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Published: 4 June 2021
Last updated: 20 February 2023

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1

Gómez, Oscar R. "ANTONIO DE MONTSERRAT – LA RUTA DE LA SEDA Y LOS CAMINOS SECRETOS DEL TANTRA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 1 (January 18, 2016): 5–20. http://dx.doi.org/10.32351/rca.v1.1.8.

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En este artículo se presenta la biografía de Antonio de Monserrat con el objeto de insertar en el pensamiento crítico budista a quien se considera el primer occidental iniciado en la filosofía tántrica e impulsor de ésta en Occidente a través de la Compañía de Jesús. Para ello, primero se hace un recorrido histórico que pone en foco cómo el budismo es desplazado de la India y se refugia entre las poblaciones de Asia central como la etnia Uigur en la actual Turquestán, cómo es adoptado por los emperadores chinos y se expande a lo largo de toda la Ruta de la Seda. La combinación del budismo indio con influencias occidentales (grecobudismo) dio origen a diversas escuelas budistas en Asia Central y en China. Luego se caracteriza en forma sintética la versión esotérica que adquiere el budismo (el tantra) y que se consolida en el siglo VIII en el Tíbet como budismo vajrayana (tántrico).Ésta es la forma de budismo que toman los gobernantes, que promueve la igualdad completa de personas y género, la idea del sujeto como una construcción de la cultura y la noción de deidades metafóricas —útiles para modelar el carácter de las personas pero de absoluta inexistencia— además del postulado budista de verdad relativa. Esta visión no teísta —o transteísta, como Gómez la prefiere llamar— se reflejaba en la total tolerancia religiosa del imperio Chino, Uigur y Mongol, que garantizaba la seguridad y el libre intercambio por la Ruta de la Seda. Es esta visión de sujetos no divididos en castas ni diferenciados por sangre lo que maravilla a de Montserrat al decir que los tibetanos “no tienen reyes entre sí” e inflama la avidez de quienes viajaron especialmente (a partir de los escritos de éste) a iniciarse en el budismo tántrico tibetano como los jesuitas Antonio de Andrade y Juan de Brito. El tercer apartado se dedica de lleno a la biografía de Antonio de Monserrat y a precisar su contacto con el tantra.Abstract This article presents Antonio de Montserrat’s biography to insert him in Buddhist critical thinking as whom is considered the first Westerner initiated into tantric philosophy and who became a driver thereof in the West through the Society of Jesus. To do so, a historical review is first presented to focus on the way Buddhism was removed from India and found refuge among the peoples of Central Asia such as the Uyghurs in present-day Turkistan, how it was then adopted by Chinese emperors and spread throughout the Silk Road. The combination of Indian Buddhism and Western influences (Greco-Buddhism) gave rise to several Buddhist schools in Central Asia and China. Then, the esoteric form Buddhism took (tantra) is briefly described, which was consolidated as Vajrayana (tantric) Buddhism in Tibet in the eighth century. That is the Buddhist form rulers have adopted, which promotes full social and gender equality, the idea of the subject as a cultural construction and the notion of metaphorical deities —useful to model people’s character but completely non-existent— in addition to the Buddhist principle of relative truth (not absolute). This non theistic view —or transtheistic, as Gómez would rather call, was projected in the absolute religious tolerance within the Chinese, Uyghur, and Mongolian empires, which ensured safety and free exchange on the Silk Route. Such standpoint of people not divided into castes or differentiated by reason of bloodline is what amazes de Montserrat when saying Tibetans "have no kings among them" and what encourages those who made a journey (based on de Montserrat’s writings) especially to receive initiation into Tibetan Tantric Buddhism such as Jesuits Antonio de Andrade and John de Brito. Finally, the article jumps in Antonio de Montserrat’s biography and it shows its connection with tantrism.
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2

Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.

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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
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3

GONKATSANG, TSERING, and MICHAEL WILLIS. "The Ra Mo Che Temple, Lhasa, and the Image of Mi bsKyod rDo rJe: The Narrative of Ri ‘Bur sPrul sKu." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 41–57. http://dx.doi.org/10.1017/s1356186308009097.

