This paper presents the first systematic study of the corpus of basic texts of the Kalachakra teaching (previously there were only two incomplete general reviews of this corpus [Chandra, 1966, p. 5-20; Newman, 1985, p. 54, 63-64]), which includes fragments that tradition ascribes to the root text, as well as fragments of the original text. six complete (extant) works (there are incomplete studies of four of the seven texts of the corpus [Strelkov, 2010(1); Newman, 1987(1); Newman, 1987 (2); Orofino, 2009; Strelkov, 2011; Wallace, 2004; Wallace, 2010, etc.]). The study revealed the structure of this corpus, as well as the structure, subject matter and functional purpose of the texts included in it, determined the chronological framework of their creation and partially reconstructed the stages of formation of this corpus.

Keywords: Kalachakra, tantra, hridaya, Shambhala, Kalana, hierarchical multilevel system.

The Kalachakra Teaching (skt. "Circle of Time")1 - one of the later Buddhist tantras, formed at the beginning of the XI century. Tantra here is the name of a class of Buddhist teachings (as well as similar Hindu teachings of the same name 2 that originated in India during the second half of the 1st-beginning of the 2nd millennium), and at the same time the name of the class of their basic texts [Tshe tan..., 1993, p.573]. It should be noted that tantra as a religious teaching is represented only by a text that is raised to the absolute source (Buddha, Bodhisattva) and acts as the only legitimate carrier of this teaching. Tradition attributes the creation of such an anonymous text to the addressee of the sermon or to the preacher himself. There is no such teaching outside of this text (s) 3. The sermon presented in this text is a complete and specific guide to the path of religious salvation. In addition to the root text, there may also be texts derived from it (or additional to it), which are also classified in this teaching as tantras.

In relation to the root text of the Kalachakra teaching-essays" [Parama -] Adi-Buddha "(Skt. "[Supreme] Primordial Buddha")4 (specifier - "Mula Tantra",

1 For an outline of the Kalachakra doctrine, see [Strelkov, 2013, pp. 49-57].

2 Tantric teachings in both Buddhism and Hinduism combine archaic magical concepts and practices (sexual magic, elements of necromancy, the use of intoxicating substances, etc.) with the provisions of a developed religion (salvation theory, ethics, etc.). Buddhist and Hindu tantras have much in common in terms of the magical component, but differ according to the religions used. to which they belong, in relation to religious provisions.

3 The Sastras (here referred to as texts interpreting the questions set forth in the basic text (s) of Tantric teaching) are considered by adherents of this teaching as texts created in its tradition, but not as its texts.

4 A concept that appeared (no later than the eighth century) in Mahayans called "[Parama -] Adi-Buddha " refers to the primordial Buddha, who never appeared in samsara (the phenomenal world) and is considered the source ("father", "progenitor") of all other Buddhas (considered as his emanations).

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Skt. - "Root Tantra") - there are a number of traditional testimonies, as well as several dozen fragments erected by tradition to this text (in the original Sanskrit and Tibetan translation), which exist in the form of quotations in a number of Indian and Tibetan works. Two of the six complete tantras of this teaching (the first and second in the list below) are considered in his tradition to be extracts from the Mula Tantra.

Six complete Kalachakra Tantras:

"Sekoddesha" (Skt. "Explanation of initiations");

Sri-Kalachakra-nama-tantra-raja (skt. "King Tantra, called the Shining Circle of time", specifier - "Laghu tantra", Skt. - "Short Tantra");

Sri-Kalachakra-tantrottara-tantra-hridaya (skt. "The heart (essence) of tantra, subsequent (additional) in relation to the "Shining Circle of Time "tantra");

"Sri-Kalachakra-laghu-tantra-raja-hridaya" (skt. "The heart (essence) of the short king tantra, [called] "The Shining Circle of Time", specifier - "Laghu-tantra-hridaya");

Sri-Kalachakra-garbha-nama-tantra (skt. "Tantra, called the Center of [tantra, called] the "Shining Circle of Time"");

"Sheka-prakriya "(Skt. "Method of initiations").

There may also have been a source text for the Sri-Kalachakra-tantrottara-tantra-hridaya (see below for a discussion of this issue).

These six works are available in the Tibetan translation, 5 and only two of them (Sekoddesha, Laghu Tantra) are in the original Sanskrit version.6
These six tantras are listed here in the order of their location in Ganjur (bka '' gyur)7 of the later Lhasa edition (1921). In all other editions, Laghu-tantra-hridaya is missing (in the Nartan edition (snar thang), Sri-Kalachakra-garbha-nama-tantra is also missing).

All the tantras of the Kalachakra teaching are anonymous works, the history of which is either mythologized or not considered in his tradition (see below).

