TRADITION · branch of Budismo
Vajrayana
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La vía se nombra a sí misma por el vajra y se cuenta como la tercera de tres. Reginald Ray da la partición y sus nombres: «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 la define por lo que pide: «The third and culminating yana is known as the Vajrayana, the "indestructible vehicle." Like the Mahayana, the Vajrayana is also a bodhisattva vehicle, but at a more advanced level. Having attained some fruition in the Hinayana and having trained in the Mahayana through taking the bodhisattva vow and practicing the paramitas, the tantric practitioner aims to fulfill his or her bodhisattva commitment through a path of yoga, meditation, and retreat practice.» «Ray — Secret of the Vajra World (2001) · p. 88». Las otras dos denominaciones que reporta son las que la colocan en el edificio: «Because of this yogic emphasis and particular tantric methods, the Vajrayana is understood as the "unconventional vehicle." Because its methods were considered unsurpassed, it is known as the "supreme yana" and is compared to the golden roof of the temple of enlightenment that has the Hinayana as foundation and the Mahayana as its superstructure.» «Ray — Secret of the Vajra World (2001) · p. 88».
Es rama del budismo y no religión aparte, y Ray lo dice contra la impresión contraria: «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». Del punto de vista tibetano añade que la vía se tiene por lo más propio del Buda y no por un añadido: «From the Tibetan point of view, however, Tantric or Vajrayana Buddhism represents Buddha Shakyamuni's most essential and ultimate teaching. If much of what is ascribed to him by tradition seems decidedly nontantric, this is only an appearance.» «Ray — Secret of the Vajra World (2001) · p. 31». Y de su filosofía dice que no es suya: «This is not to say that the Vajrayana does not have its own way of articulating Mahayana philosophy. In fact, the teachings of the second and third turnings appear in a distinctive way in the Vajrayana, in the context and the idiom of tantric meditation. Nevertheless, the basic understanding of reality present in the Vajrayana is essentially Mahayanist, and to have a correct understanding of the Vajrayana, one needs some grounding in Mahayana philosophy.» «Ray — Secret of the Vajra World (2001) · p. 111».
Lo que sí declara propio es el método, y de ahí el nombre que Ray reporta del Tíbet: «The fact that the Vajrayana does not possess its own distinctive philosophical view makes sense when we consider that this tradition is essentially meditative in nature, containing various practices for attaining enlightenment in one lifetime. In fact, in Tibet, the Vajrayana is sometimes known as upaya yana, meaning the yana of skillful means (upaya). This refers to the rich array of methods contained in the Vajrayana by which practitioners may advance toward the goal of realization.» «Ray — Secret of the Vajra World (2001) · p. 111». El aparato del ciclo tibetano lo nombra con otras dos formas en la misma entrada: «The latter, also known as the Vehicle of Indestructible Reality (Vajrayāna) or the vehicle of secret mantras (guhyamantrayāna), includes the preliminary practices and the generation and perfection stages of meditation through which it is said that enlightenment can be achieved in a single lifetime.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 383», y el encabezado del capítulo primero de ese ciclo lo llama por la tercera: «Herein is contained the Natural Liberation of the Nature of Mind: The Four-session Yoga which is a Spiritual Practice of the Vehicle of Indestructible Reality, the Way of Secret Mantras,1 an extract from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 35».
El secreto es rasgo declarado y no fama ajena. Ray lo define en su nivel literal: «Unlike the Hinayana and the Mahayana, which in Tibet are exoteric traditions, the Vajrayana is an esoteric tradition in which secrecy plays an important role.• The Vajrayana is secret first, on a literal level, in that one must receive initiation or abhisheka before being given the permission, texts, and instructions to practice it. The abhisheka is a serious event, requiring often many years of preparation on the part of the disciple and rigorous commitments to the lama and to the practices that one has received.» «Ray — Secret of the Vajra World (2001) · p. 133», y da la primera razón que la vía se da a sí misma: «The secrecy surrounding the Vajrayana acts as a protection both for oneself and also for non-initiates. Secrecy protects the tantric practitioner and his practice in several ways. It is said that the power and efficacy of the Vajrayana is dependent upon the devotion and respect of its practitioners. If one were to disclose to non-initiates one's practices and experiences, these would be met with misunderstanding and lack of appreciation, at the very least. As in Native American traditions where it is believed that the telling of a visionary dream diminishes its power, so in the Vajrayana, to disclose the inner essence of the teachings would severely compromise and weaken them.» «Ray — Secret of the Vajra World (2001) · p. 134». El tantra lo dice de sí en su primera palabra: «Greatly to be revered is this most secret of all secret things, this essence which is the Body, Speech, and Mind of all the Buddhas. 0 Vajragarbha, good, good indeed, thou Great Bodhisattva of great compassion. Do thou listen to this which is named Hevajra, the essence of Vajrasattva, Mahasattva, and Mahasamayasattva.» «Hevajra Tantra, ed. y tr. Snellgrove 1959 · p. 63».
