
This festival was celebrated by hundreds or even thousands of people,
who helped to construct and transport a huge, wheeled cart that bore
the image of Avalokitesvara for several days or weeks along a specific
route. The introduction of this festival must have been an instant
success among the majority of the Kathmandu Valley population. This
strengthened Buddhism's standing in relation to the other Hindu and
Animist faiths of the Valley at the time.
Forty stone inscriptions made some mention of Buddhism throughout the
Licchavi period. Most of the references are concerned with monasticism.
However, almost nothing is known about the day-to-day life in the
Vihara monasteries or how they functioned administratively.
The names of the fifteen Buddhist monasteries are known, and it is
clear from the context in which some of these are named that they are
among the most important religious sites of that time. It is not known
for certain what schools of Buddhism were most prominent at the time.
But the strongest early influences (aside from an even earlier probable
substratum of Pali Buddhism) probably came from the Mahasanghika,
Sammitiya and the Sarvastivada schools. The Makhyamaka and Yogacara
schools were thought to be more influential in the later period with
the emergence and growth of the Vajrayana school.
Inscriptional evidence also proves that there was a string of
traditional methods of making religious gifts. These offerings were
used for earning blessing and making merit, and the women of the
Buddhist seem to have taken the lead in offering these gifts.
Strikingly, parallel points within the Buddhist cave contain
inscriptions of Maharastra, which predated the Licchvi Nepal. The
references in the Licchavi inscriptions to the Mahayana and Vajrayana
will be mentioned below in connection with Buddhist art and notable
Buddhist figures of the Licchavi period.
Buddhism during the Thakuri period (600-1200)
The first Thaukri king, Amsuvarma, married his daughter Bhrikuti to the ruler of Tibet, King Songtsen Gampo. According to legend, she received the begging bowl of the Buddha as part of her wedding dowry. It is believed that she introduced Buddhism into Tibet. she is also believed as a reincarnation of the Green Tara of Tibetan Buddhism, who is seen in many Buddhist Thangkas. Thakuri period is known as the golden time for Buddhism.
Buddhism during the Malla dynasty (1200-1769)
The Malla dynasty saw to the golden period of the syncretism of Hindu and Buddhist art forms by the Newar. The Paubha, the Newari counterpart of the Tibetan Buddhist Thangka, flourished in this period.
Buddhism during the Shah dynasty (1769-1846)
The Shah dynasty saw the decline of Buddhism in Nepal where it eventually merged with Hinduism as the Hindu Gurkha rose to prominence. In the north, the Mustang kingdom ruled by the Buddhist Lopa and the Thakali saw to the flourishing of Vajrayana (Tibetan Buddhism) in the North.
Buddhism during the Rana dynasty (1846-1951)
Modern Newar Buddhist practises in Nepal have largely been absorbed into mainstream Hinduism, although certain distinct practises, artforms and castes do remain. In the north, people of Tibetan origin continued to be the much-unchanged practises of Tibetan Buddhism, especially in the case of the Nyimba of Northwest Nepal. On the other hand, the Thakali, who had traditionally played an important role in the Nepali society but yet retained Tibetan Buddhism, have begun to embrace Hinduism as well in the recent years.
Shah Dyansty (1951-2006)
After
the overthrown of Rana dynasty in 1951, Buddhism gradually developed in
the country. Theravadin Buddhist played a great significance role for
the Buddhist revival campaign in modern Nepal since 1920s. This revival
movement has changed Buddhism from ethnic-religion of some ethnic
groups and castes into beyond the caste and ethnic religion in Nepal.
Presently, there are three main Buddhist schools; Tibetan Buddhism,
Newar Buddhism and Theravada Buddhism.
Tourism is another important
factor for promoting Nepali Buddhism to the world. Every year,
Kathmandu can receive more than 10,000 travellers from all over the
world just to visit the Boudha Chetiya and the Swayambhu Chetiya
stupas. These are the remarkable and significant architect, which only
found in Nepal. Apart from these two main Buddhist monuments there are
hundreds of Buddhist monuments every corner of streets of Kathmandu and
some other main cities of Nepal.
End of Shah Dyanasty (2006-present)
Nepal became secular country. All religion got equal opportunities to propagate according to their believe. Thus, the role the Buddhist tradition played, is playing and will play to smoothly run social, strengthen it and extend it widely from the narrow frontiers is a great thing worth appreciation.
Current Status
According to 2001 census, the adherents of Buddhism are as follows-
