TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)He identifies him as belonging to the beings of the Great God (Mahesvara =Siva) and
placed there to protect the vihiira. I-Tsing, A Record of the Buddhist Religion, Delhi
1966,38.
5 All of these wood carvings have been photographed and described in Kerel Rujik van
Kooij, "The Iconography of the Buddhist Wood Carvings in a Newar Monastery in
Kathmandu (Chusya-Baha)", JNRC I, 39~82.
6 The earlier Newari form is found in a number of documents. For the Sanskrit term see
Sankarman Rajvamsi, "Sthitimallako palako Vi. Sam. 1545ko Mancandra Sakyako
Ti:imraptra ra Tyasko Aitihasik Vyakhya", Piin:zimii 4, 54-55.
Some have interpreted kwiipii as a shortened form of kwiitha. (See for example
Siegfried Lienhard, "Nepal: the Survival of Indian Buddhism in a Himalayan
Kingdom", in Heinz Bechert and Richard Gombrich, The World of Buddhism,
London 1984, 112). Kwiitha is a Newari term for a fort and it is true that some of the
vihiiras were referred to as forts, especially bahis on the edge of the city and two
biihiis now called Kwa Baha. However, most of the vihiiras were not forts and were
not referred to as forts. I have heard this etymology only from people at Kwa (=
Kwatha) Baha in Patan. Informants at other vihiiras have consistently denied this ety-
mology; and, more important, the term kwiithapiila (deva) does not occur in any doc-
ument.
7 See Hemraj Sakya, Buddha Miirti Chagu Adhyayana, Kathmandu, 1097 NS (Nepal
Samvat), 90.
8 This figure appears on a number of early monuments such as the seventh century
caitya at Dhwaka Baha in Kathmandu, where Pal tentatively identifies it as Maitreya.
The caitya has four figures: Sakyamuni Buddha, two Bodhisattvas and this figure.
Though Maitreya is usually portrayed as a Bodhisattva, he is also portrayed as a
Buddha, and there seems to be no reason to have two images of Sakyamuni on the
same monument. Furthermore, on some similar monuments the fourth figure is
another form of Maitreya which is unmistakable. Pratapaditya Pal, The Arts of Nepal,
Part I, Leiden 1974, 28.
9 For a complete description of this mm:ufala, see Ni:)pm;ayogiivall, 60-68, and for the
Sanskrit text 54-65.
10 See Siidhanamiilii, No. 61. This tantric deity assumed a very prominent place in the
devotion of the Newar Buddhists in the Late Malia period. No one has been able to
explain the sudden popularity of this deity, which is not found in earlier iconography.
11 Siidhanamiilii, No. 62, 63. This deity belongs to the lineage of Amitabha, while Dhar-
madhatuvagisvara belongs to the lineage of Vajrasattva, but informants have consis-
tently equated the two to me.
12 See Marie Therese de Mailman, Introduction a L '/conographie du Tantrisme Boud-
dhique, Paris 1975, 206; and B. Bhattacharyya, The Indian Buddhist Iconography,
Calcutta 1968, 206. There is also a Namasailgiti Maii.jusri which is found in the Siid-
hanamiilii, No. 82, but this is quite a different deity ~ a form of Maii.jusri with three
faces and four arms. The Nepalese Namasailgiti is identified as a form of the Buddha
himself.
13 This is the well-known Ha (or Hakha) Baha of Patan.
14 Bare, and more especially its Nepali corruption biimfii, is considered to be a deroga-
tory term and hence is seldom used today by the bare themselves. I continue to use it
here because there is no other inclusive term which applies to both Sakyas and
Vajracaryas; and in speaking of the vihiira-sangha it is important to emphasize that
they form one group with equal rights and duties.
15 See Sukamar Dutt, Buddhist Monks and Monasteries of India, London 1962, 136 and
passim for descriptions of the piijii performed in Indian monasteries; also I-Tsing, op.
cit., 147~50.