Secret of the Vajra World

«The two books may be read with profit independently of one another. For those who have not read my earlier book, I would like to summarize the approach that I am taking in both books.» — Ray declara que los dos volúmenes son independientes y resume, para quien no leyó el primero, el enfoque común

«For many years, I have taught an introductory course at Naropa University and at the University of Colorado on Tibetan Buddhism for students with little or no background in either Buddhism or matters Tibetan.» — Ray sitúa el origen del libro en un curso introductorio que dice llevar años dando en la Universidad Naropa y en la Universidad de Colorado, para estudiantes sin formación previa

«During this time, I have sought an introductory text that would (1) provide an outline to the subject in relatively short compass; (2) not be overly technical or burdened with the myriad details of Tibetan Buddhist history;» — las dos primeras condiciones que Ray dice haber buscado sin encontrar en un manual: compendio breve y sin la maraña de detalles históricos

«address the spirituality or "practice" of the tradition, rather than focus primarily on philosophy, dogma, institutional life, or political history;» — la tercera condición de Ray: atender a la espiritualidad o práctica de la tradición antes que a la filosofía, el dogma, la vida institucional o la historia política

«give due attention to the Practice Lineage" traditions such as the Nyingma and the Kagyii, which are often underplayed in the story;» — la cuarta condición, y con ella la inclinación declarada del libro hacia Nyingma y Kagyü, que dice subrepresentadas en el relato usual; el troceo imprime la comilla de cierre sin la de apertura en *Practice Lineage"*

«try to strike a balance between my own Western perspective and that of Tibetans speaking about their tradition in their own voices.» — la quinta condición con que Ray declara su propio lugar: equilibrar su perspectiva occidental con la de tibetanos hablando de su tradición con voz propia

«There are, indeed, several excellent introductions to Tibetan Buddhism on the market, yet none quite addresses these needs. I have thus written Indestructible Truth and Secret of the Vajra World for my students and also for others wishing a circumscribed, nontechnical introduction to Tibetan Buddhism.» — Ray reconoce que hay buenas introducciones en el mercado y sostiene que ninguna cubre esas cinco condiciones, y por eso escribió las suyas para sus estudiantes

«Those who have read Indestructible Truth have alrea.dy been exposed to much of this material and will find this part a summary of many of the major themes of that work; thus they may wish to begin their reading with part two. At the same time, the topics in part one are treated in terms of their bearing on the practice of the Vajrayana and include perspectives and material not covered in the earlier book.» — Ray advierte que la primera parte repite mucho de su libro anterior y aconseja a esos lectores empezar por la parte dos, aunque aquí los temas se traten por su relación con la práctica del Vajrayana

«Part two, "Entering the Vajra World," describes the unique tantric view of human nature and the external world; the special role of the "guru" or tantric mentor; the preliminary practices that prepare one for full initiation; and the major dimensions of Vajrayana practice, including the visualizations, liturgies, and inner yogas that form the main substance of the tantric way.» — el contenido que Ray asigna a la parte dos: la visión tántrica de la naturaleza humana y del mundo, el papel del gurú, las prácticas preliminares y las dimensiones de la práctica

«Part three, "Meeting the Essence of Mind," consists of two chapters, one on mahamudra, the "great symbol" and the other on dzokchen, the "great perfection," the culminating practices of Tibetan Buddhism.» — Ray llama a mahamudra y dzokchen las prácticas culminantes del budismo tibetano y les dedica la parte tres

«Part four, "Tantric Applications," explores the tradition of the tulku, or "incarnate lama," the lore surrounding the death of ordinary people and of saints, and the practice of solitary retreat, the epitome of traditional Tibetan Buddhism.» — el contenido de la parte cuatro, con el retiro solitario declarado epítome del budismo tibetano tradicional

«By spirituality, I mean those kinds of activities that directly serve the inspiration for maturation, transformation, and, ultimately, realization. In this process, for Tibetans and also for Westerner practitioners of Tibetan Buddhism, meditation obviously occupies a central position, but further engagements also have critical roles to play, such as other contemplative practices, tantric liturgy, service and devotion to one's» — la definición de espiritualidad con que Ray trabaja, con la meditación en el centro y el resto de compromisos alrededor; la frase sigue en la plana siguiente, donde nombra al maestro, el estudio del dharma y las artes sagradas

«Indestructible Truth and Secret of the Vajra World, then, are not broad surveys of Tibetan Buddhism as such, but rather descriptions of the spirituality of the tradition, as practiced in Tibet, as conveyed by Tibetan masters teaching in the West, and as received by their Western» — Ray niega que sus dos libros sean panorámicas del budismo tibetano y los declara descripciones de la espiritualidad de la tradición en tres momentos: practicada en el Tíbet, transmitida por maestros tibetanos en Occidente y recibida por estudiantes occidentales; la frase termina en la plana siguiente con *students*

«In taking this approach, a great deal has been left aside:, including the complex histories of the individual sects and subsects, the myriad de tails of the various philosophical schools, the subtleties of scholastic trai11ing, practice, and debate, and the intricacies of institutionalized, rncnastic life.» — Ray declara por escrito lo que su enfoque deja fuera: las historias de sectas y subsectas, los detalles de las escuelas filosóficas, la formación escolástica y la vida monástica institucional; el troceo imprime *aside:,* y *rncnastic*

«But by leaving aside any effort to be comprehensive, in this and my previous book, I have been able to focus on what is most essential about Tibetan Buddhism, namely its attention to the dynamics of the spiritual life, and on that which is of greatest interest and perhaps mcst importance to modern readers.» — el canje que Ray declara: renunciar a ser exhaustivo para poder concentrarse en lo que llama esencial —la dinámica de la vida espiritual— y en lo que interesa al lector moderno

«In the title of this book, I use "vajra world" metaphorically to refer to the traditional culture of Tibet. In many respects, Tibet was like any other human society with its share of foibles and miscreants.» — Ray marca desde el principio que el título es metáfora y que no idealiza: el Tíbet fue una sociedad humana como otras, con sus miserias

«But in another sense, not only for many modern people but also--poignantly enough-for the Tibetans themselves, Tibet came as close as perhaps a human culture may to being a vajra world. The shocking splendor and magnificence of its landscape; the warm and earthy character of its people; their seeming wholeness and rootedness in their lives; the brilliance of Tibetan philosophy and ethics; and the color, vividness, and drama of its religion-all communicate a life lived close to reality and drawing on its deep springs.» — el otro sentido que Ray concede al título, acotado con un *as close as perhaps*: paisaje, carácter de la gente, filosofía y religión comunicando una vida vivida cerca de lo real

«Of course, to call Tibet a "vajra world" is ironic, for old Tibet-like so many other premodern cultures-has shown itself to be anything but indestructible. As is too well known and all too painful to bear repeating, traditional Tibet has been overrun and nearly obliterated by the tidal wave of modernity.» — Ray señala la ironía de su propio título: el Tíbet viejo se mostró de todo menos indestructible, arrasado por la modernidad

«Nevertheless, there is something of Tibet that lives on, something that has survived the mortal assault on the place and its people. This living quality of Tibet continues to fascinate and compel us modern» — la pregunta que abre el libro: algo del Tíbet sobrevivió al asalto y sigue atrayendo al lector moderno; la frase termina en la plana siguiente con *people*

«I believe that the attraction that Tibet continues to hold for modern people is not based purely on naive romanticism and the exoticism that surrotlnds such a far-off and different culture.» — Ray niega que el atractivo del Tíbet se explique por romanticismo ingenuo y exotismo, y lo dice en primera persona como creencia suya

«It seems to me that there bleeds through Tibet something else, something more basic and universally understood-an evident commitment to life; a fullness of embodiment; a warmth toward others; a depth of experience; a joy in the most simple and ordinary experiences of life; and an ability to include and incorporate both happiness and the intense suffering and grief that have lately been the fate of Tibet.» — lo que Ray dice ver traslucir en el Tíbet, enumerado y acotado con un *it seems to me*: compromiso con la vida, encarnación plena, calidez, hondura, alegría en lo ordinario y capacidad de incluir el sufrimiento

«As a tradition, far from being otherworldly, the Vajrayana directs attention to this world of sensory experience, of happiness and sorrow, of life and death, as the place where ultimate revelation occurs. The practice of tantra opens up an appreciation for ordinary life as the fount of inspiration, wisdom, and liberation.» — la tesis de Ray sobre el Vajrayana: lejos de ser ultramundano, dirige la atención a este mundo sensorial como lugar donde ocurre la revelación última

«I suggest to the reader that the color, energy, and vivacity of Tibet are owing, in some significant way, to its tantric foundations.» — Ray propone —en grado de sugerencia y con un *in some significant way*— que el color y la energía del Tíbet vienen de sus fundamentos tántricos

«From the tantric viewpoint, the vajra world-now in the sense of the ultimate nature of reality-is like a fiery ocean, an experiential intensity, that underlies all human cultures and human life. This flaming substrate-which is none other than the fire of primordial wisdomcontinually gives rise to sparks and plumes and occasionally to conflagrations of incandescence.» — la imagen con que Ray traduce el punto de vista tántrico: un océano ígneo de intensidad experiencial, fuego de la sabiduría primordial, que subyace a toda cultura humana y levanta chispas

«In the modern era, most people and most cultures preoccupy themselves with trying to blanket these expressions, to ignore and deny them, in order to maintain their habitual "business as usual."» — según Ray, la era moderna se ocupa en sofocar y negar esas expresiones para sostener la marcha habitual de las cosas

«It was Tibet's good fortune to encounter the Vajrayana at a critical moment and to assimilate its perspectives. The result is a culture that has, to a large extent, been born and shaped from the unending inspiration of ordinary life itself, experienced without shadows.» — Ray atribuye a la fortuna histórica el encuentro del Tíbet con el Vajrayana, y de ahí una cultura nacida de la inspiración de la vida ordinaria

«Old Tibet, unlike most contemporary cultures, lay dose upon the incandescent sea and was particularly transparent to it. It is ultimately this quality, I think, that people sense and that so many find engaging and compelling about Tibet.» — Ray cierra su tesis introductoria con un *I think* explícito; el troceo imprime *dose* donde el impreso pide *close*

«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, del siglo VI a. e. c. a las invasiones musulmanas; el troceo imprime *r2oo cE* por 1200 CE

«During the course of this seventeen-hundred-year history, three major Indian orientations developed. First to appear, following the passing of the Buddha, was that of the Eighteen Schools (sometimes called nikaya Buddhism). Some centuries later-around the first century BeE, the Mahayana, or Great Vehicle, entered upon the Indian scene. And finally, in the seventh century cE, the Vajrayana, the "tantric vehicle,"• made its appearance upon the stage of Indian history.» — las tres orientaciones indias que Ray distingue y cuándo las data: las Dieciocho Escuelas tras la muerte del Buda, el Mahayana hacia el siglo I a. e. c. y el Vajrayana en el siglo VII

«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, con el Vajrayana definido como tradición yóguica volcada a la práctica y a la iluminación en esta vida

«Tibet is unique in the Asian world, for it was here and here alone that the Vajrayana reigned supreme."» — la afirmación de unicidad con que Ray justifica el objeto del libro; la comilla de cierre suelta marca la llamada a la nota sobre los mongoles

«Althe>agh at one time the Vajrayana was known throughout Asia, owing to its radical and unconventional approach it was not tolerated for long in most cultures to which it went. Tibet, however, proved a remarkable exception, and thus if one wants to know something of Vajrayana Buddhism, one must look to Tibet.» — Ray da la razón de la excepción tibetana: por su enfoque radical el Vajrayana no fue tolerado mucho tiempo en otras culturas

«Tibet provided a uniquely welcoming environment for the practice of tantra owing to several factors-including the particular historical period during which the Tibetans were adopting Buddhism (the Vajrayana was prominent in India during this time); the indigenous shamanistic religion of Tibet (with its many elements in common with the Vajrayana); and the rugged character of the Tibetans (with their uncompromising sense of personal dignity, individuality, and independence, echoing the concept of "vajra pride" in the Vajrayana).» — los tres factores con que Ray explica la acogida tibetana: el momento histórico, la religión chamánica indígena del Tíbet y el carácter de los tibetanos

«Also critical to the survival of the tantra in Tibet was the social and political decentralization of the country, which inhibited attempts to standardize Buddhism along more politically and socially conventionallines.» — el cuarto factor de Ray: la descentralización social y política del país, que estorbó los intentos de estandarizar el budismo

«The Vajrayana was also practiced among the Mongols, but in the vehicle of Tibetan Buddhism, which the Mongols adopted. Elements of Tantric Buddhism also survive in Japan (in Shingon and Tendai, which are based on the practice of Kriya and Charya tantras, understood in Tibet as the "lower" or more conventional tantras).» — la nota al pie con que Ray acota su propia afirmación de unicidad: el Vajrayana llegó a los mongoles por vía tibetana, y elementos del budismo tántrico sobreviven en el Shingon y el Tendai japoneses

«In Tibet prior to the Chinese occupation, the Vajrayana was not only the supreme and culminating Buddhist vehicle; in addition, to a large extent, it gave shape and color to the whole of Tibetan Buddhism. For example, it provided an overarching dharmic framework including within its folds both early Buddhist teachings of the pre-Mahayana» — según Ray el Vajrayana no fue solo el vehículo culminante sino el marco que dio forma al conjunto del budismo tibetano; la frase sigue en la plana siguiente con las Dieciocho Escuelas y el Mahayana

«During its long existence in India, Buddhism spread from the Indian subcontinent throughout Asia. In most of the cultures to which it traveled, all three of these orientations were taught and propagated. Nevertheless, for historical and cultural reasons, in each culture one or another» — Ray explica por qué cada cultura budista tiene un perfil distinto: las tres orientaciones viajaron a casi todas, pero en cada una acabó predominando una; la frase sigue en la plana siguiente

«of th<: three orientations tended to predominate. For example, in Southeast AsiCJ, in Sri Lanka, Burma, Thailand, and elsewhere, although the Mahay-ana and Vajrayana were known, the Theravada, one of the early Eighte(n Schools, carne to be the dominant force.» — la continuación en la plana siguiente, con el ejemplo del sureste asiático donde predominó el Theravada; el troceo imprime *th<:*, *AsiCJ*, *Eighte(n* y *carne* por el daño del escaneo

«Similarly, in China, KoreCJ, ancl Japan, it was Mahayana Buddhism that provided the predominCJnt Buddhist orientation.» — el segundo ejemplo de Ray: China, Corea y Japón quedaron bajo predominio mahayana; el troceo imprime *KoreCJ*, *ancl* y *predominCJnt*

«raphy, and striking deities; the liturgies performed in every monastery and home; its theater and dances, and the esoteric yogas; its rich tradition of ha.gi()graphies and lineages of "mad saints"; the practices surroundingtll.e incarnate lamas; and its many ways of working with death and dying. In fact, it was the special role of Tibet to provide a place where the multitude of Indian Vajrayana traditions could find safe haven.» — el inventario con que Ray describe la huella del Vajrayana en la vida religiosa tibetana —liturgias, teatro y danzas, yogas esotéricos, hagiografías, linajes de santos locos, lamas encarnados, tratos con la muerte—, y la función de refugio que asigna al Tíbet; el troceo imprime *ha.gi()graphies* y *roundingtll.e*

«Beyond this, however, the very culture of Tibet itself was permeated by the Vaj ray ana. Even the social, political, and religious institutions in Tibet were, to a large extent, expressions of a Vajrayana Buddhist outlook. It is true, then, that one needs to study Tibet in order to find out about the Vajrayana; but it is equally true that, as mentioned, one needs to study the Vajrayana in order to understand the Tibetans and their culture.» — la doble dirección que Ray declara: hay que estudiar el Tíbet para conocer el Vajrayana, y el Vajrayana para entender a los tibetanos

«Tibet, as is well known, was occupied by the Chinese communists beginning with incursions into Tibet in 1949 and culminating in a complete takeover within a decade. In spite of the Tibetans' intense love of their country and the remarkable distinctiveness of their culture--or perhaps because of these--over the past half a century the Chinese have continued to wear away and destroy the face of Tibet. As each year goes by, this magnificent and wonderfully rich culture is coming more and more to assume the appearance of a mere economic and social appurtenance of China.» — la ocupación china fechada por Ray en 1949 y consumada en una década, con el desgaste de medio siglo que describe después

«The tradition does survive in various places in Tibet, but it is hard pressed. Within this context, one wonders how Buddhism-and especially the Vajrayana-will be able to survive in Tibet in any integral form.» — Ray deja la pregunta en abierto —*one wonders*— sobre la supervivencia íntegra del budismo, y en especial del Vajrayana, dentro del Tíbet

«Tibetan Buddhism also continues to exist in Asia, in pockets in which Tibetan culture still survives, outside of Chinese control. It exists in diaspora in other places in Asia, in India and elsewhere, in monasteries and refugee settlements that have been built. But the last generation of teachers trained in old Tibet has nearly disappeared.» — el estado del budismo tibetano en la diáspora según Ray, con el dato que le importa: la última generación de maestros formados en el Tíbet viejo casi ha desaparecido

«At this f<~.teful moment, the Vajrayana has appeared in the West. Ironically, it has come from the crucible of the conservative, medieval culture of 'Tibet, in a remarkably vigorous, engaging, and creative form. Beginning in the 1950s, first a small trickle, then an increasing flow of Tibetan teachers came to Europe and North America, teaching the Vajrayana in ever more open and accessible ways.» — Ray fecha la llegada del Vajrayana a Occidente en los años cincuenta y llama irónico que venga del crisol de una cultura conservadora y medieval; el troceo imprime *f<~.teful* y *'Tibet*

«In this context, it is an interesting question to what extent the integral Vajrayana will be able to take root in the West. One of the purposes of this book is to begin to explore this question.» — Ray declara uno de los propósitos del libro: preguntar en qué medida el Vajrayana íntegro puede arraigar en Occidente

«JI'\ THE ELEVENTH CENTURY, A RENOWNED BuDDHIST scholar named Naropa was sitting in the sun at the famed Nalanda monastic university in northeast India, studying his texts. Suddenly, in a revelation that broke open his life, an old hag appeared out of empty space and confronted him with the truth that in spite of his surpassing intellectual knowledge of the dharma, he had no idea of what it actually meant on a human level.» — el relato con que Ray abre el libro: Naropa, erudito de Nalanda, confrontado por una vieja que le dice que su conocimiento intelectual del dharma no le da idea de lo que significa; el troceo imprime *JI'\* por *IN*

«She declared that to acquire genuine wisdom he must cast away his books, leave his comfortable and prestigious monastic lifestyle_, and abandon what most people in his Indian context identified as the epitome of the dharmic life.» — lo que la aparición exige a Naropa según el relato: tirar los libros y abandonar justo lo que su contexto indio tenía por cima de la vida dhármica

«His only hope, so he was informed, was to set out into trackless jungle wastes "to the east," in search of a Vajrayana master named Tilopa, who alone could show him the path to awakening.» — el encargo que abre la historia del linaje Kagyü: buscar hacia el este a un maestro vajrayana llamado Tilopa

«Suddenly, there appeared out of nowhere a dark-complexioned and very filthy beggar. This strange individual then began to roast live fish over the cooking fire.» — la entrada del siddha en el relato, bajo la forma que Ray subraya: un mendigo muy sucio que asa peces vivos dentro de un monasterio

«The dark man responded, "If )'011 find this displeasing, I will put the fish back in the \Vater agair1." He then went outside and threw the roasted fish back into the adjoining ri-ver and, springing to life, they swam happily away.» — la respuesta del mendigo y el prodigio con que el relato la remata: los peces asados devueltos al río vuelven a la vida; el troceo imprime *)'011*, *\Vater* y *agair1*

«Apparently oone of the monks was particularly impressed by this peculiar series of events, and they returned to their usual business. Naropa, on the oth.er hand, realized that something noteworthy had just occurred. In fact, he suspected that this filthy miscreant was a siddha, an enlightened tantric teacher. Perhaps, indeed, this was the long-soughtafter Tilopa.» — el contraste que Ray marca: los monjes no se inmutan y solo Naropa sospecha que el mendigo es un siddha; el troceo imprime *oone* y *oth.er*

«Abruptly, the beggar turned on him and began to beat him, meanwhile speaking not a single word. However, when Naropa then began to think, "Is this Tilopa? Is this Tilopa?" The beggar replied out loud, "I am. I am." Then, when Naropa began to think, "No, this couldn't be Tilopa," the beggar replied, "I am not. I am not."» — el intercambio con que Ray ilustra el trato del gurú tántrico: el mendigo responde en voz alta a los pensamientos de Naropa, afirmando y negando ser Tilopa

«His mind swimming with confusion and disorientation, Naropa realized that this must be the master he sought, and he began to follow him as his guru. Although now Tilopa-for it was indeed he-sometimes acted like an accomplished yogin and at others like a madman, Naropa entertained no more doubts. Attending Tilopa for many years, through the most harrowing of circumstances, having sacrificed literally everything he had in body and soul, the erstwhile scholar eventually attained the genuine realization he sought.» — el desenlace del relato: Naropa toma por gurú a quien lo desconcierta, y tras años de circunstancias atroces alcanza la realización

«Naropa's dates (ror6-r roo) put him at far remove indeed from the lifetime of Buddha Shakyamuni some fifteen hundred years earlier. More than this, however, the strange interactions between Naropa and Tilopa would seem to have little to do with the Buddha's dharma. In fact, the tantric way espoused by the siddha Tilopa might well seem to represent, by any and all accounts, a different religious universe altogether.» — Ray plantea el problema que el libro va a tratar: entre Naropa y el Buda median quince siglos, y el trato entre Naropa y Tilopa parece de otro universo religioso; el troceo imprime las fechas *ror6-r roo* por 1016-1100

«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 es la enseñanza más esencial y última de Buda Shakyamuni, y lo no tántrico que se le atribuye es solo apariencia

«Va jrayana is the essential heart of the eruire Indian dharma. If all of the apparently ll.OIJtantric teachings of Indian tradition are boiled down to one point, tha.t point is the essential nature of mind that is articulated most purely, e:xplicitly, and directly in the Vajrayana. If the nontantric teachings of the Bllddha appear so far removed from this essential, tantric heart, it is because they provide more gradual and accessible avenues of approach to this inner citadel of the Buddha's ultimate instruction.» — la fórmula que Ray atribuye a los tibetanos: reducidas a un punto, las enseñanzas no tántricas dan la naturaleza esencial de la mente, y ellas mismas son vías graduales hacia esa ciudadela; el troceo imprime *Va jrayana*, *eruire*, *ll.OIJtantric* y *Bllddha*

«Tibetans hold th.at human beings are generally not capable of seeing the whole of reality all at once. Rather, spiritual awakening must proceed in stages. Even if the fullness of reality were to be displayed, people could only see what their current level of maturity would allow. In consideration of this quality of human nature, the Buddha gave a vast array of teachings and practices, each of which addresses a particular stage on the path to enlightenment.» — la razón que Ray da del despliegue gradual: nadie ve la realidad entera de golpe, y por eso el Buda dio enseñanzas escalonadas según la madurez

«Tibetans believe that the Buddha, as a realized being, manifests himself on many different levels. Following Indian tradition, they divide these levels into three primary "bodies." First is the nirmanakaya, emanation body, the Buddha's physical, human form in which-as described in his early biographies-he appears as a prince, renounces the world, and follows the path to enlightenment.» — los tres cuerpos según la exposición de Ray, empezando por el nirmanakaya: la forma física y humana del Buda que renuncia al mundo

«Second, the Buddha appears as the sambhogakaya, body of enjoyment, his brilliant, transfigured, nonphysical form of light. In this body he journeys to the heavens, teaches the gods, and reveals himself to highly attained people.» — el segundo cuerpo: forma no física de luz en la que el Buda viaja a los cielos y se muestra a los muy realizados

«Finally there is the Buddha's dharmakaya, the body of reality itself, without specific, delimited form, wherein the Buddha is identified with the spiritually charged nature of everything that is.» — el tercer cuerpo: el cuerpo de la realidad misma, sin forma delimitada, donde el Buda se identifica con la naturaleza de todo lo que hay

«As the dharmak.aya, the Buddha has always been enlightened and his mind has nev-er departed from that complete and perfect realization. On the sambhogak.aya level, his enlightenment was essentially a tantric one, the union of male and female aspects of reality. According to one account, he e-"perienced tantric initiations at the hands of celestial buddhas and realized mahamudra, the "great symbol," enlightenment as described in the Vajrayana.» — la lectura tántrica de la iluminación de Bodhgaya que Ray reporta: en el nivel sambhogakaya fue tántrica, unión de los aspectos masculino y femenino, con iniciaciones de budas celestes y realización de mahamudra

«Yet, out of respect for the limitations of ordinary people, the Buddha showed to most people only his nirmanakaya form, that of a person, sitting alone underneath a tree, meditating, and achieving enlightenment as a human being.» — la razón que el relato da para la versión pública: el Buda mostró a la mayoría solo su forma nirmanakaya, un hombre sentado bajo un árbol

«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.» — según Ray, el Buda se abstuvo de hablar de la medida entera de su realización y enseñó doctrinas más exotéricas, empezando por las cuatro nobles verdades

«By the time of his passing at the age of eighty, he had presented an enormous array of discourses, including "84,000 dharmas," or types of instruction-in other words, a nearly limitless collection of different teachings to address the various types of situations and levels of maturity experienced by sentient beings.» — las 84 000 enseñanzas que la tradición cuenta, presentadas por Ray como respuesta a la variedad de situaciones y grados de madurez

«Nevertheless, at the center of all these, so the Tibetans hold, was the Vajrayana, with all the other innumerable instructions being understood as more or less provisional approximations, leading in the direction of this most profound of the Buddha's dharma.» — Ray atribuye a los tibetanos la jerarquía: el Vajrayana en el centro y el resto de las instrucciones como aproximaciones provisionales

«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."» — el sistema de los tres yanas, que Ray data como organización de los eruditos indios contemporánea de los tibetanos que estudiaban allí

«The Tibetans, following Indian tradition, adopted this system and its way of viewing Indian Buddhist history. According to this interpretation, shortly after his enlightenment, at the Deer Park» — Ray consigna que los tibetanos adoptaron el sistema de los tres yanas y con él una manera de ver la historia del budismo indio; la frase sigue en la plana siguiente, en el Parque de los Ciervos

«in Benares the Bllddha presented the first yana, the Hinayana. Here he promulgated the "first turning of the wheel of dharma," consisting of the four noble truths. This teaching spread quickly to multitudes of people through()ut India and became the foundational teachings of early Buddhism.» — el primer giro de la rueda del dharma: las cuatro nobles verdades en Benarés, que Ray da por enseñanza fundacional del budismo temprano; el troceo imprime *Bllddha* y *through()ut*

«Later in his life, to a more select audience, the Buddha presented the second yana, the Mahayana. The Mahayana included a second and a third turning of the wheel of dharma, outlining the basic view and philosophy of the great vehicle. The second turning of the wheel presented "emptiness," while the third outlined the doctrine of buddha-nature.» — el reparto de los giros segundo y tercero según Ray: la vacuidad y la doctrina de la naturaleza búdica, ambos dentro del Mahayana

«On the occasions upon which the Buddha gave the second and third turnings, he deemed that the world was not ready for these more advanced teachings, and so they were kept hidden until such time as people were able to receive them. Some centuries later, through the work of Nagarjuna and others, the Mahayana did begin to make its way in the human world-around roo BeE, according to modern historians.» — el relato tradicional del ocultamiento y la fecha que Ray pone al lado sin fundirlos: hacia el 100 a. e. c. según los historiadores modernos, por obra de Nagarjuna y otros

«Subsequently, the Mahayana sutras originally preached by the Buddha were commented on by successive generations of scholars and meditation masters, producing a textual tradition of great richness and diversity.» — Ray describe la formación del corpus mahayana como comentario de generaciones sucesivas de eruditos y maestros de meditación

«La.ter, in Tibet, the Hinayana teachings provided Buddhist tradition both 1vith important practices (the Vinaya, or monastic discipline) and teachings (the Abhidharma, or advanced Buddhist psy» — lo que el Hinayana aportó al Tíbet según Ray: el Vinaya como disciplina monástica y el Abhidharma como psicología avanzada; el troceo imprime *La.ter* y *1vith*, y la palabra *psychology* queda partida por el salto de plana

«Standing at the forefront of this tradition were masters such as Nagarjuna, the founder of Madhyamaka, and Asanga, the initiator of Yogachara. The Indian Mahayana sutras and commentaries provide the basis of Buddhist philosophy in Tibet: the great scholars rely on them in their teaching and writing, and the most important texts are studied in the monastic colleges and universities.» — los dos nombres que Ray pone al frente del Mahayana indio —Nagarjuna fundador del Madhyamaka y Asanga iniciador del Yogachara— y la función que asigna a esos textos en el Tíbet

«Subsequently, in a sambhogakaya form, the Buddha presented the final and culminating yana, the Vajrayana, to a very small audience of his most advanced disciples. Like the Mahayana promulgations, these teachings were kept hidden until such time as the larger human world was able to receive them.» — el relato tradicional del origen del Vajrayana según Ray: enseñado en forma sambhogakaya a un público muy reducido y ocultado hasta que el mundo pudiera recibirlo

«Modern scholars date the public appearance of the Buddhist tantra at around the end of the seventh century» — Ray pone al lado la datación de los eruditos modernos sin fundirla con el relato tradicional: fines del siglo VII para la aparición pública del tantra budista

«flourished in India, becoming quite popular and receiving considerable financial support, with many hundreds of tantric texts (tantras) and commentaries beillg written down. Many of these were brought to Tibet and prov-ided the basis of Vajrayana practice there.» — el florecimiento indio del Vajrayana entre los siglos VIII y XII según Ray, con cientos de tantras y comentarios que después pasaron al Tíbet; el troceo imprime *beillg* y *prov-ided*

«Each ya!la contains characteristic doctrines and also practices tailored to that level of spiritual understanding. From the Tibetan viewpoint, the individual Jlractitioner, in his or her own process of spiritual maturation, follows the three-yana unfolding of the Buddha's teaching, first practicing the Hinayana, next the Mahayana, and finally the Vajrayana.» — la correspondencia que Ray reporta entre los tres yanas y el itinerario del practicante individual: primero Hinayana, luego Mahayana y al final Vajrayana; el troceo imprime *ya!la* y *Jlractitioner*