"PARAMA-ADI-BUDDHA"

General information about the composition is given in the Vimalairabha (skt. Pure Light), a commentary on the Laghu Tantra written between the end of 1030 and 1040 (41) (quoted by Naropada)8. It is stated that it includes 12,000 stanzas of the size of anushtubh (8 syllables in pad 9) and consists of five chapters: on the universe ("Loka-dhatu-patala"); on the individual ("Adhya-atma-patala"); on initiations to the Kalachakra teachings ("Abhisheka-patala").patala); about his practice (Sadhana-patala); about its outcome (Jnana-patala) [Vimalaprabhāṭīkā..., 1986, р. 12, 18]. It also lists (in five groups, compared with five chapters) 81 topics of the Mula Tantra [ibid., p. 12-14] (for the translation, see [Newman, 1987(1), p. 248-260]).

Quotations from the Mula Tantra are found in a number of Kalachakra sastras, as well as in a number of Indian and Tibetan writings dealing with this teaching. Vimalairabha contains the largest number of quotations - 40 fragments with a total volume of 7696 syllables (approximately 2% of the declared volume of the Mula Tantra). That the Sekoddesha and Laghu Tantra are extracts from the Mula Tantra is indicated in their colo-

5 All these translations were completed at the end of the 1930s and the second half of the eleventh century.

6 In the form of quotations, there is a set of fragments that make up the complete Sanskrit original Sekoddeshi. Based on them, R. Nyoli reconstructed it (Sekoddeśa, 1966). There are seven known Sanskrit manuscripts of the Laghu Tantra.

7 A section of the Tibetan Buddhist canon containing texts with a recording of a sermon attributed to the Buddha.

8 Date of death of this Indian Mahayana teacher [Dung dkar..., 2002, p.2268], confirmed by historical data.

9 In Indian versification, a quarter of a stanza is a quatrain.

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background notes, comments to the first text and the lengthy title of the second, as well as in the afterwords to each of its five chapters.

The first question that is raised in science regarding the root text of the Kalachakra teaching is whether it existed. N. Nihom suggested that the terms "mula-tantra" and" laghu-tantra "in this teaching refer to" Sri-Kalachakra-nama-tantra-raja " [Nihom, 1984 J. Newman objected to him, pointing out that the term "mula tantra" is assigned to his root text, "Parama-Adi-Buddha" (Newman, 1987 (2), p.95). Assuming that this text existed, he relies on the opinion of Budon 10 (bu ston, 1290-1364) that the Sekoddesha is part of it, as well as on the presence of quotations from it in a number of Indian works.

In favor of the fact that the "Mula Tantra" of the Kalachakra teaching existed, the evidence of its authoritative adherents of the XI-XIII centuries speaks.

The author with the common name Kalachakraiada 11 writes:

Me, studying "Mula Tantra" and other [writings],
Based on my love [for living things], I wrote a comment
[Dus kyi ' khor lo'i zhabs, p. 276].

Naropada gives several quotations from the Mula Tantra in Sri Paramartha-sangraha-nama-sekoddesha-tike, naming their source. Atisha (982-1054) 12 in his auto-commentary to the Bodhi-patha-pradina panjika reports that he received the Parama-Adi-Buddha Tantra through oral instruction from his guru Sonyempa (bsod snyoms pa) [Newman, 1987(2), p. 97-98]. The biography of a representative of the Tibetan Sakyap school, ye shes rin chen (1248-1294), states that he "knew the Kalachakra - mula Tantra very well "[Ko zhul..., 1992, p.824].

I assume that the" Mula Tantra " of the Kalachakra teaching is a real work that has been preserved in a series of fragments. The reasons for this assumption are the presence of fragments attributed to this work, the revealed representation of a number of them in the Laghu Tantra (see below), as well as reports about it in Indian and Tibetan texts of the XI-XIV centuries. 13
In the Kalachakra teaching, stories about his preaching and the compilation of the Mula Tantra are mythologized. The preacher is Shakyamuni Buddha, the place of preaching is the inner room of the Sri Dhanyakataka stupa (presumably in Eastern or Southern India) 14, the addressees are the king of Shambhala 15 Suchandra (the main petitioner who compiled a "Mula Tantra"based on this sermon on his return to his country) with their surroundings, as well as a host of gods and other creatures of non-human nature; time - year Iron-dragon or Iron-snake 16.

What dates of creation and loss (as a complete text) of the Mula Tantra can be obtained from the available evidence? Traditional sources date the appearance of the Kalachakra teaching and its first texts in India to the year of Prabhava (the first year

10 One of the main codifiers of the Tibetan Buddhist canon, the largest Tibetan expert in the field of Kalachakra teachings.

11 According to traditional sources, the first, or second or third Indian adept of the Kalachakra doctrine (see: [Strelkov, 2013, p. 68-78]).

