Quoting from Arthur Avalon's book Shakti and Shakta's chapter 8, named Cinachara:
Most important however in the alleged Buddhist connection is the story
of Vashishtha to be found in the Tantras. He is said to have gone to
Mahacina (Tibet), which, according to popular belief, is half way to
Heaven. Mahadeva is said to be visible at the bottom of the Manasarova
Lake near Kailasa. Some of the Texts bearing on it have been collected
in the Appendix to the edition of the Tara Tantra which has been
published by the Varendra Anusandhana Samiti. The Tara Tantra opens
(l. 2) with the following question of Devi Tara or Mahanila-Sarasvati:
"Thou didst speak of the two Kula-bhairavas, Buddha and Vashishtha.
Tell me by what Mantra they became Siddha'. The same Tantra (IV. 10)
defines a Bhairava as follows: "He who purifies these five (i.e.,
Pañcatattva) and after offering the same (to the Devata) partakes
thereof is a Bhairava." Buddha then is said to be a Kula-bhairava. It
is to be noted that Buddhist Tantriks who practice this ritual are
accounted Kaulas. Shiva replied, "Janardana (Vishnu) is the excellent
Deva in the form of Buddha (Buddharupi)." It is said in the Samayacara
Tantra that Tara and Kalika, in their different forms, as also
Matangi, Bhairavi, Chhinnamasta, and Dhumavati belong to the northern
Amnaya. The sixth Chapter of the Sammohana Tantra mentions a number of
Scriptures of the Bauddha class, together with others of the Shakta,
Shaiva, Vaishnava, Saura and Ganapatya classes.
Vashishtha is spoken of in the XVII Chapter of the Rudrayamala and
the 1st Patala of the Brahmayamala. The following is the account in
the former Tantrik Scripture:
Vashishtha, the self-controlled, the son of Brahma, practiced for ages
severe austerities in a lonely spot. For six thousand years he did
Sadhana, but still the Daughter of the Mountains did not appear to
him. Becoming angry he went to his father and told him his method of
practice. He then said, "Give me another Mantra, Oh Lord! since this
Vidya (Mantra) does not grant me Siddhi (success); otherwise in your
presence I shall utter a terrible curse."
Dissuading him Brahma said, "Oh son, who art learned in the Yoga path,
do not do so. Do thou worship Her again with wholehearted feeling,
when She will appear and grant you boons. She is the Supreme Shakti.
She saves from all dangers. She is lustrous like ten million suns. She
is dark blue (Nila). She is cool like ten million moons. She is like
ten million lightning-flashes. She is the spouse of Kala (Kalakamini).
She is the beginning of all. In Her there is neither Dharma nor
Adharma. She is in the form of all. She is attached to pure Cinacara
(Shuddhacinacararata). She is the initiator (Pravarttika) of
Shakticakra. Her greatness is infinitely boundless. She helps in the
crossing of the ocean of the Samsara. She is Buddheshvari (possibly
Buddhishvari, Lord of Buddhi). She is Buddhi (intelligence) itself
(Buddhirupa). She is in the form of the Atharva branch of the Vedas
(Atharvavedashakhini). Numerous Shastric references connect the Tantra
Shastra with the Atharvaveda. (See in this connection my citation from
Shaktisangama Tantra in Principles of Tantra.) She protects the beings
of the worlds. Her action is spread throughout the moving and
motionless. Worship Her, my son. Be of good cheer. Why so eager to
curse? Thou art the jewel of kindness. Oh, son, worship Her constantly
with thy mind (Cetas). Being entirely engrossed in Her, thou of a
surety shalt gain sight of Her."
Having heard these words of his Guru and having bowed to him again and
again the pure one (Vashishtha), versed in the meaning of Vedanta,
betook himself to the shore of the ocean. For full a thousand years he
did Japa of Her Mantra. Still he received no message (Adesha).
