"Sri Kalachakra laghu tantra raja hridaya" belongs to the class of basic texts of the later (early XI century) and one of the most significant teachings of Indian Buddhism - the Kalachakra teachings (skt. "Circle of Time"). This work is an extract of this teaching, carried out, as we have shown for the first time, on the basis of the text of the work "Sri Kalachakra nama Tantra Raja ". However, the translation of Sri Kalachakra laghu tantra raja Hridai (Sanskrit original unknown) in the Tibetan Buddhist canon appears only in the late Lhasa version (1921 [Ko zhul grags pa 'byung gnas, 1992, p. 395]). The local editions of the Tibetan translation of this work that we discovered in Gumbum Monastery in 2007 and in Rajya Monastery in 2009 were still unknown to science. The publications of the monasteries of Northeastern Tibet turned out to be earlier (1820-1850), and the Gumbum edition was made after the Rajya one. The accompanying text in both these editions of the monument reveals the history of its new acquisition, dated 1750-1770. This paper describes the three named editions of the monument, their comparative analysis, as well as the analysis of the display of the text "Sri Kalachakra nama tantra Raja" in the text "Sri Kalachakra laghu tantra raja Hridai ".

Keywords: Kalachakra, Tibetan Buddhist canon, "Brief Tantra", Gumbum Jamba lin, Rajya Monastery.

Currently, six monuments are known that form a group of basic texts of the Kalachakra 1 teaching-texts of the class of tantras 2. These are: 1) Sekoddesha; 2) Sri Kalachakra nama tantra raja; 3) Sri Kalachakra tantrottara tantra hridaya; 4) Sri Kalachakra laghu tantra raja hridaya; 5) Sri Kalachakra garbha nama tantra; 6) Sheka prakriya3. The second and fourth works present this teaching according to its complete five-part scheme: 1) the external world; 2) living entities; 3) initiation - abhisheka in this teaching; 4) its practice - sadhana; 5) the state obtained as a result of this practice - jnana. The other four texts deal with specific aspects of the Kalachakra teaching.

1 In one of our works, a general overview of the Kalachakra teaching is given [see: Strelkov, 2008 (1)].

2 Tantra (Skt. "loom", "essential part", "model", "system", "doctrine") is the name of Buddhist and Hindu religious systems (originated in India during the second half of the 1st-beginning of the 2nd millennium) and at the same time "the name of their basic texts" [Tshe tan zhabs drung, 1993, p. 573].

3 are listed in order of location in the bk'a ' gyur of the Lhasa edition. Ganjur is a section of the Tibetan Buddhist canon that contains texts documenting sermons attributed to the Buddha.

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The anonymous author of "Sri Kalachakra nama tantra raja" puts in the mouth of the mythical author of the sermon reflected in this work, the king of Shambhala 4 Yashasa 5, a message about the compilation of the abridged tantra "Kalachakra" in verse form sragdhara on the basis of material extracted from the "Srimad tantra raja Adi-Buddha" [Paramadi..., 1966, p. 377]. The "Kalachakra" here is "Sri Kalachakra nama tantra raja". "Srimad Tantra raja Adi-Buddha" - a work containing instructions in the teachings of Kalachakra Buddha Shakyamuni to the King of Shambhala Suchandra 6. This work, also called the " Mula Tantra "[Bsduspa'i ..., l. la], is reported to consist of 12,000 verses, totaling 384,000 syllables [ibid., l. 216] (quatrains have 8 syllables per line). According to tradition, "Mula Tantra" is still preserved in Shambhala, and outside of it it is represented by its fragment - the text of "Sekoddesa" and quotations given in a number of texts of the Kalachakra teaching. Actually, the main treatise of the Kalachakra teaching is "Sri Kalachakra nama tantra raja".

As an extract 7 from Srimad tantra raja Adi-Buddha, Sri Kalachakra nama tantra raja is defined by tradition as Laghu tantra raja [ibid., L. la; Dpal dus..., 2006, L. la]. Tibetan translators who worked under the guidance of Indian preachers of the Kalachakra teachings rendered the term laghu as bsdus pa (Tib. "gathered, gathered in folds, gathered together" [Tshe tan zhabs drung, 1993, p. 1470]). Thus, the term laghu 8 is used here in the sense of "short" ("short","abbreviated"). Accordingly, as a short name for "Sri Kalachakra nama tantra raja", we use the name"Short Tantra" below.9
We have clearly identified all the lines of Sri Kalachakra laghu Tantra raja Hridai with certain lines of the Short Tantra. This result is obtained in science for the first time. The text of the first composition is a set of selected passages arranged in a complex way (while maintaining the poetic size) of the second. As the Russian-language equivalent for the term "hridaya" 10 in this case, we use its meaning" heart " in a figurative sense ("essence", "essence", "extract"), and the short name" Sri Kalachakra laghu tantra raja Hridai "is hereinafter referred to as"Heart of Short Tantra".

In addition to our general review of the Heart of Short Tantra (Strelkov, 2008 (1), pp. 120-124) and this study, the only scientific consideration of this monument - apart from mentioning it in the list of texts of the Lhasa Ganjur (Haarh, 1962, p. 205) 11-is found in the US researcher J. P. Blavatsky. Newman. He says only the following about this work: "Yashas also toughened the sages an abbreviated form of Sri Kalacakra from the point of vajrayoga. This text, the Kalacakralaghuta-tantrarajahrdaya Nama, is only extant in the Lhasa edition of the Tibetan Kanjur (N 373)" [Newman, 1985, p. 63]. J. Newman gives the Sanskrit name of monument 12 in the corrected form, without indicating the corrections made by him. In woodcut in the title

4 The sacred land of Buddhism, closely associated with the Kalachakra teaching [see: Strelkov, 2008 (2)].

5 A character in the mythology of the Kalachakra doctrine [see Strelkov, 2008 (2), pp. 8-9].

6 A character in the mythology of the Kalachakra doctrine (Yashas is his descendant in the eighth generation) [see: Strelkov, 2008 (2), pp. 7-8].

7 With the transformation of the verse size.

8 "1) Light, 2) fast, 3) short, 4) insignificant, 5) weak, 6) quiet (about voice, sound), 7) ( ° - ) younger" (Kochergina, 1987, p. 551).

9 English-language equivalents for Laghu Tantra in relation to Sri Kalachakra nama tantra raja: The Condensed Tantra [Kilty, 2004, p. 5], The Abridged Tantra [Newman, 2004, p. 63], The Abbreviated Kalacakra Tantra [Thurman, 2004, p. vii].