Los textos de la vía se llaman tantras y se clasifican por clases. El Hevajra-tantra abre con la fórmula canónica de los sutras y se pone en boca del Bhagavat: «Thus have I heard-at one time the Lord dwelt in bliss with the Vajrayogini who is the Body, Speech, and Mind of all the Buddhas.» «Hevajra Tantra, ed. y tr. Snellgrove 1959 · p. 63», y nombra por su cuenta la clase a la que pertenece: «The day too I will tell you when the yoginis meet together, for the purpose of the welfare of all beings in the Y ogini-tantra of Hevajra» «Hevajra Tantra, ed. y tr. Snellgrove 1959 · p. 86». David Snellgrove consigna en su glosario que el número de esas clases no es el mismo en todas las fuentes: «Five classes of tantras are mentioned by K: kri'yii, caryii, yoga, yogottara and yoganiruttara (vol. II, p. 156), but the number was traditionally fixed at four» «Hevajra Tantra, ed. y tr. Snellgrove 1959 · p. 157».
Dentro de la vía, el idioma es otro que el de los sutras, y Ray lo señala: «Although the Vajrayana is a yogic tradition aimed at actualizing Mahayana philosophy, its tantras and commentaries nevertheless have distinctive ways in which they give voice to those teachings. In the texts, one finds a Vajrayana language that is characterized by a strong experiential rather than a philosophical tone. Thus, while particularly the second- and especially third-turning ideas are articulated in the Vajrayana, they are presented in a tantric idiom.» «Ray — Secret of the Vajra World (2001) · p. 146». En el Tíbet la vía se reparte por escuelas, y Ray las cuenta: «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». El Dalai Lama declara común a las cuatro el mismo fin y adjudica a cada una su práctica: «Both in the New and Old Translation schools, the actualisation of inner radiance, the point at which all our gross consciousnesses and energies have been dissolved, is the primary intent. This is the essence of the Great Perfection (Dzogchen) practicese of the Nyingma tradition, of the Union of Emptiness and Luminosity Based on the Sameness of Saṃsāra and Nirvāṇa practices of the Sakya tradition, of the Great Seal (Mahāmudrā) practices of the Kagyu tradition and the Indivisible Union of Bliss and Emptiness practices of the Gelug tradition.» «El Libro Tibetano de los Muertos (tr. Gyurme Dorje, 2005) · p. 16».
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19 entries«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 y da el nombre del tercero; es el pasaje que sostiene la filiación de esta ficha.
«The third and culminating yana is known as the Vajrayana, the "indestructible vehicle." Like the Mahayana, the Vajrayana is also a bodhisattva vehicle, but at a more advanced level. Having attained some fruition in the Hinayana and having trained in the Mahayana through taking the bodhisattva vow and practicing the paramitas, the tantric practitioner aims to fulfill his or her bodhisattva commitment through a path of yoga, meditation, and retreat practice.» — el Vajrayana definido por Ray como vehículo de bodhisattva en nivel más avanzado, que cumple el compromiso por la vía del yoga, la meditación y el retiro.
«Because of this yogic emphasis and particular tantric methods, the Vajrayana is understood as the "unconventional vehicle." Because its methods were considered unsurpassed, it is known as the "supreme yana" and is compared to the golden roof of the temple of enlightenment that has the Hinayana as foundation and the Mahayana as its superstructure.» — las dos denominaciones que Ray reporta, vehículo no convencional y yana supremo, y la imagen del techo dorado del templo.
«From the Tibetan point of view, however, Tantric or Vajrayana Buddhism represents Buddha Shakyamuni's most essential and ultimate teaching. If much of what is ascribed to him by tradition seems decidedly nontantric, this is only an appearance.» — la posición tibetana según Ray: el Vajrayana como enseñanza más esencial y última de Buda Shakyamuni.
«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; el troceo imprime *contin.uity*.
«This is not to say that the Vajrayana does not have its own way of articulating Mahayana philosophy. In fact, the teachings of the second and third turnings appear in a distinctive way in the Vajrayana, in the context and the idiom of tantric meditation. Nevertheless, the basic understanding of reality present in the Vajrayana is essentially Mahayanist, and to have a correct understanding of the Vajrayana, one needs some grounding in Mahayana philosophy.» — la acotación de Ray: el entendimiento de la realidad presente en el Vajrayana es esencialmente mahayanista.
«The fact that the Vajrayana does not possess its own distinctive philosophical view makes sense when we consider that this tradition is essentially meditative in nature, containing various practices for attaining enlightenment in one lifetime. In fact, in Tibet, the Vajrayana is sometimes known as upaya yana, meaning the yana of skillful means (upaya). This refers to the rich array of methods contained in the Vajrayana by which practitioners may advance toward the goal of realization.» — la explicación que Ray da de esa ausencia de filosofía propia, y el nombre que reporta del Tíbet, upaya yana.
