Buddhist Tantric Literature

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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.[1] They are followed by later tantric commentaries
(called pañjikās and ṭīkās), original compositions by
A manuscript of the Vajravali, a tantric
Vajrayana authors (called prakaraṇas and upadeśas),
commentary by Abhayakaragupta
sādhanas (practice texts), ritual manuals (kalpas or vidhis), (manuscript c. 11th or 12th century CE,
collections of tantric songs (dohās) odes (stotra), or hymns, Sanskrit in Nepalaksara script).
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.
Overview
History
Buddhist Tantric texts may have begun appearing during the Gupta Period (320–550 CE).[2][3]
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.[4][5]
Wu-xing also reports that at the time he visited India (7th century), the Mantrayana (“teaching
about mantra”, Chinese: zhenyan jiaofa, 真言教法 ‎) was already very popular.[4] Amoghavajra
(704–774), a scholar translator who traveled to China, reports a canon of eighteen tantras during
the 8th century.[5]
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.[6][1] 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).[7] In the account of a Buddhist spell master by Yijing, he even mentions erotic practices
associated with this collection.[7]
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.[6][8][1] 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.[9] Scholars
like Phyllis Granoff have termed this extensive borrowing of non-buddhist forms "ritual
eclecticism".[10] Buddhist Tantric works continued to be produced in India until the 1500s.[11]
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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.[12] 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.[13] Some Tantras contain
antinomian and transgressive practices such as ingesting alcohol and other forbidden substances
as well as sexual rituals.[3] Some of these later Buddhist Tantras (especially the Yoginītantras) are
clearly influenced by Śaiva Vidyāpīṭha scriptures.[1]
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.[1] 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.[8] 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).[8] Buddhist tantra
remains the main Buddhist tradition in Nepal, Mongolia and Tibet where it is known as Vajrayana.
Origin myths
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.[14] Other origin myths focus around a mythic king of
Oḍiyāna named Indrabhūti, who received the tantras with the aid of Vajrapani.[15]
Furthermore, as Gray writes, "there is another major genre of tantric Buddhist origin myths, which
we might term “conversion myths” since they feature the founding figure, an awakened buddha,
converting Śaiva Hindu deities to Buddhism".[16] These myths were useful in explaining the many
Hindu elements which were found in some Buddhist tantric texts.[16] In one such myth told by
Śubhakarasiṃha (善无畏, 637–735) and Yixing (一行, 683– 727), Vairocana Buddha turns himself
into Mahākāla in order to swallow and subdue Shiva and the ḍākinīs who were killing and eating
humans in order to obtain the essence in their hearts. After being subdued, these figures were said
to have become Buddhist.[17]
Texts
Classes of tantric texts

There are various ways to categorize and schematize the
various tantric primary sources. The earliest Indian
classification scheme is found in the work of the Kāraṇḍavyūha Sūtra manuscript (c.
commentator Buddhaguhya (c. 700).[18] He outlined just 14th century, Newari) with a miniature
two types of tantras: outward oriented Kriya tantras (which illustration of Avalokiteśvara
contain much ritual directed as external objects like a
Buddha statue) and the Yoga tantras which focus on inward
contemplative practices in which the yogi visualizes themselves as the deity.[18] The commentator
Vilāsavajra meanwhile, sometimes added a third category: Carya, which was intermediate between
Kriya and Yoga. In another text meanwhile, Vilāsavajra discusses a different third category: Upaya,
which referred to more transgressive tantras that made use of sexual yoga.[18]
The Classification of Tantras in Tibetan Buddhism differs by tradition. All traditions agree on three
types: Kriyayoga, Caryayoga, and Yogatantra. In the "Ancient" (Nyingma) school, these three
"outer tantras" are followed three further "inner tantras": Mahayoga, Anuyoga, and Atiyoga. In the
"New Translation" (Sarma) schools, the "higher" classes are called "supreme yoga tantras"
(anuttarayogatantra).[19] The Sarma classification systems was constructed by Indo-Tibetan
scholastics and date to the mid-12th century based on Indian works.[18]
A fourfold schema can be found in the work of the Indian scholar Śraddhākaravarman, who writes
of "four doors" to the Vajratana: Kriyatantra, Caryatantra, Yoga- tantra, and Mahayogatantra.[18]
He also mentions a further sub-class of Mahayoga, Niruttarayoga, which refers to Mahayoga
tantras with mandalas populated by female deities, i.e., the Yogini tantras. Ratnākaraśānti's (11th
century) schema contains the same four latter classes, but adds Niruttarayoga as its own fifth
category.[18] Kanha's Yogaratnamala meanwhile, also has four: Kriya, Carya, Yoga, Niruttarayoga.
Thus, the Tibetan schema is based on these later Indic classifications schemes.[18]
In Tibetan traditions, the most important tantras are those of the "highest yoga tantra",
"Mahayoga" or Atiyoga" classification. There are also various other classes of tantric works, such as
hagiographies of great masters (namtars), tantric verse works, songs, meditation manuals, and
instructional texts (upadesha). The Nyingma school also has a special category of scripture which
were discovered or revealed in Tibet, known as Terma. Some of these are classified as "tantras" but
were composed in Tibetan by Tibetans.
Meanwhile, in Shingon Buddhism and Chinese Esoteric Buddhism, these classifications are not
used. These traditions mainly rely on the Mahāvairocana Sūtra ( 大日経 , Dainichi-kyō), the
Vajraśekhara Sūtra (金剛頂経, Kongōchō-kyō), and the Susiddhikara Sūtra (蘇悉地経, Soshitsuji-
kyō).[20]
While traditional schemas classify tantric texts based on whether it is focused on "kriya" (ritual
action) or "yoga" (contemplative practice), this does not mean that ritual topics are absent in the
yoga tantras, which themselves contain extensive sections on ritual. Likewise, texts labeled "kriya
tantra" also contain teachings on yoga.[21]
Many tantric Buddhist texts have titles other than "Tantra", including sutra, kalpa, rajñi, stotra,
and doha. The Major Buddhist Tantras also accumulated secondary literature, such as
'Explanatory Tantras' (vyākhyātantra), commentaries (pañjikās, ṭīkās etc.) and sadhana literature
which outline specific tantric ritual practices and meditations.[22]
Dhāraṇīs are an earlier class of Buddhist texts which are not specifically "tantric" or "Vajrayanist"
in nature. They may be found in classic Mahayana sutras like the Lotus Sutra, and thus pre-date
the development of Buddhist tantra.[23] Dhāraṇī practices and texts were part of mainstream
Mahayana Buddhism well before the rise of Vajrayana, and as such, are not "tantric" works nor
specifically connected to esoteric or mantrayana Buddhism.[24] However, some tantras and tantric
works do make use of dhāraṇīs in a broader tantric context and later canonical collections included
numerous dhāraṇīs into the tantra classification. Indeed, some scholars like Koichi Shinohara
argue that the Buddhist tantric literature grew out of the earlier Mahayana dhāraṇī texts through a
process of gradual expansion and the incorporation of new ritual elements (such as mandalas and
visualization practices).[5]
There are between 1500 and 2000 surviving Indian Buddhist Tantric texts in Sanskrit, and over
2000 more Tantras solely survive in translation (mostly Tibetan or Chinese).[25] In the Tibetan
canons, there are 450 Tantras in the Kanjur collection and 2400 in the Tengyur.[3]
Indian tantras
The most important texts of the Vajrayana Buddhist traditions
are the "tantras". The term tantra has many meanings, but one
of the most common meaning is simply a specific type of
divinely revealed text or scripture. In the Buddhist context,
tantras were considered to be the words of a Buddha or
bodhisattva (buddhavacana).[26]
Chinese translation of the
Unlike Mahayana sutras, tantras are quite technical, outlining
Vairocanābhisaṃbodhi (Awakening
the details of rituals, such as how to construct a mandala.[26]
of Vairocana)
They also contain unique tantric terminology and "coded
language" (sandhyā-bhāṣa), which is metaphorical and
secretive. They often omit important details and misdirect the
reader, thus maintaining secrecy and requiring further
commentary to be properly understood.[27] Their original
language was Sanskrit, but not classical Sanskrit (Pāṇinean)
per se, since tantras often include different word forms or
grammar associated with regional Middle-Indic languages, like
Apabraṃśa.[28] Apabraṃśa is also often used for tantric songs
and poems.[28]
Tantric scriptures were also considered to be secret by tantric