10 1) Heart, 2) essence, essence, 3) core, foundation [Kochergina, 1987, p. 779].

11 Shows the Tibetan translated name of the monument and the names of its author and translators. As shown below, the author was identified incorrectly.

12 Without using the necessary diacritics.

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kālacakra lagu tantra rāja hridya nāma " [Dpal dus ..., 1921, l. 209a]) two mistakes were made 13: 1) lagu instead of laghu, 2) hridya instead of J. R. R. Tolkien's thesis. Newman's claim that this text - "an abbreviated form of Sri Kalacakra from the point of vajrayoga" - is erroneous. The colophon phrase used by J. R. R. Tolkien: Newman misinterpreted, states: "The so - called' Heart of Tantra 'is a generalization that completely brings into the system the deep path [ - ] vajra yoga from the five-chapter Sri Kalachakra laghu tantra raja" [ibid., l. 237a]. The term "vajra yoga" here refers to the Kalachakra teaching as a whole 14. The Heart of Short Tantra presents many of the most important topics of this teaching (including the topic of yoga practices). The statement of J. R. R. Tolkien is also wrong. Newman says that this monument is currently available only in the Lhasa Ganjur. We found two other editions of it, which are also earlier, as shown below.

GUMBUM EDITION OF THE TIBETAN TRANSLATION OF THE HEART OF BRIEF TANTRA

An edition of the Tibetan translation of the Heart of Short Tantra was discovered and purchased by us in May 2007 in the printing house of the Gumbum Jamba lin Monastery (Sku 'bum byams pa gling).15. The text is printed (legible) in black ink in the traditional Tibetan woodcut method from carved wooden boards on modern Chinese factory-made yellowish thick paper with uniform structure. The woodblock print has 79 sheets of 269 x 96 mm. It was printed in 2006. We learned from the monks of the printing house that the printing plates they used for this text were made in 1958, and the earlier ones were not preserved.

On the front side of the first page, the title of the essay is written in three versions: the upper line is written in Sanskrit using the lanja script, the middle line is written in Sanskrit using the Sanskrit-Tibetan transliteration script "Indian writing" (rgya garyi ge), and the lower line is translated in Tibetan. The following errors are made in both the same spellings of the Sanskrit name kālacakra lagu tantra rāja hritya vihara tisma: 1) lagu instead of laghu; 2) hritya instead of 3) vihara instead of vihara.

The text of the essay is again preceded by its title in the original form in the entry " Indian script "(another error appears: rājā instead of rāja) and in the Tibetan translation form. There are no illustrations in the publication. The text is arranged in four lines [Dpal dus...(2), l. 1a-2a] and in five lines [ibid., l. 2b-79a]. The number of the sheet (in the left margin of the back of the first sheet and the front of the remaining sheets), written in a word, is placed between the words "Brief" (bsdus) and "Tantra" (rgyud). This short form of the title of the work - "Short Tantra" - does not reflect its genre specifics (hridaya) and introduces ambiguity into the nomenclature of texts of the Kalachakra teaching 16. The correct short form of the title of the work - " The Heart (essence) of the short Tantra "(bsdus pa'i rgyud snying) - is found in verse 32 of chapter 5 [ibid., l. 71a] yves colophone [ibid., l. 75a]. On both sides of all sheets (in the right margin) there is a pagination in Arabic numerals 17 from the number 0001 to the number 0158.

The composition is written in verse and follows the structure of the "Short Tantra", which consists of five chapters: 1) chapters of the elements of the world, 2) chapters of the inner, 3) chapters of abhisheka, 4) chapters of sadhana, 5) chapters of jnana.

13 The Sanskrit texts of the Kalachakra teaching are very far from normative. Many errors in Sanskrit quotations have also occurred over the centuries of reproducing translated texts in Tibet.

14 Suchandra asks the Buddha to teach Sri Kalachakra yoga [Paramādi..., 1966, p. 332] and lists various questions (cosmogony, etc.) that he asks for clarification in this sermon [ibid.].

15 Famous monastery in Northeastern Tibet.

16 The "short Tantra" (bsdus rgyud) is called "Sri Kalachakra nama tantra raju".

17 Such a pagination (applied by means of an impression on already printed sheets) has all the woodcuts currently printed here.

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In this edition, there is an independent numbering of verses (after the last line) in Tibetan numerals within each chapter. In total, there are 179 verses and 4 incomplete verses (in 3, 3, 1 and 2 lines). The lines of the verses contain 21 syllables, as do the lines of the original Sanskrit verse and the Tibetan translation of the Short Tantra. It should be assumed that the Sanskrit original of the Heart of Short Tantra was written in the same size as the Short Tantra.

Chapter 1, " The Hearts of Short Tantra "[ibid., l. 1a-4a] - "From Sri Kalachakra Laghu Tantra Raja, a summary of the chapter elements of the external world:" The Heart of Tantra" - the first chapter " (the names of the chapters are placed after their texts), contains 5 verses.

Chapter 2 [ibid., l. 4a-16a] - "From Sri Kalachakra laghu Tantra raja, a generalization of the part of the "conscious" - the inner: "The Heart of Tantra" - the second chapter", contains 30 verses and one incomplete verse (the last in the chapter) in three lines (not numbered).

Chapter 3 [ibid., l. 16a-25a] - "From Sri Kalachakra laghu tantra raja, summary of the chapter Abhisheka:" The Heart of Tantra "- the third chapter", contains 21 verses and one incomplete verse (verse 11) in 3 lines.

Chapter 4 [ibid., l. 25a-58b] - "From Sri Kalachakra laghu tantra raja, a summary of the sadhana chapter: "The Heart of Tantra" - the fourth chapter", contains 82 verses and one incomplete verse (the last in the chapter) in one line (after it is put the number 1). In line 1 of verse 71, the only commentator's insert printed in smaller type in this edition is 'dod rgyal (Tib. "king of passion") [ibid., l. 53a].

Chapter 5 [ibid., l. 58b-75a] - "From Sri Kalachakra laghu tantra raja, a summary of the Jnana chapter: "The Heart of Tantra" - the fifth chapter", contains 40 verses and one incomplete verse (the last in the chapter) in 2 lines (after it is put the number 2).

The colophon [ibid., l. 75a-75b] names the authors of the first translation of the work - Sri Bhadrabodhi and Gyi tsho bandhe 18 Daviy Odser, and the second (revised) - Samantashri and Choirab (Chos rab).

