Vimalaprabha

Vimalaprabhā is a Sanskrit word that means "The Radiance of Purity", or 'Dri-med ‘od' in Tibetan.[1] This 11th-century Tibetan Buddhist text is a commentary to the Kālacakra Tantra. The Vimalaprabhā is attributed to Shambhala King Pundarika (Tibetan: Pad ma dkar po).[2] It is composed in Sanskrit and consists of 12,000 lines of text.[3] Manuscripts of the work have survived in the libraries of Tibetan monasteries and Indian libraries.[4]

Part of a series on
Tibetan Buddhism

The Vimalaprabhā commentary, together with the Laghutantra, form the basis of the Kālacakra practice as it is currently known and practiced in Tibetan Buddhism, as part of the Vajrayana practices. It is one of the three major commentaries on Kālacakra system, along with Hevajrapindarthatika and Laksabhidhana duddhrta laghutantra pindartha vivarana nama.[5]

History and date

According to John Newman, the Vimalaprabhā mentions an event in the year "403" in Tibetan number symbols stating it to be the "year of the lord of the barbarians".[4] This combined by the text's statement that "Muhammad is the incarnation of al-Rahman" and the teacher of the barbarian dharma (religion), states Newman, suggests that the 403 year must be in the era of Hijra, or equal 1012-1013 CE. This supports the dating of this text to about 1027 CE by Tibetan and Western scholars.[4]

The Vimalaprabhā and other religious traditions

The text criticizes Shaiva tantric tradition as ineffective, states Vesna Wallace, stating that the Shaiva method leads to a "few limited Siddhis" and that the consciousness of its followers "does not make them Shiva like".[6] The Vimalaprabhā states that the knowledge of Buddha dharma is essential before the successful teaching of tantra, and one who does not know the path of the Buddha "teaches the evil path".[6]

According to Johan Elverskog, the Vimalaprabhā provides evidence that the Buddhists who composed this text, along with the Kālacakra Tantra, were aware of the Islamic theology and the core differences between the precepts and premises of Muslims and Buddhists by the 11th-century. The differences were deemed so significant that the text refers to Muslims as barbarians.[7] In other sections it calls Muslims as enemies or mlecchas, assertions that have led scholars to date the text after the 10th-century Islamic invasions of regions inhabited by Buddhist monks.[8]

The Vimalaprabhā as early testimony for Haṭhayoga

Verse 4.119 of the Vimalaprabhā offers one of the earliest known definitions of the term "Haṭhayoga". The Vimalaprabhā mentions, says James Mallinson, that Hatha yoga brings about an "unchanging moment through the practice of nāda by forcefully making the breath enter the central channel and through restraining the bindu of the bodhicitta in the vajra of the lotus of wisdom".[9] What is striking about this passage is that it uses several Mahāyāna Buddhist keywords.

gollark: If they didn't need that (I think the only practical way to achieve this would just be to stick one larger and more efficient converter somewhere) the bulbs would be individually cheaper and probably more efficient too, as well as safer.
gollark: You know something mildly interesting and relevant? LEDs run off lowish-voltage DC. The mains, as connected to most conventional lightbulb fittings (designed for incandescent/flourescent) provides high-voltage AC. This means that every LED lightbulb needs inefficient and probably somewhat expensive power supply circuitry.
gollark: Hmm. Well.
gollark: That seems kind of inefficient.
gollark: What are the three parts then?

References
  1. John Powers; David Templeman (2012). Historical Dictionary of Tibet. Scarecrow. pp. 228–229. ISBN 978-0-8108-7984-3.
  2. Vesna Wallace (2001). The Inner Kalacakratantra: A Buddhist Tantric View of the Individual. Oxford University Press. pp. v, 1–8. ISBN 978-0-19-802848-2.
  3. Edward A. Arnold (2009). As Long as Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama. Shambhala. pp. 205–206. ISBN 978-1-55939-910-4.
  4. John Newman (1985). Geshe Lhundub Sopa; et al. (eds.). The Wheel of Time: The Kalachakra in Context. Shambhala. pp. 56–79, 85–87. ISBN 978-15593-97-797.
  5. John Newman; et al. (1985). Geshe Lhundub Sopa (ed.). The Wheel of Time: The Kalachakra in Context. Shambhala. p. 73. ISBN 978-15593-97-797.
  6. Vesna Wallace (2001). The Inner Kalacakratantra: A Buddhist Tantric View of the Individual. Oxford University Press. pp. 7–8. ISBN 978-0-19-802848-2.
  7. Johan Elverskog (2011). Buddhism and Islam on the Silk Road. University of Pennsylvania Press. pp. 102–103. ISBN 0-8122-0531-6. The Muslim believe that the Buddhist doctrine that a living being experiences previously created karmas in this life, and the karma created in this life in another life is false. (...) The barbarian Muslims believe that a dead man experiences happiness and suffering in heaven or hell with that human body in accordance with ar-Rahman's law. Thus, the rejection of other lives is [their] precept.
  8. Edward A. Arnold (2009). As Long as Space Endures: Essays on the Kalacakra Tantra in Honor of H.H. the Dalai Lama. Shambhala. pp. 201–208. ISBN 978-1-55939-910-4.
  9. James Mallinson (2015). Bjarne Wernicke-Olesen (ed.). Goddess Traditions in Tantric Hinduism: History, Practice and Doctrine. Routledge. pp. 125 note 10. ISBN 978-1-317-58522-0.;
    James Mallinson (2012), Saktism and Hathayoga, Yoga Vidya, pages 2-3 with footnotes 7-8

Further reading
  • Kilty, G. Ornament of Stainless Light, Wisdom 2004, ISBN 0-86171-452-0
  • Berzin, A. Taking the Kālacakra Initiation, Snowlion 1997, ISBN 1-55939-084-0 (available in German, French, Italian, Russian)
  • Wallace, V.A. The Inner Kalacakratantra: A Buddhist Tantric View of the Individual Oxford University Press, 2001
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.