12 One of India's greatest Mahayana teachers, who had Naropada among his teachers.

13 The report of Atisha and the data on Yeshi Rinchen given should be considered as historical evidence.

14 On Sri Dhanyakataka, see [Strelkov, 2010(2), pp. 49-56].

15 In the Kalachakra doctrine, it is the hidden sacred land of its initial distribution (after being preached in India to those who were then ready to accept it to a group of Shambhala people and non - human beings), from which it returned to India in 1027 (it was brought by one or more Buddhist yogis) (see: [Strelkov, 2010(2)]).

16 According to the recounts of modern Tibetan scholars in 881 and 880 BC [Dung dkar..., 2002, p. 2210].

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in the 60-year cycle of Brihaspatichakra 17), corresponding to 1027. This date may have a technical character18, but it is close to the time of the actual appearance of this teaching. The first references to it appear only in stories dating back to the first half of the 11th century. 19 I consider the 1030s as the lower bound for the creation of Kalachakra tantras (the possible upper bound for each tantra is defined below). According to the biography of Yeshi Rinchen, the Mula Tantra existed at least until 1294. The first report of it as a lost text (1322) is found in Budon. Among the lost works, he mentions the "Kalachakra" in 12,000 stanzas, saying that this text is available in Shambhala 20 (Budon Rinchendub, 1999, p. 240). Thus, there are reports that the "Mula Tantra" existed from 1027 (before 1040 (41), quoted by Naropada) to 1294. In 1322, it was already called lost.

Was the Mula Tantra recorded in writing? Vimalaprabha reports that Suchandra in Shambhala presented a sermon by Shakyamuni Buddha in the form of a book [VimalaprabhāṭĪkā..., 1986, p. 26]. However, I have not come across any traditional reports about the existence of" Mula Tantra " in the form of a book in India. The oral existence of the text and the reference to its written source, located in a sacred country, are not in conflict. From the traditional point of view, the transmission of the Kalachakra texts to an Indian yogi by the king of Shambhala could have been oral. The first and only known evidence of the transmission of its original text, which can be considered historical (the testimony of Atisha), refers to its oral nature.

The assumption of S. S. Bahulkar and V. V. Dvivedi that the incomplete manuscript (five leaves) seen by R. Sankrityayana in the Samye monastery in Tibet belongs to the Mula Tantra is based only on the presence of the term "Adi-Buddha" in the text (Bahulkar, 1994, p.19). This argument is not sufficient, since this term appeared much earlier than the Kalachakra teaching. Thus, it is found in the "Manjushri-nama-sangiti" (VIII century) [Davidson, 1981, p. 5].

Probably, it was the existence of the Mula Tantra only in oral form that led to the fact that less than 300 years after its creation it was lost as a complete text, preserved in a number of fragments due to written fixation in other texts.

Has the Mula Tantra been translated into Tibetan? Probably not. There is no evidence of such a transfer. Quotations from the" Mula Tantra " contained in the Indian texts translated into Tibetan are translated as part of them. The quotations from it given in the original Tibetan texts are probably taken from their already translated sources, although it is possible that some of the quotations were translated by the Tibetan authors themselves.

"SEKODDESHA "

The composition consists of 174 stanzas of anushtubha size, preceded by a line of Vajrasattva worship 21. Instructions are "requested by Suchandra" [Dbang..., 1966, p. 35] and "told by Bhagavan" [ibid.] are placed before the first and second stanzas, respectively. Thus, the first stanza of the text represents Suchandra's question, the rest -

17 The system of chronology adopted in the Kalachakra teaching and, together with it, became widespread in Buddhist Central Asia (starting in 1027).

18 The date of the Kalachakra doctrine's appearance in India in 1027 is probably based on a chronological reference to the beginning of the next 60-year cycle.

19 For this reason, the singular dating of the appearance of this teaching by sangs rgyas rgya mtsho (1653-1705 [Ko zhul..., 1992, pp. 917-918]) to the year of Prabhava corresponding to 967 seems unreliable.

20 The thesis of the presence of "Mula Tantra" here removes the question of the loss of both it and the Kalachakra teaching itself. According to his tradition, yogis of a high level of realization can work with the "Mula Tantra" in Shambhala (by visiting it in reality or in a special vision, or by taking birth there).

21 Universal supreme deity in Buddhist tantra.

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Shakyamuni's sermon. The essay discusses initiation into the Kalachakra teaching, as well as questions related to shadanga yoga-its culminating practice.

In the "Sekoddeshi" colophon, it is reported: "This is what is said in the five-chapter 'Universe' chapter... completed" [Dbang..., 1966, p. 52]. According to tradition," consisting of five chapters "here is the "Mula Tantra". Kalachakrapada points out: "This Sekoddesa is an extract from the Mula Tantra, which has five chapters" [Dus kyi ' khor lo'i zhabs, l. 176]. The Vima-laprabha contains two quotations related to both Mula Tantra and Sekoddesha.

