Contents Introduction ................................................................................................................................................. 1 Definition to Term ‘Tantrayāna’ ............................................................................................................... 1 The meaning of Tantrayāna ................................................................................................................... 1 Is Tantrayāna the Same as Other Buddhist Traditions? .................................................................... 2 Origin and Development ............................................................................................................................ 3 The Tantric Teachings and Practices ........................................................................................................ 7 The Practice of Tantras and Yoga ......................................................................................................... 7 Tantric Literature ....................................................................................................................................... 9 Conclusion ................................................................................................................................................. 12 Bibliography .............................................................................................................................................. 13 Secondary Sources ................................................................................................................................ 13 Electric Sources ..................................................................................................................................... 13 Introduction There are three major schools in Buddhism namely the Theravada, Mahayana and Vajrayāna. The Theravada school focuses on doctrine of Four Noble Truths with meditational structures, and training of disciplines. The Mahayana advocates the realization of emptiness through perfect enlightenment, the pathway led by compassion. The Vajrayāna gains happiness by developing conducts in body, speech and mind to be as a diamond that is strong, clear, and indestructible. The essential and fundamental teachings of these traditions are the same while the followers in these three traditions practice for one ultimate liberation, “Nirvāṇa” the final goal. Anyhow, their techniques differ. In this basis, the given names are different with each other. As we all know, the Mahayana School was founded on early Buddhist teachings, and it was a new system stated themselves they are superior since their goal is to be a perfect Buddha (samyak sambuddha). Then the Vajrayāna Buddhism was developed mostly by the Mahayana teachings. It is new large body of texts which we call Tantras. Therefore, Tantrayāna can be considered as another dimension of Vajrayāna Buddhism called esoteric Buddhism. The Mantrayāna is a form in which the Buddha’s teachings appeared to legendary mantras. It is quite puzzling to distinguish between the concepts of Tantrayāna, Mantrayāna, and Vajrayāna. For clear understanding, it is necessary to examine the origin and its basis teachings specifically its principles. This paper will briefly discuss Tantrayāna Buddhism, its origination the tantric teachings and practices. Definition to Term ‘Tantrayāna’ The meaning of Tantrayāna The western term of Tantrism is derived from the Sanskrit term ‘Tantra’. In general, it means spreading knowledge, and also it gives the meaning of ‘esoteric literature’1. Also it has given meanings of ‘text, theory, system, method, instrument, technique or practice’, commonly referred to the Mantramārga (path of Mantra) in Hinduism, Mantrayāna (vehicle of Mantra), and 1 Ch’en, Kenneth K. S. Buddhism in China A Historical Survey. (United States of America: Princeton University Press.1973.) P. 325. 