Buddhist communities, and would only be revealed to disciples
which had gone through the necessary initiations.[29] Buddhist
tantras promise both the ability to attain worldly magical The Garbhadhātu maṇḍala, derived
powers (laukikasiddhi) and the surepeme achievement from the teachings of the
(lokottarasiddhi) of Buddhahood in one lifetime.[5] Mahāvairocana Tantra. Buddha
Vairocana is located in the center.
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, yoginīs (female yogis), and female
deities.[30][3] The tantras also contain a revaluation of supposedly negative mental states (like
desire and anger) and antinominan behavior (like drinking alcohol, eating meat, living in charnel
grounds etc.), which can be used in the service of liberation. This is manifested in the promotion of
tantric fierce deities. As the Hevajra Tantra says "the world is bound by passion, also by passion it
is released".[3] Some tantras, especially those of the Yoginītantra genre, have many erotic and
sexual elements. The Guhyasamāja tantra, Hevajra, Caṇḍamahāroṣaṇa, Saṃvarodaya, and
Sampuṭikātantrarāja, all open as follows: “Thus I have heard: at one time the Bhagavān resided in
the vulvas of the women who are the vajras of the body, speech and mind of all the Tathāgatas”
(evaṃ mayā śrutam ekasmin samaye bhagavān sarvva-tathāgata-kāya-vāk-citta-vajra-yonī-
bhāgeṣu vijahāra).[31]
Regarding their philosophical view, the Buddhist tantras generally follow the view of the Mahāyāna
sutras, especially the theories of emptiness, buddha-nature, and luminosity.[32][33] According to
the tantras, to reach Buddhahood, one needs to recognize the true nature of one's mind, the
buddha-nature, which is a non-dual empty luminosity (prabhāsvara) which is pure, blissful, and
free of all concepts.[34] The true nature is the same in Buddhas and sentient beings, and is thus the
ultimate "continuum" (tantra). The Guhyasamāja Tantra describes the ultimate nature of mind
thus: "Devoid of all existents, free of the aggregates, the sense objects and media, and subject and
object, one’s mind, being identical to the selflessness of dharmas, is originally unarisen and has
emptiness as its nature."[32] This ultimate nature can be accessed through skillful means,
especially the contemplative tantric techniques taught in the tantras.[35]
When it comes to practical content, tantras contain numerous explanations of yogic practice and
ritual actions. Common topics related to spiritual practice include: how to make mandalas, how to
perform ritual initiations (abhisheka), explanation of mantras, fire ritual (homa), special
observances (carya), descriptions of tantric feasts (ganacakra), descriptions of tantric deities, deity
yoga, subtle body based practices (of the perfection stage) and teachings on the yoginis.[21]
List of Indian Buddhist tantras

The following is a list of some major Buddhist Tantras from the classic period of Indian Buddhist
tantrism as well as other tantric scriptures like sutras and dharanis. The list is organized according
to the traditional classification used in the Tibetan canon.
Action tantra (Kriyātantra)

The scriptures in this category are considered to emphasize ritual action (kriyā), preparation of
ritual spaces, textual recitation / chanting (of mantras, dhāraṇīs, vidyās, and other texts), and the
external worship of deities.[36] Key Action tantras include:[37][31]
The Heart Sutra