«In addition to the three yanas and the three turnings of the wheel of dharma, Tibetans understand the Buddha also to have taught three lifeways that still provide the basic options for Tibetan Buddhists. The first two of these require renunciation of the world, and the third provides a path for the laity.» — las tres formas de vida que Ray añade al esquema: dos de renuncia y una para los laicos

«In terms of the renunciant options, then, one may abandon the world to become either (1) a monastic living in a settled monastery or (2) a yogin meditating in solitude in the wilds-"in the forest," as the Indian texts put it. Or, without renouncing the world, one may remain (3) a layperson and practice Buddhism in the context of ordinary household life.» — las tres opciones enumeradas por Ray: monástico en monasterio, yogui meditando en soledad *en el bosque* según la expresión de los textos indios, o laico

«The most ancient of these three ways is the path of the yogin meditating in retreat, the very same path that the Buddha himself pursued and which he taught to his most gifted and advanced disciples. This is a path of radical renunciation in which one leaves all conventional comforts and security behind and lives in solitude, perhaps under a tree, in a cave, or in the open, subsisting on small quantities of food, and meditating day and night.» — Ray da por más antigua la vía del yogui en retiro, que dice ser la que el Buda siguió y enseñó a sus discípulos más dotados, y la describe como renuncia radical

«However, this radical path is difficult and demanding in the extreme, and it is only for the most ardent and dedicated.» — el límite que Ray pone a esa vía: es solo para los más ardientes y entregados

«are inspired to renounce the world but for whom the rigors of forest renunciation are l>eyond reach. In order to meet the needs of such people, a second remtncia.nt option developed, that of settled monasticism. According to tbis second lifeway, a person may renounce the world and, as a monk. or a nun, take up residence in a monastery, thus ensuring a roof over one's he<td, daily sustenance, and a community of which one is a part.» — el origen que Ray da al monacato establecido: una segunda opción de renuncia para quienes no alcanzan los rigores del bosque, con techo, sustento y comunidad

«Whereas the forest renunciant spends all of his or her time meditating, monastics typically engage in a variety of activities, revolving around a path of virtuous behavior in accordance with the monastic Vinaya, the study of the sacred texts, maintenance of the monastery, teaching and counseling the laity, caring for the sick, and so on.» — el contraste de ocupaciones que Ray traza: el renunciante del bosque medita todo el tiempo, el monástico reparte su día entre Vinaya, estudio, mantenimiento, enseñanza y cuidado de enfermos

«The third lifeway is that of the layperson, who venerates renunciants, looks after their material support, and follows an ethical life defined by the well-known five precepts (pancha-shila). These include abstention from killing, stealing, lying, sexual misconduct, and intoxicants, and participating in the ritual life of their local monasteries.» — la tercera vía según Ray, definida por los cinco preceptos: abstenerse de matar, robar, mentir, la conducta sexual indebida y los intoxicantes

«Through following this path, laypeople are able to receive the Buddhist teachings and accumulate the necessary good karma to advance them along their paths, directing their lives toward the eventual goal of enlightenment in a future life.» — lo que Ray dice que el laico obtiene: enseñanzas y el karma bueno necesario para avanzar, con la iluminación puesta en una vida futura

«In Tibetan Buddhism as previously in India, these three lifeways are closely interconnected. For one thing, the same person, at different times in his or her life, might experience each of these three paths. One might begin as a layperson, renounce the world and become a monk or a nun, later be inspired to enter the forest for a period-perhaps of many years--of solitary meditation, and finally as an aged person return to the monastery to live and teach.» — Ray acota que las tres vías no son compartimentos: una misma persona puede recorrerlas en distintos momentos de su vida

«In traditional Tibet, the way of the mountain hermit, the "forest renunciant" in Indian terminology, provided an arena where the teachings of dharma could be carried to their utmost fruition, for here people were able to focus their attention exclusively on meditation.» — la función que Ray asigna al ermitaño de montaña dentro de la economía espiritual del dharma: el ámbito donde las enseñanzas llegan a su fruto

«Monastic people provided the institutional continuity of the tradition, maintaining monasteries that were Tibet's primary religious centers; acting as paragons of virtue for the lay folk; copying and studying the sacred texts; through study and debate clarifying and refining the teachings; developing distinctive "schools" of interpretation; engaging in religious dialogue with other traditions; and passing their way of life and their understanding on through the training of new monastics.» — la función que Ray asigna a los monásticos: continuidad institucional, copia y estudio de los textos, refinamiento por el debate, escuelas de interpretación y diálogo con otras tradiciones

«The way of the laity was equally important, for Tibetan laypeople venerated and supported the great saints and teachers; provided material sustenance to the monasteries and their inhabitants; through having children enter the monasteries, thus ensured their continuation; and through bringing the dharma into the many activities of their lives, made Buddhism the core around which Tibet:m culture revolved.» — la función que Ray asigna al laicado: veneración y sustento de los maestros, hijos que entran al monasterio y el dharma llevado a las actividades de la vida

«The dharma of Buddha Shakyamuni was originally one of forest renunciation, subsequently developing the lifeways of both monastic and layperson. Mahayana Buddhism, in its earliest days, was also largely a forest tradition," held by men and women practitioners meditating in solitude. These yogins and yoginis had devoted lay practitioners who revered them and supported them materially.» — la tesis histórica de Ray sobre el origen forestal del budismo y del Mahayana temprano, sostenido por yoguis y yoguinis con laicos devotos que los mantenían

«We first see the "forest Mahayana" about 100 BeE in the earliest Mahayana text we know of, the Collection of Precious Qualities." Many centuries later, perhaps around the fourth or fifth century cE, the Mahayana, like the traditions before it, gave rise to a monastic wing. During its full flowering in India, the Mahayana thus also came to possess three lifeways-those of forest meditator, settled monastic, and lay devotee.» — la datación que Ray da al Mahayana del bosque y a su ala monástica, con el *Collection of Precious Qualities* como texto mahayana más antiguo conocido

«At the end of the seventh century, however, it began to become visible within Indian history as a vigorous and dynamic religious movement d.dined by its unconventionality and its intense focus on meditation an<! personal transformation.» — la fecha en que, según Ray, el Vajrayana se vuelve visible en la historia india, definido por su falta de convencionalidad y su foco en la meditación y la transformación personal

«In this context, the learning and intellectual accomplishment of a monastery's scholars were crucial: the material well-being and even the survival of the Buddhist monastic lineages and schools depended to a large extent on the renown of their scholars and their success in scholarly debate.» — el mecanismo material que Ray señala: el sustento y hasta la supervivencia de los linajes monásticos dependían del renombre de sus eruditos y de sus éxitos en el debate

«By the time of the appearance of the Vajrayana in India, the dharma seems to have become largely identified with a monasticism in which the practice of meditation, originally the heart of Buddhist spirituality, played a generally quite peripheral role.» — lo que Ray sostiene sobre el lugar de la meditación en ese momento, con la reserva de que es el cuadro que dan los textos tántricos y las hagiografías de los siddhas

«Here one finds a critique of the conventionality and scholasticism of monastic Buddhism and a call for a return to the primary values of radical renunciation, meditation, and realization.» — lo que Ray lee en esas hagiografías: crítica del convencionalismo y el escolasticismo monásticos y llamado a volver a la renuncia radical, la meditación y la realización

«Each in his or her own way had met a personal crisis that they were powerless to resolve through ordinary means. At this critical juncture, they typically met an acwrnplished tantric master, a siddha, who initiated them into one of the Vajra.yana cycles and then set them to meditating.» — el patrón que Ray extrae de las hagiografías: una crisis personal irresoluble por medios ordinarios y el encuentro con un siddha que inicia y manda meditar; el troceo imprime *acwrnplished* y *Vajra.yana*

«After many years of practice, the disciples reached enlightenment and themselves became siddhas. Henceforth, they lived in the world, often continuing to follow their given caste occupations, converting others, teaching widely, and training disciples. In their hagiographies, they are depicted as often quite unconventional men and women of extraordinary insight, compassion, and power, and an abundance of miracles and magical feats is a standard feature of their lives.» — lo que las hagiografías cuentan del después según Ray: los discípulos vuelven al mundo, siguen en su oficio de casta, enseñan, y los milagros son rasgo estándar del relato

«Sometimes, they behaved as if demented or insane, camouflaging their attainment to all but their closest disciples. Owing to their nonmonastic roots, their personal unconventionality, and the tantric practice they followed, the siddhas-at least as depicted in their standard Indian biographies-seem to have lived and practiced in more or less completely nonmonastic contexts.» — el camuflaje de la realización bajo apariencia de demencia, y la conclusión que Ray saca con reserva —*at least as depicted in their standard Indian biographies*— sobre el carácter no monástico de los siddhas

«Like earliest Buddhism and the Mahayana, the Vajrayana in India was also originally a forest tradition. According to the Tibetan historian Lama Taranatha, its lineages were passed down from one teacher to one» — Ray atribuye al historiador tibetano Lama Taranatha la noticia del origen forestal del Vajrayana y de la transmisión de uno a uno; la frase sigue en la plana siguiente

«or at most a very fevv disciples, and kept secret and hidden from outside view for centurie5?» — la continuación en la plana siguiente: los linajes guardados en secreto durante siglos; el troceo imprime *fevv* y *centurie5?* por *centuries.7*

«From reading the earlier tantric texts, it is clear that the Vajrayana came forward in India at this time partly owing to a diminishing spirituality among the Eighteen Schools and the Mahayana. In the centuries prior to the appearance of the Vajrayana, these traditions had undergone a process of institutionalization. Originally forest lineages, they had largely moved into monastic environments and attained a high level of cultural esteern and material well-being.» — la explicación que Ray deriva de los tantras tempranos: el Vajrayana avanza en parte por el declive espiritual de unas tradiciones que se habían institucionalizado y enriquecido; el troceo imprime *esteern*

«As part of this process, the monastic traditions underwent a certain amount of adaptation to the prevailing values of the Indian so<;ial context. Behavioral purity had become a primary desideratum among the monastic population and the mastery of texts the principal occupation of its elite.» — lo que Ray describe como adaptación de las tradiciones monásticas a los valores del contexto indio: pureza de conducta y dominio de los textos como valores dominantes; el troceo imprime *so<;ial*

«The siddhas were men and women who came from all social stations and walks of life, from beggars, criminals, and menial workers at rlw lower end, to kings, queens, and brahmins at the upper.» — la procedencia social que Ray atribuye a los siddhas, de mendigos y criminales a reyes y brahmanes; el troceo imprime *rlw* por *the*

«The Vajrayana remained a mainly nonmonastic tradition until probahly sometime in the ninth century, when it began to appear within contexts of Indian monastic life, like the Eighteen Schools and the Mahayana before it. In the ninth through the twelfth century cE, monasteries that were being built gave evidence of Vajrayana influence; Vajrayana texts were being studied in those monasteries; and scholars <."lllt"rgnl from them "schooled in the three yanas," meaning that they were learned in Hinayana, Mahayana, and Vajrayana matters.» — Ray fecha en el siglo IX la entrada del Vajrayana en la vida monástica india, con monasterios y eruditos formados *in the three yanas* entre los siglos IX y XII; el troceo imprime *proba-hly* y *<."lllt"rgnl*

«Thus it was that the Vajrayana-like the Eighteen Schools and Mahayanacame to have adherents belonging to all three of the lifeways mentioned above, those of yogin, layperson, and settled monastic.» — la consecuencia que Ray extrae: también el Vajrayana acabó con adherentes en las tres formas de vida

«In addition, a fourth lifeway emerged at this time, which we may term the "householder yogin." This fourth ideal derived from the fact» — Ray abre una cuarta forma de vida, el *householder yogin*; la frase sigue en la plana siguiente

«great social differences, they were joined together in the intensity of tl-teir spiritual aspiration and devotion to their practice.» — lo único que, según Ray, unía a los siddhas por encima de su desigualdad social: la intensidad de la aspiración espiritual y la entrega a la práctica; la frase arranca en la plana anterior y el troceo imprime *tl-teir*

«that among the siddhas, as mentioned, were not only forest renunciants but also elite lay practitioners. These latter, the householder yogins, lived what seemed ordinary lay lives, marrying, raising families, and working at various occupations for their livelihood. At the same timt·, however, they received tantric initiation. spent periods of time in retreat,» — la definición del yogui de casa que da Ray: practicantes laicos de élite que se casaban, criaban familia y trabajaban, y a la vez recibían iniciación tántrica; la frase sigue en la plana siguiente

«and carried out tlleir Vajrayana practice in secret in their lay contexts, meditating at nigllt :mel even in the midst of their daily activities, eventllally attaining full realization.» — la continuación: práctica vajrayana en secreto dentro de la vida laica, meditando de noche y aun en medio de las actividades diarias; el troceo imprime *tlleir*, *nigllt :mel* y *tllally*

«Typical is the housewife Manibhadra, who, having received initiation, meditated while her Hindu husband arrd the other me~nbers of her family were sleeping. Only years later did her tantric commitments become known, when she attained realization and herself became a siddha.» — el ejemplo con que Ray ilustra esa vía: Manibhadra, que meditaba mientras dormían su marido hindú y su familia, y cuyos votos tántricos solo se supieron años después; el troceo imprime *arrd* y *me~nbers*

«This tradition of the householder yogin became importallt in Tibet, where many laypeople were able to practice and attain realization in the midst of an ordinary life in the world. The Nyingrna lineage, in particular, continues this important development in the tradition of the "married lamas," among whom in each generation are accomplished scholars and teachers, and realized practitioners.» — la continuidad que Ray traza hasta el Tíbet: el linaje Nyingma prolonga esa vía en la tradición de los lamas casados; el troceo imprime *importallt* y *Nyingrna*

«The movement of the Vajrayana into a monastic environment thus replicates the pattern by which both Hinayana and Mahayana similarly developed monastic wings. At the same time, the process and the results of this tantric "monasticization" were somewhat different. However dominant Vajrayana texts, concepts, and symbolism became in many Indian monasteries of the day, institutionalized Vajrayana was never able fully to replace the nonmonastic traditions.» — Ray señala el límite de la monasticización tántrica: por dominante que fuera en los monasterios, el Vajrayana institucionalizado nunca sustituyó del todo a las tradiciones no monásticas

«In fact, even after the Vajrayana came to reign supreme in much of Indian monastic life, it was an accepted fact that the most serious Vajrayana practice could only occur in the trackless wilderness of the "forest." As we have seen, even as late at the eleventh century Naropa was able to train in the tantra only by abandoning the Buddhist civilization of Nalanda University and setting off into the unknown in search of the elusive Tilopa.» — el hecho aceptado que Ray consigna: la práctica vajrayana seria solo podía darse en el bosque, y por eso Naropa tuvo que dejar Nalanda

«One sees the same kind of pattern in the following story about the great scholar Abhayakaragupta (fig. 1.5), who also lived in the eleventh century.H This brahmin was a learned monk who resided at a monastery in North India. He had become a Buddhist in the first place because of a vision of the tantric yidam (personal deity), Vajrayogini, a female buddha who embodies one's own innermost being. However, after this vision, instead of entering the practice of Vajrayana, Abhayakaragupta elected to become a monk and follow the inclination, typical of his caste, to pursue the scholarly study of the Vajrayana instead.» — el segundo ejemplo de Ray: Abhayakaragupta, monje brahmán del siglo XI que se hizo budista por una visión de Vajrayogini y sin embargo eligió estudiar el Vajrayana en vez de practicarlo

«Nevertheless, he "Was 1101 to be left alone, for Vajrayogini appeared to him repeatedly, eajoinillg him to abandon the mere study of the Vajrayana and engage in the practice. Each time, the decorous monk demurred, claiming that the practice was too risky to his identity as a monk and a brahmin.» — la insistencia de la yidam y la negativa del monje, que alega el riesgo para su identidad de monje y brahmán; el troceo imprime *"Was 1101* y *eajoinillg*

«On the occasion of her last visit, Vajrayogini said to him, "You know three hundred tantras and have received the very best oral instructions on them. How can you possibly have doubts about the actual practice?» — la réplica que Ray pone en boca de Vajrayogini: trescientos tantras sabidos y las mejores instrucciones orales recibidas no quitan las dudas sobre la práctica

«Yet the proud and stubborn monk would not be swayed, even by this stunning embodiment of buddhahood right in front of him. Hearing his refusal, the "Mistress of the Three Worlds"-as she is called-disappeared for the last time. To Abhayakaragupta's credit, he eventually realized what he had cast away and rejected, and spent the rest of his life in search of the divine maiden, longing for nothing so much as to prostrate himself and offer all of his accomplishments to her wondrous cosmic form.» — el desenlace: la Señora de los Tres Mundos desaparece para siempre y Abhayakaragupta pasa el resto de su vida buscándola

«The stories of both Naropa and Abhayakaragupta make the point that whatever foothold the Vajrayana may have had in the monasteries, the real tradition and the real practice was to be found elsewhere, somewhere in the outback where books, scholarship, and decorous behavior, where prestige, honors, and renown, have no meaning.» — la moraleja que Ray extrae de los dos relatos: por mucho pie que tuviera el Vajrayana en los monasterios, la tradición real estaba fuera, donde libros, erudición y prestigio no significan nada

«In Tibet, the model of the three yanas provided a framework for Tibetan Buddhism as a whole. The Hinayana and Mahayana defined conventional, institutionalized Buddhism. The Hinayana provided the Vinaya, which regulated both individual monastic behavior and co1lective monastic affairs. It was also the source of the Abhidharma, one of the more advanced topics of Buddhist scholastic study and the basis of Buddhist psychology.» — el reparto de funciones que Ray asigna en el Tíbet: Hinayana y Mahayana definen el budismo institucional, y del Hinayana vienen el Vinaya y el Abhidharma; el troceo imprime *co1lec-tive*

«Furthermore, the most respected practitioners Vlithin Tibetan tradition were the yogins who devoted much or all of their lives to solitary meditation. It was these yogins who, when they attained realization, were understood as siddhas, virtually equivalent to the enlightened ideal of the Indian Vajrayana.» — según Ray, los practicantes más respetados en el Tíbet eran los yoguis de meditación solitaria, tenidos por siddhas al realizarse; el troceo imprime *Vlithin*

«These Tibetan siddfus often followed their Indian progenitors in their unconventional behavior, their critique of the religious establishment, and their unpredictable and sometimes fearsome demeanor.» — los rasgos que Ray traza de los siddhas indios a los tibetanos: conducta no convencional, crítica del establecimiento religioso y trato imprevisible y a veces temible; el troceo imprime *siddfus*

«THE VAJRAYANA CAME TO TIBET AS PART OF THE LARGER enterprise of the transplantation of Buddhism to the Land of Snow. In order to understand how the Vajrayana came to play the role it does within Tibetan tradition, we need to gain some understanding of the tantric transmissions within this larger context.» — Ray encuadra la llegada del Vajrayana dentro del trasplante entero del budismo a la Tierra de las Nieves

«Tibetans divide the nearly six centuries during which Indian Buddhism was making its way to Tibet (seventh through the twelfth centuries cE) into two major periods: the "early spreading of the dharma," from the seventh to middle of the ninth century, and the "later spreading," from the late tenth to the end. of the twelfth century.» — la periodización tibetana que Ray adopta: difusión temprana del siglo VII a mediados del IX, y difusión tardía de fines del X a fines del XII

«During the seventh and eighth centuries in India, but later as well, Buddhists following the different trends often inhabited quite different worlds. Proponents of one or another of the Eighteen Schools (what Tibetans called the "Hinayana"), rejected the Mahayana sutras as inauthentic, not to speak of the tantras.» — el estado de cosas que Ray describe en la India de la época: quienes seguían las Dieciocho Escuelas rechazaban los sutras mahayana por inauténticos, y con más razón los tantras

«Those following the Mahayana sutras, while perhaps acknowledging the tantras, saw the conventional bodhisattva ideal, defined by compassion and the six paramitas ("perfections") as the epitome of the Buddha's teaching.» — la posición de los mahayanistas según Ray: aun reconociendo los tantras, tenían por cima de la enseñanza el ideal convencional del bodhisattva

«Tantric practitioners often ignored the monastic world altogether as a waste of time, and devoted themselves to their own esoteric practices as the essential heart of the Buddha's way.» — la posición de los practicantes tántricos según Ray: el mundo monástico ignorado como pérdida de tiempo

«During the five centuries when the dharma was being transplanted to Tibet, the Tibetans were exposed to the full range of diversity of Indian Buddhism. To make matters more complex, beginning before the eighth century and continuing thereafter, Central and Far Eastern forms of Buddhism were known in Tibet and were being advanced, sometimes quite vigorously.» — Ray consigna que los tibetanos recibieron todo el abanico del budismo indio y, además, formas centroasiáticas y del Lejano Oriente

«The broad range of types and forms of Buddhism that were transplanted to Tibet may be viewed as positive in two respects: first, it allowed a great array of Buddhist traditions to undergo transplantation and to develop and flourish in Tibet; and second, it produced a Tibetan tradition that was uncommonly diverse, vigorous, and creative.» — el balance que Ray hace de esa diversidad, en dos puntos que declara positivos

«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, con las fechas tal como las imprime Ray, la primera con interrogación

«During the early spreading, it appears that the conventional Mahayana and the unconventional Vajrayana were transmitted by different sorts of Indians, came to Tibet in distinctive ways, and were welcomed into somewhat different environments.» — la distinción que Ray propone, acotada con *it appears*: Mahayana y Vajrayana llegaron por vías distintas y a ambientes distintos

«Tradition reports that in the seventh century Songtsen Gampo married a Chinese princess and a Nepalese princess, both of whom were Buddhists. Through them, Buddhism gained entry to the royal court. This ruler also sent one of his ministers to India to bring back an alphabet so that the Tibetan language could, for the first time, be committed to writing. Indications are that the Buddhism brought to the court was of the conventional Mahayana variety.» — lo que la tradición reporta de Songtsen Gampo: dos princesas budistas, china y nepalí, la entrada del budismo en la corte y el ministro enviado a la India por un alfabeto para escribir el tibetano

«In the eighth century, the second religious king, Trisong Detsen, invited the Indian monk Snantarakshita to Tibet, a respected Mahayana scholar whose synthesis of Madhyamaka and Yogachara set the standard for the day. The king's plan was to have Shantarakshita supervise the building of the first major monastery in Tibet, oversee the ordination of a group of Tibetan monks (something that had not yet occurred), and establish conventional Mahayana study and practice at the monastery.» — el plan del segundo rey religioso según Ray: traer a Shantarakshita a construir el primer monasterio, ordenar monjes tibetanos y establecer el estudio mahayana; el troceo imprime *Snantarakshita* en la primera mención y *Shantarakshita* después

«Shantarakshita arrived but, so we read, the local spirits were offended at the prospect of the new Buddhist religion being given such a firm foothold in their domain, with the result that a number of natural calamities occurred and the Indian monk was forced to withdraw.» — el relato del fracaso, que Ray marca como lectura de la fuente con un *so we read*: los espíritus locales ofendidos, las calamidades y la retirada del monje indio

«Padmasambhava was a siddha whose life and person reflect the unconventional, nonmonastic environment of Vajrayana Buddhism during the eighth century in India. His biography reveals a life entirely devoted to spiritual realization.» — cómo sitúa Ray a Padmasambhava: un siddha cuya vida refleja el ambiente no monástico del Vajrayana indio del siglo VIII

«He was born, it is said, in no ordinary human way, but in a lotus in the middle of a sacred lake. Having no earthly mother and father, he arrived in this world with no hope of an identity, at least in conventional terms. Having been discovered, the foundling was taken to the palace of a local king, lndrabhuti, who, without a son, was delighted to bring the child up as crown prince.» — el nacimiento que la hagiografía cuenta —Ray lo marca con *it is said*— y la lectura que de él hace: sin madre ni padre terrenos, llega al mundo sin esperanza de identidad en términos convencionales

«From the beginning, the enlightenment within the child was pure and strong, and he would not or could not conform to normal human limitations. In time, the boundlessness of his inner realization proved too much for the royal court, and he was sent away into exile. Barred from the human world, Padmasambhava took up residence in a cremation ground, outside the bounds of the conventional society, inhabited by the dying and the dead, by criminals and the insane, by wild animals and marauding spirits.» — el exilio de Padmasambhava según el relato, y el lugar donde se instala: un crematorio fuera de los límites de la sociedad, habitado por moribundos, criminales, locos, fieras y espíritus

«The Mahayana articulated the all-important notion of "emptiness" (shunyata), the basis of Buddhist philosophy in Tibet as wel1 as the ideal of the bodhisattva followed by al1 Tibetans, monks and nuns, yogins, and laypeople alike.» — lo que Ray adjudica al Mahayana en el Tíbet: la vacuidad como base de la filosofía budista y el ideal del bodhisattva seguido por todos; el troceo imprime *wel1* y *al1* por *well* y *all*, y la guarda anticosido lee esa grafía como llamada de nota

«And the Mahayana scholastic traditions, particularly the various Madhyamaka and Yogachara schools, defined the intellectual culture in Tibetan monasteries.» — la segunda mitad: las escuelas Madhyamaka y Yogachara como cultura intelectual de los monasterios tibetanos

«While the Hinayana and Mahayana defined conventional Buddhism in Tibet, the Vajrayana gave voice to its unconventional, forest side. Although Vajrayana ideas, symbolism, and liturgies were certainly prev» — la contraparte que Ray asigna al Vajrayana: dar voz al lado no convencional y forestal del budismo tibetano; la frase sigue en la plana siguiente con *prevalent*

«alent within Tibetan monasteries, in order to engage in serious tantric practice~ o11e would normally enter retreat.» — la continuación: por presentes que estuvieran las liturgias tántricas en los monasterios, la práctica tántrica seria pedía entrar en retiro; el troceo imprime *o11e*

«Before he left, however, Shantarakshita advised the king that tantric methods were needed to overcome the recalcitrant forces and that he, as a monk, was not competent in these matters.» — el consejo que el relato atribuye a Shantarakshita: hacen falta métodos tántricos y él, como monje, no es competente en ellos

«the king invite an accomplished tantric yogin named Padmasambhava (known as Guru Rinpoche or Padmakara in Tibet) to carry out the necessary taming of the indigenous deities. The invitation was drawn up by the king and relayed to the siddha.» — la invitación a Padmasambhava —llamado Guru Rinpoche o Padmakara en el Tíbet— para domar a las deidades indígenas; la frase arranca en la plana anterior

«yogins bent on liberation, Padmasambhava took up the practice of meditation. He carried out his yogic endeavors for many years in this and similar locales, exploring the limitless realms of enlightenment. Eventually, he began to bring his realization into the world, and his biography is filled with the many encounters and experiences that now came to him. In due course, he married an Indian princess named Mandarava, who received tantric initiation and instruction from him. Living now mostly in caves in the mountains, Padmasambhava and Mandarava practiced together.» — la etapa india de Padmasambhava según su biografía: años de meditación en crematorios, el matrimonio con la princesa Mandarava y la práctica conjunta en cuevas

«Padmasambhava accepted King Trisong Detsen's invitation. Once in Tibet, he made a connection with the indigenous deities and tamed them, thus rendering the building of Samye possible. Through Padmasambhava's "taming" activity at Samye and elsewhere, many indigenous spirits were brought to the dharma and enlisted as its protectors. Many of the most important "protectors" in classical Tibetan Buddhism trace their origins back to him.» — la actividad de domar que Ray reporta: los espíritus indígenas sometidos y alistados como protectores del dharma, de donde salen los protectores clásicos del budismo tibetano

«Shantara:kshita, who had been gone from Tibet for several years, was now able to return. With Shantarakshita and Padmasambhava working together, Samye was built, being completed about 779· Now the first group of Tibetans underwent monastic ordination and took up residence in the monastery.» — la fundación de Samye hacia 779 con los dos maestros trabajando juntos, y la primera ordenación monástica de tibetanos; el troceo imprime *Shantara:kshita*

«During his time in Tibet, Padmasambhava accepted a Tibetan woman, Yeshe Tsogyal, as his principal disciple. She became his tantric consort (wife) and was responsible for the preservation of much of his teachings. Subsequently, the master traveled around the country giving extensive tantric instruction. In his work of spreading the dharma, Padmasambhava was joined by other tantric masters, such as Vimalamitra and Vairochana.» — Yeshe Tsogyal como discípula principal y consorte tántrica de Padmasambhava, responsable según Ray de la preservación de buena parte de sus enseñanzas

«In the royal court and its entourage, and in Samye monastery, the conventional Mahayana now had found a solid foothold in Tibet. But into what environment could the Vajrayana come and who might be its recipients? In India, the tantric siddhas were unaffiliated yogins who, like Padmasambhava, wandered forth alone or in small groups. They roamed about giving tantric teachings and initiations, spending much of their time in retreat, and training disciples met in their travels.» — la pregunta con que Ray plantea el problema del Vajrayana en el Tíbet —a qué ambiente podía llegar y quiénes serían sus receptores— y el retrato de los siddhas indios como yoguis sin afiliación

«It appears that, during the early spreading, these lineages were generally not passed on in monastic environments. Rather, as in India, transmission occurred in retreat settings where disciples were trained and in contexts of teaching among the laity.» — la afirmación acotada de Ray sobre dónde ocurría la transmisión tántrica: en retiros y entre laicos, no en ambientes monásticos

«So it was that during the early spreading of Buddhism in Tibet, alongside the conventional Mahayana traditions established in the royal court and maintained at Samye, tantric lineages were being transmitted in nonmonastic contexts, particularly to yogins and laypeople. By the end of the early spreading, a great variety of these tantric lineages had taken root among various families of the laity and were being practiced individually and in small retreat communities by male and female yogms.» — el cuadro doble con que Ray cierra la difusión temprana: Mahayana en la corte y en Samye, linajes tántricos en familias laicas y comunidades pequeñas de retiro; el troceo imprime *yogms*

«This does not mean that the world of court and monastery on the one hand, and of the Vajrayana on the other, were entirely separate. In fact, the building of Samye shows how the conventional Mahayana and the unconventional Vajrayana, while distinctive, could cooperate in the development of the dharma in Tibet.» — Ray acota su propia distinción: los dos mundos no estaban del todo separados, y Samye lo muestra

«Shantarakshita embodied a socially laudable and institutionally stable form of Buddhism. Padmasambhava embodied a more radical path that produced realization, miraculous powers, and the ability to handle problems outside of the normal ken of most laypeople and monks.» — el reparto de papeles que Ray hace entre los dos fundadores: uno encarna la forma estable e institucional, el otro la vía radical que produce realización y poderes