1 Guhyamantra (secret Mantra) in Buddhism. Therefore, trantras are obtainable in Hinduism, Buddhism, Jainism, and so on. When we consider this term from Sanskrit literature (Paṇini’s work), it has given meanings as warp, cloth, weaver, promoter, actor, and so forth. Is Tantrayāna the Same as Other Buddhist Traditions? Under this topic I will discuss scholars’ opinions on Tantrayāna and its close relation with Vajrayāna, Mantrayāna and Mahāyāna. Some scholars accept Tnatrayāna as a part of Vajrayāna Buddhism which arose as a third and final Buddhist major tradition, and also probably the Tantrayāna, Vajrayāna and Mantrayāna refer to the same school. The modern scholars mention that Mantrayāna called itself as an early phase of tantric Buddhism, Mantrayāna is also explained as complement to the Pāramitā-naya (way of the perfection) which as a part of the Mahayana practice. The given names for those traditions are different, because names are changed due to the main role or functions of their equipment which used in purpose of religious activities, such as thunderbolt (Vajra), mystical formulas (mantras), etc. Kenneth mention in the book: “It is often considered to be the third and final interpretation of the teachings of the Buddha, and is called Tantrayāna, Mantrayāna, or Vajrayāna, in contrast to the Hinayāna and Mahayana because mantras or mysterical formulas play a dominant role, and Vajrayāna because the vajra or thunderbolt is the dominant symbol.”2 Mahayana Buddhism is mixed with tantras (and mantras), and tantras were accepted by many Siddhācariyas to spread Mahayana practices. Taranatha mentioned in his book: “As to how these reached the human world, (it is to be understood) that most of the Tantras appeared simultaneously with the Mahayana sutra-s. Many of the profound Yoga and Anuttara Tantras, being separately obtained by the different siddhliclirya-s, appeared gradually. As for example, Sri Saraha obtained the Buddha-kapala, Lūi-pā obtained the Yoginī-saṃcaryā, Lvava-pā and Saroruha obtained the Hevajra, 2 Ch’en, Kenneth K. S. Buddhism in China A Historical Survey. (United States of America: Princeton University Press.1973.) Pp. 325-326. 2 Kṛsṇācārya obtained the Sampuṭa-tilaka, Lalitavajra obtained the three parts of the Kṛsṇā-yamāri, Gambhīravajra obtained the Vajrāmṛta, Kukuripā obtained the Mahāmāyā, Piṭo-pā obtained the Kālacakra.”3 The book History of Researches on Indian Buddhism mentioned that the schools of the Pāramitās and the Mantras developed by Mahāyānists, and later they culminated in three specialized forms as Vajrayāna, Kālacakrayāna and Sahajayāna4. Bhattacharya also pointed out in his book ‘An Introduction to Buddhist Esoterism’: “To understand the bulk of the Tāntric literature of the Buddhists, we must first take into account the fact that it is distributed among the three great divisions into which the later Buddhism was divided-namely, the Vajrayāna, Sahajayāna and Kālacakrayāna. Besides of these there are other minor Yānas with no marked individuality, such as the Tantrayāna, the Mantrayāna, the Bhadrayāna, etc. which may be said to have originated from the Vadrayāna”5 According to Jamgon Kongtrul, a Tibetan scholar in 19th century, the Vajrayāna Buddhist practices are mainly drawn from the Buddhist tantras. Referring to those opinions given by the scholars, the Tantrayāna mixes with Mahayana, Vajrayāna, Tibetan Buddhism and other minor schools, as well as East and Far East Buddhist schools like Tentai, Shingon, etc. Origin and Development The origin of Tanrayāna is on the jigsaw of evidences that were proved by the scholars from time to time. Depend on their assumptions and the other sources, somehow can be decided 3 Taranatha. History of Buddhism in India. (Trans. Chattopadhyaya, Lama Chimpa Alaka. Edit. Chattopadhyaya, Debiprasad. Delhi: Motilal Banarsidass Publishers Private Limited. 1990.) P. 343. 4 Bhattacharya, Narendra Nath. History of Researches on Indian Buddhism. (New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981.) P. 86. 5 Bhattacharya, Benoytosh. An Introduction to Buddhist Esoterism. (Oxford: Humphrey Milford Oxford University Press. 1932.) P. 52. 