Buddhist Wisdom Books, containing The Diamond Sutra and The Heart Sutra

«Prajnaparamita texts normally begin with an invocation to the Perfection of Wisdom, and a few words of explanation can be found on page 77. Then follows, as usually, a description of the scene of the sermon:» — Conze explica la invocación como fórmula de apertura del género y remite a su propio comentario del Corazón, y describe lo que sigue: la escena del sermón

«This is the traditional opening of a Buddhist Sutra. The ‘I’ who has ‘heard’ the Sutra, is understood to be Ananda, who, at a Council held soon after the Buddha’s demise, recited all the texts he had heard in the course of his long attendance on the Buddha.» — Conze identifica al *yo* que ha oído con Ananda, que recitó los textos en el concilio posterior a la muerte del Buda

«Homage to the Perfection of Wisdom, the Lovely, the Holy!» — la invocación con que abre el volumen; el mismo verso vuelve a imprimirse al frente del Sutra del Corazón (p. 97), y aquí se ancla en su primera aparición

«Thus have I heard at one time. The Lord dwelt at Sravasti, in the Jeta Grove, in the garden of Anathapindika, together with a large gathering of monks, consisting of 1,250 monks, and with many Bodhisattvas, great beings. Early in the morning the Lord dressed, put on his cloak, took his bowl, and entered the great city of Sravasti to collect alms. When he had eaten and returned from his round, the Lord put away his bowl and cloak, washed his feet, and sat down on the seat arranged for him, crossing his legs, holding his body upright, and mindfully fixing his attention in front of him.» — sección 1 del sutra: la convocatoria de la asamblea en Sravasti, en el Bosque de Jeta, con 1250 monjes; el Señor pide limosna, come, lava sus pies y fija la atención ante sí

«Then many monks approached to where the Lord was, saluted his feet with their heads, thrice walked round him to the right, and sat down on one side.» — cierre de la sección 1 del sutra: los monjes saludan con la cabeza los pies del Señor y lo rodean tres veces por la derecha

«In our case these words have more the character of a literary fiction, since the» — Conze niega valor documental a la fórmula en este caso y la llama ficción literaria; el tramo se corta en el cambio de plana, donde la razón remata

«Diamond Sutra was composed seven or eight centuries after the days of Ananda.» — la razón de Conze, ya en la plana siguiente: el Diamante se compuso siete u ocho siglos después de los días de Ananda

«Sravasti, the ‘City of Wonders’, was the capital of KoSala, the Buddha’s homeland. Now the village of Sahet-Mahet, in Northern India, near Nepal, it is said once to have housed goo,000 families. Of the forty-five years of his ministry, the Buddha passed twenty-five in Sravasti.» — Conze sitúa Sravasti como capital de Kosala y patria del Buda, hoy Sahet-Mahet, y le adjudica veinticinco de los cuarenta y cinco años de ministerio; el escaneo imprime *KoSala* y *goo,000 families*

«The Jeta Grove was offered to the Buddha by Anathapindika, who had first bought it from Jeta, its owner, for the price of its surface laid with gold coins. For the story see BT no. I.» — Conze cuenta la compra del Bosque de Jeta por Anathapindika al precio de cubrir su superficie con monedas de oro

«Mindfully fixing his attention in front of him. Preparatory to entering into trance, the Buddha fixes his attention on the breath which is in front of him. He then enters into a trance which is described in the larger Prajfiaparamita Sutras as the ‘king of all samadhis’, and which miraculously persists throughout the preaching of the Sutra.» — Conze glosa el gesto como preparación del trance: el Buda fija la atención en la respiración y entra en el samadhi que los grandes Prajnaparamita llaman rey de todos ellos y que dura todo el sermón

«At that time the Venerable Subhuti came to that assembly, and sat down. Then he rose from his seat, put his upper robe over one shoulder, placed his right knee on the ground, bent forth his folded hands towards the Lord, and said to the Lord: ‘It is wonderful O Lord, it is exceedingly wonderful, O Well-Gone, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathagata, the Arhat, the Fully Enlightened One.» — sección 2 del sutra: Subhuti se descubre un hombro, hinca la rodilla derecha y declara maravilloso cuánto ha ayudado y favorecido el Tathagata a los Bodhisattvas

«How then, O Lord, should a son or daughter of g00d family, who have set out in the Bodhisattva-vehicle, stand, how progress, how control their thoughts?» — la pregunta que abre el sutra: cómo debe sostenerse, progresar y gobernar sus pensamientos quien salió en el vehículo del Bodhisattva

«After these words the Lord said to the Venerable Subhuti: ‘Well said, well said, Subhuti! So it is, Subhuti, so it is, as you say! The Tathagata, Subhuti, has helped the Bodhisattvas, the great beings with the greatest help,» — la respuesta del Señor en la misma sección 2: aprueba la pregunta y repite la ayuda; el tramo se corta en el cambio de plana

«and he has favoured them with the highest favour. Therefore, Subhuti, listen well, and attentively! I will teach you how those who have set out in the Bodhisattva-vehicle should stand, how progress, how control their thoughts.’ ‘So be it, O Lord’, replied the Venerable Sub» — el remate de la sección 2 ya en la plana siguiente: el Señor manda escuchar con atención y anuncia la enseñanza; el nombre de Subhuti queda partido por el corte de renglón

«The Buddha is Well-Gone, because on the holy eightfold path he has gone to Nirvana.» — Conze glosa el epíteto Well-Gone por el camino óctuple que lleva al Nirvana

«A Bodhisattva—from bodhi = enlightenment, and sativa = being, or essence. Someone who is destined to become a Buddha, but who, in order to help suffering creatures, selflessly postpones his entrance into the bliss of Nirvana and his escape from this world of birth-and-death.» — Conze define Bodhisattva por sus dos componentes y por la postergación desinteresada del Nirvana para socorrer a los seres que sufren; el escaneo imprime *sativa* por sattva

«A great being, mahdsativa. Maha means ‘great’, and sativa either ‘being’ or ‘courage’. Nagarjuna gives a number of reasons why Bodhisattvas are called ‘great beings’. It is because they achieve a great work, stand at the head of a great many beings, cultivate the great friendliness and the great compassion, save a great number of beings» — Conze recoge de Nagarjuna las razones del título de gran ser: gran obra, cabeza de muchos seres, gran amistad y gran compasión, y salvación de muchos

«The Tibetans translate mahdsattva as ‘great spiritual hero’. According to the Acintyasitra his aspirations are truly on a heroic scale.» — Conze consigna la traducción tibetana —gran héroe espiritual— y remite al sutra que el escaneo imprime *Acintyasitra* para la escala heroica de sus aspiraciones

«He desires to discipline all beings everywhere, to serve and honour all the Buddhas everywhere, and to purify all the Buddha-fields everywhere.» — las aspiraciones del gran ser según el pasaje que Conze resume: disciplinar a todos los seres, servir y honrar a todos los Budas y purificar todos los campos de Buda

«The Tathagata, Arhat, Fully Enlightened One—this is the official title of a Buddha, and it would be too long to explain here its meaning in detail. For ‘Tathagata’ see chapter 29.» — Conze declara la fórmula título oficial de un Buda y remite al capítulo 29 para Tathagata, sin explicarla aquí

«Son of good family—Sanskrit kulaputra (kula = family, putra =son). A kulaputra possesses either a good spiritual endowment, or a good social position, or both. The word is regularly used as a polite form of address, and has no very precise meaning.» — Conze glosa *kulaputra* como fórmula cortés de dirección, sin sentido preciso, que puede aludir a dote espiritual o a posición social

«Set out in the Bodhisattva-vehicle,—in these Sutras it is always assumed that salvation can be won in different ways, or by different paths. Usually three such ‘vehicles’ are distinguished — that of the Arhats, that of the Pratyekabuddhas, that of the Bodhisattvas.» — Conze consigna el supuesto de estos sutras —que la salvación se gana por distintas vías— y los tres vehículos: Arhats, Pratyekabuddhas y Bodhisattvas

«The question at the end is equivalent to: ‘How should perfect wisdom be practised?’ Stand, or ‘abide’, refers to the determination to reach enlightenment, which directs all the actions of a Bodhisattva; progress, to his steady growth in concentration and wisdom ; control thought, to his ability to keep distractions away from the calm core of his inward mind.» — Conze traduce la pregunta de Subhuti a la fórmula cómo se practica la sabiduría perfecta, y reparte sus tres verbos entre determinación, crecimiento en concentración y sabiduría, y apartamiento de las distracciones

«Chapters 3 to 5 now deal with the career of a Bodhisattva, its beginning, middle and end. That career begins with the ‘Vow’, which expresses his decision to win enlightenment, not only for himself, but in the intention of benefiting others (chapter 3). This is followed by the practice of the six perfections, which extends over many aeons (chapter 4). The last stage of a Bodhisattva’s journey is finally reached with the attainment of Buddhahood (chapter 5).» — Conze reparte los capítulos 3 a 5 en principio, medio y fin de la carrera del Bodhisattva: el Voto, la práctica de las seis perfecciones y la budeidad

«Chapter 3 describes the Vow of the Bodhisattva from four points of view: (व) As vast—in so far as it refers to ‘all beings’ ; (2) as supreme—because it leads beings to the supreme goal, to perfect Nirvana; (3) objectively as absolute—‘in reality no being exists’; (4) subjectively as unperverted—unmarred by false views about self, beings, and so on.» — Conze describe el Voto desde cuatro puntos de vista: vasto, supremo, objetivamente absoluto porque ningún ser existe en realidad, y subjetivamente no pervertido

«The Lord said: Here, Subhuti, someone who has set out in the vehicle of a Bodhisattva should produce a thought in this manner: ‘As many beings as there are in the universe of beings, comprehended under the term “beings”—eg¢g-born, born from a womb, moisture-born, or miraculously born; with or without form; with perception, without perception, and with neither perception nor non-perception,—as far as any conceivable form of beings is conceived: all these I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to Nirvana, no being at all has been led to Nirvana.» — sección 3 del sutra, el Voto: el Bodhisattva debe llevar al Nirvana sin residuo a cuantos seres hay —nacidos de huevo, de matriz, de humedad o milagrosamente, con forma o sin ella, con percepción o sin ella— y a la vez ningún ser ha sido llevado

«If in a Bodhisattva the notion of a ‘being’ should take place, he could not be called a ‘Bodhi-being’. ‘And why? He is not to be called a Bodhi-being, in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person.» — el remate de la sección 3: si en el Bodhisattva se produce la noción de un ser, de un yo, de un alma viva o de una persona, no cabe llamarlo Bodhi-being

«The phrase should produce a thought sounds rather clumsy in English. The Sanskrit, i.e. cittam utpadayitavyam, alludes to the technical term cittotpada, the ‘thought of enlightenment’, which marks the beginning of a Bodhisattva’s career.» — Conze remite la frase al término técnico *cittotpada*, el pensamiento de iluminación con que arranca la carrera del Bodhisattva

«By their mode of conception four kinds of organisms are distinguished : (1) Those hatched from eggs; (2) those born from a womb; (3) those generated from warm humidity, such as worms, insects and butterflies; (4) those who are miraculously born, and appear all at once, without conception or embryonic growth, with all their limbs fully grown from the very start.» — Conze despliega la primera clasificación tradicional de los vivientes por modo de concepción: huevo, matriz, humedad cálida y nacimiento milagroso

«Miraculous or apparitional birth is the lot of gods, infernal beings, beings in the intermediary world, and Never-returners. This class is said to be much more numerous than the others.» — Conze adjudica el nacimiento aparicional a dioses, infernales, seres del mundo intermedio y Never-returners, y da esa clase por la más numerosa

«Material, with form, are all living beings, except those which are (2) immaterial, without form, i.e. the highest classes of Gods, who correspond to the four formless trances.» — la segunda clasificación: material o inmaterial, con los dioses más altos sin forma correspondiendo a los cuatro trances sin forma

«With perception, all organisms with sense-organs. (2) Without perception, a class of gods, or angels, living in one of the heavens which correspond to the fourth dhyana. (3) With neither perception nor non-perception, the very highest immaterial gods, corresponding to the fourth formless dhyana.» — la tercera clasificación, por la percepción: con órganos de sentido, sin percepción en un cielo del cuarto dhyana, y ni percepción ni no-percepción en los dioses inmateriales más altos

«This state gave way, at his death, to (2) the Nirvana without substratum. Even the five skandhas disappeared, and Nirvana alone remained. Candrakirti compares the ‘Nirvana without substratum’ to a city which, after all the criminal gangs in it have been executed, has now itself been razed to the ground.» — el segundo Nirvana, el que no deja sustrato, con el símil de Candrakirti: la ciudad arrasada después de ejecutar a todas sus bandas de criminales

«In chapter 4, the perfection of giving is meant to exemplify all the six Perfections, the Diamond Sutra being an abbreviated version of the Prajiiaparamita. The larger works always cover the six perfections in detail.» — Conze lee la perfección de dar como ejemplo de las seis y declara el Diamante versión abreviada de la Prajnaparamita; el escaneo imprime *Prajiiaparamita*

«It may even be said, with Vasubandhu, that the perfection of giving includes all the others. The giving of material things then represents the perfection of giving in its narrower sense; the giving of protection results from the perfections of morality and patience; and the gift of the Dharma corresponds to the perfections of vigour, meditation and wisdom.» — Conze recoge de Vasubandhu que dar incluye a las demás perfecciones, y reparte las tres formas de dar entre las seis

«Moreover, Subhuti, a Bodhisattva who gives a ¢ift should not be supported by a thing, nor should he be supported anywhere. When he gives gifts he should not be supported by sight-objects, nor by sounds, smells, tastes, touchables, or mind-objects. For, Subhuti, the Bodhi-sattva, the great being should give gifts in such a way that he is not supported by the notion of a sign. And why? Because the heap of merit of that Bodhi-being, who unsupported gives a gift, is not easy to measure.» — sección 4 del sutra: el don no debe apoyarse en cosa alguna ni en los objetos de los sentidos ni en la noción de un signo, y el mérito del que da sin apoyo no se deja medir

«The Realm of Nirvana which leaves nothing behind, literally: ‘Nirvana without remainder, or substratum.’ Buddhist tradition distinguishes two kinds of Nirvana: (1) The Nirvana with substratum, which is attained when all defilements, such as greed, ignorance, etc., are given up. The Buddha reached that at the time of his enlightenment under the Bodhi-tree. But, since he still had a physical body and mental processes, there remained to him the ‘substratum’ of the five skandhas.» — Conze distingue los dos Nirvanas: el que tiene sustrato, alcanzado bajo el árbol Bodhi al abandonar las contaminaciones, con los cinco skandhas todavía por sustrato

«you think, Subhuti, is the extent of space in the East easy to measure?—Subhuti replied: No indeed, O Lord.— The Lord asked: In like manner, is it easy to measure the extent of space in the South, West or North, downwards, upwards, in the intermediate directions, in all the ten directions all round ?>—Subhuti replied: No indeed, O Lord. —The Lord said: Even so the heap of merit of that Bodhi-being who unsupported gives a gift is not easy to measure. That is why, Subhuti, those who have set out in the Bodhisattva-vehicle, should give gifts without being supported by the notion of a sign.» — continúa la sección 4 del sutra: el espacio en las diez direcciones no se deja medir y el mérito del don sin apoyo tampoco, de donde se manda dar sin apoyarse en la noción de un signo

«The word thing, also at 14g, translates vastu. It means anything associated with the act of giving which departs from a wise attitude to mere emptiness. The larger Sutras speak in this context of the ‘Three-fold Purity’, i.e. the absence of any thought of giver, gift or recipient.» — Conze traduce *vastu* como lo que en el acto de dar se aparta de la pura vacuidad y remite a la Triple Pureza de los sutras mayores: ni donante ni don ni receptor

«Sign’ (nimitta) is a technical term for the object of false perception. It is defined as a thing (vastw) which is characterized by the fact that it is imagined, or falsely constructed.» — Conze define *nimitta* como el objeto de la percepción falsa, la cosa caracterizada por ser imaginada o construida

«A person who ‘courses in signs’ is someone who takes the data of experience for signs of actually existing realities. The opposite of the ‘sign’, which is also identified with ‘defilement’, is the ‘Signless’, an attribute of the Absolute, which is indeed unrecognizable when met.» — Conze describe a quien discurre en signos como quien toma los datos de la experiencia por señales de realidades existentes, y opone a ello lo Sin-signo, atributo del Absoluto

«The Bodhisattva is here bidden to forget all about himself, and about the rewards which come to him from his meritorious deeds. The practice of the six perfections must inevitably, in the nature of things, lead to numerous benefits, either in this life or the next.» — Conze lee el mandato como olvido de sí y de las recompensas, sin negar que las seis perfecciones traigan beneficios

«It would certainly be foolish to despise this quality of ‘merit’ which is attached to good deeds as their fruit. For merit is the indispensable condition for all further spiritual progress.» — Conze acota la doctrina: el mérito es condición indispensable de todo progreso espiritual y despreciarlo sería necio

«The selfless Bodhisattva’s merit, as Kamalaéila says, is here compared to space, or the sky, because it is all-pervading, vast and inexhaustible.» — Conze recoge del tercero de sus comentaristas indios el símil del mérito desinteresado con el espacio: omnipresente, vasto e inagotable; el escaneo imprime su nombre *Kamalaéila*

«Chapter 4 spoke of the ‘signs’ by which separate things are recognized and marked off. Chapter 5 now deals with the ‘marks’, by which the body of the Buddha is distinguished from those of other men. As in the world around us we should not look for ‘signs’ anywhere, so in the Buddha we should not look for the thirty-two marks of the superman.» — Conze empareja los signos del capítulo 4 con las marcas del capítulo 5: como no hay que buscar signos en el mundo, tampoco las treinta y dos marcas en el Buda

«The Lord continued: ‘What do you think, Subhuti, can the Tathagata be seen by the possession of his marks ?’— Subhuti replied: ‘No indeed, O Lord. And why? What has been taught by the Tathagata as the possession of marks, that is truly a no-possession of no-marks.’ The Lord said: ‘Wherever there is possession of marks, there is fraud, wherever there is no-possession of no-marks there is no fraud. Hence the Tathagata is to be seen from no-marks as marks.» — sección 5 del sutra: el Tathagata no se ve por la posesión de sus marcas, porque esa posesión es no-posesión de no-marcas, y donde hay posesión de marcas hay fraude

«The word sampad, here translated as ‘possession’, has other meanings as well, and one might also speak of the ‘excellence of his marks’, or the ‘sum total of his marks’. S ampad means the attainments or accomplishments of the individual in the course of his religious career, and the word is regularly used for the ‘achievement’ of morality, trance, wisdom, or Nirvana.» — Conze despliega los sentidos de *sampad* —posesión, excelencia, suma— y lo liga a los logros de la carrera religiosa

«The connection of the topic of merit with that of the thirty-two marks was immediately obvious to the average Buddhist at the time of the composition of this Sutra. For he was aware that each one of the Buddha’s thirty-two marks was born of a hundred acts of merit.» — Conze recuerda lo que el budista medio daba por obvio al componerse el sutra: cada una de las treinta y dos marcas nació de cien actos de mérito

«merit is to diminish it. And why? Because giving, etc., when accompanied by wrong metaphysical views assuming the reality of gift, giver and reward, produces only limited results. But if it aims at emptiness alone, then the reward becomes truly infinite.» — la reserva de Conze, ya en la plana siguiente: apuntar al mérito lo disminuye, porque el don acompañado de la creencia en la realidad de don, donante y premio da resultados limitados, y solo apuntando a la vacuidad el premio se vuelve infinito

«argument of chapter 4 that he was wrong in his belief that the six perfections can be practised in the hope of winning Buddhahood. And this inference is now confirmed by chapter 5. It would, indeed, be a mistake to suppose that Buddhahood is some real, actually existing, condition produced as a result of the merit gained from giving, and the other perfections. It is true that one side of the Buddha, his glorified body adorned with the marks of the superman, is in fact the fruit of this merit. But the real Buddha, in his Dharma-body, is without these marks.» — Conze saca la inferencia: es error suponer la budeidad producida por el mérito, porque solo el cuerpo glorificado con las marcas es fruto suyo y el Buda real, en su cuerpo de Dharma, va sin ellas; el tramo arranca a media frase por el cambio de plana

«It is easy to see that here the Buddha, as he is perceived with the eye of Faith, is contrasted with the Buddha as Wisdom conceives him. And the point of view of wisdom is declared to be the superior and final one.» — Conze contrapone el Buda visto con el ojo de la fe y el Buda concebido por la sabiduría, y declara superior y último el punto de vista de la sabiduría

«The term fraud alludes to a saying of the Buddha which the Mahayanists were fond of quoting: ‘All conditioned things are worthless, unsubstantial, fraudulent, deceptive and unreliable, but only fools are deceived by them. Nirvana alone, the highest reality, is free from deception.» — Conze remite el término fraude a un dicho del Buda que los mahayanistas citaban con gusto: todo lo condicionado es engañoso y solo los necios se dejan engañar, mientras el Nirvana está libre de engaño

«In its fifth chapter the Sutra prepares the ground for chapters 7 and 26, by pointing out that it would be a mistake to place the Buddha among the false, conditioned things, and that this is done by concentrating on his visible and distinctive features. Our conception of the Buddha must do justice to him as the unconditioned Absolute.» — Conze lee el capítulo 5 como preparación de los capítulos 7 y 26: colocar al Buda entre las cosas condicionadas fijándose en sus rasgos visibles sería error

«It is the constant concern of this Sutra to guard the Absolute against misunderstandings. This theme is so important to it that it recurs again and again,.as we shall see in the further course of our exposition.» — Conze declara cuál es la preocupación constante del sutra: guardar el Absoluto contra los malentendidos, tema que vuelve una y otra vez

«Chapter 5 contrasted the Buddha’s physical body with his essential being. The next three chapters now deal with the Buddha’s ‘Dharmabody’, which is held to represent the absolute reality of Buddhahood.» — Conze anuncia los tres capítulos del Dharmabody, la realidad absoluta de la budeidad, frente al cuerpo físico del capítulo 5

«three points of view: (2da) as the body of doctrines, or teachings, in chapter 6; (2db) as the result of gnosis in chapter 7, and (2८) as the result of merit in chapter 8.» — Conze reparte el Dharmabody en tres: cuerpo de doctrinas, resultado de la gnosis y resultado del mérito; el tramo arranca a media frase por el cambio de plana

«In the present period of history we find ourselves in one of the worst possible cosmic ages, with Buddhism in full decline, and the people everywhere singularly obtuse about matters spiritual, and incredibly dim-witted when confronted with the wisdom of the sages.» — Conze describe el presente como una de las peores edades cósmicas, con el budismo en plena decadencia y la gente obtusa para lo espiritual

«It is therefore only natural that those entrusted with the Perfection of Wisdom should ask in despair, how anyone in such an age can be expected to believe in this kind of teaching, or to grasp and understand it.» — Conze presenta la pregunta desesperada de los depositarios de la Perfección de Sabiduría como consecuencia natural de esa decadencia

«Subhuti asked: Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, when these words of the Sutra are being taught, will understand their truth?—The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted: with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth.» — sección 6 del sutra: Subhuti pregunta si en los últimos quinientos años, al derrumbarse la buena doctrina, habrá quien entienda la verdad de estas palabras, y el Señor responde que sí, que habrá Bodhisattvas dotados de buena conducta, de cualidades virtuosas y de sabiduría

«And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught,» — sigue la sección 6: esos Bodhisattvas no habrán honrado a un solo Buda ni plantado sus raíces de mérito bajo uno solo; el tramo se corta en el cambio de plana

«will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha-cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.» — el remate de la sección 6 en la plana siguiente: quien halle un solo pensamiento de fe serena habrá honrado a cientos de miles de Budas, y el Tathagata los conoce por su cognición, los ve por su ojo de Buda y los conoce del todo

«The last five hundred years: It is well known from the Scriptures of all schools that after the Buddha’s Nirvana the Dharma will progressively decline, and that every 500 years a decisive change for the worse takes place. The Pali account of this process can be consulted in BT no. 22, and the theory has been explained in my Buddhism (pp. 114-16).» — Conze consigna como sabido en las escrituras de todas las escuelas que tras el Nirvana del Buda el Dharma decae y que cada quinientos años empeora decisivamente

«The last 500 years’ are the fifth 500 years, when the Buddhists will be strong in nothing but fighting and reproving, and the Dharma itself becomes practically invisible.» — Conze fija los últimos quinientos años como el quinto quinientos, cuando los budistas solo serán fuertes en pelear y reprochar y el Dharma se volverá casi invisible

«The times are come When flooded by the rising tide of Ignorance Buddha’s religion seems to breathe its last!» — los versos que Conze atribuye a Vasubandhu sobre ese periodo: la marea de la ignorancia y la religión del Buda dando su último aliento

«But there is a paradox hidden here: All perceptions are ipso facto false, and a ‘true perception’, or a perception of what is really there, is, as we hear in the second part of this chapter, strictly impossible. In fact it is a miracle, and that is why we should seek for it.» — Conze enuncia la paradoja del pasaje: toda percepción es falsa por serlo, de modo que la percepción verdadera es imposible, es un milagro, y por eso hay que buscarla

«They are gifted with wisdom in the sense that they have cut off all false notions with regard to persons and dharmas. This is explained in the second half of this chapter, where eight such false notions are enumerated.» — Conze glosa la tercera dote, la sabiduría, como haber cortado toda noción falsa sobre personas y dharmas, y remite a las ocho que el capítulo enumera

«The text does not state the kind of behaviour in the past which enables these Bodhisattvas to have so much wisdom at their disposal. From the large Sutras we know that they have for a long time studied the Scriptures with deep faith and great industry (see A, chapter >), and that also they have ‘done their duties under the Jinas of the past» — Conze marca un silencio del texto y lo suple con los sutras mayores: el estudio prolongado de las escrituras con fe y los deberes cumplidos bajo los Jinas del pasado

«The possession of these three gifts indicates that the Bodhisattvas have been successful in the three kinds of training—in morality, transic concentration and wisdom. The correspondence is not quite obvious for the second item, but we must remember that aptitude for samadhi is confined to virtuous people with a sound mental and spiritual constitution built up over many lives.» — Conze empareja las tres dotes con los tres entrenamientos —moralidad, concentración y sabiduría— y declara no del todo obvia la correspondencia del segundo

«The times are now so bad that these quite exceptional qualities are needed for even one single thought of serene faith in those doctrines. They enable the chosen Bodhisattvas to believe in the Wisdom teachings, and their hearts are gladdened when they hear of them and think about them.» — Conze mide la dificultad de la época por lo excepcional de las cualidades que hoy hacen falta para un solo pensamiento de fe serena

«It is through the might of the Buddha, through his sustaining power, through his help, that all the Bodhisattvas, the great beings, come to hear of this deep perfection of wisdom, that they bear it in mind, recite and study it, demonstrate, explain, expound, repeat and copy it, and that they progressively train in Thusness. Known they are to the Tathagata (with his heavenly eye), sustained they are by the Tathagata (with his wisdom-eye), seen they are by the Tathagata (with his Dharma-eye), surveyed they are by the Tathagata with his Buddha-eye.» — el pasaje de la gran Prajnaparamita que Conze cita con los comentarios de Haribhadra entre paréntesis: el poder sostenedor del Buda hace que los Bodhisattvas oigan, reciten y copien la sabiduría, y los cuatro ojos con que el Tathagata los conoce

«In our present age, with spirituality observably at a very low ebb, the achievement of enlightenment is normally not feasible. All we can do is to lay the foundations for it at a future period, when conditions will again be more auspicious. ‘Merit’ is the term for these foundations.» — Conze niega que en el presente sea normalmente factible la iluminación y reduce la tarea a poner cimientos para una época más propicia: eso es el mérito

«And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a no-dharma. (7) No perception or (8) non-perception takes place in them.» — sección 6 del sutra: en esos Bodhisattvas no se produce percepción de un yo, de un ser, de un alma ni de una persona, ni de un dharma ni de un no-dharma, ni percepción ni no-percepción

«A wise attitude is here defined by the absence of eight kinds of misconception, or false assumption. The first four refer to mistaken beliefs in some kind of an individual ego, current among Non-Buddhists.» — Conze define la actitud sabia por la ausencia de ocho concepciones falsas, las cuatro primeras sobre un ego individual y corrientes entre los no budistas

«No perception of a self, i.e. no belief in the existence of an ego as distinct from the five skandhas, an ‘ego’ being defined as that of which we could say, ‘this is mine, I am this, this is myself» — Conze glosa la primera: ningún ego distinto de los cinco skandhas, con la fórmula de lo que se diría suyo

«No perception of a person, i.e. no belief in the existence of a permanent entity who would migrate from rebirth to rebirth.» — la cuarta: ninguna entidad permanente que migre de renacimiento en renacimiento

«No yerception of a being, i.e. no belief in a continuous separate individual identical with himself at different times, who could validly differentiate his internal constituents from what is outside him. (3) No perception of a soul, i.e. no belief in the existence of a unifying and vivifying force within an individual organism which, for the span of a life-time, would persist from conception to death.» — Conze glosa la segunda y la tercera noción falsa: ni identidad separada continua a lo largo del tiempo, ni fuerza unificadora y vivificadora que persista de la concepción a la muerte; el escaneo imprime *yerception*

«dharma, i.e. the Bodhisattvas know that dharmas do not exist, and they reject the Abhidharmist conception of a multiplicity of separate dharmas, or ultimate entities.» — Conze glosa la quinta: los Bodhisattvas saben que los dharmas no existen y rechazan la multiplicidad de entidades últimas del Abhidharma; el tramo arranca a media palabra por el cambio de plana

«The negation of these multiple dharmas opens up one vast emptiness. This no-dharma’ is more real than the dharmas, but cannot be the object of any possible perception. (8) The ‘no-dharma’ envisaged here is not a simple and clear-cut negation, in that emptiness lies somewhere between affirmation and negation, between ‘is’ and ‘is not’.» — Conze da dos razones para la sexta: el no-dharma es más real que los dharmas pero no puede percibirse, y la vacuidad queda entre la afirmación y la negación

«Furthermore, these Bodhisattvas have (7) no perception at all, because perception normally assigns properties to things, and they know that this arrangement is not founded on fact. They also have (8) no non-perception, because they continue to perceive things as other people do, in spite of their knowledge that these perceptions, and the assumptions they take for granted, have no ultimate reality.» — Conze glosa la séptima y la octava: no perciben, porque percibir asigna propiedades sin fundamento, y tampoco dejan de percibir, porque siguen percibiendo como los demás sabiendo que eso no tiene realidad última

«If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person.» — sección 6 del sutra: percibir un dharma o un no-dharma sería asirse a un yo, un ser, un alma o una persona; el tramo se corta en el límite de chunk, donde el troceo reemite la misma plana

«And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: ‘Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so no» — el remate de la sección 6: el dicho de sentido oculto sobre el discurso del dharma como balsa, que manda abandonar los dharmas y más aún los no-dharmas; la última palabra queda partida por el corte de renglón

«Here we have first of all an allusion to the well-known Mahayana distinction between two stages of the comprehension of ‘selflessness’ (naivdtmya). It is not enough to be convinced that there is no ‘self’ in persons. An impersonal dharma also must be seen as nothing in or by itself, as indistinguishable from any other dharma.» — Conze remite el pasaje a la distinción mahayana de dos grados de la carencia de yo: no basta negarlo en las personas, también el dharma impersonal ha de verse como nada en sí

«The Sutra here claims that the second step is a necessary consequence of the first, and that it alone can prevent a relapse into the ‘heresy of individuality’.» — Conze consigna lo que el sutra sostiene: que el segundo paso se sigue del primero y que solo él evita la recaída en la herejía de la individualidad

«No separate dharma can possibly be perceived without a subjective act of perception taking place. Now the Abhidharma teaches that the specific function of perception consists in ‘taking up’ an object, ‘noting and recognizing’ it, ‘seizing upon’ it.» — Conze reconstruye el razonamiento por el Abhidharma: percibir es tomar, notar, reconocer y asir un objeto

«But to seize on anything, either a dharma or a no-dharma, automatically involves an act of preference, bound up with self-interest, selfassertion and self-aggrandizement, and therefore unbecoming to the selfless.» — Conze deriva del verbo latino la razón: asirse a algo implica preferencia ligada al interés propio, impropia de quien no tiene yo; el impreso parte *self-assertion* al fin de renglón y la extracción la devuelve pegada

«As contrary to the ways of the whole world has this dharma been demonstrated. It teaches you not to seize upon dharmas, but the world is wont to grasp at anything.» — el pasaje del Ashta que Conze cita: el dharma se enseña al contrario de como anda el mundo, que se aferra a todo

«On the face of it, the word ‘dharmas’ in this saying of the Buddha means ‘virtues’, and so have Buddhaghosa, Woodward and I. B. Horner (BT no. 77) understood it.» — Conze consigna la lectura moral de *dharmas* como virtudes, que atribuye a Buddhaghosa, Woodward e I. B. Horner

«By taking “‘dharmas’ not as a moral, but as a metaphysical term, meaning ‘entities’, our Sutra here discloses the ‘hidden meaning’ of the simile.» — Conze declara que el sutra descubre el sentido oculto del símil al leer *dharmas* como término metafísico, es decir entidades

«This method of interpretation assumes that the Buddha, endowed with supreme skill in means, often chose expressions which could mean one thing for the less, and another for the more advanced, thus proving helpful to both.» — Conze explica el supuesto del método: el Buda, diestro en medios, elegía expresiones con un sentido para los menos avanzados y otro para los más

«The reference at the end is to the Simile of the Raft, which Mahayanists knew from the Sarvastivadin Scriptures. It also occurs in the Pali Canon, and I quote Woodward’s translation from Majjhima Nikaya» — Conze remite el final del capítulo al símil de la balsa, que los mahayanistas conocían por las escrituras sarvastivadines y que también está en el canon pali

«Using the figure of a raft, brethren, will I teach you the Norm, as something to leave behind, not to take with you. If one has crossed with the help of a raft a great stretch of water, on this side full of doubts and fears, on the further side safe and free from fears, one would then not take it on one’s shoulders and carry it with one. But though it was of great use to him, he would leave it behind, and have finished with it. Thus, brethren, understanding the figure of the raft, we must leave righteous ways behind, not to speak of unrighteous ways.» — el símil de la balsa en la traducción de Woodward que Conze reproduce: quien cruzó la corriente con la balsa no se la echa al hombro, y así hay que dejar atrás las vías rectas y más aún las torcidas

«The example of the Raft shows that dharmas should be treated as provisional, as means to an end. The same holds good of ‘emptiness’, the negation of dharmas.» — Conze extiende el símil: como los dharmas, también la vacuidad que los niega es provisional, un medio para un fin

«This corollary has elsewhere been illustrated by the simile of ‘the medicine Agada, which can heal any illness. Once a cure has been effected, it must be abandoned together with the illness, because its further use would only make one ill again.» — Conze trae el símil de la medicina Agada: curada la enfermedad, la medicina se abandona con ella, porque seguir usándola vuelve a enfermar

«Attachment to emptiness is a disease as much as attachment to existence. Those who continue to use this medicine of ‘“emptiness’’ after they have gained possession of full wisdom, only make themselves ill again» — el remate del símil que Conze cita: apegarse a la vacuidad enferma tanto como apegarse a la existencia

«The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has fully known as ‘the utmost, right and perfect enlightenment’, or is there any dharma which the Tathagata has demonstrated ?— Subhuti replied: No, not as I understand what the Lord has said. And why? This dharma which the Tathagata has fully known or demonstrated—it cannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons.» — sección 7 del sutra: no hay dharma alguno que el Tathagata haya conocido o demostrado como la iluminación suprema, porque ese dharma no se puede asir ni decir y no es dharma ni no-dharma, y un Absoluto exalta a las Personas Santas