The first translation may have been the first Tibetan translation of the Kalachakra text. According to the Shakyashri tradition (1127-1225), 19 in 1027 Zhijo20 was the first to spread this teaching in Tibet [Dung dkar bio bzang 'phrin las, 2002, p. 1283] and became the first Tibetan translator of its texts [Ko zhul ..., 1992, p.265]. However, he is not listed among the translators of the Short Tantra. As the most concise summary of the Kalachakra teachings, the Heart of Brief Tantra could very well have been translated as the first of its texts. In any case, this translation is by Sri Bhadrabodhi and Zhijo Daviy Odsera is one of the earliest in the Kalachakra tradition. The Tibetan author of the revised translation Choirab (Rva Choirab) was born in the middle of the XI century. [ibid., p. 1644].

The colophon is followed by a prose prayer [Dpal dus ...(2), l. 756-766], preceded by a smaller explanatory line: "A prayer created by Klong rdol rin po che" [ibid., l. 756]. In it, the Sol Lama Agwan Lobsan (Klong rdol bla ma ngag dbang bio bzang) (1719 - 1795)21 stages the entire path of liberation according to the Kalachakra teachings.

This is followed by an anonymous explanatory text (printed in a smaller font). It says, " Etu Sri Kalachakra laghu tantra raja hridayu Radod (Ra stod)22 Sol Lama Rinpoche, based on a collection of books called the Janbu Temple

Ban dhe, also ban de , is a Buddhist monk [Tshe tan zhabs drung, 1993, p. 1813].

19 A famous Kashmiri pandit who taught in Tibet for ten years (returned to Kashmir in 1214) [Dung dkar bio bzang 'phrin las, 2002, pp. 1268-1269].

20 In Dungar Lobsan Prinlay ,as in the colophon to the Sri Kalachakra garbha nama Tantra, the name Daviy Odsera is given in the form Gyi rjo.

21 Outstanding Tibetan scholar, major theorist and practitioner of the Kalachakra teachings.

22 A famous monastery in Central Tibet [Tshe tan zhabs drung, 1993, p. 2636]. Londol Lama spent many years here, right up to the end of his life. Therefore, the name of this monastery is sometimes preceded by its name.

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(Ljang bu lha khang)23 in the lower Skyid shod 24, extracted from the" laid dharani " (gzungs 'jug)25 one dilapidated stupa from Netan rinchen lin (Snye thang rin chen gling)26. Presented [it] for study to the Panchen Lobsan Baldan Yeshey Balsan (chen bio bzang dpal ldan ye shes dpal bzang po) 27, after which [the Panchen said:] this same tantra is Rigdan (Rigs ldan)28 Jambal Dagba ('Jam dpal grags pa)29 from the" Brief Kalachakra Tantra " short instructions made in the form of the ultimate essence; recited in northern Shambhala by all the sons and daughters of the lineage 30, not included in the Tibetan Ganjur, is the source of ten million miracles. For all reciters of this tantra... at a time when approximately five hundred years have passed, there is an exceptional possibility that Rigdan Dragbo Horlojan (Drag po 'khor lo sap)31 will take after 32 - so explained" [ibid., l. 76b-77a]. Thus, the Londol Lama made his discovery no later than 1780 (the year Lobsan Baldan Yeshey passed away). Apparently, it was made not earlier than 1757, since the Dalai Lama VII Lobsang Galsan Zhamtso (Bio bzang bskal bzang rgya mtsho) (1708-1757), the first guru of the Sol Lama [Tshe tan zhabs drung, 1993, p.1630], is not involved in this story.

It is assumed that Rigdan Dragbo Khorlozhan will reign in Shambhala in the year of Fire-Sheep of the XXII sixty-year cycle [Byed grub ..., 1995, p. 27] - in 2327. Thus, the reference in the explanatory text to a five-hundred-year period dates it to approximately the 1820s.

This is followed by a prayer [Dpal dus...(2), l.77a-78b] by the Gumbum saint Chechoi Rinpoche Agwan Shaddub Danbiy Nima (Che shos ngag dbang bshad sgrub bstan pa'i nyi ma) (1787-1860) [Ko zhul..., 1992, p. 570]. It (8 verses with 9 syllables per line) also reports on the discovery of the" Heart of the Brief Tantra " by the Sol Lama and the establishment of the status of the found text by Lobsan Baldan Yeshey.

In the afterword to the prayer [Dpal dus...(2), l. 78b-79a], it is reported about the Grand Duke of Kukunor 33 Tserin don grub (Tshe ring don grub), who prompted Agvan Shaddub Danbiy Nima to write this prayer during the new-Gumbum-edition of the Tibetan translation of the "Heart of a Brief Tantra", made in accordance with the woodblock print (par) from Ra rgya. This publication was not found in Gumbum. The Gumbum edition was thus published no later than 1860 (the year of the passing of Aghvan Shaddub Danbiy Nima).

The woodcut ends with benevolence-Mangalam (skt. "Good!") [ibid.].

RAJYA EDITION OF THE TIBETAN TRANSLATION OF THE HEART OF BRIEF TANTRA

In July 2009, we arrived at the Rajya Monastery (located in the upper reaches of the Yellow River in the Golok Lands (mgo log) in Northeastern Tibet, about 380 km from Xining). The monastery's printing yard has been closed since the pogrom, according to the monks.-

23 "Green shoots of cereals" [ibid., p. 921].

24 Locality in the lower reaches of the Lhasa Tsang Shu [ibid., p. 147].

25 Sacred texts placed in the stupa [ibid., p. 2507].

26 Locality in Central Tibet to the west of Lhasa [ibid., p. 1011].

27 Lobsan Baldan Yeshey (1738 - 1780), Panchen Lama VI [ibid., p. 1630]-a famous religious figure and scholar, the second guru of the Sol Lama [ibid., p.1630].

28 Rigdan (Tib. " Having a family (religious community)") is the title of twenty-five kings of Shambhala, starting with Yashas [see: Strelkov, 2008 (2), pp. 8-9].

29 The Tibetan form of the name Yashasa.

30 The entire population of Shambhala is considered to belong to the same (Tantric) religious tradition ("kin").

31 In the mythology of the Kalachakra teaching, Rigdan XXV is the coming king of Shambhala, who will conduct a great cleansing battle against the forces of evil and ignorance [see: Strelkov, 2008 (2), pp. 13-17].

32 That is, it is said about the possibility of being reborn in Shambhala during the reign of Rigdan XXV and entering his entourage.

33 Region in Northeastern Tibet.

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sent to Rajya by the PRC troops in 1958. Woodcuts and printing plates, as the monks reported, were not all preserved in the printing yard, and even those are in disarray. We managed to find the Rajya edition of the Tibetan translation of the Heart of Brief Tantra after a strenuous search involving monks from the local Kalachakra faculty. Only in one of the monastic houses were we able to find a photocopy of this woodblock print. Data on the time of production of the woodblock print and the printing boards used could not be obtained. We can only conclude that both were carried out before 1958.