«Together, these two were able to bring about not only the foundation of Samye but the establishment of Tibetan monasticism, and the rooting of Buddhism itself in Tibetan soil.» — lo que Ray adjudica a la obra conjunta: Samye, el monacato tibetano y el arraigo del budismo en suelo tibetano

«For example, Trisong Detsen established support for both monks and yogins. Thus records indicate specific kinds and amounts of material support for the monks residing at Samye; and they also specify similar support for yogins living in the caves in the Samye vicinity. In addition, King Trisong Detsen provided the material resources necessary for the translation of both sutras and tantras into Tibetan, indicating his belief in the integrity and importance of both orientations.» — la prueba documental que Ray invoca: los registros de sustento material para los monjes de Samye y para los yoguis de las cuevas vecinas, y los recursos para traducir sutras y tantras

«At the same time, the king saw that the practice of tantra lent legitimacy to the institutionalized side of Buddhism by providing an arena where people could follow the path to the end and attain enlightenment. This explains his own practice as a lay tantric practitioner and his interest in providing for support of the yogins meditating in caves around Samye.» — la otra mitad del razonamiento según Ray: el tantra legitima el lado institucional al dar un ámbito donde se llega al final del camino, y de ahí la práctica laica tántrica del propio rey

«The early spreading of Buddhism came to an end in the ninth century with King Ralpachen. Although by this time Buddhism had become established in Tibet as the religion of the land, far from everyone had accepted it. In fact, throughout the entire early spreading, one finds opposition in various places, including even the extended royal family, the government, and the nobility.» — Ray consigna que la adopción del budismo nunca fue unánime: hubo oposición en la familia real ampliada, el gobierno y la nobleza

«The old shamanic traditions of pre-Buddhist Tibet continued to play an important role in Tibetans' way of life, and even in the ninth century there were clearly many who felt that the adoption of Buddhism was not in the best interests of the country.» — el peso que Ray da a las tradiciones chamánicas prebudistas del Tíbet, todavía vivas en el siglo IX

«Ralpachen took the opposite view, however, and was ardently and passionately devoted to the dharma. He even went so far as to become a monk, something that must have been considered a strange thing for a Tibetan king to do, and expressed his submission by tying ribbons to his braids and having monks sit on them.» — el gesto de sumisión que Ray cuenta de Ralpachen: hacerse monje y atar cintas a sus trenzas para que los monjes se sentaran en ellas

«This evidently was going too far for some, and in 836 he was murdered. His non-Buddhist elder brother, Langdarma, was placed on the throne, and royal support of Buddhism was brought to an end, with an era of persecution being set in motion.» — el fin de la difusión temprana según Ray: el asesinato de Ralpachen en 836, Langdarma en el trono y el comienzo de la persecución

«Prior to the later spreading, however, while the bulk of thl· various traditions later understood as Nyingma were in existence, there was no self-conscious school by that name. All of these traditions were simply known as cho, Tibetan for the Sanskrit term dharma.» — el hallazgo que Ray subraya: antes de la difusión tardía no había escuela Nyingma consciente de sí, y todo se llamaba simplemente cho

«It was only during the later spreading, between the end of the ninth century and the end of the eleventh, that the lineages deriving from the early spreading came to be collectively understood as Nyingma, the Ancient School, in contrast to the new transmissions that were then occurrifl,g. It was thus during the later spreading that the Nyingma school took shape and found its identity as preserving the body of teaching that survives from the early spreading.» — Ray data la formación de la identidad Nyingma entre fines del siglo IX y fines del XI, y como contraste con las transmisiones nuevas

«While important monastic and scholarly transmissions are included in the Nyingma, it is probably fair to say that its primary and most distinctive heritage is the abundance of tantric lineages that have been passed down to the present day.» — lo que Ray declara con reserva —*it is probably fair to say*— sobre lo más distintivo del Nyingma: la abundancia de linajes tántricos

«At the heart of this tantric inheritance are the many teachings ascribed to Padmasambhava, Yeshe Tsogyal, and their tantric associates. These consist of two sorts: (1) Kama, instructions given to disciples who passed these along through an unbroken lineage of human teachers and disciples, and (2) Terma, texts and other religious artifacts hidden by Padmasambhava and Yeshe Tsogyal in various places for later discovery by tertons, yogins and yoginis through whom the hidden teaching can be revealed in subsequent ages.» — la distinción entre Kama y Terma tal como Ray la expone: instrucciones de linaje humano ininterrumpido, y textos y objetos escondidos por Padmasambhava y Yeshe Tsogyal para que los tertones los descubran después

«While the Kama contain dharma that is universally applicable, the Terma were tailored to meet the specific needs of the particular ages in which they were to be discovered. Terma continue to be revealed by tertons even today, and great contemporary masters such as Dudjom Rinpoche and Khyentse Rinpoche have brought forth important teachings in this way for modern-day practitioners.» — lo que Ray añade sobre el terma: hecho a la medida de la época en que se descubrirá, y revelado todavía hoy por tertones como Dudjom Rinpoche y Khyentse Rinpoche

«As a tradition with a particularly strong tantric identity, the Nyingma lineage has been characterized, since its inception, by an intense commitment to the spiritual life and an especially strong emphasis on meditation.» — el rasgo que Ray asigna al Nyingma desde su origen: compromiso intenso con la vida espiritual y énfasis en la meditación

«It was not until the seventeenth century that the Nyingmapas began to build some larger monasteries of their own, to facilitate the continuity and survival of their tradition at a time when Tibet was becoming politically more centralized and bureaucratic.» — la razón que Ray da al giro nyingma del siglo XVII: construir monasterios propios para sobrevivir en un Tíbet más centralizado y burocrático

«Owing to the tremendous diversity of dharma-and particularly the rich tantric inheritance-that had come to Tibet during the early spreading, the Nyingmapas were faced with a steep challenge. How could they include and understand these various teachings in a systematic way and to appreciate their specific places on the path to realization? In response to this need, apparently drawing on Indian prototypes, they developed a system of nine yanas, the main features of which are summarized in table 2.1.» — el problema que Ray plantea a los nyingmapas —ordenar una herencia diversísima— y la respuesta: un sistema de nueve yanas construido, dice, sobre prototipos indios

«Within Indian tradition, the Vajrayana was understood and assimilated in a variety of ways, depending on one's sectarian affiliation, one's specific lineage, and one's individual inclination. At one end of the spectrum were siddhas who spent their entire lives in the jungles, meditating and training disciples. Such people never saw the inside of a monastery and eschewed the pursuit of scholarly learning as an unnecessary, unprofitable tangent on the path to liberation.» — un extremo del abanico indio según Ray: siddhas que pasaban la vida entera en la selva y tenían el estudio por rodeo inútil

«monastic scholars who, like Abhayakaragupta prior to his encounter with Vajrayogini, were content to know the Vajrayana strictly as a subject for academic study.» — el otro extremo: eruditos monásticos contentos con conocer el Vajrayana como materia de estudio

«In Tibet, among individual practitioners, one finds both of these extremes and every gradient in between. However, the four major schools of Tibetan Buddhism all take a more moderate approach, in which the Vajrayana is integrated into monastic life but is also the subject of serious practice in retreat.» — la posición media que Ray atribuye a las cuatro escuelas tibetanas: el Vajrayana integrado en la vida monástica y a la vez practicado en serio en retiro

«During the early spreading (and, as we shall see, also in the later), such yogins passed their lineages on to Tibetans in India and also in their» — las dos vías de transmisión que Ray distingue: tibetanos que van a la India y siddhas que viajan al Tíbet; la frase termina en la plana siguiente

«would not survive without the strong institutional foundation provided by monasticism and without the comprehensive textual resources of the Tripi taka. His providing for the financial support of monastics and the translation of texts reflects this point of view.» — el razonamiento que Ray atribuye al rey: sin monacato y sin los recursos textuales del Tripitaka el budismo no sobrevive; la frase arranca en la plana anterior y el troceo imprime *Tripi taka*

«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 y el rasgo que aparta al Nyingma: fundarse en la difusión temprana; el troceo imprime *Kadarn/Geluk*

«spreading and afterward, thus providing a marked contrast with the schools of the later spreading, which developed more in the direction of centralization, institutionalization, and the building of large monasteries.» — el contraste organizativo que Ray traza entre el Nyingma descentralizado y las escuelas de la difusión tardía, que fueron a la centralización y a los grandes monasterios; la frase arranca en la plana anterior, donde el troceo imprime *latn* por *later*

«In the Outer Tantras, the distinction between the two truths is maintained, yanas divinities are not visualized with their female consorts, the five meats are not taken, and one does not attain the final result in this lifetime.» — la tabla 2.1 de Ray define así los tantras externos del esquema nyingma de nueve yanas: se mantiene la distinción de las dos verdades, no se visualiza a las divinidades con consorte, no se toman las cinco carnes y no se alcanza el resultado final en esta vida

«In the Inner Tantras the two truths are held to be inseparable, all phenomena yanas are equal, the five meats and the five nectars are taken, the divinities are visualized with their consorts, and the final result can be attained in this lifetime. The tantras of these yanas are the special and distinctive Nyingma practices.» — la contraparte en la misma tabla: en los tantras internos las dos verdades son inseparables, se toman las cinco carnes y los cinco néctares, se visualiza con consorte y el resultado final sí se alcanza en esta vida

«For the Nyingmapas, who represent one classical approach, the practice of the Vajrayana is the centerpiece of the spiritual life. As we have seen, the core transmission of the Nyingma lineage is the tantric teaching of Padmasambhava, Yeshe Tsogyal, and people like Vimalamitra and Vairochana. From them derive the rich array of tantric lineages that were carried through the period after Ralpachen and into the time of the later spreading and beyond by individual yogins, small communities of hermits, and families of lay practitioners.» — la posición nyingma según Ray: el Vajrayana como centro de la vida espiritual, con linajes llevados por yoguis sueltos, comunidades de ermitaños y familias de laicos

«The ongoing discovery of terma points to another feature of the Nyingma, namely its living spirituality and its orientation to the present. The Terma tradition reveals a fervent desire to maintain an intimate and immediate connection to Padmasambhava and his inspiration, such that the present is continually being nourished by fresh revelations from him.» — lo que Ray lee en la práctica continuada del terma: una espiritualidad viva y vuelta al presente, que busca conexión inmediata con Padmasambhava

«Although the Nyingmapas have certainly had their great monks and scholars over the course of Tibetan history, conventional monasticism and institutionalized Buddhism have tended to play a more limited role in the Nyingma than in the other schools. Particularly in recent times classical monaticism and Buddhist scholarship have increasingly gained importance.» — el matiz de Ray sobre el lugar del monacato en el Nyingma: más limitado que en las otras escuelas, aunque en tiempos recientes ha ganado peso; el troceo imprime *monaticism*

«THE LATER SPREADING OF BuDDHISM IN TIBET BEGAN IN the late tenth century and lasted until about 1200 cE. 1 During this period, Indian teachers made their way to Tibet, and Tibetans traveled to India. From these interchanges, a number of new lineages sprang up, including the other three (besides the Nyingma} of the four major schools of Tibetan Buddhism, the Kadam, later to become the Geluk, and the Sakya and Kagyti.» — la datación de la difusión tardía y las tres escuelas que de ella salen —Kadam, luego Geluk, más Sakya y Kagyü—; el troceo imprime *Kagyti*

«Since the time of the early spreading, the situation in India had changed, particularly in the way in which Vajrayana Buddhism was viewed. By the time of the later spreading, the tantric vehicle had become rather thoroughly integrated into the curricula of many of the great North Indian monasteries. Although Nalanda, where Naropa studied, seems to have remained a bastion of the conventional Mahayana, other monasteries, such as Vikramashila, Odantapuri, and Somapuri were much more explicitly tantric.» — el cambio indio que Ray señala como causa: para la difusión tardía el vehículo tántrico ya estaba integrado en los currículos de grandes monasterios del norte, con Nalanda como bastión mahayana y Vikramashila, Odantapuri y Somapuri más explícitamente tántricos

«The accomplished monastic scholar Abhayakaragupta was probably typical in his mastery of the texts of all three yanas. It is characteristic of this period that Atisha, the paradigmatic Indian monastic scholar, was also well trained in the study and practice of tantra.» — Ray da a Abhayakaragupta y a Atisha por típicos de ese momento: eruditos monásticos formados en los tres yanas y en la práctica del tantra

«While Buddhism in Tibet had flourished during the early spreading largely thanks to support from the royal court and powerful families, during the later spreading the pattern shifted. Now monastic centers of the new lineages began to appear, supported by an ever-growing per» — el desplazamiento de sustento que Ray describe: de la corte y las familias poderosas a los centros monásticos de los linajes nuevos; la palabra *percentage* queda partida por el salto de plana

«centage of the Tibetan population. Moreover, through the accumulation of wealth and donations of land, the monasteries began to become power centers in their own right. Even the choice of new abbots, controlled by powerful families in the early spreading, now passed into the hands of the monasteries through the institution of the ttilku, or incarnate lama, discussed in chapters 15 and 16.» — la consecuencia institucional que Ray señala: con tierras y donaciones los monasterios se vuelven centros de poder, y hasta la elección de abades pasa a ellos por la institución del tülku; el troceo imprime *ttilku*

«This created a very strong situation for institutionalized Buddhism in Tibet. Owing to their power and their growing wealth, the monasteries became the centers of Tibetan culture. The propagation of Buddhist learning, the study of other religious and secular subjects, cultivation of the arts, the practice of medicine, the exercise of political power, the management of lands, the resolution of disputes, and even the protection of the weak in times of political turmoil all became activities of the monasteries.» — el inventario de funciones que Ray adjudica a los monasterios como centros de la cultura tibetana, de la medicina y las artes a la resolución de disputas y la protección de los débiles

«In addition, with mixed results, the later spreading lineages assumed political control of Tibet, a role that began with the Sakyapas in the thirteenth century, then passed to the Kagytipas in the fourteenth and finally and decisively to the Gelukpas in the seventeenth century. Only the Nyingmapas stood apart from the fray, owing probably in part to the decentralization that marked their development as a tradition, and in part to their emphasis on noninstitutionalized spiritual practice.» — la sucesión de poderes políticos que Ray consigna —Sakyapas en el siglo XIII, Kagyüpas en el XIV, Gelukpas en el XVII— y la excepción nyingma, explicada con un *probably*; el troceo imprime *Kagytipas*

«Because of the shift in the Indian situation, the Vajrayana that came to Tibet during the later spreading was assumed to be compatible-at least up to a certain point-with monastic Buddhism. Thus, many of Tibetans active in the early days of the later spreading were trained in both monastic tradition and the Vajrayana. However, it still remained the case that serious tantric practice occurred outside of the monastic context, in solitary retreat settings.» — lo que Ray sostiene sobre la difusión tardía: el Vajrayana se dio por compatible con el monacato hasta cierto punto, pero la práctica tántrica seria siguió ocurriendo fuera del monasterio

«in India. Surveying the Tibetan situation, he found that the integrity of the monastic way as well as the rigor of the scholarly traditions was in decline. Atisha aspired to get the dharma in Tibet back on course and, though he was already sixty years old when he arrived, he set himself with vigor to that task. He accepted and trained monastic disciples, and he composed works on the Buddhist path, including the famed Bodhi-patha-pradipa, a text that guided many generations of Kadam monks and had great influence on the Geluk founder, Tsongkhapa.» — el diagnóstico que Ray atribuye a Atisha —monacato y erudición en decadencia— y el texto con que respondió, el Bodhipatha-pradipa, de peso sobre Tsongkhapa

«Based on his training, his inclinations, and his vision, Atisha felt that the centerpiece of Buddhist spiritual life should be the conventional monastic way of the Mahayanist monk. He taught that living as a monastic renunciant, adhering to the rules of monastic restraint (Vinaya), studying and meditating, and working for the welfare of others constituted the best vehicle to enlightenment.» — la posición de Atisha según Ray: el centro de la vida espiritual es la vía monástica mahayana convencional, con Vinaya, estudio, meditación y trabajo por los demás

«Atisha's approach, derived from his training in India, is important because it established another of the major ways in which the Vajrayana was understood and practiced in Tibet. In this interpretation, the Mahayana dharma was the central teaching of the Buddha, and the focus was on monastic life and study. Though certainly not required or even necessarily recommended, the option of serious tantric practice was open, but only for monks who had proved themselves with many years of training in ethics and philosophy.» — la segunda manera clásica de entender el Vajrayana en el Tíbet según Ray: opción abierta solo a monjes probados por años de ética y filosofía, después adoptada y explicitada por Tsongkhapa

«The Sakya school arose from rather different origins, taking its inception from the Indian mahasiddha Virupa, who lived probably in the ninth or tenth century cE. Virupa was originally a monk who had received Vajrayana initiation and attempted to carry out his practice in secret, at night, while continuing to live in the monastery. In time, however, he was discovered and expelled from the monastic community.» — el origen sakya que Ray traza hasta el mahasiddha Virupa, monje iniciado en el Vajrayana que practicaba en secreto de noche y fue expulsado al descubrirse

«Virupa's tantric lineage was joined with the Mahayana monastic lineage in the person of Shantipa (eleventh century), a renowned Mahayanist monk who in later life practiced Vajrayana and attained enlightenment himself becoming a renowned siddha.» — el punto de unión que Ray señala: Shantipa, monje mahayanista del siglo XI que practicó el Vajrayana en su vejez y se hizo siddha

«rayana lineages, the latter of which was deepened by Drogmi's study with the tantric master Viravajra. It was this unification of Mahayana monasticism and tantric practice that Drogmi brought back to Tibet and transmitted to his disciples there. In this approach, which became the standard one for the Sakyapas, one first lays a solid foundation through the study of the Hinayana and Mahayana, and the life of conventional monasticism. Only after this foundation has been well laid does one move on to practice the more elite, inner, and esoteric Vajrayana.» — el orden de trabajo que Ray da por estándar entre los sakyapas: primero el cimiento de Hinayana, Mahayana y monacato convencional, y solo después el Vajrayana

«At the same time, however, even among the schools, there are marked differences in the interpretation of just what» — Ray declara el desacuerdo entre las cuatro escuelas sobre el papel del Vajrayana; la frase sigue en la plana siguiente

«role the Vajrayana should play on the Buddhist path and what its rda tion to institutionalized monasticism should be.» — la continuación del desacuerdo, ahora sobre la relación del Vajrayana con el monacato institucionalizado; el troceo imprime *rda tion* por *relation*

«A distinctive aspect of the Nyingma heritage has been the importance of women teachers, a trend one sees in the women siddhas of India, the female gurus of Padmasambhava, human and otherwise» — el rasgo que Ray destaca de la herencia nyingma: el peso de las maestras, desde las siddhas indias hasta las gurús de Padmasambhava, humanas y no humanas; el ancla corta antes de la llamada de nota

«Yeshe Tsogyal, his primary disciple; the women among his other major disciples; and the many accomplished yoginis down through Nyingma history.» — la continuación de la lista de maestras nyingma, de Yeshe Tsogyal a las yoguinis realizadas de toda su historia

«Moreover, although monks in some of the traditions now received tantric training, most of the really accomplished masters had spent much of their lives not in monasteries but in retreat and the nonmonastic settings of the lay yogin or household» — el dato con que Ray refuerza su acotación: los maestros realmente realizados pasaron la mayor parte de su vida en retiro y en ámbitos no monásticos; la palabra *householder-practitioner* queda partida por el salto de plana

«The Kadam school owes its inception to Atisha, who arrived in Tibet in 1042, As mentioned, Atisha, like most well-trained monks in India at» — Ray fecha en 1042 la llegada de Atisha al Tíbet; el troceo imprime *in 1042, As mentioned* con coma por punto y la frase sigue en la plana siguiente

«this time, was schooled in all three yanas: he followed the monastic Vinaya (Hinayana); he was accomplished in his study of the Mahayana dharma and particularly of Madhyamaka philosophy; and he was well trained in the Vajrayana and was a devotee of the beloved female bodhisattva Tara.» — la formación que Ray atribuye a Atisha: Vinaya del Hinayana, Madhyamaka del Mahayana, Vajrayana y devoción a la bodhisattva Tara

«A Tibetan by the name of Drogmi (993-1077), who had journeyed to India in search of the Buddhist teachings, become a student of Shantipa's, and received» — el eslabón tibetano del linaje sakya según Ray: Drogmi, que fue a la India y estudió con Shantipa; la frase sigue en la plana siguiente

«He taught this lifeway to his dose disciples, and in time his tradition became known for its integrity and for the gentleness and humility of its members.» — lo que Ray dice del fruto de esa enseñanza: una tradición conocida por su integridad y por la mansedumbre y humildad de sus miembros; el troceo imprime *dose* por *close*

«exclude the Vajrayana from his system, but he did view it as an optiorud, later involvement for his disciples.» — el lugar que Ray dice que Atisha reservó al Vajrayana: no excluido, pero opcional y posterior; la frase arranca en la plana anterior y el troceo imprime *optiorud* por *optional*

«This approach to the Buddhist path is embodied in the distinctive Sakya teachings of the lamdre, the "path and the fruition." The lamdre teachings are divided into two broad sections: the first section, the "three visions," contains teaching common to Hinayana and Mahayana; the second section, the "three tantras," based on the root tantra of the Sakya, the Hevajra Tantra, outlines the stages and practices of the Vajrayana section of the path.» — el lamdre sakya según Ray: *el camino y el fruto*, con una primera sección de las tres visiones común a Hinayana y Mahayana y una segunda de los tres tantras basada en el Hevajra Tantra

«We can see this approach in Konchok Gyalpo (1034-r 102), a discipk of Drogmi, a member of the Khon family of hereditary lamas, and the actual founder of the Sakya. From Drogmi, Konchok Gyalpo received a very thorough education in the sutras and commentarial literature, and also in the tantras, such that he was considered one of the most brilliant and learned Buddhist scholars of his day.» — Ray nombra fundador efectivo del Sakya a Konchok Gyalpo, de la familia Khon de lamas hereditarios; el troceo imprime *discipk* y las fechas *1034-r 102*

«In 1073 he built a monastery in southern Tibet known as "Gray Earth," sakya in Tibetan, and from this time Sakya monastery became the institutional focus of the school and a leading center for the scholarly study of Buddhism. The lineal succession of the Sakya hierarchs continued through members of the Khon family down to the present day.» — el origen del nombre de la escuela: el monasterio de Tierra Gris, *sakya* en tibetano, fundado en 1073, con la sucesión en la familia Khon hasta hoy

«The Sakyapas represent a third way, alongside those of the Nyingmapas and the Kadampas, in which the Vajrayana came to be understood and practiced in Tibet. Its ideal is the proper balancing of Sutra (Hinayana and Mahayana) and Tantra in study and practice.» — la tercera manera de entender el Vajrayana según Ray: el equilibrio entre Sutra y Tantra en el estudio y la práctica

«Like the Kadampas, the Sakyapas emphasize the importance of the monastic life and scholarly training. But, this accomplished, one is encouraged to move on, to complete one's Buddhist life in the practice of the core Sakya tantric traditions.» — el matiz que Ray añade: los sakyapas piden vida monástica y formación erudita, pero animan a completar la vida budista con las tradiciones tántricas propias

«The Kagyii school, like the Sakya, originated among the unconventional, yogic traditions of the eighty-four Indian mahasiddhas; and also like the Sakya, in time it came to include a monastic and scholarly element. The human founder of the lineage was Tilopa, the eleventh-century saint mentioned in chapter r. Tilopa's entire life was devoted to meditation in the jungles of northeastern India. After studying with many teachers, he finally met face to face with Vajradhara, for the Sarma schools the ultimate embodiment of buddhahood.» — el origen kagyü según Ray: los ochenta y cuatro mahasiddhas indios y Tilopa, que tras muchos maestros se encuentra cara a cara con Vajradhara

«Naropa transmitted his lineage to Marpa (1012-1096), a Tibetan householder who had come to India in search of the dharma. Naropa and a master named Maitripa (eleventh century) trained Marpa well, and he returned to Tibet, marrying, undertaking a life of farming, and training disciples. Through his work, Marpa became the Tibetan founder of the Kagyii lineage.» — Marpa según Ray: laico tibetano que fue a la India, formado por Naropa y Maitripa, y de vuelta casado, labrador y fundador tibetano del linaje

«Marpa's primary disciple was Milarepa (1040-II23), a person who began life as what we would call an "abused child," having had his inheritance torn away from him and his family by a rapacious uncle and having been subsequently starved, beaten, and treated like a slave.» — cómo presenta Ray la infancia de Milarepa, con una expresión moderna declarada como propia: lo que hoy se llamaría un niño maltratado, despojado de su herencia por un tío rapaz

«Milarepa in retaliation subsequently killed a number of people through black magic thus inheriting karma that, unless purified through the extreme measures of the Vajrayana, would certainly land him in the depths of a hellish rebirth in his next life. Milarepa met and trained under Marpa, eventually entering into retreat in the mountains as a yogin and spending the rest of his life in that way.» — el nudo del relato según Ray: el karma de las muertes por magia negra, que sin las medidas extremas del Vajrayana llevaría a un renacimiento infernal, y el retiro de por vida tras formarse con Marpa

«Up until this point, the Kagyil lineage had been entirely nonmonastic, being composed of yogins (Tilopa, Naropa, Milarepa) and a householder (Marpa).» — Ray subraya que hasta ahí el linaje kagyü fue enteramente no monástico: tres yoguis y un hombre de casa; el troceo imprime *Kagyil*

«In the next generation, however, the strictly nonmonastic character of the Kagyi.ipas changed, and the new configuration enabled the lineage to play a role in the developing of monasticism in Tibet. One of Milarepa's primary disciples was the Kadam monk Gampopa. This person, well trained as a monk but in search of a more profound and personal understanding of the teachings, sought out Milarepa where he was in retreat in an isolated cave in the mountains. Gampopa was accepted by the master as a disciple, trained under him, and eventually attained realization.» — el giro que Ray fecha en la generación siguiente: Gampopa, monje kadam, busca a Milarepa en su cueva y con él el linaje entra en el monacato; el troceo imprime *Kagyi.ipas*

«Gampopa's disciples included Ti.isum Khyenpa, who also followed the monastic path, like his teacher. Ti.isum Khyenpa was retroactively recognized as the first Karmapa and thus began a line of successive incarnations (see chapters 15 and x8) that extends down to the» — el arranque de la línea de encarnaciones que Ray sitúa en Tüsum Khyenpa, reconocido retroactivamente como primer Karmapa; el troceo imprime *Ti.isum* y la frase sigue en la plana siguiente

«prt·sent, seventeenth Karmapa, now in residence in India. The Karmapa 's tradition is known as the Karma Kagyii.» — la continuación: el decimoséptimo Karmapa residiendo en la India al escribirse el libro, y el nombre de esa tradición; el troceo imprime *prt·sent* y *Karma-pa 's*

«of Naropa's tantric consort Niguma, a person known as Khyungpo Naljorpa, the Yogi of Kungpo (978-1079).3 Other principal Kagyi.i lineages included three in particular, the Drigung Kagyi.i, Taglung Kagyi.i, and Drukpa Kagyi.i, all deriving as sub-branches from the Phaktru Kagyii founded by one of Gampopa's disciples.» — los otros linajes kagyü que Ray enumera: el Shangpa Kagyü fundado por Khyungpo Naljorpa, discípulo de Niguma, y los Drigung, Taglung y Drukpa salidos del Phaktru; el troceo imprime *Kagyi.i*

«The Kagyii represent yet another, fourth way in which the Vajrayana was understood and practiced in Tibet. Like the Nyingma, the Vajrayana stands at the forefront of its heritage. Even after the introduction» — la cuarta manera según Ray: como en el Nyingma, el Vajrayana al frente de la herencia; la frase sigue en la plana siguiente

«of institutionalized monasticism, the theme of intensive meditation, whether practiced as a hermit in retreat or as a householder-yoginJ has continued to form the basic inspiration of the Kagyii lineage.» — la continuación: la meditación intensiva, de ermitaño o de yogui de casa, como inspiración básica del linaje; el troceo imprime *householder-yoginJ*

«At the same time, as indicated, settled monasticism has played a relatively more important role among the Kagyiipas than among thl· Nyingmapas. After the time of Tiisum Khyenpa, most of the great tiilkus and teachers have been celibate monks.» — el contrapeso que Ray añade: el monacato pesa más entre los kagyüpas que entre los nyingmapas, y desde Tüsum Khyenpa los grandes tülkus han sido monjes célibes; el troceo imprime *thl·*, *tiil-kus*

«The tantric style of the Kagyilpas also shows some contrast with that of the Nyingmapas. Recall that for the Nyingma, the paradigmatic saint is the siddha Padmasambhava, a person who, while originally a meditating yogin, is depicted in his biography as subsequently fully engaged in the world, traveling about, encountering those hostile to the dharma, and wielding his magical power to subdue, tame, and convert across two cultures.» — el contraste de santos paradigmáticos que Ray traza, empezando por el nyingma: Padmasambhava, yogui que después actúa en el mundo y usa su poder mágico para someter y convertir; el troceo imprime *Kagyilpas*

«By contrast, for the Kagyilpa, the paradigmatic realized person is Milarepa, the gentle and retiring hermit who spent his life in caves, meditating and training like-minded disciples.» — la otra mitad del contraste: Milarepa, el ermitaño manso y retirado que pasó la vida en cuevas

«Like the Nyingma before them, the later-spreading schools confronted a large array of Buddhist points of view, teachings, and methods of practice belonging to all three yanas. Deriving from a period in India several centuries after the Indian Buddhism received by the Nyingmapas, the later-spreading transmissions were distinct and, like the teachings of the early spreading, also needed to be put into some kind of order.» — el problema repetido que Ray señala: también las escuelas de la difusión tardía tuvieron que ordenar un acervo de puntos de vista y métodos de los tres yanas

«Tibetan Buddhism, as it existed in modern times, was defined by two large and relatively distinct syntheses, the Geluk and the Ri-me, that included the various schools and traditions of the early and later spreading, described above. 4 In terms of their understandings and approaches to the Vajrayana, both the Geluk and the Ri-me draw on earlier trends: the Geluk represent a well-organized, monastically oriented school that, with refinements, follows the Kadam model set forth by Atisha,» — las dos grandes síntesis con que Ray define el budismo tibetano moderno, Geluk y Ri-me, y el modelo kadam de Atisha detrás de la primera