«Mahayanists are fond of saying that the Buddha’s enlightenment is not a real fact, and that likewise the Dharma preached by the Buddha should not be misunderstood as a definite teaching of definite facts.» — Conze consigna el dicho mahayana: la iluminación del Buda no es un hecho real y el Dharma predicado no es enseñanza de hechos definidos

«It is just through their own essential nature that those dharmas are not something definite. Their true nature is a no-nature, and their no-nature is their true nature; for all dharmas have one mark only, i.e. no mark. It is for this reason that all dharmas have really not been fully known by the Tathagata. For there are not two natures of dharma, but just one single is the nature of all dharmas. And the true nature of all dharmas is a no-nature, and their no-nature is their true nature. It is thus that all points of possible attachment are abandoned.» — el pasaje del Ashta que Conze cita en primer lugar: la naturaleza verdadera de los dharmas es una no-naturaleza, y por eso el Tathagata no los ha conocido del todo

«Full enlightenment is indeed hard to win, because (for lack of a cause) it cannot possibly come about, because in reality it cannot take place, because it offers no foothold to discrimination, and because it does not lend itself to the fabrication of fictitious appearances.» — la respuesta del Señor en el mismo pasaje: es difícil porque no puede sobrevenir, no tiene lugar en realidad, no ofrece asidero a la discriminación y no se presta a fabricar apariencias

«How can the Lord say that full enlightenment is hard to win, exceedingly hard to win, when there is no one who can possibly win it? For, owing to the» — la objeción que Subhuti plantea en el pasaje citado: nadie puede ganar la iluminación; el tramo se corta en el cambio de plana

«emptiness of all dharmas, no dharma exists that would be capable of winning enlightenment. If all dharmas are empty, then also that dharma cannot exist which, as a result of the demonstration of Dharma, we are meant to forsake. And also that dharma which would, or should, be enlightened in full enlightenment, and that which would, or should, cognize (the utmost reality)—all these dharmas are empty. In this manner I am inclined to think that full enlightenment is easy to win, not hard to win.» — el remate de la objeción en la plana siguiente: por la vacuidad de todos los dharmas no existe ninguno capaz de ganar la iluminación, y Subhuti concluye que ganarla resulta fácil

«If, O Lord, outside Suchness no separate dharma can be apprehended, then what is that dharma that will stand firmly in Suchness, or that will know this full enlightenment, or that will demonstrate this dharma?» — la tercera cita del Ashta: Subhuti pregunta qué dharma podrá asentarse en la Talidad si fuera de ella no se aprehende ninguno

«Outside Suchness no separate dharma can be apprehended, that could stand firmly in Suchness. The very Suchness, to begin with, cannot be apprehended, how much less that which can stand firmly in it. Suchness does not know full enlightenment and on the dharmic plane no one can be found who has either known full enlightenment, will know it, or does know it. Suchness does not demonstrate dharma, and on the dharmic plane no one can be found who could demonstrate it.» — la respuesta: ni la Talidad misma se aprehende, ni conoce la iluminación, ni demuestra dharma, y en el plano dhármico no se halla quien lo haga

«This dharma, i.e. the ultimate reality, in both its objective and subjective form, cannot be grasped, i.e. at the time when it is heard one cannot seize upon it as either a dharma or a no-dharma. It cannot be talked about, i.e. at the time when it is preached, one must remain aware that the talk aims at something so high and transcendental that words cannot ever reach it.» — Conze glosa las dos negaciones del sutra: no se puede asir al oírlo ni hablar de ello al predicarlo, porque las palabras no alcanzan

«It is not a dharma, not a separate thing accessible to discriminative thought. It is not a no-dharma, it is not the negation of a dharma. Psychologically, a negation gives sense only when warding off an attempted affirmation. Where there is no temptation to make positive statements, negations likewise lose their meaning. In other words, dharmas, as strictly empty, cannot even be denied.» — Conze cierra la glosa con un argumento psicológico: la negación solo tiene sentido frente a una afirmación, y como los dharmas son vacíos ni siquiera cabe negarlos

«Because an Absolute exalts the Holy Persons. The Sanskrit defies translation, and reads: asamskptaprabhavita hy arya» — Conze declara intraducible la frase sánscrita del sutra y la transcribe; el escaneo corrompe *asamskrta* en *asamskpta*

«The Holy Persons are traditionally eight, i.e. Streamwinners, Once-Returners, Never-Returners and Arhats (see chapter 9), each one considered either at the moment of entering on his ‘Path’, or at that of reaping his ‘Fruit’.» — Conze cuenta ocho Personas Santas: Streamwinners, Once-Returners, Never-Returners y Arhats, cada uno al entrar en su Camino y al recoger su Fruto

«They are called ‘holy’ in contradistinction to the ‘foolish common people’, about whom more will be heard at chapter 25 and 306. Buddhist tradition, in fact, distinguishes two classes of people, the ‘common worldlings’ and the ‘saints’ (arya), who occupy two distinct planes of existence, respectively known as the ‘worldly’ and the ‘supra» — Conze opone santos y gente común necia, y reparte a las dos clases en dos planos de existencia; la última palabra queda partida por el corte de renglón

«The saints alone are truly alive, while the worldlings just vegetate along in a sort of dull and aimless bewilderment.» — Conze consigna la valoración de esa tradición: solo los santos viven de veras, y los mundanos vegetan en un aturdimiento sin rumbo

«Not content with being born in the normal way, the saints have undergone a spiritual rebirth, which is technically known as the ‘winning of the Path’. In other words, they have detached themselves from conditioned things to such an extent that they can now effectively turn to the Path which leads to Nirvana.» — Conze describe el renacimiento espiritual llamado ganar el Camino como el desprendimiento de lo condicionado que permite volverse al Nirvana

«The worldling’s vision of Nirvana is obstructed by the things of the world which he takes far too seriously.» — Conze da la razón de que el mundano no vea el Nirvana: las cosas del mundo, que se toma demasiado en serio

«Through prolonged meditation he can, however, reach a state where, each time a worldly object rises up in front of him, he rejects it wholeheartedly as a mere hindrance or nuisance. Once this aversion has become an ingrained habit, he can at last take Nirvana, the unconditioned, for his object, ‘he ceases to belong to the common people’, and ‘becomes one of the family of the Aryans’.» — Conze describe la vía: la meditación prolongada vuelve hábito el rechazo del objeto mundano, y entonces el Nirvana se hace objeto y el practicante deja de pertenecer a la gente común

«So Buddhaghosa, who explains the situation in great detail and with admirable lucidity in chapters 21 and 22 of his Path of Purification.» — Conze acredita la exposición a Buddhaghosa y la localiza en los capítulos 21 y 22 del Camino de Purificación

«The Absolute is literally ‘the Unconditioned’, and according to Vasubandhu, it means here that which cannot be discriminated.» — Conze traduce el Absoluto por lo Incondicionado y recoge de Vasubandhu que aquí significa lo que no se puede discriminar

«With an obvious and deliberate disregard for logic the Sutra claims that this unrelated Absolute can enter into a relation with certain persons. This is a difficult idea, and a difficult word is chosen to express» — Conze señala que el sutra desatiende la lógica a propósito al hacer que el Absoluto sin relación entre en relación con ciertas personas

«Exalts—the word prabhavita contains a great wealth of meanings, and ‘exalts’ is the best I can do. One could also say, ‘are glorified by’, ‘draw their strength from’, ‘owe their distinction to’, or ‘derive their dignity from» — Conze abre el abanico de *prabhavita* y declara *exalts* lo mejor que puede hacer, junto a glorificados, sacar fuerza de, deber su distinción a

«The idea is that the holy persons have ‘arisen’ from the Unconditioned, have been ‘produced’ from it, are ‘brought forth’ by it. It is as a result of their contact with the Unconditioned that they become mighty and powerful, that they ‘thrive’.» — Conze fija la idea: las personas santas han surgido del Incondicionado y de su contacto con él sacan poder

«prevail’ and ‘excel’. And finally, they are ‘recognized’, ‘characterized’, or ‘defined’ by it, in a sense they are ‘revealed’ by it. It is their true nature to be the Unconditioned, and that idea is further developed in chapter 9.» — el remate de la glosa de *prabhavita*, ya al otro lado del límite de chunk: las personas santas son reveladas por lo Incondicionado y su verdadera naturaleza es serlo

«The Dharma, it is true, cannot be grasped or taught, it is neither an entity nor a non-entity. Nevertheless, as productive of merit, the hearing and teaching of that Dharma is not useless.» — Conze introduce el capítulo 8 con una salvedad: aunque el Dharma no se pueda asir ni enseñar, oírlo y enseñarlo produce mérito

«The Lord then asked: What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, Arhats, Fully Enlightened Ones, would they on the strength of that beget a great heap of merit?—Subhuti replied: Great, O Lord, great, O Well-Gone, would that heap of merit be! And why? Because the Tathagata spoke of the ‘heap of merit’ as a non-heap. That is how the Tathagata speaks of ‘heap of merit’» — sección 8 del sutra: llenar de las siete cosas preciosas un sistema de mil millones de mundos y darlo a los Tathagatas produce un gran montón de mérito, que el Tathagata llama a la vez un no-montón

«But if someone else were to take from this discourse on dharma but one stanza of four lines, and would demonstrate and illuminate it in full detail to others, then he would on the strength of that beget a still greater heap of merit, immeasurable and incalculable. And why? Because from it has issued the utmost, right and perfect enlightenment of the Tathagatas, Arhats, Fully Enlightened Ones, and from it have issued the Buddhas, the Lords. And why? For the Tathagata has taught that the dharmas special to the Buddhas are just not a Buddha’s special dharmas. That is why they are called ‘the dharmas special to the Buddhas’.» — el remate de la sección 8: quien tome una sola estrofa de cuatro líneas del discurso y la ilumine a otros engendra un mérito mayor e incalculable, porque de ahí salió la iluminación de los Tathagatas y los dharmas propios de los Budas no son propios de ellos

«The world system of 1,000 million worlds—this corresponds roughly to what we would call a ‘galactic system’. Buddhist scholastics distinguish three kinds of universe according to their size: (1) A universe which comprises 1,000 suns, I,000 moons, 1,000 Jambudvipa continents, 1,000 heavens, 1,000 hells, etc. (2) A universe which contains 1,000 worlds of the first type. (3) A still larger unit, envisaged here, which combines 1,000 worlds of the second type.» — Conze traduce el sistema de mil millones de mundos por sistema galáctico y despliega las tres escalas de los escolásticos budistas

«The gift consists of the seven precious things, mentioned also at chapter 11, 19, 28, 324. They are: gold, silver, lapis-lazuli, coral, gems, diamonds and pearls.» — Conze enumera las siete cosas preciosas: oro, plata, lapislázuli, coral, gemas, diamantes y perlas

«This sounds strange to modern ears. The Tathagatas have all they need, they certainly can make no use of all this gold, silver, etc., and so how could this gift benefit them? Would it not be very much more to the point to relieve the sufferings of those who are in want, and to give them what they need, and what they would use so gladly?» — Conze consigna la objeción moderna que él mismo plantea: los Tathagatas no necesitan el oro y valdría más socorrer a los que carecen

«Is there not a complete and callous disregard of the poor in the Buddhist statement that the best gift is that which is given by the dispassionate to the dispassionate? Common sense as we understand it must withhold its approval from this statement.» — Conze lleva la objeción hasta el final —el desprecio de los pobres— y concede que el sentido común no aprueba la fórmula de que el mejor don es el que da el desapasionado al desapasionado

«Heap of merit—merit is that which either guarantees a happier and more comfortable life in the future, or, alternatively, increases the scope of spiritual opportunities and achievements. One speaks of a ‘heap’ (skandha), a ‘stock’ or ‘store’, of merit because the merit which people have acquired in the course of many lives is popularly regarded as a kind of accumulation on which they can draw for various purposes.» — Conze define el mérito por sus dos efectos y explica por qué se habla de un montón: la acumulación de muchas vidas de la que se dispone

«In fact, however, this heap is really no heap, because all its constituents are just empty, and there is no really existing bond which unites them into ‘one heap’ belonging to anyone.» — la corrección que Conze pone enseguida: el montón no es montón, porque sus partes son vacías y no hay lazo real que las una ni dueño a quien pertenezcan

«subject is perhaps called for, and it will be all the more fruitful when preceded and accompanied by actual acts of generosity.» — la salida que Conze propone ante la objeción, ya en la plana siguiente: meditar el asunto, y hacerlo acompañado de actos efectivos de generosidad

«The merit derived from material gifts is called great, that derived from the spiritual gift of the Dharma immeasurable and incalculable, ‘inconceivable, incomparable and measureless’, as A iii 71 adds.» — Conze gradúa los dos méritos: grande el del don material, inconmensurable e incalculable el del don espiritual del Dharma

«To be generous with material things brings a ‘great’ reward—wealth or reputation in a future life, or even rebirth in heaven. Infinitely greater is the reward of those who teach the Dharma. Their spiritual welfare and stature will grow by leaps and bounds, and ultimately they will become fit to gain the Dharmabody of a fully enlightened Buddha.» — Conze detalla las dos recompensas: riqueza o renacimiento celeste para el don material, y para quien enseña el Dharma un crecimiento que acaba en el Dharmabody de un Buda

«For the peculiar importance of this discourse on dharma, i.e. of the Perfection of Wisdom, lies in that it is the root cause of the enlightenment of the Buddhas, of their very state of Buddhahood.» — Conze localiza la importancia del discurso, es decir de la Perfección de Sabiduría, en ser la causa raíz de la iluminación de los Budas

«The Perfection of Wisdom is the mother and genetrix of the Tathagatas. From her they have come forth. For it is she who has shown them that cognition of the all-knowing. From her the all-knowledge of the Tathagatas has come forth. All the Tathagatas, past, future and present, win their full enlightenment thanks to this very Perfection of Wisdom.» — el pasaje del Ashta que Conze cita: la Perfección de Sabiduría es madre y engendradora de los Tathagatas, y de ella sale su omnisciencia

«And the perfection of wisdom is both the cause and the effect of Buddhahood. ‘From her has come forth the state of all-knowledge of the Buddhas’, because, when they were Bodhisattvas, the study of the Prajvidpavamita has enabled them to win Buddhahood. ‘Conversely, the perfection of wisdom has been brought about as something that has come forth from the cognition of the all-knowing’ (A x 210-11), because the» — Conze declara la Perfección de Sabiduría causa y a la vez efecto de la budeidad, con los dos pasajes de ida y de vuelta; el tramo se corta en el cambio de plana

«In fact, it is possible to say that the Perfection of Wisdom ‘ts the true and real body of the Tathagatas. As the Lord has said, “The Dharmabodies are the Buddhas, the Lords. You should not, however, O monks, mistake this individual body for my Body! You should, O monks, see me from the accomplishment of the Dharmabody!” But that Tathagata-body should be seen as brought about by the Perfection of Wisdom» — el pasaje que Conze cita para identificar la Perfección de Sabiduría con el cuerpo verdadero de los Tathagatas: no hay que confundir el cuerpo individual con el Dharmabody

«The perfection of wisdom, and the merit derived from teaching oh are therefore here proclaimed as the ‘real decisive cause and condition’ (A iv 95) of Buddhahood. But a qualification is necessary wherever the Unconditioned is apparently being subjected to conditions, as we see from the sequel.» — Conze proclama la Perfección de Sabiduría causa y condición decisiva de la budeidad y pone enseguida la salvedad de que lo Incondicionado no se somete a condiciones; el escaneo imprime *teaching oh* por *teaching it*

«The dharmas special to the Buddhas: The Sanskrit word ‘Buddhadharmas’ may either refer simply to the attributes which the Buddhas alone possess, or to the well-known list of the eighteen special characteristics of a Buddha (see BT no. 140), or to the constituents of the Dharmabody.» — Conze abre los tres sentidos posibles de *Buddhadharmas*: los atributos exclusivos, la lista de las dieciocho características, o los constituyentes del Dharmabody

«They are, when ultimate truth is considered, not really properties attributable to a Buddha. In the Absolute there can be no distinction between subject and attribute, between the Buddha and his dharmas, and in consequence they are not a Buddha’s dharmas.» — Conze niega que sean propiedades del Buda en verdad última, porque en el Absoluto no hay distinción entre sujeto y atributo

«They are also not special to the Buddhas, but common to all things, as we are told later on, in chapter 17d. The Buddhadharmas lie beyond the categories of reflective thought, and each one must realize them in himself.» — Conze añade que tampoco son propios de los Budas sino comunes a todo, y que quedan más allá del pensamiento reflexivo: cada quien ha de realizarlos en sí

«In chapters 6 to 8 the consideration of the Dharmabody has led us to the very summit of existence. Up there the air is rather rarified, and we were bound to feel somewhat dizzy at times. The Himalayas of the soul demand no less of us than Mount Everest or Kangchenjunga.» — Conze cierra el bloque con una imagen propia: los capítulos 6 a 8 llevan a la cumbre de la existencia, y los Himalayas del alma exigen tanto como el Everest o el Kangchenjunga

«So far about the first eight chapters. In chapters 9 to 12, the orchestra plays the same tune once again, but with some variations and in a different key.» — Conze describe la estructura de los capítulos 9 a 12 con un símil musical: la orquesta repite la misma tonada con variaciones y en otro tono

«Chapter 7 already referred to ‘the saintly persons’, and claimed that they have all gone beyond karmic coefficients and the distinctions of conditioned life.» — Conze recuerda lo sostenido en el capítulo 7: las personas santas han ido más allá de los coeficientes kármicos y de las distinciones de la vida condicionada

«Elsewhere, however, the Scriptures tell us that Streamwinners, etc., obtain a distinctive fruit of their conduct. How can this contradiction be resolved?» — Conze registra la contradicción sin armonizarla: en otros lugares las escrituras dan a los Streamwinners un fruto distintivo

«The answer lies in the statement, also found in chapter 7, that no dharma can be grasped or expressed in words. In consequence none of the saints can grasp a fruit as his own. For the true nature of any object a Saint could obtain is unconditioned emptiness, and the assumption of a separate subject, or ‘self’, as the partaker or owner of the fruit, would also be clearly erroneous.» — la salida que Conze propone: si ningún dharma se puede asir ni decir, ningún santo puede asir un fruto como suyo, y suponer un yo dueño del fruto sería erróneo

«The Lord asked: What do you think, Subhuti, does it occur to the Streamwinner, ‘by me has the fruit of a Streamwinner been attained’? Subhuti replied: No indeed, O Lord. And why? Because, O Lord, he has not won any dharma. Therefore is he called a Stream-winner. No sight-object has been won, no sounds, smells, tastes, touchables, or objects of mind. That is why he is called a ‘Streamwinner’. If, O Lord, it would occur to a Stream-winner, ‘by me has a Streamwinner’s fruit been attained’, then that would be in him a seizing on a self, seizing ona being, seizing on a soul, seizing on a person» — sección 9a del sutra: al Streamwinner no se le ocurre haber ganado su fruto, porque no ha ganado dharma alguno, y pensarlo sería asirse a un yo, un ser, un alma o una persona

«The Lord asked: What do you think, Subhuti, does it then occur to the Once-Returner, ‘by me has the fruit of a Cnce-Returner been attained’?—Subhuti replied: No indeed, O Lord. And why? Because there is not any dharma that has won Once-Returnership. That is why he is called a ‘Once-Returner’.» — sección 9b: tampoco al Once-Returner, porque no hay dharma que haya ganado esa condición

«Because there is not any dharma that has won Never Returnership. Therefore is he called a ‘Never-Returner’. —9d. The Lord asked: What do you think, Subhuti, does it then occur to the Arhat, ‘by me has Arhatship been attained’?—Subhuti: No indeed, O Lord. And why? Because no dharma is called ‘Arhat’. That is why he is called an Arhat. If, O Lord, it would occur to an Arhat, ‘by me has Arhatship been attained’, then that would be in him a seizing on a self, seizing on a being, seizing on a soul, seizing on a person.» — el remate de 9c y la sección 9d completa: ningún dharma se llama Arhat, y al Arhat que pensara haber alcanzado la Arhatidad eso le sería asirse a un yo

«And why? I am, O Lord, the one whom the Tathagata, the Arhat, the Fully Enlightened One has pointed out as the foremost of those who dwell in Peace. I am, O Lord, an Arhat free from greed. And yet, O Lord, it does not occur to me, ‘an Arhat am I and free from greed’. If, O Lord, it could occur to me that I have attained Arhatship, then the Tathagata would not have declared of me that ‘Subhuti, this son of good family, who is the foremost of those who dwell in Peace, does not dwell anywhere; that is why he is called “a dweller in Peace» — sección 9e del sutra, con Subhuti hablando de sí: es el primero de los que moran en Paz y un Arhat libre de codicia, y justamente por no ocurrírsele que lo sea, el Tathagata lo declara morador en Paz que no mora en ninguna parte

«The division of the supramundane path into four stages, each marked by a distinctive type of Saint, is a venerable ingredient of the whole Buddhist tradition.» — Conze declara venerable e integrante de toda la tradición budista el reparto del camino supramundano en cuatro etapas con su tipo de santo

«At present we look at these dwellers in the transcendental realms from such a distance, that they all may seem pretty much the same to us. It will nevertheless help us to understand the meaning of the text if we attend to the standard definitions of the four types of» — Conze concede que desde la distancia los cuatro tipos parecen lo mismo y anuncia sus definiciones estándar; el tramo se corta en el límite de chunk

«9c. The Lord asked: What do you think, Subhuti, does it then occur to the Never-Returner ‘by me has the fruit of a Never-Returner been attained’ ?—Subhuti replied: Noindeed, O Lord. And why?» — sección 9c del sutra: tampoco al Never-Returner se le ocurre haber alcanzado su fruto; el tramo se corta en el cambio de plana y el escaneo pega *Noindeed*

«Saints: A ‘Streamwinner’ is one who forsakes three fetters, i.e. the view of individuality, the contagion by mere rule and ritual, and doubt, or perplexity. A ‘Once-Returner’ is one who ‘attenuates’ sensuous greed and ill-will, while a ‘Never-Returner’ manages to get quite rid of them. An ‘Arhat’ finally forsakes the five ‘higher’ fetters, i.e. greed for the world of form, greed for the formless world, excitedness, conceit and ignorance.» — Conze da las definiciones estándar de los cuatro santos por los grilletes que cada uno abandona, del Streamwinner al Arhat

«In ga-d this lore is confronted with the dharmic facts, and found wanting. The word dharma here means ‘a really existing thing» — Conze declara que el sutra confronta esa doctrina con los hechos dhármicos y la halla corta, con *dharma* entendido como cosa realmente existente

«In the Sutras on the ‘Perfection of Wisdom’, it is, however, Subhuti, a secondary figure in Theravadin and Sarvastivadin writings, who is held to be most qualified to expound ‘perfect wisdom’ and ‘emptiness’» — Conze consigna el desplazamiento: en los sutras de la Perfección de Sabiduría el más apto para exponer la sabiduría perfecta y la vacuidad es Subhuti, figura secundaria en los escritos theravadines y sarvastivadines

«Anguttara Nikaya (1 24) names him as the disciple who won Arhatship on the basis of meditation on friendliness and who, teaching the dharma without distinction and limitations, is the ‘chief of those who live remote and in peace» — Conze aporta del Anguttara Nikaya el retrato de Subhuti: ganó la Arhatidad meditando la amistad y enseña el dharma sin distinción ni límite

«then refers to a famous passage in the Scriptures of all Hinayana schools, where the Buddha enumerates his eighty chief disciples as being, each one, the foremost in some» — Conze remite la sección 9e al pasaje, común a las escrituras de todas las escuelas hinayanas, donde el Buda enumera sus ochenta discípulos principales; el tramo se corta en el cambio de plana

«distinctive spiritual achievement. Sariputra there is the one foremost in ‘wisdom’, meaning Abhidharma analysis» — la continuación en la plana siguiente: Sariputra es allí el primero en sabiduría, entendida como análisis del Abhidharma

«What then is this dwelling in Peace in which Subhuti is said to excel? The Sanskrit a-vand, is one of those words with manifold meanings in which these Sutras abound. The word may denote freedom from strife, battle, or fighting, i.e. harmlessness; or freedom from passion and any kind of defilement, i.e. purity; or it may also mean that Subhuti lived in solitude, retired from the world, in a remote forest, in quietude and peace.» — Conze despliega los sentidos de *arana*: libertad de contienda, es decir inocuidad; libertad de pasión y contaminación, es decir pureza; o vida solitaria y retirada; el escaneo imprime *a-vand*

«A man is ‘peaceful’ if he has inward peace of mind and if he behaves peacefully towards others. Subhuti’s deep insight is the fine flower of his friendly behaviour.» — Conze define al pacífico por la paz interior y el trato pacífico, y hace de la penetración de Subhuti la flor de su conducta amistosa

«It was customary for Arhats to testify to the fact that they had achieved Arhatship. So we read in Divyavadana (p. 424) that, ‘when the Ven. Vitasoka had attained Arhatship, he experienced the happiness and joy of emancipation, and he thought to himself, “I am indeed an Arhat» — Conze consigna la costumbre de que los Arhats testificaran su logro, con el ejemplo del Ven. Vitasoka en el Divyavadana

«Likewise, Ashvaghosha in his beautiful poem on Sawndarananda describes how Nanda the Fair ‘related to the Buddha his success in attaining his object’, and said (xviii 10): ‘My births are now extinct. I live, as one should do, from practice of true Dharma. My tasks are all accomplished What had to be done I have done. Still in the world I am, no longer can the world affect me!» — el testimonio paralelo que Conze trae de Ashvaghosha: Nanda el Bello declara extintos sus nacimientos y cumplidas sus tareas

«The career of a Bodhisattva begins, as we saw at chapter 3, with the ‘thought of enlightenment’, which is the vow to win full enlightenment for the benefit of all beings.» — Conze recuerda que la carrera arranca con el pensamiento de iluminación, el voto de ganarla en beneficio de todos los seres

«The Tathagata who learned dharma from Dipankara is the Buddha Shakyamuni, who speaks here. One might infer that Shakyamuni at that time ‘learned’, ‘accepted’, ‘received’ or ‘took over’ some dharma from Dipankara, because, if he had not done so, how could he have formed the desire to emulate Dipankara, by becoming a fully enlightened Buddha, who is one who has understood the Dharma?» — Conze identifica al Tathagata del pasaje con Shakyamuni y plantea la inferencia que el texto va a negar: que algo recibiera de Dipankara

«This inference would, however, contradict the teaching of chapter 9, according to which there is no such thing as a dharma, and in actual fact Shakyamuni received no dharma from Dipankara—he heard no doctrine, and no real entity passed over into him.» — Conze declara que esa inferencia contradiría el capítulo 9 y niega que Shakyamuni recibiera dharma alguno: ni doctrina ni entidad real pasó a él

«In the life of Shakyamuni, ‘the historical Buddha’, this happened when he» — Conze sitúa ese momento en la vida de Shakyamuni; el tramo se corta en el cambio de plana

«met the Buddha Dipankara, his twenty-fourth predecessor, from whom he received the assurance that he was destined for Buddhahood.» — la continuación: el encuentro con el Buda Dipankara, vigesimocuarto predecesor, de quien recibe la seguridad de estar destinado a la budeidad

«10a. The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the fully Enlightened One? Subhuti replied: Not so, O Lord, there is not.» — sección 10a del sutra: no hay dharma alguno que el Tathagata haya aprendido de Dipankara

«The Sutra next considers the eighth stage of a Bodhisattva’s career. On the seventh he has fully understood perfect wisdom. This sets free his ‘skill in means’, which in its turn gives him sovereignty over the world. As the sovereign ‘king of Dharma’ he can now perfect the beings in a chosen part of the universe, which he slowly transforms into a Pure Land.» — Conze describe la octava etapa: entendida la sabiduría perfecta en la séptima, se libera la destreza en medios, que da soberanía sobre el mundo y permite transformar una parte del universo en Tierra Pura

«The Lord said: If any Bodhisattva would say, ‘I will create harmonious Buddhafields’, he would speak falsely. And why? ‘The harmonies of Buddhafields, the harmonies of Buddhafields’, Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of ‘harmonious Buddhafields’.» — sección 10b del sutra: quien diga que creará campos de Buda armoniosos habla en falso, porque las armonías de los campos han sido enseñadas como no-armonías

«A Buddhafield is a part of the world in which a Buddha matures beings. As a harmonious structure it is compared to an orderly and well-arranged military array.» — Conze define el campo de Buda como la parte del mundo donde un Buda madura a los seres y lo compara con una formación militar bien ordenada

«For the story of the meeting between Shakyamuni and Dipankara see Mahdavastu, I 231-9 and my Buddhist Scriptures, Penguin Classics.» — la nota al pie remite a la obra que el escaneo imprime *Mahdavastu* y a los Buddhist Scriptures del propio Conze en Penguin Classics para el relato del encuentro

«tion to an ordinary, defiled world such as ours, in a ‘Pure Land’ all is beauty and order (see B 154-5). ‘Field’ has the same connotation as in ‘Elysian Fields’.» — Conze contrapone la Tierra Pura al mundo contaminado como el nuestro y empareja *field* con los Campos Elíseos; el tramo arranca a media palabra por el cambio de plana

«The term create should not be pressed too closely. The Sanskrit ispadayati also means to ‘accomplish, perfect, achieve, ripen and mature» — Conze afloja el verbo crear y da los otros sentidos del sánscrito: llevar a cabo, perfeccionar, madurar

«The force of their meritorious karma enables the Bodhisattvas to realize, or to bring to perfection, a Pure Land, an unworldly world, a ‘heaven’ or ‘paradise’ which offers ideal conditions for rapid spiritual progress.» — Conze atribuye al karma meritorio la realización de la Tierra Pura, un mundo no mundano con condiciones ideales para el progreso

«It is here assumed that also the material world is a reflex of karma, and that the spiritual maturity of beings determines their living conditions.» — Conze explicita el supuesto del pasaje: también el mundo material es reflejo del karma, y la madurez espiritual determina las condiciones de vida

«For two reasons the Bodhisattva would speak falsely, i.e. against the facts, if he were to say, ‘I will perfect harmonious Buddhafields’: (1) Any statement which contains the word ‘T’ is tpso facto false, because in the real world nothing corresponds to it. (2) A Buddhafield is no material or perceptible fact, and its harmony is not an objective arrangement. It has a quasi-sensory appearance as the by-product of a Buddha’s meditative gnosis, but in reality it is no more than a mental construction.» — Conze da las dos razones de la falsedad: todo enunciado con la palabra yo es falso porque nada le corresponde, y el campo de Buda no es hecho material sino subproducto casi sensorial de la gnosis meditativa

«We now come to the last stage a Bodhisattva can reach, his final Nirvana. This is technically known as apratisthitanirvana, the Nirvana which is ‘without support’, or which is ‘not permanently fixed’.» — Conze nombra la última etapa, el Nirvana sin apoyo o no fijado permanentemente; el impreso parte *apratisthita-nirvana* al fin de renglón y la extracción la devuelve pegada

«Nowhere has the Tathagata taken his stand; for his mind has not anywhere sought for a support. He has stood neither in the conditioned, nor in the unconditioned, nor has he emerged from them.» — la primera cita que Conze aporta, de la Perfección de Sabiduría en 8000 Líneas: el Tathagata no se ha parado en ninguna parte, ni en lo condicionado ni en lo incondicionado

«The aim of Bodhisattvas is the Nirvana which is ‘not permanently fixed’, which does not exclude the Samsara. For they do not, like ordinary people, opt for Samsara, nor do they, like Disciples and Pratyekabuddhas, wish to escape into Nirvana. They do not leave or abandon the samsaric world, but it no longer has the power to defile them.» — la segunda cita, más explícita: ese Nirvana no excluye el Samsara, y los Bodhisattvas ni optan por él como la gente común ni huyen a Nirvana como los Discípulos y Pratyekabuddhas

«It is said that Huineng, sixth patriarch of the Southern Zen sect, won enlightenment through meditating on this very passage. So at least we read in the Platform Sutra (T 2008), although the Tang version (T 2007) is silent on the point.» — Conze consigna la tradición de que Huineng se iluminó meditando este pasaje, la localiza en el Sutra del Estrado y marca el silencio de la versión Tang

«It is well known that the Zen school uses the word ‘enlightenment’ in a manner peculiar to itself, which differs from that of all other Buddhists, the ‘Diamond Sutra’ included.» — Conze señala que la escuela Zen usa iluminación en un sentido propio, distinto del de los demás budistas y del de este sutra

«But that much is clear that the ability to raise one’s mind to these heights of non-attachment is equivalent to the conquest of emancipation, whether temporary or permanent.» — lo que Conze sí da por claro: elevar la mente a esas alturas de no-apego equivale a la conquista de la emancipación

«In this context it is sufficient to say that the thought which the Bodhisattva should produce, or raise, is a completely free thought, which depends on no object or motive. It is the white heat of wisdom intent on the luminous transparency of the Void.» — Conze describe el pensamiento sin apoyo como pensamiento enteramente libre, sin objeto ni motivo, blanco calor de la sabiduría sobre la transparencia luminosa del Vacío

«In Tibetan terms, it is Vajradhara, the Adibuddha, in union with his consort, the Prajfidpadramita.» — Conze traduce lo mismo a términos tibetanos: Vajradhara, el Adibuddha, unido a su consorte la Prajnaparamita

«Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a» — sección 10c del sutra: el Bodhisattva ha de producir un pensamiento sin apoyo; el tramo se corta en el cambio de plana

«thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind -objects.» — el remate de la sección 10c en la plana siguiente: un pensamiento no sostenido por vistas, sonidos, olores, sabores, tangibles ni objetos mentales; el escaneo separa *mind -objects*

«considered the Bodhisattva as the recipient of Dharma, 100 as the King of Dharma, and now 10८ as the Dharmabody. The cryptic sentences which follow are meant to stress the all-pervading greatness of the Dharmabody.» — Conze reparte las tres partes del capítulo 10: el Bodhisattva como receptor del Dharma, como rey del Dharma y como Dharmabody

«Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? ‘Personal existence, personal existence’, as no-existence has that been taught by the Tathagata;» — sigue la sección 10c del sutra: la existencia personal del tamaño del Sumeru es enorme y a la vez ha sido enseñada como no-existencia; el tramo se corta en el cambio de plana

«for not, O Lord, is that existence or non-existence. Therefore is it called ‘personal existence’.» — el remate en la plana siguiente: esa existencia no es ni existencia ni no-existencia, y por eso se la llama existencia personal

«The clumsy term personal existence corresponds to aima-bhava. At chapter 13e and 15a I have translated the same compound as ‘all their belongings» — Conze declara torpe el término y lo remite a *atma-bhava*, que en otros capítulos traduce como todas sus pertenencias

«According to Buddhaghosa, ‘personal existence’ ‘may mean (7) the body; or, (2) all the five skandhas together. For it is dependent on them that the mere concept (of a self or person) comes about, after the usage of foolish people who are in the habit of saying, ‘‘this is myself» — Conze recoge de Buddhaghosa los dos sentidos de existencia personal: el cuerpo, o los cinco skandhas juntos, de los que depende el mero concepto de un yo

«It is that which is regarded as belonging to a self, the existence round a self, the sum total of all that seems to be built round a self.» — la propia glosa de Conze: la suma de lo que parece construido en torno a un yo

