TRADITION
Budismo
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La tradición se nombra a sí misma por aquello en lo que manda refugiarse, y son tres. El ciclo tibetano lo dice al ordenar el rito que precede a la lectura de la Gran Liberación por la Audición: «the taking of refuge in the Three Precious Jewels - the Buddha, the sacred teachings and the monastic community» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 226». Que las tres se sostienen o caen juntas lo enuncia Nāgārjuna poniendo la objeción en boca del adversario: «If there is no doctrine and spiritual community, How can there be a Buddha? If emptiness is conceived in this way, The three jewels are contradicted.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 72».
De la primera de las tres joyas, las obras dicen lo que el Buda hizo al enseñar y lo que calló. Reginald Ray lo consigna así: «For the same reasons, when the Buddha rose from his enlightenment experience, he refrained from talking about the full measure of his realization. Instead, he taught more exoteric doctrines, such as the four noble truths, as most immediately accessible and appropriate for the people of his day.» «Ray — Secret of the Vajra World (2001) · p. 34». Esas doctrinas primeras son las cuatro que Jay Garfield enumera al comentar el capítulo central del tratado: «The Four Noble Truths are: (1) All life in cyclic existence is suffering. (2) There is a cause of this suffering, namely, craving caused by ignorance. (3) There is a release from suffering. (4) The path to that release is the eightfold Buddhist path of right view, right concentration, right mindfulness, right speech, right effort, right action, right morality, right livelihood.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 248». Nāgārjuna las tiene por suyas, y Garfield lo dice de él: «While N g rjuna is a powerfully original thinker, he is clearly and self-consciously operating squarely within the framework of Buddhist philosophy. As such, N g rjuna accepts and takes it as incumbent upon him to provide an account of the Four Noble Truths, nirv a, buddhahood, and other fundamental Buddhist soteriological conceptions.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 89».
El término con que la vía dice lo que las cosas son, y que ninguna obra del corpus rodea, es la vacuidad. El Sutra del Corazón la enuncia en la fórmula más corta: «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.» «Conze — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 101». Nāgārjuna la iguala con el originarse dependiente y de esa igualdad saca el nombre del camino: «Whatever is dependently co-arisen That is explained to be emptiness. That, being a dependent designation, Is itself the middle way.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 74», y ata a ella la inteligibilidad de todo lo demás: «For him to whom emptiness is clear, Everything becomes clear. For him to whom emptiness is not clear, Nothing becomes clear.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 73». Edward Conze advierte en su comentario que tampoco la vacuidad se deja tomar como cosa: «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» «Conze — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 34».
Del nirvana la tradición habla por negaciones y no por descripción. Nāgārjuna lo enuncia en seis: «Unrelinquished, unattained, Unannihilated, not permanent, Unarisen, unceased: This is how nirv a is described.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 77», y niega que quepa preguntar qué pasa con el Buda después: «Since he is by nature empty, The thought that the Buddha Exists or does not exist After nirv a is not appropriate.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 68». Conze, glosando el Sutra del Corazón, dice que los tres términos coinciden: «emptiness is the same as Nirvana and the same as the Buddha» «Conze — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 99».
La figura que estos sutras ponen en el centro no es la del que se libera solo. El Sutra del Diamante abre con la pregunta que el vehículo entero contesta: «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?» «Conze — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 20», y el Señor responde con el Voto: «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.» «Conze — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 23». Conze define el término y consigna el reparto de vías que estos sutras suponen: «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 — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 21», y «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 — Buddhist Wisdom Books: el Sutra del Diamante y el Sutra del Corazón (Unwin Paperbacks, 1988) · p. 22».