Under its name, Sekoddesha is quoted along with the Mula Tantra in Naropada's Sri Paramartha-sangraha-nama-sekoddesha-tika and in a number of other early kala-cakra sastras.

Budon calls Sekoddesha a complete fragment (dum bu) of the Mula Tantra (Nishioka, 1983, p. 70). After him, in the Central Asian tradition of Kalachakra teaching, this identification of "Sekoddeshi" 22 becomes generally accepted. From this comes, in my opinion, the Budon tradition of placing Sekoddesha at the top of the Kalachakra set of tantras in all editions of Ganjur23.

Within the framework of the claim that Sekoddesa is an extract from the Mula Tantra, it represents approximately 1.45% of its volume. The question of who carried out this extraction is not considered in the tradition.

There are no textual correspondences between "Sekoddeshi" and "Mula Tantra" quotations given in the first chapter of "Vimalaprabha" (Newman, 1987(2), p. 96) (two quotations related to both "Mula Tantra "and" Sekoddesha "are found in the second chapter of "Vimalaprabha"). Comparison of "Sekoddeshi" with other quotations from the "Mula Tantra" has not yet been carried out by researchers. There is also no comparison between Sekoddeshi and Laghu Tantra, which is also traditionally extracted from Mula Tantra.

Sekoddesha was created in the period from the late 1030s to 1040 (41) (Naropada quotes it). The work was recorded in writing (the first page of his Sanskrit manuscript has been preserved [Orofino, 2009, p. 28]).

SRI KALACHAKRA NAMA TANTRA RAJA

The composition is written in the size of a pragdhara (21 syllables in a nada). The earliest records of its length (in the Sheka-prakriya, Vimalaprabha, and Padmani-nama-panjika 24) indicate 1,030 stanzas. In the surviving Sanskrit manuscripts, the text contains 1048 and 1047 stanzas, in the Tibetan translations-1041 stanzas. The structure of Laghu Tantra is identical to that of Mula Tantra.

Tradition attributes the compilation of the Laghu Tantra to Yashas, the eighth king of Shambhala after Suchandra [VimalaprabhāṭĪkā..., 1986, p. 24] and believes that the text records his preaching of the Kalachakra teachings to the population of his country. The petitioner and direct addressee of this sermon is Suryaratha, the head of the religious ascetics of Shambhala [ibid., p. 29].

The composition has a heterogeneous structure, representing a combination of two dialogues: 1) Shakyamuni and Suchandra Buddhas (as narrated by Yashas while preserving their direct speech); 2) Yashas and Suryaratha. The first dialogue (a few questions from Suchandra and Shakyamuni's lengthy answers) occupies almost the entire volume of Laghu Tantra and is considered by tradition as a complex of fragments of Mula Tantra arranged in a different verse meter. Scattered throughout the text are several dozen stanzas of the second dialogue-Yashas ' instructions and praises of Suryaratha to him-which form the original part of the composition.

22 The term "extraction" also refers to a set of fragments of the original text (see below, for example, in relation to the Laghu Tantra).

23 Sacred status of an entire fragment (not a set of quotations) it's the same as the composition itself. The only drawback of such a fragment is the lack of completeness.

24 One of the earliest shastras of the Kalachakra teaching (first half of the 11th century).

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In the long title of the Laghu Tantra and the indexes after its chapters, it is called an extract from the Mula Tantra. In the absence of it as a complete text, it is not possible to verify this statement (and, if it is true, to determine the nature of this extraction).

I was able to identify parts of two fragments (from four and eight stanzas) of the Mula Tantra [Paramādi-buddha, 1990, p. 34] with parts of stanza 1 and stanza 2 of the first chapter of the Laghu Tantra. As a result, the following ways of presenting fragments of "Mula Tantra" in "Laghu Tantra"are revealed:

- combining in some cases three padas into one pad with the elimination of three syllables;

- elimination of both stanzas and their blocks, as well as pads, as well as words;

- revision regarding grammar, as well as vocabulary (use of synonyms). The predominantly three-part structure of the pad stanzas of the Laghu Tantra (which is not related to the size of the sragdhara) may indicate that the part of it that conveys the dialogue between the Buddha and Suchandra is a set of fragments of the Mula Tantra edited in this way. Under this assumption, Laghu Tantra represents approximately 20% of the volume of Mula Tantra.

The Laghu Tantra was created between the late 1030s and 1040 (41) (quoted by Naropada). It seems that it was created as a written text (due to its bulkiness - 21 syllables in the pad - the size of the sragdhar is inconvenient for the existence of the composition in oral form).