«while the Ri-me represents a loose synthesis of the approaches particularly of the Nyingma and the Kagyii. The Sakya acts as a kind of bridge between these two, for Sakya masters participated in the Ri-me, while the lineage as a whole shows aspects both of the monastic and scholarly focus of the Geluk and also the tantric commitments of the Ri-me.» — la otra síntesis según Ray: el Ri-me como composición laxa de Nyingma y Kagyü, con el Sakya de puente entre las dos

«The Geluk, "Virtuous Order," represents a monastic synthesis, drawing mainly on the classical traditions of the great North Indian monasteries and, more proximately, the Kadam lineage, while also including tantric dements.» — la definición que Ray da del Geluk: síntesis monástica de los grandes monasterios del norte de la India y del linaje kadam, con elementos tántricos incluidos; el troceo imprime *dements* por *elements*

«The Ri-me, "Nonsectarian Order," represents a yogic synthesis, inspired primarily by the renunciant and householder-yogin models of Indian tantric tradition and, in Tibet, the Nyingma and Kagyii approaches, at the same time incorporating within it both scholarly and monastic trends.» — la definición que Ray da del Ri-me: síntesis yóguica inspirada en los modelos del renunciante y del yogui de casa, y en el Tíbet en el Nyingma y el Kagyü

«The Geluk founder, Tsongkhapa (1357-1419), was a Kadam monk who sought to reinvigorate the tradition of Atisha.» — Tsongkhapa según Ray: monje kadam que buscó revigorizar la tradición de Atisha

«From this encounter, Tilopa's lineage began and was passed on to his disciple Naropa, whose meeting with his guru is recounted in chapter 1.» — la cadena que Ray traza de Vajradhara a Tilopa y de este a Naropa; el troceo imprime *lilopa's* y la frase sigue en la plana siguiente

«consolidated lilopa's teachings in the well-known six yogas of Naropa (see chapter 1 1), a particularly important and distinctive part of the Kagyil heritage.» — lo que Ray adjudica a Naropa: haber consolidado las enseñanzas de Tilopa en los seis yogas, parte distintiva de la herencia kagyü; el troceo imprime *lilopa's* y *Kagyil*

«Those considered accomplished in the Kagyii dharma are expected to have completed the major tantric cycles of the Kagyii, to have spent substan» — lo que Ray declara exigible a quien se tenga por realizado en el dharma kagyü, empezando por los ciclos tántricos mayores; la palabra *substantial* queda partida por el salto de plana

«tial time in retreat, and particularly, to have carried out the six yogas of Naropa.» — la continuación de la exigencia: tiempo sustancial de retiro y, en especial, los seis yogas de Naropa

«Table 3· 1 lists these and correlates them with the nine-yanas system of the Nyingmapas.» — Ray coteja en tabla los cuatro tantras con los nueve yanas nyingma

«However, at the age of thirty-three, over the objections of his primary tutor, Tsongkhapa put aside his studies and entered into retreat in order to practice the Vajrayana.» — el giro que Ray fecha a los treinta y tres años de Tsongkhapa: dejar los estudios contra la objeción de su tutor y entrar en retiro para practicar el Vajrayana

«had a number of visions of the celestial bodhisattva of wisdom, Manjushri, of whom he was later held to be an embodiment. After eight years, following a dream of the Indian Prasangika master Buddhapalita, Tsongkhapa attained realization.» — las visiones de Manjushri y el sueño del maestro prasánguika Buddhapalita que, según el relato, preceden a la realización de Tsongkhapa tras ocho años

«The fact that, on this momentous occasion, he dreamt of one of India's greatest philosophical minds is indicative, for it shows the depth of Tsongkhapa's connection with Buddhist scholarship and prefigures his later life, which exhibits such stunning scholarly virtuosity.» — la lectura que Ray hace del sueño: prefigura la virtuosidad erudita de la vida posterior de Tsongkhapa

«Subsequently, the master left retreat and undertook his project of reformation with vigor and skill, training disciples, studying, teaching, and composing over two hundred texts, many of which still stand as classics.» — lo que Ray adjudica a Tsongkhapa tras el retiro: reforma, discípulos y más de doscientos textos, muchos todavía clásicos

«Tsongkhapa's synthesis incorporates both Surra (Hinayana and Mahayana) and Tantra (Vajrayana). On the one hand, the way of settled monasticism was clearly the centerpiece of Tsongkhapa's vision of the ideal Buddhist life. Central to this were his efforts to reestablish the purity and integrity of Buddhist monastic discipline, the Vinaya.» — la síntesis de Tsongkhapa según Ray, con el monacato establecido en el centro y el restablecimiento de la pureza del Vinaya como empeño; el troceo imprime *Surra* por *Sutra*

«Equally important, Tsongkhapa sought to rectify a sloppiness and lack of precision that he felt had crept into Buddhist scholarship of his era. He put forward a curriculum of Buddhist studies consisting of the classical topics of study and debate, including epistemology and logic, the Prajnaparamita, Madhyamaka philosophy, Vinaya, and Abhidharma. He laid out a scholarly path that, in its maturity, would take a student two to three decades to complete.» — el currículo que Ray atribuye a Tsongkhapa —epistemología y lógica, Prajnaparamita, Madhyamaka, Vinaya y Abhidharma— y las dos o tres décadas que exigía

«At the same time, however, Tsongkhapa also included the practice of Vajrayana within his system. Concerned with what he deemed excesses and misadventures in the practice of tantra in his day, he sought to place the practice within a context of greater safety and integrity.» — la razón que Ray da para el encuadre tántrico de Tsongkhapa: los excesos y desventuras que él juzgaba en la práctica del tantra de su tiempo

«Therefore, following in the footsteps of Atisha, he instituted a syslc'lll whereby only ft1lly ordained monks were eligible for the prarlin·. Among these, only those who had successfully passed through tlw loug Geluk course of study would be permitted to enter into tantric study and practice.» — el filtro que Ray atribuye a Tsongkhapa: solo monjes plenamente ordenados y, entre ellos, solo los que hubieran pasado el largo curso geluk; el troceo imprime *syslc'lll*, *ft1lly*, *prarlin·* y *tlw loug*

«It was Tsongkhapa's view that when a person had liwd for such a long time as a monk and had been trained so rigorously and thoroughly in Buddhist philosophy, the maximum assurance was present that he would neither misunderstand nor pervert the practice of tantra.» — el razonamiento que Ray atribuye a Tsongkhapa: tras tantos años de monje y de filosofía, la máxima garantía de que no se malentienda ni pervierta el tantra; el troceo imprime *liwd*

«Although the tantric aspect of Tsongkhapa and his legacy is usually downplayed in public presentations of the Gelukpas, it plays a central role in the Geluk tradition. This point needs to be made because, in the West, Tsongkhapa is known primarily for his scholarly brilliance and philosohical achievements. However, in Tibet and particularly among the Gelukpas, Tsongkhapa is revered as a person who attained and manifested full tantric realization.» — el desacuerdo de recepción que Ray consigna sin armonizar: en Occidente Tsongkhapa es sobre todo el filósofo, y entre los gelukpas es el que alcanzó la realización tántrica plena; el troceo imprime *philosohical*

«Western academics do not seem to recognize him as a great yogi, a great tantric practitioner, a mahasiddha. Actually, Lama Tsongkhapa taught and wrote more on tantra than on sutra; but because he did not publicly show his mahasiddha aspect, Westerners have the impression that he was merely an intellectual. ... But you should understand that Lama Tsongkhapa's principal field was tantra.» — la objeción de Lama Thubten Yeshe que Ray transcribe: Tsongkhapa escribió más sobre tantra que sobre sutra y, al no mostrar en público su aspecto de mahasiddha, Occidente lo tomó por un intelectual

«One of two main disciples, Lama Khedrub Je, weeping with despair after the death of the master, experienced a vision that is indicative. Tsongkhapa suddenly appeared in the midst of space, sitting on a jeweled throne surrounded by celestial beings. He declared to the disciple, "My son, you shouldn't cry. My principal message is to practice the tantric path. Do this and then transmit the teachings to qualified disciples. [Then] you will make me very happy.» — la visión que Ray reporta de Khedrub Je tras la muerte del maestro, con el mensaje que pone en boca de Tsongkhapa: practicar el camino tántrico y transmitirlo a discípulos calificados

«The term Ri-me means "without boundaries" and may be glossed as "nonsectarian." Instead of being a specific "school" in the sense of the Geluk, it is a particular outlook and orientation held in common by practitioners and teachers belonging to a variety of different lineages and schools, including principally the Nyingma, the Kagyii, and the Sakya.» — la definición que Ray da del término: no una escuela sino una orientación compartida por practicantes de Nyingma, Kagyü y Sakya

«Rather than being defined by any single "essence," the Ri-me is best understood as a movement characterized by certain typical features. First, its proponents understood the essence of Buddhism to lie in the practice of Vajrayana. In addition, they celebrated the fact that the Buddha gave many different instructions and set in motion a variety of contemplative traditions-that is, lineages in which meditative practice is paramount.» — los dos primeros rasgos del Ri-me según Ray: la esencia del budismo puesta en la práctica del Vajrayana y la celebración de la variedad de tradiciones contemplativas

«It was their understanding that each tradition had its own particular genius and its own strengths. The Ri-me masters considered the diversity of contemplative traditions not just a good thing hut essential to the survival and health of the dharma, for in their view each approach could supplement, complement, and deepen the practice of the others.» — lo que Ray adjudica a los maestros ri-me: tener la diversidad por esencial a la salud del dharma, con cada vía complementando a las otras; el troceo imprime *hut* por *but*

«The recognition of the value, power, and particular gifts of other lineages also provided a powerful antidote against pride, self-satisfaction, and sectarianism among one's own group.» — la función que Ray adjudica a ese reconocimiento: antídoto contra el orgullo, la autosatisfacción y el sectarismo dentro del propio grupo

«The Ri-me masters put their ideas into practice in several ways. For one thing, they studied with one another, taking initiations and oral instructions from each other, and carrying out practice together. In addition, they sent their own disciples to study with masters from other schools and lineages. Finally, they engaged in a project of preservation of contemplative traditions.» — las tres maneras en que Ray dice que los ri-me llevaron su idea a la práctica: estudiar entre sí, mandar discípulos a otras escuelas y un proyecto de preservación

«They viewed this project as necessary because they lived at a time when sectarianism and persecution were on the rise in Tibet. In their own day, they saw unique and powerful lineages, perhaps held by a single monastery or a single family of householder-yogins, beginning to disappear under pressure from some of the larger and more powerful schools.» — la urgencia que Ray adjudica a ese proyecto: sectarismo y persecución en alza, con linajes de un solo monasterio o una sola familia a punto de desaparecer

«While the Ri-!Ue masters were, in one way, remarkably open, interested in, and accommodating of the wealth of practice instructions and lineages available in their own day, they were nevertheless far from indiscriminate. The traditions they sought out to study, preserve, and transmit were only those they found to have genuine profundity in meditation and realization.» — el límite que Ray pone a la apertura ri-me: no eran indiscriminados, y solo buscaban tradiciones con hondura genuina en meditación y realización; el troceo imprime *Ri-!Ue*

«It is also interesting that throughout this work they remained fully loyal to their own training: they stood firmly grounded in their own lineal traditions and maintained primary allegiance to their own monasteries, orders, and schools. They reflect the idea that it is only from the foundation of rootedness in one's own lineage that authentic encounter and appreciation of others become possible.» — la tesis que Ray extrae del caso ri-me: solo desde el arraigo en el linaje propio se vuelve posible el encuentro auténtico con otros

«Standing in the background is the great fourteenth-century Nyingma scholar and yogin Longchenpa, who, for the first time, brought together the various doctrines and practices of the Ancient School into one grand and comprehensive synthesis.» — lo que Ray adjudica a Longchenpa en el trasfondo del Ri-me: haber reunido por primera vez las doctrinas y prácticas de la Escuela Antigua en una síntesis comprensiva

«The Ri-me movement per se, however, looks more immediately back to Jigme Lingpa (1730-1798), also a Nyingma yogin and scholar. While Jigme Lingpa himself precedes the actual Ri-me movement and is therefore not considered a Ri-me master, we may touch briefly on his life because it exemplifies in a rather complete form the principal themes of what became Ri-me in the century following his lifetime.» — Jigme Lingpa según Ray: precede al movimiento y no cuenta como maestro ri-me, pero su vida ejemplifica sus temas

«As he matured, he met the teacher Thekchok Dorje, who became his root guru and beloved spiritual father. In time, Jigme Lingpa's intelligence, devotion, and genuine accomplishments began to be recognized, and more opportunities became available to him. He continued his study, particularly of Longchenpa, and began a series of multiyear retreats. During this time, he had a number of visions of deities and of departed teachers, including Guru Rinpoche and his Tibetan consort and disciple, Yeshe Tsogyal. In time, Jigme Lingpa abandoned his monastic identity and took up the lifestyle of a wandering yogin.» — el itinerario de Jigme Lingpa: el gurú raíz Thekchok Dorje, el estudio de Longchenpa, los retiros de varios años, las visiones, y el abandono de la identidad monástica

«When he was twenty-eight, Jigme Lingpa had a monumental revelation in which Longchenpa came to him and transmitted the Longchen Nyingthik, the innermost essence of his teachings. This revelation constituted a terma, a spiritual treasure, hidden in an earlier time and now made available as the essence of the dharma for Jigme Lingpa's own time.» — la revelación del Longchen Nyingthik a los veintiocho años, presentada como terma: tesoro escondido en otro tiempo y disponible ahora como esencia del dharma para el suyo

«During the next seven years, Jigme Lingpa did not reveal the revelation to anyone but continued to practice, receiving further visions of Longchenpa and experiencing an ever-deepening identification with him. At the end of this period, he began to teach and to give empowerments in the Longchen Nyingthik. As word spread of these extraordinary teachings, people came from near and far to receive them. Soon they had spread throughout the Nyingma world and came to be considered the essence of Nyingma spirituality.» — los siete años de silencio, las visiones sucesivas de Longchenpa y la difusión posterior de esas enseñanzas por el mundo nyingma

«The themes of Jigme Lingpa's life provided a kind of immediate inspiration and set of hallmarks for the Ri-me movement that arose in earnest in the nineteenth century. These include his fervent meditation practice and emphasis on retreat; his reverence for the Vajrayana dharma; his devotion to Guru Rinpoche and Longchenpa and his love for his own guru; the primacy of visions and revelations in his life; his role as a terton (discoverer of spiritual treasures) and, in particular, his miraculous reception of the Longchen Nyingthik; and his simple, unaffected nature and lack of interest in institutionalizing his lineage.» — los rasgos que Ray enumera como marcas del Ri-me: retiro, reverencia por el dharma vajrayana, devoción a Guru Rinpoche y Longchenpa, primacía de visiones y revelaciones, el papel de tertón y la falta de interés en institucionalizar

«Foremost among these were people such as Paltriil Rinpoche (18o8-I887), Jamyang Khyentse Wangpo (t82o-1892), and Jamgon Kongtriil the Great (r8I3-1899).» — los tres nombres que Ray pone al frente del Ri-me, con las fechas tal como las imprime el troceo: *18o8-I887* y *r8I3-1899*

«The Ri-me movement, which developed during the nineteenth century, represents a modern embodiment of the ancient ideals of yogic practin·» — la datación del Ri-me y la función que Ray le asigna: encarnación moderna de los ideales antiguos de práctica yóguica y realización en esta vida; el troceo imprime *practin·* y la frase sigue en la plana siguiente

«and realization in this life. In Tibet, it is the Ri-me that has most strongly and purely continued the Vajrayana heritage originally deriving from India.» — la continuación: el Ri-me como continuación más fuerte y pura de la herencia vajrayana venida de la India

«Jigme Lingpa was a boy of humble origins who, having entered monastic life, owing to his family's inability to provide support for him, had to function as the servant of others. Although his economic status deprived him of either a tutor or any formal opportunity to study, he had deep devotion to Guru Rinpoche (Padmasambhava), received whatever initiations he could, and learned from listening to his more edu» — el origen de Jigme Lingpa según el relato de Ray: sin tutor ni estudio formal, sirviendo a otros, devoto de Guru Rinpoche y aprendiendo de oído; la palabra *educated* queda partida por el salto de plana

«cated peers and from reading whatever texts he could obtain. As he matured, he met the teacher Thekchok Dorje, who became his root guru and beloved spiritual father.» — la continuación: la lectura de lo que podía conseguir y el encuentro con Thekchok Dorje, su gurú raíz

«Today, the Ri-me tradition continues to inspire the practice of the Vajrayana in much of Tibetan Buddhism. It provides the kind of solid foundation upon which the tradition can continue in» — lo que Ray dice del Ri-me hoy: inspira la práctica del Vajrayana en buena parte del budismo tibetano; la frase sigue en la plana siguiente

«its integrity but also reap the rewards of mutual openness and interchange, not only with other Tibetan schools but also with the other forms of Buddhism that are important in the modern world, including Zen, Theravada, and Pure Land.» — la continuación: el intercambio con otras escuelas tibetanas y con el zen, el theravada y la Tierra Pura

«The Vajrayana came to Tibet from an Indian Buddhist situation characterized by vigor and diversity. Many streams of tantra entered Tibet during the early spreading and another whole series of transmissions occurred during the later spreading. Wandering yogins who had never known monastic life, ascetics who had previously been monastics, monks and nuns, lay yogins, and ordinary laypeople all received Vajrayana transmissions and kept them alive in their particular environments.» — el balance con que Ray cierra el capítulo: todas las clases de personas, de yoguis errantes a laicos comunes, recibieron transmisiones tántricas y las mantuvieron vivas en su ámbito

«Thus the many strands of Vajrayana in Tibet were multiplied by the different kinds of people, with their different lifeways, who practiced them and passed them on.» — el multiplicador que Ray señala: las hebras del Vajrayana se multiplican por las clases de personas y sus formas de vida

«Over time, as we have seen, the Vajrayana in Tibet began to crystallize into certain dominant schools and lineages. At one end of the spectrum were the Nyingmapas, who retained many of the tantric traditions of the early spreading. These they practiced in a great variety of lifeways and settings, remaining the most institutionally decentralized of all the schools.» — el gradiente que Ray traza, con los nyingmapas en un extremo por variedad de formas de vida y descentralización

«At the other end of the gradient were the Gelukpas, for whom the practice of Vajrayana was understood in a much more restrictive sense, appropriate only as the culmination of a life of monasticism and scholarly study. The Kagylipas and the Sakyapas stand in between these two extremes, the Kagylipas perhaps more toward the Nyingma end and the Sakyapas more toward the Geluk approach.» — el otro extremo del gradiente y las dos escuelas intermedias: Kagyüpas hacia el lado nyingma y Sakyapas hacia el geluk; el troceo imprime *Kagylipas*

«Among all the schools with their divisions and subdivisions, the Vajrayana has continued to be considered the ultimate teaching of the Buddha and has acted as the basic inspiration of Tibetan Buddhism as a whole.» — lo que Ray da por común a todas las escuelas: el Vajrayana tenido por enseñanza última del Buda e inspiración básica del budismo tibetano

«WITHIN BuDDHISM, THE SPIRITUAL LIFE IS DEFINED AS A journey of progressive maturation. As one travels along the path, one's understanding becomes more subtle and more profound. Buddhist tradition has found it useful to divide the path into specific stages, for truth appears differently depending on one's degree of maturity, and a practice that works at one level may be ineffective at another.» — la definición de vida espiritual con que Ray abre el capítulo cuarto, y la razón de dividir el camino en etapas: la verdad aparece distinta según la madurez

«In the Tibetan context, a yana is a specific and comprehensive conveyance or methodology hy which a person works with his or her mind at any given point. In Tibet, one is first to practice the Hinayana, then the Mahayana, and finally the Vajrayana. Each subsequent yana rests on the preceding ones: the Hinayana acts as the foundation for the two higher yanas, while the Mahayana is understood as the necessary precondition for the practice of the Vajrayana.» — la definición de yana que Ray da y el orden de dependencia: Hinayana como cimiento y Mahayana como precondición necesaria del Vajrayana; el troceo imprime *hy* por *by*

«As we have seen, the idea of the three yanas originated in India. During the cohrse of its long history, Indian Buddhism produced a tremendous variety of schools, orientations, and lineages. Questions naturally arose: Are these all doing the same thing? Are they entirely different? Are some authentic and some not authentic? How are all these related to one another?» — las preguntas que Ray pone en el origen del esquema, dentro de una nota al pie: si todas las escuelas hacen lo mismo, si son enteramente distintas, si algunas son auténticas; el troceo imprime *cohrse*

«In this solution to the problem of Buddhist diversity, the Mahayana did not reject the Hinayana as invalid. Instead, it held that it was the first stage on the path to awakening and that, at a certain point in his or her maturation, the practitioner needed to leave the Hinayana behind and enter the Mahayana.» — el matiz que Ray subraya en la nota: el Mahayana no rechazó al Hinayana por inválido, sino que lo puso como primera etapa que hay que dejar atrás

«When the Vajrayana developed in India, there is evidence that it was originally practiced as a self-sufficient form of Buddhism and that it was not set in relation to either Hinayana or Mahayana.» — el dato que Ray consigna en la nota, acotado con *there is evidence*: el Vajrayana se practicó al principio como forma autosuficiente de budismo, sin relación con los otros dos

«However, as the Vajrayana became more popular in the eighth century and after, the question arose in people's minds, "But how is this related to those forms of Buddhism that we already know about, the Hinayana and the Mahayana?" The answer patterned itself on the existing model of the Hinayana as the first stage on the path and the Mahayana as the second, more advanced stage. Now the Vajrayana was seen as .even more advanced than the Mahayana, and it was believed that having practiced first the initial two yanas, the Hinayana and then the Mahayana, one would then need to practice the third and culminating yana, the Vajrayana.» — cómo se acopló el Vajrayana al esquema previo según la nota de Ray: por la pregunta de cómo se relacionaba con lo ya conocido

«In this system, the Vajrayana was seen as more advanced not in its ultimate realization-for there could be no higher goal than the buddhahood described in the Mahayana-but rather in its spiritual methodology. The distinctiveness of the Vajrayana, then, was that it provided methods enabling the practitioner to attain buddhahood in a single lifetime, rather than only after innumerable lifetimes outlined in the conventional Mahayana.» — la precisión que Ray hace en la nota: el Vajrayana no es más avanzado en su realización última —no hay meta más alta que la budeidad del Mahayana— sino en su metodología, que promete la budeidad en una sola vida

«The three-yana scheme is mentioned in the early tantras. In the Hevajra Tantra, for example, it said that prior to entering the Vajrayana, a person should first train in the Hinayana, then practice the Mahayana.» — el respaldo textual que Ray da al esquema en la nota: el Hevajra Tantra pide entrenar primero en Hinayana y practicar después Mahayana

«Ultimately, the three-yana scheme is not a historical model but rather, as mentioned, a way of understanding the distinctive stages of the Vajrayana path. It is true that this model did arise out of contact with other schools, the Eighteen Schools and the Mahayana. However, from the beginning, the three-yana idea defines three levels of spiritual maturity and should not be taken to tell us very much about the schools labeled as "Hinayana" or even necessarily those labeled as "Mahayana."» — la advertencia con que Ray cierra la nota: el esquema de los tres yanas no es modelo histórico sino de grados de madurez espiritual, y no dice gran cosa sobre las escuelas así rotuladas

«In this system, as we saw in chapter I, the Hinayana, or lesser vehicle, consists of taking refuge, thereby entering the path, and following a course of training in ethics, meditation, and wisdom.» — el contenido que Ray asigna al Hinayana dentro del esquema: tomar refugio y entrenarse en ética, meditación y sabiduría

«The second yana, the Mahayana, the great vehicle, involves taking the bodhisattva vow to liberate suffering beings and engaging in the six paramitas, or "transcendent actions," altruistic practices devoted to developing both compassion for all beings and the wisdom to see true reality.» — el contenido del Mahayana: el voto de bodhisattva y las seis paramitas, acciones altruistas para desarrollar compasión y sabiduría

«Both the Hinayana and Mahayana are thought of as "conventional vehicles" in the sense that they can be fully practiced in the ordinary social contexts of home, temple, and monastery.» — la razón por la que Ray llama convencionales a los dos primeros vehículos: se practican enteros en los contextos sociales ordinarios

«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 sobre cimiento hinayana y estructura mahayana

«Vajrayana Buddhism, as practiced in Tibet, presupposes that the yogin has practiced and attained some measure of competence in both the Hinayana and the Mahayana. It is assumed that the tantric yogin has assimilated the Hinayana view of suffering, has trained in its basic meditation techniques, and has attained some measure of renunciation. Likewise, one's understanding of emptiness as well as one's Mahayana motivation and commitment are taken for granted, as is practice of the paramitas and other Mahayana disciplines.» — lo que Ray declara presupuesto en el yogui tántrico tibetano: la visión hinayana del sufrimiento, la renuncia, la vacuidad, la motivación mahayana y las paramitas

«There are many ways to analyze and understand the three yanas. One of the most useful is to divide each into view, practice, and result. View refers to the philosophical standpoint toward reality that one holds at any point. In Buddhism, it is believed that a correct "view" is the necessary foundation of any successful practice.» — el instrumento de análisis que Ray adopta: dividir cada yana en visión, práctica y resultado, con la visión correcta como cimiento de toda práctica

«Yet, within the sects and subsects, it would be a mistake to draw such distinctions too sharply, for there are many accomplished yogins among the» — Ray acota su propio gradiente advirtiendo que no se trace demasiado nítido; la frase sigue en la plana siguiente

«Gelukpas and, particularly during the past two centuries, many highly trained and accomplished scholars among the Nyingmapas.» — la continuación: yoguis realizados entre los gelukpas y, en los dos últimos siglos, eruditos consumados entre los nyingmapas

«When the Mahayana arose, its proponents were well aware of the many schools already in existence.» — lo que Ray consigna en la nota al pie sobre el nacimiento del término hinayana: los mahayanistas conocían bien las escuelas previas; la frase sigue en la plana siguiente

«their relation to these earlier schools, they determined that these earlier schools were all "lesser" in that they promoted "individual salvation" and did not proclaim the ideal of the bodhisattva, who aspires to become a fully enlightened buddha for the sake of all beings.» — la continuación de la nota: se juzgó menores a las escuelas previas por promover la salvación individual y no proclamar el ideal del bodhisattva

«The term for "lesser" in Sanskrit is hina, and so all of these pre-Mahayana schools became known as "Hinayana," "Lesser Vehicle," in the Mahayana way of speaking.» — la etimología que Ray da en la nota: *hina* es *menor* en sánscrito, y de ahí el nombre que el Mahayana dio a las escuelas anteriores

«The first noble truth, that of suffering, declares that imperfection, unsatisfactoriness, and incompletion mark every moment of samsaric existence. Suffering covers everything from the subtle sense that things are not quite perfect all the way to the most hellish physical and mental pain that can be experienced. There is no safe haven, no oasis of escape from the fact of suffering.» — la primera noble verdad en la exposición de Ray: imperfección e insatisfacción marcan cada momento de la existencia samsárica, sin refugio ni oasis

«Within the human realm, the out-and-out suffering of disease, injury, famine, war, old age, and death are blatant facts of life that confront us all. But it is also true that in moments when we seem to have attained some transient pleasure or security, we are still haunted by their unavoidable impermanence.» — el escalonamiento del sufrimiento que Ray describe: de lo flagrante a los placeres transitorios acechados por su impermanencia

«Finally, on the most subtle level, even the very nature of our conceptualizing process, the very way we narrow down experience to recognize and "own" it, is riddled with tension. The more aware we become, the more we realize that pain is an inescapable element of human life as such.» — el nivel más sutil según Ray: el propio proceso de conceptualizar, el modo en que se estrecha la experiencia para reconocerla y apropiársela, está cargado de tensión

«The second noble truth points to the cause of our suffering, the reason why our experiences as human beings always seem incomplete and insufficient. This cause is explained as trishna, thirst, our basic hunger or underlying search for physical, emotional, and mental satisfaction. Trishna expresses itself in our continual desire for comfort and security, for status and approval, for a view of the world that can provide a reliable reference point, and even, on the most subtle level, for freedom from the struggles of existence.» — la segunda noble verdad según Ray: la trishna o sed, hambre básica de satisfacción física, emocional y mental, hasta la sed misma de liberarse de las luchas de la existencia

«The second noble truth also provides a detailed view of karma and how it works. It explains how every aspect of our current existence is the fruition of causes laid down in the past. And it shows how the way in which we respond to the givenness of our lives will create the karma for our future, both in this life and in subsequent births. Meritorious actions of gentleness, kindness, and understanding will generate positive karma toward the future, while demeritorious actions such as anger, aggression, and enmity will create negative karma that we will one day inherit.» — la exposición del karma que Ray asigna a la segunda verdad: el presente como fruto de causas pasadas y la respuesta de uno como semilla del karma futuro

«Greater pain and lesser pain (what we may call pleasure) alternate, based on causes and conditions. Sometimes one is in a relative state of woe; at other times one finds oneself in a relative state of happiness. The important point is that each of these realms leads to another of the six; in and of themselves, there is never any escape.» — el punto que Ray subraya sobre los seis reinos: cada uno lleva a otro de los seis y en sí mismos no hay salida

«In Tibetan Buddhism, a person enters the Hinayana by taking refuge and becoming a Buddhist. This means going through the "refuge vow ceremony," in which one takes refuge in the "three jewels"-the Buddha (the founder), the dharma (the teachings), and the sangha (the community).» — la entrada al camino según Ray: la ceremonia del voto de refugio en las tres joyas

«In this context, one takes refuge in the Buddha as the example of what a human being can attain; it is a refuge equally in one's own potentiality for enlightenment.» — la lectura que Ray da del primer refugio: el Buda como ejemplo de lo alcanzable, y por eso refugio también en la propia potencialidad

«Refuge in the dharma involves relying upon the teachings the Buddha gave, both in the textual corpus, and in the oral teachings of authentic masters. Finally, refuge in the sangha means that one joins the community of practitioners of dharma; this membership implies both that one provides assistance to others and that one is willing to receive their feedback and help.» — los otros dos refugios según Ray: el dharma en el corpus textual y en la enseñanza oral de maestros auténticos, y la sangha con su doble obligación de dar y recibir ayuda