The Dhāraṇī of Vaiḍūryaprabha
Mañjuśrīmūlakalpa (Root Manual of the Rites of Mañjuśrī), an early mantra-kalpa
(compendium of mantras, compiled in stages beginning in the seventh century)[38]
Suvarṇaprabhāsottamasūtra (Golden Light Sutra)
Mahāmāyūrī-vidyārājñī (The Queen of Incantations: The Great Peahen), one of the five texts in
the Pañcarakṣā scriptural collection
The Supreme Accomplishment of Invincible Averting, Sitātapatrā Born from the Uṣṇīṣa of the
Tathāgata, which contains a protective spell (vidyā)
Mañjuśrīnāmāṣṭaśatakam (The Hundred and Eight Names of Mañjuśrī)
The Bhūtaḍāmara Tantra (c. 7th century), an esoteric manual on magic and exorcism focused
on Vajrapāṇi as Bhūtaḍāmara (“Tamer of Spirits”)[38]
The Aparimitāyurjñāna Sūtra
Amoghapāśa-kalparāja-sūtra (The Noble Sovereign Ritual of Amoghapāśa), the source of the
mantra of light
The Dhāraṇī of the Eleven Faced Avalokiteśvara (Avalokiteśvaraikādaśamukhadhāraṇī)
Nīlakaṇṭhadhāraṇī
Tārā Tantra, or Sarvatathāgatamātṛtārāviśvakarmabhavanāmatantra (Tantra Which is the
Source for All the Functions of Tārā, Mother of All the Tathagatas) [39]
Tārādevīnāmāṣṭaśataka (The Hundred and Eight Names of Tārā)
Subāhuparipṛcchātantra (The Tantra of Subāhu’s Questions) (https://read.84000.co/translation/

toh805.html) (mid-sixth to mid-seventh centuries) [38]
Conduct tantras (Caryātantra)

Scriptures in this category are seen as containing equal ritual and meditation elements. They
mostly focus on Vairocana, Vajrapāṇi and Acala. Some key scriptures:[40][31]
Vairocanābhisaṃbodhi Tantra (Awakening of Great Vairocana, terminus ante quem c. 7th

century)[38]
Acalamahākrodharājasya sarvatathāgatasya balāparimitavīravinayasvākhyāto nāma kalpaḥ
(The Practice Described as the Taming of the Great Wrathful King Acala)
Vajrapāṇyabhiṣeka-mahātantra (Vajrapāṇi Empowerment Tantra, c. early 7th century)[38]
Bhagavannīlāmbaradharavajrapāṇi Tantra (The Tantra of the Blue-Clad Blessed Vajrapāṇi)
Yoga tantras
These tantras focus on meditation, i.e. yoga. However, unlike the Anuttara- or Mahāyoga tantras,
these scriptures do not contain much wrathful, antinomian or sexual elements, and instead focus
on themes of ritual purity, mandalic buddhafields, and "peaceful" deities and Buddhas like
Vairocana Buddha and Vajrasattva. Mantras, mandalas and mudras are key elements of the
practices taught in these tantras.[41][42] Some key Yoga tantras are:[43][31]
Sarvatathāgatatattvasaṃgraha sutra (Compendium of the Reality of All Tathāgatas, c. 7th

century)[38]
Vajraśekhara Sūtra (Adamantine Peak, 8th century), a collection of tantric texts.[38]
Susiddhikāra-sūtra (mid-sixth to mid-seventh centuries)[38]
Sarvarahasya-nāma-tantrarāja (Universal Secret Sovereign Tantra, c. 8th century)[38]
Sarvadurgatipariśodhanatejorāja (The Tantra Purifying Evil Destinies, terminus ante quem c.
8th century)[38]
Prajñāpāramitānayaśatapañcaśatikā (The Principles of the Perfection of Wisdom in 150 Lines,
c. 7-8th century)[38]
Anuttarayoga, Mahāyoga or Yoginī Tantras

The fourth category of tantric scriptures is considered to be the highest and most powerful class of
tantra in Tibetan Buddhism.[18] This view is not shared by other Buddhist Mantrayana traditions
like Shingon. This class of texts is called by different names, including Anuttarayogatantra,
Mahāyoga, Niruttarayoga, and Yoginī Tantras.[18] They are also often further divided into different
sub-categories, like "father", "mother" and "non-dual" tantras.[31] Japanese scholars like
Tsukamoto further classify these into different families, like Akṣobhya-kula, Vairocana-kula,
Heruka-kula, Vajra-sūrya-kula, Padmanarteśvara-kula, Paramāśva-kula, and Vajradhara-kula.[31]
These tantras tend to contain more transgressive elements, including sexual themes, sexual yoga
(karmamudrā), wrathful deities, charnel ground imagery, the ingestion of taboo substances (blood,
meat, alcohol, sexual fluids), tantric feasts, as well as numerous Shaiva and Shakta
influences.[18][38] The deities in these scriptures often (but not always) appear as fierce herukas
and erotic dakinis. Some key tantras in this category include:[44]
Sarvabuddhasamāyoga-dākinījālasaṃvara Tantra (Ḍākinīs’