«Sumeru, mentioned also in chapter 24, is a mountain forming the centre of the world. Submerged by the sea to a depth of 84,000 leagues, it rises above the surface to the same height.» — Conze sitúa el Sumeru en el centro del mundo, hundido 84 000 leguas en el mar y otro tanto por encima

«The Dharmabody of the Sage is obviously not existence and not non-existence. But the whole passage loses its point in translation, and we had better pass on.» — Conze declara que el pasaje pierde su sentido en la traducción y prefiere seguir adelante

«The four major sections of the Sutra conclude each with a few remarks on the merit which forms the basis of the spiritual achievements discussed, and which is traced back to the teachings of this Sutra. Chapters 11 and 12 in this way correspond to chapter 8.» — Conze describe el patrón de la obra: cada una de las cuatro secciones mayores cierra con unas líneas sobre el mérito que sostiene lo tratado

«Moreover, Subhuti, that spot of earth where one has taken from this discourse on dharma but one stanza of four lines, taught or illumined it, that spot of earth will be a veritable shrine for the whole world with its gods, men and Asuras. What then should we say of those who will bear in mind this discourse on dharma in its entirety, who will recite, study, and illuminate it in full detail for others! Most wonderfully blest, Subhuti, they will be! And on that spot of earth, Subhuti, either the Teacher dwells, or a sage representing him.» — sección 12 del sutra: el trozo de tierra donde se enseñe una sola estrofa será santuario verdadero para el mundo entero con sus dioses, hombres y Asuras, y allí mora el Maestro o un sabio que lo representa

«This is what I announce to you, etc.—a formula often used for formal pronouncements by a Buddha.» — Conze identifica la fórmula como propia de los pronunciamientos formales de un Buda

«The place in which one takes up, bears in mind, preaches, studies, spreads, demonstrates, expounds, explains and repeats this Perfection of Wisdom, in it beings cannot be hurt by men or ghosts, nor can they be injured or overpowered by them, except as a punishment for their past deeds. Because this Perfection of Wisdom makes the spot of earth where it is, into a true shrine for beings, worthy of being worshipped and adored—into a shelter for beings who come to it, a refuge, a place of rest, and final relief. This is another advantage which Perfect Wisdom confers even here and now» — el pasaje de la Versión en 8000 Líneas del que Conze deriva el dicho del santuario: donde está la Perfección de Sabiduría los seres no pueden ser dañados salvo por sus propios actos pasados, y el lugar se vuelve refugio y descanso

«The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many?—Subhuti replied: Those Ganges rivers would indeed be many, much more so the grains of sand in them.» — sección 11 del sutra: la hipérbole de tantos Ganges como granos de arena hay en el Ganges

«This is what I announce to you, Subhuti, this is what I make known to -you,—if some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers, and would give them as a Gift to the Tathagatas, Arhats, fully Enlightened Ones—what do you think, Subhuti, would that woman or man on the strength of that beget a great heap of merit?—Subhuti replied: Great, O Lord, great O Well-Gone, would that heap of» — sigue la sección 11: el mérito de llenar de siete cosas preciosas tantos sistemas de mundos como granos de arena hay en esos Ganges y darlos a los Tathagatas; el tramo se corta en el cambio de plana

«merit be, immeasurable and incalculable.—The Lord said: But if a son or daughter of good family had taken from this discourse on dharma but one stanza of four lines, and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit, immeasurable and incalculable.» — el remate de la sección 11 en la plana siguiente: mayor aún es el mérito de quien tome una sola estrofa de cuatro líneas del discurso y la ilumine a otros

«According to B. €. Law, caitya is the most general name for any sanctuary, and it may refer to a Stupa, a vihdra, an assembly hall, a tree, a memorial stone, a holy relic or object, or even an image.» — Conze recoge de B. C. Law que *caitya* es el nombre más general de cualquier santuario, desde una stupa o un vihara hasta un árbol, una piedra memorial, una reliquia o una imagen; el escaneo imprime la inicial como *B. €.*

«A shrine is a sacred place set apart, and it should be honoured with gifts of flowers, and so on. In past ages these shrines were something to reckon with. Respect for them assured the prosperity of nations, and they were inviolate sanctuaries for people in fear for their lives.» — Conze describe el santuario como lugar sagrado apartado que se honra con flores, y consigna el papel que esos lugares tuvieron: la prosperidad de las naciones y el asilo inviolable

«The Teacher is the Buddha. A Sage, guru, is a spiritual preceptor.» — Conze identifica al Maestro con el Buda y glosa *guru* como preceptor espiritual

«The source of this merit is the ‘discourse on dharma’, which is now named. The Sutra in its first form probably finished at this point.» — Conze data el final de la primera forma del sutra en este punto

«Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind ?—The Lord replied: This discourse on dharma, Subhuti, is called ‘Wisdom which has gone beyond’, and as such should you bear it in mind!» — sección 13a del sutra: el discurso se llama Sabiduría que ha ido más allá, y así debe retenerse

«It is noteworthy that the title of the ‘Diamond Sutra’ is here simply “Perfection of Wisdom’. Kumarajiva, it is true, has ‘Adamantine Perfection of Wisdom’, but not so the Sanskrit.» — Conze marca la discrepancia entre Kumarajiva, que titula Perfección Adamantina de Sabiduría, y el sánscrito, que dice solo Perfección de Sabiduría

«The second part of the Sutra presents the commentator with exceptional and so far insuperable difficulties. It is not impossible that one day someone may succeed in offering a satisfactory explanation. None has yet been found.» — Conze declara insuperables hasta hoy las dificultades que la segunda parte pone al comentarista

«Even Asanga, Vasubandhu and Kamalagila were often at a loss to account for the logical sequence behind the argument, and their comments are apt to be unconvincing, laboured and over» — Conze extiende el fracaso a los tres comentaristas indios, cuyos comentarios llama poco convincentes y trabajosos; el escaneo imprime *Kamalagila*

«My own commentary, based on their suggestions, was rewritten a number of times. Even in its final form it failed to ring true, and I must agree with my friends who pronounced it to be unhelpful, inconclusive, tedious, uninspiring and positively confusing.» — Conze declara reescrito varias veces su propio comentario a esta parte y suscribe el juicio de sus amigos: poco útil, inconcluyente, tedioso, poco inspirador y francamente confuso

«Far from adding to the understanding of the Sutra’s spiritual message, this part of the commentary actually obscures it, though it might have some value for philologists concerned with the construction of the Sanskrit sentences.» — Conze sostiene que esa parte del comentario oscurece el mensaje espiritual del sutra y le concede valor solo para los filólogos

«Our bewilderments are perhaps due to invincible obtuseness. It is equally possible that they derive from the state of the text which has been transmitted to us.» — Conze reparte la culpa de su desconcierto entre una obtusidad invencible y el estado del texto transmitido

«Far from representing a coherent whole, the second part of the Diamond Sutra may very well be no more than a chance medley of stray sayings.» — Conze admite que la segunda parte del Diamante puede no ser más que una mezcolanza casual de dichos sueltos

«In that case the sequence of the argument would be determined by a series of mechanical accidents, and I have been ‘content with a bare translation of chapters 13 to 29, adding a few headlines to serve as tentative indications of the problems discussed, which are nearly always variations on the topics of the first part. Chapters 30 to 32 then again break new ground, and the commentary is therefore resumed when we come to them.» — Conze declara lo que hizo en consecuencia: traducción desnuda de los capítulos 13 a 29 con unos titulillos tentativos, y comentario reanudado en el 30

«Scholars who are familiar with the conditions of literary composition in Buddhist India, and who have considered the frequent repetitions and violent transitions in this part of the» — Conze invoca a los conocedores de la composición literaria en la India budista y a las repeticiones y transiciones violentas de esta parte; el tramo se corta en el cambio de plana

«Sutra, are inclined to believe that reciters at various times added a passage here or there, and that, what is more, the scribes at one time misplaced some of the palm leaves, and also added glosses from the margin into the text.» — lo que esos estudiosos se inclinan a creer: recitadores que añadieron pasajes, escribas que traspusieron hojas de palma y glosas del margen metidas en el texto

«And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called ‘Wisdom which has gone beyond’.» — sección 13a del sutra, en la fórmula dialéctica: lo que el Tathagata enseñó como la sabiduría que ha ido más allá, eso mismo enseñó como no ida más allá

«The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds—would they be many?—Subhuti replied: Yes, O Lord. Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called ‘particles of dust’. And this world-system the Tathagata has taught as no-system. Therefore is it called a ‘world system’.» — sección 13c: las partículas de polvo fueron enseñadas como no-partículas y el sistema de mundos como no-sistema, y por eso llevan esos nombres

«The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman?—Subhuti replied: No indeed, O Lord. And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called ‘the thirty-two marks of the superman’.» — sección 13d: el Tathagata no se ve por las treinta y dos marcas, que son en verdad no-marcas

«136. What do you think, Subhuti, is there any dharma which the Tathagata has taught?— Subhuti replied: No indeed, O Lord, there is not.» — sección 13b del sutra: no hay dharma alguno que el Tathagata haya enseñado; el escaneo imprime el número de sección como *136*

«Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception. Therefore the Tathagata teaches, ‘true perception, true perception’.» — sección 14a del sutra: el impacto del Dharma hace llorar a Subhuti, que declara no haber oído nunca tal discurso y llama no-percepción a la percepción verdadera

«it is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest.» — sección 14b: Subhuti declara fácil para él aceptar el discurso y bendice a quienes lo sostengan en la época del derrumbe de la buena doctrina

«In them, however, no perception of a self will take place, or of a being, a soul, or a person. And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.» — sección 14c: en ellos no habrá percepción de yo, de ser, de alma ni de persona, porque los Budas han dejado atrás toda percepción

«The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many» — sección 13e del sutra: renunciar a todo lo suyo tantas veces como granos de arena hay en el Ganges; el tramo se corta en el cambio de plana

«times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable.» — el remate de la sección 13e en la plana siguiente: quien demuestre a otros una sola estrofa de cuatro líneas engendra un montón de mérito mayor e incalculable

«The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, wili not tremble, nor be frightened, or terrified. And why? The Tathagata has taught this as the highest (parama) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the ‘highest perfection» — sección 14d del sutra: dichosos los que al oírlo no tiemblen ni se espanten, y la enseñanza declarada la perfección más alta que también enseñan los innumerables Budas Bienaventurados, con el juego entre *parama* y *aparimana*

«Moreover, Subhuti, the Tathagata’s perfection of patience is really no perfection. And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.» — sección 14e del sutra: la perfección de paciencia del Tathagata no es perfección, y cuando el rey de Kalinga le cortó la carne miembro a miembro no tuvo percepción de un yo, de un ser, de un alma ni de una persona

«Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of ali perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything.» — sigue la sección 14e: quitadas todas las percepciones, el pensamiento se eleva a la iluminación suprema sin apoyarse en formas, sonidos, olores, sabores, tangibles ni objetos mentales, ni en dharma ni en no-dharma, ni en nada

«All supports have actually no support. It is for this reason that the Tathagata teaches: By an unsupported Bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind-objects.» — el remate de 14e: todo apoyo es en realidad sin apoyo, y de ahí que el don haya de darlo un Bodhisattva sin apoyo

«And further, Subhuti, it is for the weal of all beings that a Bodhisattva should give gifts in this manner. And why? This perception of a being, Subhuti, that is just a non-perception. Those all-beings of whom the Tathagata has spoken, they are indeed no-beings. And why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely.» — sección 14f del sutra: el don se da por el bien de todos los seres, cuya percepción es no-percepción y que son de hecho no-seres, porque el Tathagata habla conforme a la realidad y no habla en falso

«In darkness a man could not see anything. Just so should be viewed a Bodhisattva who has fallen among things, and who, fallen among things, renounces a ¢ift. A man with eyes would, when the night becomes light and the sun has arisen, see manifold forms. Just so should be viewed a Bodhisattva who has not fallen among things, and who, without having fallen among things, renounces a gift.» — sección 14g: los dos símiles de la oscuridad y del sol naciente para el Bodhisattva caído entre cosas y el que no ha caído entre ellas

«Furthermore, Subhuti, those sons and daughters of good family who will take up this discourse on Dharma, will bear it in mind, recite, study, and illuminate it in full detail for others, they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been fully known by the Tathagata. All these beings, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.» — sección 14h del sutra: quienes tomen el discurso, lo retengan, reciten, estudien e iluminen a otros son conocidos por la cognición de Buda, vistos por el ojo de Buda, y engendran un montón de mérito incalculable

«If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self,.a being, a soul, or a person.» — sigue la sección 14e: tener percepción de un yo habría traído también percepción de mala voluntad

«But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and» — sección 14g del sutra: respecto del dharma que el Tathagata conoció y demostró; el tramo se corta en el cambio de plana

«demonstrated, on account of that there is neither truth nor fraud.» — el remate de 14g en la plana siguiente: por ese dharma no hay ni verdad ni fraude; el folio de esta plana sale del escaneo como *99*, y el sutra vuelve a imprimir la misma fórmula en la sección 17d (p. 58), allí entre los corchetes del editor

«And if, Subhuti, a woman or man should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of milliards of aeons; and someone else, on hearing this discourse on Dharma, would not reject it; then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable.» — sección 15a del sutra: renunciar a todo lo suyo mañana, mediodía y tarde durante eones incontables rinde menos mérito que no rechazar este discurso al oírlo

«What then should we say of him who, after writing it, would learn it, bear it in mind, recite, study and illuminate it in full detail for others?» — el remate de 15a: cuánto más quien lo escriba, lo aprenda, lo retenga, lo recite y lo ilumine a otros

«Moreover, Subhuti, (1) unthinkable and (2) incomparable is this discourse on Dharma. (3) The Tathagata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle.» — sección 15b del sutra: el discurso es impensable e incomparable, y el Tathagata lo enseñó por el bien de quienes salieron en el vehículo más excelente

«Because it is not possible, Subhuti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.» — el remate de 15b: el discurso no puede ser oído por seres de resolución inferior ni por quienes tienen un yo a la vista, ni por quienes no han tomado el voto de Bodhi-being

«Moreover, Subhuti, the spot of earth where this Sutra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully, worthy of being honoured by circumambulation,— like a shrine will be that spot of earth.» — sección 15c del sutra: el lugar donde este sutra se revele será digno de culto, saludo reverente y circunvalación, como un santuario

«And yet Subhuti, those sons and daughters of good family, who will take up these very Sutras, and will bear them in mind, recite and study them, they will be humbled,— well humbled they will be! And why? The impure deeds which these beings have done in their former lives, and which are liable to lead them into the states of woe,— in this very life they will, by means of that humiliation, (2) annul those impure deeds of their former lives, and (3) they will reach the enlightenment of a Buddha.» — sección 16a del sutra: quienes tomen estos sutras serán humillados, y por esa humillación anularán en esta misma vida los actos impuros de vidas anteriores que los llevarían a estados de dolor, y alcanzarán la iluminación de un Buda

«Tathagata has known them with his Buddha-cognition, the Tathagata has seen them with his Buddha-eye, the Tathagata has fully known them. All these beings, Subhuti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable. All these beings, Subhuti, will carry along an equal share of enlightenment.» — sigue la sección 15b, ya en la plana siguiente: el Tathagata los conoce, los ve y los conoce del todo, y todos llevarán una parte igual de la iluminación

«With my superknowledge, Subhuti, I recall that in the past period, long before Dipankara, the Tathagata, Arhat, fully Enlightened One, during incalculable, quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million milliards of Buddhas, without ever becoming again estranged from them. But the heap of merit, Subhuti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them—compared with the heap of merit of those who in the last time, the last epoch, the last five hundred» — sección 16b del sutra: el recuerdo de haber servido con lealtad a 84 000 millones de millardos de Budas antes de Dipankara, y la comparación con el mérito de los del último tiempo; el tramo se corta en el cambio de plana

«years, at the time of the collapse of the good doctrine, will take up these very Sutras, bear them in mind, recite and study them, and will illuminate them in full detail for others, it does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance.» — el remate de la sección 16b: ese mérito antiguo no llega ni a la centésima parte del de quienes sostengan estos sutras en el tiempo del derrumbe, y no admite número, fracción, cuenta, similitud ni comparación

«If moreover, Subhuti, I were to teach the heap of merit of those sons and daughters of good family, and how great a heap of _ merit they will at that time beget and acquire, beings would become frantic and confused. Since, however, Subhuti, the Tathagata has taught this discourse on Dharma as unthinkable, so just an unthinkable karmaresult should be expected from it.» — sección 16c del sutra: enseñar la magnitud de ese mérito volvería frenéticos y confusos a los seres, y de un discurso enseñado como impensable solo cabe esperar un fruto kármico impensable

«In chapter 17 the Sutra now veers back to its beginning. The question of chapter 2 is repeated, and so is the answer of chapter 3. 17a-d successively considers three stages of the Bodhisattva’s career, just as chapters 3 to 5, and again chapter 10 did. With the absence of a real entity for its leading idea, chapter 17 once more goes over the old ground.» — Conze describe el capítulo 17 como vuelta al principio, con la pregunta del capítulo 2 y la respuesta del 3 repetidas y la ausencia de entidad real por idea rectora

«17a corresponds to 3; 17) to 10a; 17d to 7, 14g and the end of 8; 17e to Ioc, and 17g to 108. I have marked the literal repetitions by placing them into double brackets.» — Conze da la tabla de correspondencias entre las secciones del capítulo 17 y las anteriores, y declara su convención tipográfica: las repeticiones literales van entre corchetes dobles

«Subhuti asked: How, O Lord, should one set out in the Bodhisattva-vehicle stand, how progress, how control his thoughts ?>—The Lord replied: Here, Subhuti, someone who has set out in the Bodhisattva-vehicle should produce a thought in this manner: ‘all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana’. And why? If in a Bodhisattva the notion of a ‘being’ should» — sección 17a del sutra, entre los corchetes dobles de Conze por ser repetición literal del capítulo 3: todos los seres han de ser llevados al Nirvana sin residuo y ninguno ha sido llevado; el tramo se corta en el cambio de plana

«take place, he could not be called a ‘Bodhi-being’. And likewise if the notion of a soul, or a person should take place in him.)] And why? He who has set out in the Bodhisattva-vehicle—he is not one of the dharmas.» — el remate de 17a en la plana siguiente, ya fuera del corchete doble: quien ha salido en el vehículo del Bodhisattva no es uno de los dharmas

«What do you think Subhuti, is there any dharma by which the Tathagata, when he was with Dipankara the Tathagata, has fully known the utmost, right and perfect enlightenment?—Subhuti replied: There is not any dharma by which the Tathagata, when he was with the Tathagata Dipankara, has fully known the utmost, right and perfect enlightenment.—The Lord said: It is for this reason that the Tathagata Dipankara then predicted of me: ‘You, young Brahmin, will be in a future period a Tathagata, Arhat, fully Enlightened, by the name of Shakyamuni!» — sección 17b del sutra: ningún dharma hubo por el que el Tathagata conociera la iluminación estando con Dipankara, y por esa razón Dipankara le predijo que sería Shakyamuni

«And why? ‘Tathagata’, Subhuti, is synonymous with true Suchness (tathata).—17d. And whosoever, Subhuti, were to say, ‘The Tathagata has fully known the utmost, right and perfect enlightenment’, he would speak falsely.» — secciones 17c y 17d del sutra: Tathagata es sinónimo de la Talidad verdadera, y quien dijera que el Tathagata conoció del todo la iluminación suprema hablaría en falso

«Therefore the Tathagata teaches, ‘all dharmas are the Buddha’s own and special dharmas’. And why? ‘All-dharmas’, Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha’s own and special dharmas.» — sigue 17d: todos los dharmas son propios y especiales del Buda justamente porque han sido enseñados como no-dharmas

«Just as a man, Subhuti, might be endowed with a body, a huge body.)|—Subhuti said: That man of whom the Tathagata spoke as ‘endowed with a body, a huge body’, as a no-body he has been taught by the Tathagata. Therefore is he called, ‘endowed with a body, a huge body’.» — sección 17e del sutra: el hombre dotado de un cuerpo enorme ha sido enseñado como un no-cuerpo, y por eso se lo llama dotado de un cuerpo enorme; los corchetes marcan la repetición literal

«The Lord said: So it is, Subhuti. The Bodhisattva who would say, ‘I will lead beings to Nirvana’, he should not be called a ‘Bodhi-being’. And why? Is there, Subhuti, any dharma named ‘Bodhi-being’?—Subhuti replied: No indeed, O Lord.—The Lord said: Because of that the Tathagata teaches, ‘selfless are all dharmas, they have not the character of living beings, they are without a living soul, without personality’.» — sección 17f del sutra: quien dijera que llevará a los seres al Nirvana no debe llamarse Bodhi-being, porque no hay dharma alguno con ese nombre y todos los dharmas son sin yo, sin carácter de vivientes, sin alma y sin personalidad

«If any Bodhi-sattva should say, ‘I will create harmonious Buddha_ fields’)], he likewise should not be called a Bodhi-being. [(And why? ‘The harmonies of Buddhafields, the harmonies of Buddhafields’, Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of ‘harmonious Buddhafields’.» — sección 17g del sutra, con los corchetes dobles de la repetición: quien diga que creará campos de Buda armoniosos tampoco debe llamarse Bodhi-being; el escaneo mete un guion bajo dentro de *Buddhafields* al partirlo de renglón, y conserva el guion de *Bodhi-sattva* y *Bodhi-being*

«The Bodhi-sattva, however, Subhuti, who is intent on ‘without self are the dharmas, without self are the dharmas’, him the Tathagata, the Arhat, the fully Enlightened One has declared to be a Bodhi-being, a great being.» — sección 17h del sutra: a quien está puesto en que los dharmas son sin yo, a ese lo declara el Tathagata Bodhi-being y gran ser

«What do you think, Subhuti, does the fleshly eye of the Tathagata exist?—Subhuti replied: So it 18, O Lord, the fieshly eye of the Tathagata does exist.—The Lord asked: What do you think, Subhuti, does the Tathagata’s heavenly eye exist, his wisdom eye, his Dharma-eye, his Buddha-eye?—Subhuti replied: So it is, O Lord, the heavenly eye of the Tathagata does exist, and so does his wisdom eye, his Dharma-eye and his Buddha-eye.» — sección 18a del sutra: existen los cinco ojos del Tathagata, el carnal, el celeste, el de sabiduría, el del Dharma y el de Buda; el escaneo imprime *fieshly* en la segunda mención

«The Lord said: What do you think, Subhuti, has the Tathagata used the phrase, ‘as many ¢grains of sand as there are in the great river Ganges’ ?—Subhuti replied: So it is, O Lord, so it is, O Well-Gone! The Tathagata has done so.—The Lord asked: What do you think, Subhuti, if there were as many Ganges rivers as there are grains» — sección 18b del sutra: el Tathagata ha usado la fórmula de los granos de arena del Ganges; el tramo se corta en el cambio de plana

«of sand in the great river Ganges, and if there were as many world systems as there are grains of sand in them, would those world systems be many?—Subhuti replied: So it is, O Lord, so it is, O Well-Gone, these world systems would be many.—The Lord said: As many beings as there are in these world systems, of them I know, in my wisdom, the manifold trends of thought. And why? ‘Trends of thought, trends of thought’, Subhuti, as notrends have they been taught by the Tathagata. Therefore are they called ‘trends of thought’. And why? Past thought is not got at; future thought is not got at; present thought is not got at.» — el remate de 18b en la plana siguiente: el Tathagata conoce en su sabiduría las corrientes de pensamiento de todos esos seres, que han sido enseñadas como no-corrientes, y ni el pensamiento pasado ni el futuro ni el presente se alcanzan; el impreso parte *no-trends* al fin de renglón y la extracción la devuelve pegada

«19. What do you think, Subhuti, if a son or daughter of good family had filled this world system of 1,000 million worlds with the seven precious things, and then gave it as a gift to the Tathagatas, the Arhats, the fully Enlightened Ones, would they on the strength of that beget a great heap of merit?—Subhuti replied: they would, O Lord, they would, O Well-Gone!—The Lord said: So it is, Subhuti, so it is. On the strength of that this son or daughter of good family would beget a great heap of merit, immeasurable and incalculable. But if, on the other hand, there were such a thing as a heap of merit, the Tathagata would not have spoken of a ‘heap of merit’.» — sección 19 del sutra: el don de las siete cosas preciosas engendra un gran montón de mérito, y justamente porque no hay tal cosa como un montón de mérito el Tathagata pudo hablar de él

«What do you think, Subhuti, is the Tathagata to be seen by means of the accomplishment of his form-body? Subhuti replied: No indeed, O Lord, the Tathagata is not to be seen by means of the accomplishment of his form-body. And why? ‘Accomplishment of his form-body, accomplishment of his form-body’, this, O Lord, has been taught by the Tathagata as no-accomplishment. Therefore is it called ‘accomplishment of his form -body’.— 20b. The Lord asked: What do you think, Subhuti, is the Tathagata to be seen through his possession of marks? Subhuti replied: No indeed, O Lord. And why? This possession of marks, O Lord, which has been taught by» — secciones 20a y 20b del sutra: el Tathagata no se ve por el logro de su cuerpo de forma, enseñado como no-logro, ni por la posesión de marcas; el tramo se corta en el cambio de plana y el escaneo separa *form -body*

«the Tathagata, as a no-possession of no-marks this has been taught by the Tathagata. Therefore is it called ‘possession of marks’.» — el remate de 20b en la plana siguiente: la posesión de marcas ha sido enseñada como no-posesión de no-marcas

«Subhuti asked: Are there, O Lord, any beings in the future, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine who, on hearing such dharmas, will truly believe?—The Lord replied: They, Subhuti, are neither beings nor no-beings. And why? ‘Beings, beings’, Subhuti, the Tathagata has taught that they are all no-beings. Therefore has he spoken of ‘all beings’.» — sección 21b del sutra: los que crean en el tiempo del derrumbe no son ni seres ni no-seres, porque el Tathagata ha enseñado que todos son no-seres

«21a. The Lord asked: What do you think, Subhuti, does it occur to the Tathagata, ‘by me has Dharma been demonstrated’? Whosoever, Subhuti, would say, ‘the Tathagata has demonstrated Dharma’, he would speak falsely, he would misrepresent me by seizing on what is not there. And why? ‘Demonstration of dharma, demonstration of dharma’, Subhuti, there is not any dharma which could be got at as a demonstration of dharma.» — sección 21a del sutra: al Tathagata no se le ocurre haber demostrado el Dharma, y quien dijera que lo demostró hablaría en falso y lo tergiversaría asiéndose a lo que no está ahí

«What do you think, Subhuti, is there any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment ?—Subhuti replied: No indeed,» — sección 22 del sutra: no hay dharma alguno por el que el Tathagata haya conocido la iluminación suprema; el tramo se corta en el límite de chunk

«O Lord, there is not any dharma by which the Tathagata has fully known the utmost, right and perfect enlightenment.—The Lord said: So it is, Subhuti, so it is. Not even the least (anu) dharma is there found or got at. Therefore is it called ‘utmost (anuttara), right and perfect enlightenment’.» — el remate de 22: ni el menor dharma se halla, y de ahí el nombre de iluminación suprema, con el juego entre *anu* y *anuttara*

«Furthermore, Subhuti, self-identical (sama) is that dharma, and nothing is therein at variance (vishama). Therefore is it called ‘utmost, right (samyak) and perfect (sam -) enlightenment’. Self-identical through the absence of a self, a being, a soul, or a person, the utmost, right and perfect enlightenment is fully known as the totality of all the wholesome dharmas. ‘Wholesome dharmas, wholesome dharmas’, Subhuti—yet as no» — sección 23 del sutra: el dharma es idéntico a sí mismo y sin discordia, de donde los nombres *samyak* y *sam*; es idéntico por la ausencia de yo, ser, alma o persona, y se conoce como la totalidad de los dharmas sanos; el tramo se corta en el cambio de plana

«dharmas have they been taught by the Tathagata. Therefore are they called ‘wholesome dharmas’.» — el remate de 23 en la plana siguiente: los dharmas sanos han sido enseñados como no-dharmas, y por eso se los llama sanos

«And again, Subhuti, if a woman or man had piled up the seven precious things until their bulk equalled that of all the Sumerus, kings of mountains, in the world system of 1,000 million worlds, and would give them as a $ift; and if, on the other hand, a son or daughter of good family would take up from this Prajiiaparamita, this discourse on Dharma, but one stanza of four lines, and demonstrate it to others, compared with his heap of merit the former heap of merit does not approach one hundredth part, etc., until we come to, it will not bear any comparison.» — sección 24 del sutra: el montón de las siete cosas preciosas del tamaño de todos los Sumerus no llega ni a la centésima parte del mérito de quien demuestre a otros una sola estrofa de esta Prajnaparamita

«What do you think, Subhuti, does it occur to a Tathagata, ‘by me have beings been set free’? Not thus should you see it, Subhuti! And why? There is not any being whom the Tathagata has set free. Again, if there had been any being whom the Tathagata had set free, then surely there would have been on the part of the Tathagata a seizing of a self, of a being, of a soul, of a person. ‘Seizing of a self’, as a no-seizing, Subhuti, has that been taught by the Tathagata. And yet the foolish common people have seized upon it. ‘Foolish common people’, Subhuti, as really no people have they been taught by the Tathagata. Therefore are they called ‘foolish common people’.» — sección 25 del sutra: ningún ser ha sido liberado por el Tathagata, pues liberarlo habría sido asirse a un yo; ese asirse ha sido enseñado como no-asirse, y la gente común necia, que sí se ha asido, ha sido enseñada como no-gente

«Those who by my form did see me, And those who followed me by voice Wrong the efforts they engaged in, Me those people will not see.» — los versos de la sección 26a: quienes lo vieron por su forma y lo siguieron por la voz erraron el esfuerzo y no lo verán

«From the Dharma should one see the Buddhas, From the Dharmabodies comes their guidance. Yet Dharma’s true nature cannot be discerned, And no one can be conscious of it as an object.» — los versos de la sección 26b: a los Budas se los ve desde el Dharma y la guía viene de los Dharmabodies, pero la naturaleza verdadera del Dharma no se discierne ni se tiene por objeto

«What do you think, Subhuti, has the Tathagata fully known the utmost, right and perfect enlightenment through his possession of marks? Not so should you see it, Subhuti. And why? Because the Tathagata could surely not have fully known the utmost, right and perfect enlightenment through his possession of marks. Nor should anyone, Subhuti, say to you, ‘those who have set out in the Bodhisattva-vehicle have conceived the destruction of a dharma, or its annihilation’. Not so should you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have not conceived the destruction of a dharma, or its annihilation.» — sección 27 del sutra: el Tathagata no pudo conocer la iluminación por su posesión de marcas, y a la vez nadie ha de decir que los del vehículo del Bodhisattva conciban la destrucción o aniquilación de un dharma

«26a. What do you think, Subhuti, is the Tathagata to be seen by means of his possession of marks?—Subhuti replied: No indeed, O Lord.—The Lord said: If, Subhuti, the Tathagata could be recognized by his possession of marks, then also the universal monarch would be a Tathagata. Therefore the Tathagata is not to be seen by means of his possession of marks.—Subhuti then said:» — sección 26a del sutra: si el Tathagata pudiera reconocerse por su posesión de marcas, también el monarca universal sería un Tathagata

«And again, Subhuti, if a son or daughter of good family had filled with the seven precious things as many world systems as there are grains of sand in the river Ganges, and gave them as a &1{ to the Tathagatas, Arhats, fully Enlightened Ones,—and if on the other hand a Bodhisattva would gain the patient acquiescence in dharmas which are nothing of themselves and which fail to be produced, then this latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable.» — sección 28 del sutra: mayor que el don de las siete cosas preciosas es el mérito del Bodhisattva que gana la aquiescencia paciente en dharmas que no son nada de suyo y no llegan a producirse

«Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching. And why? ‘Tathagata’ is called one who has not gone anywhere, nor come from anywhere. Therefore is he called ‘the Tathagata, the Arhat, the fully Enlightened One’.» — sección 29 del sutra: quien diga que el Tathagata va, viene, está de pie, sentado o echado no entiende la enseñanza, porque Tathagata se llama a quien no ha ido ni venido de ninguna parte

«a heap of merit.—Subhuti said: Surely, O Lord, the Bodhisattva should acquire a heap of merit?—The Lord said: ‘Should acquire’, Subhuti, not ‘should seize upon.’ Therefore is it said, ‘should acquire’.» — el remate de 28 en la plana siguiente: el Señor distingue adquirir de asirse, y por eso se dice adquirir

«And what the Tathagata taught as ‘the world system of 1,000 million worlds’, that he has taught as a no-system. Therefore is it called ‘the world system of 1,000 million worlds’. And why? If, O Lord, there had been a world system, that would have been a case of seizing ona material object, and what was taught as ‘seizing on a material object’» — sección 30b del sutra: el sistema de mil millones de mundos fue enseñado como no-sistema, y de haberlo habido habría sido un caso de asirse a un objeto material, enseñado a su vez como no-asirse

«And again, Subhuti, if a son or daughter of good family were to grind as many world systems as there are particles of dust in this great world system of 1,000 million worlds, as finely as they can be ground with incalculable vigour, and in fact reduce them to something like a collection of atomic quantities, what do you think, Subhuti, would that be an enormous collection of atomic quantities?—Subhuti replied: So it 18, 0 Lord, so it is, O Well-Gone, enormous would that collection of atomic quantities be!» — sección 30a del sutra: moler los sistemas de mundos con vigor incalculable hasta reducirlos a algo como una colección de cantidades atómicas daría una colección enorme

«If, O Lord, there had been an enormous collection of atomic quantities, the Lord would not have called it an ‘enormous collection of atomic quantities’. And why? What was taught by the Tathagata as a ‘collection of atomic quantities’, as a no-collection that was taught by the Tathagata. Therefore is it called a ‘collection of atomic quantities’.» — el remate de 30a: si de veras hubiera habido una colección enorme el Señor no la habría llamado así, porque fue enseñada como no-colección

«Subhuti, that ‘seizing on a material object’ is a matter of linguistic convention, a verbal expression without factual content. It is not a dharma nor a no-dharma. And yet the foolish common people have seized upon it.» — el cierre de la sección 30b, ya en la plana siguiente: asirse a un objeto material es asunto de convención lingüística, expresión verbal sin contenido fáctico, ni dharma ni no-dharma, y aun así la gente común necia se ha asido a ello

«The principle of the simultaneity of contradictions is now extended to the material world. Overawed by the immensity of the universe outside us, we may well despair of reducing it to emptiness.» — Conze extiende al mundo material el principio de la simultaneidad de las contradicciones y admite el desaliento ante la inmensidad del universo

«And our spirit is often weighed down by the mere thought of the mass of matter which seems to escape the spiritual laws in which it feels at home. Spiritual aspirations threaten to be swallowed up by this senseless bulk into a sort of nightmare of meaninglessness.» — Conze describe el peso de la masa de materia que parece escapar a las leyes espirituales, y la pesadilla de sinsentido que amenaza con tragarse las aspiraciones

«The enormous quantity of matter that we perceive around us, compared with the trembling little flicker of spiritual insight that we perceive within us, seems to tell strongly in favour of a materialistic outlook on life.» — Conze concede que la desproporción entre la cantidad de materia y el temblor de la intuición espiritual habla a favor de una visión materialista

«But if we look more closely, then we discover that there is no bulk of matter at all, but only thoughts and words. The material world also obeys the laws governing thoughts and statements.» — la objeción de Conze a ese materialismo: mirando de cerca no hay masa de materia sino pensamientos y palabras, y el mundo material obedece las mismas leyes

