The Buddhist Tantras are a varied group of Indian and Tibetan texts which outline unique views and practices of the Buddhist tantra religious systems.
Overview
Buddhist Tantric texts began appearing in the Gupta Empire period,[1] though there are texts with elements associated with Tantra that can be seen as early as the third century.[2] By the eighth century, Tantra was a dominant force in North India and the number of texts increased with numerous Tantric pandits writing commentaries.
The earliest known datable Buddhist Tantra is possibly the Mahavairocana Tantra, which was mentioned and collected by the Chinese pilgrim Wu-xing (無行) c. 680 CE.[3]
Some of the material is also similar to content in the Yoga Upanishads. Buddhist Tantric traditions were variously influenced by Śaiva and Pancharatra Hindu traditions, local god/goddess cults, Yaksha or nāga rites, as well as drawing on pre-existing Mahāyāna Buddhist ideas and practices.[4][5]
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.[6] Later Tantric texts from the eighth century onward (termed variously Yogatantra, Mahayoga, and Yogini 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.[7] Some Tantras contain antinomian and transgressive practices such as ingesting alcohol and other forbidden substances as well as sexual rituals.[8] Some of the unique themes and ideas found in the Buddhist Tantras is the revaluation of the body and its use in attaining great bliss (mahasukha), a revaluation of the role of women and female deities, and a revaluation of negative mental states, which can be used in the service of liberation as the Hevajra Tantra says "the world is bound by passion, also by passion it is released".[9]
Buddhist Tantra quickly spread out of India into nearby countries like Tibet and Nepal in the eighth century, as well as to Southeast Asia. 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.[10] It remains the main Buddhist tradition in Nepal, Mongolia and Tibet where it is known as Vajrayana.
There are between 1500 and 2000 surviving Indian Buddhist Tantric texts in the original Sanskrit, and over 2000 more Tantras solely survive in translation (mostly Tibetan or Chinese).[11] In the Tibetan canons, there are 450 Tantras in the Kanjur collection and 2400 in the Tengyur.[12]
Tibetan categorization
Tantric texts were brought to Tibet in two historical periods, the eighth century and the 11th century.[13] The ancient translation school, or Nyingma and the later New translation schools organize Tantras into different categories.
Ancient Translation School
The Nyingma tantra collection is known as the Nyingma Gyubum and has six tantra categories:
Guhyasamaja (left), Raktayamari (right), Folio from a Dharani (Protective or Empowering Spells)
Many Tantric texts have titles other than 'Tantra', including Dharani, Kalpa, Rajñi, stotra, doha and sutra. The Major Tantras also accumulated secondary literature, such as 'Explanatory Tantras' (vyākhyātantra), commentaries and sadhana literature.[14] Major Buddhist Tantric texts include:
As Buddhist Tantra became more widely practiced in the middle of the seventh century, pandits at mainstream Buddhist scholastic institutions began to adopt the practices and write sadhanas and commentaries on Vajrayana praxis. Benoytosh Bhattacharyya notes that there are two main chronological lists of prominent Tantric authors, the first from Taranatha's works and the second from Kazi Dawasamdup's introduction to the Cakrasaṃvara Tantra.[15]
Taranatha's list:
Padmavajra (c.693), author of the Guhyasiddhi
Anangavajra (c.705), author of the Prajñopāyaviniścayasiddhi
Śāntarakṣita (725–788), whose authorship of the Tantric work Tattvasiddhi is attributed by various authors, but this is debated by scholars such as Ernst Steinkellner.[16]
Vilāsavajra, 8-9th century author of the Namamantrarthavalokini, a commentary on the Mañjuśrīnāmasamgīti.[17]
Buddhajñāna, 8-9th century author of the Śrīherukasādhanavṛtti
Aryadeva, author of the Lamp that Integrates the Practices (Caryamelapakapradipa), a commentary on the Guhyasamāja Tantra, not to be confused with the Madhyamaka philosopher of the same name
Candrakirti, 9th century author of the Pradipoddyotana, not to be confused with the Madhyamaka philosopher of the same name
^Wayman, Alex; The Buddhist Tantras light on Indo-Tibetan esotericism, Routledge, (2008), page 23.
^Williams, Tribe and Wynne; Buddhist Thought: A Complete Introduction to the Indian Tradition, chapter 7
^Stephen Hodge, The Mahā-vairocana-abhisaṃbodhi Tantra, with Buddhaguhya’s Commentary (London: RoutledgeCurzon, 2003), 14–15.
^Henrik H. Sørensen, Richard K. Payne Edited by Charles D. Orzech General Editor Esoteric Buddhism and the Tantras in East Asia Handbook of Oriental Studies, page 20.
^Grey, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism
^Wallis, Christopher; THE TANTRIC AGE: A Comparison Of Shaiva And Buddhist Tantra, February, 2016
^“A Crisis of Doxography: How Tibetans Organized Tantra During the 8th-12th Centuries,” Journal of the International Association of Buddhist Studies 28.1 (2005): 115–181.
^Williams, Tribe and Wynne; Buddhist Thought: A Complete Introduction to the Indian Tradition, chapter 7
^Williams, Tribe and Wynne; Buddhist Thought: A Complete Introduction to the Indian Tradition, chapter 7
^Grey, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism
^Isaacson, Harunaga (1998). Tantric Buddhism in India (from c. 800 to c. 1200). In: Buddhismus in Geschichte und Gegenwart. Band II. Hamburg. pp.23–49. (Internal publication of Hamburg University.) pg 3 PDF
^Williams, Tribe and Wynne; Buddhist Thought: A Complete Introduction to the Indian Tradition, chapter 7
^Grey, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism
^Wayman, Alex; The Buddhist Tantras light on Indo-Tibetan esotericism, Routledge, (2008), page 14.
^Bhattacharyya, Benoytosh; An Introduction to Buddhist Esoterism, Motilal Banarsidass Publ., 1980, India, p.
^Gray, David B; Compassionate Violence?: On the Ethical
Implications of Tantric Buddhist Ritual; Journal of Buddhist Ethics, ISSN 1076-9005, Volume 14, 2007
^Tribe, Anthony; Tantric Buddhist Practice in India: Vilāsavajra’s commentary on the Mañjuśrīnāmasamgīti
^Gray, David B; Compassionate Violence?: On the Ethical
Implications of Tantric Buddhist Ritual; Journal of Buddhist Ethics, ISSN 1076-9005, Volume 14, 2007
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