3 the origin of Tantrayāna. Concerning context of Tantric practices some scholars said that it might be originated on the borders of India, such as Uḍḍiyāna in the northwest and Bengal in the northeast at the end of 7th or beginning of 8th century6. Bhattacharya declared in his book, Uḍḍiyāna also was the place where Tantrism first developed and it transmitted to other places: “It is then, in Uḍḍiyāna that Tāntrism first developed, and was probably transmitted to the other Pīṭhas, Kāmākhyā, Sirihaṭṭa and Pūrṇagiri (which must be somewhere near) and thence to the rest of India.”7 When we consider the idea that the Tantrayāna is originated in Bengal (Vaṅga and Samataṭa), there are certain tantric literature known as Mystic Ritual Songs (composed by Luipā who regarded as earlier Siddhācārya [who was born in Bengal or Uḍḍiyāna?]), appeared from the location of Bengal. And the collection of those mystic ritual songs of the tantric Buddhism has been published by H. P. Sastri in 1916. It is known as ‘Bauddha Gān O Dohā’ written in Bengali language, and taken for the caryā tantra practice. Furthermore, there are certain works which have been published in Bengal language such as ‘Bāṅgālīr Itihās’ in 1949, by N. R. Ray, ‘Bāṅglāy Bauddhadharma’ by N. N. Dasgupta. These provide general history of Vajrayāna and Tantric Buddhism flourished in Bengal in the Pāla dynasty from 8th to 12th centuries8. The work ‘PostChaitanya Sahajiyā Cult of Bengal’ in 1930, by M. M. Bose, tries to prove the Sahajayāna origin of numerous Bengali poems. He also mentions the Vikramaśīlā as the Centre of tantric studies that gradually spread to Bengal, Assam and Orissa9. Another scholastic opinion of origin of Tantrayāna is that, it appeared in Poṭālaka-Parvata and Sri-Parvata, today in Āndhra Pradesh where many archeological evidences avail. There is a story about origin of Mantrayāna as mentioned in the book ‘Indian Buddhism’: 6 Ch’en, Kenneth K. S. Buddhism in China A Historical Survey. (United States of America: Princeton University Press.1973.) P. 326. 7 Bhattacharya, Benoytosh. An Introduction to Buddhist Esoterism. (Oxford: Humphrey Milford Oxford University Press. 1932.) P. 46. 8 Bhattacharya Narendra Nath. History of Researches on Indian Buddhism. (New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981.) P. 90. 9 Ibid. P. 95. 4 “The Mantrayāna doctrine was deposited in a pagoda in south India (Āndhra?) by Vajrasattva, on the instructions of the Buddha, until men capable of understanding it should appear. Nāgarjuna eventually opened the pagoda, was ‘consecrated’ by Vajrasattva and spread this doctrine.”10 Following this statement, if Mantrayāna and Tantrayāna are the same, the Tantrayāna might have originated around 6th century in South India, today Āndhra Pradesh. Another evidence which makes a link with the biography of Ᾱcārya Nagarjuna, given in Taranatha’s book ‘History of Buddhism in India’; it is to say, many Dhāranīs have brought by Ācārya Nāgarjuna together with the Prajñāpāramitā-sata-sāhasrikā, and disciples claimed it was composed by himself11. Nāgarjuna went to Drāvalī of south India, and he has given a magic spell to the two Brahmins (Madhu and Supramadhu) who had faith on Nāgarjuna after debated with him12. The same book mentioned that Nāgarjuna went to the West (reign of king Sāntivāhana) and during that time he was living there, he worked for the welfare of every living being with mantras and tantras. Some scholars think Dhānyakaṭaka (somewhere. Dhanyakaṭaka) also is the place where tantric Buddhism was originated, and in that mountain there were hundred and eight temples built13. Also it is mentioned that the place where Mantrayāna was originally preached14, but it is criticized by other scholars. The Tantrists also have opinion regarding the fact that the origin of their teachings is similar to Mahayana idea. Tantrists believe that revelation of their teachings took place on Mt. Sumeru or in in heave Akaniśṭha, the highest of the Buddhist heaven, meaning, Tantric teachings emerged not in the earth15. 10 Warder A. K. Indian Buddhism. (Delhi: Motilal Banarsidass Publishers Private Limited. 2004.) P. 462. 11 Taranatha. History of Buddhism in India. (Trans. Chattopadhyaya, Lama Chimpa Alaka. Edit. Chattopadhyaya, Debiprasad. Delhi: Motilal Banarsidass Publishers Private Limited. 