A History of Indian Literature v2.c19.s6.t5.113

v2.c19.s6.t5.113

The lands where Tantrism was the most widespread, and perhaps where it originated, are Assam and Bengal.³ From the 8th century onwards it proceeded from this territory in a veritable triumph to Tibet and China, where it mingled with native cults. Vajrabodhi and Amoghavajra went to China in about 720 A.D., and contributed largely towards the propagation of the Tantras.⁴ In Japan, where only the Mantrayāna, and not the Vajrayāna, obtained a footing, the Shin-go sect takes its stand upon the Tantras.⁵ In the later Tantras we again find traces of Tibetan and Chinese influences, and in the case of some cults, it is expressly stated that they were brought from Cīna (China) or Mahācīna (Tibet). In the Tārā-Tantra Buddha and Vasiṣṭha are described as great Bhairavas. Buddha was a form of Viṣṇu, and obtained the position of a creator, after his initiation into the Mantras of Ugra-Tārā. Tārā is Buddha's Śakti, and a form a wisdom (Prajñā). Vasiṣṭha, however, is said to have learned the knowledge of Tārā in Cīna from the lips of Buddha. The Tantric manual Tārā-rahasya by Brahmānanda also teaches the cult of Tārā in agreement with the usages of Mahācīna.¹ At this late period it also occasionally happened that the Hindu Tantras were influenced by the Buddhist ones.² It is related in the Hindu Tantras Rudrayāmala and Brahmayāmala that Vasiṣṭha, in spite of all his ascetic endeavours, did not succeed in causing the goddess Pārvatī to appear to him. In the end his Guru tells him that he should go to Mahācīna, the land of the Buddhas. He follows this advice, and seeks the help of Mahādeva Buddharūpa, who teaches him the Pañcatattva ritual.³ Tantras still continued to be written even in very late times. Thus for instance there is a Kālacakra,⁴ which already mentions Mecca and Islam.