It is very difficult to decide the number of Buddhist monks during the Thakuri period(879-1200) due to the lack of authentic documents. At that time also, Kathmandu Valley was said to be a learning centre where VajrayanaBuddhism was flourishing with many erudite Shakya and Bajracharya scholars and Pandits. This fact is substantiated by Tibetan history and by the extant documents or inscriptions of Nepal. It is very difficult to decide the actual time and cause of disappearance of celibate Buddhist monks in Kathmandu unless we find some authentic documents. In spite of the lack of fully-ordained Buddhist monks, Newar Buddhists, engaging in various professions, acted as ordained lay monks who contributed much to the diffusion of Buddhism until today. In fact, Kathmandu Valley was the centre of Buddhist learning especially Patan in particular. This view was also shared by Prof. D.L. Snellgrove.

"Patan must have been a kind of vast University city, differing little in its mode of life from similar towns in medieval Europe. In fact its buildings, its traditions, its ways of life must have been modelled on the great monastic Universities of India. This city was once a place of sanctity and learning where monks and Pandits were glad to come and visit. Some came from India to teach. Others from Tibet to learn."

This statement has also been substantiated by Nepalese source. It reads thus:

"Vikhyata Lalitapuriti Nagari

Dikshu Sarvasvapi Vidyabhyam"

(Lalitpur city is famous in all directions for its academic life.)

This is the inscription of N.S. 350 (1230 A. D.) found in Guitah Vihara of Patan inscribed on the statue of Dipankara Buddha.

In the same inscription, the name Gautamasri and his disciples are mentioned. Furthermore, according to Padma Ka Thang around the end of Licchavi period, many outstanding Buddhist masters such as Guru Padma Sambhava visited Sankhu, Pharping and other places in Kathmandu Valley and diffused Buddhist teachings. He took two female disciples called Sakyadevi and Kalasiddhi as his consorts for the practice of Mahamudra.

In 1041 A. D. great Guru Atisa Dipankara Srijnana founded Than Bahil in Kathmandu and ordained a prince called Padmaprabha. He even composed the texts entitled Carya Sangraha Pradipa and Vimala Ratna Lekha Nama in Kathmandu. These texts are extant in Tibetan translations in Tanjur collections.

Nepalese Buddhist Acaryas had constant touch with the Indian and Tibetan Buddhist masters. Especially Guru Paindapa and sPhyitherpa were the famous and gifted disciples of Naropa. Marpa, the great translator, stayed in Patan and Kathmandu for three years to study Anuttara Yoga Tantra under Paindapa and sPhyitherpa. According to the biography of Marpa, he received teachings on Catuhpitha Tantra and Cakra Samvara Tantra from these Nepalese Gurus at Ratnakara Vihara of Patan. Marpa later went to India to meet Naropa and studied for 21 years under Naropa thereby realising the Mahamudra.

As a gesture of grattitude, Marpa sang a Caryagita in honour of his Nepalese Gurus at Ratnakara Vihara.

In the travel accounts of Dharmasvami Chag Lotsava (13th century A.D.), he had mentioned of his visit to Sthavira Ratna Rakshita and his offering of Vajra and Ghanta as a token of respect to him. He had also mentioned of an important Buddhist Ravindra living in Swayambhu area.

Among these Vajrayana Acaryas, guru Advayavajra and Anupamavajra stand prominent and their works had great influence in Nepalese Buddhist tradition. Among the numerous works of Guru Advayavajra, the texts Kudrsti Nirghatana and Adikarma Pradipa of Anupamavajra deals with the practice manual of a beginner Bodhisattva. It is surprising that Adikarma Pradipa which was composed in 1098 A.D. by Anupamavajra has great impact on the daily practice mainly with following subjects:

Reciting Namasangati after meditation at the dawn

To recite Bhadracarya Pranidhana

To offer Preta Bali

To circumambulate Caitya, Buddha statues etc.

To worship Gurumandala

To meditate on Tutelary deity

To recite Prajnaparamita and other Sutras

To recite Dana Gatha

To perform Bodhisattva practices

To study Buddhist Scriptures.

In Newar Buddhist tradition, there had been a provision for lay Buddhist monkhood which became very popular in Kathmandu Valley. The validity of this tradition was also corroborated by the text Sikshasamuccaya of Santi Deva. It runs thus:

Punara aparam kulaputra bhavisyanti anagata adhvani

grahstha pravajita adikarmika bodhisattva.