1990.) P. 108. 12 Ibid. P. 109. 13 Ibid. P. 107. 14 Ibid. P. 345. 15 Ch’en, Kenneth K. S. Buddhism in China A Historical Survey. (United States of America: Princeton University Press.1973.) P. 326. 5 Tantric Buddhism has developed from Tantric Śaivism which was one of the major tradition in Hinduism. Tantrists have borrowed its ritual techniques, complex symbolism and other ideals, also indicate that śaiva texts are originally taught by the Buddha. All Buddhist tantric texts were influenced by the Śaivaism16. Also there is another argument which says that Tantric followers (non-Buddhist) were converted into Buddhism, and they had texts mixed with their own ideas: “It was due to the fact that among the earlier converts of Buddhism there were followers of tantrism, and despite their conversion into Buddhist fold they did not give up their traditional ideas and practice. Within the monasteries they formed secret societies (guhya-samāja) of their own, composed texts dealing with their ideas and practices and got them sanctioned as Buddha-Vacanas or sayings of the Buddha.”17 Bhattacharya pointed out that there are five original places of tantras in India, they are: Jālandhara, Punā (Pūrṇagiri), Sriparvata, Oḍiyāna, and Kāmākhyā. And Asaṅga was the inventor of Tantras in Buddhism18. He further said, there was no evidence about Buddhist Tantras before Asaṅga’s works. According to Bhattacharya Narendranath; it is doubtful that Asaṅga himself wrote the Tantric works19. As a matter of fact, we cannot say exactly the particular time or place where Tantrism was originated. But when we take a look for those opinions given by scholars, it was originated in India, and according to the written evidences, the more possibility of its origin is located in Bengal, and southern India. As time passed it also spread in Tibet, Nepal, Bhutan, Mongolia, Sikkim, Japan as well as the West, Europe and many countries of the world. 16 An Itroduction to Buddhism Teachings, History and Practices. (Second edit. Harvey, Peter. New York: Cambridge University Press. 2013.) p. 181. 17 Bhattacharya Narendra Nath. History of Researches on Indian Buddhism. (New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981.) P. 86. 18 Bhattacharya, Benoytosh. An Introduction to Buddhist Esoterism. (Oxford: Humphrey Milford Oxford University Press. 1932.) P.54. 19 Bhattacharya Narendra Nath. History of Researches on Indian Buddhism. (New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981.) P. 89. 6 The Tantric Teachings and Practices The Tntrayanists accepted their teachings were delivered by the historical Buddha, and some other scriptures are believed to be taught by tantric deity Vajradhara20. The tantric teachings and methods of practices are different from other Buddhist traditions. Tantrayānists do not deny or renounce anything physical and they use everything as the tools of transformation. They suppose the desire is a powerful tool used for the path of enlightenment. Therefore, they do not deny desire. Further, they think negative emotions, problems and difficulties are arisen from desire. The body is considered as vehicle interconnected with mind. The body is used to develop the spiritual path. When obstructions arise caused by the body then those obstructions are causes for the mind to be stuck and ignorance occupies the mind. When the body is used as a tool to release the obstacles finally one becomes harmony and peaceful. The theory of emptiness is the central teaching that should be realized to gain enlightenment. The world is impermanent and it is flowing without its own nature or inherent existence. Therefore, the concept of emptiness is to be realized in order to understand the world and its true nature. This is a necessary practice to attain enlightenment. The Practice of Tantras and Yoga The practice of four tantras is very important in this tradition. They are; kriyā tantra, caryā tantra, yoga tantra and anuttarayoga tantra. Kriyā-tantras The meaning of the Sanskrit term ‘Kriyā’ is deed; action; or performance. Under this practice, different types of rituals and rules of rituals are explained. Ritual is distinctive feature of Tantrayāna, as well as Mantrayāna, which basically have influenced by ancient Vedic rituals, for instance, the cult of the Supreme Beings which is represented in statue, symbolical with all corporation of heaven. For the cult of Supreme Beings should make all the arts, including painting, 20 An Itroduction to Buddhism Teachings, History and Practices. (Second edit. Harvey, Peter. New York: Cambridge University Press. 