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Although practicing Buddhists and historians of Tibet are well aware of the Ra Mo Che Temple in Lhasa, very little about the building and its history has been published. Situated a short distance north-west of the more-famous Ra Sa gTsug Lag Khang or Jo Khang, the temple received, according to the dBa' bZhed, the Buddha image brought to Tibet in the time of the Tang princess Ong Jo. Early in the reign of Khri Srong lDe bTsan, while the king was still in his minority, anti-Buddhist factions led by Zhang Ma Zham Khrom Pa sKyes circumscribed royal power and murdered the pro-Buddhist minister Zhang sNa Nam Khri Thong rJe Thang la ‘Bar. They also arranged for the image at Ra Mo Che to be removed from the temple. The plan was to return the Buddha to China, along with the head priest and his entourage. The statue's great weight, however, thwarted the scheme. After being dragged a short distance, the Buddha was left half-buried in the earth. The state of affairs in those days is indicated by dBa' bZhed which reports that the Lhasa vihāra was turned into a workshop with sheep carcasses hung from the arms of the principal holy images and entrails wound round their necks! After Buddhism was reinstated, the Ra Mo Che was returned to worship. Subject to campaigns of refurbishment and additions through the centuries, it was the centre of a number of important developments, notably becoming the seat of the upper Tantric college (rGyud sTod) established by rJe bTsun Kun dGa' Don Drub in 1474.
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4

Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.
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5

Soedewo, Ery. "Beberapa Ikon Tantrayana dari Padang Lawas dan Cerminan Ritualnya." Berkala Arkeologi Sangkhakala 12, no. 24 (January 7, 2018): 150–59. http://dx.doi.org/10.24832/bas.v12i24.215.

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6

KIMURA, Toshihiko. "Dharmakirti's View on Tantric Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 415–11. http://dx.doi.org/10.4259/ibk.39.415.

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7

Guenther, Herbert, and Miranda Shaw. "Passionate Enlightenment: Women in Tantric Buddhism." Journal of the American Oriental Society 115, no. 4 (October 1995): 693. http://dx.doi.org/10.2307/604743.

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8

Lefebvre, Danielle. "The challenge of defining a woman's Tantric history." Studies in Religion/Sciences Religieuses 38, no. 2 (June 2009): 247–62. http://dx.doi.org/10.1177/000842980903800203.

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In this paper I reflect on methodological problems that arise in the construction of women's religious history. I look to Miranda Shaw's Passionate Enlightenment, one of the first investigations into the lives of women in the early history of Tantric Buddhism, to initiate this discussion. Shaw introduces, in some instances for the first time, texts written by and about women in early Tantric communities in order to offer an authentic Tantric Buddhism where women occupied a high status as founders, teachers and practitioners. I suggest that such a history accepts the idealized constructions of gender, particularly as expressed through the category of experience, as evidence for the social reality of women. This reflects a larger trend in some feminist histories and I am interested in problematizing the search for authentic or "true". forms of religion.
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Killingley, Dermot. "Shaw, Miranda,Passionate Enlightenment: Women in Tantric Buddhism." Theology & Sexuality 1997, no. 6 (January 1997): 116–18. http://dx.doi.org/10.1177/135583589700300612.

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10

Wilson, Liz. "Passionate Enlightenment: Women in Tantric Buddhism. Miranda Shaw." History of Religions 36, no. 1 (August 1996): 60–64. http://dx.doi.org/10.1086/463446.

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11

Kinnard, Jacob N. "Passionate Enlightenment: Women in Tantric Buddhism. Miranda Shaw." Journal of Religion 75, no. 3 (July 1995): 455–57. http://dx.doi.org/10.1086/489664.

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12

Jackson, Roger R. "Ambiguous sexuality: Imagery and interpretation in tantric Buddhism." Religion 22, no. 1 (January 1992): 85–100. http://dx.doi.org/10.1016/0048-721x(92)90038-6.

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13

Woodward, Hiram. "Esoteric Buddhism in Southeast Asia in the Light of Recent Scholarship." Journal of Southeast Asian Studies 35, no. 2 (June 2004): 329–54. http://dx.doi.org/10.1017/s0022463404000177.

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Mackenzie, Robin. "Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition." Journal of Future Robot Life 1, no. 1 (May 13, 2020): 65–89. http://dx.doi.org/10.3233/frl-200003.