Thus, in Newar Buddhist tradition, there seemed to be no harm giving Shakya and Bajracharya, the status of lay Buddhist monk or Adikarmika Boddhisattva. If so, one can raise the question, have they maintained Boddhisattva vows? The rationale behind the abandonment of Sravaka practice is given in disrobing ceremony of Cudakarma. The text runs thus:

Bho natha guru bhavatanubhavena pravrajya vrata

samvaram grhitva pancashila astashila dashakushalani

papani tyaktva shravakacaryam cakre ham tato

mahayanacaryam dharayami krpadayam kuru

Gururuvaca sadhu sadhu upasaka shisya

mahayanacaryatvam grhna grhna

Mahamokshadhipati shriguru vajrasattva

cakresvarasya caryam dharaya

Mahayanacarya katham ! vakshami srnu

Mahayanacaryasthita muladharmah saktya vina naiva yadi kadacit

Mahayana dharmatvam api vratamca

Diksha vina naiva katham ca moksham

Tasmat tvayapi mahottama ca prajnopaya devadevi

jnatva mahayanacaryam dharaya shravakacaryam tyaja.

Translation :

"O lord guru, by your grace I have undertaken the vow of triple refuge, given up the ten non-virtuous deeds in accordance with the five and eight precepts and carried out the Sravaka vehicle. Now I shall take up the path of the Mahayana. Please accede to this request.

The Guru says ; Very good, lay disciple, take up the path of the Mahayana.Take up the practice of the great lord of liberation, the guru Vajrasattva, lord of the mystic circle. What is the practice of the Mahayana like ? Listen and I will tell you. The most fundamental of religious practices which is comprised by the Mahayana can never be fulfilled without a consort. Nor can the Mahayana or its observances be complete. Without Tantric initiation, how much more (is tantric initiation necessary for) liberation. Therefore, you, knowing the ultimate god and goddess who as skill-in-means and wisdom, take up the practice of Mahayana and abandon that of the Sravakayana.

In this way, the fault of abandoning the monastic vow can be made up by entering the Mahayana under the instruction of a Guru and going on to take a Tantric initiation. Furthermore, according to Acarya Dipankara Srijnana, lay Bodhisattva life is much more favourable for the practice of Vajrayana disciplines as stated in Bodhipathpradi cpa:

Abhista bodhi sambhara paripurti sukhena ceta

riyacaryadi tantroktama guhyacarana bhisyate

Prasanne ca gurau bhute purnacaryabhisekatah

Sarva papa visuddhatma siddhi bhagi bhavisyati

Adibuddha mahatantre prayatnena nisedhatah

Guhya prajnabhisekastu na grahya brahmacarina

So abhiseko grhitashceta brahmacarya tapah sthitai

Nisiddhacaranatvat tat tapah samvara kshayah

Jayante vratinastasya parajika vipattayah

Sah patted durgati nunam siddhi naiva kadacana

Sarvatantra shrutau bhasye homa yajnadi karmasu

Labdha caryabhisekashca tatvavid naiva dusyate

Translation:

For attaining Bodhisambhara in a simple way it has been set forth in the Kriya Carya ways. If one is desirous of the practice of Guhyamantra by pleasing the Guru, receive the complete Acaryabhiseka. Blessed thus, you will purify all the negatives and become suitable vessel to achieve realisation. In Adibuddha Maha Tantra, it is strictly prohibited that secret wisdom initiation is not the privilege of the celebate monks.

The ordained one who abides in the ascetic if receives that initiation the vow of ascetics will degenerate due to the practices of restrictions. The practioner will be defeated, downfall will arise, due to which he will fall among the lower realms never will there be realization.

Teaching and listening of the Tantras,making fire rituals, Yajnas and so forth the knower does not fall into impurities who had amassed the knowledge (of the scriptures with sacrament).

For lay Bodhisattvas who wish to attain enlightenment easily and quickly the path of Mantra is most favorable one. For this one should please the Guru for getting Acaryabhiseka with numerous offerings. It is to be noted that for celibate monks the practice of Guhya / Prajna initiation is forbidden for it defiles the vows of restraint and no realisation will take place for him. Instead he will have to fall into lower realm as a result.

It should also be noted that for those who are conversant in Tantra, knowledgeable in Homa rituals, have realized emptiness, there is no fault in receiving these secret and wisdom empowerment. That's why Newar Buddhists preferred to lay-Bodhisattva practice rather than the practice of celibate monks.