«Having become a Buddhist, one now sets out on the Hinayana path, the fourth noble truth, which is divided into shila, ethical behavior; samadhi, meditation; and prajna, wisdom or insight into the nature of things.» — la cuarta noble verdad desglosada por Ray en shila, samadhi y prajna

«In one sense, these three are progressive: one must first cultivate a life that is marked by kindness and good intentions towards others, a life that is ethically well grounded. On this basis, one may then enter the practice of meditation. And, having developed a sound meditation practice, insight begins to arise.» — el orden progresivo que Ray expone: ética primero, meditación después, y sobre esa base surge el discernimiento

«Shila is a general principle within Tibetan Buddhism and also a set of specific ethical or behavioral guidelines that include precepts for laypeople, rules of monastic restraint, and codes of conduct for yogis and yogm1s.» — la doble naturaleza de shila según Ray: principio general y conjunto de pautas concretas para laicos, monásticos y yoguis; el troceo imprime *yogm1s*

«In the beginning, shila provides a way to address the important question of how one is with others. A relationship to others characterized by selfishness, aggression, and antipathy provides serious obstacles to spiritual development. In the present, such behavior creates a mind that is anxious, turbulent, and obsessively discursive. Toward the future, it produces karmic retribution in which we suffer the painful physical, psychological, and social consequences of our negative behavior.» — la función que Ray asigna a shila al principio: atender a cómo se está con los demás, porque la conducta agresiva produce una mente ansiosa y turbulenta y retribución kármica

«In Buddhism, the different codes of conduct are not imposed upon practitioners but are rather taken voluntarily.» — la precisión que Ray hace sobre los códigos de conducta budistas: no se imponen, se toman voluntariamente

«Take, for example, the precept to refrain from false speech or lying. Most of us continually present situations as different from what they actually are, but we tend to block out our awareness of this fact. As a famous Tibetan saying goes, "We see others' faults, be they as fine as a mustard seed; our own faults, which may be like a mountain, we ignore." This kind of approach is readily reflected in our speech. We often sense quite easily when others are being deceptive, but we remain conveniently unaware of our own duplicity.» — el ejemplo con que Ray muestra la función de shila, con el dicho tibetano que cita: se ven las faltas ajenas del tamaño de una semilla de mostaza y se ignoran las propias del tamaño de una montaña

«Finally, shila functions as a portrait of the spontaneous behavior of a realized person. On account of his realization, a buddha, for example, is said to exemplify all of the shilas in a complete and perfect way.» — la tercera función de shila según Ray: retrato de la conducta espontánea de una persona realizada

«Shila not only is a general principle but also comprises various sets of precepts for laypeople, monastics, and yogins. For example, in Tibet laypeople most commonly take the "five lay precepts," including, as mentioned, abstention from taking life (killing), from taking what is not given (stealing), from false speech (lying), from sexual misconduct (adultery, etc.), and from intoxicants as tending to cloud the mind.» — los cinco preceptos laicos tal como Ray los enumera, con la razón que da del quinto: los intoxicantes tienden a nublar la mente

«These five precepts become greatly elaborated and supplemented in the pratimoksha, the several hundred rules of monastic restraint for monks and nuns. Finally, yogins take vows specific to their lifestyle, such as the vow to remain in retreat for a certain period of time, to eat only one meal a day, and to meditate throughout the night, not lying down to» — la escala de votos que Ray traza: los cientos de reglas del pratimoksha para monjes y monjas, y los votos propios del yogui —permanecer en retiro, una sola comida al día, meditar de noche—; la frase sigue en la plana siguiente

«root cause, namely our ignorance of the true state of affairs: that our notion of an "I" that has to be aggrandized and protected is a made-up idea.» — la raíz que Ray pone bajo la sed: la ignorancia del estado real de las cosas, y la noción de un yo que hay que engrandecer y proteger como idea fabricada; la frase arranca en la plana anterior

«ines the various destinies that occur as the result of one's actions. Thus, there are six realms of being within samsara, and beings are repeatedly born into each of these six as they cycle among the realms. These realms include from the lowest and most painful to the highest and least painful: the hell realm; the hungry ghost realm; the animal realm; the human realm; the jealous god realm; and the god realm.» — los seis reinos del samsara tal como Ray los enumera del más doloroso al menos; la palabra *examines* queda partida por el salto de plana

«In another sense, however, shila, samadhi, and prajna may occur in any order and mutually reinforce each» — Ray admite que el orden puede invertirse y que los tres se refuerzan mutuamente; la frase sigue en la plana siguiente

«other in a variety of ways. For example, from one point of view they unfold in reverse order: it is insight (prajna) into suffering that often motivates people to enter the dharma in the first place. Then they practice a little meditation (samadhi) and realize, perhaps for the first time, how self-centered and unkind they are to others. Based on this, they may attempt to be more ethical in their behavior (shila).» — la inversión concreta que Ray describe: el discernimiento del sufrimiento lleva al dharma, la meditación revela el propio egoísmo y de ahí se intenta la ética

«As we attempt to carry out the commitment to abstain from false speech in our lives, we begin to see just how continual and extensive our misrepresentation is, how we are always verbally reshaping things to» — lo que Ray dice que revela el intento de cumplir ese precepto: cuán continua y extensa es la propia tergiversación; la frase sigue en la plana siguiente

«suit our own purposes. The self-knowledge gained in this way is painful and hard to take-but it is also purifying. Once the light of awareness is shed into the dark corners of our self-deception, it becomes much harder to speak untruth. In this way, the various dimensions of shila further our awareness and, in that way, complement the practice of meditation.» — la continuación: un autoconocimiento doloroso y a la vez purificador, que complementa la meditación

«The purpose of shamatha is, in a deliberate and methodical way, to bring about this same effect. The practice could not be more simple. One takes a specific "object of meditation" and rests one's attention upon it. When the mind drifts away into thoughts and fantasies, one simply brings it back to the object.» — la práctica de shamatha en la exposición de Ray, reducida a su forma más simple: un objeto de meditación y la atención devuelta a él cuando la mente se va

«The meditation object most commonly used in Tibetan Buddhism, as in most other Buddhist traditions, is the breath. In the basic practice, one rests the attention on the breath, attending to both the in-breath and the out-breath. When the mind wanders away, as it inevitably will do, one brings it gently back to the breathing.» — el objeto que Ray da por más usado: la respiración, atendida en la inhalación y la exhalación

«The practice of shamatha leads to two important results. First, the sheer speed and volume of one's thinking process begins to diminish. Second, one begins to become acquainted with one's tendency toward distraction and also with the various ways in which one gets pulled away, whether by sense perceptions, thoughts, feelings, or other distractions.» — los dos resultados que Ray asigna a shamatha: menos velocidad y volumen del pensar, y el reconocimiento de las propias vías de distracción

«The lessening of discursiveness is usually experienced with great relief. However, the growing awareness of the level of chaos in one's mind is sometimes extraordinarily painful. It is as if the anesthetic of our habitual ignorance is beginning to wear off and we begin to feel the actual disease more acutely. Painful though it may be, however, such growing awareness shows us what we are actually working with in the practice and represents the beginning of sanity.» — el símil con que Ray describe el dolor de esa conciencia creciente: la anestesia de la ignorancia habitual que empieza a pasarse y deja sentir la enfermedad real

«There are many styles, methods, and levels of shamatha, even just in terms of working with the breath. Put in a simple way, these can be graded from techniques that require a great deal of effort to those that seem almost effortless. Thus, at one end of the spectrum, one may be» — Ray gradúa las técnicas de shamatha por el esfuerzo que piden, de las muy trabajosas a las casi sin esfuerzo; la frase sigue en la plana siguiente

«A more subtle technique involves the same basic method, but this time resting one's attention in a much lighter way, with, say, only 25 percent of one's attention on the breath and the other 75 percent on the environment, the room in which one is sitting, the space, the temperature of the air, the quality of the light, and so on. At the other end of the spectrum, one might be instructed to maintain only the very slightest attention on the breath and to rest nearly all of one's awareness on the space of the environment.» — el otro extremo de la escala según Ray: la atención repartida entre la respiración y el entorno, hasta descansar casi toda en el espacio

«These various techniques are designed for specific situations and not for haphazard application. Many Western practitioners of meditation have heard of these and other methods, and will try out different techniques in different meditation sessions, and even within the same meditation session. Not infrequently, one's choice of the moment is governed by what feels "most comfortable."» — la objeción que Ray hace a una práctica común entre occidentales: elegir la técnica del momento por lo que resulta más cómodo

«The problem with this approach is twofold: at best, it may not be based on any real understanding of what the immediate challenge is in the person's state of mind and of what approach might most effectively address it; and, at worst, it uses meditation to avoid confronting painful dimensions of experience and thus to maintain one's obstacles and blind spots. This is why every meditator needs a mentor who is experienced in the practice.» — los dos riesgos que Ray señala en esa elección y la consecuencia que saca: todo meditador necesita un mentor con experiencia en la práctica

«The most important point in the practice of shamatha is this: the level of heavy-handedness of the technique must match the level of grossness of one's conceptual activity; the technique, in the degree of effort required, must be commensurate with the degree of conceptuality that one is experiencing. A light technique applied to heavy conceptuality will get nowhere. A heavy technique applied to very little conceptuality will itself generate more conceptuality than was there in the first place.» — el principio de proporción que Ray declara central: la pesadez de la técnica debe corresponder a la grosería de la actividad conceptual, y desajustarla en cualquier dirección no sirve

«Dialogue with a spiritual friend skilled in meditation is the best way to find the technique appropriate for one's current situation. Eventually, through good training and sustained practice, one becomes able to judge for onesdf what is needed.» — lo que Ray recomienda para dar con la técnica adecuada, y el punto al que se llega con buen entrenamiento: juzgarlo por uno mismo; el troceo imprime *onesdf*

«one can begin to function as one's own meditation instructor.» — la fórmula que Ray cita de Sakyong Mipham Rinpoche, sin que ello suprima la necesidad de guía externa ocasional

«As the conceptual process begins to slow down through the practice of shamatha, the meditator begins to see that his or her thinking is not as solid as it had first appeared. In fact, there are many gaps in one's thoughts, and through these gaps insight, vipashyana, begins to dawn.» — cómo describe Ray la aparición de vipashyana: al frenar el pensar se ve que no es tan sólido, y por sus huecos amanece el discernimiento

«The nature of this awareness is evident from the etymology of this Sanskrit word. Pash means "to see," while vi means away, out, as in "out of the ordinary" or "extraordinary." Thus vipashyana means to see in a way that is not ordinary, that is, in short, from outside of the reference point and territory of ego. To experience vipashyana is to see situations from the viewpoint of non-ego.» — la etimología que Ray da de vipashyana —*pash* ver, *vi* fuera— y la lectura que hace: ver desde fuera del punto de referencia del ego

«Vipashyana is an experience of prajna, knowledge, the third and final stage on the Hinayana path. In the Hinayana, prajna means knowledge on two different levels, the first corresponding to "view" and the second, as here, to the culmination of the path.» — los dos niveles de prajna que Ray distingue en el Hinayana: el que corresponde a la visión y el que culmina el camino

«On the level of view, prajna means "right knowledge" in an abstract and intellectual sense. It means having the right conceptual understanding of the dharma. In its role as the fruition of the path, however, prajna refers to the nonconceptual knowledge that sees things as they are.» — la distinción de Ray entre el prajna como comprensión conceptual correcta del dharma y el prajna como conocimiento no conceptual que ve las cosas como son

«At this level, then, prajna is seeing the truth of the four noble truths-but seeing their truth, not just holding the intellectual conviction of it. Thus suffering is seen in its all-pervasive extent; one gains a clear view of how one creates it through thirst; one experiences glimpses of the cessation of ego; and one clearly sees the necessity and logic of the path.» — la diferencia que Ray subraya: ver la verdad de las cuatro nobles verdades, no solo sostener la convicción intelectual de ellas

«Prajna reveals that the solid and continuous "self" that we think we are is actually composed of nothing more than a series of impersonal, momentary events. A lot of things go on in our experience-thoughts, feelings, sense perceptions, emotions, and so on. These momentary events that make up our experience are known in the Hinayana as dharmas.» — lo que Ray dice que revela prajna: el yo sólido y continuo resulta ser una serie de eventos momentáneos e impersonales llamados dharmas

«What governs which dharmas appear in our lives? Each moment of our experience is linked by karma to the moment preceding and the moment following. Within this never-ending cascade of karmically determined experience of dharmas, no "self" is given, no "I" is present. Our "self" derives from attaching a personalistic label of "I" to the impersonal flow of these dharmas. It is nothing more than a mistaken idea.» — la respuesta que Ray da: el karma encadena cada momento con el anterior y el siguiente, y el yo es solo una etiqueta personal pegada a ese flujo impersonal

«The dharmas that make up our supposed "person" may be conveniently divided into five groups or types, known as skandhas in Sanskrit, translated as "aggregates." "Form," rupa, refers to experiences of physicality, including the five senses and their five sense objects, colored according to the four elements of earth, water, fire, and air.» — los cinco skandhas que Ray va a enumerar, empezando por rupa, la forma: los cinco sentidos y sus objetos, coloreados por los cuatro elementos

«Feeling," vedana, refers to our primitive positive, negative, or neutral sensation that accompanies each moment of experience. "Perception," samjna, represents our perceptual identification-which occurs prior to thinking-of the content of our experiences as, for example, big or small, long or short, black or white, familiar or unfamiliar.» — los skandhas segundo y tercero según Ray: vedana, la sensación primitiva que acompaña cada momento, y samjna, la identificación perceptual previa al pensar

«Karmic formations," samskaras, are the collection of fifty-one concepts, labels, ideas, and judgments that we use to further locate what arises in our experi-, ence. Finally, "consciousness," vijnana, is the territorial field of awareness that reflects our experience, but always with a self-serving intention and twist.» — los skandhas cuarto y quinto: los cincuenta y un samskaras con que se ubica lo que surge, y vijnana, el campo de conciencia que refleja la experiencia siempre con un sesgo interesado; el troceo imprime *experi-,ence*

«These five skandhas, seen by the eye of Hinayana prajna, are extremely important for the Vajrayana in two ways. First, they reveal that there is no solid or identifiable "self" that could become the object of grasping or territoriality on the part of the practitioner;» — la primera razón por la que Ray declara importantes los skandhas para el Vajrayana: no hay un yo sólido que pueda volverse objeto de apego o territorio

«instructed to focus 100 percent of one's attention on the sensation at the tip of one's nose, feeling the coolness of the air as it enters and its warmness as it departs. One is to hold one's awareness exactly at that point, atte11,1pting to maintain complete and total presence, without the» — el extremo trabajoso de la escala de shamatha: toda la atención en la sensación del aire en la punta de la nariz, fría al entrar y tibia al salir; el troceo imprime *atte11,1pting* y la frase sigue en la plana siguiente

«least wandering or even the least flicker of inattention. When one's mind wanders away, one simply and gently, but firmly brings it back.» — la continuación: ni el menor parpadeo de desatención, y la vuelta suave pero firme cuando la mente se va

«Because they are momentary, dharmas are impermanent: they appear and d~sappear instant by instant. They have a face or an identity,» — cómo define Ray los dharmas: momentáneos, impermanentes, apareciendo y desapareciendo instante a instante, con una cara o identidad; el troceo imprime *d~sappear* y la frase sigue en la plana siguiente

«which is how they appear. A moment of pride, anger, or jealousy would be an example of a dharma, as would instants of faith, modesty, or joy.» — los ejemplos de dharma que Ray da: un momento de orgullo, ira o celos, igual que instantes de fe, modestia o gozo

«The Mahayana takes the view of the Hinayana several steps further in the ·~cond and the third turnings of the wheel of dharma. These two turnings provide the view of Vajrayana. This is a critical point: the Vajrayana does not possess its own distinctive philosophical position but articulates its view in terms of the second and third turnings of the wheel.» — el punto que Ray declara crítico: el Vajrayana no tiene posición filosófica propia y articula su visión con los giros segundo y tercero de la rueda; el troceo imprime *·~cond*

«In the second turning of the wheel of dharma, the Buddha preached the doctrine of shunyata, or emptiness. In the second-turning discourses, he taught that, not only is the individual "I" or self devoid of any enduring and substantial being, but indeed all aspects of reality whatsoever are empty of any essential nature. The entire world that we think we see and experience is fundamentally empty of anything solid or definitive.» — el segundo giro según Ray: no solo el yo carece de ser duradero, sino que todo aspecto de la realidad está vacío de naturaleza esencial

«Not only are ordinary things like tables and chairs "empty," but even our most subtle and fleeting experiences-the dharmas-the five skandhas-are also empty of any abiding or objectifiable nature.» — la extensión que Ray da a la vacuidad: alcanza también a los dharmas y a los cinco skandhas, no solo a mesas y sillas

«samsara and nirvana, the most basic categories of our spiritual life, are finally nothing more than our projections; even they are empty of any c.:ssential being. Through these teachings, the Buddha sought to clear away the last vestige of our mental projections. Only on the basis of such a thorough mental housecleaning is Vajrayana practice possible.» — el alcance último que Ray señala: samsara y nirvana también resultan proyecciones vacías, y solo tras esa limpieza mental se vuelve posible la práctica vajrayana; el troceo imprime *c.:ssential*

«In the Third Turning of the Wheel of Dharma, the Buddha preached the doctrine of the "three natures" and of the buddha-nature. The "three natures" teaching says that reality is not just nonexistent; in addition, it has a kind of ineffable being that arises dependent on causes and conditions. The buddha-nature doctrine points to an enlightened essence that is present in the heart of all sentient beings.» — el tercer giro según Ray: la doctrina de las tres naturalezas y la de la naturaleza búdica, esencia iluminada presente en el corazón de todo ser sintiente

«Through these teachings, the Buddha sought to point to a world that, while utterly beyond thought, is not utterly nonexistent. It is this world that is the object of Vajrayana practice.» — la fórmula con que Ray enlaza el tercer giro con el tantra: un mundo que está más allá del pensamiento sin ser inexistente, y ese mundo es el objeto de la práctica vajrayana

«The first step in entering the Mahayana and engaging its path is the taking of the bodhisattva vow. In a ceremony conducted by a preceptor, the aspirant announces his or her intention not to strive for personal liberation but to continue to be reborn in samsara for others' sake. One vows to continue in this process for three incalculable eons until one has attained the state of a fully enlightened buddha. One declares further that during all of this time, one will train in wisdom and compassion for sentient beings, helping them in every way possible to grow and mature in their own paths, so that they may also attain enlightenment.» — el voto de bodhisattva tal como Ray lo expone: renunciar a la liberación personal, renacer en el samsara por los demás durante tres eones incalculables y entrenar en sabiduría y compasión

«In practical terms, the bodhisattva vow means that one will work to become more and more sensitive and aware of the situation and needs of other people. In all activities, one will try to incorporate them into one's thinking. It is no longer possible to approach life asking only "What is best for me?" Now one has to include the question of what may be best for other people as well.» — lo que Ray dice que significa el voto en términos prácticos: ya no cabe preguntar solo qué es lo mejor para uno

«Raising this question obviously makes life much more complicated and demanding. It is the difference between the relative simplicity of a single person and that same person who wakes up one morning and finds him- or herself the parent of a» — el símil con que Ray mide ese cambio: la diferencia entre una persona sola y esa misma persona vuelta madre o padre de una casa llena de niños; la frase sigue en la plana siguiente

«houseful of small children that need continual care. Yet this is the way of the bodhisattva. Now one is being asked to truly see and find sympathy for the others that one may meet. Eventually, when reaching the stage of a fully enlightened buddha, one will be asked to see and find sympathy for all sentient beings.» — la continuación: ver y compadecer a quien uno encuentre y, al llegar a la budeidad, a todos los seres sintientes

«The bodhisattva vow is fulfilled through a variety of practical means, foremost among which are the six paramitas or "transcendent actions." These are both contemplative and active practices that serve the dual purpose of helping other beings and developing one's own spiritual maturity. At first glance, the six paramitas do not seem very much different from the virtues and practices that we have seen in the Hinayana: (I) dana, generosity; (2)shila, ethical behavior; (3) virya, exertion; (4) kshanti, patience; (5) dhyana, meditation; and (6) prajna, wisdom.» — las seis paramitas tal como Ray las enumera, con la observación de que a primera vista no parecen muy distintas de las virtudes hinayana

«However, there are some important differences between the six paramitas and their Hinayana counterparts. Most important, the "ultimate" or sixth paramita, prajnaparamita, the perfection of wisdom or "transcendent knowledge," is direct perception of shunyata, emptiness. This permeates the other five, "relative" paramitas.» — la diferencia que Ray declara más importante: la sexta paramita es percepción directa de la vacuidad y permea a las otras cinco

«Prajnaparamita grounds each of the other paramitas in two mutually interdependent ways: first, it makes possible an understanding of the ultimate emptiness and thus openness of all categories and fixations; and second, emerging from this, it provides access to an understanding of the exact situation and needs of the sentient being one is trying to help. This latter understanding is possible because, if one is not preoccupied by the validity of one's own ideas (groundlessness, emptiness), one is that much more able to discern what a particular sentient being needs.» — los dos modos en que, según Ray, prajnaparamita funda a las demás: abre toda categoría y fijación, y por eso mismo deja discernir la necesidad exacta del otro

«It is the emptiness or inseparability with prajnaparamita of, for example, generosity, that makes it a "perfection" rather than an ordinary virtue. To say that generosity is "open" in this way means that it is not governed by external criteria; the way the generosity is enacted depends entirely on the specific, ever-changing needs of the sentient being in question; to practice the paramita of generosity, the bodhisattva must be free of any and all fixed concepts of self and other. It is similar with the other relative paramitas.» — lo que, según Ray, vuelve perfección a la generosidad y no mera virtud: no regirse por criterios externos y estar libre de todo concepto fijo de sí y del otro; el troceo imprime *inseparabil-ity*

«To be sure, on the relative plane, great benefit may be accomplished. But when one looks closely enough at the elements of "generosity," one finds that they are beyond our projections, that they exist in an indefinable and ungraspable way in the dharmakaya, the true being of this world.» — la acotación que Ray añade sin armonizar: en el plano relativo se produce gran beneficio, y mirados de cerca esos elementos existen de modo indefinible en el dharmakaya

«Generosity, ethical conduct, and patience represent ways in which the bodhisattva is with sentient beings. Generosity involves giving whatever is needed for the other to be able to move ahead, whether that is material goods, healing, freedom from oppression, dharma instruction, or anything else. Shila never wavers from one's commitment to others. Patience means holding sentient beings in one's heart, no matter how difficult they may turn out to be, and waiting, until the end of the world if need be, to provide needed assistance.» — el reparto que Ray hace de las tres primeras paramitas como modos de estar con los seres, con la paciencia definida como esperar hasta el fin del mundo si hace falta

«Understanding fully the Hinayana view of suffering, its cause, and its cessation tears asunder one of the primary veils obscuring reality. In spite of the majesty and profundity of such a realization, from the Mahayana point of view it is limited. For the Hinayana is focused on the personal attainment of a longed-for goal. Moreover, this goal is exclusionary. It factors out everything considered "samsara" and represents an attainment of "nirvana:"» — la objeción que Ray reporta del Mahayana al Hinayana: aun con toda su hondura, su meta es personal y excluyente, factorizando el samsara y alcanzando el nirvana

«In order to abandon one thing and attain another, there must be someone engaged in these actions. It may be asked: Who longs for such a goal and who attains it? From the Mahayana viewpoint, the Hinayana has not met with the full attainment of egolessness.» — el argumento con que Ray cierra esa objeción: si hay algo que abandonar y algo que alcanzar, alguien queda haciéndolo, y entonces no se alcanzó la ausencia de ego

«The "prajna" element within each paramita also ensures the purity of the practice. Whatever action is performed, however great its apparent» — la función que Ray asigna al elemento de prajna dentro de cada paramita: asegurar la pureza de la práctica; la frase sigue en la plana siguiente

«benefit, one sees that it is ultimately ineffable and cannot become an object of one's own sense of accomplishment or pride. This is formalized in the well-known "threefold purity": one realizes that, ultimately, no actor can be located who is "generous"; no recipient can be identified who receives the "act of generosity"; and there is no action that can be objectified as "generosity."» — la continuación y la triple pureza que Ray formula: ni actor generoso localizable, ni receptor identificable, ni acción objetivable como generosidad

«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.» — la conclusión del capítulo: los tres yanas como fases de una sola continuidad, y el Vajrayana no distinto en el fondo sino llevando el viaje a un nivel más sutil; el troceo imprime *contin.uity*

«The Mahayana deepens the "this-worldly" orientation of the Hinayana in an interesting way. Through the teaching of emptiness, it reveals that even our most subtle thoughts about what is real get in the way of direct experience of our lives. Emptiness shows that whatever we think about ourselves and our world is ultimately inapplicable. Even the notion of a spiritual goal to be attained, nirvana, is a projection that must be abandoned. Wherever we may imagine we are going, even in a spiritual sense, is another projection of ego. Understanding emptiness thus leaves us, in a deeper way, with nothing other than this world and the immediacy of the present.» — cómo profundiza el Mahayana esa orientación según Ray: hasta el pensamiento más sutil sobre lo real estorba, y la vacuidad deja al practicante con este mundo y la inmediatez del presente

«The Vajrayana continues the Hinayana interest in laying bare the actual, tangible reality of our experience as human beings. But it has» — la continuidad que Ray traza hacia el Vajrayana: el mismo interés en poner al descubierto la realidad tangible de la experiencia humana; la frase sigue en la plana siguiente

«passed through the Mahayana fire and assumes a present reality that is empty-that is, beyond objectifiability and in essence ineffable. The Vajrayana now goes a step further. It declares that once emptiness is recognized, we are by no means done with the world. Having seen that what we think about it is inapplicable, having given up on our version of how things are, we are still left with the question of what the world beyond emptiness m.ay be like and how we are to be in it. For although the world may be empty, it continues to appear and to operate.» — la pregunta tántrica que Ray formula: reconocida la vacuidad no se ha terminado con el mundo, porque aunque vacío sigue apareciendo y operando

«The Vajrayana examines the nature of this reality "beyond emptiness." Moreover, this examination is done in fulfillment of the bodhisattva vow. In spite of emptiness, one is still-perhaps even more-obliged to engage the world, for the welfare of all beings. Again, this leads to the tantric question: what is the world, beyond emptiness, like? The tantric vehicle is a way of finding out more about this ordinary world that we live in, in all of its profundity and sacredness, and how it can be used to help others on their spiritual paths.» — el encuadre que Ray da al examen tántrico: se hace en cumplimiento del voto de bodhisattva, y la pregunta es cómo es el mundo más allá de la vacuidad y cómo estar en él

«The prospect of exploring reality beyond thought obviously carries with it certain dangers, and the shila developed in the Hinayana and Mahayana provides important protections. The cultivation of shila leads one to practice restraint so that one does not need to indulge every urge and emotional upheaval that passes through one's mind. Through training in shila, one learns to wait through the assault of an impulse until the poi11t w_~~r_~ ~transmutation can occur, resulting in insight and thoughtfulness.» — la función protectora que Ray asigna a shila en el tantra: aprender a esperar a través del asalto de un impulso hasta el punto en que puede haber transmutación; el troceo imprime *poi11t w_~~r_~*

«This kind of psychological distance between one's impulses and one's ~~tions is particularly important in the Mahayana, where activity is directed toward benefiting others. Attempting to work closely with other people can provoke strong reactions and, without restraint, one would be led to all kinds of ill-considered responses that might end up harming those one is trying to assist.» — por qué Ray declara esa distancia especialmente importante en el Mahayana: trabajar de cerca con otros provoca reacciones fuertes; el troceo imprime *~~tions*

«Such a naked inquiry naturally brings with it strong experiences that are hard to handle. Without the Hinayana and Mahayana training in shila, one would be more likely either to repress what occurs or to try to act it out, either of which would cause one to veer off the bodhisattva path.» — los dos desvíos que Ray señala sin el entrenamiento previo en shila: reprimir lo que ocurre o actuarlo

«The Hinayana teaching on suffering provides a particularly important protection for the tantric practitioner. Through Hinayana practice, one has come to realize that any attempts to build up and fortify ego will inevitably lead to further suffering.» — la protección que Ray adjudica a la enseñanza hinayana sobre el sufrimiento: haber comprendido que todo intento de fortificar el ego lleva a más sufrimiento

«Without this understanding, one will still believe that egolc .happine.ss c:an he attained. Vajrayana practice will then be seen as a way to serve oneself in some way. In such a case, the tantric disciplines will be used to try to build up and fortify one's ego. Such is the way of the demon Rudra, a mythical being in Tibetan Buddhism who symbolizes the tantric egomaniac, a possibility that remains active within every tantric practitioner.» — la figura con que Ray nombra el riesgo tántrico: el demonio Rudra, ser mítico que simboliza al egómano tántrico, posibilidad que dice activa en todo practicante; el troceo imprime *egolc .happine.ss c:an he*

«In the Vajrayana, the question of what the world may be like beyond emptiness is addressed through the practice of meditation. Vajrayana meditation aims to fathom the depth and color, the subtlety and dynamics, of a world that is empty yet continues to manifest itself in all kinds of ways.» — lo que Ray declara meta de la meditación vajrayana: sondear la hondura, el color y la dinámica de un mundo vacío que sin embargo se manifiesta

«In order to explore the world in the tantric way, an extraordinary degree of mental calm and settledness is required. The techniques of Hinayana and Mahayana meditation provide the basic tools for this enterprise. Shamatha develops mental stability so that one is able to hold the attention in a steady and one-pointed way, a necessity when carrying out the tantric visualizations. The steadiness of mind developed in shamatha also develops the mental evenness and strength so that one is not shaken by the rough winds of emotional upheavals or "religious"» — lo que Ray declara requisito del trabajo tántrico —calma y asiento mental extraordinarios— y la función de shamatha: estabilidad para las visualizaciones y firmeza ante los vientos de las conmociones emocionales; la frase sigue en la plana siguiente

«If the tantric practitioner were not well grounded in shamatha and vipashyana, he or she might well become a victim of the ups and downs of the path. Such a person might be led to wild imaginings of all kinds; he or she might get lost in the "implications" and possibilities of spiritual experiences. One might feel that one has finally become solid, definite, and real, or has even attained some high state, drifting toward some sort of religious megalomania. However, shamatha and vipashyana training enables one to notice such thoughts, to realize that they are nothing more than inflated fantasies, and to let them go, simply returning to the breath.» — los extravíos que Ray enumera sin ese cimiento —imaginaciones desbocadas, megalomanía religiosa— y el remedio: reconocer las fantasías infladas y volver a la respiración