SRI KALACHAKRA-TANTROTTARA-TANTRA-HRIDAYA

The composition consists of 157 stanzas (in the Tibetan translation-quatrains with 19 syllables in pad (in a number of pad number of syllables - 17, 21, 23)25), prefaced with a line of worship for Manjugosha (this address seems to be related to the fact that the Yashas to which this tantra is ascribed is supposed to be its embodiment).

There is no division of the text into parts. In the opening stanza, the preacher - Mand-zhushri (Yashas) - and the place of preaching - the capital of Shambhala Kalana (kalāpa) are named [Dpal dus kyi ' khor lo'i rgyud..., 1966, p. 385]. The subsequent text (except for the final stanza) is a Yashasa sermon, which ends with the definition of its theme (the actions (mode of action) of the categories of beings from Buddha, Bodhisattvas and gods to Muslims and Hindus) and an appeal to its petitioner and direct addressee - Suryaratha [ibid., p. 425]. In the last stanza, it is reported that Manjugosha, when asked by Suryaratha, "preached the deeds-rejections of the Lord of the ten powers (Buddha - A. S.)" [ibid., p. 425-426] (i.e., explained the course of action (behavior) according to Buddhist tradition). In general, the essay is devoted to the definition of proper and improper behavior (in relation to religious practice, nutrition, sex, etc.), as well as their karmic consequences.

The issue of the originator of the text is not considered in the tradition. It can be assumed that, as in the case of Laghu Tantra, they are entitled to Yashas (the relevant circumstances of the sermon are indicated).

The hridaya specifier (Skt. " heart (essence)") in the title of a work may indicate that it is a short version of the Sri Kalachakra Tantrottara Tantra. The Tibetan scholar Sol Lama Agwan Lobsan (klong rdol bla ma ngag dbang bio bzang, 1719-1795) referred to the work with this title as a source of ideas about 11 rulers from the royal dynasty of Shambhala, following the Raudra Chakri 26 [Klong rdol..., l.86]. We are not talking about "Sri-Kalachakra-tantrottara-tantra-hridaya", as this data is not available here.

25 The Sanskrit original probably had a size of 19 syllables. The dimensions of 19 syllables have the common name atidhriti (Tavastsherna, 2003, p. 56).

26 The future eschatological ruler of Shambhala (see Strelkov, 2013: 66, 167).

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Sri-Kalachakra-tantrottara-tantra-hridaya was created as a supplement to Laghu-gantra, which is evident from the very title of the composition. This indicates that, regardless of whether the original text existed or not, it contains a message of the Kalachakra teaching that cannot be reduced to its basic message. 27 It seems that the propagators of the teaching needed an additional presentation of the topic of proper and improper behavior and their karmic consequences, for which the corresponding text was created, legitimized the figure of Yashas.

The only chronological reference to the work is given by the identity of its translator, lo tsā ba28 gnyan chung dar ta grags, born in the early 11th century. [Ko zhul..., 1992, p. 680]).

SRI KALACHAKRA-LAGHU-TANTRA-RLJA-HRIDAYA

The composition is written in the size of a siddhar and contains 178 stanzas, as well as 9 padas in the composition of incomplete stanzas 29. It reflects the same two dialogues as the Laghu Tantra and has the same structure as it.

All the padas of the Laghu-tantra-hridaya stanzas were identified by me with certain padas of the Laghu-Tantra stanzas. The original parts of the first text are parts of chapter titles (the term "generalization" has been added), as well as several edited phrases. Through one of these editorial offices, the anonymous author legitimized his work. The phrase "Laghu-tantra" "I have given you, Surya, the 'Short Tantra '"[Paramādi-buddhoddhrta..., 1966, p. 377] in the Laghu-tantra-hridaya took the form" I have given you, Surya, the 'Heart of the Short Tantra '" [Dpal dus kyi 'khor lo'i rgyud..., 1966, l. 52a]. Based on this and by analogy with the " Laghu tantra "(its compiler is the one who is represented as a preacher in the text itself), it can be assumed that the compiler of the" Laghu tantra-hridaya " in the tradition is considered to be Yashas (there is no plot about the compilation of this text).

Chapter I of the Laghu Tantra-hridaya consists of one fragment of the Laghu Tantra.

Table 1.1

N

LTHṛ I

LT

1

1 - 5

I.1 - 5

Chapter II of Laghu Tantra-hridaya is composed of 9 fragments of Laghu Tantra (8 belong to chapter II, one to chapter IV).

Table 1.2

N

LTHṛ II

LT

1

la - 10а

II.8d - 17cdab

2

10b - 13a

IV.107 - 109

3

13b - 15а

II.27 - 28

4

15b-17a

II.45 - 46

5

17b - 19с

II.57c-59d

6

19d - 24c

II.38 - 42

7

24d - 25c

II.24

8

25d - 27c

II.43 - 44

9

27d - 30d-Nabc30

II.47 - 50

Chapter III of Laghu Tantra-hridaya is composed of 13 fragments of Laghu Tantra (9 belong to chapter III, 4 belong to chapter V).