2013.) P. 180. 7 music, dancing, and drama. Later, all those rituals are developed within a new feature within the aspect of Buddhist point of views. Manjusrīmūla is done for the Kriyā tantra and Caryā tantra, the construction of maṇḍala is explained. The Kriyā tantra provides information on rituals with its most tangible forms of symbols and diagrams, and instructions for painting that depict perfections and compassion of all the Buddhas, Bodhisattvas, and divine beings (included deity Shiva). Bodhisattvas and other beings like Tārā, who is believed as consort of Bodisattva Avalokiteśvara, are much venerated in the rituals. Observing virtues is the outer purification of body, speech, and negative emotions. This method of Kriyā-tantra is practiced for the concentration on attaining inner tranquility to gain understanding of emptiness. Caryā-tantras Literary, the meaning of the word ‘caryā’ is conduct or behavior. According to the Tantric practices, it is an action performed for the rituals. These secret rituals are performed only by the consecration, and it implicates a consecration and postures for the meditation as well as the rituals of symbols and diagrams, and all of each lead the students to a realization of identity with the Buddha (as Vairocana)21. Mahavairocana is also explained the process for the practice of caryā. Yoga tantras The practice of rituals and conducts are accessories for the meditation. In the practice of yoga tantra, the students are led beyond the performance of rituals and it is kind of realization of inner qualities which more advanced. According to this method the followers focus their attention one-pointedly on emptiness. Anuttarayoga-tantras The meaning of the term ‘anuttara’ is incomparable or unsurpassed. This is the most advanced meditation which focuses attention on unification of Bodhicitta and primitive wisdom 21 Warder A. K. Indian Buddhism. (Delhi: Motilal Banarsidass Publishers Private Limited. 2004.) P.467. 8 awareness until become invisibly united in mind-stream 22 . This higher practice of system is different from Buddhist meditational tradition. The Guhyasamāja drives this system within visualization of the Buddha (refers as Mahāvairocana) who is union with female bodhisattvas. There are female bodhisattvas such as Locanā, Māmakī, Pāṇḍarā, and Tārā. The sexual practice is exceptionally prohibited in exoteric Buddhist traditions, but for the esoteric Buddhist practice, it is necessary. The ideology of the image, that unite of male and female represents wisdom and compassion, is associated with Anuttarayoga practice. The figure of male represents compassion (karuṇā), and the female figure is his consort represents wisdom (prajñā). It is described as father and mother, which in Tibetan, it is called ‘Yab-Yum’. For the enlightenment, both of compassion and wisdom are necessary to develop. Therefore, the picture symbolizes the union is required to overcome illusion of dualistic knowledge of the object and subject. Also, the masculine and feminine are kind of universal combination which help to continue life of the existence. According to the Hinduism, male figure is a deity who presents active part, and female figure (his spouse) is passive part who presents his power. The practice of tantric yoga is essential, and it is divided into two phases namely generation and completion. For the generation, one has to meditate on emptiness and visualizes deity, and deity should be one’s own chosen, also known as devatā-yoga (deity-yoga). There are several deities in tantric teachings including Buddhas and bodhisattvas in formed male and female (Akśobhya, Amitābha