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It is here that we come nearest to the origins of Tantrism, for though the same beliefs may have flourished in Udyâna and Kashmir they did not spread much in the Panjab or Hindustan, where their progress was hindered at first by a healthy and vigorous Hinduism and subsequently by Mohammedan invasions.
Though he speaks regretfully of lax or incorrect discipline, he does not complain of the corruption of the faith by Tantrism and magical practices. He does however deprecate in an exceedingly curious passage the prevalence of religious suicide. Except for progressive decay, the condition of Indian Buddhism as described by the two pilgrims is much the same.
He also several times mentions Mâtri-cakras, that is circles sacred to the Mothers or tantric goddesses. In Nepal and Tibet tantric Buddhism is fully developed but these countries have received so much from India that they exhibit not a parallel growth, but late Indian Tantrism as imported ready-made from Bengal.
As a rule they receive the name of Tantrism only when they are elaborated into a system which claims to be a special dispensation for this age and to supersede more arduous methods which are politely set aside as practicable only for the hero-saints of happier times.
Europeans are ready enough to admit that Buddhism is changeable and easily corrupted but it is not singular in that respect . I doubt if Lhasa and Tantrism are further from the teaching of Gotama than the Papacy, the Inquisition, and the religion of the German Emperor, from the teaching of Christ.
But however much new tantric literature may be made accessible in future, I doubt if impartial criticism will come to any opinion except that Śâktism and Tantrism collect and emphasize what is superficial, trivial and even bad in Indian religion, omitting or neglecting its higher sides.
But of its putrefying influence in corrupting the minds of those who ought to have preserved the pure faith there can be no doubt. More than any other form of mixed belief it obliterated essential differences, for Buddhist Tantrism and Śivaite Tantrism are merely two varieties of Tantrism. What is happening at Bodh-Gaya at present illustrates how Buddhism disappeared from India.
The translations of the sixth and seventh centuries, including those of I-Ching, comprise a considerable though not preponderant number of Dhâraṇîs. After the seventh century these became very numerous and several Tantras were also translated. The inference seems to be that early in the eighth century Indian Buddhists officially recognized Tantrism.
The strange inconsistencies of Śâktism are of the kind which are characteristic of Hinduism as a whole, but the contrasts are more violent and the monstrosities more conspicuous than elsewhere; wild legends and metaphysics are mixed together, and the peace that passes all understanding is to be obtained by orgies and offerings of blood. XXIV. as to Śâktism and Tantrism in Buddhism.
On the other hand Tantrism infected Buddhism soon after this period. The earlier Tibetan translations of the Tantras are attributed to the ninth century. MSS. of the Kubjikâmata and other Tantras are said to date from the ninth and even from the seventh century and tradition represents Sankarâcârya as having contests with Śâktas.
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