Network That Unites All Buddhas, early 8th century), one of
the first Yoginī Tantras, introduces the practice of
gaṇacakra.[38] It has been seen by modern scholars as a
"transitional scripture" and a “proto-yoginītantra”.[42]
Mañjuśrī-nāmasamgīti (Chanting the names of Mañjuśrī, c.
8th century)[38]
Guhyasamāja Tantra (The Esoteric Community Tantra, c.
8th century)[38]
Advayasamatāvijaya (Victory of Nondual Equality, c. 8th
century), part of the Guhyasamāja tradition.[38]
The six explanatory tantras (vyākhyātantra) of the
Guhyasamāja tradition: The Sandhyāvyākaraṇa
(Explanation of the Intention); the Caturdevīparipṛcchā (The
Four Goddessesʼ Inquiry); the Vajramālā (Vajra Rosary);
the Jñānavajrasamuccaya (Gnosis Vajra Compendium) and Statue of Saṃvara in union with his
its longer version; and the Vajrahṛdayālaṃkāra (Vajra Heart
consort Vajravarahi (c. 12th century,
Adornment).[38] Bengal). The theme of fierce deities
Catuṣpīṭha (Four Chapters, c. 9th century), the first tantra in sexual union is commonly found
to teach utkrāntiyoga, or yogic suicide.[38] in the anuttarayoga tantras.
Māyājāla Tantra (The Net of Magical Illusion)
Guhyagarbha Tantra (The Secret Womb Tantra), the key
Mahayoga tantra in the Nyingma tradition
Cakrasaṃvara Tantra (Supreme Bliss of the Wheels Tantra, c. 8th to 9th century), also called
Herukābhidhāna (Discourse of Heruka) or Laghusaṃvara (Small Saṃvara). This tantra has
been shown to contain much content borrowed from Śaiva Vidyāpīṭha tantras.[45]
Other tantras in the Cakrasaṃvara cycle: Herukābhyudaya (Realization of Heruka);
Abhidhānottara (The Continuation of the Abhidhāna or Discourse); Caturyoginīsampuṭa (The
Union of the Four Yoginīs); Yoginīsaṃcāra (Yoginīsʼ Rotation); Vajraḍāka (Vajraḍāka); and
Vārāhyabhyudaya (Realization of Vārāhī).[38]
Tantras of the last historical phase of the Cakrasaṃvara cycle: The Saṃvarodaya (Emergence
of the Supreme Bliss); the Ḍākārṇava (Ocean of Ḍākas); the Vārāhīkalpa (Ritual Practice of
Vārāhī); and the Yoginījāla (Net of Yoginīs).[38]
MahāmāyāTantra
Hevajra Tantra (c. 9th century), an influential tantra which introduced key tantric teachings like
the innate (sahaja), the fourfold joy (caturānanda), the subtle body system with four cakras and
the three channels (avadhūtī, lalanā, and rasanā), and the inner fire (Caṇḍālī).[38]
Ḍākinīvajrapañjara (Ḍākinī Vajra Cage), an important tantra in the Hevajra cycle of
scriptures.[38]
Sampuṭodbhava (Emergence from the Union) and the Sampuṭatilaka (Ornament of the
Emergence from the Union), part of the Hevajra cycle.[38]
Other texts of the Hevajra cycle: The Mahāmudrātilaka (Great Seal Ornament); the
Jñānagarbha (Womb of Gnosis); the Jñānatilaka (Ornament of Gnosis); and the Tattvapradīpa
(Light of Truth).[38]
Buddhakapāla (Skull of Buddha, c. 9-10th century).[38]
Namastāraikaviṃśatistotra (Praise to Tārā with Twenty-One Verses of Homage)
Vajramrta Tantra (Adamantine Nectar, c. 9th century).[38]
Jñānatilakayoginī Tantra (The Tilaka of Gnosis, a Yoginī Tantra)
Vajrapãṇyabhiṣeka Tantra
Kālacakra Tantra (Wheel of Time, c. 11th century).[38]
Caṇḍamahāroṣaṇa Tantra (https://read.84000.co/translation/toh431.html) (Fiery Great Wrathful

One, c. 10-11th century Nepal).[38]
Sampuṭa Tantra (Kiss Tantra)
Śrīsaṃvarakhasama Tantra (Glorious Sky-like Great Bliss Tantra)
Vajraḍāka Tantra
Vārāhyabhibodhana Tantra (Awakening of Varahi)
Vajrabhairavavidāraṇa Tantra (The Tantra of Vajrabhairava's Destruction)
Āryatārākurukullākalpa (The Practice Manual of Noble Tārā Kurukullā)
Mahākāla Tantra
Tārāyogini Tantra
Kṛṣnayamāri Tantra
Raktayamāri Tantra
Great Vajrabhairava Tantra
Ekajaṭa Tantra
Vajrayogini Tantra
Other Indian tantric texts

There are various other types of tantric Buddhist texts
composed in India. One class of tantric text that are not always
considered tantras but have tantric elements in them are
several late Prajñāpāramitā sutras which have numerous
tantric or mantrayana elements. These include: the
Adhyardhaśatikā Prajñāpāramitā Sūtra (150 lines), the Heart
Sutra (Prajñāpāramitāhṛdaya), the Ekaślokikā
prajñāpāramitā, Svalpākṣarā Prajñāpāramitā, Kauśikā
Prajñāpāramitā, Saptaślokikā Prajñāpāramitā, the Caryapāda manuscript preserved in
*Prajñāpāramitānāmāṣṭaśataka and the Candragarbha the library of Rajshahi College
Prajñāpāramitā.[46]
Other "tantric" sutras include the Kāraṇḍavyūha Sūtra, the source of the famous Mani mantra, and
the Śūraṅgama Sūtra, which is included in the Chinese Tripitaka's Esoteric Sutra category.[47] The
Śūraṅgama text contains indic materials, but may have been compiled or heavily edited in China.
Another class of tantric texts are verses, songs and other original compositions by tantric sages
known as mahasiddhas ("greatly accomplished ones"). Their tantric songs, variously called dohā
(rhyming couplets), caryāgīti (songs of realization), and vajragīti, were often grouped together into
collections, like the proto-Bengali Caryapāda and Saraha's Dohakośa.[48] There are various works
on these tantric sages. Sāṅkrtyāyana lists the following important siddhas: Saraha, (Nāgārjuna),
(Sabarapa), Luīpa, Dārikāpa, (Vajra-ghaṇṭāpa), Kūrmapā, Jālandharapā, (Kaṃha(pā) Caryapā),
Guhyapā (Vijayapa), Tilopa, Naropa.[31] There are longer lists which contain eighty four
mahasiddhas in works such as Abhayadatta Śrī's History of the Eighty-four Mahasiddhas
(Caturasitisiddha pravrtti).[31]
Another class of verse tantric works are hymns (stotras) to specific deities.[49]
Yet another class of texts are ritual manuals and collections of rites or sādhanas (practices).[49]
One example of these kinds of collections is the Sādhanamālā (Garland of Sādhanas) which
contains numerous sādhanas composed by various Indian tantric masters. Another example is
Abhayakaragupta's Niṣpannayogāvalī, which contains details

on 26 different mandalas.[50]
Indian Tantric authors

As Buddhist Tantra became more widely practiced in the
middle of the seventh century, pandits (scholars) at
mainstream Buddhist institutions like Nālandā, Vikramaśilā
and Somapura began to write treatises, commentaries and
other works on Vajrayana Buddhism. Other tantric works were
written by lay yogis, yoginis, and mahasiddhas which were
outside of the traditional monastic institutions. Another
important site for the development of Buddhist tantric
literature was Kashmir, a major center for tantric practice
(both Buddhist and non-buddhist, such as Trika Saiva Tantra).
Benoytosh Bhattacharyya notes that there are two main Eight Mahasiddhas with the
chronological lists of prominent Indian Tantric authors, the bodhisattva Samantabhadra (top);
1st row (l->r): Darikapa, Putalipa,
first from Tāranātha's works (c. 1575–1634) and the second
Upanaha; 2nd row: Kokilipa and
from Kazi Dawasamdup's introduction to the Cakrasaṃvara
Anangapa; 3rd row: Lakshmikara;
Tantra.[51] Samudra; Vyalipa.
Tāranātha's list:[51]
1. Padmavajra (c.693), author of the Guhyasiddhi

