TRADITION · branch of Budismo
Madhyamaka
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La escuela se nombra por su fundador y por el camino que declara. Jay Garfield lo enuncia así al presentar al autor del tratado: «He is the founder of the M dhyamika, or Middle Path schools of Mah y na Buddhism.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 87». El registro de la Library of Congress que la plana de derechos reproduce clasifica la materia con esa misma forma: «N g rjuna, 2nd cent. [Madhyamakak rik . English & Sanskrit] The fundamental wisdom of the middle way: N g rjuna’s M lamadhyamakak rik / Translation and commentary by Jay L. Garfield, p. cm. ISBN 0-19-509336-4 (pbk.); ISBN 0-19-510317-3 (cloth) 1. M dhyamika (Buddhism)—Early works to 1800. I. Garfield, Jay L., 1955—. BQ2792.E5G37 1995 294.3» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 4». El volumen imprime `M dhyamika` en todas sus planas y `Madhyamaka` en ninguna salvo dentro del título sánscrito del tratado; esta ficha consigna el dato y toma el slug que el bloque budista usa.
Es rama del budismo mahayana por declaración de la misma frase que le da nombre a la escuela «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 87», y el tratado raíz se sitúa en él desde su primer verso, que postra ante el Buda por lo que enseñó: «I prostrate to the Perfect Buddha, The best of teachers, who taught that Whatever is dependently arisen is Unceasing, unborn, Unannihilated, not permanent, Not coming, not going, Without distinction, without identity, And free from conceptual construction.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 18». Garfield dice de su autor que trabaja dentro de ese marco y no fuera: «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 nombre del camino sale de un verso, y el verso iguala tres términos. «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». De ahí que la escuela ate a la vacuidad 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». Garfield reduce el primero de los tres términos a lo que el mundo tiene de explicable: «Dependent origination simply is the explicability and coherence of the universe. Its emptiness is the fact that there is no more to it than that.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 112».
Lo que la escuela declara de su propio método es que no afirma. El tratado lo dice del término central: «The victorious ones have said That emptiness is the relinquishing of all views. For whomever emptiness is a view» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 46», y Garfield lee las negaciones del verso inicial como ese anuncio: «In the four pairwise denials, N g rjuna is announcing that the M dhyamika philosopher will make no positive assertions about the fundamental nature of things.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 96». La tensión que de ahí sale la nombra él mismo: «The final remark—that the phenomenal world is free from conceptual imputation—raises a tension that is central to M dhyamika philosophy and that animates the whole of the text: The tension between the desire to characterize the ultimate nature of things and the recognition that all characterization is conventional.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 97».
El medio se define por los dos extremos que rechaza, y Garfield los toma del sutra que el tratado invoca: «In the Discourse to K ty yana, the Buddha argues that to assert that things exist inherently is to fall into the extreme of reification, to argue that things do not exist at all is to fall into the extreme of nihilism, and to follow the middle way is neither to assert in an unqualified way that things exist nor in an unqualified way that things do not exist.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 191». Y precisa qué no es la vacuidad, para que el medio no se vuelva una posición más: «Emptiness is important because it is the only way that things can exist. Moreover, emptiness is not an entity. It is not a distinct phenomenon to which other phenomena are related. It is exactly the emptiness of all phenomena.» «Garfield — The Fundamental Wisdom of the Middle Way (Nāgārjuna, 1995) · p. 183».
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15 entries«He is the founder of the M dhyamika, or Middle Path schools of Mah y na Buddhism.» — Garfield adjudica a Nāgārjuna la fundación de la escuela, con el nombre tal como el volumen lo imprime; es el pasaje que sostiene la filiación de esta ficha.