«The Mahayana meditation on emptiness undermines the attempt to convert tantric practice into the currency of ego from another direction. The teachings on shunyata reveal that whatever may occur in our state of mind, it is "empty" in the sense that we cannot take hold of it with thought, build on it, or make anything out of it. If we are not familiar with the teachings on emptiness, we might try to convert what occurs in our practice into a reference point for ego; to take our experiences as "real" in some substantial sense.» — la otra protección que Ray señala: la vacuidad impide convertir lo que surge en la práctica en punto de referencia para el ego

«Beyond this, through the bodhisattva vow and associated practices, we are continually reminded that the only legitimate motivation for Vajrayana practice is to help others. In the Mahayana, we train in surrendering personal territory and dedicating ourselves to others' welfare. Without some maturation in Mahayana practice, there is the danger that we will forget others and begin to practice for our own benefit alone. This is, of course, problematic, because any thought of using Vajrayana practice in a self-serving way involves breaking our bodhisattva vow.» — lo que Ray declara única motivación legítima de la práctica vajrayana: ayudar a otros, y el uso interesado como ruptura del voto de bodhisattva

«The Hinayana "view" establishes the "reality orientation" of Buddhism, that the dharma is not about some other world, but rather about this world and how we perceive and understand it.» — la orientación a lo real que Ray adjudica al Hinayana: el dharma no trata de otro mundo sino de este y de cómo se lo percibe

«truths thus talk about our concrete, earthy experience of reality-that it is most basically characterized by suffering and that this, in turn, is driven by our thirst.» — lo que Ray adjudica a las dos primeras nobles verdades: hablan de la experiencia concreta y terrena de la realidad, marcada por el sufrimiento y movida por la sed

«One is exploring realms of ego and of egolessness, including the depths of passion, aggression, pride, ignorance, and paranoia as well as the open space, clarity, bliss, and nonthought of the awakened state.» — lo que Ray dice que se explora en el tantra: pasión, agresión, orgullo, ignorancia y paranoia, y también el espacio abierto, la claridad y el gozo del estado despierto

«yana teaches that a cessation of the ego mechanism, of samsara, can be attained. Through the teachings on emptiness, the Mahayana points to a place in our experience not only where samsara ceases, but where any conceptual distinctions whatsoever, even those of samsara and nirvana themselves, are inoperative. In the buddha-nature doctrine, the Mahayana says further that this "cessation" is constantly with us, as a background awareness, untainted by ego, that accompanies every moment.» — la escala de cesaciones que Ray traza: el Hinayana la pone como alcanzable, el Mahayana señala un punto donde ni samsara ni nirvana operan, y la doctrina de la naturaleza búdica la declara presente todo el tiempo como conciencia de fondo

«The Vajrayana brings this "cessation" more explicitly into the foreground, deepening and extending it. When one visualizes oneself as a buddha, one is learning to abide in the representation of the most inward essence. In fact, the sole purpose of the Vajrayana path is to train practitioners to rest in the "inherent nature" so that the abundant compassion contained therein can flow forth freely to the world.» — la fórmula con que Ray declara el propósito único del camino vajrayana: entrenar para descansar en la naturaleza inherente, de modo que la compasión que ahí está fluya al mundo

«IN TIBET, IT IS SAID THAT THE VAJRAYANA DOES NOT have its own distinctive philosophical position or "view." Instead, the view of Vajrayana is provided by the Mahayana, including both the second and third turnings of the wheel of dharma comprising the teachings on emptiness of the second turning and the teachings on the three natures and the buddha-nature of the third turning.» — lo que Ray reporta como dicho en el Tíbet: el Vajrayana no tiene visión filosófica propia y la toma del Mahayana, de los giros segundo y tercero

«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 Vajrayana sí tiene su modo propio de articular esa filosofía, en el contexto y el idioma de la meditación tántrica

«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: el Vajrayana es esencialmente meditativo, y en el Tíbet se lo llama upaya yana, el yana de los medios hábiles

«turning near Rajagriha, at Vulture Peak Mountain, in which he presented the teachings on emptiness. These are most quintessentially set out in the Prajnaparamita, a genre of sutra with many different extant versions, and also in the Madhyamaka, a philosophical tradition providing commentary on the Prajnaparamita Sutras. The teachings on emptiness as found in the Prajnaparamita, other sutras, and the various Madhyamaka schools are referred to in Tibet as the "doctrines of the second turning."» — el lugar y los textos del segundo giro según Ray: el Pico del Buitre cerca de Rajagriha, la Prajnaparamita y la tradición madhyamaka que la comenta

«As we saw in the last chapter, the teachings on emptiness are critical for the Vajrayana practitioner, because they establish the ultimately open and nonobjectifiable nature of reality. This means that the subject-the practitioner-is ultimately nonexistent in any solid or definitive sense; he or she is a process that can never be pinned down or solidified. The object of the practice, such as the deities encountered in tantric ritual, are equally empty and beyond any thought or characterization. And the various practices themselves are beyond objectification or quantification.» — por qué Ray declara crítica la vacuidad para el practicante: ni el sujeto, ni el objeto —las deidades del ritual tántrico—, ni las prácticas mismas son objetivables

«Without such a view of the world of practice as empty in this sense, the practitioner would quickly fall prey to the enticements of spiritual power and gain. This, as mentioned, would lead to the religious megalomania of Rudra.» — lo que Ray dice que ocurre sin esa visión: el practicante cae en los atractivos del poder espiritual, que es la megalomanía de Rudra

«According to the view expressed in the Prajnaparamita Sutras, there are three basic levels possible to human beings in the perception of reality. First is the ordinary samsaric view that takes conventional reality at face value, believing that "I" really exist as a substantial, continuing entity. The second, deeper level is that of the Hinayana, in which one realizes that the apparently solid and enduring "I" is an illusion and is actually a superficial label attached to the endless flow of experiential moments, the dharmas mentioned in the last chapter, classified according to the five skandhas.» — los dos primeros de los tres niveles de percepción que Ray atribuye a los Sutras Prajnaparamita: el samsárico, que toma la realidad convencional al pie de la letra, y el hinayana, que ve el yo como etiqueta sobre el flujo de dharmas

«The third and most profound perception of reality is that of the Mahayana. Here, not only does one realize that the superficial, conventional world is illusory; in addition, one sees that the more fundamental substrate of dharmas, identified by Hinayana, that make up our experi» — el tercer nivel según Ray: también el sustrato de dharmas que el Hinayana identifica resulta ilusorio y fabricado; la palabra *experience* queda partida por el salto de plana

«What is this ultimate reality that does not correspond to the Hinayana ideas of samsara and nirvana and so on? This is just the point: that reality cannot be put into any words or concepts. In fact, from the Mahayana viewpoint, that was where the Hinayana went wrong, in trying to set up a definitive problem (samsara), a definitive reality (that of the dharmas), and a definitive answer (nirvana).» — la objeción mahayana que Ray reporta: el error hinayana estaría en fijar un problema definitivo, una realidad definitiva y una respuesta definitiva

«The short Prajnaparamita text known as the Heart Sutra responds to the Hinayana analysis by looking at the experience of the first skandha, form, the experience of matter or physicality. 1 The text says, "Form is emptiness."» — cómo introduce Ray el Sutra del Corazón: responde al análisis hinayana mirando el primer skandha, la forma

«Emptiness in this context means devoid of any objectifiable essence or defining characteristic. When we say "form," in other words, there is nothing in reality corresponding to our idea. The Heart Sutra is saying, in essence, "What form really is, is actually empty of whatever it is we may think of when we say 'form.' " There is no such substantial and definitive thing as "form."» — la glosa que Ray hace de esa frase del sutra: no hay nada en la realidad que corresponda a la idea de forma

«The text continues, "Emptiness also is form." This is to say that emptiness, the absence of objectifiability, is encountered within, in the very midst of our experience of what we think of as form.» — la segunda frase del sutra y su lectura por Ray: la vacuidad se encuentra dentro y en medio de la experiencia de lo que se toma por forma

«In the Prajnaparamita, as the primary sutras of the second turning of the wheel of dharma, emptiness is said to be the nature of ultimate reality. The text now makes reference to the ultimacy of emptiness. It is saying, "If you are looking for emptiness, this ultimate, where will you find it? You will find it nowhere else but only as form.» — el punto que Ray subraya sobre la ultimidad de la vacuidad: si se la busca, no se la halla en otro sitio que en la forma

«In other words, in looking at form, we sense its insubstantiality. In this way, we sense emptiness. It is not that this "ultimate reality" called emptiness exists in some other place as a thing. No. It exists as the final nature of form, the first skandha.» — la conclusión de Ray: la vacuidad no existe en otro lugar como cosa, sino como naturaleza final de la forma

«The text then says, " ... and form is no other than emptiness." In other words, it is not that there are some forms that are empty of any "essence" and other forms that are not empty. No. Form, any form whatever, is fundamentally empty of any essence or own being. It is the very nature of form to be empty in this way.» — la cuarta frase del sutra y su alcance según Ray: no hay formas vacías y otras que no lo sean; es la naturaleza misma de la forma

«The text continues, "In the same way, feeling, perception, formation, and consciousness are emptiness." In other words, what was just said about the first skandha is also true of the other four skandhas: they are emptiness; emptiness itself is they; emptiness is no other than they; and they are no other than emptiness. Then we read: "Thus all the dharmas are emptiness» — la extensión a los otros cuatro skandhas y la fórmula que Ray cita del sutra sobre todos los dharmas

«This statement makes the point that whatever experiences we JI1~Y have, they are all marked by emptiness. This applies even to the rather solid and definitive readings of the dharma given in Hinayana. The Heart Sutra: "There is no suffering; no origin of suffering; no cessation of suffering; no path; no wisdom; no attainment and no nonattainment.» — la cita del Sutra del Corazón con que Ray muestra el alcance de la vacuidad sobre las propias categorías hinayana: ni sufrimiento, ni origen, ni cesación, ni camino, ni sabiduría, ni logro; el troceo imprime *JI1~Y*

«The text is not denying the Hinayana experience; it is not saying that at the Hinayana level, one does not experience these things. Of course, at that level of spiritual maturity, one does experience these things, and they do exist as stated.» — la acotación con que Ray impide leer el sutra como negación: en ese nivel de madurez esas cosas se experimentan y existen tal como se enuncian

«However, according to the Heart Sutra, there is a deeper level to which we need to go. We need to look more closely at our experience. Take the example of suffering. If we bring the actual phenomenal experience that we label "suffering" before our eyes and contemplate it with a still mind, we will find in that experience nothing that corresponds to what we think of when we say "suffering." Suffering is a gross and inaccurate label that is applied to reality that is ... is what? That is the point. Nothing can be attributed to it.» — el ejercicio que Ray propone con el sufrimiento: puesto ante los ojos y contemplado con mente quieta, no se halla en él nada que corresponda a la palabra

«The Heart Sutra, then, like the other Prajnaparamita Sutras, outlines a view of reality consisting of two truths. Ordinary people live on the level of relative truth where "form"-as a metaphor for what we normally experience-is taken as self-evident and real. When one sees, however, that form is in fact empty of any characteristic of "form," that its essential nature is emptiness, then one has come face to face with ultimate truth, the truth of emptiness.» — las dos verdades tal como Ray las expone: la relativa, donde la forma se da por evidente, y la última, donde se ve vacía de todo carácter de forma

«The teachings on emptiness are subtle and challenging to follow, and they sometimes appear to be little more than abstract philosophizing. Particularly to most Westerners, it is not immediately clear what, if anything, these teachings have to do with the practical spiritual life. In fact, the teachings on emptiness make the bodhisattva path possible. This is so because the bodhisattva is asked to return again and again to samsara, to work for the welfare of sentient beings in all of their conditions of suffering.» — la objeción que Ray recoge —que la vacuidad parezca filosofía abstracta— y su respuesta: es lo que vuelve posible el camino del bodhisattva, que ha de volver al samsara una y otra vez

«ence, is also illusory and contrived. In other words, just as we project the concept of "I" upon a reality that does not accord with this notion,» — la continuación del tercer nivel de percepción: igual que se proyecta el yo sobre una realidad que no le corresponde; la frase sigue en la plana siguiente

«so at the Hinayana level we also project the ideas of dharmas, of thl' skandhas, of samsara and nirvana, onto a reality that is quite beyond such designations.» — el cierre en la plana siguiente: también los dharmas, los skandhas, el samsara y el nirvana son proyecciones sobre una realidad que está más allá de esas designaciones; el troceo imprime *thl'*

«ment, they abide by means of prajnaparamita; since there is no obscuration of mind, there is no fear. They transcend falsity and attain complete nirvana. All the buddhas of the three times, by means of prajnaparamita, fully awaken to unsurpassable, true, complete enlightenment.» — la cita final del Sutra del Corazón que Ray transcribe, con los budas de los tres tiempos despertando por medio de prajnaparamita; la frase arranca en la plana anterior

«ment is to spend three incalculable eons exploring every nook and cranny of samsara, learning about the suffering of sentient beings by being reborn in every situation and condition of their misery. For it is only through such a heroic journey that one can finally attain the realization of a fully enlightened buddha and know every iota of the pain and confusion of those whom he wishes to save.» — el alcance que Ray da al voto: tres eones incalculables recorriendo cada rincón del samsara, renaciendo en cada condición de la miseria ajena para conocerla de primera mano

«The daunting prospect of the bodhisattva's commitment is possible only because he or she realizes that, however solid and eternal the various samsaric worlds may appear to be, that solidity and permanency are only a projection. Moreover, even one's "suffering," "confusion," and» — lo que Ray dice que vuelve soportable ese voto: ver que la solidez y permanencia de los mundos samsáricos son proyección; la frase sigue en la plana siguiente

«"unenlightenment" are again projections upon a reality that is beyond characterization and beyond thought. It is only thus that the bodhisattva can cycle through samsara endlessly, not as a victim of its illusions, but as one who sees the essentially empty nature of the entire phenomenal display. And it is only because of this insight that he or she can be of genuine assistance to those still trapped in ignorance.» — la continuación: el bodhisattva recorre el samsara sin ser víctima de sus ilusiones, y solo por esa visión puede asistir de verdad a los atrapados

«The recognition of the emptiness of one's projections leads to a feeling, as Trungpa Rinpoche says, of an empty heart. This empty heart has nothing to say for itself, nothing to assert, nothing even to hope for» — la fórmula que Ray toma de Trungpa Rinpoche para el fruto de esa comprensión: un corazón vacío, sin nada que decir de sí ni que afirmar; la frase sigue tras la mención del Sutra del Corazón

«However, such an empty heart is one that is ever available to others. It is one without agenda, but with a ready tenderness and responsiveness to another person's suffering and confusion. A realization of emptiness, then, is the precondition for genuine compassion. And such an empty heart, though desolate from ego's standpoint, is an expression of the wisdom that sees the utter and unbreachable freedom of our essential being.» — lo que Ray sostiene sobre ese corazón vacío: sin agenda, siempre disponible, y precondición de la compasión genuina

«In a similar fashion, again as mentioned, insights and feelings of clarity and bliss may lead one to feel very happy. One may well take this as some kind of attainment and try to incorporate it into one's "view" of one self. At this moment, pride and arrogance will arise. The teachings on emptiness remind the practitioner that his or her belief that something has been gained is equally a projection and is empty in essence. In other words, one was becoming inflated over literally nothing.» — la aplicación inversa: ante el gozo y la claridad, la vacuidad recuerda que la creencia de haber ganado algo es también proyección

«These teachings in India and Tibet became the source of a rich, sophisticated, and extensive philosophical tradition known as Madhyamaka. Whereas the Prajnaparamita texts are known as buddha-vachana, buddha word, because they are held to have been spoken by the Buddha, the texts of the Madhyamaka are commentaries on the Prajnaparamita composed by scholars and practitioners on the path.» — la distinción que Ray marca entre los dos corpus: la Prajnaparamita como buddha-vachana, palabra del Buda, y el Madhyamaka como comentario de eruditos y practicantes

«The founder of Madhyamaka, as mentioned in chapter 1, was the great sage Nagarjuna (ca. second century cE), who composed a number of texts considered the root texts of Madhyamaka, including the Mulamadhyamaka-karikas, verses on the root teachings of Madhyamaka. Nagarjuna was followed by a series of Indian Buddhist scholars, who appeared over the course of one thousand years, and by an equally illustrious succession of Tibetan scholars belonging to all four schools of Tibetan Buddhism.» — Nagarjuna fechado por Ray hacia el siglo II y puesto como fundador del Madhyamaka con las Mulamadhyamaka-karikas, seguido de mil años de eruditos indios y tibetanos

«The importance of Madhyamaka is that it takes the teachings of the second turning as its foundation. While in the Prajnaparamita, these» — lo que Ray adjudica al Madhyamaka: tomar por cimiento las enseñanzas del segundo giro; la frase sigue en la plana siguiente

«In the course of the vast Madhyamaka corpus, every conceivable human opinion about reality is made the subject of philosophical scrutiny, and none can stand up to the light of wisdom. Each human concept about reality is like a building that begins to waver, then crack, and finally collapse as a result of the earthquake of emptiness.» — el símil con que Ray describe el efecto del Madhyamaka: cada concepto sobre la realidad como un edificio que se cuartea y cae con el terremoto de la vacuidad

«In Tibetan monasteries, and particularly those of the Gelukpas and the Sakyapas, the teachings of the second turning of the wheel of dharma, both sutras and the shastras of the commentarial tradition, are the centerpiece of scholarly training. Monks undergoing the academic training will typically spend many years studying the various arguments and positions of Madhyamaka, memorizing hundreds and even thousands of pages of texts in the course of their work. In addition to memorization, they hear lectures by masters and hone their skills of logic and reasoning in the ancient tradition of monastic debate.» — lo que Ray consigna del estudio monástico: años de Madhyamaka, cientos y miles de páginas memorizadas, lecciones de maestros y debate

«While all of this study may seem far removed from the cave of the tantric yogin, in fact it is not. In all four schools of Tibetan Buddhism, it is believed that by training the mind thoroughly in the Madhyamaka, one is laying a foundation that is essential for successful Vajrayana practice. This is why, as we saw in chapter 3, Geluk monks wishing to undertake tantric practice must first complete the many years of scholarly training in which the Madhyamaka forms the essential core.» — la razón que Ray da para ese estudio: las cuatro escuelas lo tienen por cimiento indispensable de la práctica vajrayana, y por eso los monjes geluk deben completarlo antes

«According to Tibetan tradition, later in his life, m the North Indian town of Shravasti, Buddha Shakyamuni turned the wheel of dharma for a third time. The content of the third turning is twofold, including both those teachings associated with the classical Indian Yogachara school and those concerning the buddha-nature. Although in Indian Buddhism, these two streams of thought had somewhat distinct histories, in Tibet they are understood as aspects of one unified teaching.» — el tercer giro según Ray: en Shravasti, con contenido doble —Yogachara y naturaleza búdica—, dos corrientes con historias distintas en la India y unificadas en el Tíbet; el troceo imprime *m* por *in*

«Why did the Buddha feel the need to give a third turning of the wheel of dharma, when the second, as we have seen, presents the view of ultimate reality, emptiness? According to the Sandhinirmochana Sutra, the commentaries of Asanga and his school, and the buddha-nature texts, the Buddha gave the teachings of the third turning because the very presentation of the second turning on emptiness, by virtue of its relentless and single-minded propagation of shunyata, could too easily be misunderstood by practitioners as nihilism.» — la razón que Ray reporta para el tercer giro: la propagación incesante de la vacuidad podía entenderse mal como nihilismo

«The teachings on emptiness, as we have seen, are designed to dissolve fixations so that one may come face to face with reality. However, that dissolution can itself all too readily turn into a project. And, in order to have a project, one has to have an end point or goal that one is projecting. In every situation, then, one can begin to look for emptiness. But to look for emptiness, one has to have an idea of what emptiness is. Thus, one can fall into the trap of using one's concept of emptiness to address, to try to handle, one's experience.» — la trampa que Ray describe: la disolución de fijaciones vuelta proyecto, y el concepto de vacuidad usado para manejar la propia experiencia

«The concept of emptiness-although certainly not the reality of itcan be taken as nihilistic. This is so because as it appears in the texts, emptiness is the absence of any characteristic or essential nature. Nothing that we conceive through the apparatus of the skandhas has any inherent existence. In its essential nature, it does not exist. Holding this as a view, and using it as a tool or technique to relate with one's life, can lead to a nihilistic denial of the relative world.» — la distinción que Ray marca entre el concepto y la realidad de la vacuidad, y el riesgo de tomar el concepto como herramienta

«But what if, karmically, this is something that we need to live through? What if this leg of our journey requires us to face and fully experience something very painful? In that case, we have cut off our progress and repressed that unwanted state of mind once again, thus creating more negative karma for ourselves.» — la objeción que Ray plantea a ese uso: si el tramo del camino pedía atravesar algo doloroso, aplicarle la vacuidad lo reprime y genera más karma negativo

«In this case, emptiness has become a way of avoiding and dismissing-on "spiritual grounds"-the first noble truth, the truth of suffering. Emptiness does not mean that suffering is utterly nonexistent, only that its energy cannot be objectified or definitively pinned down in any way. Such a point of view does not remove the "charge" of suffering, but leaves it in the realm of the ungraspable.» — la precisión que Ray hace: la vacuidad no dice que el sufrimiento no exista, sino que su energía no puede objetivarse; la carga no se quita, queda en lo inasible

«For the Vajrayana practitioner, the teachings on emptiness provide the indispensable foundation of the tantric path. For example, as we saw in the last chapter, it is part of the spiritual journey that one sees more deeply into one's own confusion and egotism and also that one attains moments of unexpected freedom and joy. Coming face to face with one's darkness can lead one to become disheartened.» — lo que Ray declara cimiento indispensable del camino tántrico, con el reconocimiento de que ver la propia confusión puede desanimar

«The teachings on emptiness say, "Look closely into your discouragement or depression; see what is really there. If you look deeply enough, you will pass beyond the concept that you are holding and will behold that which you are labeling face to face." Invariably, what one finds is not what one thought was there; it is not something that can be pinned down in any way. It is open, unbounded, and inseparable from the ultimate, emptiness.» — la instrucción que Ray pone en boca de esas enseñanzas ante el desaliento: mirar de cerca lo que se rotula y hallar algo abierto, sin límites e inseparable de la vacuidad

«In this way, the teachings on emptiness call into question every painful and depressing experience, as well as every pleasurable and inflating experience. These teachings are saying, "Things are not what you think; if you think things are a certain way, take a closer look. You cannot make anything out of your experience.» — la fórmula con que Ray resume la función de la vacuidad: pone en cuestión por igual lo doloroso y lo halagador, y no deja hacer nada con la propia experiencia

«The reason is that to make something out of your experience, you have to have some idea of what your experience is. Only then can it be of service to your ego. However, your experience is, really and truly, beyond words and concepts; it is empty. Therefore, you are left with nothing to make anything out of. Only when you remain in this open and indefinable space can the tantric journey continue.» — el razonamiento que Ray añade: para hacer algo de la experiencia hay que tener una idea de ella, y solo entonces sirve al ego; el viaje tántrico sigue únicamente desde ese espacio indefinible

«teachings on emptiness are given without argument or comment, in the Madhyamaka they are presented in the form of logical arguments and philosophical reflections that reveal how the opposite of emptiness,» — el contraste de método que Ray traza: la Prajnaparamita enuncia sin argumento y el Madhyamaka arma razonamientos; la frase sigue en la plana siguiente

«namely substantial existence, cannot be maintained. In the course of the vast Madhyamaka corpus, every conceivable human opinion about reality is made the subject of philosophical scrutiny, and none can stand up to the light of wisdom. Each human concept about reality is like a building that begins to waver, then crack, and finally collapse as a result of the earthquake of emptiness.» — lo que el Madhyamaka muestra según Ray, y el símil con que lo describe: cada concepto sobre la realidad como un edificio que se cuartea y cae con el terremoto de la vacuidad

«first articulated, when the Buddha turned the wheel of dharma this third time, he presented the ultimate, definitive "view" of the Mahayana. We read in the Sandhinirmochana Sutra that the first turning concerns the Hinayana, deals with relative truth, and is provisional and surpassable. The second turning presents the Mahayana teaching on emptiness, articulates the view of the ultimate, but is also not complete. The third turning brings the Buddha's promulgation of the "view" to completion, in which the relative and the ultimate are seen in proper relation to one another.» — la jerarquía de los tres giros que Ray toma del Sandhinirmochana Sutra: el primero provisional y superable, el segundo incompleto, el tercero llevando la visión a término

«If we hold emptiness as a concept and take this view of the relative, then we will have no interest in it. In psychological terms, our libido will have been disconnected from the relative world.» — la primera consecuencia que Ray señala de esa lectura: el interés por lo relativo se apaga y, en sus términos, la libido queda desconectada de él; la frase sigue en la plana siguiente

«Worse than this, emptiness can be viewed as a panacea. It can be used as a weapon against relativity. One may ask, what is wrong with this? For an unenlightened person, judgments about relativity are always being made: this is comfortable, this is not; this I like, this I don't like.» — el peor uso que Ray señala: la vacuidad convertida en panacea y en arma contra lo relativo, frente a los juicios continuos de quien no está iluminado

«If one has only the second turning of the wheel of dharma as a reference point, it is all too easy to use one's concept of emptiness to minimize and discredit those aspects of relativity that one does not like. This may be carried out under a guise of "spirituality." For example, when one experiences certain emotions or states of mind as "nonspiritual," one may try to remove their sting through applying emptiness.» — lo que Ray describe como abuso concreto: usar el concepto de vacuidad para minimizar bajo apariencia de espiritualidad lo que a uno le desagrada

«we will be unwilling to connect with it and feel no obligation to relate with it. We may treat karma as utterly nonexistent and see its operation as not worth respecting. And we will regard the suffering of sentient beings as unimportant and not to be taken seriously, since it does not exist.» — las consecuencias que Ray enumera de la lectura nihilista de la vacuidad: el karma tenido por inexistente y el sufrimiento de los seres por no serio; la frase arranca en la plana anterior

«In the Tibetan view, the Buddha addressed this problem by giving the third turning of the wheel of dharma, with its twofold teachings on the "three natures" and on the "buddha-nature." In the Yogachara texts, the Buddha expands on the second-turning teachings of the two truths, ultimate (in which emptiness is seen) and relative (in which phenomena are thought to be substantial). Now the Buddha speaks of three natures.» — el remedio que Ray atribuye al tercer giro: sobre las dos verdades del segundo, los textos yogachara hablan ahora de tres naturalezas

«First is parikalpita, the "imaginary nature," conceptualized reality, which is illusory and empty, like the "relative truth" of the second turning. Then there is parinishpanna, the "perfected nature," the mind that is resting in the ultimate, which is analogous to the "ultimate truth" of emptiness of the second turning. In addition, however, the Buddha also speaks of paratantra, the "dependent nature," which is not so explicitly designated in the second turning.» — las tres naturalezas tal como Ray las nombra: parikalpita la imaginaria, parinishpanna la perfecta, y paratantra la dependiente, que el segundo giro no designaba con esa claridad

«Each of these three natures has a particular ontological status. The imaginary nature (parikalpita), conceptualized reality, is utterly nonexistent because what it claims exists, essential natures, in fact is purely an illusion. The dependent nature (paratantra) is dependently existent, a notion presently to be explained. And the perfected nature (parinishpanna) is completely existent in the sense that the emptiness of realization is beyond birth and death, and indestructible.» — el estatuto ontológico que Ray asigna a cada una: la imaginaria enteramente inexistente, la dependiente existente de modo dependiente, y la perfecta completamente existente

«The great Indian commentator on the third turning, the master Asanga, explains the dependent nature by asking an interesting question. When we project a relative world made up of truly existing things-which are utterly non-existent-are we merely making this up, based on nothing? Are we just projecting our concepts into a vacuum? Or might there be some substrate that is serving as a basis of our projections?» — la pregunta con que Ray hace explicar a Asanga la naturaleza dependiente: al proyectar un mundo de cosas existentes, ¿se proyecta sobre el vacío o hay un sustrato?