The woodcutter has 57 sheets measuring 258 x 86 mm (the borders of the woodcutter sheets are visible on the photocopy). The design of the front side of the first sheet is the same as in the Gumbum edition. The same three mistakes were made in writing the Sanskrit title of the essay.

The publication contains four illustrations. On the left margin of the reverse side of the first sheet, Kalachakra and Viswamata are depicted 34. The caption reads: "The teacher of Tantra, the Venerable Illustrious Kalachakra" [Dpal dus... (1), l. 1a]. Suchandra is shown in the right margin of the same sheet. The caption reads: "Who performed the melting (digestion) of the Suchandra root Tantra" [ibid., l. 1a]. The left margin of the front side of the next sheet shows Rigdan I Dagba. The caption reads: "The venerable Rigdan Dagba, who collected a short tantra" [ibid., l. 2a]. The right margin of the same sheet shows Rigdan XXV Dragbo Horlojan. The caption reads: "The coming destroyer of lalo (kla klo) - the great Dragbo" [ibid., l. 2a].

Preceded by the title of the work in the original form in the entry "Indian script" and in the Tibetan translation form, the text is located in 4 lines [ibid., l. 1a-26] and in 6 lines [ibid., l. 3a-56b]. The last four lines of text are located on the front side of the last sheet. There is only a Tibetan pagination, designed in the same way as in the Gumbum edition. The structure of the text (division into chapters, numbering of verses within chapters) is exactly the same as in the Gumbum edition. The colophon and the prayer of the Sol Lama with the preface and afterword also coincide 36.

This is followed by an anonymous text (3 verses with 9 syllables per line), preceded by the indication "It is said" [ibid., l. 566]. In particular, it states that the "Heart of the short Tantra" comes "From Shambhala and the temple [in] Zhid shod 37", and names the place of publication of the woodcut - " The Great School of Dharma Rajya Dashi rongnei (Ra rgya bkra shis 'byung gnas)" [ibid.].

This is followed by an anonymous text (2 verses with 7 syllables in line 38), preceded by the indication "Hevajra Tantra Prayer" [ibid., l. 57a]. The appearance of this prayer in the afterword to the Kalachakra tantra may be related to the personal religious practice of the anonymous compiler of this publication. The woodcut completes blagopozhelanie - Mangalam [ibid.].

The Rajya edition is currently the earliest (no later than 1860,39) known reprints of the Tibetan translation of the Heart of Brief Tantra after its discovery by the Sol Lama (no later than 1780). Since the work was not included in the Tibetan Canon in any of its editions at that time of discovery, it follows that the Tibetan translation of the Heart of Brief Tantra was published in the We can assume that by the time it was written (Bu ston rin chen grub (1290 - 1364)), the "Heart of the Short Tantra" was already lost. After the Lobsan Baldan Yeshey recognized the text found by the Sol Lama as authentic, it was reintroduced into circulation in Tibet.

34 Consort of the Kalachakra deity, the main one in this teaching.

35 Opponents of the Shambhala army in the coming great battle [see: Strelkov, 2008 (2), p. 10].

36 There is an error in the colophon in the Rajya edition - Gyi cho instead of Gyi tsho.

37 The previously mentioned Janbu Temple.

38 In line 2 of the first verse, one syllable is lost.

39 According to the Rajya edition, Aghwan Shaddub Danbiy Nima (1787 - 1860) completed the Gumbum edition.

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LHASA EDITION OF THE TIBETAN TRANSLATION OF THE HEART OF BRIEF TANTRA

The copy of the Lhasa Ganjur that we worked with is kept in the temple of the Kalachakra faculty of Gumbum. "The Heart of Short Tantra" is included in the "Tantra" section, covering sheets (533 x 109 mm, thick yellowish paper, 7 lines of text) 209a-237a of the first (ka) volume of this section. There is no numbering of verses, which outwardly hides the presence of incomplete verses in the text. We assume that the verse numbering of the Rajya and Gumbum editions follows that of the copy of the Tibetan translation of the Heart of Brief Tantra found by the Sol Lama.

In the colophon [Dpal dus..., 1921, l. 237a], the nickname Daviy Odsera is given in the form Gyi jo. The colophon is followed (printed in a smaller font) by a brief description of the translation [ibid., pp. 237a-237b]. It is reported that it is devoid of eight disadvantages: it is not bad (low) and far-fetched, disorderly and erroneous, and so on.

This is followed by the final explanatory text [ibid., p. 2376]. It begins as follows: "This Kalachakra laghu tantra raja hridaya, discovered by a lama from Netan rinchen lin in a collection of books called the Janbu Temple in lower Zhid Shod, was presented for recognition to the Panchen Lobsan Baldan Yeshey Balsanbo, after which the Panchen said: Rigdan Jambal Dagba..."...the final part of this explanatory text coincides with the corresponding part of the above-quoted explanatory text to the prayer of the Sol Lama in the Gumbum and Rajya editions. As we can see, the Londol Lama from Rad od has been replaced by an anonymous lama from Netan rinchen Lin; there is no story about the opening of the stupa in Netan rinchen lin. Also missing from the Rajya and Gumbum editions is the final part of the explanatory text, which allows us to date it to about the 1820s.

COMPARATIVE ANALYSIS OF THE RAJYA, GUMBUM AND LHASA EDITIONS OF THE HEART OF SHORT TANTRA TEXT

The text of the" Heart of Short Tantra " in the Gumbum edition is almost identical to that in the Rajya edition, but has a significantly greater number of discrepancies with the text of the monument in the Lhasa edition.

There are no differences in the construction of phrases in the Rajya and Gumbum editions, there are only discrepancies in words. Let's distinguish five categories of these discrepancies. The first is the carver's mistakes and printing defects (several dozen cases). The second is the use of various case (5 cases) and temporary (4 cases) forms of words. The third is the use of various acceptable spellings of the word (5 cases), as well as words and particles that are interchangeable in this context (4 cases). The fourth is the use of different words (6 cases). Fifth - different spelling of untranslated Sanskrit words (1 case). In 8 cases out of these 25 (without considering the carver's mistakes and printing defects), the corresponding passages of the Rajya and Lhasa editions coincide.

Discrepancies between the Gumbum and Lhasa editions begin with the title of the essay:

1) hritya (Gumbum edition) and hridya (Lhasa edition) - both spellings are incorrect,

2) rājā (Gumbum edition) and rāja (Lhasa edition) - the second spelling is correct.