Cómo se ordenan esas vías entre sí lo cuenta Ray por la partición que dice de los eruditos indios: «During the time when the Tibetans were studying in India, Indian scholars were in the process of organizing the wealth of the Buddha's legacy into the system known as the "three yanas." In this system, the early traditions of the Eighteen Schools were loosely designated by the term Hinayana, the "lesser vehicle," while the second yana was called Mahayana, "the great vehicle," and the third the Vajrayana, or "adamantine vehicle."» «Ray — Secret of the Vajra World (2001) · p. 34», y reparte a cada una su acento: «Each of these three represents a distinctive approach to the practice of the dharma: the Eighteen Schools stresses the four noble truths and individual nirvana; the Mahayana places its emphasis on the compassionate ideal of the bodhisattva along with the altruistic practices of the six paramitas, or perfections; and the Vajrayana is a colorful and intensely practice oriented yogic tradition calling for the attainment of enlightenment in this life.» «Ray — Secret of the Vajra World (2001) · p. 23». De los tres no dice que sean tres religiones: «The three yanas are three phases of understanding and practice along one unbroken contin.uity of development. The Hinayana establishes the basic tools and perspectives for the entire Buddhist path, while the Mahayana and Vajrayana provide refinements. In a very real sense, the Vajrayana is not fundamentally different from the earlier yanas, except that it wants to take the journey to a more subtle level and develops language and practices necessary to that end.» «Ray — Secret of the Vajra World (2001) · p. 106».
Dentro de la misma tradición el refugio se dice también hacia adentro. El Sutra de la Plataforma hace recitar a la asamblea una fórmula que no apunta a ningún buda externo: «‘I take refuge in the pure dharma-body buddha in my own material body. I take refuge in the myriadfold transformation-body buddha in my own material body. I take refuge in the future and perfect realization-body buddha in my own material body.’ Now recite this three times.» «The Platform Sutra, la enseñanza zen de Hui-neng; traducción y comentario de Red Pine (Counterpoint, 2006) · p. 12», y lee así los sutras que hereda: «The sutras only say to take refuge in the buddha of yourselves.» «The Platform Sutra, la enseñanza zen de Hui-neng; traducción y comentario de Red Pine (Counterpoint, 2006) · p. 15».
La tradición cuenta además su propio traslado. Ray data la llegada al Tíbet por los reyes que las historias tradicionales hacen responsables de ella: «During the period of the early spreading, traditional histories identify three Tibetan kings as principally responsible for the successful transit of the Indian dharma: in the seventh century Songtsen Gampo (609649?), in the eighth, Trisong Detsen (754-797), and in the ninth, Ralpachen (815-836).» «Ray — Secret of the Vajra World (2001) · p. 49», y describe el resultado de hoy: «Tibetan Buddhism today is defined primarily by four schools: the Nyingma, Sakya, Kagyu, and Kadarn/Geluk. Among these, the Nyingma, or "Ancient School," is unique in that it takes its foundation in the early spreading of the dharma.» «Ray — Secret of the Vajra World (2001) · p. 54». Gyurme Dorje cuenta la más antigua de esas cuatro desde dentro: «The Nyingmapa are the followers of the oldest of all the schools of Tibetan Buddhism, tracing their lineage back to the first wave of transmission of the Buddhist teachings to Tibet, to the royal dynastic period of Tibetan history in the eighth century, when great Indian masters such as Padmasambhava, Vimalamitra and Buddhaguhya initially introduced the three inner classes of tantra: Mahāyoga, Anuyoga and Atiyoga. These tantra texts are differentiated on the basis of their distinctive meditative techniques, known respectively as the generation stage, the perfection stage and the Great Perfection (Dzogchen).» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 25». Andrew Quintman hace lo propio con la que sale de Marpa y Milarepa: «Several sects of Tibetan Buddhism, including Milarepa’s own Kagyu (bka’ brgyud, “oral transmission”), likewise trace their lineage back to this period. Indeed, members of the Kagyu sect venerate Marpa and Milarepa as the primary founders of their lineage in» «The Life of Milarepa (Tsangnyön Heruka), tr. Quintman 2010 · p. 15».