«Asanga says that there is indeed such a substrate, although it is not one that can be labeled or conceptualized, because in that case we would be right back into the imaginary nature, which is utterly nonexistent. However, there is a substrate that is ineffable. This is the world of appearances that arise in accordance with the operation of karma. According to Asanga, there is the attribution of "form," which in itself does not exist. But there is a karmic situation, beyond our thinking process, that gives birth to a complex of causes and conditions that we are then led to label "form."» — la respuesta que Ray atribuye a Asanga: hay un sustrato inefable, el mundo de apariencias que surge según el karma, y no puede rotularse sin recaer en la naturaleza imaginaria

«In the moment of his enlightenment, the Buddha did not see nothing. His experience of enlightenment had content, as it were: the entire realm of causes and conditions, as it truly is, with nothing left out.» — la afirmación que Ray subraya contra la lectura nihilista: la iluminación tuvo contenido, el reino entero de causas y condiciones tal cual es

«Based on this way of looking at things, we could describe samsara and nirvana in the following way. Samsara is viewing the pure relative world, the dependent nature, through the filter of concepts in which we attribute self-nature to things. This is the imaginary nature. Nirvana consists in seeing the pure relative world, the dependent nature, as the Buddha did on the night of his enlightenment, devoid of the imaginary nature. This is the perfected nature.» — la definición de samsara y nirvana que Ray deriva de las tres naturalezas: ver el mundo relativo puro a través del filtro conceptual, o verlo sin él

«The teachings of the three natures have important implications for the path. They indicate that phenomenal experience is actually composed of two elements. On the one hand, there is the conceptualized overlay, the imaginary nature, which needs to be abandoned. But on the other, there is the substrate of karma, the dependent nature, that exists relatively and needs to be acknowledged and respected. Through taking the ineffable substrate seriously, through being willing to travel through it as a walkway, there can be a path and there can be transformation.» — lo que Ray declara implicación de las tres naturalezas para el camino: el recubrimiento conceptual se abandona, el sustrato kármico se reconoce y se respeta, y por él se transita

«This is so because until enlightenment, life consists in the arising and resolving of karma; this can only occur if one is willing to relate to that arising-which is inherently ineffable-but to do so without conceptualizing it. If, by contrast, one either takes the imaginary nature as real or seeks to dismiss the dependent nature as utterly nonexistent, there can no longer be any journey. Then, as one sometimes finds among spiritual practitioners, the process of the path is frozen and one abides in a wasteland of emptiness.» — la advertencia de Ray sobre los dos extremos: tomar la naturaleza imaginaria por real o desechar la dependiente como inexistente congela el camino en un páramo de vacuidad

«and laden with the conceptual dirt of ego. One's perception grows into "sacred outlook" (tag-nang), in which the truth of the pure dependent nature and its inseparability from the perfected nature are realized on a tantric level, as the inseparability of appearance and emptiness.» — el término al que llega esa purificación según Ray: la visión sagrada, tag-nang, donde apariencia y vacuidad se ven inseparables

«According to the Uttara Tantra, within each sentient being is the actual nature of a buddha. This is not a seed that will one day grow into the full nature of a buddha; rather, it is, at this moment, that very nature. The nature of a buddha is the dharmakaya, the "body of reality," the mind of enlightenment itself. What is this buddha-nature like? Its essence is emptiness; its nature is complete clarity and cognizance; and it manifests as compassion. It is this dharmakaya, this enlightenment, already in itself mature and complete, that exists within the heart of all sentient beings.» — la doctrina que Ray toma del Uttara Tantra: no una semilla que llegará a ser buda, sino esa misma naturaleza ahora, cuya esencia es vacuidad, su naturaleza claridad y su manifestación compasión

«There is a tendency among Western Buddhists to identify the buddha-nature with a mind that is open, clear, and expansive, that is untroubled by the chaos of experience. This certainly is one basic way in which the buddha-nature can show itself, particularly in our meditation practice. Many meditators are always looking for the buddha-nature as this untrammeled clarity, which brings with it a settled and peaceful feeling.» — la reducción que Ray señala entre budistas occidentales: identificar la naturaleza búdica con una mente abierta y clara, que es solo uno de sus modos

«But there is far more to the buddha-nature than this, and it manifests in our lives in countless other ways. In order to understand some of these other ways, let us personify the buddha-nature for a moment, and ask some questions. For example, what is the "intention" of the buddha-nature? It is to lead us to-or push us in the direction of--full and perfect enlightenment. What is this enlightenment? It is our full presence to ourselves, our unbroken awareness of the fullness of our being, in which our compassion can flow forth spontaneously, in whatever way it will given our karma and our gifts.» — el recurso de Ray para ampliar la noción: personificar la naturaleza búdica y preguntarle su intención, que sería llevar a la presencia plena a sí mismo

«How does the buddha-nature move us forward? Through revealing to us the shabbiness and hollowness of the ego that we are trying to maintain, through showing us the inadequacy of the ways in which we try to allay pain and control our lives.» — el modo de operar que Ray le atribuye: mostrar lo raído y hueco del ego que se sostiene y lo inadecuado de los modos de calmar el dolor

«The buddha-nature works also in other ways. For example, it may often be said to be "behind" certain dramatic occurrences, such as when a relationship collapses, we lose a job, we fall gravely ill, someone close to us dies, or some other catastrophe befalls us. At that moment, our carefully constructed and maintained world falls to pieces. At such a time, when everything else is more or less in complete disarray, the buddha-nature is there, as openness, tenderness, and intelligence that transcends the ups and downs. Practitioners can take very great advantage of such "catastrophes" and use them to deepen their own sense of being.» — los otros modos que Ray enumera: la ruptura de una relación, la pérdida del trabajo, la enfermedad grave o una muerte cercana, con la naturaleza búdica ahí como apertura y ternura

«Occasionally, it may also be a positive occurrence that shatters our habitual world, the most notable example being when one "falls in love."» — la nota al pie con que Ray acota esa lista: también un suceso feliz puede hacer añicos el mundo habitual, y el ejemplo que da es enamorarse

«The buddha-nature obviously exists in all people, whether they are Buddhists or not, and regardless of the level of their commitment to a spiritual path. Though human beings try to ignore it, the buddha-nature» — Ray extiende la naturaleza búdica a todas las personas, budistas o no, cualquiera que sea su compromiso con un camino espiritual; la frase sigue en la plana siguiente

«is always in the background, trying to break through the walls of ego, to lead us to a deeper and fuller way of being. It is at the basis of who we are as human beings. Nevertheless, it sometimes happens that we try to hold on to a very narrow way of being, some adaptation that we bring from earlier in our lives. In this event, we sometimes find that the harder we try to hang on to some old, constricted way of being, the more pressure the buddha-nature exerts.» — la presión creciente que Ray describe: cuanto más se sostiene una manera estrecha de ser, más empuja la naturaleza búdica

«Often, the buddha-nature will break through in the most surprising and unexpected ways, causing temporary demolition of aspects of our adaptation. If people absolutely resist the inner imperative to grow, the buddha-nature can manifest itself in even more drastic ways and the consequences can be calamitous, at least from ego's viewpoint.» — lo que Ray dice que ocurre ante la resistencia: irrupciones inesperadas y, si la resistencia es absoluta, consecuencias calamitosas desde el punto de vista del ego

«In the Vajrayana Buddhism of Tibet, the teachings on buddha-nature are considered a source of unbounded confidence, certainty, and joy. One may wonder, particularly in light of the more daunting aspects of the buddha-nature, how this could be so. The reason is simple: the buddha-nature doctrine shows us that the seemingly problematic aspects of our lives are gateways to a deeper and fuller mode of being. Suffering, deflation, and life's other difficulties are all manifestations of our basic, enlightened being, calling us forward.» — la razón por la que, según Ray, esas enseñanzas dan confianza y gozo: los aspectos problemáticos de la vida resultan puertas a un modo más hondo de ser

«As we shall see, in the Vajrayana one visualizes oneself as a fully enlightened buddha. This visualization gives imaginative representation to our own buddha-nature within, which is otherwise inaccessible. Through enacting the tantric liturgies, one's own sense of being a separate, egoic self gradually dissolves and is replaced by the buddha-nature.» — la función que Ray asigna a la visualización tántrica: dar representación imaginativa a la propia naturaleza búdica, de otro modo inaccesible

«This is not a new identity and has nothing in common with the old egoic identity that is being released. Rather, it represents the ability to rest in the open, empty, cognizant nature that is the very core of our being. In the Vajrayana, one thus trains to live in terms of the buddha-nature, not thinking of oneself as a solid and discrete entity, and to act, but without need for the deliberate and self-referential strategies of the self-conscious "I."» — la acotación que Ray hace para que no se lea como cambio de identidad: se trata de descansar en la naturaleza abierta y cognoscente, y actuar sin las estrategias autorreferentes del yo

«For Asanga, there are two kinds of relativity, that of the conceptualized imaginary nature, which we might call impure relativity, and the nonconceptualized world of karma, the dependent nature, which we might call pure relative truth.» — las dos relatividades que Ray atribuye a Asanga: la impura de la naturaleza imaginaria conceptualizada y la pura del mundo no conceptualizado del karma

«moment of his enlightenment: he saw the causes and conditions according to which the entire wheel of samsara revolves.» — lo que, según Ray, vio el Buda al iluminarse: las causas y condiciones por las que gira la rueda entera del samsara

«In the Vajrayana, as we shall see, the process of tantric meditation brings the pure relative truth of the world into view. On the one hand, through meditation on emptiness, one abandons one's own defiled, conceptual versions of reality. On the other, through visualizing the world» — las dos mitades del proceso tántrico según Ray, empezando por abandonar las versiones conceptuales propias de la realidad; la frase sigue en la plana siguiente

«as the pure abode of the tantric deities, one realizes the splendor of' manifestation beyond ego. ·The process is progressive: through the visualization, one continually calls up the relative world in its nonconceptual purity. This brings about a process of gradual "purification" (vishuddhi) in which one is gradually disabused of one's view of reality as impure» — la otra mitad: visualizar el mundo como morada pura de las deidades tántricas, en una purificación gradual; el troceo imprime *splendor of'* y *·The*

«The second major teaching given by the Buddha in the third turning of the wheel concerns buddha-nature and is contained in a number of important sutras on this topic. In Tibet, the most important text on buddha-nature is the Uttara-tantra Shastra, a commentary attributed to the future buddha Maitreya.» — el texto que Ray declara más importante en el Tíbet sobre la naturaleza búdica: el Uttara-tantra Shastra, comentario atribuido al buda futuro Maitreya

«This shastra contains quotations from many of the most important buddha-nature sutras, arranged to highlight the most important aspects of this doctrine. In the Uttara Tantra, the root verses by Maitreya are accompanied by Asanga's verse and prose commentary. The text was brought to Tibet during the second spreading and has become the subject of a number of important traditions of interpretation.» — lo que Ray añade sobre ese comentario: versos raíz de Maitreya con comentario en verso y prosa de Asanga, llevado al Tíbet en la difusión tardía

«If we human beings possess this enlightened core as our very basis, then why are we so confused and why do we suffer? The reason, according to the Uttara Tantra, is that the buddha-nature is covered over» — la objeción obvia que Ray se plantea: si ese núcleo iluminado es la base, por qué hay confusión y sufrimiento; la frase sigue en la plana siguiente

«by defilements of all sorts. These defilements are adventitious-that is, they are not essential. They in no way actually damage or blemish the buddha-nature, they merely hide it from our view.» — la respuesta que Ray toma del Uttara Tantra: las impurezas son adventicias, no dañan la naturaleza búdica y solo la ocultan

«In the Uttara Tantra, many analogies are given to illustrate how the buddha-nature is covered over and hidden yet never compromised or damaged. For example, the buddha-nature is said to be like an image of the buddha wrapped in some dirty, tattered rags lying by the side of the road.» — la analogía que Ray escoge del Uttara Tantra: una imagen del buda envuelta en harapos sucios al borde del camino

«The rags represent one's phenomenal personality, how one views oneself. When you first see it, it may seem like a worthless pile of garbage-which is certainly how we sometimes feel about ourselves. Yet, when we look closely into this seemingly worthless rubbish, when we take the trouble to unwrap the rags around it-and we do this through the practice of meditation-we make the miraculous discovery of the resplendent buddha within.» — la lectura que Ray hace de la analogía: los harapos son la personalidad fenoménica, y al desenvolverlos por la meditación aparece el buda resplandeciente

«What stands in the way of this goal of spiritual maturation? Only our mistaken concepts of ourselves, our rigid and defensive ego structures. What is an example of where the buddha-nature is at work? In» — lo que Ray pone como único obstáculo: los conceptos equivocados de sí, las estructuras rígidas y defensivas del ego; la frase sigue en la plana siguiente

«fact, the buddha-nature operates in all people, all of the time. It is said that the universal experience of suffering is a manifestation of the buJdha-nature. It is the message that our egoic versions of reality are inadequate and cannot bring about lasting satisfaction or comfort.» — la afirmación que Ray reporta: la experiencia universal del sufrimiento es manifestación de la naturaleza búdica, mensaje de que las versiones egoicas de la realidad no bastan; el troceo imprime *buJ-dha-nature*

«Meditation practice is the primary Buddhist way for softening and relaxing the rigidity of ego and for providing space for awareness outside of the ego mechanism to grow. Yet the path of meditation is challenging, for it mostly consists of seeing through our own posturing and pride, unraveling our self-deception, and recovering dimensions of our person that-because of the pain cloaking them-we ignore and repress.» — lo que Ray dice del camino de la meditación: ver a través de las propias poses, deshacer el autoengaño y recobrar lo que se reprime por el dolor que lo cubre

«Those who devote themselves to a life of meditation often find themselves face to face with the most difficult of emotional upheavals and egoic inflations and deflations as their awareness grows and they integrate more of what they are in their totality. This vivid and often excruciating process is itself a manifestation of the buddha-nature.» — lo que Ray adjudica a quien se entrega a la meditación: conmociones emocionales e inflaciones y desinflaciones del ego, y ese proceso atroz es él mismo manifestación de la naturaleza búdica

«The tantric journey is directed to uncovering the buddha-nature within, and this is not an easy or painless process. It has been said that, in the journey to awakening, the buddha-nature does not particularly care what our personalities have to go through or how difficult the process may be.» — la dureza que Ray declara del camino tántrico: la naturaleza búdica no repara en lo que la personalidad tenga que pasar

«Our deepest nature is uncompromising and will not let any of us stray very far from the path. It will ultimately put up with nothing short of enlightenment. Meditation is a way of "sacrificing to the gods," of making a positive relationship with the buddha-nature so that the journey, while painful and challenging, at least continues in the direction of awakening and takes advantage of each turn in the road.» — la fórmula con que Ray cierra: la naturaleza más honda no admitirá nada menos que la iluminación, y la meditación es un modo de hacer buenas migas con ella

«Moreover, the unending stream of ego-defeats that characterize the life of even the most "successful" person represent continual opportunities to wake up, to soften up, to expand our awareness, to see more.» — lo que Ray dice de las derrotas continuas del ego, aun en la vida de quien más éxito tiene: ocasiones sucesivas de despertar y de ver más

«The teachings on buddha-nature represent a kind of unconditional positivity-that whatever occurs in» — la positividad incondicional que Ray atribuye a esa doctrina; la frase sigue en la plana siguiente

«life, and particularly the more difficult situations, provides a tangible opportunity to come closer to who we are.» — la continuación: sobre todo las situaciones difíciles dan ocasión tangible de acercarse a lo que uno es

«In this way, then, the Vajrayana, based on the second-turning teachings of emptiness, represents the actualization of the teachings of the third turning of the wheel of dharma.» — la fórmula con que Ray cierra el capítulo quinto: el Vajrayana, apoyado en la vacuidad del segundo giro, es la actualización de las enseñanzas del tercero

«The two lower yanas, the Hinayana and the Mahayana, are termed hetu-yana, yanas or vehicles of cause. They are so called because of their basic method of working toward the enlightened state from the outside in. They do this by generating, through their specific practices, the various "causes" of enlightenment. It is true that the awakened state is itself beyond causality. Nevertheless, from the viewpoint of the lower yanas, it can .only appear within the human stream of consciousness when the appropriate conditions are present. The Hinayana and the Mahayana both work in a gradual way with ethical behavior, study, and meditation to bring about these conditions.» — la distinción con que Ray abre la parte dos: los dos yanas inferiores son vehículos de causa porque trabajan de fuera hacia dentro, generando las causas de la iluminación, que en sí está más allá de la causalidad

«The Vajrayana is called the phala-yana, or yana of result, because it attempts to bring practitioners to a state of realization working from the inside out. In the Vajrayana, a person is brought into direct contact with the awakened state through one of two methods. Most commonly, one undergoes the abhisheka ritual (empowerment initiation), which gives one authorization to practice one of the deity cycles or mandalas, sets of meditations connected with a particular deity. Through this method, one visualizes oneself as a fully awakened one and accomplishes a certain number of mantras of the deity.» — el Vajrayana como yana de resultado, que trabaja de dentro hacia fuera, y el primero de sus dos métodos: el abhisheka que autoriza a practicar un ciclo de deidad

«In addition, a person may be introduced directly to the buddha-mind within-a Vajrayana way of speaking of the buddha-nature-and then receive instruction on» — el segundo método según Ray: la introducción directa a la mente búdica interior, que llama modo vajrayana de hablar de la naturaleza búdica; la frase sigue en la plana siguiente

«methods-both visualizing oneself as a buddha and receiving pointing-out instructions-one's inner nature is empowered and enlivened so that it begins to dissolve the armor of ego from the inside, so to speak.» — el efecto conjunto de los dos métodos según Ray: la naturaleza interior queda empoderada y disuelve la armadura del ego desde dentro

«As we have seen, the Nyingmapas divide their path into nine yanas, six of which are tantric in nature; the final three-Mahayoga-yana, Anuyoga-yana, and Atiyoga-yana-are the ones that are most commonly practiced. The Kagytipas, Sakyapas, and Gelukpas, again as noted, divide their traditions into the four tantras, with the Anuttarayoga Tantras-including father, mother, and nondual-being the ones that are generally practiced.» — los yanas y tantras que Ray declara de práctica más común: Mahayoga, Anuyoga y Atiyoga entre los nyingmapas, y los Anuttarayoga Tantras entre las otras escuelas

«With the exception of the practices of formless meditation, to be discussed, all of these involve yidam practice, the carrying out of sadhanas (practices given in texts of ritualized meditation) in which one visualizes oneself as a deity and meditates in that way.» — lo que Ray declara común a casi todo el tantra tibetano: la práctica del yidam, sadhanas en que uno se visualiza como deidad y medita así

«Associated with these cycles of teachings are practices of "inner yoga" in which one visualizes one's body as an inner mandala, composed of the chakras ("wheels" or psychic centers), nadis ("channels" or psychic pathways), prana ("wind/breath" or energy), and bindu ("drop/sphere").» — los yogas internos según Ray: visualizar el propio cuerpo como mandala interior de chakras, nadis, prana y bindu, con las traducciones que él da de cada término

«One reason for this comparability is that they derive from many of the same sources; another is that over the course of Tibetan history, many of the most accomplished and influential mahamudra teachers studied with dzokchen teachers and vice versa.» — las dos razones que Ray da de ese parecido: fuentes compartidas y maestros de una tradición formados en la otra

«Dzokchen and mahamudra are considered the most advanced realizations, respectively, of the Nyingma and the New Translation schools. Generally, one traverses the path to these realizations through a certain amount of yidam practice. At a certain point, when one's teacher deems the time appropriate, one is given mahamudra or dzokchen instruction and then sent into retreat. Occasionally, in the case of extraordinarily "ripened" disciples, a person may be set to practicing the formless meditations directly, with little or no preliminaries.» — el orden de acceso que Ray describe: primero práctica de yidam, después la instrucción sin forma y el retiro, salvo en discípulos extraordinariamente maduros

«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, con años de preparación y compromisos con el lama

«Originally, as mentioned above, much of what we now call Hinayana and Mahayana also seem to have been esoteric, secret traditions.» — la nota al pie con que Ray acota la distinción entre exotérico y esotérico: también el Hinayana y el Mahayana parecen haber sido tradiciones secretas en su origen

«As part of the initiation process, one makes a commitment to keep secret both the nature of the abhisheka itself as well as the instructions that one receives in connection with it. This secrecy is necessary not only in the case of non-Vajrayanist~, but also of Vajrayana practitioners who have not received the same abhishekas. According to the tantric vows taken in an abhisheka, one is permitted to discuss the practice, as well as one's understanding, and experiences, only with those who have been entered into the same mandala.» — el alcance del voto de secreto según Ray: no solo frente a los no vajrayanistas, sino frente a practicantes que no recibieron el mismo abhisheka

«This situation has been somewhat confused by another approach to such ritual occasions, such as public abhishekas that are quite different from the methods of preparing for, receiving, and understanding abhishekas just described. This other "abhisheka" is a public ceremony given by lamas to large numbers of people, sometimes even running into the thousands, with no prerequisites or preparation whatever required. Often those turning up for this initiation have never even met the presiding lama and some may have no particular connection with Buddhism and no interest in meditation.» — el abhisheka público que Ray distingue del anterior: ceremonia para miles de personas sin requisito ni preparación, muchas sin trato con el lama ni interés en la meditación

«Kalu Rinpoche, who gave many such abhishekas during his lifetime, commented that these should be thought of as ceremonial blessings that would sow positive karmic seeds for the future.» — lo que Ray reporta de Kalu Rinpoche sobre esos actos: habría que tenerlos por bendiciones ceremoniales que siembran semillas kármicas

«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: la eficacia del Vajrayana dependería de la devoción y el respeto, y el símil que usa es el sueño visionario de las tradiciones nativas americanas, que pierde poder al contarse

«In addition, maintaining secrecy discourages the tantric practitioner from using his spiritual knowledge and insights to advance personal, ego-oriented agendas. This is particularly important in the West where the educated public tends to be intrigued by "tantra" and where one's involvement could all too easily become a topic for titillating cocktail party conversation. In general, one needs to maintain secrecy in order to keep the spiritual vessel closed, to contain the energy, and to let it work its transformations.» — la segunda razón del secreto según Ray, con su ejemplo occidental: que el tantra no se vuelva tema de conversación de coctel, y que el vaso espiritual quede cerrado para contener la energía

«The world is so magical that it gives us a direct shock. It is not like sitting back in our theater chair and being entertained by the fabulous world happening on the screen. It does not work that way. Instead it is a mutual process of opening between the practitioner and the world. Therefore tantra is very dangerous. It is electric and at the same time extremely naked. There is no place for our suit of armor.» — la cita de Trungpa Rinpoche que Ray trae sobre el peligro del tantra: no es estar sentado en una butaca ante una pantalla, sino un proceso mutuo de apertura entre el practicante y el mundo

«Vajrayana Buddhism as practiced in Tibet includes a considerable array of different traditions and practices. These may be grouped loosely into» — Ray declara que el Vajrayana tibetano abarca un acervo considerable de tradiciones y prácticas distintas; la frase sigue en la plana siguiente

«those traditions and practices that belong to the Nyingma, or Old Translation School, and those that belong to the New Translation schools, the Sarma lineages, although there are many overlaps and shared traditions.» — el reparto que Ray hace de ese acervo entre la Escuela Antigua y los linajes Sarma, con la salvedad de los solapamientos

«Although these traditions of formless practice possess different lineages, different ways of speaking, and different authoritative texts, they are» — la acotación de Ray sobre dzokchen y mahamudra: linajes, modos de hablar y textos autoritativos distintos; la frase sigue en la plana siguiente

«closely similar if not identical on most points. One reason for this comparability is that they derive from many of the same sources; another is that over the course of Tibetan history, many of the most accomplished and influential mahamudra teachers studied with dzokchen teachers and vice versa.» — la continuación y las dos razones del parecido: fuentes compartidas y maestros de una tradición formados en la otra

«Secrecy also protects non-initiates, and this in two ways. First, it protects those who will one day receive abhisheka. In general, when Tibetan teachers give students a new practice, while they may explain the actual practice in detail, they will generally say very little about what to expect.» — la primera protección del secreto hacia fuera según Ray: los maestros tibetanos explican la práctica en detalle y dicen muy poco de lo que hay que esperar

«Secrecy also protects non-initiates from inherent dangers in Vajra~ yana practice. The Vajrayana provides methods, as mentioned, that open the mind to a deep level. All of us walk around with many layers of armor over our sense perceptions and our experience of the world. We do this because the world in its naked rawness and reality is vast, vivid, and shocking, and we prefer to keep to our small, safe, insentient ver~» — la segunda protección y la antropología que Ray propone: se anda con capas de armadura sobre la percepción porque el mundo desnudo es vasto y estremecedor; la palabra *versions* queda partida por el salto de renglón y el troceo imprime la tilde en vez del guion

«This is because ideas and expectations about a practice that one is engaged in create obstacles and impediments to understanding. In» — la razón de esa reticencia según Ray: las ideas y expectativas sobre una práctica en curso crean obstáculos; la frase sigue en la plana siguiente

«addition, each person has a unique entry into any practice and willmakt· discoveries that are more or less unique to him or herself. In the case of the Vajrayana, then, the less preconceptions one has, the better.» — la continuación: cada persona entra a una práctica de modo único, y cuantas menos ideas previas, mejor; el troceo imprime *willmakt·* y *Perspec:tivo*

«Yet, in our numbness, all of us long for the openness and the intensity of experience that is our birthright. The Vajrayana is a method to progressively remove our defensive coverings so that we may once again experience the colorful, surprising, magical world that stands be» — lo que Ray sostiene bajo el entumecimiento: se anhela la intensidad de experiencia que llama derecho de nacimiento, y el Vajrayana es un método para ir quitando las coberturas defensivas; el troceo imprime *be~yond* con tilde en vez de guion

«interact with other, similarly disembodied beings. It is also considc·rc·d n matter of fact that one can teach dharma in such a form, and that 111 d11 so one need not be a buddha, or even a follower of the Mahayana or Vajrayana, where such things are more commonly talked about.» — lo que Ray da por sentado en las tradiciones budistas: que se puede enseñar dharma en cuerpo sutil, y no hace falta ser buda ni mahayanista ni vajrayanista; el troceo imprime *considc·rc·d n*, *111 d11* y *thi~*

«In thi~ context, one may consider the example of Acharn Mun, a revered and realized Thai saim of the forest who lived earlier in this century. Thl' Acharn's biography, which was composed from experiences that he himself related to his closest disciples, devotes considerable attention to dharma teaching that he gave, at night and in his subtle body, to various divinities inhabiting the god realms who came to him for instruction.» — el ejemplo que Ray trae de fuera del Tíbet: Acharn Mun, santo tailandés del bosque, cuya biografía dedica atención a las enseñanzas que dio de noche y en cuerpo sutil a divinidades; el troceo imprime *Acharn* y *saim*

«In the Vajrayana, following earlier tradition, the Buddha's teachings are understood to derive ultimately from his dharmakaya, the unoriginated "body" of reality depicted as Samantabhadra in Nyingma tradition and Vajradhara in the New Translation schools. Yet, for human beings in general, the dharmakaya is inaccessible; therefore, out of compassion, the primordial dharmakaya buddha takes shape in sambhogakaya and nirmanakaya forms.» — el origen que el Vajrayana asigna a las enseñanzas según Ray: el dharmakaya, llamado Samantabhadra entre los nyingma y Vajradhara en las escuelas nuevas, inaccesible y por eso manifestado en los otros dos cuerpos

«The doctrine of the three bodies of the Buddha is important for all aspects of tantric teachings. The transmission comes from the ultimate body, the formless absolute, empty aspect of Buddhahood, the dharmakaya, to the body of enjoyment, the sambhogakaya. The latter is the first of the two form-bodies. Its radiant, transcendent form, endowed with the major and minor marks of buddhahood, can be perceived only by enlightened or» — la cita de Tulku Thondup que Ray transcribe sobre los tres cuerpos: la transmisión va del dharmakaya al sambhogakaya, cuya forma radiante con las marcas mayores y menores solo la perciben los realizados; la frase sigue en la plana siguiente

«highly attained beings. The Buddhas of the sambhogakaya level dwell in inconceivably vast pure lands or Buddha-fields, whereas the other expression of the form-body, the nirmanakaya, enters samsara and manifests in various ways in order to free beings from suffering.» — la continuación de la cita de Tulku Thondup: los budas del sambhogakaya moran en campos búdicos vastísimos y el nirmanakaya entra al samsara para liberar a los seres

«King Indrabhuti, who rules over the tantric country of Uddiyana (in present day Pakistan) is one day sitting on his palace veranda looking out over the plains. In the far distance, he notices what appears to be a flock of reddish birds flying across the sky. When he asks his courtiers what these are, they reply, "Oh, that is Buddha Shakyamuni, together with this five hundred arhants.» — la escena inicial del relato: el rey ve lo que parece una bandada de pájaros rojizos y le dicen que es el Buda con sus quinientos arhants

«One of the qualities of enlightenment is that the realized person has gained various miraculous powers, including the ability to fly. Thus the Buddha and his arhants, as realized people, are credited with this ability. They appear in the distance as reddish birds because of the saffron robes that the Buddha's disciples wore.» — el comentario con que Ray glosa el prodigio: a los realizados se les atribuye la capacidad de volar, y los pájaros rojizos son las túnicas azafranadas

«After the meal is concluded, the king asks the Buddha for teachings. In particular, he requests teachings on the means of attaining buddhahood. The Buddha responds, "0 king, abandon sense pleasures, keep to the three trainings, and practice the six paramitas.» — la primera respuesta del Buda en el relato: abandonar los placeres de los sentidos, guardar los tres entrenamientos y practicar las seis paramitas

«The Buddha is giving the king the teachings of the conventional Hinayana and Mahayana. The king is advised to abandon sense pleasures-in other words, to renounce the world, in the "Hinayana" way. He is next told to keep the three trainings, which include shila (ethical conduct), samadhi (meditation), and prajna, (wisdom). Shila would involve for the king, as a layperson, the five lay precepts; meditation would be shamatha-vipashyana; and prajna would refer to study. Finally, the king is advised to practice the six paramitas of the conventional Mahayana path.» — el comentario de Ray: esa respuesta es Hinayana y Mahayana convencionales, con los tres entrenamientos desglosados en shila, samadhi y prajna

«The king, however, is not satisfied with this instruction and responds: "I request a method of attaining buddhahood through the enjoyment of the five senses with my retinue of ladies.» — la petición del rey que da vuelta el relato: un método de alcanzar la budeidad por el disfrute de los cinco sentidos con su séquito de damas

«In the Rose Apple Grove so joyful to experience, Even if I were to become a fox in my next life, A liberation that abandons the sense pleasures I could never desire, 0 Gautama.» — el poema espontáneo que el relato atribuye al rey: ni aunque renaciera zorro desearía una liberación que abandone los placeres de los sentidos

«The king is saying that in the Rose Apple Grove, referring to our human world, he cannot renounce the basic experience of human life, oriented as it is to the pleasures of the five senses. Seen from the point of view of the lower yanas, the king's hesitation is a sign of his weakness: an indication that he is so self-indulgent that he cannot give up sensual gratification to follow a spiritual path.» — la primera lectura que Ray da al poema, desde los yanas inferiores: la vacilación del rey como signo de debilidad y autoindulgencia

«Some people are tantric by nature. They are inspired in their lives; they realize that some reality is taking place in the true sense, and they feel that the experience of energy is relevant to them. They may feel threatened by energy or they may feel a lack of energy, but they have a personal interest in the world: the visual world, the auditory world, the world of the senses altogether. They are interested in how things work and how things are perceived. That sense of enormous interest, that interest in perceptions, is tantric by nature.» — la cita de Trungpa Rinpoche con que Ray describe la inspiración de Indrabhuti: hay quienes son tántricos por naturaleza, con interés personal en el mundo visual, auditivo y de los sentidos

«Then abruptly the assembly of shravakas disappears. At that point, a voice resounds from the sky saying, "None of the eight classes of holy persons are here. There are not even any shravakas or pratyekabuddhas. The bodhisattvas, whose magical power is great, are manifesting their forms.» — el giro del relato: la voz del cielo que declara que no queda ninguna de las ocho clases de personas santas, solo bodhisattvas de gran poder mágico

«Buddha Shakyamuni is evidently going to grant Indrabhuti's request, because the area is being cleared of those who are not prepared or authorized to hear the secret Vajrayana. Those who depart are all "Hinayanists," including the five hundred arhant disciples of the Buddha (the shravakas), along with the pratyekabuddhas, the solitary saints who dwell alone in the forest meditating. In fact, it seems to be only the high-level bodhisattvas, those of great magical power who can manifest various forms, that are able to remain.» — el comentario de Ray a esa desaparición: se despeja el lugar de quienes no están preparados ni autorizados para oír el Vajrayana secreto