27 This fact has remained out of the field of view of researchers of the Kalachakra doctrine.

28 Translator of Buddhist texts from Sanskrit to Tibetan.

29 See notes 30-33.

30 An unnumbered stanza of three padas.

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Table 1.3

N

LTHṛ III

LT

1

1 - 3

III.2 - 4

2

4

V.111d - 112c

3

5

III.118

4

6

III.121

5

7 - 8

III. 125 - 126

6

9

III. 119

7

10

III. 124

8

11abc31 - 12a

V.81

9

12b - 14b

V.112d - 114d

10

14c - 18b

V.82 - 85

11

18c-21b

III. 198 - 200

12

21cd

III.202 cd

13

22

III.203

Chapter IV of Laghu Tantra-hridaya is composed of 55 fragments of Laghu Tantra (11 belong to chapter IV; 21 belong to chapter II; 18 belong to chapter V; 5 belong to chapter III).

Table 1.4

N

LTHṛ IV

LT

N

LTHṛIV

LT

1

1a - 10b

IV. 110 - 119b

29

52a - 53a

V. 166 - 167a

2

10с - 11b

II.107

30

53bc

V.36cd

3

11c - 12b

II.60

31

53d - 54a

V.35cd

4

12c - 13b

II.109

32

54b - 56a

V.38 - 39

5

13c - 14a

II.112bac

33

56b - 57a

V.120

6

14b - 16a

II.110 - 111

34

57b - 58a

V.117

7

16b - 17a

II.128

35

58b - 59a

IV. 121

8

17b - 18a

II.115

36

59b - 60b

VI28 - 129a

9

18b - 20b

II.112d - 114d

37

60c - 61b

V.37

10

20c - 21b

II.124

38

61c - 63b

V.148 - 149

11

21c - 23b

II.126 - 127

39

63c - 64b

III.139cd - 140ab

12

23c - 24b

II.125

40

64c - 65d

Ш.141 - 142ab

13

24 - 25b

V.226

41

66ab

III.140cd

14

25cd

IV.119cd

42

66cd

III.142cd

15

26 - 28

II.116 - 118

43

67a - 68b

Ш.143 - 144ab

16

29

V.121

44

68c - 69b

IV.122

17

30 - 32

II.119 - 121

45

69c - 71b

V.108 - 109

18

33 - 35

IV. 198 - 200

46

71c - 72a

V.111abc

19

36

II.108

47

72b - 73a

V.118bcad

20

37

IV. 140

48

73b - 74a

V.125

21

38 - 39

II.122 - 123

49

74b - 75a

II.85

22

40

IV. 120

50

75b - 76a

V.127

23

41 - 15

IV.124 - 128

51

76b - 77a

II.95

24

46

IV.133

52

77b - 78a

V.126

25

47

V.122

53

78b - 80a

IV232 - 233

26

48 - 49

V.115 - 116

54

80b - 82a

V.75 - 76

27

50

V.119

55

82b - Na32

IV.234

28

51

II.97

31 Stanzas of three padas.

32 An unnumbered stanza from a single pad.

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Chapter V of the Laghu Tantra Hridaya is composed of 10 fragments of the Laghu Tantra (9 belong to chapter V, one to chapter IV).

Table 1.5

N

LTHṛlV

LT

1

1 - 8

V.157 - 164

2

9

V.89

3

10 - 11

V.123 - 124

4

12ab

IV.102cd

5

12c-14b

V.90 - 91

6

14c-15b

V.100

7

15c-21b

V.102 - 107

8

21c-27b

V.92 - 97

9

27c-28b

V.243

10

28c - 40d - Nab33

V.249 - 261

Thus, Laghu Tantra-hridaya consists of 88 fragments of Laghu Tantra (approximately 17.2% of its volume). In some cases, the quoted stanzas are placed in different chapters, although the structures of both texts coincide. When quoting, the order of stanzas is often violated, sometimes over in the stanza. In some cases, incomplete stanzas are quoted, which has led to the appearance of incomplete stanzas in Laghu Tantra Hridaya. The minimum citation unit is one pada.