in the library: 1 ascribed work (plus 7 in its branches) · 0 linked authors
Ascribed works
each ascription is recorded in the entry of its workBranches
traditions that hang from this one; each branch declares its house in its own entryWorks of its branches
ascribed to a branch, not to the house: shown here by inheritanceWhat the works say about it
how each work defines it, with its passageBoyce — Textual Sources for the Study of Zoroastrianism (Chicago 1990)
Roberts — The Seth Material (1970)
Roberts — The Nature of Personal Reality (1974)
Roberts — The "Unknown" Reality (1977 y 1979)
The Spirit of Zoroastrianism, trad. Skjærvø 2011
Ware — El Nei p'ien de Ko Hung (1966)
Claims
25 entries«If there is no doctrine and spiritual community, How can there be a Buddha? If emptiness is conceived in this way, The three jewels are contradicted.» — XXIV.5: el adversario cierra su objeción diciendo que la vacuidad, así entendida, contradice las Tres Joyas; es el sitio donde el tratado nombra las tres juntas.
«the taking of refuge in the Three Precious Jewels - the Buddha, the sacred teachings and the monastic community» — la introducción del capítulo 12 del ciclo tibetano desglosa las tres al ordenar el rito que precede a la lectura.
«For the same reasons, when the Buddha rose from his enlightenment experience, he refrained from talking about the full measure of his realization. Instead, he taught more exoteric doctrines, such as the four noble truths, as most immediately accessible and appropriate for the people of his day.» — Ray dice qué enseñó el Buda al levantarse de su experiencia de iluminación y qué se reservó.
«The Four Noble Truths are: (1) All life in cyclic existence is suffering. (2) There is a cause of this suffering, namely, craving caused by ignorance. (3) There is a release from suffering. (4) The path to that release is the eightfold Buddhist path of right view, right concentration, right mindfulness, right speech, right effort, right action, right morality, right livelihood.» — Garfield enumera las Cuatro Nobles Verdades y desglosa el óctuple sendero.
«While N g rjuna is a powerfully original thinker, he is clearly and self-consciously operating squarely within the framework of Buddhist philosophy. As such, N g rjuna accepts and takes it as incumbent upon him to provide an account of the Four Noble Truths, nirv a, buddhahood, and other fundamental Buddhist soteriological conceptions.» — Garfield sitúa a Nāgārjuna dentro del marco de la filosofía budista y le adjudica la obligación de dar cuenta de las Cuatro Nobles Verdades, del nirvana y de la budeidad; el troceo pierde los diacríticos del nombre.
«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 sección III del Sutra del Corazón en la traducción de Conze: forma es vacuidad y la vacuidad misma es forma; los numerales son el andamiaje del traductor.
«Whatever is dependently co-arisen That is explained to be emptiness. That, being a dependent designation, Is itself the middle way.» — XXIV.18, el verso que da nombre al camino medio: lo coproducido dependientemente se explica como vacuidad, y la vacuidad, siendo designación dependiente, es el camino medio.
«For him to whom emptiness is clear, Everything becomes clear. For him to whom emptiness is not clear, Nothing becomes clear.» — XXIV.14: Nāgārjuna ata la claridad de todo a la claridad de la vacuidad.
«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 símil que Conze cita contra el apego a la propia medicina: apegarse a la vacuidad enferma tanto como apegarse a la existencia.
«Unrelinquished, unattained, Unannihilated, not permanent, Unarisen, unceased: This is how nirv a is described.» — XXV.3: el nirvana dicho por seis negaciones, sin abandono ni logro, sin aniquilación ni permanencia, sin surgir ni cesar.
«Since he is by nature empty, The thought that the Buddha Exists or does not exist After nirv a is not appropriate.» — XXII.14: por ser vacío por naturaleza, no cabe pensar que el Buda exista o no exista después del nirvana.
«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?» — sección 2 del Sutra del Diamante: la pregunta de Subhuti con que arranca el sutra, cómo debe sostenerse, progresar y gobernar sus pensamientos quien salió en el vehículo del Bodhisattva.
«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, el Voto: llevar al Nirvana sin residuo a cuantos seres hay, y a la vez ningún ser ha sido llevado.
«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; el escaneo imprime *sativa* por sattva.
«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 nombra los tres vehículos.