There is a recurring discrepancy in the design of chapter titles in all five chapters. In the Gumbum edition, the titles of chapters are divided into three parts by two shad signs (40), in the Lhasa edition-into two parts by one shad sign.

Where there is a single commentary box in the Gumbum edition, there is no commentary in the Lhasa edition. The Lhasa edition has three commentary inserts (printed in a smaller font): "This is the end of the Buddha's speech"

40 Punctuation mark in Tibetan writing.

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[Dpal dus..., 1921, l. 235a]," The beginning of this instruction is the speech of Jambal Dagba "[ibid., l. 235a] and"Muni Suryaratha" 41 [ibid., l. 2356].

If there are more than 200 discrepancies in the words of the monument text in the Gumbum and Lhasa editions, we will distinguish the same five categories. The first group includes about 39%, the second group - about 27%, the third group - about 18%, the fourth group - about 5.7%, and the fifth group - about 4.8% of cases.

The different construction of phrases in the Gumbum and Lhasa editions occurs twice (in line 2 of verse 6 of chapter 2 and in line 4 of verse 3 of chapter 4). In both cases, it does not lead to semantic differences.

There is one anomaly in the text of the monument in the Lhasa edition: in line 1 of verse 1 of Chapter 5 [ibid., 1921, l. 231a] - 22 syllables (the extra syllable is ba ' o42).

ANALYSIS OF THE DISPLAY OF THE "SHORT TANTRA" TEXT IN THE "HEART OF THE SHORT TANTRA" TEXT

Chapter 1 of the Hearts of the Short Tantra is a single fragment of the text of the Short Tantra: verses 1-5-verses 1-5 of chapter 1 of the Short Tantra.

Chapter 2, "The Hearts of the Short Tantra "is compiled from 9 fragments of the"Short Tantra".

1) From the beginning of the chapter to line 1 of verse 10 (from line 4 of verse 8 to line 2 of verse 17 of chapter 2 of the Brief Tantra).

2) From line 2 of verse 10 to line 1 of verse 13 (verses 107 - 109 of chapter 4).

3) From line 2 of verse 13 to line 1 of verse 15 (verses 27-28 of chapter 2).

4) From line 2 of verse 15 to line 1 of verse 17 (verses 45-46 of chapter 2).

5) From line 2 of verse 17 to line 3 of verse 19 (from line 3 of verse 57 to verse 59 of chapter 2).

6) From line 4 of verse 19 to line 3 of verse 24 (verses 38 - 42 of chapter 2).

7) From line 4 of verse 24 to the third line of verse 25 (verse 24 of chapter 2).

8) From line 4 of verse 25 to line 3 of verse 27 (verses 43-44 of chapter 2).

9) From line 4 of verse 27 to the final line 3 of the incomplete verse that ends the chapter (verses 47-50 of chapter 2).

8 fragments (1, 3 - 9) refer to chapter 2 of the Short Tantra, one (2) to Chapter 4. 26 verses (1 - 9, 14 - 30) - extracts from chapter 2 of the Short Tantra; 2 verses (11, 12 ) - from chapter 4; 2 verses (10, 13) - combinations of quotations from both of these chapters. The three lines of the final incomplete verse are a quote from Chapter 2 of the Concise Tantra.

Chapter 3, "The Hearts of the Short Tantra "is compiled from 13 fragments of the"Short Tantra".

1) Verses 1-3 (verses 2-4 of Chapter 3 of the Concise Tantra).

2) Verse 4 (line 4 of verse 111 and lines 1-3 of verse 112 of chapter 5).

3) Verse 5 (Chapter 3 verse 118).

4) Verse 6 (chapter 3 verse 121).

5) Verses 7-9 (verses 125-126 of chapter 3).

6) Verse 9 (chapter 3 verse 119).

7) Verse 10 (chapter 3 verse 124).

8) Verse 11 (consists of three lines) and line 1 of verse 12 (verse 81 of chapter 5).

9) From line 2 of verse 12 to line 2 of verse 14 (from line 4 of verse 112 to verse 114 of chapter 5).

10) From line 3 of verse 14 to line 2 of verse 18 (verses 82-85 of chapter 5).

11) From line 3 of verse 18 to line 2 of verse 21 (verses 198-200 of chapter 3).

12) Lines 3-4 of verse 21 (lines 3-4 of verse 202 of chapter 3).

13) Verse 22 (chapter 3 verse 203).

9 fragments (1, 3 - 7, 11 - 13) refer to chapter 3 of the Short Tantra, and four (2, 8-10) refer to chapter 5. Of the 22 verses in Chapter 3 of The Heart of Brief Tantra, 13 are (1 - 3, 5 - 10, 19 - 22) They are extracts from chapter 3 of the Concise Tantra, 8 verses (4, 11-17) from chapter 5, and one verse (18) from a combination of quotations from both of these books. chapters.

Chapter 4, "The Hearts of the Short Tantra, "is compiled from 55 fragments of the Short Tantra.

41 A leader of the Shambhala muni community who asked Yashas to teach the Kalachakra teachings.

42 is made up of two particles that do not change the meaning of the phrase.

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1) From the beginning of the chapter to line 2 of verse 10 (from verse 110 to line 2 of verse 119 of chapter 4 of the Brief Tantra).

2) Lines 3-4 of verse 10 and lines 1-2 of verse 11 (verse 107 of chapter 2).

3) Lines 3-4 of verse 11 and lines 1-2 of verse 12 (verse 60 of chapter 2).

4) Lines 3-4 of verse 12 and lines 1-2 of verse 13 (verse 109 of chapter 2).

5) Lines 3-4 of verse 13 and line 1 of verse 14 (lines 2, 1 and 3 of verse 112 of chapter 2).

6) From line 2 of verse 14 to line 1 of verse 16 (verses 110 - 111 of chapter 2).

7) From line 2 of verse 16 to line 1 of verse 17 (verse 128 of chapter 2).

8) From line 2 of verse 17 to line 1 of verse 18 (verse 115 of chapter 2).

9) From line 2 of verse 18 to line 2 of verse 20 (from line 4 of verse 112 to line 4 of verse 114 of chapter 2).

10) Lines 3-4 of verse 20 and lines 1-2 of verse 21 (verse 124 of chapter 2).

11) From line 3 of verse 21 to line 2 of verse 23 (verses 126 - 127 of chapter 2).

12) Lines 3-4 of verse 23 and lines 1-2 of verse 24 (verse 125 of chapter 2).

13) Lines 3-4 of verse 24 and lines 1-2 of verse 25 (verse 226 of chapter 5).