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15

Bogin, Benjamin. "The Dreadlocks Treatise: On Tantric Hairstyles in Tibetan Buddhism." History of Religions 48, no. 2 (November 2008): 85–109. http://dx.doi.org/10.1086/596567.

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16

Bentor, Yael. "Meditation on Emptiness in the Context of Tantric Buddhism." Journal of Buddhist Philosophy 1, no. 1 (2015): 136–55. http://dx.doi.org/10.1353/jbp.2015.0008.

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17

Grela, Joanna. "Avalokiteśvara in Tibetan Buddhist Art of the Later Spread (Tib. phyi dar) of the Dharma. Image Classification Proposal, Part 2." Polish Journal of the Arts and Culture New Series, no. 13 (1/2021) (2021): 37–50. http://dx.doi.org/10.4467/24506249pj.21.002.13729.

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According to traditional Buddhist narratives and popular beliefs, Tibetans are a people chosen by Avalokiteśvara. Therefore, his worship and multitude, as well as diversity of his images, are quite common both in temples and public areas. Unlike the widespread analyses where the Bodhisattva has been treated as a peaceful tutelary deity, and classifications of its images have been based on morphological features, or artistic styles and techniques, this paper proposes another approach by grounding images in Tantric Buddhism models used locally, e.g. outer, inner and secret forms of the Three Jewels or the Three Refuges, popular in Tantric Buddhism. The second part of this paper focuses on images of Avalokiteśvara as a meditational deity and a Dharma protector, which corresponds to the last two out of the three inner aspects of the Three Jewels. Using the method developed by Erwin Panofsky and the analysis of primary Tibetan text are partly used as convenient tools for the description and exegesis of images.
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Szmyt, Zbigniew. "Tantryczne ciało rosyjskiego prezydenta – oświecony umysł czyngisydów. Polityka i nacjonalizm w buddyzmie buriat/mongolskim." Sprawy Narodowościowe, no. 43 (April 16, 2015): 87–105. http://dx.doi.org/10.11649/sn.2013.020.

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The tantric body of the Russian president – chingisids’ enlightened mind. Politics and nationalism in Buryat / Mongolian BuddhismThis paper is devoted to the role of Buddhism in the construction of ethnonational identity in Buryatia and Mongolia. On the case of the phenomenon of deification of Russian presidents by Buryat lamas I have analyzed: historically conditioned compounds of Buddhism and politics of the Mongolian groups, the role of Buddhism in ethnic mobilization in Buryatia and Mongolia after the fall of Communism and features of ethnonational model of Buddhism in two neighboring regions. In post-socialist period Buddhism was involved in ethnonational political projects. As a result, an attempt was taken to restore the monastic model of Buddhism, which had functioned in the pre-revolutionary period. Local peculiarities of Mongolian Buddhism were reinforced in order to produce the difference between the (national) Mongolian/Buryat and tibetan Buddhism. In Buryatia, Buddhism became a distinctive element used for ethnic differentiation of Buryats – in opposition to the Orthodox Russians. In Mongolia, traditionalist position of Buddhism was opposed in some way to Christianity, the various factions of which are distributed together with “agendas of modernity” from Western countries. In tantric union with the president Buryat lamas produce harmony between two national identities: Russian – civic and Buryat – ethnonational. Deification of the state power and giving it the attributes of loving femininity is a practice obliging the authority to generosity, which is attributed to the White tara. It is a strategy of the weak, who agree to a game of domination, but they try to define its rules themselves. Looking more broadly it can be said that the Buryats as a national community appeared just as a result of this fusion with the Russian power. Because of this they were separated from the pre-national family of Mongolian peoples. Mongols, for similar purposes use Chingis khan identified with the Buddhist form of Vajrapani. As a result, nationalist narrative is set to famous past, but uses the ‘eternal’ values, achieves harmony of all its elements.
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MORI, Masahide. "The Structure of Pratistha in the Tantric Buddhism of India." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 2 (1996): 822–18. http://dx.doi.org/10.4259/ibk.44.822.

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G., H., and Yael Bentor. "Consecration of Images and Stupas in Indo-Tibetan Tantric Buddhism." Journal of the American Oriental Society 122, no. 1 (January 2002): 183. http://dx.doi.org/10.2307/3087728.