«The latter, also known as the Vehicle of Indestructible Reality (Vajrayāna) or the vehicle of secret mantras (guhyamantrayāna), includes the preliminary practices and the generation and perfection stages of meditation through which it is said that enlightenment can be achieved in a single lifetime.» — el glosario del ciclo tibetano nombra el Vehículo de la Realidad Indestructible con sus dos formas sánscritas y dice lo que de él se declara.
«Herein is contained the Natural Liberation of the Nature of Mind: The Four-session Yoga which is a Spiritual Practice of the Vehicle of Indestructible Reality, the Way of Secret Mantras,1 an extract from the Peaceful and Wrathful Deities: A Profound Sacred Teaching, [entitled] Natural Liberation through [Recognition of] Enlightened Intention.» — el encabezado del capítulo 1 del ciclo declara qué es el texto y a qué vehículo pertenece; los numerales voladitos son llamadas de nota del impreso.
«Unlike the Hinayana and the Mahayana, which in Tibet are exoteric traditions, the Vajrayana is an esoteric tradition in which secrecy plays an important role.• The Vajrayana is secret first, on a literal level, in that one must receive initiation or abhisheka before being given the permission, texts, and instructions to practice it. The abhisheka is a serious event, requiring often many years of preparation on the part of the disciple and rigorous commitments to the lama and to the practices that one has received.» — la definición de secreto que Ray da en su nivel literal: hace falta abhisheka para recibir permiso, textos e instrucciones.
«The secrecy surrounding the Vajrayana acts as a protection both for oneself and also for non-initiates. Secrecy protects the tantric practitioner and his practice in several ways. It is said that the power and efficacy of the Vajrayana is dependent upon the devotion and respect of its practitioners. If one were to disclose to non-initiates one's practices and experiences, these would be met with misunderstanding and lack of appreciation, at the very least. As in Native American traditions where it is believed that the telling of a visionary dream diminishes its power, so in the Vajrayana, to disclose the inner essence of the teachings would severely compromise and weaken them.» — la primera razón que Ray da del secreto, y el símil del sueño visionario que pierde poder al contarse.
«Greatly to be revered is this most secret of all secret things, this essence which is the Body, Speech, and Mind of all the Buddhas. 0 Vajragarbha, good, good indeed, thou Great Bodhisattva of great compassion. Do thou listen to this which is named Hevajra, the essence of Vajrasattva, Mahasattva, and Mahasamayasattva.» — la primera palabra del Bhagavat en el Hevajra-tantra, que declara lo más secreto de todo lo secreto; el troceo imprime la O vocativa como cifra.
«Thus have I heard-at one time the Lord dwelt in bliss with the Vajrayogini who is the Body, Speech, and Mind of all the Buddhas.» — apertura del capítulo i de la parte I con la fórmula canónica de los sutras: el tantra se da a sí mismo por oído.
«The day too I will tell you when the yoginis meet together, for the purpose of the welfare of all beings in the Y ogini-tantra of Hevajra» — el Bhagavat nombra la clase a la que su propio texto pertenece, el yoginī-tantra de Hevajra; el troceo parte *Yogini* con un espacio.
«Five classes of tantras are mentioned by K: kri'yii, caryii, yoga, yogottara and yoganiruttara (vol. II, p. 156), but the number was traditionally fixed at four» — Snellgrove consigna en el glosario que las clases de tantras no son las mismas en todas las fuentes, y que el número quedó fijado tradicionalmente en cuatro.
«Although the Vajrayana is a yogic tradition aimed at actualizing Mahayana philosophy, its tantras and commentaries nevertheless have distinctive ways in which they give voice to those teachings. In the texts, one finds a Vajrayana language that is characterized by a strong experiential rather than a philosophical tone. Thus, while particularly the second- and especially third-turning ideas are articulated in the Vajrayana, they are presented in a tantric idiom.» — Ray señala el tono experiencial más que filosófico del lenguaje tántrico.
«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*.
«Both in the New and Old Translation schools, the actualisation of inner radiance, the point at which all our gross consciousnesses and energies have been dissolved, is the primary intent. This is the essence of the Great Perfection (Dzogchen) practicese of the Nyingma tradition, of the Union of Emptiness and Luminosity Based on the Sameness of Saṃsāra and Nirvāṇa practices of the Sakya tradition, of the Great Seal (Mahāmudrā) practices of the Kagyu tradition and the Indivisible Union of Bliss and Emptiness practices of the Gelug tradition.» — el Dalai Lama declara común a las cuatro escuelas la actualización de la radiancia interior y nombra la práctica de cada una; el troceo imprime *practicese*.
«Following the abhisheka and King Indrabhuti's attainment, the Buddha bestows on him all of the tantras. Then the king teaches extensively to all the people in his kingdom of Uddiyana and also writes the tantras down in text form. Finally, together with his retinue of royal consorts, he disappears and they all become sambhogakaya beings. Indrabhuti subsequently travels from one buddha-field to another, and acts as a collector and holder of the entire Mantrayana.» — el desenlace del relato de Indrabhuti, a quien Ray hace coleccionista y sostenedor del Mantrayana entero.