14) Lines 3-4 of verse 25 (lines 3-4 of verse 119 of chapter 4).

15) Verses 26-28 (verses 116 - 118 of chapter 2).

16) Verse 29 (chapter 5 verse 121).

17) Verses 30-32 (verses 119 - 121 of chapter 2).

18) Verses 33-35 (verses 198-200 of chapter 4).

19) Verse 36 (chapter 2 verse 108).

20) Verse 37 (chapter 4 verse 140).

21) Verses 38-30 (verses 122 - 123 of chapter 2).

22) Verse 40 (chapter 4 verse 120).

23) Verses 41-45 (verses 124 - 128 of chapter 4).

24) Verse 46 (verse 133 of chapter 4).

25) Verse 47 (verse 122 of chapter 5).

26) Verses 48 and 49 (verses 115 and 116 of chapter 5).

27) Verse 50 (chapter 5 verse 119).

28) Verse 51 (chapter 2 verse 97).

29) Verse 52 and line 1 of verse 53 (verse 166 and line 1 of verse 167 of chapter 5).

30) Lines 2-3 of verse 53 (lines 3-4 of verse 36 of chapter 5).

31) Line 4 of verse 53 and line 1 of verse 54 (lines 4 and 3 of verse 35 of chapter 5).

32) From line 2 of verse 54 to line 1 of verse 56 (verses 38-39 of chapter 5).

33) From line 2 of verse 56 to line 1 of verse 57 (verse 120 of chapter 5).

34) From line 2 of verse 57 to line 1 of verse 58 (verse 117 of chapter 5).

35) From line 2 of verse 58 to line 1 of verse 59 (verse 121 of chapter 4).

36) From line 2 of verse 59 to line 2 of verse 60 (verse 128 and line 1 of verse 129 of chapter 5).

37) Lines 3-4 of verse 60 and lines 1-2 of verse 61 (verse 37 of chapter 5).

38) From line 3 of verse 61 to line 2 of verse 63 (verses 148 - 149 of chapter 5).

39) Lines 3-4 of verse 63 and lines 1-2 of verse 64 (lines 3-4 of verse 139 and lines 1-2 of verse 140 of chapter 3).

40) From line 3 of verse 64 to verse 65 (verse 141 and lines 1-2 of verse 142 of chapter 3).

41) Lines 1-2 of verse 66 (lines 3-4 of verse 140 of chapter 3).

42) Lines 3-4 of verse 66 (lines 3-4 of verse 142 of chapter 3).

43) Verse 67 and lines 1-2 of verse 68 (verse 143 and lines 1-2 of verse 144 of chapter 3).

44) Lines 3-4 of verse 68 and lines 1-2 of verse 69 (verse 122 of chapter 4).

45) From line 3 of verse 69 to line 2 of verse 71 (verses 108 - 109 of chapter 5).

46) Lines 3-4 of verse 71 and line 1 of verse 72 (lines 1-3 of verse 111 of chapter 5).

47) From line 3 of verse 72 to line 1 of verse 73 (lines 2, 3, 1 and 4 of verse 118 of chapter 5).

48) From line 2 of verse 73 to line 1 of verse 74 (verse 125 of chapter 5).

49) From line 2 of verse 74 to line 1 of verse 75 (verse 85 of chapter 2).

50) From line 2 of verse 75 to line 1 of verse 76 (verse 127 of chapter 5).

51) From line 2 of verse 76 to line 1 of verse 77 (verse 95 of chapter 2).

52) From line 2 of verse 77 to line 1 of verse 78 (verse 126 of chapter 5).

53) From line 2 of verse 78 to line 1 of verse 80 (verses 232 - 233 of chapter 4).

54) From line 2 of verse 80 to line 1 of verse 82 (verses 75-76 of chapter 5).

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55) Lines 2-4 of verse 82 and the only line of the final incomplete verse (verse 234 of chapter 4).

11 fragments (1, 14, 18, 20, 22 - 24, 35, 44, 53, 55) refer to Chapter 4 "Quick Tantra"; 21 detail (2 - 12, 15, 17, 19, 21, 28, 36 - 38, 49, 51) - Chapter 2; 18 fragments (13, 16, 25 - 27, 29 - 34, 45 - 48, 50, 52, 54) - Chapter 5; 5 fragments (39 - 43) - to Chapter 3. Verse 21(1 - 9, 33 - 35, 37, 40 - 46, 79) here is an extract from Chapter 4 "Quick Tantra"; 4 verse (64 - 67) - Chapter 3; verse 23(11 - 23, 26 - 28, 30 - 32, 36, 38, 39, 51) from Chapter 2; 19 verses (29, 47 - 50, 52 - 57, 60 - 62, 70 - 73, 81) -from Chapter 5. 15 of the poems are combinations of quotes from various chapters of the "Short Tantra" - one (10) - Chapter 4 and 2; one (68) - from chapters 4 and 3; 5 verses (24, 74, 75, 76, 77) - from chapters 2 and 5, one (63) - Chapter 5 and 3; 7 verses (25, 58, 59, 69, 78, 80, 82) - Chapter 4 and 5. Incomplete final line of the verse is a quotation from Chapter 4.

Chapter 5, "The Hearts of the Short Tantra "is compiled from 10 fragments of the"Short Tantra".

1) Verses 1-8 (verses 157-164 of chapter 5 of the Concise Tantra).

2) Verse 9 (verse 89 of chapter 5).

3) Verses 10-11 (verses 123 - 124 of chapter 5).

4) Lines 1-2 of verse 12 (lines 3-4 of verse 102 of chapter 4).

5) From line 3 of verse 12 to line 2 of verse 14 (verses 90-91 of chapter 5).

6) Lines 3-4 of verse 14 and lines 1-2 of verse 15 (verse 100 of chapter 5).

7) From line 3 of verse 15 to line 2 of verse 21 (verses 102 - 107 of chapter 5).

8) From line 3 of verse 21 to line 2 of verse 27 (verses 92-97 of chapter 5).

9) Lines 3-4 of verse 27 and lines 1-2 of verse 28 (verse 243 of chapter 5).

10) From line 3 of verse 28 to the end of the chapter (verses 249 - 261 of chapter 5).

9 fragments (1 - 3, 5 - 10) refer to chapter 5 of the Short Tantra, and one (4) refers to Chapter 4. 39 verses (1 - 11, 13 - 40) - extracts from Chapter 5 of the Concise Tantra; one (12) - a combination of quotations from chapters 4 and 5. The two lines of the final incomplete verse are a quote from Chapter 5 of the Concise Tantra.