Thereupon the Muni Vashishtha grew angry, and being perturbed of mind
prepared to curse the Mahavidya (Devi). Having sipped water (Acamana)
he uttered a great and terrible curse. Thereupon kuleshvari (Lady of
the Kaulas) Mahavidya appeared before the Muni.
A similar account appears in the Brahma Yamala, with some variants.
A similar account is given in the Brahmayamala. There are some variants however. Thus while in the Rudrayamala, Vashishtha is said to
have resorted to the shore of the ocean, in the Brahmayamala he goes
to Kamakhya, the great Tantrik Pitha and shrine of the Devi. (The
prevalence of Her worship amongst the Mongolian Assamese is
noteworthy.) It may be here added that this Yamala states that, except
at time of worship, wine should not be taken nor should the Shakti be
unclothed. By violation of these provisions life, it says, is
shortened, and man goes to Hell.
According to the account of the Brahmayamala, Vashishtha complaining
of his ill-success was told to go to the Blue Mountains (Nilacala) and
worship parameshvari near Kamakhya (Karma in Assam). He was told that
Vishnu in the form of Buddha (Buddharupi) alone knew this worship
according to Cinacara. Devi said, "without Cinacara you cannot please
Me. Go to Vishnu who is Udbodharupi (illumined) and worship Me
according to the Acara taught by Him." Vashishtha then went to Vishnu
in the country Mahacina, which is by the side of the Himalaya
(Himavatparshve), a country inhabited by great Sadhakas and thousands
of beautiful and youthful women whose hearts were gladdened with wine,
and whose minds were blissful with enjoyment (Vilasa). They were
adorned with clothes which inspired love (Shringaravesha) and the
movement of their hips made tinkle their girdles of little bells. Free
of both fear and prudish shame they enchanted the world. They surround
Ishvara and are devoted to the worship of Devi. Vashishtha wondered
greatly when he saw Him in the form of Buddha (Buddharupi) with eyes
drooping from wine. "What" he said, "is Vishnu doing in His Buddha
form? This map (Acara) is opposed to Veda (Vedavadaviruddha). I do not
approve of it (Asammato mama)." Whilst so thinking, he heard a voice
coming from the ether saying, "Oh thou who art devoted to good acts,
think not like this. This Acara is of excellent result in the Sadhana
of Tarini. She is not pleased with anything which is the contrary of
this. If thou dost wish to gain Her grace speedily, then worship Her
according to Cinacara." Hearing this voice, Vashishtha's hairs stood
on end and he fell to the ground. Being filled with exceeding joy he
prayed to Vishnu in the form of Buddha (Buddharupa). Buddha, who had
taken wine, seeing him was greatly pleased and said, "Why have you
come here?" Vashishtha bowing to Buddha told him of his worship of
Tarini. Buddha who is Hari and full of knowledge (Tattvajñana) spoke
to him of the five Makaras (M: that is, the five commencing with the
letter M are Madya, or wine and so forth) which are in Cinacara
(Majnanam Cinacaradikaranam) saying that this should not be disclosed
(a common injunction as regards this ritual and renders it from the
opponents' standpoint suspect). "By practicing it thou shalt not again
sink into the ocean of being. It is full of knowledge of the Essence
(Tattvajñana) and gives immediate liberation (Mukti)." He then goes on
to explain a principal feature of this cult, namely, its freedom from
the ritual rules of the ordinary worship above which the Sadhaka has
risen. It is mental worship. In it bathing, purification, Japa, and
ceremonial worship is by the mind only. (No outward acts are
necessary; the bathing and so forth is in the mind and not in actual
water, as is the case in lower and less advanced worship.) There are
no rules as to auspicious and inauspicious times, or as to what should
be done by day and by night. Nothing is pure or impure (there is no
ritual defect of impurity) nor prohibition against the taking of food.
Devi should be worshipped even though the worshipper has had his food,
and even though the place be unclean. Woman who is Her image should be
worshipped (Pujanam striya) and never should any injury be done to her
(Stridvesho naiva kartavyah).