«These dialectical laws are valid everywhere, even light-years away, and they apply to all that is contained in the immensity of space. These material things have their roots in our own minds, and it is there that they can ‘be uprooted.» — Conze extiende esas leyes dialécticas a años luz de distancia y sitúa la raíz de las cosas materiales en la propia mente, que es donde pueden desarraigarse

«If you grab at the idea of world-systems and make yourself miserable, allowing them to crush your spirit, it is still a matter of what you do, it is still a state of mind which worries you.» — Conze remata: aunque los sistemas de mundos aplasten el ánimo, sigue siendo lo que uno hace y un estado de mente

«Archimedes once divided the universe up into particles the size of grains of sand, and decided that there would be 10® of them. About twenty years ago I read that the universe contains 1079 pairs of ultimate particles, i.e. protons and electrons at that time. I do not know what the present estimate is—and the Sutra is content to describe the number as enormous.» — Conze compara el cómputo de Arquímedes con la cifra de partículas últimas que leyó veinte años atrás, y declara que el sutra se contenta con llamar enorme el número

«The things which are composed of atomic dust are not, however, real genuine units, and therefore each one of them is a noncollection. And a universe is no more than a fortuitous conglomeration of various elements (see p. 40), and therefore it is really a no-system.» — Conze explica las dos negaciones del sutra: lo compuesto de polvo atómico no es unidad genuina y el universo no pasa de conglomerado fortuito; el impreso parte *non-collection* al fin de renglón y la extracción la devuelve pegada

«A verbal expression without factual content—this is a rather free translation of avdcya, which at chapter 7 was translated as ‘cannot be talked about’. Haribhadra explains that one ‘cannot distinguish the various objects to which the different words refer» — Conze traduce libremente *avacya* y recoge de Haribhadra la explicación: no se pueden distinguir los objetos a que remiten las distintas palabras

«Asanga explains: How is it that the profane believe to grasp that which in reality cannot be grasped? Because they are foolish, the knowledge they possess is merely a matter of linguistic convention. Entirely imprisoned in their verbal habits they do not know that all these things, like the notion of mass, etc., are mere conventional expressions, and so they grasp all this in a different way from what it really is, otherwise than it really is.» — la explicación de Asanga que Conze cita: los profanos creen asir lo inasible porque su conocimiento es convención lingüística y, presos de sus hábitos verbales, ignoran que la noción de masa es expresión convencional

«It is therefore not the suppression of either atoms or worlds which leads to enlightenment, but the elimination-of the wrong views about them.» — Conze saca la consecuencia: lo que lleva a la iluminación no es suprimir átomos ni mundos sino eliminar las visiones falsas sobre ellos

«Seizing on a material object, the Sanskrit pindagraha, is deliberately ambiguous. The range of the meanings of the word» — Conze declara deliberadamente ambigua la voz *pindagraha*; el tramo se corta en el cambio de plana, donde sigue el abanico de sentidos

«pinda is rather wide. It may mean (1) ‘lump, ball’; (2) ‘morsel of food given in alms’; (3) ‘livelihood’; (4) ‘body, person, individual’; (5) ‘material object» — los cinco sentidos de *pinda* que Conze despliega en la plana siguiente: bulto o bola, bocado de limosna, sustento, cuerpo o individuo, y objeto material

«And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, Subhuti, be speaking right?—Subhuti replied: No indeed, O Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That which has been taught by the Tathagata as ‘view of self’, as a no-view has that been taught by the Tathagata ? Therefore is it called ‘view of self’.» — sección 31a del sutra: la visión de un yo, de un ser, de un alma o de una persona enseñada por el Tathagata ha sido enseñada como no-visión

«The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma. And why? ‘Perception of dharma, perception of dharma,’» — sección 31b del sutra: quien sale en el vehículo del Bodhisattva ha de conocer, ver y estar puesto en todos los dharmas sin erigir la percepción de un dharma; el tramo se corta en el cambio de plana

«Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called ‘perception of dharma’.» — el remate de 31b en la plana siguiente: la percepción de dharma ha sido enseñada como no-percepción

«The view of self is in fact a no-view, because without a really existing object. The perception of a dharma is a no-perception, because there is nothing to perceive. Both views have originated from wrong imagination.» — Conze da la razón de las dos negaciones: la visión de yo es no-visión por faltarle objeto real y la percepción de dharma es no-percepción porque no hay nada que percibir

«impossible to win enlightenment by the suppression of either self or dharma, because they do not exist’, and can therefore not be suppressed.» — la fórmula de Asanga que Conze cita: no se gana la iluminación suprimiendo el yo o los dharmas, porque no existen y no pueden suprimirse

«In consequence, both the affirmation of self and dharmas, as well as their negation, ` derive from the assumption of something unreal and refer to something which is wrongly conceived. Both therefore represent a subtle ‘cover’ (see p. 95), which must be eliminated by the ‘cognition’ taught in this Sutra.» — sigue Asanga: afirmar y negar el yo y los dharmas salen los dos del supuesto de algo irreal, y los dos son una cubierta sutil que la cognición del sutra ha de eliminar

«had filled world-systems immeasurable and incalculable with the seven precious things, and gave them as a $ift to the Tathagatas, the Arhats, the fully Enlightened Ones,— and if, on the other hand, a son or daughter of good family had taken from this Prajfidparamita, this discourse on Dharma, but one stanza of four lines, and were to bear it in mind, demonstrate, recite and study it, and illuminate it in full detail for others, on the strength of that this latter would beget a greater heap of merit, immeasurable and incalculable. And how would he illuminate it? So as not to reveal. Therefore is it said, ‘he would illuminate’.» — el remate de 32a: mayor es el mérito de quien retenga y ilumine a otros una estrofa de cuatro líneas de esta Prajnaparamita, y la iluminaría de modo de no revelar

«So as not to reveal: The Prajviapdramita concerns the unconditioned Absolute and Emptiness. This should not be revealed directly, if only for the reason that that cannot be done.» — Conze explica la cláusula: la Prajnaparamita trata del Absoluto incondicionado y de la Vacuidad, que no se revelan directamente porque no se puede

«It is illuminated, or explained, indirectly by stating the wise attitude to conditioned things, as in the stanza of four lines which follows. From this Conditioned the Unconditioned is then different, although identical with it» — Conze describe la vía indirecta: enunciar la actitud sabia hacia lo condicionado, de lo cual lo Incondicionado es distinto aunque idéntico

«the verse contains the essential teaching, because, when a complete understanding of conditioned things, and a mastery over them, have been attained, their impurities can no longer defile, and thereby ipso facto a state of Nirvana is attained.» — Conze declara que el verso contiene la enseñanza esencial: entendido y dominado lo condicionado, sus impurezas ya no manchan y con ello se alcanza el Nirvana

«When we have realized what conditioned things really are, we will take no more delight in them, will become increasingly purified, become more and more independent of them, and finally cease to rely on them. And that is Nirvana and Emptiness.» — Conze describe el efecto de esa realización: menos deleite, más pureza, independencia y al cabo dejar de apoyarse en las cosas, y eso es Nirvana y Vacuidad

«Kumarajiva’s translation makes this connection clear by adding, just before the verse, this sentence: ‘When he does not seize upon signs, Suchness remains unmoved.» — Conze consigna que la traducción de Kumarajiva aclara la conexión añadiendo antes del verso una frase que el sánscrito no trae

«As stars, a fault of vision, as a lamp, A mock show, dew drops, or a bubble, A dream, a lightning flash, or cloud, So should one view what is conditioned.» — la estrofa de cuatro líneas con que cierra la sección 32a del sutra: estrellas, defecto de la vista, lámpara, espectáculo ilusorio, gotas de rocío, burbuja, sueño, relámpago o nube

«The characteristics of all conditioned things, or of all the elements of Samsara, should be’considered from nine points of view» — Conze anuncia las nueve perspectivas desde las que hay que considerar las características de todo lo condicionado, es decir de los elementos del Samsara

«Stars are distant and unreachable. One cannot get to them, they are unattainable, as all dharmas are. One cannot lay hands on them, cannot possess them.» — la primera comparación: las estrellas son lejanas e inalcanzables, como los dharmas, y no se dejan poseer

«They are small in size, insignificant, when seen on the background of the vast vacuity of space.» — segundo rasgo de la comparación estelar: pequeñez e insignificancia contra la vasta vacuidad del espacio

«They can be seen only when there is no sun. As the stars are no longer visible when the sun comes to shine, so also the things of the world are seen only in the darkness of ignorance, and are no longer noticed when the normal mental reactions to them come to a stop, after the true non-dual cognition of the Absolute has taken place. All mental elements, as Vasubandhu says, disappear when right cognition is realized, just as the stars disappear when the sun shines. They become invisible, and all views cease.» — tercer rasgo: las estrellas solo se ven sin sol, como las cosas del mundo solo se ven en la oscuridad de la ignorancia; Conze recoge de Vasubandhu que los elementos mentales desaparecen al realizarse la cognición recta

«Alternatively, the word ¢avaka can also mean ‘meteor’. In that case, because of its short life, the meaning is analogous to that of no. 8, the ‘lightning flash’.» — Conze abre una lectura alternativa del primer término, meteoro, que por su vida breve equivaldría al relámpago; el escaneo imprime *tavaka*

«The second item, a fault of vision, timiva, may mean ‘darkness, blindness, a cataract’. The ignorant are often compared to people blinded by darkness» — la segunda comparación: *timira* puede ser oscuridad, ceguera o catarata, y los ignorantes se comparan a menudo con cegados por la oscuridad; el escaneo imprime *timiva*

«Ignorance overpowers beings through lack of vision, or through false vision, just as a cataract overpowers the eyes» — la fórmula que Conze cita del Visuddhimagga: la ignorancia domina a los seres por falta de visión o por visión falsa, como la catarata domina los ojos

«The world as it appears to the ignorant is like a hallucination which springs from an eye-disease, and the things which are wrongly perceived are about as real as the spots which liverish people see in front of their eyes, or as the hairs which a monk afflicted with timira believes to see in his almsbowl.» — Conze despliega el segundo símil: el mundo del ignorante es alucinación de enfermedad ocular, tan real como las manchas del bilioso o los pelos que el monje con *timira* cree ver en su cuenco

«The simile of the lamp illustrates two aspects of this world of ours: (a) A lamp goes on burning only as long as fuel is fed into it. So also this world continues only while we have cravings. When craving ceases to supply the drive, the world will come to an end.» — la tercera comparación: la lámpara arde mientras se le da combustible, como el mundo dura mientras hay ansias, y al cesar el ansia el mundo acaba

«In their Indian form, before glass chimneys came to be used, lamps were liable to be blown out by the wind. Likewise one conditioned thing is very easily disturbed by others, and the continued existence of conditioned dharmas is all the time distinctly precarious.» — el segundo aspecto de la lámpara: sin bombilla de vidrio el viento la apaga, y así una cosa condicionada se perturba fácilmente por otras

«Furthermore, the appearance of this world is like a mock show, a magical illusion. Like a magical show it deceives, deludes and defrauds us, is false when compared with ultimate reality.» — la cuarta comparación: la apariencia del mundo es espectáculo de magia que engaña y defrauda, falsa frente a la realidad última

«Things, as Vasubandhu says, are not a trustworthy support. It is assumed that the world of conditioned things is manufactured by ignorance, and Nagarjuna, in his great commentary, shows that ignorance and the products of the magician’s art have the following attributes in common: They are neither inside a person, nor outside, nor both inside or outside; they can therefore not be localized with reference to persons; there is nothing real that has been either produced or destroyed; no real event, with an essence of its own, has taken place.» — Conze recoge de Vasubandhu que las cosas no son apoyo fiable, y de Nagarjuna los atributos comunes a la ignorancia y a la magia: ni dentro ni fuera de la persona, sin nada real producido ni destruido

«And yet, although ignorance is not real, it is the condition for all kinds of activity. Similarly, the musical instruments conjured up by magic are empty, deceptive, without reality, without objective basis, and yet one can hear their music and can see them.» — el remate del cuarto símil: aunque la ignorancia no sea real es condición de toda actividad, como los instrumentos conjurados que suenan y se ven sin base objetiva

«The dew-drops may also be ‘hoar-frost’. That depends on the climate. Each thing is as evanescent as the dew-drops which soon evaporate under the sun’s rays.» — la quinta comparación: las gotas de rocío, o la escarcha según el clima, con la evanescencia de cada cosa

«Like a bubble each experience bursts soon, and it can be enjoyed only for a moment. In Buddhist tradition, the bubble, a particularly unsubstantial entity, is usually related to the skandha of feeling. Dependent on three factors—enjoyer, enjoyable thing, and enjoyment—all joys quickly burst apart. And the same holds good of painful feelings also.» — la sexta comparación: la burbuja, que la tradición budista liga al skandha del sentir, y el estallido veloz de todo goce que depende de gozador, cosa gozable y goce

«Only the enlightened are awake to reality as it is; compared with their vision of true reality, our normal experience is that of a dream, unreal and not to be taken seriously.» — la séptima comparación: solo los iluminados están despiertos, y frente a su visión la experiencia normal es un sueño

«There is no reality in a dream, and yet, while one dreams, one believes in the reality of the things one sees in the dream. After one has woken up one recognizes the falseness of the dream and laughs at oneself. Just so a man who is plunged into the dreamy state which results from his fettered existence, has a belief in things which do not exist. But when he has found the Path, then, at the moment of enlightenment, he understands that there is no reality in them and he laughs at himself.» — la explicación del símil del sueño que Conze cita de Nagarjuna: al despertar uno reconoce la falsedad y se ríe de sí, como en el momento de la iluminación

«A dreamer, by the force of his dream, sees a thing where there is nothing. Just soa man, by the force of the dreamy state which results from ignorance, believes in the existence of all sorts of things which do not exist, such as I and mine, male and female, etc.» — sigue Nagarjuna: el soñador ve cosa donde no hay nada, como quien cree en el yo y lo mío, en varón y hembra

«Ina dream one rejoices although there is nothing enjoyable, one is angry although there is nothing to annoy, one is frightened although there is nothing to frighten. So do the beings with regard to the things of the world.» — el tercer punto de Nagarjuna: en el sueño uno se alegra, se enoja y se asusta sin objeto, como los seres ante las cosas del mundo

«Therefore, like the things seen in a dream, the dharmas, although they do not exist, are nevertheless seen and heard and one is aware of them.» — la conclusión del símil del sueño: los dharmas, aunque no existan, se ven, se oyen y se advierten

«Like a lightning flash each event is short-lived. Lasting but one brief moment, it disappears again.» — la octava comparación: el relámpago y la brevedad de cada acontecimiento

«Finally, we should look upon things in the spirit in which we watch the clouds on a hot summer day. They change their shape all the time, but as far as our welfare is concerned, one shape is as good as another. So do the transformations of the earthly scene not at all concern our true welfare.» — la novena comparación: mirar las cosas como las nubes de un día de verano, que cambian de forma sin que ninguna forma toque el bienestar verdadero

«Thus spoke the Lord. Enraptured, the Elder Subhuti, the monks and nuns, the pious laymen and laywomen, and the Bodhisattvas, and the whole world with its Gods, men, Asuras and Gandharvas rejoiced in the Lord’s teaching.» — sección 32b del sutra, el segundo final: monjes y monjas, laicos y laicas, Bodhisattvas y el mundo entero con sus dioses, hombres, Asuras y Gandharvas se regocijan en la enseñanza

«This is the traditional ending of a Mahayana Sutra.» — Conze identifica la fórmula como el final tradicional de un sutra Mahayana

«We now proceed to a favourite theme of the Prajnaparamita Sutras, i.e. the supreme excellence of the wisdom teachings. 13e first compares two kinds of gifts, contrasting the sacrifice of everything one has with the gift of spiritual Dharma. The latter is infinitely superior, and immeasurably more productive of merit.» — el comentario póstumo abre el tema favorito de los sutras Prajnaparamita: la excelencia suprema de la enseñanza de sabiduría, con el don del Dharma infinitamente superior al sacrificio de todo lo que se tiene

«Where I have renounce all their belongings, the Chinese gives ‘sacrifice their lives’, and so also Vasubandhu understood the term. There is little difference in the meaning.» — Conze consigna la variante china, sacrificar la vida, que Vasubandhu también entendió así, y la da por poco distinta en sentido

«It must, however, be remembered that here, as in 15a, the giving away of everything does not include the central core of self-making. If people really plucked the self out by the root, they could renounce it only once.» — la reserva de Conze: la renuncia a todo no incluye el núcleo del hacerse-yo, porque arrancado de raíz solo podría renunciarse una vez

«Cognition or ‘gnosis’, j/idna, is an insight into the true reality of the universe and equivalent to a true perception, which has already been commented on in chapter 6 (p. 31). The text here further develops chapter 6 by stressing the dialectical nature of this perception. It is no perception because all perceptions distort the nature of that which they pretend to mirror.» — Conze define la cognición o gnosis como intuición de la realidad verdadera del universo, y no-percepción porque toda percepción distorsiona lo que pretende reflejar; el escaneo imprime *j/idna* por jñana

«because he speaks of the time when the Buddha Sakyamuni was on earth and when his teaching was at the height of its vigour and persuasiveness, when as the Astdsahasrikd (x 225) puts it, the Dharma was like ‘freshly made cream’. The term accept implies trusting confidence.» — Conze explica por qué a Subhuti no le cuesta creer: habla del tiempo en que la enseñanza estaba en su vigor, cuando el Dharma era como crema recién hecha

«this word ‘‘being’’ does not denote any dharma (i.e. no entity which has an independent real existence by itself), nor does it denote a no-dharma. It is an adventitious designation which has been superimposed on that which is really there—no real entity corresponds to it, it has no nature of its own, and it has no proper object.» — la respuesta del Ashta que Conze cita: la palabra ser no denota dharma ni no-dharma, es designación adventicia superpuesta a lo que de veras está ahí, sin naturaleza propia ni objeto

«The Tathagata has lost the last traces of all those imaginations and discriminations which could obstruct his vision. The because derives its force from the fact that things are in reality just as the Buddhas see them.» — el pasaje de otro sutra que Conze cita: el Tathagata ha perdido las últimas trazas de las imaginaciones y discriminaciones que estorbarían su visión, y las cosas son como los Budas las ven

«On hearing the message of this Prajiapdramita Sutra, ordinary people tremble, when they think of the voidness of all that they believe to exist, are frightened at realizing the voidness of the Void and are terrified at being left without any support whatsoever.» — Conze describe la reacción de la gente común: temblar ante la vacuidad de lo que cree existir, espantarse de la vacuidad del Vacío y aterrarse al quedar sin apoyo alguno

«They will have to face the basic anxiety which must seize all those who are confronted with the vision of their dear self at the edge of the abyss of extinction (see B 22-3), and on p. 115 we will hear how this anxiety can be overcome.» — Conze nombra lo que hay que afrontar: la ansiedad básica de quien ve a su querido yo al borde del abismo de la extinción

«Three etymologies in all are proposed for the word ‘perfection’ (paramita). At 13a it was derived from pdaram, ‘beyond’. Now it is connected with parama, the highest, and some modern philologists regard this as a fairly plausible connection.» — Conze enumera las tres etimologías propuestas para *paramita*: de *param*, más allá, y de *parama*, lo más alto, que algunos filólogos modernos dan por plausible

«The same cannot be said of the third proposal, which, as also in A ii 45, connects the word with a-parimdana, innumerable, or ‘immeasurable’.» — Conze niega plausibilidad filológica a la tercera etimología, la que liga *paramita* con *aparimana*, innumerable o inconmensurable

«The assumption here is that the perfection of wisdom has not only been taught by the Tathagata, i.e. by this Tathagata Sakyamuni, but is the constant and unvarying teaching of all the Buddhas, at whatever time and in whatever place they may appear.» — el supuesto que Conze despeja: la perfección de sabiduría no es enseñanza de este Tathagata sino la constante e invariable de todos los Budas, en cualquier tiempo y lugar

«This wisdom teaching is claimed as the true philosophia perennis, and it is held to be equally valid at all times and in all places and circumstances.» — Conze nombra lo que ahí se reclama: la enseñanza de sabiduría como la verdadera philosophia perennis, válida en todo tiempo y circunstancia

«Incidentally, the analogy between most. wonderfully blest (parama-ascarya-samanvagata) and the Blessed Buddhas (Buddha Bhagavantah) is purely fortuitous, one of the accidents of translation into another tongue.» — Conze desarma una analogía aparente: la semejanza entre *parama-ascarya-samanvagata* y *Buddha Bhagavantah* es fortuita, accidente de la traducción

«In one of his past lives the Buddha Sakyamuni was a hermit in a large forest who devoted himself to the cultivation of patience and the practice of forebearance. One day, the king of Kalinga came into the wood and with his sword cut off the sage’s ears, nose, hands and feet. Each time he asked the hermit whether his mind was perturbed and each time he received the reply that the patient can endure whatever may be imposed upon him without losing his peace of mind.» — el relato del rey de Kalinga tal como Conze lo cuenta: el rey corta orejas, nariz, manos y pies al ermitaño, que responde cada vez que el paciente soporta sin perder la paz de la mente

«When a mind is not disturbed, The ten thousand things offer no offence. No offence offered and no ten thousand things, No disturbances going and no mind set up to work. The subject is quieted when the object ceases, The object ceases when the subject is quieted.» — los versos de Seng-t’sang que Conze intercala: mente no perturbada y diez mil cosas sin ofensa, sujeto y objeto aquietándose el uno con el otro

«With my superknowledge—this ‘supernatural knowledge’, also mentioned in 166, is one of the psychic faculties which come to the saints as the result of their prolonged absorption in trance and it is known as ‘the recollection of former lives» — Conze identifica el superconocimiento del pasaje con una de las facultades psíquicas que el trance prolongado da a los santos: el recuerdo de las vidas anteriores

«Tradition has it that the Buddha practised the perfection of patience not only once, at the time of the incident with King Kalinga, but for five hundred births, i.e. that during 500 lives he led the life of a sage, or ‘seer’ (rsi), devoted to patience, literally, ‘called the Preacher of Patience» — Conze consigna la tradición de los quinientos nacimientos como sabio entregado a la paciencia, llamado literalmente el Predicador de la Paciencia

«what is said in this paragraph about the ‘production of a thought of enlightenment’ continues the argument begun in chapter 4 and 10c.» — Conze liga el pasaje del pensamiento de iluminación con los capítulos 4 y 10c

«All supports have actually no support, but are ultimately based on mere Emptiness and therefore whatever one may rely on is actually quite unreliable.» — Conze glosa la fórmula: todo apoyo se funda en la mera Vacuidad, y por eso aquello en que uno se apoye es del todo poco fiable

«A Bodhisattva’s wisdom seems to conflict with his duty of compassion. When he listens to the voice of wisdom, a Bodhisattva will see to it that his mind is not established anywhere, that it does not dwell on anything whatsoever. But if he wants to benefit others, he must make an initial vow to help all beings by the persistent practice of the six perfections. This vow seems to imply the assumption that beings actually exist. The answer to this problem is found in chapter 14f.» — Conze plantea el conflicto entre la sabiduría y la compasión del Bodhisattva: el voto de ayudar a todos los seres parece suponer que los seres existen

«The answer lies in pointing out that, while the activities of a Bodhisattva, such as generosity, etc. are useful to beings in the sense that they derive benefit from them, the Bodhisattvas have left behind the assumption that those beings exist as real things or entities.» — la salida que Conze propone: las actividades del Bodhisattva benefician a los seres, y a la vez él ha dejado atrás el supuesto de que existan como cosas o entidades

«A living being can be analyzed into five components, called ‘skandhas’ (see B 14, 107). In spite of its insensate will to live and to perpetuate itself, a living being is not a real unit at all, the only unifying factor being a word which is arbitrarily attached to a heap of heterogeneous factors.» — Conze analiza al viviente en cinco skandhas y niega que sea unidad real: el único factor unificador es una palabra atada arbitrariamente a un montón de factores heterogéneos

«As a mere word it can be called a non-perception, because apart from the skandhas there is really nothing there to be perceived. As mere heaps of skandhas these beings are indeed no-beings. That is known to the Buddhas who possess the vision of what is truly real, and who, as we heard it at 14c, have left all such notions behind.» — Conze deriva de ahí las dos fórmulas del sutra: no-percepción porque fuera de los skandhas no hay nada que percibir, y no-seres porque son meros montones

«This fact is expressed in a standard formula where speaks in accordance with reality refers to the Buddha’s pledge to win Buddhahood, speaks the truth to his teaching of the Hinayana, which is based on the four holy Truths (see pp. 113, 122), speaks of what is to his teaching of the Mahayana and speaks . . . not otherwise to the trustworthiness and reliability of the Buddha’s prophecies, which never turn out to be false.» — Conze reparte los cuatro miembros de la fórmula del sutra entre el voto del Buda, su enseñanza del Hinayana con las cuatro verdades santas, su enseñanza del Mahayana y la fiabilidad de sus profecías

«This qualification of the previous statement is somewhat unexpected. How, if the Buddha always speaks the truth, can his teaching be said to be neither true nor false? The answer is that it is not truth, in the sense that it does not get hold of anything really existent behind verbal expressions. There 18; indeed, a constant tendency to assume that something real corresponds to the literal meaning of words, and this teaching is an antidote to that inclination.» — Conze plantea la objeción y responde: la enseñanza no es verdad porque no aprehende nada realmente existente detrás de las expresiones verbales, y es antídoto contra la inclinación a suponerlo

«On the other hand, what the Buddha says is not fraud, not untrue, because it promotes progress towards enlightenment.» — la otra mitad de la respuesta: lo que el Buda dice no es fraude porque promueve el avance hacia la iluminación

«This idea of a progress towards enlightenment raises a further question, i.e. if enlightenment, or the true, unconditioned Suchness, is eternal and all-pervading, how is it that at some times it is realized and at some times not?» — la pregunta que Conze deriva: si la Talidad incondicionada es eterna y omnipresente, por qué unas veces se realiza y otras no

«True Suchness is indeed always and everywhere. It cannot, however, be realized by the ignorant, whose minds come to rest on some particular thing or other, and who thereby miss the emptiness or Suchness of things. Only those can realize it whose cognition is unsupported.» — la respuesta de Conze: la Talidad está siempre y en todas partes, pero el ignorante cuya mente se posa en algo particular pierde la vacuidad de las cosas, y solo la realiza quien tiene cognición sin apoyo

«When wisdom arises, it dispels the darkness of ignorance, generates the illumination of knowledge, sheds the light of cognition and makes the holy truths stand out clearly.» — el pasaje de las Preguntas del Rey Milinda que Conze cita: al surgir la sabiduría disipa la oscuridad de la ignorancia, genera la iluminación del conocimiento y hace resaltar las verdades santas

«Thereafter the Yogin, with his correct wisdom, can see impermanence, ill and not-self. Wisdom is like a lamp which someone would take into a dark house. There it would dispel the darkness, would illuminate the room, shed light, and make the forms in the house stand out clearly.» — sigue el pasaje de Milinda: el Yogin ve impermanencia, dolor y no-yo, y la sabiduría es lámpara llevada a una casa oscura

«This simile also further clarifies the sense in which this teaching can be called ‘true’. Just as ignorance is the loss of truth, so wisdom leads to the gaining of truth, because it is the counteragent of ignorance and destroys erroneous assumptions, just as the sun dispels darkness.» — Conze saca del símil el sentido en que la enseñanza es verdadera: la sabiduría gana verdad por ser contraveneno de la ignorancia

«We teach the fraudulent character of all existent things as an antidote to the obstinate belief of ordinary people in the reality of this world. But the Saints have no more need of that. They apprehend no particular thing, nothing that could be fraud or no-fraud.» — la cita de Candrakirti: enseñar el carácter fraudulento de lo existente es antídoto contra la creencia obstinada de la gente común, y los Santos ya no lo necesitan

«In other words, the difference between truth and falsehood does not stem from the absolute Truth itself, but from its adaptation to the-.false perspective of the ignorant, who need it as an antidote.» — la lectura de Conze: la diferencia entre verdad y falsedad no viene de la Verdad absoluta sino de su adaptación a la perspectiva falsa del ignorante

«The word for things is vastu. In Buddhist philosophy a vastu is something which is (1) regarded as existing in actual reality, independent consciousness; it is (2) a place of attachment, because one is linked to it by fetters of affection and hostility; it is (3) a conditioned entity and (4) there is a constant tendency to appropriate it. All these features are objectionable to Perfect Wisdom.» — Conze da los cuatro rasgos de *vastu*: tenido por existente con independencia de la consciencia, lugar de apego por afecto y hostilidad, entidad condicionada y objeto de una tendencia constante a apropiárselo

«For the third time we now return to the question of merit. 146 to 15a first compare the practice of wisdom with that of self-abnegation, 156 enumerates four presuppositions of progress in transcendental wisdom and 15८ to 16c then describe four of its effects.» — Conze describe la arquitectura del tramo: comparación de la sabiduría con la abnegación, cuatro presupuestos del progreso y cuatro efectos

«The four presuppositions of the spiritual practice of this Dharma are as follows: Inaccessible (1) to ordinary people, or (2) to those who follow the Hinayana methods, it (3) demands great men who practise the methods of the Mahayana and (4) who have resolved to become Buddhas.» — los cuatro presupuestos según Conze: inaccesible a la gente común y a los del Hinayana, exige grandes hombres que practiquen los métodos del Mahayana y que hayan resuelto hacerse Budas

«In chapter 3 of The Lotus of the Good Law the Tathagata, ‘who is the world’s father’, ‘recollect that all these beings are his own sons and so he leads them on to final Nirvana by the Buddha-vehicle’, and he feels that ‘he should treat them all alike and not prefer one to the other» — el apoyo que Conze trae del Loto de la Buena Ley: el Tathagata, padre del mundo, lleva a todos al Nirvana por el vehículo del Buda sin preferir a ninguno

«Beings of inferior resolve—a technical term for the Hinayana followers who are content to aspire for the lesser aim of Arhatship instead of aiming at the higher goal of Buddhahood» — Conze glosa *seres de resolución inferior* como término técnico para los seguidores del Hinayana, que aspiran a la Arhatidad y no a la budeidad

«this cryptic phrase means that all those who follow this teaching are the Buddha’s sons and that he gives an equal share of his» — Conze descifra la frase de la parte igual de iluminación: todos los que siguen la enseñanza son hijos del Buda; el tramo se corta en el cambio de plana

«The four effects of the spiritual practice of this Dharma are as follows: (1) The place where it is being preached becomes a place worthy of worship (15८, which repeats chapter 12). (2) It is capable of clearing away all those impediments to spiritual insight which are after-effects of the evil deeds we have committed in the past. (3) It leads to a quick realization of enlightenment. (4) Great rewards are experienced in the various worlds in which we may find ourselves.» — los cuatro efectos según Conze: el lugar donde se predica se vuelve digno de culto, se despejan los impedimentos dejados por los actos malos, se apura la iluminación y se reciben grandes recompensas

«The word paribhiita which I have translated as humbled can also mean ‘treated with contempt’, ‘disregarded’, ‘despised’ or ‘defeated’. Nearly every reader of this Sutra is bound to feel ‘humbled’ in the sense that confronted with its sublime meaning he will feel inadequate, inferior, poor in spirit.» — Conze abre los sentidos de *paribhuta* —tratado con desprecio, desdeñado, derrotado— y concede que casi todo lector se sentirá humillado por inadecuación ante el sentido sublime del sutra

«addressed to those who have already achieved a fair measure of proficiency in these teachings.» — la corrección de Conze, ya al otro lado del límite de chunk: el capítulo 16a se dirige a quienes ya tienen soltura en estas enseñanzas

«It is indeed regarded as a great blessing to be able to work off one’s guilt by enduring hardships and neglect in this very life. If one did not do so, one might be destined for one of the states of woe, i.e. be reborn in the hells, as an animal, a ghost or an Asura. One would then have to undergo a mode of existence which is not only painful, but in which one is cut off from the Buddhas and their saving Dharma.» — Conze explica la humillación como bendición: saldar la culpa padeciendo en esta vida evita renacer en los estados de dolor, donde se queda cortado de los Budas y su Dharma salvador

«The man who succeeds in shedding, by suffering, the load of his evil karma, can then directly, without the wasteful delays involved in being trapped in the body of an animal, or ghost, etc., go on towards enlightenment.» — sigue la explicación: quien se descarga del karma malo por el sufrimiento avanza directo a la iluminación, sin las demoras de un cuerpo de animal o de fantasma

«16c alludes to a famous saying of the Buddha, which is found in the Anguttara Nikdya (II 80) of the Theravadins, as well as the Ekottaragama (18, 16) of the Sarvastivadins. The Buddha then speaks of ‘four unthinkables’ which one ‘should not think about; for frenzy will be the portion of him who does so’. They are: (1) the range of the powers and virtues of an omniscient Buddha; (2) the range of the experiences and powers of those who are in trance; (3) the results of karma, as in chapter 16c, where karmaresult simply means ‘reward’; (4) the origins of the physical world, i.e. the maker of sun, moon, etc.» — Conze localiza el dicho de los cuatro impensables en el Anguttara Nikaya de los theravadines y en el Ekottaragama de los sarvastivadines, y los enumera: el alcance de un Buda omnisciente, el de quienes están en trance, los frutos del karma y los orígenes del mundo físico

«This is borne out by the direct experience of someone who has actually reached the enlightenment of a Buddha, 1.6. of the Buddha Sakyamuni himself. He tells us in chapter 16b that he, now fully enlightened, has in the past ‘explored the Dharma in all its aspects’—for this, according to Haribhadra, is meant by the phrase gave satisfaction» — Conze apoya el argumento en la experiencia directa del propio Sakyamuni, que dice haber explorado el Dharma en todos sus aspectos, según la lectura de Haribhadra

«He also tells us that during all that time he has avoided the states of woe—for that is the meaning of his never becoming estranged from the Buddhas. If Sakyamuni’s loyal service to the Buddhas has kept him out of the states of woe and has, in the long run, led him to enlightenment, how much greater is the power of the Prajiadparamita to achieve these two results. That is the argument of 166.» — la segunda mitad del argumento del capítulo 16b: no haberse apartado nunca de los Budas significa haber evitado los estados de dolor, y mayor aún es el poder de la Prajnaparamita

«Also the Perfection of Wisdom is not a fit object of thought, it ‘cannot be known by thought and is not accessible» — Conze extiende la lista: tampoco la Perfección de Sabiduría es objeto apto para el pensamiento; el tramo se corta en el cambio de plana

«This discourse on Dharma is called unthinkable so as to exclude both the possibility of thinking about it and the desirability of doing so. Not thought, but only inward spiritual experience can fathom it.» — Conze precisa el sentido de *impensable*: excluye a la vez la posibilidad y la conveniencia de pensarlo, y solo la experiencia espiritual interior lo sondea

«In order to function at all, thought needs a concept on which to support itself. Now this discourse on Dharma takes away any such support. It teaches that any concept, like for instance ‘being’ at chapter 216, is as well ‘non-being’, and so the support is denied and becomes useless. If the Sutra then goes on to say ‘and therefore it is called ‘‘being’’’, it further adds to the perplexity of rational thinking which cannot very well see how a concept can include that which it excludes.» — Conze explica por qué el pensamiento queda derrotado: necesita un concepto donde apoyarse, y el discurso le quita ese apoyo al enseñar que todo concepto es también su negación