«N g rjuna, 2nd cent. [Madhyamakak rik . English & Sanskrit] The fundamental wisdom of the middle way: N g rjuna’s M lamadhyamakak rik / Translation and commentary by Jay L. Garfield, p. cm. ISBN 0-19-509336-4 (pbk.); ISBN 0-19-510317-3 (cloth) 1. M dhyamika (Buddhism)—Early works to 1800. I. Garfield, Jay L., 1955—. BQ2792.E5G37 1995 294.3» — el registro de la Library of Congress que la plana de derechos reproduce, con la materia clasificada como M dhyamika (Buddhism).
«Most important of these is his largest and best known text, M lamadhyamakak rik (literally Fundamental Verses on the Middle Way). This text in turn inspires a huge commentarial literature in Sanskrit, Tibetan, Chinese, Korean and Japanese.» — Garfield traduce el título del tratado como Versos Fundamentales del Camino Medio y consigna la literatura comentarial que generó en cuatro lenguas.
«I prostrate to the Perfect Buddha, The best of teachers, who taught that Whatever is dependently arisen is Unceasing, unborn, Unannihilated, not permanent, Not coming, not going, Without distinction, without identity, And free from conceptual construction.» — los versos dedicatorios con que abre el tratado: Nāgārjuna postra ante el Buda por haber enseñado el originarse dependiente bajo ocho negaciones.
«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.
«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.
«For him to whom emptiness is clear, Everything becomes clear. For him to whom emptiness is not clear, Nothing becomes clear.» — XXIV.14: la claridad de todo atada a la claridad de la vacuidad.
«We say that this understanding of yours Of emptiness and the purpose of emptiness And of the significance of emptiness is incorrect. As a consequence you are harmed by it.» — XXIV.7: Nāgārjuna responde al adversario adjudicándole el error sobre la vacuidad, su propósito y su significado.
«The victorious ones have said That emptiness is the relinquishing of all views. For whomever emptiness is a view» — XIII.8: la vacuidad declarada abandono de todas las vistas, con la advertencia de no tomarla por una vista más; el verso termina en la plana siguiente.
«In the four pairwise denials, N g rjuna is announcing that the M dhyamika philosopher will make no positive assertions about the fundamental nature of things.» — Garfield lee las cuatro negaciones pareadas como el anuncio de que el filósofo de esta escuela no hará aserción positiva alguna sobre la naturaleza fundamental de las cosas.
«The final remark—that the phenomenal world is free from conceptual imputation—raises a tension that is central to M dhyamika philosophy and that animates the whole of the text: The tension between the desire to characterize the ultimate nature of things and the recognition that all characterization is conventional.» — Garfield nombra la tensión que dice central en esta filosofía: querer caracterizar la naturaleza última y reconocer que toda caracterización es convencional.
«Dependent origination simply is the explicability and coherence of the universe. Its emptiness is the fact that there is no more to it than that.» — Garfield reduce el originarse dependiente a la explicabilidad y coherencia del universo, y su vacuidad a que no hay nada más que eso.
«Emptiness is important because it is the only way that things can exist. Moreover, emptiness is not an entity. It is not a distinct phenomenon to which other phenomena are related. It is exactly the emptiness of all phenomena.» — Garfield declara que la vacuidad no es entidad ni fenómeno distinto al que otros se relacionen, sino la vacuidad de todos ellos.
«In the Discourse to K ty yana, the Buddha argues that to assert that things exist inherently is to fall into the extreme of reification, to argue that things do not exist at all is to fall into the extreme of nihilism, and to follow the middle way is neither to assert in an unqualified way that things exist nor in an unqualified way that things do not exist.» — glosa de Garfield a XV.7: resume el Discurso a K ty yana, donde sitúa los dos extremos y el camino medio.
«It is generally, and in my view correctly, acknowledged that Chapter XXIV, the examination of the Four Noble Truths, is the central chapter of the text and the climax of the argument, with Chapter XXV on nirv a and sa s ra sharing that spotlight.» — Garfield adjudica el centro del texto al capítulo XXIV, el de las Cuatro Nobles Verdades, con el XXV sobre el nirvana compartiendo el foco.