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Buddhist tantric literature
Buddhist tantric literature refers to the vast and varied literature of the Vajrayāna (or Mantrayāna) Buddhist traditions. The earliest of these works are a genre of Indian Buddhist tantric scriptures, variously named Tantras, Sūtras and Kalpas, which were composed from the 7th century CE onwards. They are followed by later tantric commentaries (called pañjikās and ṭīkās), original compositions by Vajrayana authors (called prakaraṇas and upadeśas), sādhanas (practice texts), ritual manuals (kalpas or vidhis), collections of tantric songs (dohās) odes (stotra), or hymns, and other related works. Tantric Buddhist literature survives in various languages, including Sanskrit, Tibetan, and Chinese. Most Indian sources were composed in Sanskrit, but numerous tantric works were also composed in other languages like Tibetan and Chinese.
Buddhist Tantric texts may have begun appearing during the Gupta Period (320–550 CE). However, the earliest known datable Buddhist Tantra is the Awakening of Mahāvairocana Tantra, which was mentioned and collected by the Chinese pilgrim Wu-xing (無行) c. 680 CE.
Wu-xing also reports that at the time he visited India (7th century), the Mantrayāna (“teaching about mantra”, Chinese: zhenyan jiaofa, 真言教法) was already very popular. Amoghavajra (704–774), a scholar translator who traveled to China, reports a canon of eighteen tantras during the 8th century.
Over time the number of texts increased with numerous Tantric scholars writing commentaries and practice manuals. Buddhist Tantric traditions draw on the Mahayana sutras, and older Buddhist esoteric practices like dhāraṇī recitation texts. Furthermore, earlier Buddhist traditions had maintained a collection of scriptures focused on magical practices, called the Vidyādhara Piṭaka (Wizardry Collection) which included various types of rituals and spells (vidyā). In the account of a Buddhist spell master by Yijing, he even mentions erotic practices associated with this collection.
Buddhist tantras were also influenced by non-buddhist traditions, including Śaiva and Śakta sources, the cults of local deities, and rites related to yakshas and nāgas. The Buddhist Yogini tantras contain the most extensive borrowing from Śaiva and Śakta sources. In some cases, whole passages have been copied. This process has been studied by Alexis Sanderson. Scholars like Phyllis Granoff have termed this extensive borrowing of non-buddhist forms "ritual eclecticism". Buddhist Tantric works continued to be produced in India until the 1500s.
Many early Buddhist Tantric texts, later termed “action Tantras” (kriyā tantra), are mostly collections of magical mantras or phrases for mostly worldly ends called mantrakalpas (mantra manuals) and they do not call themselves Tantras. Later Tantric texts from the eighth century onward (termed variously Yogatantra, Mahayoga, and Yoginī Tantras) advocated union with a deity (deity yoga), sacred sounds (mantras), techniques for manipulation of the subtle body and other secret methods with which to achieve swift Buddhahood. Some Tantras contain antinomian and transgressive practices such as ingesting alcohol and other forbidden substances as well as sexual rituals. Some of these later Buddhist Tantras (especially the Yoginītantras) are clearly influenced by Śaiva Vidyāpīṭha scriptures.
Buddhist Tantra quickly spread out of India into nearby countries like Tibet and Nepal in the eighth century, as well as to Southeast Asia and East Asia through overland and maritime trade routes. Buddhist Tantra arrived in China during the Tang dynasty (where it was known as Tangmi) and was brought to Japan by Kukai (774–835), where it is known as Shingon. Tantric texts were brought to Tibet in two historical periods, the eighth century and the 11th century (which are called the "early translations" and "second dissemination" texts). Buddhist tantra remains the main Buddhist tradition in Nepal, Mongolia and Tibet where it is known as Vajrayana.
Buddhist sources told various myths about the origin of the tantras. One origin myth states that the tantras were initially taught by the Buddha but were hidden away. Then they were rediscovered by Nāgārjuna in an iron stupa in south India. Other origin myths focus around a mythic king of Oḍiyāna named Indrabhūti, who received the tantras with the aid of Vajrapani.