Now we have a complete picture of the representation of the text of the "Short Tantra" in the text of the "Heart of the Short Tantra". In total, out of 1,047 Short Tantra verses, the Heart of Short Tantra contains 175 verses and 12 fragments of verses.

Of the 169 verses in Chapter 1 of the Short Tantra, the Heart of the Short Tantra contains its first 5 verses (in Chapter 1).

Of the 180 verses in Chapter 2 of the Short Tantra, the Heart of the Short Tantra contains 53 verses (27 verses in Chapter 2, 26 in Chapter 4) and 2 fragments of verses (in Chapter 2). "The Heart of the Short Tantra" contains 9 fragments of Chapter 2 (beginning and ending not shown) of the Short Tantra.

Of the 203 verses in Chapter 3 of the Short Tantra, the Heart of the Short Tantra contains 17 verses (13 verses in Chapter 3, 4 in Chapter 4) and 3 fragments of verses (one in Chapter 3, 2 in Chapter 4). "The Heart of Short Tantra" contains 7 fragments of Chapter 3 (the beginning (except for the introductory verse) and ending) of the "Short Tantra"are also presented.

Of the 234 verses in Chapter 4 of the Short Tantra, the Heart of the Short Tantra contains 29 verses (3 verses in Chapter 2, 26 in Chapter 4) and one fragment of verse (in Chapter 5). "The Heart of Short Tantra" contains 7 fragments of Chapter 4 (ending is presented, beginning is not) of "Short Tantra".

Of the 261 verses in Chapter 5 of the Short Tantra, the Heart of the Short Tantra contains 71 verses (8 verses in Chapter 3, 23 in Chapter 4, 40 in Chapter 5) and 6 fragments of verses (one in Chapter 3, 5 in Chapter 4). Verse 111 of Chapter 5 of the Short Tantra is "torn" between chapters 3 and 4 of the Heart of the Short Tantra. "The Heart of the Short Tantra" contains 13 fragments of Chapter 5 of the Short Tantra (the ending is presented, the beginning is not).

The text of "The Heart of a Brief Tantra" is, figuratively speaking, a "patchwork quilt". In some cases, verses from different chapters of the Short Tantra are placed in the same chapter of the Hearts of the Short Tantra. When quoting, in many cases the order is violated

43 In the Sanskrit text of the Short Tantra [Paramādi..., 1966, p. 332-378]. In the Tibetan canonical translation of the Short Tantra [Mchog ..., 1966, p. 53-331] - 1041 verses (6 verses are missing in Chapter 2).

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the relative arrangement of verses taken from the same chapter. In some cases, when quoting, the order of lines in the verse is violated. In twelve cases, incomplete verses are quoted, and the minimum unit of citation is one line. It was the quoting of parts of verses that led to the appearance of incomplete verses in the Heart of Brief Tantra.

Here are two examples of the arrangement of fragments of the "Short Tantra" in the "Heart of the Short Tantra". Chapter 2 of the Short Tantra contains a thematic section (verses 107-160) devoted to the treatment of various diseases through yogic practices, rituals, and medicines. The author of" The Heart of Brief Tantra " significantly reduces this block and puts the selected part (verses 107-128) in the form of fourteen fragments in chapter 4 of his work.

The subject block devoted to the classification of yoginis and yogins (verses 139-144 of chapter 3 of the Short Tantra) is transferred by the author of The Heart of the Short Tantra to chapter 4 of his work (fragments 39-43). In doing so, it discards the first half of verse 139 and the second half of verse 144, and rearranges parts of verses 140 and 142 in the remaining part of the text block. In the Short Tantra, the five types of yoginis are listed first, then the five types of yogins. After that, the types of yoginis are characterized and then the types of yogins. In the Heart of Short Tantra, after listing the types of yoginis, their types are described, after listing the types of yogins, their types are described.

Already at this stage of research, we have identified a number of topics of the "Short Tantra "that are not reflected in the"Heart of the Short Tantra". Among them: a guide to creating and applying mechanisms (in Chapter 1 of the Concise Tantra)44, a critical analysis of a number of other religious beliefs (the teachings of the Vedas, Jainism, Islam, etc.) (in chapter 2 of the Brief Tantra) and a number of others. A full picture of what topics and aspects of the topics of the Short Tantra are not reflected in the Heart of the Short Tantra should be provided by a study of the full text of the Short Tantra.45
* * *

We found that "Sri Kalachakra laghu tantra raja hridaya" is a complexly organized set of fragments of "Sri Kalachakra nama tantra raja". The original parts of the text of "Sri Kalachakra laghu tantra raja hridai" are the title of the essay, the titles of the chapters, and the deliberate editing of one phrase from " Sri Kalachakra nama tantra Raja "(found in line 4 of verse 252 of Chapter 5) when quoting. In line 2 of verse 32 of chapter 5, the phrase"...I gave Surya a short Tantra "46 is replaced by the phrase" ... I gave Surya the heart of a short Tantra". Through this substitution, the author of Sri Kalachakra Laghu Tantra raja Hridai legitimized his work.

E. Haar erroneously refers to Jambal Dagba (Yashasa) as the author of the "Heart of Brief Tantra" (Haarh, 1962, p. 205). According to tradition, Yashas is the author of the sermon reflected in this text 47. It is compiled by someone who explicitly declares himself in this capacity (while maintaining incognito) at the end of it. A significantly different distribution of the material cited from the chapters of the Short Tantra in the corresponding chapters of the Heart of the Short Tantra leads to the assumption that the author (s) of the first text and the author (s) of the second text are different persons.

The five chapters of "Sri Kalachakra Laghu Tantra raja Hridai" are named (while preserving the thematic specifics of the titles) generalizations (summaries) of the five chapters of " Sri Kalachakra

44 9 types of military mechanisms [see: Strelkov, 2007], cart-carousel for viewing views, irrigation mechanism.

No testing has been conducted at the moment. There is also no complete translation of the monument.

46 "Brief Tantra" here is a sermon by Yashasa Suryaratha, reflected in the Sri Kalachakra nama Tantra Raja.

47 Yashas recounts to Suryaratha selected passages from Buddha Suchandra's sermon, adding his own instructions.

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raja's nama tantra." At the same time, the material from the chapters of the latter is given not only in the corresponding chapters of the first essay. Thus, "Sri Kalachakra laghu tantra raja Hridaya" is not just an abbreviation of "Sri Kalachakra nama tantra Raja" performed in a certain way, but also an extract of the Kalachakra teaching implemented on its material.