«He is not one of the dharmas, he is not a real entity. Asnaga explains that a Bodhisattva who would think that ‘it is I who progress on the Path’, would indulge in false imaginations. Any thoughts which a Bodhisattva may have about himself are in fact ‘thought-coverings’ (see pp. 117-19), and incompatible with a free mind that is nowhere supported.» — Conze recoge de Asanga que el Bodhisattva que pensara ser él quien avanza por el Camino caería en imaginaciones falsas, y que todo pensamiento sobre sí es cubierta del pensamiento; el escaneo imprime *Asnaga*

«If there is no Bodhisattva, how then could Sakyamuni practise at the time of Dipankara? Chapter 17b gives the answer.» — Conze plantea la objeción que el capítulo 17b responde: sin Bodhisattva, cómo pudo Sakyamuni practicar en tiempos de Dipankara

«The ostensible meaning of 17b is so obvious that it is difficult to see why it was regarded as worth stating.» — Conze declara tan obvio el sentido aparente de 17b que cuesta ver por qué valía la pena enunciarlo

«If there is no enlightenment, one might infer that there is no one Enlightened, no Buddha. To avoid this error it is stated in 17c that the Buddha is ‘truly real’ (bAdta), and the same as Suchness. Here ‘true’ means ‘not false’, and Suchness is that which cannot either become or change.» — Conze plantea y despeja la inferencia: para no concluir que no hay Buda, el capítulo 17c lo declara realmente real e idéntico a la Talidad, que no puede devenir ni cambiar

«At the time of Dipankara I did not yet practise the supreme practice, my Buddhahood being prophesied for later on only. In fact» — la explicación de Asanga que Conze cita; el tramo se corta en el cambio de plana

«enlightenment is equal to that practice and if it could be won at some time, it would be misconceived as something conditioned, produced, made.» — el remate de Asanga en la plana siguiente: la iluminación es igual a esa práctica, y si pudiera ganarse en algún momento se la concebiría mal como algo condicionado, producido, hecho

«Tathagata (see chapter 29 for an explanation of the word) is often equated with tathata, Suchness, which is a name for the absolute reality. The Dharma which the Buddha has preached is truth, because his words could not possibly express its true nature. It is not fraud, because the Buddha himself has inwardly realized and experienced it.» — Conze empareja Tathagata con *tathata*, nombre de la realidad absoluta, y reparte las dos negaciones: es verdad porque las palabras no alcanzan su naturaleza, y no es fraude porque el Buda mismo lo realizó por dentro

«The remarks about being endowed with a body, a huge body, refers, as in 10c, to the absolute body of the Buddha, to his Dharma body. It is huge because all-pervading. As unconditioned Suchness it is a no-body, ‘not a body’, obviously ‘without a body» — Conze remite el cuerpo enorme al cuerpo absoluto del Buda, su cuerpo de Dharma, enorme por omnipresente y no-cuerpo por Talidad incondicionada

«The equation of all-dharmas with the Buddhadharmas is a consequence of the all-pervading nature of the Dharma-body. Asanga shows the connection with what precedes when he explains that ‘dharmas give rise to no fraud only when no distinguishing marks whatsoever are attributed to them. All dharmas are like the dharmas of a Buddha, i.e. according to 17c, identical with the one true Suchness. Separately considered they are all equally non-existent.» — Conze deriva de la omnipresencia del cuerpo de Dharma la ecuación de todos los dharmas con los del Buda, y trae de Asanga que los dharmas no dan lugar a fraude solo cuando no se les atribuye marca distintiva alguna

«If there are no Bodhisattvas, then there can be no enlightenment, no beings to be led to Nirvana, no paradise in which they can be matured. What then would be the scope of the Vow of a Bodhisattva, when he promises to help beings to enter Nirvana, and to mature them in Buddha-fields? The answer is given in 17» — Conze plantea la objeción que resuelven las secciones 17f a 17h: sin Bodhisattvas no habría iluminación, ni seres que llevar al Nirvana, ni paraíso donde madurarlos, y el Voto quedaría sin alcance

«Intent on means, ‘has a firm belief in or conviction’ that all dharmas are without self. The absence of a self in dharmas is the specific tenet of Bodhisattvas (see p. 80), and therefore a Bodhisattva who would make any statements which have ‘I’ for their subject would be guilty of perverted views.» — Conze glosa el *intent on* del sutra y declara la ausencia de yo en los dharmas tesis propia de los Bodhisattvas, de modo que enunciar algo con *yo* por sujeto sería visión pervertida

«If only those are enlightened who do not see any separate dharmas, then the condition of a Buddha might easily be mistaken for a state of blindness, or non-vision. This is not so, as traditionally the Buddha’s vision is a fivefold one.» — Conze despeja el malentendido: que la condición de Buda se tomara por ceguera, y responde con la quíntuple visión tradicional

«The fleshly eye is, of course, the ordinary eye with which visible objects are seen. Its range is very limited.» — Conze define el ojo carnal como el ordinario, de alcance muy limitado

«The heavenly eye considers the things in the universe and the beings in it, in all the six destinies, without meeting with any obstacle and it remains unimpeded by mountains, walls and forests. It is called ‘heavenly’ or ‘divine’ because the Gods also possess it. The wisdom eye cognizes the true characteristics of the various dharmas. The Dharma-eye is capable of knowing, with regard to individual people, by which expedient and teaching they can be made to find the path to salvation. The Buddha-eye is the direct intuition of all dharmas.» — las definiciones de los otros cuatro ojos que Conze toma de Nagarjuna: el celeste atraviesa los seis destinos sin obstáculo, el de sabiduría conoce los caracteres verdaderos de los dharmas, el del Dharma ve por qué recurso se salva cada quien, y el de Buda es intuición directa de todos los dharmas

«It allows us to know whether the thoughts of others are stained or unstained. The ascetic first of all considers his own thoughts, in their origination, continuation and breaking-up. Thereafter he will succeed in finding in others the signs of joy, hate, fear and despondency and from these signs he comes to know the thoughts themselves.» — la definición de Nagarjuna para la cognición de los pensamientos ajenos: el asceta considera primero los propios y luego reconoce en otros los signos de alegría, odio, miedo y abatimiento

«The somewhat startling conclusion of 18b is taken from A xii p. 268, where Haribhadra explains that ‘the thoughts which proceed in the three periods of time have not been got at by the Tathagata because they do not exist, as being devoid of own-being, whether single or multiple» — Conze localiza la conclusión de 18b en Haribhadra: los pensamientos de los tres tiempos no los alcanza el Tathagata porque no existen, al carecer de ser propio

«The past is extinct, the future has not yet come and the present lasts only for a moment.» — la fórmula del Ratnakuta que Conze añade: el pasado está extinto, el futuro no ha llegado y el presente dura un momento

«Omniscience does not mean that the Buddha apprehends one thought after another. His knowledge is not successive, but simultaneous. The omniscient cannot learn and he knows all in one eternal Now.» — Conze precisa el sentido de la omnisciencia: no es aprehender un pensamiento tras otro sino conocimiento simultáneo, y el omnisciente no aprende, conoce todo en un Ahora eterno

«But just as modern psychologists are generally convinced of the impossibility of arriving at scientifically valid insights by introspection, so the Buddhists looked upon the attempt to get hold even of one’s own thoughts as a hopeless undertaking. And that for two reasons: (1) Thought never stands still and however quick we may be in chasing it, we always remain one step behind» — Conze empareja la desconfianza budista en atrapar el propio pensamiento con la desconfianza moderna en la introspección, y da la primera razón: el pensamiento no se detiene

«as the blade of a sword cannot cut itself, as a finger-tip cannot touch itself, so a thought cannot see itself» — la segunda razón, en los símiles que Conze cita: la hoja no se corta a sí misma, la yema del dedo no se toca a sí misma, el pensamiento no se ve a sí mismo

«Asanga also points out that the status of the various thoughts which the Tathagata knows is one of erroneous ideations. A trend of thought is a succession of a number of thought-moments which appear to be combined into a unity and which seems to be particular to an individual.» — Conze recoge de Asanga que los pensamientos que el Tathagata conoce tienen estatuto de ideaciones erróneas, y describe la corriente como sucesión de momentos que parecen unidos

«It is really a no-trend, because wisdom can discover no bond which unites the various thought-moments and therefore there is no objective foundation for speaking of a particularized and individualized ‘trend’, ‘stream’, ‘series’ or ‘current’ of thought.» — la razón de la fórmula del sutra: la sabiduría no halla lazo que una los momentos de pensamiento, de modo que no hay fundamento objetivo para hablar de una corriente individualizada

«Why does chapter 19 talk again about merit? The new angle arises from the preceding arguments which suggests the question: If there is no individualized series of mental moments, how then can anyone acquire and amass merits» — Conze explica el retorno al mérito en el capítulo 19: si no hay serie individualizada de momentos mentales, cómo se acumula mérito

«Thought cannot be apprehended inside, or outside, or in between both. Thought» — el pasaje que Conze cita: el pensamiento no se aprehende ni dentro ni fuera ni entre ambos; el tramo se corta en el cambio de plana

«has never been seen by any of the Buddhas, nor do they see it, nor will they see it. And what the Buddhas never see, how can that be an observable process, except in the sense that dharmas proceed by way of mistaken perception?» — el remate en la plana siguiente: ningún Buda lo ha visto ni lo verá, y lo que los Budas nunca ven no puede ser proceso observable salvo en cuanto los dharmas proceden por percepción errada

«In other words, there is nothing wrong about the accumulation of merit, as long as the resulting heap is correctly understood as non-different from its dialectical opposite.» — la conclusión de Conze sobre el mérito: nada hay de malo en acumularlo mientras el montón se entienda como no distinto de su opuesto dialéctico; el tramo cruza el límite de chunk

«If there is no merit, then the marks, caused by merit, cannot exist and the Bodhisattva has no reason to exert himself to obtain a body adorned with the marks? The answer is given in chapter 20. The commentators assume that 20a concerns the eighty secondary and 206 the thirty-two primary marks.» — Conze plantea la objeción del capítulo 20 y consigna el reparto de los comentaristas: 20a sobre las ochenta marcas secundarias y 20b sobre las treinta y dos primarias

«Misrepresent, the word may also be rendered as ‘calumniate, accuse, impute falsely’. It often occurs in the Pali Canon, always in the same context as here. The misrepresentation consists in teaching the existence of something which does not exist. The Tathagata is ‘misrepresented’ when realistic teachings are attributed to Him.» — Conze glosa el verbo del sutra: la tergiversación consiste en enseñar la existencia de algo que no existe, y al Tathagata se lo tergiversa atribuyéndole enseñanzas realistas

«When a Bodhisattva is being trained in this manner, then he is not trained in any dharma whatsoever. Because, Sariputra, the dharmas do not exist in such a way as foolish, untaught common people are. wont to suppose.’ Sdriputra asked, ‘How, then do they exist?’ The Lord replied: ‘As they do not exist, so they exist. And, although they do not exist, the foolish untaught common people have imagined all these dharmas. But while they construct all these dharmas which do not yet exist, they neither know nor see the Path which is that which truly is. For that reason they come to be styled ‘‘fools’’.» — el pasaje de la gran Prajnaparamita que Conze cita: los dharmas no existen como la gente común los supone y, existiendo como no existen, los necios los construyen sin ver el Camino

«Not any dharma, no real entity. Got at, means ‘apprehended, reached, attained’. ‘To get at’ (apalabhyate) means just what it says, i.e. to get into direct contact with something existing by itself. This key term implies ‘noticing, finding, stating, ascertaining something’ or ‘holding it fast’, ‘take it as a basis» — Conze glosa *got at* como entrar en contacto directo con algo existente por sí, con sus sentidos de advertir, hallar, fijar y sostener; el escaneo imprime *apalabhyate*

«It is akin to ‘seizing’ and ‘diversifying’. ‘Apprehension’ is an element both in perception, represented by the grasping involved in noticing, as well as in consciousness, in being aware, which is defined as ‘the naked apprehension of an object’. ‘Non-apprehension’ is the goal of the wise.» — Conze empareja la aprehensión con el asir y el diversificar, la halla en la percepción y en la consciencia, y declara la no-aprehensión meta del sabio

«All this is, however, difficult to believe. If there is neither teacher nor doctrine, how can one believe in so deep a teaching? 21b deals with that difficulty.» — Conze plantea la dificultad que la sección 21b atiende: sin maestro ni doctrina, cómo creer en enseñanza tan honda

«The word anuttara (utmost) is actually derived from uttara ‘higher’, and means, ‘none higher, none superior’. Here, as elsewhere in the Prajnaparamita literature it is, by a pun connected with anu, the least. Enlightenment is utmost, or supreme, because it has risen above all dharmas, gone beyond them and not even the least (anu) dharma is there found, or ‘exists’ (samvidyate), which would still have to be transcended—no hard fact which has not been transmuted into the Void.» — Conze da la etimología recta de *anuttara* y el juego de palabras con *anu*: la iluminación es suprema porque se alzó sobre todos los dharmas y no queda ni el menor hecho duro sin transmutar en el Vacío

«The object of enlightenment, or the dharma which it reveals, is the Absolute, technically known as the ‘Element of Dharma’, or the ‘Realm of True Fact’, and that is self-identical, because it is in itself One and even a difference between subject and object no longer obtains. It is perfect because it cannot grow any further.» — Conze nombra el objeto de la iluminación: el Absoluto, llamado Elemento de Dharma o Reino del Hecho Verdadero, idéntico a sí por ser Uno y sin distinción ya entre sujeto y objeto

«Nothing is therein at variance, i.e. there is in enlightenment no diversifying agent, be it an ego or anything else; and also nothing stands out against its Oneness, falls outside it or is out of harmony with it. It is an absolute stillness, without gradation or disturbance.» — Conze glosa la fórmula del sutra: no hay en la iluminación agente diversificador ni nada que caiga fuera de su unidad, sino quietud absoluta sin gradación

«As a complete equality of purity it can be described as the totality of all the wholesome dharmas, and in so far as in it all the good dharmas reach their highest perfection it is the supreme means of salvation. Its constituents are by their very nature absolutely good and they have transcended the opposition between good and bad.» — el remate: como igualdad completa de pureza, la iluminación es la totalidad de los dharmas sanos y el medio supremo de salvación, con sus constituyentes más allá de la oposición entre bien y mal

«Though philologically unsound, this derivation gives sense philosophically. It refers to one of the chief doctrines of the Prajnaparamita, which asserts the ‘sameness’ of everything» — Conze declara filológicamente insostenible y filosóficamente sensata la derivación de *samyak* y del prefijo *sam-* desde *sama*, que remite a una de las doctrinas principales de la Prajnaparamita, la mismidad de todo

«But, if wholesome dharmas are thus essentially inexpressible and incommunicable, how can the Dharma which is taught in words be conducive to enlightenment? The answer is given in the next chapter.» — Conze plantea la objeción que el capítulo 24 atiende: si los dharmas sanos son inexpresables, cómo puede el Dharma enseñado en palabras llevar a la iluminación

«It consists in dismissing the objection, on the ground that this Dharma, or teaching, is infinitely precious, and its meritoriousness quite incomparable to anything else in the whole world, incommensurable in quantity, quality and ramifications.» — la respuesta de Conze: la objeción se desestima porque esta enseñanza es infinitamente preciosa e inconmensurable en cantidad, cualidad y ramificaciones

«We must bear in mind that this Prajnaparamita is not just an ordinary book, but the source of the enlightenment of the Buddhas.» — Conze recuerda que esta Prajnaparamita no es un libro ordinario sino la fuente de la iluminación de los Budas

«The end of chapter 24 refers back to 16b and the whole phrase there should be repeated here, as indicated by etc., until we come to. Stereotyped lists are often abbreviated in this manner» — Conze explica el *etc., until we come to* como abreviatura de una lista estereotipada que debe repetirse entera

«If the nature of all dharmas is pure identity, as said in chapter 23, then no one could be led to Dharma, no one could lead to it. This would contradict the Buddha’s statement that his aim is the liberation of beings. The answer is given in chapter 25.» — Conze plantea la objeción que el capítulo 25 atiende: si todo dharma es pura identidad, nadie podría ser llevado al Dharma ni llevar a él, y eso contradiría el fin declarado del Buda

«To set free means to liberate from suffering. Living beings are set free when they learn to discard their illusory individuality and are reabsorbed into the one Absolute.» — Conze define liberar como librar del sufrimiento, y describe la liberación como descartar la individualidad ilusoria y reabsorberse en el único Absoluto

«But even after this has been achieved, in actual fact there is not any being whom the Tathagata had set free, because in their real existence these individuals were all the time identical with the Absolute and have never got away from it. Nothing ever put them at any time under any kind of restraint or in any kind of bondage.» — la razón por la que ningún ser fue liberado: en su existencia real esos individuos fueron siempre idénticos al Absoluto y nunca se apartaron de él, sin haber estado jamás bajo restricción ni atadura

«Prthak here translated as ‘common’, means literally ‘apart from’, ‘separated from’, i.e. from the Path to salvation. Seized upon means ‘misconstrued as a real fact» — Conze traduce literalmente *prthak* como aparte del Camino de salvación y glosa *seized upon* como mal entendido por hecho real

«The Dharma-body of the Buddha, which is his essential being, can neither be seen through his thirty-two marks, nor can it be inferred from them. For these marks are, according to Buddhist tradition, common to the Universal Monarch and the Tathagata. When the Buddha was born, the Brahmin Asita read the signs of his body and predicted that he could become either a World-Ruler or a World-Knower, a Buddha.» — Conze da la razón de que las marcas no valgan: la tradición las hace comunes al Monarca Universal y al Tathagata, y el brahmán Asita predijo al nacer el Buda que podía ser una cosa u otra

«A universal monarch is ‘a just kind, victorious at the head of his troops, guided by the precepts of Dharma. He will conquer the entire earth to the very limits of the ocean. All tyranny he will stamp out and all misery and want he will abolish. Without punishing, without using the sword, he will rule justly and peacefully.» — el retrato del monarca universal que Conze cita: conquista la tierra hasta el océano, extirpa la tiranía y la miseria y gobierna sin castigo ni espada; el escaneo imprime *a just kind* por *a just king*

«King Asoka aimed at being such a ‘universal monarch’, and while he modelled his conduct on this idea, its later vogue may have owed much to his example.» — Conze consigna que Asoka aspiró a ser tal monarca universal y que la fortuna posterior de la idea pudo deberle mucho

«The term foolish common people is traditionally explained as follows: They are ‘foolish’ because under the sway of the» — Conze abre la explicación tradicional del término; el tramo se corta en el cambio de plana

«defiling forces; they are ‘common’ because devoid of the factors which make for purification.» — el remate en la plana siguiente: necios por estar bajo el dominio de las fuerzas contaminantes y comunes por faltarles los factores de purificación

«The theme of these verses (26 a—b) is one of the commonplaces of Mahayana writings. In A xxxi 513 we are warned against ‘adhering to the Tathagata by way of form or sound. For a Tathagata cannot be seen from his material body. The Dharmabodies are the Tathagatas.» — Conze declara lugar común mahayana el tema de los versos y cita el aviso contra adherirse al Tathagata por forma o sonido, porque no se lo ve desde su cuerpo material

«To adhere to’ means ‘to become addicted to’, ‘to settle down in the belief that one has got hold of the real Buddha» — Conze glosa adherirse como volverse adicto y asentarse en la creencia de haber atrapado al Buda real

«the Buddha cannot be conceived through the sight of his material body, nor through signs, nor through his age, his family, or his voice; his mind cannot be explained and his nature cannot be analysed by anyone’s consciousness» — el pasaje del Sutra sobre Bhadra el Mago que Conze cita: el Buda no se concibe por la vista de su cuerpo material, ni por signos, edad, familia o voz

«Identical with the Dharmabody is the great Hero. From Dharma itself has his body sprung. And never can the Jine be conceived Through any aspect of his material body.» — los versos del Samadhiraja que Conze cita: el gran Héroe es idéntico al Dharmabody, su cuerpo brotó del Dharma mismo y el Jina nunca se concibe por aspecto alguno de su cuerpo material; el escaneo imprime *Jine*

«Buddhist tradition distinguishes various levels of apprehension of the Buddha—by the senses, by faith, by wisdom. Those who trust in their eyes and ears are struck with blindness and deafness.» — Conze reparte los niveles tradicionales de aprehensión del Buda —sentidos, fe, sabiduría— y declara ciegos y sordos a quienes se fían de ojos y oídos

«Those who do not confine themselves to the senses, but approach Him with the eyes of faith, are likely to get a bit further and their eyes are opened to His ‘glorified’ body, in which He exhibits the thirty-two marks.» — el segundo nivel: quienes se acercan con los ojos de la fe llegan a ver el cuerpo glorificado con las treinta y dos marcas

«But wisdom knows that the real Buddha is not the individual man whom the senses perceive to be walking about and preaching, nor even the glorified body. Faith is a help only for relative beginners and in due course wisdom must supersede.» — el tercer nivel: la sabiduría sabe que el Buda real no es ni el hombre que los sentidos ven predicar ni el cuerpo glorificado, y la fe solo sirve a los principiantes

«The sensory appearance must first be discarded for the psychic appearance and then that again for the Absolute. In that way we advance to the Tathagata, as He was from the beginning of the ages and as He will be until the end of time.» — Conze describe la escala: descartar la apariencia sensoria por la psíquica y esa por el Absoluto, hasta el Tathagata que fue desde el principio de las edades

«Whatever there is for a limited time, that is really not there at all. All particularity, all limitation must be removed from Him and then He stands out in the full majesty of His emptiness. The Buddha as He is, is indeed quite invisible and incomprehensible.» — el remate: lo que dura un tiempo limitado no está ahí en absoluto, y quitada toda particularidad el Buda queda en la majestad plena de su vacuidad, invisible e incomprensible

«Dharma’s true nature, dharmata, ‘Dharmahood’. Discerned, vijanati. This vi-means to discriminate. It occurs also in vi-jndna, ‘consciousness’, which to Buddhist thinking is rather a dis-consciousness, implying separation and dissociation. An act of separation can never unite us with the Buddha» — Conze desmenuza *vijanati*: el prefijo *vi* discrimina, y aparece también en *vijnana*, que para el pensamiento budista es más bien una des-consciencia; un acto de separación nunca une con el Buda

«An unconditioned enlightenment cannot be caused by anything, be it ever so meritorious. And yet, as Asanga has it, ‘even so that merit is in no way lost or its fruit suppressed» — Conze enuncia la tensión y la deja consignada con Asanga: una iluminación incondicionada no puede ser causada por nada, por meritorio que sea, y aun así el mérito no se pierde ni se suprime su fruto

«It is a fundamental tenet of the ontology of the Prajndparamitd that impermanence, the basic characteristic of all conditioned things, does not imply the destruction of anything, or the annihilation of something that existed before and now is no longer. Nor is enlightenment effected by the destruction of ignorance, or of other hindrances. In fact, all dharmas ‘are neither produced nor stopped» — Conze declara tesis fundamental de la ontología Prajnaparamita que la impermanencia no implica destrucción ni aniquilación de nada, y que la iluminación no se logra destruyendo la ignorancia

«Patient acquiescence, perhaps ‘acceptance’ might be better. Literally, ‘patience’ (Kshdnti) is a term used to denote either a moral or an intellectual virtue. In the moral sense, as ‘patience, forbearance, endurance’, etc., it was used at 14e.» — Conze glosa *kshanti* y separa sus dos usos, el moral de paciencia y resistencia que aparece en 14e y el intelectual

«But even the realization that all dharmas are unborn and unproduced does not deprive us of that merit we have gained, because through it we have won contact with the immaculate and spotless reality.» — la salvedad: realizar que los dharmas son no nacidos no priva del mérito ganado, porque por él se ganó contacto con la realidad inmaculada

«But everything depends on the attitude adopted towards merit. It should be accepted and received, but it should not be made into an occasion for wrong grasping, as if it were something existent and it should not be seized upon, or appropriated as one’s own. Only when free from wrong views is merit conducive to enlightenment.» — Conze fija la condición: el mérito se acepta y se recibe, pero no se ase ni se apropia como propio, y solo libre de visiones falsas conduce a la iluminación

«This teaching about the proper attitude to the rewards of meritorious works bears some resemblance to the teachings of the Bhagavad Gita which says (II 47-8): ‘To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee» — Conze empareja esa enseñanza con la del Bhagavad Gita: derecho a la acción y nunca a sus frutos, sin que el fruto sea el motivo; el tramo se corta en el cambio de plana

«palatable and incredible facts as the non-existence and nonproduction of everything.» — el remate: la aceptación paciente, pese a la ansiedad y la resistencia emocional, de hechos tan poco gratos e increíbles como la no-existencia y la no-producción de todo; el impreso parte *non-production* al fin de renglón y la extracción la devuelve pegada

«any attachment to inaction. Fixed in Yoga, do thy work, abandoning attachment, with an even mind in success and failure, for evenness of mind is called Yoga.» — el remate del pasaje del Gita que Conze cita, ya en la plana siguiente: obrar fijo en el Yoga, abandonando el apego, con mente pareja en el éxito y en el fracaso

«How then, if Bodhisattvas do not take upon themselves the fruit of their merit, can they build up the degree of meritoriousness which finally issues in Buddhahood and bears fruit in the miraculous conversation of countless beings? The answer is given in chapter 29.» — Conze plantea la objeción que el capítulo 29 atiende: si el Bodhisattva no toma para sí el fruto de su mérito, cómo acumula el que acaba en budeidad

«The work or activity, which the Buddhas accomplish everywhere, is done automatically (andbhogena), without their turning their attention to what they are doing. The apparent actions of the Buddhas, such as their coming into this world and their going away from it, are in fact accomplished by miraculous emanations, the Buddhas thernselves remaining. forever inactive and motionless.» — Conze describe la actividad de los Budas como automática, sin volver la atención a lo que hacen, y sus idas y venidas como emanaciones milagrosas mientras ellos permanecen inactivos; el escaneo imprime *thernselves*

«They always abide in the Absolute, in the ‘Realm of Dharma’, and should be regarded as neither identical with it nor as different from it.» — la fórmula que Conze deja sin armonizar: los Budas moran en el Absoluto y no han de tenerse por idénticos a él ni por distintos de él

«A Tathagata is someone who has ‘thus come’ (tathaagata), or ‘thus gone’ (tatha-gata), ‘thus’ being explained as ‘in the same way in which the other Buddhas have come or gone’. Chapter 29 now maintains that ‘he who has thus gone has not gone anywhere, he who has thus come has not come from anywhere» — Conze abre las dos etimologías de Tathagata, el así venido y el así ido, y trae la tesis del capítulo 29: el así ido no ha ido a ninguna parte; el impreso parte *tatha-agata* al fin de renglón y la extracción la devuelve pegada, mientras conserva el guion de *tatha-gata*

«The teaching of chapter 29 is a simple consequence of chapter 26. If the visible body of a Buddha is considered, one can imagine that he comes or goes. But of the Dharmabody that cannot be said.» — Conze deriva el capítulo 29 del 26: del cuerpo visible cabe imaginar que va y viene, del cuerpo de Dharma no

«This doctrine is then illustrated by similes which are not unlike those of chapter 32 of our Sutra. The water in a mirage does not come from anywhere, not does it go anywhere, for the simple reason that ‘in a mirage no water actually exists; how could its coming and going be conceived?» — los símiles con que Conze ilustra la doctrina: el agua del espejismo no viene ni va, porque en un espejismo no hay agua alguna

«Similarly, soldiers conjured up by a magician do not come or go (see also BT p. 157), nor do Tathagates who appear in a dream.» — los otros dos símiles: los soldados conjurados por un mago y los Tathagatas que aparecen en sueños; el escaneo imprime *Tathagates*

«Those who do not imagine the coming or going of any dharma, or the production or stopping of any dharma whatever, they wisely know the Tathagata as the true Dharma itself» — el remate del pasaje citado: quienes no imaginan ida ni venida, producción ni cese de dharma alguno conocen sabiamente al Tathagata como el Dharma verdadero mismo

«Tathagatas certainly do not come from ‘anywhere, nor do they go anywhere. Because Suchness never moves and the Tathagata is Suchness. Non-production and Emptiness do not come or go, and the Tathagata is Non-production and Emptiness. For the Tathagata is not outside these dharmas. The Suchness of all these and of all other dharmas and the Suchness of the Tathagata, are» — el paralelo de la gran Prajnaparamita que Conze cita: los Tathagatas no vienen ni van porque la Talidad no se mueve y el Tathagata es la Talidad; el tramo se corta en el cambio de plana

«simply this one single Suchness. Within Suchness there can be no division.» — el remate en la plana siguiente: una sola y misma Talidad, dentro de la cual no cabe división

«Om namo Bhagavatyai Arya-Prajiiaparamitayai! 1Homage to the Perfection of Wisdom, the Lovely, the Holy!» — sección I del Sutra del Corazón, la Invocación: el sánscrito romanizado que Conze imprime junto a su traducción; el escaneo rinde *Prajñāpāramitāyai* como *Prajiiaparamitayai*

«The word Bhagavati, which I have rendered as Lovely, can also be translated as ‘Lady’. Arya is not only ‘Holy’, but also ‘noble’, and is an attribute of the Buddhas and of those of their disciples who have definitely turned away from this world to the world of the spirit.» — Conze glosa los dos términos de la invocación: *Bhagavati* también se vierte como Dama, y *arya* no es solo santo sino noble, atributo de los Budas y de los discípulos vueltos al mundo del espíritu

«It is difficult to say about this invocation much that is of use to the general reader. Its repetition should help us to raise our minds in reverence to the perfection of wisdom, as the mother of the Buddhas, as our guide through the world, and as the embodiment of perfect purity.» — Conze declara poco lo que puede decirse de la invocación al lector general y le asigna una función: elevar la mente en reverencia a la perfección de sabiduría como madre de los Budas

«Devotion may be strengthened by the contemplation of images, and by recalling the thirty-two epithets of wisdom (BT nos. 37 and 141) or Rahulabhadra’s Hymn to Perfect Wisdom (BT no. 142). These matters must be left to oral instruction.» — Conze remite el fortalecimiento de la devoción a las imágenes, a los treinta y dos epítetos de la sabiduría y al Himno de Rahulabhadra, y deja esas materias a la instrucción oral

«bodhisattvo gambhiram prajfiaparamitacaryam caramano vyavalokayati sma: pafica-skandhas tams ca svabhavasunyadn pasyati sma.» — sección II del Sutra del Corazón, el Prólogo, en el sánscrito romanizado que el volumen imprime junto a la traducción; el escaneo corrompe la diacrítica de *Avalokiteśvara* y de *śūnyān*, y el impreso parte *prajñāpāramitā-caryām* al fin de renglón, con lo que la extracción lo devuelve pegado

«Avalokitegvara is called Avalokita because he ‘looks down’ (also no. 6) compassionately on this world. He is called Holy because he is one of the saints who have won the spiritual Path. He is called Lord (zSvara) because he has sovereignty over the world and power to help suffering beings, as for instance explained in the famous twenty-fourth chapter of the Lotus of the Good Law.» — Conze descompone el nombre: Avalokita por mirar abajo con compasión, Santo por haber ganado el Camino y Señor por su soberanía y poder de auxiliar, como se explica en el capítulo veinticuatro del Loto de la Buena Ley

«a Bodhi-sattva (literally: Enlightenment-being) is an enlightened being who is on the way to becoming a Buddha, but who has postponed his entrance into Nirvana, and his escape from this world of birth-and-death, for the purpose of helping suffering creatures.» — Conze define Bodhisattva como ser iluminado en camino de ser Buda que ha pospuesto su entrada en el Nirvana para socorrer a las criaturas que sufren

«heaps, 8and he saw that in their own-being they were empty.» — el remate del Prólogo en la plana siguiente: vio que los cinco montones eran vacíos en su ser propio

«In other words, a Bodhisattva is a being (sattva) who strives for enlightenment, and who cares for nothing but enlightenment. Alternatively, his essence (sattva) is enlightenment, i.e. in him the urge for the enlightenment of a Buddha replaces the will to live which keeps most of us going.» — Conze da las dos lecturas del compuesto: el ser que aspira a la iluminación y no le importa otra cosa, o aquel cuya esencia es la iluminación, que en él reemplaza la voluntad de vivir

«The phrase was moving in the deep course represents an attempt to reproduce the Sanskrit as literally as possible. It means that he ‘was engaged in the practice’ of perfect wisdom.» — Conze declara su traducción intento de reproducir el sánscrito lo más literalmente posible y da el sentido: estaba entregado a la práctica de la sabiduría perfecta

«The wisdom which has gone beyond is a literal: rendering of prajnapavamita: prajnad = wisdom, param = beyond, i#a@ = she who has gone.» — Conze desmenuza *prajnaparamita* en sus tres piezas: sabiduría, más allá, y la que ha ido

«This wisdom has gone beyond everything earthly, or sensory, and yet, as we shall see, it has left none of it behind.» — la reserva que Conze pone en la misma página: la sabiduría ha ido más allá de todo lo terreno y sensorio y a la vez no ha dejado nada atrás

«A valokita, >The Holy Lord and Bodhisattva, ‘was moving» — apertura de la traducción de la sección II: Avalokita, el Santo Señor y Bodhisattva; el tramo se corta en el límite de chunk y el escaneo separa *A valokita* y rinde los numerales de Conze como *2* y *>*

«in the deep course ‘of the Wisdom which has gone beyond. tHe looked down from on high, ’7He beheld but five» — la continuación al otro lado del corte: se movía en el curso hondo de la Sabiduría que ha ido más allá, miró desde lo alto y contempló cinco montones

«Since, however, in Avalokita wisdom is coupled with compassion, he does not become so entranced with and absorbed in the sight of the Buddhas that he forgets everything else. He is thought of as a being who had made the ‘great Vow of a Bodhisattva’, i.e. ‘I shall not enter final Nirvana before all beings have been liberated’. By entering final Nirvana (mentioned in no. 44), the Bodhisattva would completely cut himself off from this world, and thereby abandon the beings in it to their fate.» — Conze acopla sabiduría y compasión en Avalokita: no se absorbe en la visión de los Budas porque su gran Voto le impide entrar en el Nirvana final antes de que todos los seres estén liberados

«Can there be bliss when all that lives must suffer? Shalt thou be saved and hear the whole world cry?» — los dos versos que Conze intercala en ese punto, como formulación del Voto

«Where ignorance imagines a personality or a living being, wisdom beholds but five heaps. The Sanskrit for ‘heaps’ is skandhas. The skandhas are the five constituents of our personality as it appears. On analysis, ail the data of our experience—of ourselves and of objects in relation to us—can be stated in terms of these skandhas, without introducing the nebulous word ‘I’. Buddhaghosa says of them that they ‘define the limits of the basis of grasping after a self, and what belongs to a self» — Conze opone lo que ve la ignorancia y lo que ve la sabiduría: donde aquella imagina una persona, esta contempla cinco montones o skandhas, que según Buddhaghosa definen los límites de la base del asirse a un yo

«Engaged in transcendental wisdom Avalokita would, by definition, contemplate emptiness. And since» — Conze deduce lo que Avalokita contempla: por definición la vacuidad; el tramo se corta en el cambio de plana

«emptiness is the same as Nirvana and the same as the Buddha, it is said that he looks at the self-illuminating splendour of the emptiness of the Buddhas when he thus practises.» — el remate en la plana siguiente: como la vacuidad es lo mismo que el Nirvana y que el Buda, al practicar así mira el esplendor autoiluminado de la vacuidad de los Budas

«At present it is sufficient to bear in mind that the first step towards wisdom consists in getting the skandhas into view. This requires considerable knowledge, practice and skill, but it is the indispensable basis for all that follows.» — Conze fija el primer paso hacia la sabiduría: poner los skandhas a la vista, lo que exige conocimiento, práctica y destreza

