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

«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