2. Anangavajra (c.705), author of the
Prajñopāyaviniścayasiddhi
3. Indrabhūti (c.717), author of the Jñānasiddhi
4. Bhagavatī Lakṣmī (c.729) or Lakṣmīṃkarā, female author
of the Advayasiddhi and the *Sahaja-siddhipaddhati
5. Lilavajra (c.741)
6. Darikapa (c.753)
7. Sahajayoginī (c.765)
8. Ḍombi Heruka or Ḍombipa (c.777)
Kazi Dawasamdup's list:[51]
1. Saraha, also known as Rāhula (c. 633), a famous author of

esoteric dohas
2. Ārya Nāgārjuna, a tantric commentator to the Guhyasamāja
A Tibetan illustration of
who authored the Pañcakrama.[52] Not to be confused with Ratnākaraśānti (c. 11th century), an
the Madhyamaka philosopher of the same name. influential Buddhist philosopher and
3. Śabaripa (c.657) tantric scholar practitioner who
4. Luipa (c.669) studied at Vikramashila, a major
5. Vajraghaṇṭā (c.681) center of tantric studies.
6. Kācchapa (c.693)
7. Jalandharipa (c.705), wrote a commentary to the Hevajra
tantra
8. Kr̥ ṣṇācārya (c.717)
9. Guhya (c.729)
10. Vijayapa (c.741)
11. Tilopa
12. Nāropā
Other important Indian tantric authors include:
Buddhaguhya, wrote a commentary on the Mahavairocana Tantra

Mañjuśrīmitra (8th century), an important author on non-conceptual meditation which is a
precursor to later Tibetan Dzogchen texts. He wrote The Transcendent State of Bodhicitta
(Tibetan: Byang chub sems bsgom pa), considered a key work of early Dzogchen Semde
literature.
Vimalamitra (8th century), wrote commentaries on the Guhyagarbha tantra and is also
associated with translations of Dzogchen Semde texts
Padmasambhava (8th century), wrote a commentary on the 13th chapter of the Guhyagarbha
tantra, a work on Mahayoga, and Garland of Views, a doxographic work.[53]
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.[54]
Vilāsavajra, 8-9th century author of the Namamantrarthavalokini, a commentary on the
Mañjuśrīnāmasamgīti.[55]
Jñānapāda, also known as Buddhajñāna, Buddhaśrījñāna, *Buddhajñānapāda, *Śrījñānapāda
(fl. c. 770–820 CE). He was a very influential tantric author and a commentator to the
Guhyasamājatantra. A key work of his is the Mukhāgama, a collection of his teachings and the
Ātmasādhanāvatāra, a major tantric treatise.[56]
Virūpa, a famed yogin and author. He is likely the author of the Amṛtasiddhi, the source of the
earliest system of Hatha yoga
Āryadeva, author of the Lamp that Integrates the Practices (Caryāmelāpakapradīpa), a
commentary on the Guhyasamāja Tantra.[57] Not to be confused with the Madhyamaka
philosopher of the same name.
Candrakīrti, 9th century author of the Pradīpodyotananāmaṭīkā, an extensive Guhyasamāja
commentary.[58] He is not to be confused with the Madhyamaka philosopher of the same
name.
Sakyamitra, commentator on the Guhyasamāja Tantra
Nagabodhi, commentator on the Guhyasamāja Tantra
Ānandagarbha, author of the Vajrajvālodayā, a sādhanā manual
Bhavyakīrti, 10th century author of a commentary on the Cakrasaṃvara Tantra, the
Śrīcakrasamvarapañjikā-śūramanojñā-nāma.[54]
Sraddhakaravarman, commentator on the Guhyasamāja
Devapāla, a 9th emperor of the Palas, and author of Śrīcakrasaṃvara-sādhana-sarva-śula-
nāma-ṭīkā, a large Cakrasamvāratantra commentary.[59]
Bhavabhaṭṭa, 10th century author of the Śrīcakrasaṁvarapañjikā, a Cakrasamvāratantra
commentary
Jayabhadra, Cakrasamvāratantra commentator
Durjayacandra, Cakrasamvāratantra commentator
Vajrapani, Cakrasamvāratantra commentator
Tathagataraksita, Cakrasamvāratantra commentator
Bhavabadra, Cakrasamvāratantra commentator
Viravajra, Cakrasamvāratantra commentator
Manibhadra, Cakrasamvāratantra commentator
Śraddhākaravarman, a Guhyasamāja commentator and author of
Yogānattaratantrārthāvatārasaṃgraha [60]
Prasantajnana, Guhyasamāja commentator
Vimalagupta, Guhyasamāja commentator
Cilupa, Guhyasamāja commentator

Vajrahasa, Guhyasamāja commentator
Kāṇha, author of the Yogaratnamālā on the Hevajra Tantra.[61]
Bhadrapāda, author of the Śrīhevajravyākhyākhyāvivaraṇa, on the Hevajra Tantra
Vajragarbha, author of the Ṣaṭsāhasrikā-Hevajra-ṭīkā
Ratnakīrti, 11th century
Ratnākaraśānti (i.e. Santipa), wrote the Muktāvalī, a commentary on the Hevajra and the
Hevajrasādhanopāyikā
Vāgīśvarakīrti, a well known tantric author who was colleague of Ratnākaraśānti at
Vikramaśīla[62]
Maitrīpāda (c. 1007–1085), a.k.a. Advayavajra, author of several influential works on
meditation
Pundarika (11th-century), a commentator on the Kalachakra who wrote the Vimalaprabhā
(Stainless Light)
Sucandra, wrote a Kalachakra commentary in sixty thousand stanzas
Hevajratantra-Yogaratnamālā, a Hevajra commentary by Kr̥ ṣṇavajrapāda (11th century)
Abhayākaragupta, 11th-early 12th century CE, wrote numerous tantric texts like Vajrāvali and
Kālacakrāvatāra.
Dīpaṅkaraśrījñāna, also known as Atīśa (c. 982–1054), who was influential in the transmission
of Buddhism to Tibet. He most famous for his Bodhipathapradīpa.
East Asian tantric literature

