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Kalachakra
Kālacakra (Tibetan: དུས་ཀྱི་འཁོར་ལོ།, Wylie: dus kyi 'khor lo) is a polysemic term in Vajrayana Buddhism and Hinduism that means "wheel of time" or "time cycles". "Kālacakra" is also the name of a series of Buddhist texts and a major practice lineage in Indian Buddhism and Tibetan Buddhism. The tantra is considered to belong to the unexcelled yoga (anuttara-yoga) class.
Kālacakra also refers both to a patron tantric deity or yidam in Vajrayana and to the philosophies and yogas of the Kālacakra tradition. The tradition's origins are in India and its most active later history and presence has been in Tibet. The tradition contains teachings on cosmology, theology, philosophy, sociology, soteriology, myth, prophecy, medicine and yoga. It depicts a mythic reality whereby cosmic and socio-historical events correspond to processes in the bodies of individuals. These teachings are meant to lead to a transformation of one's body and mind into perfect Buddhahood through various yogic methods.
The Kālacakra tradition is based on Mahayana Buddhist non-dualism, which is strongly influenced by Madhyamaka philosophy, but also draws on a wide range of Buddhist and non-Buddhist (mainly Hindu) traditions (such as Vaibhāṣika, Kashmir Shaivism, Vaishnavism, and Samkhya). The Kālacakra tradition holds that Kālacakra teachings were taught in India by Gautama Buddha himself. According to modern Buddhist studies, the original Sanskrit texts of the Kālacakra tradition "originated during the early decades of the 11th century CE, and we know with certainty that the Śrī Kālacakra and the Vimalaprabhā commentary were completed between 1025 and 1040 CE." Kālacakra remains an active tradition of Buddhist tantra in Tibetan Buddhism, being particularly emphasized by the Jonang tradition, and its teachings and initiations have been offered to large public audiences, most famously by the 14th Dalai Lama, Tenzin Gyatso.
The Kālacakra Tantra is more properly called the Laghu-kālacakratantra-rāja (Sovereign Abridged Kālacakra) and is said to be an abridged form of an original text, the Paramādibuddhatantra of the Shambala king Sucandra, which is no longer extant. The author of the abridged tantra is said to have been the Shambala king Manjushriyasas. According to Vesna Wallace, the Vimalaprabhā (Stainless Light) of Pundarika is "the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus."
The Sanskrit text of the Kālacakratantra was first published by Raghu Vira and Lokesh Chandra in 1966, with a Mongolian text in volume 2.[1] This 1966 edition was based on manuscripts from the British Library and the Bir Library, Kathmandu. A critical edition of the original Sanskrit text of the Kālacakratantra was published by Biswanath Banerjee in 1985 based on manuscripts from Cambridge, London and Patna.[2][permanent dead link]
A further planned volume by Banerjee containing the Vimalaprabhā appears not to have been published. The Sanskrit texts of the Kālacakratantra and the Vimalaprabhā commentary were published on the basis of newly discovered manuscripts from Nepal (5) and India (1) by Jagannatha Upadhyaya (with Vrajavallabh Dwivedi and S. S. Bahulkar, 3 vols., 1986–1994).[3] In 2010, Lokesh Chandra published a facsimile of one of the manuscripts that was not used by Jagannatha Upadhyaya et al. in their edition.
The Tibetan translation of the commentary Vimalaprabhā is usually studied from the 1733 Derge Kangyur edition of the Tibetan canon, vol. 40, text no. 1347. This was published by Dharma Publishing, Berkeley, US, in 1981.
David Reigle noted, in a discussion in the INDOLOGY forum of 11 April 2020, that, "the Tibetan translation of the Kālacakra-tantra made by Somanātha and 'Bro lotsawa as revised by Shong ston is found in the Lithang, Narthang, Der-ge, Co-ne, Urga, and Lhasa blockprint recensions of the Kangyur, and also in a recension with annotations by Bu ston. This Shong revision was then further revised by the two Jonang translators Blo gros rgyal mtshan and Blo gros dpal bzang po. The Jonang revision is found in the Yunglo and Peking blockprint recensions of the Kangyur, and also in a recension with annotations by Phyogs las rnam rgyal."