«During the time when the Tibetans were studying in India, Indian scholars were in the process of organizing the wealth of the Buddha's legacy into the system known as the "three yanas." In this system, the early traditions of the Eighteen Schools were loosely designated by the term Hinayana, the "lesser vehicle," while the second yana was called Mahayana, "the great vehicle," and the third the Vajrayana, or "adamantine vehicle."» — Ray data el sistema de los tres yanas como organización de los eruditos indios contemporánea de los tibetanos que estudiaban allí.
«Each of these three represents a distinctive approach to the practice of the dharma: the Eighteen Schools stresses the four noble truths and individual nirvana; the Mahayana places its emphasis on the compassionate ideal of the bodhisattva along with the altruistic practices of the six paramitas, or perfections; and the Vajrayana is a colorful and intensely practice oriented yogic tradition calling for the attainment of enlightenment in this life.» — el reparto de énfasis que Ray asigna a cada vehículo.
«The three yanas are three phases of understanding and practice along one unbroken contin.uity of development. The Hinayana establishes the basic tools and perspectives for the entire Buddhist path, while the Mahayana and Vajrayana provide refinements. In a very real sense, the Vajrayana is not fundamentally different from the earlier yanas, except that it wants to take the journey to a more subtle level and develops language and practices necessary to that end.» — Ray dice que los tres yanas son fases de una sola continuidad y no vías distintas; el troceo imprime *contin.uity*.
«‘I take refuge in the pure dharma-body buddha in my own material body. I take refuge in the myriadfold transformation-body buddha in my own material body. I take refuge in the future and perfect realization-body buddha in my own material body.’ Now recite this three times.» — la fórmula de refugio que el Sutra de la Plataforma hace recitar, dirigida a los tres cuerpos del buda dentro del propio cuerpo material.
«The sutras only say to take refuge in the buddha of yourselves.» — y la lectura que el mismo sutra hace de los sutras que hereda.
«During the period of the early spreading, traditional histories identify three Tibetan kings as principally responsible for the successful transit of the Indian dharma: in the seventh century Songtsen Gampo (609649?), in the eighth, Trisong Detsen (754-797), and in the ninth, Ralpachen (815-836).» — los tres reyes que las historias tradicionales hacen responsables del trasplante al Tíbet, con las fechas tal como las imprime Ray.
«Tibetan Buddhism today is defined primarily by four schools: the Nyingma, Sakya, Kagyu, and Kadarn/Geluk. Among these, the Nyingma, or "Ancient School," is unique in that it takes its foundation in the early spreading of the dharma.» — las cuatro escuelas con que Ray define el budismo tibetano de hoy; el troceo imprime *Kadarn/Geluk*.
«The Nyingmapa are the followers of the oldest of all the schools of Tibetan Buddhism, tracing their lineage back to the first wave of transmission of the Buddhist teachings to Tibet, to the royal dynastic period of Tibetan history in the eighth century, when great Indian masters such as Padmasambhava, Vimalamitra and Buddhaguhya initially introduced the three inner classes of tantra: Mahāyoga, Anuyoga and Atiyoga. These tantra texts are differentiated on the basis of their distinctive meditative techniques, known respectively as the generation stage, the perfection stage and the Great Perfection (Dzogchen).» — Gyurme Dorje define a los Nyingmapa por su linaje hasta la primera ola de transmisión del siglo VIII.
«Several sects of Tibetan Buddhism, including Milarepa’s own Kagyu (bka’ brgyud, “oral transmission”), likewise trace their lineage back to this period. Indeed, members of the Kagyu sect venerate Marpa and Milarepa as the primary founders of their lineage in» — Quintman declara el linaje de Milarepa con el nombre tibetano y su sentido; la frase cierra con Tibet.
«Buddhism flourished in India from the time of the Buddha in the sixth century BCE to the Muslim invasions that destroyed institutionalized Buddhism in North India, culminating about r2oo cE.» — la cronología con que Ray enmarca el budismo indio; el troceo imprime *r2oo cE* por 1200 CE.