Professional Documents
Culture Documents
Recognition of
Mahapratisara in Different Buddhist Traditions
1978, p. 78.
5 Raghuvira and Lokesh Chandra, Tibetan Mandala (Vajravali and Tantra Samuccaya), New Delhi:
International Academy of Indian Culture, 1986, pp. 60-61 and 145.
6 . Mahavidya Mahapratisara Kalpa 2:22; Gajaraj Vajracharya, Pancharakshya Sutrani (Unpublished
Mss),
p. 47.
7 . Thinley Ram Shashani, 'Aryamahapratisaravidyarajni Dharani, Dhih No. 28, Sarnath: 1999, p.130.
8 . Ibid, p. 136.
9 . Gajraj Vajracharya, Pancharaksa Sutrani (unpublished Mss.), pp. 9-11.
10 . Todd T. Lewis, Popular Buddhist Texts from Nepal, Narrative and Ritual of Newar Buddhism,
New York: New York State University Press, 2000 pp. 121-164. The Mahapratisara Sadhana mentions that
an Upasaka needs to practice four Brahma Vihara, meditation on emptiness, refugee to the Three Jewels,
devotion to the Guru and the Buddha and so on. It actually leads the practitioner to enlightenment.
11 Luciano Petech, Medieval History of Nepal, Rome: IsMEO, 1958, pp. 60-96.
It is assumed that individual Sutras of Pancharakshya were developed in separate
traditions. The texts were later consolidated under the title of Pancharakshya.12
Srimitra translated Mahamayuri Sutra into Chinese in the 4th century. It obviously
means the link of Pancharakshya to antiquity. But the fact that Mahayana Sutras are the
words of the Buddha also relates Sutra treatise to historical antiquity. The frame narrative in
the Mahapratisara Sutra mentions that the Buddha at Mt. Meru uttered it.13 Thus, its history
begins from the time of the Buddha.
The oldest manuscript of Pratisara in Nepal is dated 19 N.S. (899 A.D.) which is
compiled in the book of Pancharakshya Sutra. This volume was collected by Daniel Wright
and now deposited at the Cambridge University library.14 This text of Pancharakshya is also
collected in the Tantra Section of Kangyur. Evidence suggests that the Sutra be translated into
Tibetan in 800 A.D.15
Mahapratisara Sutra is now regarded as the main deity in the group of five protective
deities. The Mahapratisara Sutra in Sanskrit has two main titles. - Mahapratisara Kalpa and
Raksa Vidhanakalpa. This Sutra was deified around the eleventh century. Theoretically, the
deities in Vajrayana tradition are the reflections of own mind The Vajrayana pantheons are
created out of mind and practice. Therefore, they are visualized by the practitioners and also
meditate on them. They are paid homage and offered Panchopacara puja (fivefold worship).
The scene at the time of teaching of Mahapratisara Sutra is described in the frame
narrative of the Sutra. In the place of Mahavajra Samadhi, the place itself was decorated with
Kalpabrikshya, Vajra pond filled with lotus flower shining with rays and filled with Vajra
sand. The Vajra at the middle of the Mahavajra Mandala consecrated the place. Similarly,
Kotiniyuta Satsahasra (100000000 X 100000 X 10 = 100000000000000) Bodhisattvas were
present along with other listeners.
Mahasravaka such as Sariputra, Purna Maitriyaniputra, Kapphina, Subhuti, Rebata,
Chunda, Mahamaudgalyayan, Wanda, Sunanda, Kashyapa, Mahakashyapa, Gayakashyapa,
Nadi Kashyapa and Uruvilva Kashyapa accompanied the Buddha. Similarly, there were
Nagarajas, Kinnaras, Gandharvas, Vidyadhararaj, Garudraj, Yakshyas, Family of Hariti,
12 . Todd T. Lewis, 'The Power of Mantra : A Story of Five Protectores', in Lopez (ed.), Indian
Religious Tradition, New Delhi: Munshi Ram Manoharlal, 1998, p.228.
13 . The frame narrative of Mahapratisara Sutra is as follows :
Evam maya srutamekasmin samaye Bhagavan Mahavajra Meru Sikhare kutagare viharitisma. Mahavajra
Samadhi bhumi pratishthate, Mahavajra kalpabrikshya samalankrite, Mahavajra puskarini ratna padma
prabhodbhashite, Mahavajra baluka Sanskrit bhumi bhage, Mahavajradhisthane mahavajra mandala
madhye, Shakrasya devana mindrasya bhavana, (aneka) Vajra singhasana Kotiniyuta Satashahastra
virajite dharmadeshana pratibhana pratiharya samanvagate, sarva Buddhaddhisthanadhisthite, sarva
Buddha dharma samata prabese…..." - Vajracharya, f. n. no. 8, p.1; Adivajra, Pancharaksha Sutra Patha,
Kathmandu: Sattvatara Vajracharya, 2050, p. 1.
14 . Daniel Wright, History of Nepal Translated From Parvatiya, Calcutta: Sushil Gupta Ltd., 1958,
pp. 201-208.