I have identified Laghu Tantra-hridaya as a structurally complete aspect-thematic short version of Laghu Tantra:

- contains a general definition of the Kalachakra teaching (its purpose and specifics are indicated, its subjects are listed);

- sets out his ideas about the individual;

- defines the teacher (skt. guru) and disciple (Skt. shishya);

- instructs about maintaining the body in a healthy state (through yoga, alchemy and medical preparations) to gain super-ordinary powers (skt. siddhi) and about getting rid of an unfortunate and untimely death;

- instructs about the eschatological battle taking place in the consciousness and body of the individual (see: [Strelkov, 2013, p. 185-187]);

- gives a typology of yogis and yoginis;

- concisely explains the topic of shadanga yoga;

- describes the results of the practice of the Kalachakra teaching. Laghu-tantra-hridaya was created in the period from the 30s, probably before the middle of the XI century.34
Laghu Tantra-hridaya, like Laghu Tantra, appears to have been created as a written text (the size of the sragdhara is preserved).

SRI KALACHAKRA-GARBHA-NAMA TANTRA

The composition consists of 47 stanzas (identified by me with two fragments of the Laghu Tantra), preceded by a line of worship of Manjushri (the only original part of the text). One stanza of the Laghu Tantra is rendered in three stanzas of the Sri-Kalachakra-garbha-nama Tantra (in the Tibetan translation-quatrains of seven-syllable size, in the Sanskrit original the size is probably anushtubh).

33 An unnumbered stanza of two padas.

34 Its first translation was made by pandita Sri Bhadrabodhi and Daviy Odser (zla ba'i 'odzer), lozzawa Jitso (born in the late tenth century). [Ko zhul..., 1992, p. 265]) [Dpal..., l. 55a].

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Table 2

N

KG

LT

1
2

1 - 3
4 - 47

I.l
IV.115 - 129

Stanza 1 of the Laghu Tantra presents the circumstances surrounding the teaching of Kalachakra. Stanzas 115-129 of chapter IV of the Laghu Tantra are devoted to shadanga yoga.

The colophon states that the Sri-Kalachakra-garbha-nama Tantra is an extract from the Laghu Tantra [Dpal dus kyi ' khor lo..., 1966, p. 432]. The issue of the originator of the text is not considered in the tradition.

The Sri Kalachakra-garbha-nama Tantra was created in the period from the 1930s, probably before the mid-11th century.35. Apparently, the composition was created for oral use - the stanzas of the Laghu Tantra are arranged in a meter that is more convenient for memorizing the text and reproducing it from memory.

"SHEKA-PRAKRIYA "

I was able to identify 37 stanzas (sragdhara size) of the composition with five fragments of the Laghu Tantra (quoted out of order). Its original parts are the opening line of worship of Avalokiteshvara 36, as well as, possibly, an editorial insert-an explanation (see below) between the 21st and 22nd stanzas (it is not known whether it was in the original Sanskrit or appeared only in the Tibetan translation).

Table 3

N

ŚP

LT

1

1 - 12

Sh.92 - 103

2

13 - 21

III.118 - 126

3

22

V. 112

4

23

IV. 199

5

24 - 37

V. 113 - 126

The verses of the Sheka-prakriya are divided into three groups: 1 - 3; 4 - 21; 22 - 37 (the first and second ones are marked with four" shad " characters37, the second and third - prose insert). This breakdown identifies three semantic parts in the text. In the first of them, the religious vows of the Kalachakra teaching are considered, in the second - the system of initiations in this teaching from the point of view of relative truth, in the third - the same system of initiations from the point of view of absolute truth. The thematic definition of the second and third parts of the text contains the specified insert-explanation placed between these parts.

The colophon says: "The' Sheka-prakriya 'extracted from the' Sri-Kala-cakra ' in 1030 stanzas is completed "[Dbang gi..., l. 150a]. The issue of the originator of the text is not considered in the tradition.

"Sheka-prakriya" was created in the period from the 30s, probably until the middle of the XI century.38. It appears to have been created as a written text (sragdhara size retained).

35 It was translated by pandita Samantashri and chos rab (born in 1016 [Dung dkar..., 2002, p. 2266]).

36 Bodhisattva. along with Manjushri, it plays a leading role in the mythology of the Kalachakra doctrine. His incarnation is supposed to be, in particular, the son of Yashas Pundarika.

37 Punctuation mark in Tibetan writing. Padas and stanzas in Tibetan texts are separated by two such signs.

38 It was translated by shes rab grags pa (born in the early 11th century). [Ko zhul..., 1992, p. 1243]).

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* * *

Thus, the four tantras of the Kalachakra teaching form a hierarchical two-level system of texts:

I. Source text: "Laghu Tantra".

II. Extracts from the original text: "Laghu-tantra-hridaya "(short version of the original text), Shri-Kalachakra-garbha-nama-tantra, Sheka-prakriya.

When defining Sekoddesha and Laghu Tantra as extracts from Mula Tantra (as postulated in traditional accounts), the six Kalachakra tantras constitute a hierarchical three-level system of texts:

I. Root text: "Mula Tantra".

II. Extracts from the root text: "Sekoddesha", " Laghu Tantra "(short version of the root text).

III. Extracts from the short version of the root text: Laghu-tantra-hridaya, Sri-Kalachakra-garbha-nama-tantra, Sheka-nrakriya.