Tantric Buddhism arrived in China during the Tang dynasty, when numerous esoteric works were
translated into Chinese.[63] During this era, three great tantric masters (vajracharyas) came from
India to China: Śubhakarasiṃha (637–735), Vajrabodhi (671–741) and Amoghavajra (705–774).
They worked on translations of classic tantras like the Vairocanābhisaṃbodhi Sūtra and the
Vajrasekhara Sutra, and also composed practice manuals and commentaries in Chinese.[64] They
are considered to be the founding patriarchs of Chinese Esoteric Buddhism and their writings are
central to the East Asian Mantrayana traditions.
The tradition was passed on from later figures like Huiguo to various Japanese Budhist disciples
who founded mantrayana lineages in Japan. One important figure is Kūkai (774–835), the founder
of the Shingon school. Kūkai's numerous works and commentaries on tantric practice are
foundational texts for the Shingon tradition. One of the most important works of Kūkai is his
magnum opus, the Jūjū shinron (Treatise on Ten Levels of Mind), along with its summary, the
Hizō hōyaku (Precious Key to the Secret Treasury).[65]
The Tendai school meanwhile also maintains its own collection of Mantrayana texts, commentaries
and practice manuals, composed by traditional figures like Saicho, Ennin and Annen. The original
works of Annen (841–889?) are particularly important for Tendai esotericism, especially his
Shingonshū kyōjigi (On the Meaning of Teachings and Times in Esoteric Buddhism) and the
Taizōkongō bodaishingi ryaku mondōshō (Abbreviated Discussion on the Meaning of Bodhicitta
according to the Garbha and Vajra realms) [66]
Tibetan tantric literature

As Vajrayana Buddhism developed in Tibet (beginning in the 8th century CE), Tibetan Buddhists
also began to compose Vajrayana scriptures, commentaries and other works. Eventually, a vast
literature of original Tibetan Vajrayana compositions developed. There are many types of
indigenous Tibetan tantric literature. Each school of Tibetan Buddhism maintains their own
collections of texts composed by the lineage masters of their tradition and considered to be
canonical by their sect. These include commentarial works, original treatises, meditation manuals,
sadhanas, ritual texts, poems and hymns, as well as new revelations (such as treasure texts and
"pure vision" texts).
The Nyingma school for example, maintains a large collection

of texts which are part of their "Dzogchen" (Great Perfection)
tradition. This class of tantric Buddhist texts is divided into
three divisions: the "Mind Series" (Semde, the earliest
Dzogchen texts, c. 9th century), which includes tantras like the
Kulayarāja Tantra (All Creating King), the "Space Series"
(Longde, c. 11th–14th centuries), and the "Esoteric
Instructions" series (Menngagde, c. 11th–14th centuries),
which include the Seventeen Tantras and the Vima Part of the early Dzogchen 'Semde'
text called The Cuckoo of Rigpa,
Nyingthig.[67] The Nyingma school also maintains other
found at Dunhuang.
collections of texts called "Terma" (Treasure Texts). These texts
were revealed by "treasure revealers" (tertons) at different
times in Tibetan history. Examples include the Bardo Thödol (the "Tibetan Book of the Dead"), the
Longchen Nyingthig, Dudjom Tersar and the Yuthok Nyingthig.
The Kagyu school on the other hand maintains several collections of tantric texts which are unique
to their school. These include the Collected works of Milarepa (Mila Gnubum, which includes his
many songs), the Collected works of Gampopa (Dagpo Kabum, including Jewel Ornament of
Liberation), and, for the Karma Kagyu school, the works of lineage masters like the Karmapas. The
Kagyu tradition emphasizes the esoteric practice of Mahamudra, and as such, they also maintain
many collections of texts that focus on this method. The seventh Karmapa Chödrak Gyatso (1454-
1506) collected many Indian Mahamudra sources into the three volume collection called The
Indian Mahāmudrā Treatises (Tib. Phyag rgya chen po 'i rgya gzhung).[68]
In the Gelug school, the tantric works of the founder Tsongkhapa and his direct disciples are
generally seen as foundational texts. The Sakya school and the Jonang school likewise maintain
collections of the tantric works of their founding figures, such as Sakya Pandita and Dolpopa
respectively.
See also
Buddhist texts – Historic literature and religious texts of Buddhism
Sanskrit Buddhist literature
Sanskrit literature
Footnotes
1. Gray, D. (2016, April 05). Tantra and the Tantric Traditions of Hinduism and Buddhism. Oxford
Research Encyclopedia of Religion. Retrieved 19 Mar. 2024, from
https://oxfordre.com/religion/view/10.1093/acrefore/9780199340378.001.0001/acrefore-
9780199340378-e-59.
2. Wayman 2008, p. 23.
3. Williams, Tribe and Wynne; Buddhist Thought: A Complete Introduction to the Indian Tradition,
chapter 7
4. Hodge 2003, pp. 14–15.

