Michael Allen

Buddhism without Monks: The Vajrayana Religion of the Newars ofKathmandu

Introduction

Buddhism without monks: the vajrayana religion of the newars ofkathmandu. Explore the unique non-monastic Vajrayana Buddhism of the Newars in Kathmandu, sustained by mass popular support for over 700 years, contrasting orthodox traditions.

Abstract

In this paper I give a brief descriptive outline of the main features of a form of Buddhism still practised amongst the Newars of Nepal in which there has been no organized monasticism for at least the last seven hundred years. I do not present the material in order to challenge Conze's statement, for he could defend its validity by maintaining that the Newars are no longer true Buddhists, but rather to examine the main bases of support for such an unusual form of the religion. I hope to establish that whereas orthodox monastic Buddhism is primarily dependent on the support of a powerful minority, the unorthodox non-monastic Buddhism of the Newars is dependent on mass popular support.

Review

This paper proposes to offer a valuable descriptive outline of the distinctive Vajrayana Buddhism practiced by the Newars of Nepal, notably characterized by the absence of an organized monastic order for at least seven centuries. The author introduces a fascinating case study that appears to challenge conventional understandings of Buddhist institutional structures. The central aim is not to directly refute established scholarly views, such as those of Conze, but rather to investigate the foundational elements that sustain this unusual religious form. The abstract clearly articulates the ambition to establish that, unlike orthodox monastic Buddhism which often relies on powerful minority patronage, Newar non-monastic Buddhism thrives on broad mass popular support. A significant strength of this proposed paper lies in its identification and initial exploration of a largely overlooked, yet crucial, variant of Buddhist practice. By focusing on the Newars, the author promises to illuminate how a religious tradition can not only survive but also flourish outside the parameters commonly associated with its historical and doctrinal development. The hypothesis regarding mass popular support as the primary driver is particularly compelling, offering a potential re-evaluation of the sociological underpinnings of religious continuity. This work has the potential to enrich comparative studies of religious institutions and provide a nuanced perspective on the adaptability and diversity inherent within the Buddhist tradition. While the descriptive outline is a welcome starting point, the abstract prompts several avenues for deeper inquiry that future iterations of this research might explore. To fully establish the claim of "mass popular support," the paper will ideally need to detail the specific mechanisms through which this support is manifested and sustained – for instance, the roles of household rituals, community festivals, lay practitioners, and economic interdependence. Furthermore, a more explicit engagement with *how* the Newar tradition, despite its lack of monasticism, maintains its Buddhist identity in practice and belief, especially when viewed against definitions that emphasize monasticism, would strengthen its contribution. Elucidating the historical processes that led to the disappearance of monasticism and the subsequent adaptations would also provide invaluable context for understanding this unique religious landscape.

Full Text

Comments

You need to be logged in to post a comment.