However, if there are only fragments that can be traced back to the root text, the truth or falsity of the judgment about the existence of this three-level system is unprovable.

Another text in the corpus, Sri-Kalachakra-tantrottara-tantra-hridaya, has no textual correspondence with quotations from the Mula Tantra, as well as with Sekoddeshei and Laghu Tantra.

The identification of the text system in relation to the four tantras allows us to partially reconstruct the stages of formation of the Kalachakra tantra corpus:

- creation of "Mula Tantra";

- creation of " Laghu Tantra "( according to tradition, based on the material of "Mula Tantra");

- Creation of three texts from fragments of Laghu Tantra: Laghu Tantra-hridaya, Sri Kalachakra garbha Nama Tantra and Sheka Prakriya.

The order of creation of the Sekoddesha and Laghu Tantra, as well as the three tantras derived from Laghu Tantra, is indeterminate based on the available data.

The Sri-Kalachakra-tantrottara-tantra-hridaya (and the original Sri-Kalachakra-tantrottara-tantra, if it existed) was created after the Laghu Tantra (created in turn after the Mula Tantra), but it is not known in what turn it was created. in relation to the other four texts.

The analysis shows that the corpus of Kalachakra tantra was formed in the period from the 30s, probably until the middle of the XI century (most likely in the 30s). The analysis also allows us to determine the functional purpose of the texts of the corpus (and thus the purpose of their creation).

"Mula Tantra" was created as the original text of the Kalachakra teaching (apparently, not subjected to written fixation), which most fully represents it. "Sekoddesa" was created (according to tradition, it was separated from the "Mula Tantra") as a compact guide on the topic of initiations in the Kalachakra teaching and on aspects of the topic of its shadanga yoga. The original Sanskrit text was already recorded in writing. Laghu Tantra was created as a written structurally complete short version of Mula Tantra, representing the main content of all (according to Budon 39) or part of its topics.

"Laghu tantra-hridaya" was created as a written structurally complete aspect-thematic short version of "Laghu Tantra", containing a general definition of the Kalachakra teaching, briefly outlining its ideas about the individual (including medical issues), defining the qualities of a teacher and student, yogins and yoginis, briefly presenting the practice of shadanga yoga and the results practice this teaching in general.

39 Each of the 81 themes of the Mula Tantra was assigned to a specific place in the Laghu Tantra.

page 82
The Sheka-prakriya and Sri-Kalachakra-garbha-nama Tantra were created from fragments of the Laghu Tantra in order to function independently as compact thematic instructions. Two related themes of the first text are the religious vows of the Kalachakra teaching (their acceptance precedes initiations) and initiations in this teaching. The two themes of the second text are the circumstances of preaching the Kalachakra teaching (the introductory part of the essay) and the culminating practice of this teaching (shadanga yoga).

The Sri-Kalachakra-tantrottara-tantra-hridaya (as well as its original text, if it existed) was created in addition to the Laghu Tantra for the purpose of separately presenting the topic of proper and improper actions and their corresponding karmic consequences.

According to the mythologized ideas of the Kalachakra teaching, his tantras reflect three of his sermons - the basic sermon, its short version, and an additional sermon (in the first case, the preacher is Shakyamuni, in the second and third-Yashas). The first is reflected in the Mula Tantra and Sekoddesa, the second in the Laghu Tantra and the three tantras derived from it, and the third in the Sri Kalachakra Tantrottara Tantra Hridaya. The order in which the Kalachakra tantras are presented in the Ganjura seems to fix their status depending on which of the three sermons they represent. The tantras derived from Laghu-tantra complete the list (following Sri-Kalachakra-tantrottara-tantra-hridaya) because of their apparently derived (i.e. secondary) character in relation to Laghu-Tantra.

Tradition names the compilers of the Mula Tantra (Suchandra) and Laghu Tantra (Yashas). This issue is not considered for the other five texts.

Establishing one-to-one textual correspondences of each of the three tantras - Laghu-tantra-hridaya, Sri-Kalachakra-garbha-nama-tantra and Sheka-prakriya-and certain passages of Laghu-Tantra, as well as parts of its two stanzas and parts of two fragments that are ascribed to "Mula-tantra".tantra", allowed not only to partially reconstruct the process of forming the corpus of basic texts of the Kalachakra teaching, but also revealed the mechanism for creating derived tantras of this teaching 40 and gave the key to their understanding and translation 41. The results of this work are also of general theoretical significance in the field of research of Buddhist Tantric teachings and their texts.

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41 For the three texts derived from Laghu Tantra, it has become possible to use commentaries on it, without which it is impossible to understand most of each of these derived texts. These works have not yet been translated into European languages.

page 83
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