«As for the terms ‘own-being’ and ‘empty’, they condense in fourteen Sanskrit letters the results of centuries of meditation, which cannot be adequately communicated in a few lines.» — Conze declara que los dos términos condensan en catorce letras sánscritas los resultados de siglos de meditación, que no caben en unas líneas

«function of wisdom to penetrate into the own-being of things. Avalokita saw into it directly with his ‘wisdom eye’. This wisdom eye, to quote Buddhaghosa again, ‘has Nirvana for its object, and it has removed the latent tendencies towards ignorance» — Conze asigna a la sabiduría la función de penetrar en el ser propio de las cosas, que Avalokita ve con su ojo de sabiduría, el cual según Buddhaghosa tiene por objeto el Nirvana; el tramo arranca a media frase por el cambio de plana

«To see events in their own-being is the same as to see them as they really are in themselves. Their real nature is normally overclouded (see nos. 40 and 41) by the appearance they present to us under the influence of greed, aggressiveness and delusion.» — Conze glosa *ser propio*: ver los acontecimientos como de veras son en sí, frente a la apariencia que les da la codicia, la agresividad y el engaño

«Since all greed, etc., is bound up with the illusion of selfhood, the concept of ‘dharmas as they really are themselves’ is, from the very start, contrasted with ‘things and persons as Seen with reference to a self’. In other words, when Avalokita saw the skandhas in their own being, he saw a constant appearance and disappearance of mere dharmas (mentioned in no. 18), or impersonal events.» — Conze opone los dharmas tal como son en sí y las cosas vistas con referencia a un yo, y describe lo que Avalokita vio: aparición y desaparición constante de meros dharmas

«The second step towards wisdom therefore consists in getting dharmas into view.» — el segundo paso hacia la sabiduría según Conze: poner los dharmas a la vista

«Etymologically, Sanya conveys the idea that something, which looks like something much, is really nothing. From outside there appears to be a lot, but there is really nothing behind. A ‘swelled’ head, as we know, is an ‘empty’ head.» — la primera de las tres definiciones de vacuidad que Conze da: por etimología, lo que parece mucho no es nada, como una cabeza hinchada es una cabeza vacía

«As a spiritual term, emptiness denotes the complete denial of, the complete liberation from, the world around us in all its aspects and along its entire breadth.» — la segunda: como término espiritual, la negación y la liberación completas del mundo en todos sus aspectos

«technical term it denotes in Buddhism the absence of any kind of self. First of all, all dharmas are ‘empty’ in the sense that in their reality no ‘self’ can be found, nothing that owns, nothing that belongs. Secondly, all dharmas are empty in» — la tercera definición: como término técnico, la ausencia de toda clase de yo, sin nada que posea ni pertenezca; el tramo se corta en el cambio de plana

«the sense that each one depends so much on others that it is nothing by or in itself. In the ultimate sense, dharmas do therefore not exist as separate entities. If taken quite by itself, as unconditioned, a dharma is the Void, and its own-being is emptiness.» — el remate de la tercera definición en la plana siguiente: cada dharma depende tanto de los otros que no es nada por sí, y tomado como incondicionado es el Vacío

«These two sides of emptiness have been the subject of Buddhist meditation for a long time. The Theravadins and Sarvastivadins generally stress the first (i.e. the absence of a self, atman), the Madhyamikas the second (i.e. the absence of an own-being, svabhdva» — Conze reparte las dos caras de la vacuidad entre escuelas: theravadines y sarvastivadines subrayan la ausencia de *atman*, los madhyamikas la de *svabhava*

«Familiarity with emptiness is therefore the third preliminary step in the direction of Perfect Wisdom.» — el tercer paso preliminar según Conze: la familiaridad con la vacuidad

«iha Sariputra riparn ginyata sinyataiva ripam, rupan na prithak Sunyata Sinyataya na prithag riparh, yad ripam sa Sunyaté ya Sunyata tad ruparh; evam eva vedana-sarmjiiasarnskara-vijfidnam.» — sección III del Sutra del Corazón en el sánscrito romanizado que el volumen imprime; el escaneo corrompe buena parte de las diacríticas; el impreso parte el compuesto sánscrito al fin de renglón y la extracción lo devuelve pegado

«Here, 0 Sariputra, 10form is emptiness and the very emptiness is form; “emptiness does not differ from form, 1°form does not differ from emptiness; !*3whatever is form, that is emptiness, '4whatever is emptiness, that is form, 15the same is true of feelings, perceptions, impulses and consciousness.» — la traducción de la sección III: forma es vacuidad y la vacuidad misma es forma, ninguna difiere de la otra, y lo mismo vale para sentires, percepciones, impulsos y consciencia; los numerales son el andamiaje de Conze

«Here means, on the level of compassionate transcendental wisdom. But why is it Sariputra who is addressed here? Sariputra (the son of Sari) was among the eighty chief disciples of the Buddha Sakyamuni, the one noted for his wisdom.» — Conze glosa el *aquí* del sutra como el nivel de la sabiduría trascendental compasiva y presenta a Sariputra como el discípulo notable por su sabiduría

«The ‘wisdom’ which is attributed to him is skill in the methods of the Abhidharma. Its chief feature is the analysis of experience into its constituent elements, called ‘dharmas’, in accordance with traditional lists of what are to be regarded as ‘ultimate facts’.» — Conze precisa qué sabiduría se le atribuye a Sariputra: destreza en los métodos del Abhidharma, cuyo rasgo principal es el análisis de la experiencia en dharmas

«The teaching is addressed to Sariputra in order to indicate that it begins where the Abhidharma ends. Conversely, for any deeper understanding of this Sutra some preparatory training in Abhidharma methods is necessary.» — Conze lee la elección del destinatario como señal de dónde arranca la enseñanza: donde acaba el Abhidharma, cuyo entrenamiento hace falta para entender el sutra

«It is here assumed that Sariputra had taken the first step in the understanding of emptiness, but that, like many other Disciples of Gautama, he was inclined to stop there. It is assumed, in other words, that Sariputra, when he lived at the time of the Buddha Sakyamuni, was only at an inferior stage of his discipline and progress; then only an Arhat, he will one day become a Buddha.» — Conze explicita el supuesto del pasaje: Sariputra había dado el primer paso en la comprensión de la vacuidad y se inclinaba a detenerse ahí, Arhat entonces y Buda algún día

«In the Lotus of the Good Law we actually hear how the Buddha prophesied the future Buddhahood of Sariputra» — Conze apoya ese supuesto en el Loto de la Buena Ley, donde el Buda profetiza la budeidad futura de Sariputra

«form (ripa) covers the ‘material’ or ‘physical’ aspect of the world, and it comprises chiefly the four material elements, the five sense organs and the five sense objects.» — Conze define el primer skandha: la forma cubre lo material del mundo, con los cuatro elementos, los cinco órganos y los cinco objetos de los sentidos

«Impulses is a none too satisfactory rendering of samskara, literally ‘together-makers’ (sam-s-kara). The term includes all active dispositions, tendencies, impulses, volitions, strivings, etc., whether ‘conscious’ or ‘repressed’.» — Conze declara poco satisfactoria su versión de *samskara*, literalmente los que hacen juntos, y le da por alcance disposiciones, tendencias, impulsos y voliciones, conscientes o reprimidas

«Consciousness is the awareness of something. It implies a separation of subject and object, and a discrimination between object and object. The prefix vi- in vijfana expresses this essentially discriminatory function.» — Conze define la consciencia como advertencia de algo, que implica separación de sujeto y objeto, y hace del prefijo *vi* la señal de esa función discriminatoria

«These five skandhas constitute our ‘personality’. They are also co-extensive with the conditioned world, and we can treat ‘conditioned events’ as a synonym of ‘the five skandhas’.» — Conze hace de los cinco skandhas la personalidad y los declara coextensivos con el mundo condicionado, de modo que acontecimientos condicionados es sinónimo de los cinco skandhas

«The language of section III presents no further difficulties to the understanding. Its message, however, puts a considerable strain on our thinking apparatus, because on the face of it just plain nonsense is here propounded. In fact this is the true Lion’s Roar of the lion of the tribe of the Sakyas, and those who have not fled out of earshot will now be told about it.» — Conze advierte que la sección III no ofrece dificultad de lengua pero sí de pensamiento, porque a primera vista propone un disparate, y la llama el Rugido de León verdadero

«The identity of Nirvana and Samsara can be explained only to those who have already understood it.» — la paradoja que Conze enuncia: la identidad de Nirvana y Samsara solo se explica a quien ya la entendió

«Life in this world results from the loss of the peaceful calm of Nirvana, and Nirvana from the total rejection of this world. Nothing could be more obvious.» — Conze concede primero la distinción obvia: la vida en este mundo resulta de perder la calma del Nirvana, y el Nirvana de rechazar este mundo

«At one stage of self-discipline it.is useful to differentiate Nirvana from this world. On another level of spiritual awareness Nirvana may reveal itself as the same as this world. The teaching of this Sutra sets out to describe the vision and insight of the perfect. It is bound to seem rather absurd to those who are not. To the spiritually blind it conveys, of course, nothing whatever, but to those who strive to win spiritual freedom it affords a glimpse, from afar, of the vision which awaits them at the end» — Conze reparte las dos tesis por niveles: en una etapa de la disciplina conviene distinguir el Nirvana de este mundo y en otra el Nirvana se revela idéntico a él, y el sutra describe la visión de los perfectos

«Since denial of self is itself an act of self, that denial, to be complete, has in its turn also to be denied. In this way a position may be spiritually sound, and yet absurd from the point of view of ordinary logic.» — el giro que Conze añade: como negar el yo es a su vez acto del yo, esa negación ha de ser negada, de donde una posición espiritualmente sana y absurda para la lógica ordinaria

«Emptiness’ is our word for the Beyond, for transcendental reality. That the transcendental is Beyond is self-evident. The corollary, that.it is also immanent, in its opposite, and co-exists with it, is taught even to children and ordinary people. But that it should be precisely identical with its exact opposite, or with that which it is not, that surely passes belief.» — Conze gradúa las tres tesis: que lo trascendente es Más Allá se da por evidente, que además es inmanente se enseña a cualquiera, pero que sea idéntico a su exacto opuesto pasa de la creencia

«And yet, that is the message of our section III. The infinitely Far-away is not only near, but it is infinitely near. It is nowhere, and nowhere it is not. This is the mystical identity of opposites. Nirvana is the same as the world. It is not only ‘in’ and ‘with you’, but you are nothing but it» — lo que Conze declara mensaje de la sección III: lo infinitamente lejano está infinitamente cerca, en ninguna parte y en todas, y el Nirvana no solo está en ti, tú no eres otra cosa que él

«Self-denial is the essence of the spiritual life. As long as the self still struggles to extinguish itself in emptiness, it will set form against emptiness, and so on. But where self-extinction is accomplished, there a non-difference of world and emptiness will» — Conze hace de la negación de sí la esencia de la vida espiritual: mientras el yo lucha por extinguirse opone forma y vacuidad, y consumada la extinción sobreviene la no-diferencia entre mundo y vacuidad

«To stress the fact that the identity of Beyond and not-Beyond is not a partial but a total one, three formulations are here used: no. 10 postulates an absolute, complete and reciprocal identity ; nos. 11-12 the absence of any kind of difference» — Conze reparte las tres formulaciones del sutra; el tramo se corta en el cambio de plana

«both in their extent and their content; and according to nos. 13-14 their abstract concepts. coincide, as well as the concrete events to which they may apply.» — el remate en la plana siguiente: las tres formulaciones cubren extensión, contenido, conceptos abstractos y acontecimientos concretos

«There is no difference whatever between Nirvana and Samsara; Noumenon and Phenomena are not two separate sets of entities, nor are they two states of the same thing. The absolute looked at through the thought-forms of constructive imagination is the empirical world; and conversely, the absolute is the world viewed sub specie aeternitatis, without the-distorting media of Thought.» — la formulación de la posición madhyamika que Conze toma de Murti: ni entidades separadas ni estados de lo mismo, sino el absoluto visto a través de las formas del pensamiento constructivo, que es el mundo empírico

«It is not the function of a commentary to render this paradoxical doctrine plausible, to guard it against misunderstandings, or to show up its manifold theoretical, spiritual and practical consequences. A few words about its logical implications are, however, quite unavoidable» — Conze acota su propio oficio: al comentario no le toca volver plausible la doctrina paradójica ni guardarla de malentendidos

«Emptiness’ is a state which results from complete self-denial, and from the renunciation of all things. By its very definition it is the negation of the skandhas.» — Conze define la vacuidad como estado que resulta de la negación completa de sí y de la renuncia a todas las cosas, y por definición negación de los skandhas

«One term (i.e. the skandhas) is here therefore deliberately identified with what was defined as its negation and complete denial. In logical parlance, ‘A is what A is not’, or ‘what A is not, that is A» — Conze formula la operación lógica: un término se identifica deliberadamente con lo que se definió como su negación, de donde *A es lo que A no es*

«Such propositions obviously violate the logical principle of contradiction. For to identify a term with its negation is to state a contradiction. The identity of Yes and No is the secret of emptiness.» — Conze enuncia la consecuencia lógica sin suavizarla: identificar un término con su negación es enunciar una contradicción, y la identidad del Sí y el No es el secreto de la vacuidad

«In this way logic defeats itself. Logical asserting and denying cannot be regarded as ultimately valid operations where true reality is concerned.» — la conclusión de Conze: la lógica se derrota a sí misma y sus operaciones de afirmar y negar no valen últimamente donde va la realidad verdadera

«Aristotle pointed out in his ‘Metaphysics’ that the rejection of the principle of contradiction must lead to the conclusion that ‘all things are one’. This seemed to him manifestly absurd. Here, conversely, the insight into the oneness of all is the great goal, and only by contradictions can it be attained.» — Conze pone frente a frente a Aristóteles y el sutra: lo que al primero le pareció absurdo —que todo es uno al rechazar el principio de contradicción— es aquí la meta, alcanzable solo por contradicciones

«Dialectics’ is the technical term for a method which deliberately abrogates the principle of contradiction. Section III establishes what may be called a ‘dialectical’ conception of emptiness.» — Conze define dialéctica como el método que deroga a propósito el principio de contradicción y llama dialéctica a la vacuidad de la sección III

«Iha Sariputra sarva-dharmah Sunyata-laksana, anutpanna aniruddha, amala avimala, anina aparipurnah.» — sección IV del Sutra del Corazón en el sánscrito romanizado del volumen

«Here, O Sariputra, 15811 dharmas are marked with emptiness; 1*they are not produced or stopped, 2°not defiled or immaculate, 2‘not deficient or complete.» — la traducción de la sección IV: todos los dharmas están marcados de vacuidad, ni producidos ni detenidos, ni contaminados ni inmaculados, ni deficientes ni completos; el escaneo pega el numeral en *15811*

«The progress of the argument is indicated by the change in the grammatical subject. Where section III dealt with the five skandhas, we now make a statement about all Dharmas.» — Conze señala el avance del argumento por el cambio de sujeto gramatical: de los cinco skandhas a todos los dharmas

«Dharma’ is a technical term for the events, happenings or facts which an analysis based on the conventions of the Abhidharma reveals as ultimately real.» — Conze define *dharma* como término técnico para los acontecimientos que el análisis del Abhidharma revela como últimamente reales

«It is therefore a ‘Full Emptiness’ which we have obtained as a result of section III. Its implications are now unfolded in IV and V.» — Conze bautiza el resultado Vacuidad Plena y anuncia su despliegue en las secciones IV y V

«Sarvadharmah should not be translated as ‘all things’. A chair, a leaf, a sewer, a cuckoo are ‘things’, but not one of them is a» — la corrección de Conze: una silla, una hoja, una alcantarilla o un cuclillo son cosas, y ninguna es un dharma

«The Prajvidparamita texts work with the Abhidharma of the Sarvastivadins, who counted seventy-five ultimates.» — Conze declara que los textos Prajnaparamita trabajan con el Abhidharma de los sarvastivadines, que contaban setenta y cinco últimos

«Under ‘mentals’ we have such dharmas as mindfulness, vigour, envy, and so on.» — Conze da muestra de las clases de la lista: entre los mentales, la atención, el vigor y la envidia, y en la clase cuarta el logro, el no-logro, la fuerza vital y la impermanencia; el tramo cruza el cambio de plana

«Those who know French, can find the information in de la Vallée-Poussin’s translation of Vasubandhu’s Abhidharmakosa. In English we only have W. McGovern’s Manual of Buddhist Philosophy (I, 1923), which 15 at least better than nothing.» — Conze remite al lector a la traducción de de la Vallée-Poussin del Abhidharmakosa y, en inglés, al manual de McGovern, que llama mejor que nada

«Section III denied the difference and separateness of conditioned and unconditioned events. All dharmas have then one feature in common—they are all equally marked with emptiness. The Unconditioned is emptiness. by definition, and the conditioned by the express identification effected in Section III.» — Conze encadena las dos secciones: negada la separación de lo condicionado y lo incondicionado, todos los dharmas comparten el rasgo de estar marcados de vacuidad

«In this one attribute all the other marks which Abhidharma tradition had considered, are swallowed up and become extinct.» — la consecuencia que Conze señala: en ese solo atributo quedan tragadas y extintas todas las demás marcas que la tradición del Abhidharma consideraba

«Some reflection will show that ‘to be marked with emptiness’ is the same as ‘to be empty of all differentiating marks’. Dharmas are empty of all that could mark off a separate existence for each one of. them, i.e. they have no separate existence.» — Conze traduce la fórmula: estar marcado de vacuidad es estar vacío de toda marca diferenciadora, es decir no tener existencia separada

«Nos. 19-21 derive their force from the tacit opposition to the Abhidharma doctrine, which attributed to the things of this world three universal, or general, marks. They are impermanence, suffering, lack of self.» — Conze localiza la fuerza del pasaje en su oposición tácita a las tres marcas universales del Abhidharma: impermanencia, sufrimiento y ausencia de yo

«They believed, as the following table shows, that some dharmas are produced and others stopped, some defiled and others immaculate, some deficient and others complete.» — el supuesto del Abhidharma que Conze consigna en tabla: unos dharmas producidos y otros detenidos, unos contaminados y otros inmaculados, unos deficientes y otros completos

«Every conditioned dharma is first produced and then it stops again. The contemplation of impermanence, of the ‘rise and fall’ of dharmas, formed an essential part of the monk’s meditational training.» — Conze sitúa la contemplación de la impermanencia, del surgir y caer de los dharmas, en el corazón del entrenamiento meditativo del monje

«Things are ‘ill’ because and in so far as they are connected with craving, and with the three ‘taints’ (mala), i.e. greed, hatred and delusion, which are also called ‘defilements’ (lesa). The range of what is ‘ill’ therefore coincides with the range of what is ‘defiled’.» — Conze empareja los dos rangos: las cosas son dolorosas en cuanto están ligadas al ansia y a las tres manchas —codicia, odio y engaño—, de modo que lo doloroso coincide con lo contaminado

«By contrast, Nirvana, in its blissful purity, is free from these taints, and can therefore be called the ‘Undefiled’, or the ‘Immaculate’.» — el contraste: el Nirvana en su pureza dichosa está libre de esas manchas y por eso se lo llama lo No-contaminado o lo Inmaculado

«By contrast, Nirvana, also known as The Permanent, The Eternal, The Unchangeable, is the state» — el contraste: el Nirvana, llamado lo Permanente, lo Eterno y lo Inmutable; el tramo se corta en el cambio de plana

«where all conditioned events have definitely stopped. The Scriptures therefore often call it by the name of ‘Stopping’» — el remate en la plana siguiente: el estado donde todo acontecimiento condicionado ha cesado del todo, que las escrituras llaman Cese

«So far the ‘wisdom’ of the Abhidharma. The ‘transcendental wisdom’ of the Hridaya has, however, gone beyond the opposition between the conditioned and the unconditioned dharmas. If, as we saw, in fact these two classes are essentially the same, then they also do not differ in their marks. They are thus both equally not produced or stopped, not defiled or immaculate.» — Conze marca el paso de una sabiduría a otra: la trascendental del Hridaya ha ido más allá de la oposición entre dharmas condicionados e incondicionados, y por eso tampoco difieren en sus marcas

«It is not easy to speak about ‘not-self’ without being smothered in verbal ambiguities. The Mahayana, as we said above (to no. 8), distinguishes two kinds of ‘not-self’ (natvatmya), the pudgala-nairvatmya and the dharma-nairatmya.» — Conze admite la dificultad verbal de hablar del no-yo y distingue los dos que el Mahayana separa: el de la persona y el de los dharmas

«The first states that a personal ego (a¢man) does not form a part of real» — el primer no-yo: el ego personal no forma parte de lo real; el tramo se corta en el cambio de plana

«events as they actually are. The Abhidharma regarded this mark of not-self, unlike impermanence and ill, as common to conditioned and unconditioned dharmas alike. The attentive reader of the Dhammapada will notice that vv. 277-8 first state that ‘all conditioned things (sankharad) are impermanent and ill’. Verse 279 then adds, ‘all dharmas are not-self» — Conze consigna que el Abhidharma daba esta marca por común a dharmas condicionados e incondicionados, y lo apoya en la secuencia de versos del Dhammapada

«The Abhidharmists attempted to exorcise the illusory belief in a personal ego by a rigid meditational discipline which taught them to view all experience as an interplay of impersonal and momentary dharmas.» — Conze describe la disciplina abhidharmista contra la creencia en un ego personal: ver toda experiencia como juego de dharmas impersonales y momentáneos

«Although a dharma is devoid of a personal ego, and has no reference to one, nevertheless in their system each dharma, to be what it is, is atse/f, and not something else. Each dharma possesses some attribute of its own, which defines its essential nature in its difference from others.» — la tensión que Conze señala en ese sistema: aunque el dharma carece de ego personal, para ser lo que es es él mismo, con un atributo propio que lo define frente a los demás

«In this way, the element of fire is defined by ‘heat’, consciousness is that ‘which is aware of’ something, and ignorance is ‘lack of cognition» — los ejemplos con que Conze lo ilustra: el fuego definido por el calor, la consciencia por advertir algo y la ignorancia por la falta de cognición

«Now, if a dharma is ‘itself’ because it has a certain number of properties essential to it, it must then automatically exclude from itself countless other facets of reality, which are either incompatible or just different. Fire would not be ‘itself’ if it were also cold and wet.» — el argumento de Conze: si un dharma es él mismo por tener ciertas propiedades esenciales, excluye de sí innumerables facetas de lo real, como el fuego no sería él mismo si fuera también frío y húmedo

«In the words of Spinoza, ‘all determination involves a negation’. In order to be something definite, each dharma must exclude the greater part of reality from itself.» — Conze cita a Spinoza para la misma tesis: toda determinación implica una negación, de modo que cada dharma ha de excluir de sí la mayor parte de lo real

«Everything finite is therefore ‘incomplete’, or ‘deficient’, in the sense that it - is deprived of all that lies outside its own particular nature as» — la conclusión: todo lo finito es incompleto porque está privado de cuanto queda fuera de su naturaleza particular; el tramo se corta en el límite de chunk

«defined by its marks. By contrast the unconditioned is ‘complete’, is the all-embracing reality. Nothing that is anything is excluded from it. As finite things are on all sides hedged in and constrained by their properties and conditions, so Nirvana is the unconditioned fullness of reality and complete unrestricted freedom.» — el contraste al otro lado del corte: lo incondicionado es completo, realidad omniabarcante de la que nada queda excluido, y el Nirvana es plenitud incondicionada y libertad sin restricción

«It is, however, clear that this opposition between deficiency and completeness arises only from the gratuitous introduction of the idea of a separate selfhood for different dharmas. Without it we would have just one emptiness, which would be not deficient and not complete.» — la lectura de Conze: la oposición entre deficiencia y plenitud solo surge al introducir gratuitamente una mismidad separada para cada dharma, y sin ella quedaría una sola vacuidad

«In the higher realms of true Suchness There is neither self nor other. When direct identification is sought, We can only say, Not two. One in All, All in One,— If only this is realised, No more worry about your not being perfect’.» — los versos de *On Believing in Mind* que Conze intercala: en los reinos altos de la Talidad no hay ni yo ni otro, y realizado el Uno en Todo no queda cuidado por no ser perfecto

«Tasmac Chariputra Sinyatayam na ripam na vedana na samjfia na samskarah na vijfianam. na caksuh-Srotra-ghranajihva-kaya-manamsi. na rupa-Sabda-gandha-rasa-sprastavyadharmah. na caksur-dhatur yavan na manovjfidna-dhatuh. na-avidya na-avidya-ksayo yavan na jara-maranam na jara-marana-ksayo. na duhkha-samudaya-nirodha-marga. na jianam, na praptir na-apraptih.» — sección V del Sutra del Corazón en el sánscrito romanizado del volumen; el impreso parte el compuesto sánscrito al fin de renglón y la extracción lo devuelve pegado

«Therefore, O Sariputra, 23111 emptiness ?‘there is no form, nor feeling, nor perception, nor impulse, nor consciousness; *5No eye, ear, nose, tongue, body, mind; 26No forms, sounds, smells, tastes, touchables or objects of mind; 2’No sight-organ element, **and so forth, until we come to: 2®No mind-consciousness element; >°There is no ignorance, *no extinction of ignorance, *and so forth, until we come to: “there is no decay and death, no extinction of decay and death. *4There is no suffering, no origination, no stopping, no path. **There is no cognition, 38no attainment and no non-attainment.» — la traducción de la sección V: en la vacuidad no hay forma ni sentir ni percepción ni impulso ni consciencia, ni órganos ni objetos de los sentidos, ni ignorancia ni su extinción, ni sufrimiento ni origen ni cese ni camino, ni cognición ni logro ni no-logro

«The ‘Full Emptiness’, obtained in Section III, was in IV shown to be all-comprehensive. Section V now completes the dialectical circle, and again denies the initial assertion of Section III. Therefore, i.e. because all dharmas are nothing but emptiness, in emptiness, or ‘where there is emptiness’, there all these dharmas are not.» — Conze cierra el círculo dialéctico: la Vacuidad Plena, mostrada omniabarcante en IV, niega en V la afirmación inicial de III

«We must bear in mind that here nothing but ignorance (itself a negation, a-vidyda) is excluded from the Absolute. Those whose views are entirely derived from ignorance will naturally fear to be left with nothing at all.» — la salvedad de Conze: lo único excluido del Absoluto es la ignorancia, ella misma una negación, y quienes ven desde ella temerán quedarse sin nada

«The reader must, however, be warned that the words in nos. 22-24 do not mean what they say.» — Conze avisa por escrito que las palabras del pasaje no significan lo que dicen

«The word Therefore, to begin with, draws a conclusion, and it occurs three times in this Sutra (nos. 22, 37, 50). In each case it indicates a conclusion which is not immediately obvious (as at 50), paradoxical (because 37 is contradicted by 44), and invalid by the rules of ordinary logic (as in this case, since it brings no. 24 into contradiction with no. 14» — Conze analiza el *por tanto* del sutra: marca una conclusión no inmediata, paradójica e inválida por las reglas de la lógica ordinaria

«The in can obviously have no spatial meaning. Nor can the is,—implied by the Sanskrit, and stated in the English—be an ordinary ‘is’, because it is equivalent to ‘is not’, the duality of ‘is’ and ‘is not’ having been abolished or transcended. And the not also cannot be an ordinary ‘not’, because it is used in a proposition of which one term, i.e. ‘emptiness’, is itself a self-contradictory unity of Yes and No.» — Conze desarma las tres palabras restantes: el *en* no es espacial, el *es* equivale a *no es*, y el *no* tampoco es ordinario porque uno de sus términos es una unidad autocontradictoria de Sí y No

«The Sanskrit na is rendered by wu(mu) in the Chinese, which in its turn is the answer to the famous koan, ‘Is the Buddhanature in this dog?» — Conze empareja el *na* sánscrito con el *wu* chino, que es la respuesta del célebre koan sobre la naturaleza de Buda en el perro; el impreso parte *Buddha-nature* al fin de renglón y la extracción la devuelve pegada

«Not so those in whom the eye of wisdom is open, for they know» — el contraste: quienes tienen abierto el ojo de la sabiduría saben lo que aquí se niega; el tramo se corta en el cambio de plana

«that only those things are denied here which obstruct its vision. In no. 40 they recur under the name of ‘thought-coverings’.» — el remate en la plana siguiente: solo se niega lo que estorba la visión, que más adelante reaparece con el nombre de cubiertas del pensamiento

«Moliére, the playwright, had a cook without whose approval none of his works was ever passed for publication. Similarly, I always submit my manuscripts to one or two persons who, in their capacity as ‘average Westerners’, guide me in my attempts to make the Wisdom of the East intelligible to Europeans.» — Conze declara su método de escritura con la anécdota de la cocinera de Molière: somete sus manuscritos a uno o dos lectores que hacen de occidentales medios

«These mentors of mine could follow fairly well up to now, but when they were faced with the third somersault of the Dialectics, their heads began to reel.» — Conze consigna el fracaso de esos lectores ante el tercer salto de la dialéctica

«I had written that ‘in a logic which identifies Yes and No, it is only logical that the identity of world and emptiness should lead to their complete separateness’. This to me self-evident statement seemed to have no meaning for them at all.» — la frase que Conze les había escrito y que a él le parecía evidente: en una lógica que identifica Sí y No, la identidad de mundo y vacuidad lleva a su separación completa

«I had explained that ‘an absolute identity (as in section III) is the same as an absolute difference (as in section V); because a relation between the Absolute and anything else is an “absolute relation’, a contradiction in terms, and quite different in its behaviour from what is usually called a» — la explicación que Conze les había dado: una identidad absoluta equivale a una diferencia absoluta, porque una relación entre el Absoluto y otra cosa es una contradicción en los términos

«But my friends only sadly shook their heads, and wearily rubbed their eyes, as if dazed by so much splendour. So I have decided that one ought not to be too ambitious in one’s efforts to make the implausible plausible.» — Conze consigna el resultado y la decisión que sacó: no conviene ser demasiado ambicioso al volver plausible lo implausible

«The Sutra reproduces here an old, unsystematic, classification of ‘all dharmas’, which arranged them in five numerical lists, i.e. the five skandhas, the twelve sense-fields, the eighteen elements, the twelve links of conditioned co-production, and the four holy truths.» — Conze identifica la clasificación antigua que el sutra reproduce: cinco skandhas, doce campos sensorios, dieciocho elementos, doce eslabones de la coproducción condicionada y cuatro verdades santas

«The Visuddhimagga, in chapters 14-16, deals with them in just this order, and according to Buddhaghosa their knowledge forms the ‘foundation’ (bhiim1) of wisdom.» — Conze remite ese mismo orden al Visuddhimagga, donde según Buddhaghosa su conocimiento forma el fundamento de la sabiduría

«Suffice it to say that the Emptiness which, according to III,» — la formulación con que Conze se contenta; el tramo se corta en el cambio de plana

«contains all the manifold multiplicity of the world, is, as the One, as well empty of anything that has been counted as a separate dharma, whether conditioned or unconditioned.» — el remate en la plana siguiente: la Vacuidad que contiene toda la multiplicidad del mundo está, en cuanto Una, vacía de cuanto se haya contado como dharma separado

«The term touchables includes not only the objects of touch proper, but also the objects of the temperature sense, the kinaesthetic sense, the sense of balance, and the somatic sense by which we perceive the inward condition of our body» — Conze extiende *tangibles* más allá del tacto: temperatura, sentido cinestésico, equilibrio y el sentido somático de la condición interior del cuerpo

«Objects of mind are those parts of the world which we perceive through the sixth sense-organ, i.e. feelings, perceptions, impulses, the subtle forms of matter, and unconditioned things (space and, in a way, Nirvana» — Conze define los objetos de la mente como lo que se percibe por el sexto órgano: sentires, percepciones, impulsos, las formas sutiles de la materia y lo incondicionado

«The phrase and so forth, until we come to, is a stylistic device constantly used in these Sutras for stereotyped lists presumed to be familiar. All it means is that one should mentally supplement the enumeration which is here abbreviated.» — Conze explica la fórmula abreviatoria de estos sutras: recurso de estilo para listas estereotipadas que se suponen sabidas y que el lector suple mentalmente

«As item 5 we have the twelve links of the chain of causation, i.e. ignorance, formative forces, consciousness, name-and-form, the (12) sense-fields, contact, feeling, craving, grasping, becoming, birth, decay and death. The traditional formula (as €.€. BT no. 41) recites first the order of their production from one another, and thereafter their successive extinction.» — Conze enumera los doce eslabones de la cadena de causación, de la ignorancia a la decadencia y la muerte, y consigna que la fórmula tradicional recita primero su producción y luego su extinción

«Item 6 refers to the four holy Truths, i.e. (1) Individual separate existence is inevitably bound up with suffering, or ill; (2) suffering has its origination from craving ; (3) There is a» — Conze enuncia las cuatro verdades santas: la existencia separada va ligada al sufrimiento, el sufrimiento se origina en el ansia; el tramo se corta en el cambio de plana

«stopping of ill when craving has ceased; (4) The eightfold path leads to the cessation of ill.» — el remate de las cuatro verdades en la plana siguiente: hay un cese del dolor cuando el ansia ha cesado, y el óctuple camino lleva a esa cesación

«No. 34 sums up the entire Hridaya, and provides the clue for its understanding. The ‘Heart Sutra’, as a matter of fact, has been planned out as a restatement of the four holy Truths.» — Conze declara que el Sutra del Corazón está planeado como reenunciación de las cuatro verdades santas y que el punto 34 resume el Hridaya entero

«Some subtlety of mind is needed to see the connections, and I leave my readers to ponder the issue for themselves. My own answer must be postponed until the end of section VII.» — Conze deja la conexión al lector y aplaza su propia respuesta hasta el final de la sección VII

«Cognition’, or ‘gnosis’, j#dna, 15 the understanding, by the wise, of the categories mentioned in nos. 24 to 34, and of their bearing on all the phenomena of experience. Since everything which constitutes the object of emancipating cognition is absent in emptiness, how can that cognition itself be present in it?» — Conze define la cognición o gnosis como la comprensión de esas categorías por el sabio, y saca la pregunta: si en la vacuidad falta todo objeto de la cognición emancipadora, cómo estaría ella presente

«Attainment means the obtaining of ecstatic meditation, of the four Paths (of a Streamwinner, Once-Returner, Never-Returner, and Arhat), and of the enlightenment of Buddhahood.» — Conze define el logro por lo que se obtiene: la meditación extática, los cuatro Caminos y la iluminación de la budeidad

«To show the connection of V with the preceding argument of IV, I will indicate how these eight items can be grouped into conditioned and unconditioned events. We know from the Vibhanga,) and other sources, that this kind of grouping was a favourite exercise of Buddhist monks.» — Conze agrupa los ocho elementos en condicionados e incondicionados y consigna que ese reparto era ejercicio favorito de los monjes budistas

«Tasmac Chariputra apraptitvad bodhisattvasya prajfaparamitam asritya viharaty acittavaranah. cittavarana-nastitvad atrasto viparyasa-atikranto nishtha-nirvana-praptah» — sección VI del Sutra del Corazón en el sánscrito romanizado del volumen

«Therefore, 0 Sariputra, it is because of his non-attainmentness that **a Bodhisattva, **through having relied on the perfection of wisdom, “dwells without thought-coverings. “In the absence of thought-coverings “he has not been made to tremble, 430€ has overcome what can upset, “4and in the end he attains to Nirvana.» — la traducción de la sección VI: por su no-logridad el Bodhisattva, apoyado en la perfección de sabiduría, mora sin cubiertas del pensamiento, y en ausencia de ellas no tiembla, vence lo que trastorna y al fin alcanza el Nirvana