5. Gray 2023, p. 13.
6. Orzech, Sørensen & Payne 2011, p. 20.
7. Gray 2023, pp. 21–24.
8. Gray, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism
9. Sanderson, Alexis. "The Śaiva Age — The Rise and Dominance of Śaivism during the Early
Medieval Period." In:Genesis and Development of Tantrism, edited by Shingo Einoo, Tokyo:
University of Tokyo, Institute of Oriental Culture, March 2009, pp. 41–349.
10. Gray 2023, p. 15.
11. Gray 2023, p. 14.
12. Wallis, Christopher; THE TANTRIC AGE: A Comparison Of Shaiva And Buddhist Tantra,
February, 2016
13. “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.
14. Gray 2023, pp. 25, 28–30.
15. Gray 2023, p. 30.
16. Gray 2023, p. 35.
17. Gray 2023, p. 37.
18. Dalton, Jacob. A Crisis of Doxography: How Tibetans Organized Tantra during the 8th–12th
Centuries. (https://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/8959) Journal of
the International Association of Buddhist Studies, Volume 28 • Number 1 • 2005.
19. Tsong-kha-pa, The Great Exposition of Secret Mantra, Part One in Tsong-kha-pa et al. (2016),
pp. 63 - 155.
20. Yamasaki, Taiko (1988). Shingon: Japanese Esoteric Buddhism, p. 35, Boston/London:
Shambala Publications.
21. "Tantric Literature: Overview South Asia" Silk (ed.) et al. Brill's Encyclopedia of Buddhism,
BRILL, 2015.
22. Wayman 2008, p. 14.
23. Richard McBride (2004). Robert Buswell (ed.). Encyclopedia of Buddhism (https://books.googl
e.com/books?id=L34YAAAAIAAJ). Macmillan Reference. pp. 21, 180, 217–218, 253.
ISBN 978-0-02-865718-9.
24. Richard K. Payne (2006). Tantric Buddhism in East Asia (https://books.google.com/books?id=3
Y0PUmrAxyMC&pg=PA14). Simon and Schuster. pp. 14–17. ISBN 978-0-86171-487-2.
25. Isaacson 1998, p. 3.
26. Gray 2023, p. 7.
27. Gray 2023, pp. 26–27, 51.
28. Gray 2023, pp. 64–68.
29. Gray 2023, p. 8.
30. Gray 2023, pp. 69–70.
31. Hartzell, James. (2012). The Buddhist Sanskrit Tantras: "The Samādhi of the Plowed Row".
Pacific World Journal. Third Series. 63-178.
32. Gray 2023, p. 74.
33. Wayman 2008, p. 3.
34. Gray 2023, pp. 74–77.
35. Gray 2023, p. 77.
36. Dharmachakra Translation Committee. "The Root Manual of the Rites of Mañjuśrī -
Introduction / 84000 Reading Room" (https://read.84000.co/translation/toh543.html). 84000
Translating The Words of The Budda. Retrieved 2024-03-22.
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ml). 84000 Translating The Words of The Budda. Retrieved 2024-03-20.
38. Tsunehiko Sugiki, "On the Chronology of the Buddhist Tantras" in Payne, Richard K., and Glen
A. Hayes (eds), The Oxford Handbook of Tantric Studies (online edn, Oxford Academic, 18
Aug. 2022), https://doi.org/10.1093/oxfordhb/9780197549889.001.0001, accessed 20 Mar.
2024.
39. James B. Apple, “Atiśa’s System of Twenty-One Tārās”, Revue d’Etudes Tibétaines, no. 66,
Avril 2023, pp. 424-463.
40. "Conduct tantras | 84000 Reading Room" (https://read.84000.co/section/O1JC114941JC2141
4.html). 84000 Translating The Words of The Budda. Retrieved 2024-03-21.
41. Yamasaki, Taiko (1988). Shingon: Japanese Esoteric Buddhism, p. 72. Boston/London:
42. Szántó & Griffiths (2015), Sarvabuddhasamāyogaḍākinījālaśaṁvara (https://www.academia.ed
u/16230369/Sz%C3%A1nt%C3%B3_and_Griffiths_2015_Sarvabuddhasam%C4%81yoga%E
1%B8%8D%C4%81kin%C4%ABj%C4%81la%C5%9Ba%E1%B9%81vara), in Brill's
Encyclopaedia of Buddhism, vol. I.
43. "Yoga tantras | 84000 Reading Room" (https://read.84000.co/section/O1JC114941JC21413.ht
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44. "Unexcelled Yoga tantras | 84000 Reading Room" (https://read.84000.co/section/O1JC114941
JC21412.html). 84000 Translating The Words of The Budda. Retrieved 2024-03-20.
45. Gray 2023, p. 33.
46. Bianchini, Francesco (2020). Tradition and Innovation in late South Asian Buddhism: The
Impact of Spell Practices on the Recasting of Prajnaparamita Scriptures (https://ora.ox.ac.uk/o
bjects/uuid:477bdfa2-016a-4d0d-a274-39cd35f3c137), pp. 65-75. St John’s College, The
University of Oxford.
47. Taisho 945 is found in Volume 19 of the Taisho Tripitaka."Taishō Shinshū Daizōkyō" 大正新脩
大藏經 (http://tripitaka.cbeta.org/mobile/index.php?index=T) [Taishō Shinshū Tripitaka]. CBETA
漢文大藏經 (in Chinese). "This is an index to the Taisho Tripitaka - nb Volume 19 is listed as 密
教部 or Esoteric Sutra Section is where Taisho 945 (Surangama Sutra) is located."
48. Lara Braitstein. The Adamantine Songs: Vajragiti by Saraha. American Institute of Buddhist
Studies. 2014
49. Isaacson 1998.
50. Tadeusz Skorupski. Jyotirmañjari of Abhayåkaragupta. The Buddhist Forum , Volume VI,The
Institute of Buddhist StudiesTring, UK, 2001, 183-221
51. Bhattacharyya, Benoytosh. An Introduction to Buddhist Esoterism, Motilal Banarsidass Publ.,
1980, India, pp. 62-63.
52. Yün-hua, Jan. “Nāgārjuna, One or More? A New Interpretation of Buddhist Hagiography.”
History of Religions, vol. 10, no. 2, 1970, pp. 139–55. JSTOR,
http://www.jstor.org/stable/1061906. Accessed 25 Mar. 2024.
53. Doney, Lewis (2015). "Padmasambhava in Tibetan Buddhism". In Silk, Jonathan A.; et al.
(eds.). Brill's Encyclopedia of Buddhism. Leiden, Boston: Brill. pp. 1197–1212. ISBN 978-
9004299375
54. Gray, David B; Compassionate Violence?: On the Ethical Implications of Tantric Buddhist
Ritual; Journal of Buddhist Ethics, ISSN 1076-9005, Volume 14, 2007
55. Tribe, Anthony; Tantric Buddhist Practice in India: Vilāsavajra’s commentary on the
Mañjuśrīnāmasamgīti
56. Dalton, Catherine and Szántó, Péter-Dániel, “Jñānapāda”, in: Brill's Encyclopedia of Buddhism
Online, Editor-in-Chief: Volume Editors: Jonathan A. Silk, Richard Bowring, Vincent Eltschinger,
Oskar von Hinüber. Consulted online on 26 March 2024 <http://dx.doi.org/10.1163/2467-
9666_enbo_COM_2037> First print edition: 20190619
57. "Aryadeva's Lamp that Integrates the Practices (Caryamelapakapradipa): The Gradual Path of
Vajrayana Buddhism according to the Esoteric Community Noble Tradition" (https://thus.org/pu
blication-book/aryadevas-lamp-that-integrates-the-practices-caryamelapakapradipa-the-gradua
l-path-of-vajrayana-buddhism-according-to-the-esoteric-community-noble-tradition/). Tibet
House US | NYC - Official Website. Retrieved 2024-03-26.
58. "Pradīpoddyotana-nāma-ṭīkā - Buddha-Nature" (https://buddhanature.tsadra.org/index.php/Text
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Pacific World Journal. Third Series. p. 87.
60. "Śraddhākaravarman - Buddha-Nature" (https://buddhanature.tsadra.org/index.php/People/%C
5%9Araddh%C4%81karavarman). buddhanature.tsadra.org. Retrieved 2024-03-21.
Pacific World Journal. Third Series. p.93.
62. Schneider, Johannes, "Vāgīśvarakīrti" (https://referenceworks.brillonline.com/entries/encyclope
dia-of-buddhism/vagisvarakirti-COM_2070), Brill's Encyclopedia of Buddhism Online, Brill,
retrieved 2024-03-25
65. Yamasaki, Taiko (1988). Shingon: Japanese Esoteric Buddhism, p. 32. Boston/London:
66. Dolce, Lucia; Mano, Shinya (2011). "Godai'in Annen", in Esoteric Buddhism and the Tantras in
East Asia, 2011, Leiden: Brill NV. p. 770.
67. Dudjom Rinpoche (1991), The Nyingma School of Tibetan Buddhism, Vol. 1, pp. 493–498.
Wisdom Publications, ISBN 978-0-86171-087-4
68. Mathes, Klaus-Dieter (2015). A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa's
Collection of Texts on Non-conceptual Realization (Amanasikāra), p. 2. Verlag der
Österreichischen Akademie der Wissenschaften. ISBN 978-3700177869
Works cited
Gray, David B. (2023). The Buddhist Tantras: A Guide. New York: Oxford Academic. ISBN 978-
0-19-762383-1.
Hodge, Stephen (2003). The Mahā-Vairocana-Abhisaṃbodhi Tantra with Buddhaguhya's
Commentary. London: RoutledgeCurzon. ISBN 978-1-135-79654-9.
Isaacson, Harunaga (1998). "Tantric Buddhism in India (from c. 800 to c. 1200)" (https://www.b
uddhismuskunde.uni-hamburg.de/pdf/4-publikationen/buddhismus-in-geschichte-und-gegenwa
rt/bd2-k02isaacson.pdf) (PDF). Buddhismus in Geschichte und Gegenwart. II. University of
Hamburg: 23–49.
Orzech, Charles D.; Sørensen, Henrik H.; Payne, Richard K., eds. (2011). Esoteric Buddhism
and the Tantras in East Asia. Leiden, Netherlands: Brill. ISBN 978-90-04-18491-6.
Wayman, Alex (2008) [1973]. The Buddhist Tantras: Light on Indo-Tibetan Esotericism. New
York: Routledge. ISBN 978-0-415-46163-4.
Further reading
Davidson, Ronald M. (2002). Indian Esoteric Buddhism: A Social History of the Tantric
Movement. New York: Columbia University Press.
Davidson, Ronald M. (2005). Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan
Culture. New York: Columbia University Press.
Gray, David (2007). The Cakrasamvara Tantra: A Study and Annotated Translation. New York:
American Institute of Buddhist Studies.
Shinohara, Koichi (2014). Spells, Images, and Maṇḍalas: Tracing the Evolution of Esoteric
Buddhist Rituals. New York: Columbia University Press.
Snellgrove, David L. (1987). Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan
Successors. London: Serindia.
Wedemeyer, Christian K. (2013). Making Sense of Tantric Buddhism: History, Semiology, &
Transgression in the Indian Traditions. New York: Columbia University Press.
External links
84000: Translating the Words of the Buddha (http://84000.co/about/inprogress/)
Digital Sanskrit Buddhist Canon (http://www.dsbcproject.org/)
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5/14/24, 12:18 PM Buddhist tantric literature - Wikipedia