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21

Nichols, Brian J. "Tantric Buddhism in East Asia - Edited by Richard K. Payne." Religious Studies Review 34, no. 4 (December 2008): 323–24. http://dx.doi.org/10.1111/j.1748-0922.2008.00333_6.x.

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Gentry, James Duncan. "Arguing over the Buddhist Pedigree of Tibetan Medicine: A Case Study of Empirical Observation and Traditional Learning in 16th- and 17th-Century Tibet." Religions 10, no. 9 (September 16, 2019): 530. http://dx.doi.org/10.3390/rel10090530.

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This article examines the relationship between the practice and theory of medicine and Buddhism in premodern Tibet. It considers a polemical text composed by the 16th–17th-century Tibetan physician and tantric Buddhist expert Sokdokpa Lodrö Gyeltsen, intending to prove the Buddhist canonical status of the Four Medical Tantras, the foundational text of the Tibetan medical tradition. While presenting and analyzing Sokdokpa’s polemical writing in the context of the broader debate over the Buddhist pedigree of the Four Tantras that took place during his time, this discussion situates Sokdokpa’s reflections on the topic in terms of his broader career as both a practicing physician and a tantric Buddhist ritual and contemplative specialist. It suggests that by virtue of Sokdokpa’s tightly interwoven activities in the spheres of medicine and Buddhism, his contribution to this debate gives voice to a sensibility in which empiricist, historicist, and Buddhist ritual and contemplative inflections intermingle in ways that resist easy disentanglement and classification. In this it argues that Sokdokpa’s reflections form an important counterpoint to the perspectives considered thus far in the scholarly study of this debate. It also questions if Sokdokpa’s style of argumentation might call for a recalibration of how scholars currently construe the roles of tantric Buddhist practice in the appeal by premodern Tibetan physicians to critical and probative criteria.
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23

Payne, Richard K. "A Pragmatics of Ritual: The Yoshida Goma at the Interface of Shintō and Shingon." Religions 12, no. 10 (October 15, 2021): 884. http://dx.doi.org/10.3390/rel12100884.

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Drawing on practices and teachings from Daoism, neo-Confucianism, and tantric Buddhism, Yoshida Kanetomo (1435–1511) created the system of Yuiitsu Shintō, also known eponymously as Yoshida Shintō, all the while making claims for Shintō as the world’s original religion. Important for the establishment of Yoshida Shintō was the creation of a program of rituals. This essay examines one of the three rituals created for the Yoshida ritual program, the Yoshida Shintō goma ritual, which hybridizes tantric Buddhist ritual organization and Daoist symbolism. A pragmatics of ritual is developed as a means of identifying the factors that Yoshida felt were salient in presenting the goma as a Yoshida Shintō ritual.
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MORI, Masahide. "The Development of the Homa Ritual of Tantric Buddhism in India." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 1 (1993): 420–12. http://dx.doi.org/10.4259/ibk.42.420.

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Ma, John. "Authentic Tibetan Tantric Buddhism and Its Controversial Terma Tradition: A Review." Asian Research Journal of Arts & Social Sciences 1, no. 5 (January 10, 2016): 1–8. http://dx.doi.org/10.9734/arjass/2016/29736.

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Hopkins, Jeffrey. "Tantric Buddhism, Degeneration or Enhancement: The Viewpoint of a Tibetan Tradition." Buddhist-Christian Studies 10 (1990): 87. http://dx.doi.org/10.2307/1390191.

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Knauft, Bruce M. "Self-possessed and Self-governed: Transcendent Spirituality in Tibetan Tantric Buddhism." Ethnos 84, no. 4 (December 11, 2017): 557–87. http://dx.doi.org/10.1080/00141844.2017.1313289.

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Szymański, Marek. "Controversies on the Pecular Acts of Verbal Communications in Tantric Buddhism." Kultura i Wartości 20 (May 31, 2017): 53. http://dx.doi.org/10.17951/kw.2016.20.53.

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Chakraborty, Surapriya. "Femininity in Tantric Buddhism: A Study of Sanmatrananda’s Nastik Panditer Bhita." Litinfinite Journal 2, no. 2 (December 2, 2020): 11–20. http://dx.doi.org/10.47365/litinfinite.2.2.2020.11-20.

