Sarma influences would include all the later Indian Mahasiddhas, and the tantras associated with them.....so, Atisha, Dombhi Heruka, Virupa, as well as Tilo and Naro, etc.--many others, like Lalitavajra, Kukuripa, etc.....
I don't think Sarma "purged" any elements of Nyingma Tantra, really.....I think Sarma lineages practiced the methods of the later transmission from India, and Nyingma practiced the methods of the Kama and Terma.
I have read somewhere (perhaps here?) that the earliest Tantras of Nyingma didn't include much of the Chakra/Nadi/Vayu material that you find in Sarma methods. Also, the Sarma texts don't speak of Togal and Trekcho. Some Nyingma terma transmissions do include TsaLung subjects, obviously. I've also heard that the Yangdak practices are thought to be an earlier rescension of the Hevajra material......
In my own personal experience, Nyingma transmissions do include a great deal of specific "activity rituals" which you largely don't find in Sarma. Take a look at the last sections of the Rinchen Terdzo, for instance...and notice also the "lower" Heruka practices from the Kagye. This may be due to the need for the earliest Buddhists in Tibet, including Guru Rinpoche, to subdue demons and other sorts of forces--including Bon or even pre-Bon forces, etc. I mean no offense to Bonpos though--I'm just not clear if those who needed to be subdued were associated with any Bon tradition, or were considered antithetical to Bon as well.
In terms of actual practice, sadhana, there are differences as well, but these are very detailed, and best learned from one's guru. Just as an example, in most Sarma traditions, there is no "White Torma" to the Land Owner prior to starting a practice, but this is a very common feature in Nyingma sadhanas. But most "Sarma" practitioners also practice some Terma, in my experience....perhaps the Gelukpas do not, but I know HHDL and his monastery uphold Lerab Lingpa's Purba, for instance.
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