bhaisajyaguru, Avalokiteśvara, Tārā, Manjuśri, Vairocana, etc.). For the second stage, practitioner focuses a deity to direct realization of ultimate reality. Also he focuses energy channels of the body known as Chakras. The ultimate practice of all kinds of activities have to realize as emptiness. Tantric Literature Literature of Tantrayāna is very vast, and it is based on Tanric texts something different from other Buddhist traditions. The major part of literature depends on Tibetan sources of 22 Phuntsok, Choje Lama.’Entering Tantrayana’ (2007). Dharmadownload.net. Web. 25. Dec. 2020 <http://www.dharmadownload.net/pages/english/Natsok/0014_Leksheyling_teaching/leksheyling_teachings_0001.h tm> 9 Buddhism, and translations from earlier Indian texts. There are more than 4556 translations from Indian texts contained in Tibet collection of translations which we called Kanjur and Tanjur. There are 1108 texts contained in Kanjur dividing them into seven parts namely Vinaya, Prajñāpāramitā, Buddhāvataṃsaka, Ratnakūṭa, Sūtra, Nirvāṇa and Tantra. Tanjur is divided into two parts such as Tantra and Sūtra, which contain 3458 scriptures23. The earlier form of Buddhist tantric literature is divided into four sections that are: Kriyātantras (deal with good conducts), Caryā-tantras (teach the practical cult), yoga tantras (deal with the practice of yoga), and Anuttarayoga-tantras (deal with higher mysticism). Later, tanras were developed by dividing into six subdivisions24. Dhāraṇi is also one of the famous phases of tantric literature. It is contained of magic formulas which are used as defensive spells. Shorter form of Prajñāpāramitā is also taken as Dhāraṇi. Both sutras and tantras initiate as Dhāraṇis for the Kanjur. There are number of fragments of Dhāraṇis which are founded in Central Asia written in various languages. The Dhāraṇis are considered to be prayers to the female deities, Buddhas and bodhisattvas, exorcisms, mystic syllables etc. and also they arose as Mantrayāna which is enclosed with mantras, the words and syllables of mysterious power, regarded as the chief means of attaining salvation. Some of the Dhāraṇis are; Ratnaketudhāraṇī Bhaisajyaguru, The Uṣṇīṣāvijaya Dhāraṇī (also known as the Sarvadurgatipariṣodhana dhāraṇī), the Mekhala dhāraṇi, the Mahāsitavati dhāraṇi, the Nirvikalpa pravesha dhāraṇi, the Sanmukha dhāraṇi, the Sarvajñātakara dhāraṇi, the Arvis dhāraṇi, the Sitatapatra dhāraṇi, the Vasudharā dhāraṇi, the Vajravidarani dhāraṇi, and so forth. There are several books written for the Tantric study in different languages. Some of them are mentioned below; 23 Bhattacharya Narendra Nath. History of Researches on Indian Buddhism. (New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981.) P. 86. 24 Warder A. K. Indian Buddhism. (Delhi: Motilal Banarsidass Publishers Private Limited. 2004.) P. 466. 10 ‘The Studies in the Tantras’ published by P. C. Bagchi in 1939, and it is a collection of his articles on different aspects of tantras published in different journals, (some of them: Buddhist Tantric Literature, the Ritual of Prajñābhiṣeka or Initiation into the Doctrine of Prajñā). ‘Caṇḍamahārośaṇa-tantra’ deals with doctrine of dependent origination, also cult of the Yoginīs such as Mohavajrī, Piśunavajrī, Rājavajrī etc., along with elaborate sex rites. ‘Buddhism in Tibet’ by E. Schlagintwait in 1863 contains abundant information on Tantric Buddhism. His work ‘Buddhistic Idols in Tibet’ regards Northern Buddhist iconography. There are many editions and translations composed in different languages in the Tantric literature. Some of them are: ‘Hevajra-tantra’ is one of the main texts which is devoted to the deity Yidam, and it belongs to yoginitantra of the anuttarayoga tantra class. It was edited and translated by Snellgrove in 1959 published in two volumes in London. Tibetan version of ‘Cakrasaṃvara’ also known as Dākinījāla, partially edited and translated by Kazi Dawa-sam-dup giving the title as ‘Śrīcakrasaṃbhāra-tantra’ in 1919. It clarifies mantras, the meditations, the pictures of the male and female principles, rituals of different kinds and symbolical significance of the mantras