«Having so far considered the nature of reality, we now turn to the persons who strive to win salvation in it. The dialectical concept of Emptiness, as explained in sections III to V, is now related to the concrete career and mode of living of those heroic beings whose lives are dominated by enlightenment, and who are known first as Bodhisattvas, and then as Buddhas.» — Conze marca el viraje del sutra: de la naturaleza de lo real a las personas que buscan la salvación en ella

«As long as it is treated in abstraction from the Path which leads to its experience, emptiness has been explained only very imperfectly. Section VI now describes the spiritual conditions under which it may be realized, and hints at the stages of their fulfilment.» — Conze declara imperfecta la explicación de la vacuidad mientras se la trate en abstracción del Camino que lleva a experimentarla

«Full Emptiness presupposes three. spiritual conditions: (a) It is attained by a non-attainmentness (no. 37), (8) carried out by a Bodhisattva (as against an Arhat who is content with personal Nirvana) (no. 38), (c) who has relied on nothing but the emptiness revealed by transcendental wisdom» — las tres condiciones que Conze desglosa: se alcanza por una no-logridad, la lleva a cabo un Bodhisattva y no un Arhat contento con su Nirvana personal, y este no se apoya en otra cosa que la vacuidad

«It is realized in three steps (nos. 40-3), each of which eliminates a dualism: (a) The dualism between the Bodhisattva’s Thought and its objects is denied. In consequence of the act of total renunciation implied in (1c) he dwells without the separate and multiple thoughts (which were denied already in nos. 24-37) (no. 40). (b) The dualism between the Bodhisattva (as a subject) and the absence of thought-coverings (as a kind of object) is removed, and therefore all possibility of his trembling, or of being shaken out of his career» — los tres pasos de la realización según Conze, cada uno eliminando un dualismo: entre el Pensamiento del Bodhisattva y sus objetos, y entre el Bodhisattva y la ausencia de cubiertas

«The Bodhisattva’s non-attainmentness then miraculously leads to the attainment of Nirvana (no. 44).» — el remate de la sección: la no-logridad del Bodhisattva lleva milagrosamente al logro del Nirvana

«Non-attainmentness sums up the ‘no attainment and no non-attainment’ of no. 36, which in their turn summarized section V. It can be understood to mean that the Bodhisattva is ‘indifferent to any kind of personal attainment’, and so I have translated in BT 146 and SS 54. Using an old English mystical term one can also say that the Bodhisattva is ‘devoid of any propriety» — Conze glosa *no-logridad* como indiferencia a todo logro personal y ofrece la fórmula mística inglesa antigua: desprovisto de toda propiedad

«between the three Marks and their opposites is ignored. Nothing thus can possibly upset (no. 43).» — el tercer paso, ya en la plana siguiente: se ignora toda diferencia entre las tres Marcas y sus opuestos, y nada puede entonces trastornar

«meaning by itself, or for those who are animated by the ideal of Arhatship and personal Nirvana (see SS nos. 5-7), but only for the Bodhisattvas, who had in no. 3 been exemplified by Avalokitesvara.» — el remate al otro lado del corte: el concepto no tiene sentido por sí ni para quienes se mueven por el ideal de la Arhatidad, sino solo para los Bodhisattvas, ejemplificados en Avalokitesvara

«What one had to do was not to rely on anything, worldly or otherwise, to let it all go, to give the resulting emptiness a free run, unobstructed by anything whatever, or by the fight against it. To stop relying on anything, to seek nowhere any refuge or support, that is to be supported by ‘the perfection of wisdom» — Conze reformula la práctica: no apoyarse en nada, dejarlo todo ir y dar curso libre a la vacuidad resultante, y eso es ser sostenido por la perfección de sabiduría

«He is able to bear the absolute aloneness of his solitary Spirit. Our separate self is a spurious reality, which can maintain itself only by finding supports, or props, on which to lean, or rely (see B 22-3). This tendency is rooted in the very fibres of our being. The kind of mental life which springs from ignorance seeks for ever to build a fictitious security on what is in fact quite unstable and untrustworthy.» — Conze describe la condición del Bodhisattva y la del yo separado: soledad absoluta del Espíritu solitario frente a un yo espurio que se mantiene buscando apoyos

«To go for refuge to the Three Treasures is the central act of the Buddhist religion. It is its central insight that ‘neither heaven nor earth are my shelter’, that a safe refuge is to be found nowhere at all.» — Conze pone frente a frente el acto central de la religión budista y su intuición central: ir al refugio de los Tres Tesoros, y que no hay refugio seguro en ninguna parte

«The term ‘dwells’ is used in the Buddhist Scriptures for a firm, settled, well-established mode of behaviour. Although he has only emptiness to hold on to, the Bodhisattva does not just tumble headlong into an abyss, but somehow he still remains stable and settled in the emptiness.» — Conze glosa *mora* como modo de conducta firme y asentado: aunque solo tenga la vacuidad de donde asirse, el Bodhisattva no cae de cabeza al abismo

«The Sanskrit compound, a-citta-avaranah, is a fine example of manifold meanings packed into one short formula. A- is, of course, ‘not’, ‘without’. Citta is either (a) ‘thoughts’, mental activities, or (b) ‘Thought’, Spirit.» — Conze desmenuza el compuesto sánscrito y sus sentidos: *citta* puede ser los pensamientos o el Pensamiento, el Espíritu

«Avarana, from the root ए (see also no. 44), means ‘obstruction’, ‘obstacle’, ‘impediment’, ‘covering’» — Conze da los sentidos de *avarana*: obstrucción, obstáculo, impedimento, cubierta

«Buddhist tradition normally distinguishes three kinds of impediment— practical, moral and cognitive. They are (1) the karma-dvarana, which are the obstacles to spiritual development that arise from those wrong deeds of the past which must still be expiated, and force us to live in an unfavourable and inauspicious environment; (2) the kleSa-avavana, the obstacles arising from the defilements, such as greed, hate and so on; (3) the jvieya-dvarana, literally ‘the obstruction from what is cognizable’, which are the impediments arising from the belief in the real existence of separate objects.» — los tres impedimentos de la tradición: el kármico por los actos malos aún por expiar, el de las contaminaciones como la codicia y el odio, y el cognitivo por creer en la existencia real de objetos separados

«The term used here, citta-dvarana, is very rare, and I assume it to be identical with the third kind of obstacles, the cognitive ones. Some manuscripts of the Hridaya read ‘Thought-object’ (citta-dlambana) instead.» — Conze declara rarísimo el término del sutra, lo supone idéntico al impedimento cognitivo y consigna la lectura variante de algunos manuscritos

«The series of negations, which make up section V, does not add up to nothingness, but points the way to a unique ultimate reality. This has so far been called ‘emptiness’, and it is found by Perfect Wisdom in an identity of subject and object.» — Conze niega que las negaciones de la sección V sumen nada: apuntan a una realidad última hallada por la Sabiduría Perfecta en una identidad de sujeto y objeto

«In one Emptiness the two are not distinguished, And each contains in itself all the ten thousand things» — el verso de *On Believing in Mind* que Conze cita, cuyo *los dos* son, según su nota, sujeto y objeto

«where the Son of Man is said to have nowhere where he could lay his head.» — el remate en la plana siguiente: el Hijo del Hombre no tiene dónde reclinar la cabeza

«Where this ineffable Oneness is spoken of, it may either be described as an object without a subject, or as a subject without an object. When viewed as an object without a subject, it is» — Conze reparte las dos maneras de hablar de esa Unidad inefable: objeto sin sujeto o sujeto sin objeto

«called ‘Suchness’. When viewed from the subject-side, the transcendental reality is known as ‘Thought-only’, because, one and simple, free from duality and multiplicity, it is without a separate object. This Thought, or Spirit, forms the very centre of our being.» — los dos nombres que resultan: Talidad vista como objeto sin sujeto, y Solo-Pensamiento vista del lado del sujeto, Pensamiento que forma el centro mismo de nuestro ser

«The work of the Ear ends with Hearing; The work of the Mind ends with Ideas. But the Spirit is an emptiness ready to take in all things» — los versos de Chuang Tse que Conze intercala: el oído acaba en el oír y la mente en las ideas, pero el Espíritu es una vacuidad dispuesta a recibir todas las cosas

«Usually, this absolute Thought is, however, obscured by the thoughts, or mental activities, of our surface mind. ‘Thoughtcoverings’ is just another term for ‘ignorance’, for the ‘delusion’ which all along had been held by Buddhist tradition to cover up the true nature of dharmic facts and to hide it from us.» — Conze identifica las cubiertas del pensamiento con la ignorancia y el engaño que la tradición budista tenía por lo que cubre la naturaleza verdadera de los hechos dhármicos; el impreso parte *Thought-coverings* al fin de renglón y la extracción la devuelve pegada

«Ignorance throws over reality a veil of manufactured entities, all of which somehow contain the false idea of ‘self’, overclouding with their multiplicity the essential oneness of Nirvana.» — Conze describe la obra de la ignorancia: un velo de entidades fabricadas que contienen la idea falsa de yo y anublan con su multiplicidad la unidad esencial del Nirvana

«It is, on the other hand, the task of wisdom ‘to disperse the darkness of illusion which covers up the own-being of dharmas’,! and to dis-cover what they really are.» — la tarea opuesta que Conze asigna a la sabiduría, con la fórmula del Visuddhimagga: dispersar la oscuridad de la ilusión que cubre el ser propio de los dharmas

«To the Spirit in us all external and internal objects— imaginary, false, sham supports—are obstacles, obstructions to vision, impediments to the free flow of transcendental wisdom. Our eyes blind, our ears deafen, our intellects stupefy us.» — Conze declara obstáculos a la visión todos los objetos externos e internos: los ojos ciegan, los oídos ensordecen y los intelectos estupidizan

«Thoughts about anything that may fall under the skandhas, sensefields, and so on, must cease for Thought itself to find itself again. Whatever seems to feed that Thought really chokes and hinders it.» — Conze exige el cese de los pensamientos sobre lo que caiga bajo los skandhas para que el Pensamiento se halle a sí mismo: lo que parece alimentarlo lo ahoga

«To get Thought alone, purely by itself—then one is ‘without thought-coverings’, emancipated in the supreme glory of a thought which refers to nothing definite at all, and also leads to nowhere in particular.» — la fórmula de Conze para el sin cubiertas: un pensamiento a solas, que no remite a nada definido ni conduce a ninguna parte en particular

«The Bodhisattva, finding himself all alone, faced with the absence of all thoughts, will, as long as he distinguishes himself from that state, be exposed to the anxiety which comes from the loss of support.» — Conze describe la ansiedad del Bodhisattva mientras se distinga del estado de ausencia de todo pensamiento: la que viene de perder el apoyo

«Similarly the Prajnaparamita Sutras often discuss the anxiety which would result from their false nihilistic interpretation.» — Conze consigna que los propios sutras Prajnaparamita discuten a menudo la ansiedad que resultaría de su interpretación nihilista falsa

«That can upset: The Sanskrit is vi-pary-dsa, often translated as ‘perverted views’. This does not affect the meaning, because we can never be upset by any fact, but only by our wrong interpretation of it, i.e. when we try to make things do what is not in them to do.» — Conze traduce *viparyasa* y da la razón de su versión: nunca nos trastorna un hecho sino nuestra interpretación errada de él

«Traditionally there are four ‘perverted views’, which cover all attempts to seek, or to find, (1) permanence, (2) ease, (3) selfhood, and (4) delight, in that which is essentially (I) impermanent, (2) inseparable from suffering, (3) not linked to any self, and (4) repulsive or unlovely.» — las cuatro visiones pervertidas según Conze: buscar permanencia, holgura, mismidad y deleite en lo que es impermanente, inseparable del sufrimiento, sin yo y desagradable

«The ordinary person cannot produce the highest trance, in which both» — la fórmula del Abhidharmakosa que Conze cita; el tramo se corta en el cambio de plana

«perception and feeling are stopped, because he is frightened of annihilation» — el remate en la plana siguiente: la persona ordinaria no puede producir el trance donde percepción y sentir cesan, porque teme la aniquilación

«Akin to ignorance, the root evil, they can be viewed as mis-searches (looking for permanence, etc., in the wrong place), or mis-takes, or reversals (of the truth), or as over-throwers of inner calm.» — Conze empareja las visiones pervertidas con la ignorancia y ofrece cuatro lecturas: malas búsquedas, equivocaciones, inversiones de la verdad y derribadoras de la calma interior

«Perverted views are on this level not merely rejected, but completely overcome, or ‘stepped above’ (atikramat), when no longer any difference is seen between permanence and impermanence, ease and ill, self and not-self, delight and disgust.» — la precisión de Conze: en este nivel las visiones pervertidas no se rechazan sino que se vencen del todo, cuando no se ve ya diferencia entre permanencia e impermanencia ni entre yo y no-yo

«Many Buddhist authors have derived the word ‘Nirvana’ from the root v7i, ‘to cover’, interpreting it as that which is quite ‘unobstructed’, or ‘free’. Nirvana is therefore here envisaged as the final stage of the removal of all obstructions, of the uncovering process, which formed the theme of nos. 40-1.» — Conze consigna la etimología que muchos autores budistas dan de Nirvana, desde la raíz de cubrir, y lo entiende como etapa final del proceso de descubrir

«The translation differs here from BT and SS, where I give ‘in the end sustained by Nirvana’. The manuscript tradition is uncertain at this point, and in BT and SS I have followed one reading, and here another.» — la nota al pie donde Conze declara su propio desacuerdo consigo mismo: en otros libros suyos tradujo *sustained by Nirvana*, la tradición manuscrita es incierta y aquí siguió otra lección

«tryadhva-vyavasthitah sarva-buddhah prajiiaparamitamasritya-anuttardm samyaksambodhim abhisambuddhah.» — sección VII del Sutra del Corazón en el sánscrito romanizado del volumen; el impreso parte el compuesto sánscrito al fin de renglón y la extracción lo devuelve pegado

«those who appear as Buddhas “‘in the three periods of time "fully awake to the “utmost, right and perfect enlightenment “*because they have relied on the perfection of wisdom.» — la traducción de la sección VII: todos los que aparecen como Budas en los tres tiempos despiertan del todo a la iluminación suprema por haberse apoyado en la perfección de sabiduría

«Not only the Bodhisattvas, but also all the Buddhas owe the attainment of their goal to the realization of the Full Emptiness of sections III to V. The Buddhas are countless, and appear in the different world-systems (see B p. 50), and in the three periods of time, i.e. the past, present and future. In order to win enlightenment, they had to cast everything aside, and to rely only on the perfection of wisdom, who is their mother (SS nos. ror-4), and on the emptiness perceived in that wisdom.» — Conze extiende la tesis a los Budas: innumerables y en los tres tiempos, debieron apartarlo todo y apoyarse solo en la perfección de sabiduría, que es su madre

«No. 44 obviously contradicts nos. 36 and 37. It is just because» — Conze consigna la contradicción sin armonizarla; el tramo se corta en el cambio de plana

«he seeks no attainment, it is just because attainment is quite impossible, that the Bodhisattva attains, or wins, Nirvana. And entrance into Nirvana changes him into a Buddha.» — el remate en la plana siguiente: justo porque no busca logro y porque el logro es imposible, el Bodhisattva alcanza el Nirvana, y entrar en él lo vuelve Buda

«The English language can do no justice to this sentence. In Sanskrit the words translated as ‘Buddhas’, ‘awake’ and ‘enlightenment’ all go back to the same root budh which in this Sutra forms the following five words: (1) Buddhah, ‘Buddhas’ (no. 45), (2) abhisambuddhah, ‘have fully awoken’ (no. 49), (3) bodhi, ‘awakening’ (no. 60), (4) sambodhi, ‘perfect enlightenment’ (no. 48), and (5) bodhi-sativa, ‘Bodhisattva’» — Conze declara que el inglés no hace justicia a la frase y despliega las cinco palabras que el sutra deriva de la raíz *budh*

«In English it may have the following five more or less distinct meanings: (a) To awake, i.e. to wake oneself up, to awaken others, to be awake or wakeful. As such it is opposed to being asleep, in the slumber of delusion, from which the enlightened awakens as from a dream.» — el primero de los cinco sentidos de *budh* que Conze separa: despertar y despertar a otros, opuesto a dormir en el sopor del engaño

«To recognize as, to become aware of, acquainted with, to notice, give heed to—and so a Buddha is one who has recognized the evils of the defile» — el segundo sentido de *budh*: reconocer, advertir, prestar atención; el tramo se corta en el cambio de plana

«ments and has his eyes opened to a higher life. (c) To know, to understand. The Buddhas, free from all ignorance, know all the dharmas, they have completely understood all the four Truths, and the four Paths (or ways of spiritual development). (d) To be enlightened, to enlighten (as in il-lumin-ation). The opposite here is darkness, and the corresponding blindness of ignorance. (€) To fathom, a depth, or to penetrate, i.e. the obstructions, or coverings, discussed at no. 4» — los sentidos tercero, cuarto y quinto de *budh*: conocer y entender, iluminar frente a la ceguera de la ignorancia, y sondear o penetrar las obstrucciones

«It is rather striking that in this Sutra about one-fourth of the words with verbal roots are derived from roots expressing intellectual activity.» — el dato que Conze mide sobre el propio texto: cerca de un cuarto de las palabras con raíz verbal del sutra vienen de raíces que expresan actividad intelectual

«This Sutra, it is true, points to something that lies far beyond the intellect. But the way to get to That is to follow the intellect as far as it will take you.» — la fórmula de Conze: el sutra apunta a lo que queda mucho más allá del intelecto, y el camino de llegar allá es seguir al intelecto hasta donde llegue; el tramo cruza el límite de chunk

«This Sutra is not meant for the stupid, the emotional, or the uninformed. Other means will assure their salvation. Everything that is at all worth knowing is contained in the Hridaya. But it can be found there only if spiritual insight is married to intellectual ability, and coupled with a delight in the use of the» — Conze declara para quién no es este sutra: no para el estúpido, el emotivo ni el desinformado, y exige casar la intuición espiritual con la capacidad intelectual; el tramo se corta en el límite de chunk

«And the dialectical logic of this Sutra enables the intellect, working through language, to carry the understanding a stage further than the conceptual thinking based on ordinary logic can do.» — lo que Conze atribuye a la lógica dialéctica del sutra: permitir al intelecto, trabajando por el lenguaje, llevar la comprensión un paso más allá del pensamiento conceptual

«Tradition assumed that three kinds of persons could win enlightenment, i.e. Arhats, Pratyekabuddhas and Buddhas. The enlightenment of a Buddha is more complete than that of the others, and ‘omniscience’ is its distinguishing feature.» — Conze consigna los tres tipos que la tradición suponía capaces de ganar la iluminación —Arhats, Pratyekabuddhas y Budas— y distingue la del Buda por la omnisciencia

«It is utmost because no one can go higher on the way of self-abandonment. It is right because it is not ‘wrong’ (see no. 57). It is perfect in the sense of being complete.» — Conze reparte los tres términos del título técnico: suprema porque nadie va más alto en el abandono de sí, recta porque no es errónea, y perfecta por completa

«Here ends the metaphysical part, and with it the main body» — Conze marca el fin de la parte metafísica; el tramo se corta en el cambio de plana

«of the Sutra. I must now redeem my promise to show how it constitutes a re-statement of the four holy Truths.» — el remate en la plana siguiente: Conze anuncia que cumple su promesa de mostrar cómo el sutra reenuncia las cuatro verdades santas

«The first sermon of the Buddha, which at Benares proclaimed the four holy Truths, is called the ‘Sutra by which the Wheel of Dharma has been set rolling’ (dharma-cakra-pravartana-sitra). The Prajnaparamita Scriptures, of which the Hridaya is an abbreviation, maintain that this was only a provisional, relatively primitive, teaching.» — Conze nombra el primer sermón de Benarés y consigna lo que las escrituras Prajnaparamita sostienen de él: que fue enseñanza provisional y relativamente primitiva

«The Prajfiaparamita doctrine represents the ‘second turning of the Wheel of the Dharma’.! It brings out the deeper meaning of the original doctrine, which is re-interpreted in the light of the dominant idea of Emptiness.» — la tesis que Conze consigna: la doctrina Prajnaparamita es el segundo giro de la Rueda del Dharma y reinterpreta la doctrina original a la luz de la Vacuidad

«This must involve also the four holy Truths, and the Heart Sutra is designed as the dharmacakrapravartana-sitra of the new dispensation.» — la consecuencia: el Sutra del Corazón está diseñado como el sutra que pone a rodar la Rueda de la nueva dispensación

«Some years ago I gave a detailed proof of this thesis in the Journal of the Royal Asiatic Society (1948, pp. 33-51), and I am now content to show how it works out for each one of the four Truths.» — Conze declara dónde probó en detalle su tesis, en el Journal of the Royal Asiatic Society de 1948, y aquí se contenta con mostrarla verdad por verdad

«Section II of the Hridaya corresponds to the first Truth, III to the second, IV and V to the third, and VI and VII to the fourth.» — la correspondencia que Conze traza entre las ocho secciones del Hridaya y las cuatro verdades santas

«The traditional formula equated ‘iil’ with the ‘five grasping skandhas’. In section II we heard that Avalokitegvara, when he compassionately surveys the sufferings of beings, sees just the skandhas, and that these in their turn are emptiness. The fact of ill seems at first sight to presuppose the existence of suffering creatures. With increasing wisdom these ‘beings’ are seen as groups, or heaps, of skandhas. Finally, with perfect wisdom, the skandhas turn out to be Emptiness, and compassion proceeds with no object at all» — la primera verdad según Conze: la fórmula tradicional igualaba el dolor con los cinco skandhas asidos, y en el sutra Avalokita ve solo skandhas, que a su vez son vacuidad, con lo que la compasión procede sin objeto

«In actual reality, the fact of ill cannot maintain itself against the fact of emptiness.» — el remate de la primera verdad: el hecho del dolor no se sostiene frente al hecho de la vacuidad

«The traditional formula attributed the origination of ill to craving. This craving, the cause of ill, is bound up with the skandhas, and found in them. In section III these skandhas are pronounced to be identical with emptiness, and not separate from it. They have never left the original Void, and so in reality they have never originated.» — la segunda verdad según Conze: el ansia que causa el dolor está en los skandhas, y como estos son idénticos a la vacuidad y nunca dejaron el Vacío original, en realidad nunca se originaron

«The Sermon of Benares had enumerated the eight ‘limbs’, or constituents, of the Path which leads to the cessation of ill. In the Prajniadparamita literature, interest has moved altogether away from them, and has shifted to the last stages of a Bodhisattva’s career. Section VI deals with the achievements of the last three of the ten stages of a Bodhisattva, and Section VII with the stage of a Buddha.» — la cuarta verdad según Conze: el interés de la literatura Prajnaparamita se ha desplazado de los ocho miembros del Camino a las últimas etapas de la carrera del Bodhisattva

«The Prajnapavamita texts are so elusive to our understanding not only because they presuppose a high degree of disinterested spirituality, but also because they are full of hidden hints, allusions and indirect references to the pre-existing body of scriptures and traditions, which circulated in the memory of the Buddhist community at the time when they were composed. They are more often than not an echo of older sayings. Without the relation to them they lose most of their point. We at present must reconstruct laboriously what 1,500 years ago seemed a matter of course.» — Conze explica por qué estos textos se escapan: presuponen una espiritualidad desinteresada alta y están llenos de alusiones a escrituras y tradiciones que circulaban de memoria, de modo que hoy hay que reconstruir lo que hace 1500 años se daba por sabido

«nuttara-mantro’ samasama-mantrah, sarva-duhkhaprasamanah, satyam amithyatvat. prajiidparamitayam ukto mantrah. tadyatha: gate gate paragate parasamgate bodhi svaha. iti prajnaparamita-hridayam samaptam.» — sección VIII del Sutra del Corazón en el sánscrito romanizado del volumen, con el mantra final; el impreso parte el compuesto sánscrito al fin de renglón y la extracción lo devuelve pegado

«The third Truth in its original form stated that the» — Conze abre la tercera verdad; el tramo se corta en el cambio de plana

«stopping of craving leads to the stopping of ill. In sections IV and V this is held to mean that the ‘stopping’ of which the Scriptures have spoken is really an ‘emptiness’ which is devoid of any dharma. In this emptiness there can be no stopping, because one cannot speak of something as stopped if it never existed, or came into being, or originated.» — el remate de la tercera verdad en la plana siguiente: el cese de que hablan las escrituras es en realidad una vacuidad sin dharma alguno, donde nada puede cesar porque nada existió ni se originó

«Therefore one should know "!the prajfiadparamita 5228 the great spell, “the spell of great knowledge, *‘the utmost spell, >*the unequalled spell, °*allayer of all suffering, 5711 truth—for what could g0 wrong? "By the prajfapara» — la traducción de la sección VIII: la prajnaparamita como gran hechizo, hechizo de gran conocimiento, supremo e inigualado, apaciguador de todo sufrimiento y en verdad; el tramo se corta en el cambio de plana

«mita has this spell been delivered. ®*It runs like this: 60Gone, gone, gone beyond, gone altogether beyond,» — sigue la sección VIII: el hechizo lo entrega la prajnaparamita, y el mantra empieza *Gone, gone, gone beyond, gone altogether beyond*; el tramo se corta en el cambio de plana

«O what an awakening, all-hail!—®This completes the Heart of perfect wisdom.» — el cierre del Sutra del Corazón en la plana siguiente: el remate del mantra y la fórmula final

«Because you are potentially a Buddha yourself (this refers back to section VII), (6) and because Avalokitegvara in his mercy would not allow you to perish or despair (this refers back to section II), (c) he will find a way to bridge the gap between your present state on the one hand, and the practice of transcendental wisdom, as outlined in nos. 70-49, on the other. (द) Avalokitesvara, known traditionally as the ‘bestower of spells’ (vidya-adhipati), has therefore given us a wonderworking mantra in which the perfection of wisdom is condensed.» — Conze despliega el porqué del mantra: porque el lector es Buda en potencia y porque Avalokitesvara, tenido tradicionalmente por dador de hechizos, no lo dejaría perecer, tiende un puente con un mantra donde la perfección de sabiduría va condensada; el impreso parte *wonder-working* al fin de renglón y la extracción la devuelve pegada

«This mantra (a) has the traditional attributes of a Buddha (nos. 52-5; refer back to nos. 45-9), (8) is likened to Nirvana (nos. 56-7; refer back to no. 44), and (c) derives its power from transcendental wisdom (no. 58).» — los tres rasgos del mantra según Conze: lleva los atributos tradicionales de un Buda, se lo equipara al Nirvana y saca su poder de la sabiduría trascendental

«It either helps you to (a) identify yourself with transcendental wisdom as a force latent in, and yet external to you (gate as a feminine vocative), or (6) to define emptiness in relation to your present state by indicating the steps which you must take to get to it (gate as a masculine or feminine locative) (no. 60).» — las dos funciones alternativas que Conze le adjudica, según se lea *gate* como vocativo femenino o como locativo: identificarse con la sabiduría trascendental o fijar los pasos hacia la vacuidad

«A spell (mantra) is a magical incantation, or formula. Such a mantra, it must be admitted, is certainly more tangible than pure Emptiness, and more eloquent than the speechlessness of the highest possible enlightenment.» — Conze define el hechizo como encantamiento mágico y concede que resulta más tangible que la pura Vacuidad y más elocuente que el mutismo de la iluminación más alta

«The Prajfiiaparamita, in other contexts a book, a deity, an image, or a. spiritual perfection, is here envisaged as a spell.» — Conze enumera lo que la Prajnaparamita es en otros contextos —libro, deidad, imagen, perfección espiritual— y lo que es aquí: un hechizo

«Mantras are incantations which effect wonders when uttered. According to the Sadhanamala there is nothing that they cannot achieve, if applied according to the rules. But the rules are, of course, hard to come by.» — Conze consigna lo que el Sadhanamala sostiene de los mantras —que no hay nada que no consigan aplicados según las reglas— y añade que las reglas son difíciles de obtener

«When he recited this Sutra, at the sound of the words they all disappeared in a moment. Whenever he was in danger, it was to this alone that he trusted for his safety and deliverance» — el remate de esa noticia: al sonido de las palabras todas desaparecían, y a eso solo confiaba su salvación en el peligro

«Some mantras give miraculous protection in adversity, and my great predecessor Hsiian-tsang used the Hridaya in this manner when in the Gobi desert» — Conze consigna el uso protector del Hridaya por quien llama su gran predecesor, que el escaneo imprime *Hsiian-tsang*, en el desierto de Gobi; el tramo se corta en el cambio de plana

«Generally, however, personal safety is entrusted to other mantras. The wondrous effect of the Hvdaya mantra lies in that it opens the mind to enlightenment.» — la acotación de Conze: la seguridad personal se confía por lo común a otros mantras, y el efecto propio del Hridaya está en abrir la mente a la iluminación

«It is, on the other hand, not the fault of mantras that in this present age they run up against the general incomprehension of magical forces which the vulgarization of science has fostered among town-dwellers.» — Conze declara que no es culpa de los mantras tropezar hoy con la incomprensión general de las fuerzas mágicas que la vulgarización de la ciencia fomentó entre los habitantes de la ciudad

«A mantra is efficacious because it enshrines a spiritual principle, or, in mythological terms, because it establishes a relation between its user and a deity, in this case the Prajfiaparamita. Transcendental wisdom has her being in a mantra, and can thus be apprehended by its repetition and manifold practice.» — Conze da la razón de la eficacia del mantra: guarda un principio espiritual o, en términos míticos, pone en relación a quien lo usa con una deidad, y la sabiduría trascendental tiene su ser en él

«According to the magical theory, mantras should be sung, chanted, spoken, murmured, mumbled or whispered. The exact sound-value of each Sanskrit syllable is» — la teoría mágica que Conze consigna: los mantras se cantan, salmodian, hablan, murmuran o susurran, y el valor sonoro exacto de cada sílaba sánscrita importa; el tramo se corta en el cambio de plana

«natively, intent gazing (vipasyand) on its written letters, placed on an eight-petalled lotus, is recommended (see the Illustration).2 Whichever method may be adopted, the constant presence of the mantra in the mind should be aimed at.» — el método alternativo: la mirada atenta sobre las letras escritas del mantra puestas en un loto de ocho pétalos, con la presencia constante del mantra en la mente por meta

«From repetition of the mantra comes communion with the intended deity» — la fórmula de los Yoga Sutras que Conze cita: de la repetición del mantra viene la comunión con la deidad pretendida

«The Hridaya mantra is a means of courting or wooing the Perfection of Wisdom. As it is said in the Wisdom of Solomon (VI 12): “Wisdom is glorious and never fadeth away. Yes, she is easily seen of them that love her, and found of such as seek her.» — Conze llama al mantra del Hridaya un modo de cortejar a la Perfección de Sabiduría y lo empareja con el pasaje de la Sabiduría de Salomón sobre la sabiduría que no se marchita

«Knowledge, vidya, has here the meaning of magical ‘lore’. The word connects the mantra with the Buddha, for ‘perfect in knowledge and conduct’ is the fourth of the ten standard epithets of a Buddha (see BM p. 46). Utmost means ‘supreme’, it is the sixth of the Buddha’s epithets, and we met it before (at no. 48) as one of the distinctive features of the Buddha’s enlightenment.» — Conze glosa *vidya* como saber mágico y liga los epítetos del mantra a los del Buda: perfecto en conocimiento y conducta es el cuarto, supremo el sexto

«Unequalled, more literally ‘equal to the unequalled’, is also a traditional attribute of the Buddhas. It means ‘incomparable’, or it is that which makes one equal that which cannot be equalled.» — Conze traduce más literalmente *inigualado* como igual a lo inigualado y lo declara atributo tradicional de los Budas

«In nos. 56-7 the mantra is then equated with Nirvana, which is traditionally known as the allayer of all suffering. In addition this spell is contrasted with other mantras, which are normally adapted to removing a specific evil, illness, or threat. This spell on the other hand, because it aims at enlightenment itself, is designed to remove ail evil. And is it not true that complete renunciation must automatically get rid of all ills?» — Conze empareja el mantra con el Nirvana, apaciguador de todo sufrimiento, y lo opone a los mantras que quitan un mal específico, porque este apunta a la iluminación misma

«The reader should remember that in Sanskrit the vowel ८ is always long. The short a is pronounced as in but, the long द as in father, ask, etc., the ८ as in mate, lame, etc. The metrical scheme of the mantra is as follows: gaté gaté paragaté parasA4mgate bédhi svaha.» — la nota al pie donde Conze fija la pronunciación de las vocales sánscritas y da el esquema métrico del mantra

«In the centre, to correspond to the seed vessel, I have placed the syllable Om. Sometimes, as in Om mani padme him, the om is an essential part of the mantra. Here, however, it is an optional and extraneous addition, and only a minority of the manuscripts, and generally the later ones, contain it.» — la nota donde Conze declara suya la colocación del *Om* en el centro del loto y consigna que aquí es añadido optativo y extraño, presente solo en una minoría de manuscritos, los más tardíos

«The Brahmins regard the Om as the source of all the other letters, and Bhagavadgita xvii 24 informs us that ‘acts of sacrifice, etc., enjoined in the scriptures, are always begun with an Om by the students of Brahma» — Conze consigna lo que los brahmanes sostienen del *Om* y lo apoya en el Bhagavadgita: los actos de sacrificio empiezan siempre con un Om

«Truth’ should then here be understood as the One in contrast to the manifold variety of error, as that which is just so, just itself, Suchness. It is taken as just Truth, Truth by itself, Truth absolute, nothing but the Truth, simple and really existing Truth, by contrast to the falsehood and illusion of imaginary duplicity, duality, multiplicity.» — Conze define esa Verdad como el Uno frente a la variedad del error, lo que es así, la Talidad, opuesta a la falsedad de la duplicidad imaginaria

«Its essence is agreement, sameness, identity—not agreement of a proposition with a thing, or of a thing with the conception we may form of it, but agreement of itself alone with Itself alone, of emptiness, of nothing in particular, with itself.» — la precisión que Conze añade: esa identidad no es acuerdo de una proposición con una cosa sino acuerdo de sí sola consigo sola, de la vacuidad consigo misma

«The word comes from the root mith, which recurs in English in the prefix mis-, and in the verb ‘to miss’, and carries with it the suggestion of duality and conflict.» — Conze deriva *a-mithyatvat* de la raíz *mith*, presente en el prefijo inglés *mis-* y en el verbo *to miss*, con su carga de dualidad y conflicto

«In truth—the word satyam comes from the root as ‘to be’,» — Conze deriva *satyam* de la raíz de ser; el tramo se corta antes de la llamada de nota, porque el troceo intercala aquí la nota al pie a media frase

«and corresponds etymologically to ‘sooth’ in English. It can here be either an adverb or a noun. In the translation I have taken it as an adverb, which refers back to no. 56, and asserts that this mantra ‘indeed truly’ removes all ill, because it is not wrongness, i.e. without any trace whatsoever of division.» — la continuación en la plana siguiente: Conze empareja la palabra con el inglés *sooth* y declara su elección, tomarla como adverbio, de modo que el mantra quita el dolor porque no es errancia, sin traza alguna de división

«Alternatively, we may understand that it, i.e. the mantra, is ‘the Truth’. ‘Truth’ is a synonym for Nirvana, and Buddha» — la lectura alternativa que Conze deja abierta: el mantra es la Verdad, sinónimo del Nirvana; el tramo se corta en el límite de chunk

