The change probably occurred in the next half century[312] for Padma-Sambhava, the founder of Lamaism who is said to have resided in Gaya and Nalanda and to have arrived in Tibet in 747 A.D., is represented by tradition as a tantric wizard, and about the same time translations of Tantras begin to appear in Chinese.  The translations of the sixth and seventh centuries, including those of I-Ching, comprise a considerable though not preponderant number of Dharanis.  After the seventh century these became very numerous and several Tantras were also translated.[313] The inference seems to be that early in the eighth century Indian Buddhists officially recognized Tantrism.

Tantric Buddhism was due to the mixture of Mahayanist teaching with aboriginal superstitions absorbed through the medium of Hinduism, though in some cases there may have been direct contact and mutual influence between Mahayanism and aboriginal beliefs.  But as a rule what happened was that aboriginal deities were identified with Hindu deities and Buddhism had not sufficient independence to keep its own pantheon distinct, so that Vairocana and Tara received most of the attributes, brahmanic or barbarous, given to Siva or Kali.  The worship of the goddesses, described in their Hinduized form as Durga, Kali, etc., though found in most parts of India was specially prevalent in the sub-himalayan districts both east and west.  Now Padma-Sambhava was a native of Udyana or Swat and Taranatha represents the chief Tantrists[314] as coming from there or visiting it.  Hsuean Chuang[315] tells us that the inhabitants were devout Mahayanists but specially expert in magic and exorcism.  He also describes no less than four sacred places in it where the Buddha in previous births gave his flesh, blood or bones for the good of others.  Have we here in a Buddhist form some ancient legend of dismemberment like that told of Sati in Assam?  Of Kashmir he says that its religion was a mixture of Buddhism with other beliefs.[316] These are precisely the conditions most favourable to the growth of Tantrism and though the bulk of the population are now Mohammedans, witchcraft and sorcery are still rampant.  Among the Hindu Kashmiris[317] the most prevalent religion has always been the worship of Siva, especially in the form representing him as half male, half female.  This cult is not far from Saktism and many allusions[318] in the Rajatarangini indicate that left-hand worship was known, though the author satirizes it as a corruption.  He also several times mentions[319] Matri-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.  It is here that we come nearest to the origins of Tantrism, for though the same beliefs may have flourished in Udyana and Kashmir they did not spread much in