connected with great bliss called Mahāsukha. ‘The Abhisamayālaṅkāra’ attributed to Maitreya is a text of the Prajñāpāramitā doctrine, and encloses various elements of Tantrism. The Tibetan and Sanskrit versions of this text were edited by Stcherbatsky and Obermiller in 1929. In 1896, Vallee Poussin has edited ‘the Pañcakarma’ (extract of Guhya-samāja), also he has edited ‘Ᾱdhikarmapradīpa’ in 1898. ‘Sādhamāla’ is a collection of 312 small works known as Sādhanas composed by different writers around 3rd to 4th centuries A.D., and large number of mantras can be found, also, these works on mantras were gained as teachings delivered by the Buddha25. 25 Bhattacharya, Benoytosh. An Introduction to Buddhist Esoterism. (Oxford: Humphrey Milford Oxford University Press. 1932.) P. 19. 11 Conclusion In the modern day, Tantrayāna Buddhism has spread all over the world. It is considered as one of the Buddhist schools based on large number of Buddhist tantras. When we closely study tantric scriptures, it can be concluded that the most of Buddhist schools emerged around 4th century or later, have been influenced by tantric teachings. In Mahayana school and minor schools belong to Mahayana tradition, including Vajrayāna and its the traditions belong to it, we can find teachings linked with Tantric Ideas. According to some scholars, Tantrayāna is a different an independent school. Some scholars see Tantrayāna as a part of Vajrayāna Buddhism, and it is called Tantrayāna because Trantras paly main role in the teachings. Also some scholars pointed out Vajrayāna, Tantrayāna, and Mantrayāna are basically the same. Anyway, it offers a number of tantric texts with new feature to Buddhist literature. Definitely we cannot decide the place or time of the origin of the Tantrayāna, but according to the sources provided by scholars, it could have arisen somewhere else in India located in Eastern or Southern parts, around 6th century or later. Anyway, it had been developing for quite ling times before it was recognized as a school. Tantrayāna also has the same teachings as in Mahayana and Theravada. Tantrayānists taught to develop body, speech, and mind, and use them as a vehicle for the enlightenment. They worship both male and female Buddhas and bodhisattvas as well as particular deities. The practice of yoga is very essential in Tantrism. All those teachings are contained in a vast literature known as Kanjur and Tanjur. Today Tantrayāna is one of the most popular Buddhist traditions practiced in the world. 12 Bibliography Secondary Sources An Itroduction to Buddhism Teachings, History and Practices. Second edit. Harvey, Peter. New York: Cambridge University Press. 2013. Print Bhattacharya, Benoytosh. An Introduction to Buddhist Esoterism. Oxford: Humphrey Milford Oxford University Press. 1932. Print Bhattacharya, Narendra Nath. History of Researches on Indian Buddhism. New Delhi: Munshiram Manoharlal Publishers Private Limited. 1981. Print Ch’en, Kenneth K. S. Buddhism in China A Historical Survey. United States of America: Princeton University Press.1973. Print Mahāyāna Buddhism; The Doctrinal Foundations. Second edit. Williams, Paul. New York: Routledge Taylor & Francis Group, 2009. Print Taranatha. History of Buddhism in India. Trans. Chattopadhyaya, Lama Chimpa Alaka. Edit. Chattopadhyaya, Debiprasad. Delhi: Motilal Banarsidass Publishers Private Limited. 1990. Print The Bodhisattva Doctrine in Buddhism. Edit. And intro. Kawamura, Leslie S. Canada: Wilfrid Laurier University Press, 1981. Print Warder A. K. Indian Buddhism. Delhi: Motilal Banarsidass Publishers Private Limited. 2004. Print Electric Sources ‘Tantra’ Wikipedia The free encyclopedia. Web. 25. Dec. 2020 <https://en.wikipedia.org/wiki/Tantra#:~:text=12%20External%20links-,Etymology,%22 %2C%20or%20%22work%22.> ‘Tibetan Tantric Practice’ Wikipedia the Free Encyclopeida. Web. 26. Dec. 2020 <https://en.wikipedia.org/wiki/Tibetan_Tantric_Practice> 13 Phuntsok, Choje Lama.’Entering Tantrayana’ (2007). Dharmadownload.net.web. 25. Dec. 2020 <http://www.dharmadownload.net/pages/english/Natsok/0014_Leksheyling_teaching/lek sheyling_teachings_0001.htm> 14