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Gleig, Ann. "From Theravada to tantra: the making of an American tantric Buddhism?" Contemporary Buddhism 14, no. 2 (November 2013): 221–38. http://dx.doi.org/10.1080/14639947.2013.832496.

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İSİ, Hasan. "The ‘Fire Ritual’ in Buddhist Uyghurs: Homa (in the Evidence of Tantric Turkish Buddhism Texts)." Journal of Old Turkic Studies 6, no. 2 (July 19, 2022): 365–94. http://dx.doi.org/10.35236/jots.1137374.

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Homa, a fire ritual of Vedic origin, is a popular religious practice adapted from Hinduism to Esoteric Buddhism. Homa, seen in meditation and yoga practices in Tibetan Buddhism, is a ritual that aims to reach wisdom and enlightenment, which is represented in Buddhist Tantras in particular, Agni, the god of fire. The homa ritual is also known as a performance that involves the building of a fire at an altar and the burning of offerings over it. Predominantly in Tibetan Buddhism, the practice of homa, visualized with a maṇḍala, takes place under the guidance of masters of teaching called Guru or Ācārya. In the practice of homa, offerings thrown into the fire symbolically mean removing spiritual barriers. The practice of homa, which usually has functions such as protection, prolonging life, destroying evil and evil beings, is a ritual of purification and renewal. This ritual is a popular practice in all Buddhist regions of Central Asia, not just the Indian and Tibetan region. In this respect, the present study deals with the narratives of the fire ritual among the Uyghurs, who adopted Tibetan Buddhism in the Old Turkish religious life. This practice, which is seen with the term hom(a) ~ hoom in Old Uyghur, is also seen in written materials, especially in Buddhist Uyghurs, where ritual-based narratives are abundant.
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Stephenson, Jackson Barkley. "Bliss beyond All Limit: On the Apabhraṃśa Dohā in Tantric Buddhist Texts." Religions 12, no. 11 (October 25, 2021): 927. http://dx.doi.org/10.3390/rel12110927.

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The Apabhraṃśa dohā is a literary medium from Indian antiquity, with early examples appearing in Kālidāsa’s plays around the 5th century and continuing in later Hindi-language Jain and Bhakti works in the early modern period. However, it was within Tantric Buddhist texts and traditions that the dohā truly came into its own as a literary genre. Particularly within the “Yoginī Tantra” strata of the Tantric Buddhist canon, Apabhraṃśa dohās appear in notable and formulaic ways, used within ritual contexts and other significant junctures, signaling the underexamined use of this literary form and its language of composition. This paper examines the use of dohās attributed to the mahāsiddha Saraha as they are used in the Hevajra Tantra, the Buddhakapāla Tantra, and some associated texts. In doing so, this paper demonstrates that as a literary genre, Apabhraṃśa dohās perform a similar function to mantras and dhāraṇīs, but are unique in their attention to phonology and discursive meaning. By examining the uses of these dohās during particular moments of Tantric Buddhist ritual syntax, this paper will then reflect on the later trajectory of these verses after the death of institutional Buddhism in India, and the reasons for their survival.
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Levy, Robert I., and David N. Gellner. "Monk, Householder and Tantric Priest: Newar Buddhism and Its Hierarchy of Ritual." Man 28, no. 2 (June 1993): 391. http://dx.doi.org/10.2307/2803449.

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Swearer, Donald K. "Consecration of Images and Stūpas in Indo-Tibetan Tantric Buddhism. Yael Bentor." History of Religions 39, no. 1 (August 1999): 87–89. http://dx.doi.org/10.1086/463580.

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Korobov, Vladimir. "Geoffrey Samuel. Tantric Revisionings. New Understanding of Tibetan Buddhism and Indian Religion." Acta Orientalia Vilnensia 7, no. 1-2 (January 1, 2006): 231–33. http://dx.doi.org/10.15388/aov.2006.3758.

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Smith, Frederick M. "Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion ? Geoffrey Samuel." Religious Studies Review 32, no. 3 (July 2006): 210. http://dx.doi.org/10.1111/j.1748-0922.2006.00101_1.x.

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Fu, Ma, and Lidong Xia. "Philological Study of Several Old Uighur Tantric Manuscripts Recently Unearthed from Tuyuq, Xinjiang." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 1 (April 4, 2022): 15–31. http://dx.doi.org/10.1556/062.2022.00153.