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Buddhist tantric literature
Buddhist tantric literature refers to the vast and varied literature of the Vajrayāna (or Mantrayāna) Buddhist traditions. The earliest of these works are a genre of Indian Buddhist tantric scriptures, variously named Tantras, Sūtras and Kalpas, which were composed from the 7th century CE onwards. They are followed by later tantric commentaries (called pañjikās and ṭīkās), original compositions by Vajrayana authors (called prakaraṇas and upadeśas), sādhanas (practice texts), ritual manuals (kalpas or vidhis), collections of tantric songs (dohās) odes (stotra), or hymns, and other related works. Tantric Buddhist literature survives in various languages, including Sanskrit, Tibetan, and Chinese. Most Indian sources were composed in Sanskrit, but numerous tantric works were also composed in other languages like Tibetan and Chinese.
Buddhist Tantric texts may have begun appearing during the Gupta Period (320–550 CE). However, the earliest known datable Buddhist Tantra is the Awakening of Mahāvairocana Tantra, which was mentioned and collected by the Chinese pilgrim Wu-xing (無行) c. 680 CE.
Wu-xing also reports that at the time he visited India (7th century), the Mantrayāna (“teaching about mantra”, Chinese: zhenyan jiaofa, 真言教法) was already very popular. Amoghavajra (704–774), a scholar translator who traveled to China, reports a canon of eighteen tantras during the 8th century.
Over time the number of texts increased with numerous Tantric scholars writing commentaries and practice manuals. Buddhist Tantric traditions draw on the Mahayana sutras, and older Buddhist esoteric practices like dhāraṇī recitation texts. Furthermore, earlier Buddhist traditions had maintained a collection of scriptures focused on magical practices, called the Vidyādhara Piṭaka (Wizardry Collection) which included various types of rituals and spells (vidyā). In the account of a Buddhist spell master by Yijing, he even mentions erotic practices associated with this collection.
Buddhist tantras were also influenced by non-buddhist traditions, including Śaiva and Śakta sources, the cults of local deities, and rites related to yakshas and nāgas. The Buddhist Yogini tantras contain the most extensive borrowing from Śaiva and Śakta sources. In some cases, whole passages have been copied. This process has been studied by Alexis Sanderson. Scholars like Phyllis Granoff have termed this extensive borrowing of non-buddhist forms "ritual eclecticism". Buddhist Tantric works continued to be produced in India until the 1500s.
Many early Buddhist Tantric texts, later termed “action Tantras” (kriyā tantra), are mostly collections of magical mantras or phrases for mostly worldly ends called mantrakalpas (mantra manuals) and they do not call themselves Tantras. Later Tantric texts from the eighth century onward (termed variously Yogatantra, Mahayoga, and Yoginī Tantras) advocated union with a deity (deity yoga), sacred sounds (mantras), techniques for manipulation of the subtle body and other secret methods with which to achieve swift Buddhahood. Some Tantras contain antinomian and transgressive practices such as ingesting alcohol and other forbidden substances as well as sexual rituals. Some of these later Buddhist Tantras (especially the Yoginītantras) are clearly influenced by Śaiva Vidyāpīṭha scriptures.
Buddhist Tantra quickly spread out of India into nearby countries like Tibet and Nepal in the eighth century, as well as to Southeast Asia and East Asia through overland and maritime trade routes. Buddhist Tantra arrived in China during the Tang dynasty (where it was known as Tangmi) and was brought to Japan by Kukai (774–835), where it is known as Shingon. Tantric texts were brought to Tibet in two historical periods, the eighth century and the 11th century (which are called the "early translations" and "second dissemination" texts). Buddhist tantra remains the main Buddhist tradition in Nepal, Mongolia and Tibet where it is known as Vajrayana.
Buddhist sources told various myths about the origin of the tantras. One origin myth states that the tantras were initially taught by the Buddha but were hidden away. Then they were rediscovered by Nāgārjuna in an iron stupa in south India. Other origin myths focus around a mythic king of Oḍiyāna named Indrabhūti, who received the tantras with the aid of Vajrapani.
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