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Kalachakra
Kālacakra (Tibetan: དུས་ཀྱི་འཁོར་ལོ།, Wylie: dus kyi 'khor lo) is a polysemic term in Vajrayana Buddhism and Hinduism that means "wheel of time" or "time cycles". "Kālacakra" is also the name of a series of Buddhist texts and a major practice lineage in Indian Buddhism and Tibetan Buddhism. The tantra is considered to belong to the unexcelled yoga (anuttara-yoga) class.
Kālacakra also refers both to a patron tantric deity or yidam in Vajrayana and to the philosophies and yogas of the Kālacakra tradition. The tradition's origins are in India and its most active later history and presence has been in Tibet. The tradition contains teachings on cosmology, theology, philosophy, sociology, soteriology, myth, prophecy, medicine and yoga. It depicts a mythic reality whereby cosmic and socio-historical events correspond to processes in the bodies of individuals. These teachings are meant to lead to a transformation of one's body and mind into perfect Buddhahood through various yogic methods.
The Kālacakra tradition is based on Mahayana Buddhist non-dualism, which is strongly influenced by Madhyamaka philosophy, but also draws on a wide range of Buddhist and non-Buddhist (mainly Hindu) traditions (such as Vaibhāṣika, Kashmir Shaivism, Vaishnavism, and Samkhya). The Kālacakra tradition holds that Kālacakra teachings were taught in India by Gautama Buddha himself. According to modern Buddhist studies, the original Sanskrit texts of the Kālacakra tradition "originated during the early decades of the 11th century CE, and we know with certainty that the Śrī Kālacakra and the Vimalaprabhā commentary were completed between 1025 and 1040 CE." Kālacakra remains an active tradition of Buddhist tantra in Tibetan Buddhism, being particularly emphasized by the Jonang tradition, and its teachings and initiations have been offered to large public audiences, most famously by the 14th Dalai Lama, Tenzin Gyatso.
The Kālacakra Tantra is more properly called the Laghu-kālacakratantra-rāja (Sovereign Abridged Kālacakra) and is said to be an abridged form of an original text, the Paramādibuddhatantra of the Shambala king Sucandra, which is no longer extant. The author of the abridged tantra is said to have been the Shambala king Manjushriyasas. According to Vesna Wallace, the Vimalaprabhā (Stainless Light) of Pundarika is "the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus."
The Sanskrit text of the Kālacakratantra was first published by Raghu Vira and Lokesh Chandra in 1966, with a Mongolian text in volume 2.[1] This 1966 edition was based on manuscripts from the British Library and the Bir Library, Kathmandu. A critical edition of the original Sanskrit text of the Kālacakratantra was published by Biswanath Banerjee in 1985 based on manuscripts from Cambridge, London and Patna.[2][permanent dead link]
A further planned volume by Banerjee containing the Vimalaprabhā appears not to have been published. The Sanskrit texts of the Kālacakratantra and the Vimalaprabhā commentary were published on the basis of newly discovered manuscripts from Nepal (5) and India (1) by Jagannatha Upadhyaya (with Vrajavallabh Dwivedi and S. S. Bahulkar, 3 vols., 1986–1994).[3] In 2010, Lokesh Chandra published a facsimile of one of the manuscripts that was not used by Jagannatha Upadhyaya et al. in their edition.
The Tibetan translation of the commentary Vimalaprabhā is usually studied from the 1733 Derge Kangyur edition of the Tibetan canon, vol. 40, text no. 1347. This was published by Dharma Publishing, Berkeley, US, in 1981.
David Reigle noted, in a discussion in the INDOLOGY forum of 11 April 2020, that, "the Tibetan translation of the Kālacakra-tantra made by Somanātha and 'Bro lotsawa as revised by Shong ston is found in the Lithang, Narthang, Der-ge, Co-ne, Urga, and Lhasa blockprint recensions of the Kangyur, and also in a recension with annotations by Bu ston. This Shong revision was then further revised by the two Jonang translators Blo gros rgyal mtshan and Blo gros dpal bzang po. The Jonang revision is found in the Yunglo and Peking blockprint recensions of the Kangyur, and also in a recension with annotations by Phyogs las rnam rgyal."