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Among the recent archaeological finds in Tuyuq are several Old Uighur texts related to Tantric practices in the cave monasteries in the Mongol time. A fragment from Cave 24 preserves an unidentified text related to the Mahākāla rites, which has not been attested before. A fragment from Cave 54 provides us a new kind of manuscript of the Baxšï Ögdisi, which is different from the previously identified manuscripts from Dunhuang and Turfan. Another fragment from Cave 57 preserves a list of dates that can be identified as the days on which the lamp-lighting ceremony influenced by Chinese tantric Buddhism should have been held. Three wooden tablets with Uighur texts probably belong to guest monks or donors. These materials provide precious new information on the ritual and daily life of the Uighur Buddhist community in Tuyuq.
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SAWANOBORI, YOSHIHISA. "ON THE RELATION BETWEEN THE SPACE OF SECRET-SEREMONY OF TANTRIC BUDDHISM AND THE SPACE OF TEMPLES. PART 2 : The Study on the space of Tantric Buddhism. (3)." Journal of Architecture, Planning and Environmental Engineering (Transactions of AIJ) 351 (1985): 75–82. http://dx.doi.org/10.3130/aijax.351.0_75.

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Najarian, James. "BUDDHISM, EAST AND WEST." Religion and the Arts 4, no. 4 (2000): 547–55. http://dx.doi.org/10.1163/156852901750369580.

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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.
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Sharrock, Peter D. "Garuḍa, Vajrapāṇi and religious change in Jayavarman VII's Angkor." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 111–51. http://dx.doi.org/10.1017/s0022463409000083.

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Ancient Cambodia turned definitively to state Buddhism under King Jayavarman VII at the end of the twelfth century, after four centuries of state Śaivism. This paper explores the motivation behind this momentous change and tries to establish the means by which it was achieved. It uncovers signs of a very large, politically motivated campaign of tantric Buddhist initiations that required a significant overhaul of the king's temples and the creation of a new series of sacred icons.
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BAJRACHARYA, Manik. "A Study of Tantric Rituals in Nepalese Buddhism Samadhi of Tara in Saptavidhanuttarapuja." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 3 (2007): 1144–49. http://dx.doi.org/10.4259/ibk.55.1144.

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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (2007): 285–87. http://dx.doi.org/10.1163/000000007790085734.

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Templeman, David. "Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions." South Asia: Journal of South Asian Studies 36, no. 3 (September 2013): 476–77. http://dx.doi.org/10.1080/00856401.2013.829906.

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Wedemeyer, Christian K. "Tropes, Typologies, and Turnarounds: A Brief Genealogy of the Historiography of Tantric Buddhism." History of Religions 40, no. 3 (February 2001): 223–59. http://dx.doi.org/10.1086/463634.

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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (September 2007): 285–87. http://dx.doi.org/10.1007/s10783-008-9069-y.

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Elverskog, Johan. "The Legend of Muna Mountain." Inner Asia 8, no. 1 (2006): 99–122. http://dx.doi.org/10.1163/146481706793646846.

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AbstractThis article explores the development and transformation of the legend of Muna Mountain, which describes Chinggis Khan’s funeral cortège. In particular, it argues that this legend arose among the post-Yuan Mongols in order to sanctify ‘Inner Mongolia’ as the new homeland through the establishment of the cult of Chinggis Khan at the Eight White Tents. Over time, however, both the legend and the cult changed and these developments are further explored in relation not only to the socio-political fragmentation of the sixteenth century but also the introduction of tantric Buddhism.
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Davis, Leesa. "East/West Dialogues in Buddhism." Journal for the Academic Study of Religion 29, no. 3 (April 4, 2017): 221–22. http://dx.doi.org/10.1558/jasr.32861.

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Winter, Franz. "When Tibetan Buddhism Goes West." Religious Studies Review 42, no. 1 (March 2016): 15–18. http://dx.doi.org/10.1111/rsr.12274.

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Kohn, Robert E. "The Merging of Tantric Buddhism and L'Extase Tantrique in John Hawkes's The Passion Artist." Critique: Studies in Contemporary Fiction 47, no. 2 (January 2006): 147–66. http://dx.doi.org/10.3200/crit.47.2.147-166.

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