«ghosa (VM 497) tells us that the saying of Suttanipata 884, ‘For one single is the Truth, and there is no second’, refers to Nirvana, which exists in the ultimate sense.» — el apoyo que Conze trae de Buddhaghosa: el dicho del Suttanipata sobre la Verdad única sin segunda se refiere al Nirvana, que existe en sentido último

«Where the Absolute is alone, unassociated, aloof from all, what could go wrong, in the absence of all duality and thereby of all possibility of deviating from the Truth? Wrong and perverted views, the supreme fault, consist in straying away from supreme Oneness, which as the Truth is also the Way.» — la pregunta y la respuesta de Conze: donde el Absoluto está solo, sin dualidad, no cabe errar, y las visiones pervertidas consisten en apartarse de la Unidad suprema, que en cuanto Verdad es también el Camino

«Prajfiaparamita’ is here Wisdom personified. Mantras are more than just well-sounding words cunningly arranged by ingenious persons. According to tradition they are gifts from higher beings, through which they communicate a part of their essential nature.» — Conze declara personificada aquí la Sabiduría y consigna lo que la tradición sostiene de los mantras: son dones de seres superiores que comunican por ellos parte de su naturaleza esencial

«You do not really know where you are with a spell before you know where it comes from, and who gave it its power.» — la exigencia que Conze pone: no se sabe de veras con qué hechizo se anda sin saber de dónde viene y quién le dio su poder

«Gone—the ending -e in gate, etc., can, grammatically, have two meanings: (1) It may denote a feminine vocative—‘O, she (i.e. the Prajiaparamita), who is gone, etc.!’ The mantra would then resume the initial invocation (no. I). Or, (2) it may be a masculine locative—‘In him who is gone, etc., there is enlightenment’. Then it states, as I have shown in some detail in SS pp. 22-4, what must be done to get to enlightenment.» — Conze abre las dos lecturas gramaticales de *gate*: vocativo femenino, con lo que el mantra retomaría la invocación inicial, o locativo masculino, con lo que enuncia lo que hay que hacer para llegar a la iluminación

«The word ukta more literally would mean, ‘spoken,» — Conze abre la glosa de *ukta*; el tramo se corta en el cambio de plana

«uttered, taught, or proclaimed’, but the meaning of the phrase cannot be that this spell has been proclaimed in the Prajnaparamita books. Nowhere do the large Prajnaparamita Sutras contain this particular, or any other, mantra.» — la corrección en la plana siguiente: la frase no puede querer decir que el hechizo se proclame en los libros Prajnaparamita, porque los grandes sutras no contienen este mantra ni ningún otro

«The locative can in Sanskrit be used as an absolute case, and the meaning then would be; ‘he is gone’ etc. The mantra therefore represents a dialogue with an invisible force, or with oneself.» — Conze remata la lectura locativa: el mantra representa entonces un diálogo con una fuerza invisible o con uno mismo

«Beyond, para, occurs, as we saw at no. 5, in the very name of the prajiiad-param-ita. As a technical term it is opposed to a Not-Beyond, which comprises: (1) suffering, (2) its basis, i.e. the round of births, (3) the place where suffering takes place, i.e. the skandhas, and (4) its cause, i.e. craving and other bad habits.» — Conze define el Más Allá por su opuesto técnico, el No-Más-Allá: el sufrimiento, la rueda de los nacimientos, los skandhas donde ocurre y el ansia que lo causa

«The unwholesome states are compared to a flood, or to a river in full spate. We are on the hither shore, beset with fears and dangers. Security can be found only on the other shore, beyond the flood, which has to be crossed by means of the ship, or raft, of the Dharma.» — el símil que Conze consigna: los estados malsanos como río crecido, con la orilla de acá llena de miedos y la seguridad solo en la otra, cruzando con la balsa del Dharma

«Awakening, equals enlightenment (of no. 48), wisdom, emptiness and Nirvana (no. 44).» — Conze iguala el despertar del mantra con la iluminación, la sabiduría, la vacuidad y el Nirvana

«All hail, svaha, only imperfectly reproduced by ‘all hail’, is a term of blessing used traditionally by the Brahmin priests in their ritual. It is an ecstatic shout of joy, expressive of a feeling of complete release, just as Io triumpe was in Latin, Hailly in Mexican, or Axie taure in Dionysian ritual.» — Conze declara imperfecta su versión de *svaha*, término de bendición del ritual brahmánico y grito extático de liberación, y lo empareja con el *Io triumpe* latino y el *Axie taure* dionisíaco

«In the Tantric system svaha is reserved for mantras addressed to feminine deities.» — Conze consigna que en el sistema tántrico *svaha* se reserva a los mantras dirigidos a deidades femeninas

«After the two initial steps of sections III and IV we come to V at the paragate, which is the traditional term for the plunge into the Unconditioned. In para-sam-gate, the sam- has the meaning of completeness, as with sam-bodhi in no. 48. Readers can work out the further details for themselves.» — el remate del comentario: *paragate* es el término tradicional para la zambullida en lo Incondicionado y el *sam-* de *parasamgate* significa plenitud, y Conze deja el resto al lector

«The six words of the mantra correspond to sections III to VIII respectively. This is quite obvious for bodhi, which takes» — Conze empareja las seis palabras del mantra con las secciones III a VIII; el tramo se corta en el cambio de plana

«up the ‘enlightenment’ of section VII. After the two initial steps of sections III and IV we come to V at the paragate, which is the traditional term for the plunge into the Unconditioned.» — el remate en la plana siguiente: *bodhi* retoma la iluminación de la sección VII y *paragate* es el término tradicional para la zambullida en lo Incondicionado

«There was a time when wisdom was prized more highly than almost anything else, and it was no mean compliment when the Delphic oracle named Socrates as the wisest of all the Greeks.» — abre el prefacio de Conze con el aprecio antiguo de la sabiduría y el ejemplo del oráculo de Delfos sobre Sócrates

«Nowadays most people will agree with Bertrand Russell ‘that, although our age far surpasses all previous ages in knowledge, there has been no correlative increase in wisdom» — Conze toma de Bertrand Russell el contraste entre el conocimiento acumulado por la época y la sabiduría que no crece con él

«At times it May even appear as though the rapid growth of scientific knowledge has been bought at the expense of much of the wisdom which our less well-instructed forefathers could draw upon.» — Conze sugiere que el crecimiento del conocimiento científico se pagó con sabiduría; el escaneo imprime *May* con mayúscula a media frase

«In fact, those who want to learn about wisdom, must of necessity draw on the tradition of the fairly remote past. For centuries almost everyone has been silent on the subject.» — Conze deriva de ahí la necesidad de recurrir al pasado remoto, porque sobre el asunto se ha callado durante siglos

«What, indeed, could be more ‘unscientific’ than the pursuit of wisdom—with its concern for the meaning of life, with its search for ends, purposes and values worthy of being pursued, with its desire to penetrate beyond the appearance of things to their true reality?» — Conze enuncia por qué la busca de sabiduría resulta poco científica a los ojos de la época: pregunta por el sentido, por los fines y por lo que hay tras la apariencia

«Contemporary religious movements are equally unhelpful. Intent on extreme simplification, they take pride in discarding the intellectual content of religion.» — Conze extiende la objeción a los movimientos religiosos de su tiempo, que se enorgullecen de descartar el contenido intelectual de la religión

«Whether we look to Billy Graham and Moral Rearmament, or, farther East, to Krishnamurti and the Shin-shu of Japan, the demands made on our intellect and comprehension are reduced to a minimum.» — Conze nombra los casos: Billy Graham, el Rearme Moral, Krishnamurti y el Shin-shu japonés

«By contrast, two thousand years ago both the Mediterranean and India went through a particularly creative period, which saw the Hebrews writing about Chochma, the Gnostics about Sophia, and the Buddhists about Prajiaparamita, or ‘perfection of wisdom’.» — Conze empareja tres literaturas de sabiduría del mismo periodo: la Chochma hebrea, la Sophia de los gnósticos y la Prajnaparamita budista; el escaneo imprime *Prajiaparamita*

«In spite of many differences caused by the social and cultural background, the wisdom tradition at that time achieved a fair degree of universality, and its Indian form was distinguished more by its uncompromising sublimity and otherworldliness, than by the peculiarity of its tenets.» — Conze atribuye a esa tradición de sabiduría una universalidad relativa y distingue su forma india por su sublimidad intransigente, no por lo peculiar de sus tesis

«The works of Proclus and Dionysius Areopagita, and even the Academica of Cicero, show that some of the specific teachings of the Prajnaparamita were once quite familiar to the West.» — Conze señala que algunas enseñanzas específicas de la Prajnaparamita fueron familiares en Occidente, y lo apoya en Proclo, Dionisio Areopagita y la Academica de Cicerón

«The authors of these works were well aware that language is ill-suited to expressing the insights of a wisdom which aims at no less than the total extinction of self.» — Conze atribuye a los autores de los dos sutras la conciencia de que el lenguaje no sirve para una sabiduría cuyo fin es la extinción total del yo

«Commentaries are not a particularly rewarding form of literature, being neither easy to write nor pleasant to read.» — Conze califica el comentario como género poco grato, ni fácil de escribir ni agradable de leer

«But ready intelligibility does not go well with depth of thought, and these texts require a great deal of explanation, which I have supplied from the traditional Indian commentaries.» — Conze declara de dónde saca su explicación: de los comentarios indios tradicionales, porque la inteligibilidad inmediata no se lleva con la profundidad

«All the terms have been explained, and most of the arguments. What I have left unexplained, seemed to me either obvious or unintelligible.» — Conze fija el alcance de su comentario y el criterio de lo que dejó sin explicar: lo que le pareció obvio o ininteligible

«For a survey of this literature, with copious extracts, see E. Conze, Selected Sayings from the Perfection of Wisdom, 1955.» — la nota al pie del prefacio remite al propio Conze, Selected Sayings from the Perfection of Wisdom de 1955, para el panorama de la literatura Prajnaparamita

«The greater part of this book has first appeared in the pages of the Middle Way, the journal of the London Buddhist Society. I am grateful to Mrs M. H. Robins, the editor, for first having printed these articles, and now allowing me to reprint them.» — Conze declara la procedencia del libro: la mayor parte apareció antes en el Middle Way, revista de la London Buddhist Society, y agradece a la editora Mrs M. H. Robins el permiso de reimprimir

«The work on these translations and commentaries has occupied me for more than twenty years, and in the course of this time I have had many useful suggestions from friends and fellow-workers.» — Conze fecha en más de veinte años el trabajo sobre estas traducciones y comentarios

«Considerations of expense have deterred us from doing the same for the Diamond Sutra, and I must refer the reader to my Rome edition which gives all the alternative readings.» — Conze explica por qué el Diamante va sin sánscrito —el costo— y remite a su edición de Roma para las lecciones alternativas

«Generally speaking it would be difficult to find anything as remote from the interests of the present day as the contents of this book.» — Conze cierra el prefacio declarando el contenido del libro remoto de los intereses del día, y toma esa lejanía como recomendación

«I particularly want to acknowledge the help of Professor F. W. Thomas, Dr E. J. Thomas, Professor T. Burrow, Professor G. Tucci, Miss I. B. Horner, Mr Christmas Humphreys, Dr Eichhorn, Dr F. G. Brook and Mr T. Perkins.» — Conze enumera a quienes le ayudaron: F. W. Thomas, E. J. Thomas, T. Burrow, G. Tucci, I. B. Horner, Christmas Humphreys, Eichhorn, F. G. Brook y T. Perkins

«I also thank Miss Pat Wilkinson for the skill and devotion with which she has drawn the mantra on the eight-petalled lotus on page 103, which is based on a ninth-century model from Central Asia.» — Conze acredita a Pat Wilkinson el dibujo del mantra sobre el loto de ocho pétalos y declara su modelo: una pieza centroasiática del siglo IX

«London EDWARD CONZE September 1957» — la firma del prefacio: Londres, Edward Conze, septiembre de 1957; es la fecha de la primera edición, no la de esta tirada de 1988

«Indian tradition assumes that without a commentary a holy book is incomplete. In the case of the Diamond Suira it is quite obvious that a bare translation cannot possibly convey its full meaning.» — Conze funda su comentario en un supuesto que atribuye a la tradición india —sin comentario un libro santo queda incompleto— y lo aplica al Diamante; el escaneo imprime *Suira*

«To the casual reader it must present the disconcerting appearance of a jumble of disjointed pieces, and at first sight the transition from one chapter to the next is not at all obvious.» — Conze describe cómo se le aparece el sutra a quien lo lee sin aparato: un revoltijo de piezas sueltas cuyas transiciones no se ven

«An occasional aphorism here and there may strike his intellect with the force of a thunderbolt, and further meditation may very well fan the initial spark into quite a sizeable flame.» — Conze concede que un aforismo suelto puede golpear el intelecto y que la meditación aviva esa chispa

«But the meaning of the Sutra as a whole is bound to elude him, for it contains within itself only few and inconclusive clues to its logical sequence.» — Conze sostiene que el sentido del conjunto se escapa porque el texto contiene pocas claves de su propia secuencia lógica

«For the last 120 years the Diamond Sutra could be réad in European translations, and during all that time we have been without the means which would have enabled us to solve its riddles.» — Conze fecha en 120 años la disponibilidad del Diamante en traducciones europeas y niega que en ese lapso hubiera medios para resolver sus enigmas; el escaneo imprime *réad*

«All of a sudden the situation has changed, and we now approach the task of interpreting this Sutra with greater confidence than before.» — Conze data en su propio presente el cambio que permite interpretar el sutra con más confianza

«The admirable enterprise and scholarship of Professor Tucci has now placed three authoritative» — Conze acredita a Giuseppe Tucci el haber puesto a su alcance tres comentarios indios autorizados; el tramo se corta aquí porque la frase sigue al otro lado del cambio de plana

«The frontispiece of the Tun Huang Print of the Diamond Sutra, 4.7. 86 now in the British Museum.» — el pie de la lámina de apertura identifica el frontispicio del impreso de Tun Huang del Sutra del Diamante y lo sitúa en el British Museum; la fecha sale del escaneo como *4.7. 86*, por A.D. 868

«THE HEART SUTRA Sanskrit text, translation and commentary I. The Invocation a7. II. The Prologue 77 III. The Dialectics of Emptiness. First Stage 81 IV. The Dialectics of Emptiness. Second Stage 85 V. The Dialectics of Emptiness. Third Stage 89 VI. The concrete embodiment of Full Emptiness, and its practical basis 93 VII. Full Emptiness is the basis also of Buddhahood 98 VIII. The teaching brought within the reach of the comparatively unenlightened» — el índice reparte el Sutra del Corazón en ocho subsecciones con sus folios impresos, tres de ellas dedicadas a las etapas de la dialéctica de la vacuidad; el *a7* es la lectura del escaneo para el folio 77

«APPENDIX: The Frontispiece to the Tun Huang Print 72» — el índice registra el apéndice sobre el frontispicio como parte del volumen, en el folio impreso 72

«Indian commentaries into our hands. Their authors—Asanga, Vasubandhu, and Kamalasgila—are reckoned among the best minds of Mahayana Buddhism.» — Conze nombra a los tres comentaristas indios que Tucci publicó —Asanga, Vasubandhu y el tercero, cuyo nombre el escaneo imprime *Kamalasgila*— y los cuenta entre las mejores cabezas del budismo Mahayana

«Their commentaries occupy the first 170 pages of the Minor Buddhist Texts, Part I,1 which Professor Tucci has brought out in honour of the Buddha Jayanti.» — Conze localiza esos comentarios en las primeras 170 páginas de los Minor Buddhist Texts, Part I, que Tucci sacó en honor del Buddha Jayanti

«Some sections of the Diamond Sutra reproduce passages or ideas from the large Prajnaparamita Sutras,? and for these we have the comments of Nagarjuna’ and Haribhadra.» — Conze declara que partes del Diamante reproducen pasajes de los grandes sutras Prajnaparamita y remite para ellos a Nagarjuna y Haribhadra; las llamadas de nota vienen pegadas en el escaneo

«And a correct understanding of the technical terms can now be obtained either from the large Prajnaparamita Sutras themselves,5 or from Madhyamika authors, like Candrakirti,» — Conze añade la vía Madhyamika, con Candrakirti a la cabeza, para fijar los términos técnicos

«Eschewing all originality, my comments have aimed at carrying on the tradition of Buddhist exegesis which goes back to the great Buddhist universities in Northern India at the time of the Pala dynasty (A.D. 750-1150), and which has been kept alive 70 Tibet for the last seven centuries.» — Conze renuncia por escrito a la originalidad y sitúa su comentario en la exégesis budista de las universidades del norte de la India bajo los Pala, mantenida luego en el Tíbet; el escaneo imprime *70 Tibet* por *in Tibet*

«All that I myself have contributed is the English translation of the Sutra itself, as well as the patience to collect the relevant information from my predecessors, and to adapt it to the language and thought of today.» — Conze acota lo suyo a tres cosas: la traducción inglesa del sutra, la paciencia de reunir a sus predecesores y la adaptación al habla de hoy

«It cannot be the purpose of a commentary to convey directly to the reader the spiritual experiences which a Sutra describes. These only reveal themselves to persistent meditation.» — Conze niega que un comentario pueda transmitir la experiencia espiritual que el sutra describe, y la reserva a la meditación persistente

«A commentary must be content to explain the words used. As such it has some preliminary usefulness, since without having understood even the words one could not easily know what to meditate about.» — Conze fija la utilidad que sí concede al comentario: explicar las palabras, sin las cuales no se sabría sobre qué meditar

«Where we have to deal with highly condensed and extremely profound Buddhist texts, the meaning of the words can be investigated from four angles. For it is in four particulars that they differ from what we are wont to read in the» — Conze anuncia las cuatro perspectivas desde las que investiga el sentido de las palabras de estos textos; el tramo se corta en el cambio de plana, donde la frase remata en el *Daily Mail*

«Daily Mail. They are: (1) Buddhist technical terms, (2) in Sanskrit, (3) used. by sages, (4) for the purpose of spiritual emancipation» — la lista de las cuatro: términos técnicos budistas, en sánscrito, usados por sabios y con fin de emancipación espiritual; el punto de comparación que Conze elige es el Daily Mail

«As Buddhist technical terms their meaning is very largely determined by a tradition which has carefully defined its key terms in their mutual relationship. It has been the most important part of my task to work out the traditional significance of the terms used. When we have learned that, the Sutras become as familiar to us as her web to a spider, who knows all the connections, and runs up and down the threads with ease.» — Conze declara su tarea principal —fijar el sentido tradicional de los términos— y la ilustra con la araña que conoce todos los hilos de su tela

«Whether in addition we will also manage to catch some flies, is of course quite a different matter.» — Conze acota de inmediato el símil: saber los hilos no garantiza cazar moscas

«Secondly, Sutras are written in Sanskrit, a highly rational language, capable of great precision, and amenable to thorough grammatical analysis.» — Conze describe el sánscrito como lengua muy racional, capaz de precisión y analizable gramaticalmente

«Little of these Sutras would, I fear, survive their translation into cockney or the patois of Liége.» — Conze niega que todas las lenguas sirvan igual para lo abstracto, con el cockney y el habla de Lieja como ejemplo

«The meaning of Sanskrit words depends very largely on their verbal roots. When words with the same root are translated into English, the similarity of their derivation is sometimes unavoidably obscured, and the unity of the original argument destroyed.» — Conze explica el costo de traducir: al pasar al inglés se pierde el parentesco de raíz entre palabras y con él la unidad del argumento

«Where thinking reaches a certain level of profundity, we must go beyond even the traditional and the direct etymological to the ancestral meaning. This is attached to the Indo-European root, and comparative linguistics provides the clue to its ramifications.» — Conze abre una tercera vía, la del sentido ancestral pegado a la raíz indoeuropea, que la lingüística comparada permite rastrear

«Similarly, the full weight of a word like mantra is felt when kindred words derived from the root MN (i.e. ma, man or men) are considered. These point to an element of eager desire, of yearning and intensity of purpose of wooing and courting (Greek mnaomaz and Old High German minna), and to an excitement of mind which is far from cool rationality (mania = lunacy, and mainomat, to rave» — Conze desmenuza *mantra* por la raíz MN y le saca deseo, anhelo, cortejo y una excitación mental lejana de la razón fría; las formas griegas y altoalemanas salen deformadas del escaneo

«Wisdom will use terms always in such a way that the original meaning is revealed. And men were wise long before they became clever. This linguistic correlate of Jung’s collective unconscious is surely worthy of greater attention than it usually receives.» — Conze sostiene que la sabiduría usa los términos revelando su sentido original, y empareja ese correlato lingüístico con el inconsciente colectivo de Jung

«One of our greatest experts on linguistics, I. A. Richards, has in his Meaning of Meaning spoken of the wealth of meaning inherent in many words.» — Conze apoya la idea en I. A. Richards y su Meaning of Meaning

«No one who uses a dictionary—for other than orthographic reasons—can have escaped the shock of discovering how very far ahead of us our words often are. How subtly they already record distinctions towards which our minds are still groping. If we could read this reflection of our minds aright, we might learn nearly as much about ourselves as we shall ever wish to know.» — la cita de Richards que Conze intercala: el diccionario muestra que las palabras van por delante de quien las usa y registran distinciones que la mente aún tantea

«And finally there is, of course (4) the spiritual meaning, which discloses itself not to erudition but to meditation. From a document like the Nicene Creed these Sutras, and particularly the Hvidaya, differ in that every word refers to actual practices, and is actually verifiable by anyone who takes the trouble to do so.» — Conze reserva el cuarto sentido, el espiritual, a la meditación y no a la erudición, y separa estos sutras del Credo de Nicea porque cada palabra remite a prácticas verificables; el escaneo imprime *Hvidaya* por Hridaya

«Spiritual discernment cannot, however, be conveyed by written instructions. It presupposes certain qualities of character, a certain direction of the will, and certain habits of behaviour.» — Conze pone condiciones al discernimiento espiritual: cualidades de carácter, dirección de la voluntad y hábitos de conducta, no instrucciones escritas

«Where those are present, the intellectual information will come to life, and flare up into a blaze of light. Where they are not, boredom will result, and everything will appear too difficult. The reader will soon know which category he belongs to.» — Conze cierra la nota introductoria repartiendo a sus lectores en dos categorías según lo que la información intelectual produzca en ellos: llama o aburrimiento

«A Chinese translation of the Diamond Sutra has the distinction of being the oldest printed book known to us. The printing of this roll, which is sixteen feet long, was completed by Wang Chieh on May 11, 868.» — el Apéndice I de Conze declara la traducción china del Diamante el libro impreso más antiguo conocido y fecha la impresión del rollo, de dieciséis pies, el 11 de mayo de 868 por Wang Chieh

«It has survived because at a later period it was stored at Tun Huang in the Cave of the Thousand Buddhas, from where Sir Aurel Stein, about forty years ago, took it to the British Museum. Printing from wooden blocks was apparently invented early in the ninth century, and this is our earliest datable woodcut.» — Conze traza la procedencia de la pieza: la Cueva de los Mil Budas en Tun Huang, de donde Aurel Stein la llevó al British Museum, y la declara el grabado fechable más antiguo

«Although it has a certain charm of its own, it is clearly an example of provincial art, and without that elegance and finish we associate with works executed in Lo-yang and other centres of T’ang culture.» — el juicio de Conze sobre la lámina: arte provincial con encanto propio pero sin la elegancia de las obras de Lo-yang

«In the centre we see the Lord Buddha, seated cross-legged on a lotus throne, expounding the ‘Diamond Sutra’. His right hand is in the gesture of explaining or demonstrating the doctrine, while the left lies in his lap. The Svastika is one of the traditional ‘marks’ found on a Buddha’s body, normally on the soles of his feet and the palms of his hands.» — Conze describe el centro del grabado: el Buda en trono de loto con la mano derecha en gesto de exponer la doctrina, y la esvástica entre las marcas tradicionales del cuerpo de un Buda

«Where they do so, it signifies that it is not the historical Buddha who is-represented, but his glorified body (technically known as sambhoga-kaya), the body in which he expounds the more profound, spiritual and esoteric teachings to those ready to hear them.» — Conze lee la esvástica sobre el pecho como signo de que lo representado no es el Buda histórico sino su cuerpo glorificado, el *sambhoga-kaya* en que expone lo más esotérico

«The third eye, the eye of wisdom, also is noteworthy here, because it is not the usual simple circle, but shows the sun superimposed on the moon, a Tantric symbol.» — Conze señala el tercer ojo del grabado, con el sol superpuesto a la luna, y lo llama símbolo tántrico

«Subhuti kneels on a mat in front of the Buddha, with his hands folded, and with his shoes, or slippers, by his side, in token of respect. To dispel any doubts about the identity of the figure, the cartouche at the lower left edge says in Chinese, ‘Subhuti the Elder» — Conze identifica a Subhuti en el grabado por el cartucho chino del borde inferior izquierdo, arrodillado con las manos juntas y las sandalias a un lado en señal de respeto

«The glorified Buddha is held to sit on the ‘Lion Throne’, symbolized here by the two lions in front of the altar. If they look more like Pekinese dogs than like lions, this is not very surprising. The Pekinese dog, or ‘Manchu-Lion-Dog’ as it is called in Chinese, was bred in Peking to represent the lion of 119] णतं (Mon-ju), patron of the Man-chu dynasty. Since they had never seen a lion, the breeders had only the pictures of lions in Buddhist scrolls and paintings to go by, and we must admit that they achieved quite a good likeness to them.» — Conze explica los dos leones del altar como Trono del León y consigna que el perro pequinés se crió en Pekín para representar un león de los rollos budistas, sin que los criadores hubieran visto uno; el nombre del patrón de la dinastía Man-chu sale del escaneo como *119] णतं (Mon-ju)*

«On the altar itself we can see an incense burner, as well as sacred vessels which contain pure water.» — Conze inventaria el altar del grabado: incensario y vasos sagrados con agua pura

«To the left and right of the Buddha two demonic guardians stand in warlike pose. The figure on the left brandishes a pike, or perhaps a thunderbolt, and he stands on lotuses (and not on tortoises, as one might think at first sight). The one on the right gesticulates with his clenched fists, and stands on lumps of rock.» — Conze describe a los dos guardianes demoníacos del grabado, uno con pica o rayo sobre lotos y otro con los puños cerrados sobre rocas

«These two guardians of the Dharma, called ‘the two generals Heng and Ha’, developed in China from various antecedents in Indian Buddhism. They have the function to protect the preaching of the Dharma from interference by demons and other malevolent forces.» — Conze nombra a los dos generales Heng y Ha, desarrollados en China desde antecedentes indios, y les asigna la función de proteger la predicación del Dharma

«The Chinese inscription at the top left corner tells us that the scene depicted is the ‘Garden of Anathapindika’, in agreement with chapter 1 of the Diamond Sutra.» — Conze lee la inscripción china del ángulo superior izquierdo, que nombra el Jardín de Anathapindika, y la empareja con el capítulo 1 del sutra

«I personally am inclined to believe that these tiles represent the ‘chequer-board pattern’ which the Scriptures ascribe to a ‘Pure Land’, but experts have assured me that this is not so.» — Conze declara su propia conjetura sobre las baldosas en damero de una Tierra Pura y consigna que los expertos se la niegan

«It was usual in India to erect such canopies above royal personages or greatly revered spiritual teachers.» — Conze sitúa el dosel del grabado en el uso indio de erigirlos sobre reyes y maestros espirituales muy venerados

«Ten monks and nuns, recognizable by their shaven heads, are shown in our picture. Two Bodhisattvas are marked by their crowns and haloes. A Bodhisattva wears the crown of a king because he 15 ‘a great being’ (see p. 23), a princely, magnificent emissary from the shining realms of the spirit. Ordinary monks are in this Mahayana Scripture regarded as inferior to the Bodhisattvas. They are, even including Subhuti, shown not only without crowns, but even without haloes.» — Conze cuenta las figuras del grabado y saca de ahí una jerarquía: los monjes ordinarios, incluido Subhuti, van sin corona y sin aureola, mientras los Bodhisattvas llevan las dos

«In the lower right-hand corner we have five laymen and laywomen—a Chinese dignitary in official robes and head-dress, with two men and two boys (or, ?women) in attendance on him. This leaves the Devas, Asuras and Gandharvas. The Asuras, who in any case are rather quarrelsome and unpleasant people, are not shown anywhere. But, above in the sky, we can discern two angels floating in the clouds, offering, in homage to the Buddha, flowers and fruit on a dish. One of them is a Deva, or God, and the other a Gandharva, or celestial nymph.» — Conze completa el inventario: cinco laicos con un dignatario chino, la ausencia de los Asuras y dos ángeles en las nubes, un Deva y un Gandharva, ofreciendo flores y fruta

«The Chinese writing to the left of the woodcut is, incidentally, not the beginning of the Sutra itself, but a kind of Preface, which says: ‘If you want to recite this Sutra, you must first recite the following mantra, so as to purify your mouth, 1.6. Tun-li tun-li, maha-tunli, tun-tun-li, svaha.’ And so on.» — Conze enmienda una lectura posible: el texto chino a la izquierda no es el principio del sutra sino un prefacio con el mantra de purificar la boca antes de recitarlo

«A = Astasahasrika prajnaparamita-siitvra, ed. R. Mitra, 1888. B = Buddhism. Its essence and development, by Edward Conze, 3rd ed., 1957. BM = Buddhist Meditation, by Edward Conze, 1956. BI = Buddhist Texts through the Ages, ed. E. Conze, 1954.» — la lista de abreviaturas descifra las siglas con que el comentario cita: el Astasahasrika en la edición de Mitra, y tres libros del propio Conze; el escaneo imprime *BI* por BT y *siitvra*

«Mpps = Mahaprajntaparamitopadesa, by Nagarjuna, trans. E. Lamotte, as Le traité de la grande vertue de sagesse, I 1944, II 1949. P = PattcavimsSatisahasrika prajnaparamita-siitva, ed. N. Dutt, 1934. SS = Silected Sayings from the Perfection of Wisdom, ed. E. Conze, 1955. T = 1816 Issaikyé. VM = Visuddhimagga, by Buddhaghosa, ed. C. A. F. Rhys Davids, 1920-21.» — el resto de la lista: el tratado de Nagarjuna en la traducción de Lamotte, el sutra que el escaneo imprime *PattcavimsSatisahasrika* en la edición de Dutt, las Silected Sayings de Conze, el canon chino que el escaneo rinde *1816 Issaikyé* y el Visuddhimagga de Buddhaghosa

«Abhidharma, 103 Absolute, 39 Ananda, 21 anuttara, 61, 87, 120, 126 anxiety, 119 apalabhyate, 86 arana, 45 Arhat, 45, 115, 121 arya, 38, 99 atmabhava, 49 atoms, 64-5 attainment, 114, 119-20 avacya, 37, 66 Avalokitesvara, 100, 124» — muestra del índice de términos, que remite por folio impreso: Abhidharma, Absoluto, Ananda, los términos sánscritos y Avalokitesvara

«mantra, 19-20, 123-9 marks (3): 108, 119 marks (32): 28-9, 52, 60, 62-3» — segunda muestra del índice: las entradas de mantra y de las tres y las treinta y dos marcas, con sus folios impresos

«cognition, 53, 73, 114, 121 consciousness, 63, 104 Conze, E., 72 create, 47 dharma, 44, 72, 78, 80, 81, 86, 88, 90, 93, 103, 107-8 Dharmabody, 29-30, 42, 48, 63» — tercera muestra del índice: entre las entradas de cognición y de Dharmabody el índice registra a *Conze, E.* con una sola remisión, y también *create* y *dharma*

«spell, 123-6 Sravasti, 22 states of woe, 56 Streamwinner, 44 Subhtti, 45, 94 Suchness, 37, 58, 68, 82, 118» — muestra del índice en la segunda plana: las entradas de hechizo, Sravasti, estados de dolor, Streamwinner, Subhuti y Talidad

«Of the forty-two books devoted to the ‘perfection of Wisdom’, the Diamond and the Heart Sutras have for centuries been considered the holiest.» — la contratapa de Unwin Paperbacks cuenta cuarenta y dos libros de la perfección de Sabiduría, cifra que discrepa de los treinta y ocho del prefacio de Conze (p. 8); no se armoniza

«The Prajnaparamita texts, as the Buddhists Wisdom Books are called, were composed in India between 100 B.C. and 600 A.D. (the Diamond and Heart Sutras probably about the fourth century) and became popular throughout Tibet, Mongolia, China and Japan.» — la contratapa data la literatura entre 100 a. C. y 600 d. C. y sitúa los dos sutras hacia el siglo IV, con su difusión por Tíbet, Mongolia, China y Japón

«but the famous Buddhist scholar Edward Conze, who studied the Prajnaparamita for more than thirty years, was the first to explain the sutras in a manner intelligible to Western readers. His translations are still considered to be among the finest renderings of these two great scriptures and this edition also contains a hitherto unpublished commentary by Conze.» — la contratapa presenta a Conze como el primero en explicar los sutras de modo inteligible para lectores occidentales, tras treinta años de estudio, y anuncia el comentario inédito de esta edición

«from the PREFACE © A MANDALA BOOK» — la contratapa cierra citando el propio prefacio y rotula el volumen como *A Mandala Book* de Unwin Paperbacks

«BUDDHIST _ WISDOM BOOKS The Diamond and the Heart Sutra : Edward Conze ae» — la cubierta del ejemplar, transcrita solo en lo legible: el escaneo mete un guion bajo entre las palabras del título y arrastra una cola *ae* tras el nombre del autor

«da. The Dharmabody as the body of teachings (6) db. The Dharmabody as the result of Gnosis (7) dc. The Dharmabody as the result of Merit (8)» — muestra del índice en su primera plana, con las tres caras del Dharmabody y el capítulo del sutra entre paréntesis

«The merit acquired, its presuppositions and results (144-16c)» — otra entrada del índice, con el numeral de capítulo corrompido por el escaneo

Gnosis (conocimiento salvífico) — Conze traduce *jñana* como cognición o gnosis y la define como intuición de la realidad verdadera del universo; el capítulo 7 del Diamante trata el Dharmabody como resultado de la gnosis, y la sección V del Corazón niega que en la vacuidad haya cognición, porque falta en ella todo objeto de la cognición emancipadora.

Philosophia perennis (filosofía perenne) — La tercera etimología de *paramita* supone que la perfección de sabiduría no es enseñanza de un Tathagata sino la constante e invariable de todos los Budas en cualquier tiempo y lugar; Conze nombra eso la verdadera philosophia perennis, válida en todo tiempo y circunstancia.

Cadena de transmisión (quién tomó de quién) — Conze renuncia por escrito a la originalidad y sitúa su comentario en la exégesis budista de las grandes universidades del norte de la India bajo la dinastía Pala, mantenida en el Tíbet durante siete siglos; su propia deuda la fija en los tres comentaristas indios que Tucci publicó y en la lectura de Ananda en el concilio posterior a la muerte del Buda.

Crítica de fuentes (criterios de inclusión y descarte) — Conze declara insuperables las dificultades de la segunda parte del Diamante y admite que puede no ser más que una mezcolanza casual de dichos sueltos, con pasajes añadidos por recitadores, hojas de palma traspuestas por los copistas y glosas del margen metidas en el texto; para el Corazón declara veintiún manuscritos cotejados y consigna dónde la tradición manuscrita queda incierta.

Iniciación (recepción por grados / metamorfosis del ser) — La tradición que Conze expone reparte a la gente en mundanos y santos, y hace de estos últimos quienes han pasado por un renacimiento espiritual llamado técnicamente ganar el Camino; las tres dotes de los Bodhisattvas corresponden a los tres entrenamientos en moralidad, concentración y sabiduría.