epresented as the source and home of Tantric Buddhism
but as being like Tibet a land of magic and mystery but, like
Tibet, needing conversion: both are disposed to welcome Tantric ideas
but those ideas are elaborated by Padma-Sambhava not in Udyana but in
Bengal which from other sources we know to have been a centre of
Tantrism.

Some other points of interest in these legends may be noticed.
Padma-Sambhava is not celibate but is accompanied by female
companions. He visits many countries which worship various deities and
for each he has a new teaching suited to its needs. Thus in Tibet,
where the older religion consisted of defensive warfare against the
attacks of evil spirits,[916] he assumes the congenial character of a
victorious exorcist, and in his triumphant progress subdues local
demons as methodically as if he were suppressing the guerilla warfare
of native tribes. He has new revelations called Terma which he hides
in caves to be discovered by his successors. These revelations are
said to have been in an unknown language.[917] Those at present
existing are in Tibetan but differ from the canonical scriptures in
certain orthographical peculiarities. The legend thus admits that
Padma-Sambhava preached a non-celibate and magical form of Buddhism,
ready to amalgamate with local superstitions and needing new
revelations for its justification.

He built the monastery of Samye[918] about thirty miles from Lhasa on
the model of Odantapuri in Bengal. Santarakshita became abbot and
from this period dates the foundation of the order of Lamas.[919] Mara
(Thse Ma-ra) was worshipped as well as the Buddhas, but however
corrupt the cultus may have been, Samye was a literary centre where
many translations were made. Among the best known translators was a
monk from Kashmir named Vairocana.[920] It would appear however that
there was considerable opposition to the new school not only from
the priests of the old native religion but from Chinese
Buddhists.[921]

Numerous Tibetan documents discovered in the Tarim basin[922] date
from this period. The absence in them of Buddhist personal names and
the rarity of direct references to Buddhism indicate that though known
in Tibet it was not yet predominant. Buddhist priests (ban-de) are
occasionally mentioned but the title Lama has not been found. The
usages of the Bonpo religion seem familiar to the writers and there
are allusions to religious struggles.

When Padma-Sambhava vanished