15 . Peter Skilling, 'Raksha Literature of Sravakayana' Journal of Pali Text Society, Vol. XVI, 1992, p. 138.
Mahalokamata, Maharakshasa, seers, stars and planets, Bhuta preta, Lokapala, ocean god,
Chaturmaharaj, Mahaganapati, Vajraduta, Vajrakula families, Mahoraga, Siddhas, Devaputra
and Devagana in the assembly while he was delivering the teaching of Mahapratisara. The
Buddha was filled with 32 Lakshana (major signs) and 84 Byanjana (major marks). He was
sitting on the lotus throne named Ratnavajra while addressing the assembly. His teaching is
said to have directed for the welfare of all the sentient beings.
The throne is described to be very attractive. It is decorated with the net of diamond,
pearls and others jewels. The hermika (base) designed to rest his legs was also nicely
decorated. The red pearl garland decorated a crocodile made of diamonds and filled with
rays. Such is the throne of the Buddha at Mount Meru.16 Maharashmi (great illuminated
rays) originated from the urna of the Buddha at the time of teaching of Mahapratisara Sutra.
Mahasattva, Bhikshu, Bhikshuni, Upasaka, Upasika, Deva, Naga, Yakshya, Gandharva,
Asura, Garuda, Kinnara, Mahoraga, and others visualized the rays and listened to the Buddha.
Rakshya Literature in Other traditions:
The tradition of Pancharakshya is not only popular among the Nepali Buddhists but
also in other societies as well. Its popularity in ancient India paved the way for its journey
towards as far as China and Japan in the East. Although Pancaraksa has five Sutras having
specific qualities, only Mahamayuri became very popular and reached China in the
beginning. Later on, Mahamayuri Sutra was translated into Chinese by Amoghavajra in the
4th century A.D.. During the ancient times, this Sutra became very popular. However,
Mahapratisara Sutra was also translated into Chinese in the 8th century.17 Mahamayuri as a
single text was translated into Chinese for six times starting from fourth to eighth centuries.
Similarly, Mahashahasrapramardini and Mahapratisaravidyarajni were translated into
Chinese once each.
Mahamayuri Sutra was very popular in Japan. She is regarded as - Jinajanani or the
Mother of the Buddha. Such a recognition proves that one of the text of Pancharakshya
group became very popular in Japan. In fact, in the beginning, all the five texts were not
compiled in a book but were individually scattered. Mahamayauri alone was very famous
among the Northern Buddhist countries.
Several Mahayana goddesses are worshipped in Japan. But very important fact is that
in Japan (also in China) the male principle alone is considered of primal importance. So, no
woman, without gaining masculinity through reincarnation can enter the Sukhavati.18 In the
26 . Nanjio, f. n. no. 16, p. 80, entries nos. 307, 308, 309, 310, 313.
27 . Information received from Min Bahadur Shakya, a prominent Nepalese Buddhist Scholar.
28 . Tood T. Lewis, Popular Buddhist Texts from Nepal-Narratives and Rituals of NewarBbuddhism, New
York: New York State University press, 2000, pp. 126-127.
29 Hidenobu Takaoka, A Microfilm Catalogue of Buddhist Manuscripts in Nepal, Vol. 1, Nagoya:
Buddhist Library, 1981, pp. 81, 92 and 110.
30 Similarly, sword, noose bowl and pitavajra are used to denote Mahasharapramardini, Mahamyuri,
Sitavati and Mahamantranusarini. Their place is in the East, South, West and North respectively. Ratnakazi
Vajracharya, Yem Deya Bouddha Puja Kriyaya Halam Jvalam, Kathmandu: Nepal Bouddha Prakashan,
1980, p-49.
of other protective deities. There are special objects and materials prescribed to offer to each
of the five protective deities during worship and devotional offerings. The objects that must
be offered to Mahapratisara in the Nepalese tradition include Pratisaraya swan <The flower
of pratisara>, Davaphoswan <Kunda pushpa=white colour small flower>, Hira <diamond>,
Moti>Pearl>, Srikhanda <Sandalwood>, Tuyuhamo chikan <Oil of white sesame seeds>,
Dhau <Curd or yogurt>, Chhiraja <Porridge>, Sakha madhi, <sweet bread>, Tasi <citrus
fruit >, Priyangu < a kind of herb>, Tuyuhamo <white sesame> and Lunya Jwala <golden
flame>. These objects are offered to Mahapratisara during worship by the Newar Buddhists.
31
The most important aspect of Mahapratisara cult in Vajrayana ritual pattern is her
assigned place in the Gurumandala. In most of the Vajrayana ritual worships, Gurumandala
puja is essentially performed. Mahapratisara is also allotted a place in the Gurumandala. She
is worshipped according to the prescribed rules and processes of rituals. The mantra of
Mahapratisara is compulsorily recited during the Gurumandala puja.32
****
31 Ibid, p-44.
32 Naresh Man Vajracharya (ed.), Gurumandalarchana, Kathmandu: Ishwar Man, 2046, p. 5