Classes of tantric texts

Tantric scriptures were also considered to be secret by tantric

List of Indian Buddhist tantras

Action tantra (Kriyātantra)

The Heart Sutra

Subāhuparipṛcchā­tantra (The Tantra of Subāhu’s Questions) (https://read.84000.co/translation/

Conduct tantras (Caryātantra)

Vairocanābhisaṃbodhi Tantra (Awakening of Great Vairocana, terminus ante quem c. 7th

Sarvatathāgatatattvasaṃgraha sutra (Compendium of the Reality of All Tathāgatas, c. 7th

Anuttarayoga, Mahāyoga or Yoginī Tantras

Sarvabuddhasamāyoga-dākinījālasaṃvara Tantra (Ḍākinīs’

Caṇḍamahā­roṣaṇa Tantra (https://read.84000.co/translation/toh431.html) (Fiery Great Wrathful

Other Indian tantric texts

Abhayakaragupta's Niṣpannayogāvalī, which contains details

Indian Tantric authors

1. Padmavajra (c.693), author of the Guhyasiddhi

1. Saraha, also known as Rāhula (c. 633), a famous author of

Buddhaguhya, wrote a commentary on the Mahavairocana Tantra

Cilupa, Guhyasamāja commentator

East Asian tantric literature

Tibetan tantric literature

The Nyingma school for example, maintains a large collection

4. Hodge 2003, pp. 14–15.

37. "Action tantras | 84000 Reading Room" (https://read.84000.co/section/O1JC114941JC21415.ht

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Subāhuparipṛcchātantra (The Tantra of Subāhu’s Questions) (https://read.84000.co/translation/

Caṇḍamahāroṣaṇa Tantra (https://read.84000.co/translation/toh431.html) (Fiery Great Wrathful