Due to the establishment of this textual correspondence, 48 we have at our disposal a previously unknown Tibetan translation of certain passages of Sri Kalachakra nama Tantra Raja. Its authors in some cases give other Tibetan equivalents to Sanskrit terms. The study of this question is of great interest for understanding the terminology of the Kalachakra teaching.

Verses 26-28 and 30-32 of chapter 4 of Sri Kalachakra Laghu Tantra Raja Hridai correspond, in this order, to verses 116-121 of chapter 2 of the Sanskrit text of Sri Kalachakra nama Tantra Raja, which are absent from its text in the Tibetan canon. Thus, in this case, we are dealing with the only extant Tibetan translation of this fragment.

Based on the analysis of the colophon data, it is shown that the Tibetan translation of "Sri Kalachakra Laghu Tantra raja Hridai" was carried out in the second half of the XI century - during the initial period of the Kalachakra teaching.

We have discovered two previously unknown editions of the Tibetan translation of the Sri Kalachakra Laghu Tantra Raja Hridai (in addition to the one known in the Lhasa Ganjur (1921)) and shown that they are earlier (after 1780 and before 1860). The accompanying text in these editions allowed us to resolve the issue of rediscovery The Tibetan translation of "The Heart of a Brief Tantra" in the 1760s-1770s by Sol Lama Agwan Lobsan. Panchen Lama VI Lobsan Baldan Yeshey confirmed the authenticity of this text. It was reprinted at the Rajya Monastery. Chechoi Rinpoche Agwan Shaddub Danbiy Nima carried out the publication of this book at the Gumbum Monastery.

The Rajya, Gumbum, and Lhasa editions of Hearts of Brief Tantra are very close. In most cases, the discrepancies are insignificant and unprincipled 49. After we established the textual correspondence between the Heart of the Short Tantra and the Short Tantra, we were able to correct the errors that occur in these three editions separately, as well as in two, and in all three at the same time. Reliable correction of errors in the text of the monument is a significant contribution to its source study.

Sri Kalachakra Laghu Tantra Raja Hridaya is the most valuable written source of the Kalachakra teachings. It provides extremely interesting material for studying it. The analysis of this work is also of great interest for the study of Buddhist Tantra and Buddhism in general.

list of literature

Kochergina V. A. Sanskrit-Russian dictionary, Moscow, 1987.
Strelkov A.M. Voennaya tekhnika Indii XI veka po opisaniyu v traktate "Sri Kalachakra nama tantra raja" [Military equipment of India of the XI century according to the description in the treatise "Sri Kalachakra nama tantra raja"]. 2007. N 10.

Strelkov A.M. Buddiiskoe uchenie Kalachakra: istochniki, struktura, soderzhanie [Buddhist teaching of Kalachakra: sources, structure, content]. Vestnik RKHGA, 2008, vol. 9, Issue 1, St. Petersburg: RKHGA Publishing House, 2008.

Strelkov A.M. Mythical history and eschatology of the Kalachakra doctrine in the Buddhist legend of Shambhala. 2008. N 5.

Paramādi kālacakra tantra rāja // Kālacakra-tantra and other texts. Part 1. Series. Vol. 69 / Ed. by R. Vira and L. Chandra. New Delhi, 1966.

48 We have also discovered a textual connection with the" Short Tantra "of" Sri Kalachakra garbha nama Tantra "[see Strelkov, 2008(1), p. 119] and "Sheka Prakriyas" [Strelkov, 2008 (1), p. 120] (this result was obtained for the first time in science). Thus, we were able to connect 4 of the 6 tantras of the Kalachakra teaching textually.

49 All of them will be listed and analyzed in the critical edition of the monument text.

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Mchog gi dang po'i sangs rgyas las phyung ba rgyud kyi rgyal po dpal dus kyi 'khor lo zhes bya ba // Kālacakra-tantra and other texts. Part 1. Series. Vol. 69 / Ed. by R. Vira and L. Chandra. New Delhi, 1966.

Bsdus pa 'i rgyud kyi rgyal po dus kyi 'khor lo' i 'grel bshad rtsa ba' i rgyud kyi rjes su 'jug pa stong phrag bcu gnyis pa dri ma med pa' i 'od ces bya ba bzugs so ("Vimala prabha" edited by Budon Rinchen duba (Bu ston rin chen grub) with its line-by-line comments). The first (ka) volume of the collected works of Budon (Tibet. woodcutter, ed., XIX century).

Byed grub zung sbrel gyi lo tho rgyas pa (Combining practice and implementation - a lengthy almanac). Dharamshala, 1995.

Dpal dus kyi 'khor lo bsdus pa' i rgyud kyi rgyal po 'i snying po (Sri Kalachakra laghu tantra raja hridaya). Ra rgya dg'a ldan bkra shis 'byung gnas (Rajya Galdan Dashi junnay).

Dpal dus kyi 'khor lo bsdus pa' i rgyud kyi rgyal po 'i snying po (Sri Kalachakra laghu tantra raja hridaya). Sku ' bum byams pa gling (Gumbum Jamba lin).

snying po (Sri Kalachakra Laghu Tantra raja hridaya). rgyud kyi rgyal po 'i Dpal dus kyi' khor lo bsdus pa ' i Lhasa (Lhasa), 1921.

Dung dkar bio bzang 'phrin las. Dung dkar tshig mdzod chen mo (Dungar Lobsan Prinlay. Large dictionary "White shell"). Pe cin (Beijing), 2002

Haarh E. A comparative list of the Derge and Lhasa editions of the Kajur / Asia Major. New series. Vol. IX. Part 2. 1962.

Kilty G. Translator's Introduction // Ornament of Stainless Light: An Exposition of the Kālacakra Tantra. Boston, 2004.

Ko zhul grags pa 'byung gnas dang rgyal ba blo bzang mkhas grub. Gangs can mkhas grub rim byon ming mdzod (Koshul Dagba Junnay and Jalwa Lobsan Haidub. Succession of Sages and Siddhas of the Snow Country-biographical dictionary). Lan zhou (Lanzhou), 1992.

Monier-Williams M. A Sanskrit-English dictionary. Delhi, 1995.

Newman J. A Brief History of the Kalachakra // Sopa Lh., Jacson R., Newman J. The Wheel of Time. The Kalachakra in Context. Madison, 2004.

Thurman A.F. Series Editor's Preface // The Kālacakratantra: The Chapter on the Individual together with the Vimalaprabhā / Tr. by V. Wallace. N.Y., 2004.

Tshe tan zhabs drung. Bod rgya tshig mdzod chen mo (Cetan shabdrun et al. Large Tibetan-Chinese dictionary). Pe cin (Beijing), 1993.

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