«Then the Buddha produces a great, vast mandala. He grants the king initiation, abhisheka, and at that very moment King Indrabhuti attains the body of unification (yuganaddha» — el momento central del relato: el Buda despliega un mandala vasto, da el abhisheka y el rey alcanza al instante el cuerpo de unificación

«The abhisheka is the ritual of initiation through which the king is "shown" the secrets of the Vajrayana, in the form of the deities of the mandala. Although appearing in external form, these deities have both inner and outer dimensions: they represent the underlying, substructure of external reality, the essential, inner body of the yogin, and the full form of the buddha-nature of a person.» — el comentario de Ray sobre el abhisheka: las deidades del mandala tienen dimensión externa e interna, y representan a la vez la subestructura de la realidad, el cuerpo interno del yogui y la naturaleza búdica

«Having been granted this empowerment, the king instantly attains the body of unification, which is, according to Trungpa Rinpoche, the coemergence of wisdom and skillful means, and the svabhavikakaya, which is the union of the three kayas or buddha-bodies. It is the experience of reality, without an experiencer or subject.» — la glosa que Ray toma de Trungpa Rinpoche para el cuerpo de unificación: coemergencia de sabiduría y medios hábiles, y el svabhavikakaya como unión de los tres cuerpos

«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: el rey recibe todos los tantras, los enseña y los pone por escrito, y con su séquito se vuelve ser sambhogakaya

«This story, which reflects the vtew of the New Translation schools on the appearance of the Vajrayana in the human world, sees King lndrabhuti as the progenitor of the various tantras that make up the tradition. It depicts him as a person of great inspiration and attainment, so much so that after receiving tantric teachings from the Buddha, he, along with his consorts, leaves his human body behind altogether and becomes a sambhogakaya being, travelling from one pure land to another.» — la adscripción que Ray hace del relato: refleja la visión de las escuelas de la Nueva Traducción sobre la aparición del Vajrayana entre los hombres; el troceo imprime *vtew* y *lndrabhuti*

«The path of mahasukha ("great bliss") is a way of speaking about the Vajrayana in which liberation is attained by means of experiencing the "pleasure" of the five senses. A master of great attainment is said to have the ability to enable his close disciples, students, and lay devotees, to participate in his realization. In this story, even the insects of Uddiyana attain the rainbow body, the highest attainment of Vajrayana that can be gained on earth.» — el comentario de Ray: mahasukha nombra una vía en que la liberación se alcanza por el placer de los cinco sentidos, y el cuerpo de arcoíris es el logro más alto alcanzable en la tierra

«Taranatha's account illustrates the Tibetan perspective that people other than buddhas can be pure incarnations-nirmanakayas-and that they may also manifest on the sambhogakaya level. We have already seen in the story how King Indrabhuti became a sambhogakaya being. In addition, Taranatha tells us that the king is the human incarnation of the sambhogakaya deity Vajrapani, the Lord of Secret, whose role is to disclose the tantras to human beings.» — lo que Ray extrae del relato: otros además de los budas pueden ser nirmanakayas, y Taranatha hace del rey la encarnación humana de Vajrapani, Señor del Secreto

«We may see an example of this latter approach in the life of Tilopa, the guru of Naropa, mentioned in chapter I. Tilopa had pursued a long journey that included renouncing the world, spending some time as a monk, and then entering the Vajrayana. At this point, after studying with many tantric masters, Tilopa felt that he still remained within the realm of the conditioned, that he had not yet broken through to the ultimate. He therefore went to Bengal and took up residence in a cremation ground. There he planted himself in a tiny grass hut, barely big enough for his body upright in meditation, and remained there. To» — el ejemplo de Tilopa: tras estudiar con muchos maestros se sentía todavía dentro de lo condicionado, y se instaló en un crematorio de Bengala en una choza de hierba apenas mayor que su cuerpo; la frase sigue en la plana siguiente

«ordinary people, Tilopa appeared to be sitting immobile in his little shelter, in a state of samadhi. However, at this very same time, he was traveling to a celestial realm in his ethereal body and was receiving transmissions directly from the dharmakaya buddha Vajradhara. In this instance, it was Tilopa himself who made the link with the dharmakaya through his own subtle body and brought these teachings back to the world, where he, himself understood as a nirmanakaya, transmitted what he had received to his human disciples. It was Tilopa's extraordinary ability to find his way to this ultimate, original dharmakaya source that enabled him to become the human progenitor of the Kagyii lineage.» — la continuación: mientras parecía inmóvil en samadhi, Tilopa viajaba en cuerpo etéreo y recibía transmisiones del buda dharmakaya Vajradhara, y por eso fue progenitor humano del linaje kagyü

«These themes come to life in the following account, told by Lama Taranatha, of the first time that the Vajrayana was taught by the Buddha to human beings. In this rendering, the Buddha gives the tantric teachings for the first time to King Indrabhuti, ruler of the land of» — el relato que Ray toma de Lama Taranatha sobre la primera vez que el Buda enseñó el Vajrayana a los hombres; la frase sigue en la plana siguiente

«Uddiyana. In the story, recounted here with commentary, the Buddha first appears in his nirmanakaya form and then, when he wishes to reveal the tantric teachings, manifests himself as the sambhogakaya Buddha at the center of a vast mandala.» — la mecánica del relato según Ray: el Buda aparece primero en forma nirmanakaya y, al revelar lo tántrico, se manifiesta como buda sambhogakaya en el centro de un mandala

«In Indian Buddhism, it was customary to make offerings of food to wandering holy men and women. On such occasions, the layperson could expect to gain merit, proportionate to the sanctity of the recipient. In addition, it was common for the donor, after the meal was finished, to request teachings.» — el comentario de Ray sobre la costumbre india: ofrenda de comida a santos errantes, con mérito proporcionado a la santidad del receptor, y enseñanzas pedidas al final

«From the Vajrayana point of view, however, something else is in motion here. The king senses the» — la lectura contraria que Ray consigna junto a la anterior sin armonizarlas; la frase sigue en la plana siguiente

«sacredness of human experience in its full range and depth, and he affirms that he will not turn his back on this even were it to land him in the low birth of a fox in his next existence. The king desires a path to liberation that makes use of, rather than rejects, the naked experience of human existence.» — la continuación: el rey percibe lo sagrado de la experiencia humana y pide un camino que la use en vez de rechazarla, aunque le cueste renacer zorro

«At that time, not only the king and his retinue, but also all the people of the land of Uddiyana, plus its spirits (bhutas) and its animals all the» — el remate del relato: también la gente de Uddiyana, sus espíritus y sus animales; la frase sigue en la plana siguiente

«way down to the insects, attain siddhi by the path of mahasukha and achieve the rainbow body.» — la continuación: hasta los insectos alcanzan siddhi por la vía de mahasukha y logran el cuerpo de arcoíris

«In the Tibetan view, the primordial, dharmakaya buddha exists beyond time and space, and can give forth teachings at any time. While the teachings contained in the early, Hinayana canons represent one occasion on which the dharma was transmitted to the human world from the primeval state, it is by no means the only one. In the Mahayana, as noted, the second and third turnings of the wheel of dharma also constitute fresh promulgations.» — la consecuencia doctrinal que Ray subraya: el dharmakaya puede dar enseñanzas en cualquier momento, y el canon hinayana es una ocasión entre varias

«Beyond this, the individual Mahayana sutras are often equally presented as unprecedented expressions of the Buddha's teaching. The Vajrayana, in particular, has from its inception been characterized by a more or less continuous stream of revelations, seen most vividly in the Terma tradition.» — lo que Ray añade: los sutras mahayana se presentan como expresiones sin precedente, y el Vajrayana ha tenido desde su inicio un caudal continuo de revelaciones, sobre todo en el terma

«From the Tibetan viewpoint, this is to be explained by the intense practice orientation of the tantric vehicle.» — la explicación tibetana que Ray reporta para ese caudal: la orientación intensamente práctica del vehículo tántrico; la frase sigue en la plana siguiente

«Vajrayana practitioners who spend a great deal of time in meditation will, by virtue of their practice, draw near to the primal, sacred soure<:s of the dharma. They will be able to receive fresh teachings in a way that others, more preoccupied with books and past tradition, will not.» — la continuación: quien pasa mucho tiempo en meditación se acerca a las fuentes primordiales y recibe enseñanzas frescas, a diferencia de quien se ocupa de libros y tradición pasada; el troceo imprime *soure<:s*

«Indian kings were not only political rulers but also the ritual leaders of their kingdoms. The well-being of the kingdom was thought to be dependent upon the king's purity and store of merit. As part of his royal role, a king like Indrabhuti would frequently invite noted holy people along with their renunciant disciples to partake of a noonday meal, which might be quite lavish indeed.» — lo que Ray añade sobre el papel del rey indio: líder ritual además de político, con el bienestar del reino dependiente de su pureza y su mérito

«The sambhogakaya divinities then transmit them to the nirmanakaya emanations through the use of signs and symbols, termed the Sign Lineage of the Vidyadharas. These nirmanakayas are the masters who stand at the origins of the various tantras, such as Garab Dorje for atiyoga or dzokchen, and King Ja for mahayoga and anuyoga teachings» — el segundo linaje: el Linaje del Signo de los Vidyadharas, por signos y símbolos, con Garab Dorje para el atiyoga y el rey Ja para mahayoga y anuyoga

«The nirmanakayas teach other human beings with words and concepts, called the Hearing Lineage of the Individuals. These teachings came to Padmasambhava, Yeshe Tsogyal, Vimalamitra, Vairochana, and others who either propagated them in Tibet to be passed on from one generation to another (the Nyingma Kama lineages) or hid them for later discovery (the Terma lineages).» — el tercer linaje: el Linaje de la Escucha de los Individuos, con palabras y conceptos, del que salen las líneas Kama y Terma

«Dudjom Rinpoche suggests that King Ja is King Indrabhuti or perhaps his son. Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, vol. 1, 458-59.» — la nota al pie con que Ray consigna una identificación propuesta y no resuelta: Dudjom Rinpoche sugiere que el rey Ja sea Indrabhuti o su hijo

«The informed reader may find the Tibetan Vajrayana approach to origins-particularly the notion of the three kayas and of people other than the Buddha engaging these levels of spiritual reality-to be far removed indeed from the Buddhism of the early canons of the Eighteen Schools. However, as the scholar Edward Conze noted a half century ago, the notion of the three kayas is quite present in early tradition, if under different names.» — la objeción que Ray se plantea y la respuesta que toma de Edward Conze: la noción de los tres kayas ya estaba en la tradición temprana, bajo otros nombres

«For example, in the early texts, the Buddha is quoted as observing that the realm of dharma exists beyond time, whether or not there is an awakened person to proclaim it. In other words, the "realm" of reality-structurally equivalent to the dharmakaya-abides eternally, there needing only someone to give it expression.» — el precedente que Ray señala para el dharmakaya en los textos tempranos: el reino del dharma existe más allá del tiempo, haya o no quien lo proclame

«If the prototype of the dharmakaya is in pre-Mahayana tradition, so is the sambhogakaya, for Buddha Shakyamuni is depicted one rainy season as journeying in his subtle body to the Tushita heaven (the god realm where a buddha-to-be awaits his final birth and blessed individuals may take rebirth), when he gives teachings to his deceased mother.» — el precedente que Ray señala para el sambhogakaya: el Buda viajando en cuerpo sutil al cielo Tushita para enseñar a su madre muerta

«It is also interesting that in pre-Mahayana tradition it is not only the Buddha who can speak "buddha word" (buddha-vachana), i.e., speak with the wisdom and authority of a buddha. In the Sarvastivada, a member of the group of early Eighteen Schools and the one whose traditions are most important to the Tibetans, the texts of the Abhidharma Pitaka, understood as buddha word, are each attributed to human authors who, by virtue of their realization, can speak the dharma in a pure form as did Buddha Shakyamuni.» — el precedente para el nirmanakaya según Ray: en el Sarvastivada los textos del Abhidharma Pitaka se tienen por palabra de buda y se atribuyen a autores humanos realizados

«All three kayas, then, are prefigured in early Buddhism. This suggests that there is some truth to the Tibetan view that the continually appearing revelations found in tantric tradition are simply the intensification of a process that is present in all the schools of Buddhism, going back to the earliest appearance of the dharma in our world.» — la conclusión que Ray extrae: habría algo de verdad en la idea tibetana de que las revelaciones tántricas son la intensificación de un proceso presente en todas las escuelas

«FoR TIBETANS, AS WE HAVE SEEN, THE THREE TURNINGS of the wheel of dharma outline the basic view of Tibetan Buddhism, while the three yanas articulate the stages according to which that view is realized. The three turnings present the philosophical orientation taken for granted by the Vajrayana. Among these, the two Mahayana turnings on emptiness and buddha-nature provide the view of Vajrayana, with somewhat more emphasis on the third turning.» — el reparto con que Ray abre el capítulo séptimo: los tres giros dan la visión y los tres yanas las etapas, con más peso del tercer giro en la visión vajrayana

«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.» — lo que Ray señala del lenguaje tántrico: tono experiencial más que filosófico, con las mismas ideas dichas en idioma propio

«In Vajrayana, the term "vajra being" refers to that which we are seeking to uncover, the buddha-nature within. Vajra being is nothing other than awareness of our own nonexistence. It is the experience of ourselves as being without solidity or objectifiability, as an open, uncertain, mysterious process; it is the experience of ourselves without any conception of who we are or could be, without self-reference, literally without a thought. One is even without the concept of one's own nonexistence. It is an experience of ourselves completely without territory, even the territory of egolessness.» — la definición que Ray da de *vajra being*: conciencia de la propia inexistencia, experiencia de sí sin solidez ni autorreferencia, sin siquiera el concepto de la propia inexistencia

«Vajra being takes its root in the Hinayana, where the absence in oneself of a substantial "I" is discovered. It is deepened in the Mahayana in the second turning, wherein one realizes that even the skandhas are illusory projections. And it is given full expression in the third turning, where the indestructibility of one's nonexistence is expressed in the terminology of buddha-nature. It is left for the Vajrayana to show the way to full realization of this vajra being.» — la genealogía que Ray traza para esa noción a través de los tres giros, hasta dejar al Vajrayana el camino de su realización plena

«In the Vajrayana, vajra being is said to be open, free, and-most important-indestructible. It is indestructible because if we are wholly without any conception of ourselves that we are trying to maintain, fortify, or promote, then we have nothing to lose. If we are without any agenda, then we cannot be hindered or obstructed. And if we are truly without any territory to defend, then we cannot be defeated.» — el argumento con que Ray explica la indestructibilidad: sin concepción de sí que mantener no hay nada que perder, sin agenda no hay estorbo, sin territorio que defender no hay derrota

«It brings an experience of complete indestructibility that is unchallengeable, immovable, and completely solid. The experience of indestructibility can only occur when we realize that nonexistence is possible» — la cita de Trungpa Rinpoche sobre la indestructibilidad: solo ocurre cuando se reconoce que la inexistencia es posible

«In the tantric notion of indestructibility, there is no ground, no basic premise, and no particular philosophy except one's own experience.» — el cierre de la cita de Trungpa Rinpoche: en la noción tántrica de indestructibilidad no hay suelo, ni premisa, ni filosofía salvo la propia experiencia

«A second important notion in Vajrayana is that of the "vajra world." While vajra being refers to our own indestructible nonexistence, vajra world refers to the nonexistence and hence indestructibility of whatever arises, of that which appears within experience.» — la segunda noción que Ray define: el mundo vajra como inexistencia, y por eso indestructibilidad, de cuanto aparece en la experiencia

«The notion of vajra world takes its foundation in the Hinayana, where it is said that there is a reality that manifests itself, once the projections of the "I" are discarded. This is the reality of dharmas, organized according to the five skandhas, which reveals itself to the eye of Hinayana realization. This notion is taken another step in the second turning, in which even the dharmas are said to be projections. And it is given further expression in the third turning, where the notion of appearance beyond emptiness is articulated in the idea of the dependent nature.» — la genealogía que Ray traza para el mundo vajra: la realidad de los dharmas en el Hinayana, los dharmas vueltos proyección en el segundo giro, y la naturaleza dependiente en el tercero

«It is an experience of the world as ultimately mysterious and beyond any attempt to pin it down or know it in a conceptual sense. The vajra world is empty because it stands completely free of all thoughts. It is egoless because it has no "essence" or "nature" that can be objectified. And it is indestructible because, since it is beyond fixation, it is exactly how it presents itself to be in each instant. Because it has no objectifiable essence, it never comes into definite existence and it never leaves any trace-therefore there is never anything that could be destroyed.» — la definición triple que Ray da del mundo vajra: vacío por estar libre de todo pensamiento, sin ego por no tener esencia objetivable, e indestructible por no entrar nunca en existencia definida

«In the Vajrayana, then, this reality is referred to as "apparent yet empty," the tantric way of speaking of the dependent nature, free of concept.» — la fórmula tántrica que Ray da para la naturaleza dependiente: aparente y sin embargo vacía

«Our samsaric version of reality, then, is finally the imaginary nature, an illusory projection of our own hopes and fears. It is this that is empty, without substance or truth. While apparently true and accurate from our ego-centered viewpoint, samsara is essentially conceptual; there is nothing that actually corresponds to its images, ideas, and pictures.» — lo que Ray adjudica a la versión samsárica de lo real: naturaleza imaginaria, proyección de las propias esperanzas y miedos, sin nada que le corresponda

«This raises the all-important question, addressed theoretically in the third turning and practically in the Vajrayana: is there then nothing beyond our own samsaric fantasy? The answer, as we have seen, is that reality is not utterly nonexistent.» — la pregunta que Ray declara central y la respuesta que ya dio: la realidad no es enteramente inexistente

«Buddha-Samantabhadra in the Ancient School-is the original source for the Vajrayana.» — el origen que la explicación nyingma asigna al Vajrayana según Tulku Thondup en la exposición de Ray: el Buda dharmakaya, que en la Escuela Antigua es Samantabhadra; el ancla corta antes de la llamada de nota

«He transmits these teachings to his disciples, the sambhogakaya buddhas, through direct mind transmission, known as the Thought Lineage of the Victorious Ones, without the use of signs or words.» — el primero de los tres linajes: el Linaje del Pensamiento de los Victoriosos, transmisión directa de mente sin signos ni palabras

«As long as we cling to ideas about what reality is, then we have not understood emptiness and there can be no question of Vajrayana.» — la condición que Ray pone: mientras se sostengan ideas sobre lo que la realidad es, no se ha entendido la vacuidad y no hay Vajrayana

«However, once we have had some taste of shunyata, once we realize that our ideas about what exists are merely our own projections, then another kind of experience can arise. This is the experience of reality as ineffable appearance, manifestation that is beyond language, beyond thoughts, beyond any kind of fixation.» — lo que Ray dice que se abre tras probar la vacuidad: la experiencia de lo real como aparición inefable, más allá del lenguaje, del pensamiento y de toda fijación

«Let us recall that, from the traditional Tibetan viewpoint, the samsaric reality known through abstraction is a second-order reality. For example, the world as we view it through modern scientific description is part of this second order. The world conceived in terms of models, maps, classifications, measurements, and other conceptual abstractions is not the world that we contact in our direct experience. It is a world that, however much we may think of it as the real one, has in fact never been» — el ejemplo con que Ray ilustra la realidad de segundo orden: el mundo concebido en modelos, mapas, clasificaciones y mediciones no es el que se toca en la experiencia directa; la frase sigue en la plana siguiente

«seen or directly experienced by anyone. This is because it does not exist.» — el remate en la plana siguiente: ese mundo abstracto no lo ha visto ni experimentado nadie, porque no existe

«It is a world that, for all of its apparent objectivity, is ultimately egodriven and tai11ted by our collective human intentions. This second order is a world in which, to use Gerard Manley Hopkins's wonderful phraseology, "all is seared with trade; bleared, smeared with toil; I And wears man's smudge and shares man's smell.» — el juicio de Ray sobre esa realidad de segundo orden, con los versos de Gerard Manley Hopkins que cita: todo ennegrecido de comercio, manchado de faena, con el tizne y el olor del hombre; el troceo imprime *tai11ted*

«In contrast to this second-order reality is first-order reality, that which is known to us directly, in the unmediated experience of selfless intuition. Thus one can speak, as in the third-turning teachings, of the ultimate truth of the emptiness or nonsubstantiality of phenomena, and of pure relative truth, pure appearance, ineffable phenomena, arising in a relational mode, based on causes and conditions. It is this unspeakable reality beyond mind that we wrongly conceptualize and misconstrue as samsara. It is this ineffable reality that forms the "basis," in third-turning language, of our samsaric ideation.» — la realidad de primer orden según Ray: conocida sin mediación en la intuición desinteresada, y base inefable de la ideación samsárica

«This, in turn, raises another question. Given that the phenomenal world of pure appearance is beyond thought, is there any meaningful way in which we can point toward it or evoke it? In Vajrayana Buddhism, we are directed toward pure relative truth through the language of symbol. The symbolic language that is used in the Vajrayana to suggest the actual way in which the world appears is that of the mandala, "sacred circle."» — la pregunta que abre el asunto del capítulo y la respuesta de Ray: hacia la verdad relativa pura se apunta con el lenguaje del símbolo, y el símbolo es el mandala

«Attributing an "order" or "pattern" to this reality does not mean that it is something static that stays the same from one moment to the next and that can be abstracted into a theory. Rather, it points to the possibility of discovering a "sense" or a logic in the way things happen-a sense or logic that comes to us, that bursts upon us, rather than being something that we manufacture based on our own preconceptions and expectations.» — la precisión de Ray sobre ese orden: no es algo estático que pueda abstraerse en teoría, sino un sentido que irrumpe sobre uno en vez de fabricarse

«They can be pointed to, implied, and even called into manifestation with the language of symbols. In the Vajrayana, the most important symbolic language is that of the mandala. While the symbolism of the mandala is schematic in the telling, it is essential to realize that what it points to can only be discovered when the mind is free from theory. Nevertheless, the theory of the mandala can sensitize us to that which cannot be spoken and cannot be thought.» — la advertencia que Ray hace sobre la teoría del mandala: lo que señala solo se descubre con la mente libre de teoría, aunque la teoría pueda sensibilizar

«The mandala is the central symbol in Vajrayana Buddhism because it represents the buddha-nature. While the buddha-nature itself is beyond "one and many," like a diamond held in the sunlight that gives off a variety of colors, so the buddha-nature manifests itself in various aspects. In tantric tradition, the primordial wisdom of enlightenment is said to refract itself into five primary aspects, known as the "five wisdoms." Each of these is associated with one of the "five buddha families" of which it is held to be the foundation.» — la razón que Ray da para la centralidad del mandala, con el símil del diamante al sol: la naturaleza búdica se refracta en cinco sabidurías, cada una cimiento de una familia búdica

«Each human being is said to embody a particular configuration of the five wisdoms. Depending on which wisdom is most prominent, that person is said to belong to the corresponding buddha family. This family defines an individual's primary energy and the way he or she perceives and interacts with reality. In addition, a person may manifest qualities of the other families, as secondary functions.» — lo que Ray dice del reparto entre personas: cada quien encarna una configuración de las cinco sabidurías y pertenece a la familia de la que predomine, con las otras como funciones secundarias

«In the realized state of buddhahood, the wisdoms will be expressed in an open, selfless, and unobstructed way. However, while we are still within samsara, we cover the wisdoms over and twist them into perverted, sometimes grotesque ego versions. These ego distortions manifest as the display of the primary defilements-aggression, pride, passion, jealousy, and ignorance.» — lo que Ray dice de las sabidurías dentro del samsara: recubiertas y torcidas en versiones egoicas que se manifiestan como agresión, orgullo, pasión, celos e ignorancia

«Thus the relation between the fully manifest wisdom and its samsaric version could not be more intimate: it is through an egoic reaction against the outrageous openness of the deep core of wisdom within us that we develop our afflicted samsaric personalities.» — la tesis que Ray declara sobre esa relación: la personalidad aflictiva se desarrolla por reacción egoica contra la apertura escandalosa del núcleo de sabiduría

«The buddha family or families associated with a person describe his or her fundamental style, that person's intrinsic perspective or stance in perceiving the world and working with it. Each family is associated with both a neurotic and an enlightened style. The neurotic expression of any buddha family can be transmuted into its wisdom or enlightened aspect. As well as describing people's styles, the buddha families are also associated with colors, elements, landscapes, directions, seasons-with any aspect of the phenomenal world.» — la cita de Chögyam Trungpa Rinpoche sobre la aplicación de la teoría: cada familia tiene un estilo neurótico y uno iluminado, transmutable uno en otro, y se asocia a colores, elementos, paisajes, direcciones y estaciones

«Thus the symbolism of the mandala reveals the pure energies or wisdoms of enlightenment, which are the basis of samsara and nirvana. The mandala is an esoteric symbol in the sense that the underpinning of ourselves and our world is generally not seen by ordinary people.» — lo que el simbolismo del mandala revela según Ray: las energías puras que son base a la vez del samsara y del nirvana, en un sentido esotérico porque esa base no se ve

«This substructure is a hidden one. Perhaps rather than "substructure" one should say "subenergy," for, as mentioned, the mandala points to something that is alive, fluid, and ever in motion, manifesting as the energetic upsurge that continually threatens to destabilize our attempts to find solid and secure ground.» — la corrección de término que Ray propone: no subestructura sino subenergía, algo vivo y fluido que amenaza sin cesar con desestabilizar la búsqueda de suelo firme

«The mandala symbolism is complex, illustrating as it does both immaculate reality and the defiled reality of our samsaric versions of things. The following represents a simple schematic picture of the most important dimensions of this symbolism, along with summaries by Trungpa Rinpoche, who has written extensively on this topic.» — la advertencia de Ray antes de exponer el mandala: el simbolismo ilustra a la vez la realidad inmaculada y su versión samsárica, y el esquema que ofrece se apoya en resúmenes de Trungpa Rinpoche

«The first is the buddha principle of the buddha family, which is basically being even, not reacting. Being steady, not reacting to excitement, being basically solid yet open at the same time. Basically sound and earthy, steady, but somewhat dull. Not particularly enterprising.» — la descripción que Ray cita de Trungpa Rinpoche para la familia buda del centro: parejo, sin reaccionar a la excitación, sólido y abierto a la vez, terrenal y algo soso

«Buddha neurosis is the quality of being "spaced-out" rather than spacious. It is often associated with an unwillingness to express ourselves . . . Another quality of buddha neurosis is that we couldn't be bothered. Our dirty laundry is piled up in a corner of our room ... As time goes on, our dirty socks become unbearable, but we just sit there.» — la neurosis de esa familia según la cita de Trungpa Rinpoche, con su ejemplo doméstico: la ropa sucia apilada en un rincón que se vuelve insoportable sin que uno se mueva

«Buddha energy is the foundation or the basic space. It is the environment or oxygen that makes it possible for the other [buddha family] principles to function. It has a sedate, solid quality. Persons in this family have a strong sense of contemplative experience and are highly meditative.» — el papel que la cita de Trungpa Rinpoche asigna a esa energía: el oxígeno que permite funcionar a las demás familias

«Each of the five families is embodied in a particular buddha. The buddha of the buddha family is Vairochana ("Brilliant"). (In some arrangements, the Buddha Akshobhya stands in this position, in which case Vairochana is associated with the vajra family in the east.) His color is white, said to be the color of basic space. His mudra, or hand gesture, is the mudra of teaching dharma, indicative of the moment when Buddha Shakyamuni taught the dharma to his first disciples (see figure 7.2). His symbol is the dharmachakra, or dharma wheel, again pointing to the preaching of qharma. Each of the five buddhas also has a consort. Vairochana's consort is Dharmadhatvishvari, Lady of Space.» — los atributos que Ray da al buda de la familia buda: Vairochana, color blanco del espacio básico, mudra de enseñar el dharma, la rueda por símbolo y Dharmadhatvishvari por consorte, con la variante en que Akshobhya ocupa ese lugar; el troceo imprime *qharma*

«The wisdom of the buddha family is dharmadhatu wisdomopenness that is without center or periphery, that is vast and timeless. The defilement (klesha) that represents the egoic version of this wisdom is delusion-actively blocking out awareness of the full and unimpeded reality of things as they are, the "space" of things seen free from concept, the dharmadhatu.» — la sabiduría y la impureza correspondientes según Ray: apertura sin centro ni periferia, y como versión egoica el engaño, que bloquea activamente la conciencia de las cosas tal como son

«It is precisely because one possesses a vast awareness without boundaries that one's ego can develop solid ground only by setting up a massive pattern of shutting down and ignoring this awareness. People predominating in this energy tend to have an ego style that is "spacey," unconnected, uninterested in "relating,'-' and tuned out.» — el mecanismo que Ray describe: justo por haber una conciencia vasta sin bordes, el ego solo consigue suelo firme montando un patrón masivo de apagarla; el troceo imprime *relating,'-'*

«The basic principle of the mandala is that there is an order or a pattern to reality that stands apart from our samsaric thinking.» — el principio del mandala según Ray: hay un orden o patrón en lo real que está aparte del pensar samsárico

«in this context does not refer to something fixed and eternal. Rather it points to the continually fresh, unanticipated way in which the actual relative world arises in experience.» — la acotación inmediata de Ray: ese orden no es algo fijo y eterno, sino el modo continuamente fresco e inanticipable en que surge el mundo relativo

«In the Vajrayana perspective, there are certain fundamental energies that circulate in the ocean of being. These energies are, as we shall» — lo que Ray declara fundamento del simbolismo: energías fundamentales que circulan en el océano del ser; la frase sigue en la plana siguiente

«presently see, rooted in the buddha-nature. They can be pointed to, implied, and even called into manifestation with the language of symbols. In the Vajrayana, the most important symbolic language is that of the mandala. While the symbolism of the mandala is schematic in the telling, it is essential to realize that what it points to can only be discovered when the mind is free from theory. Nevertheless, the theory of the mandala can sensitize us to that which cannot be spoken and cannot be thought.» — la continuación y la advertencia de Ray: esas energías se arraigan en la naturaleza búdica, y lo que el mandala señala solo se descubre con la mente libre de teoría

«It is important to realize that the five buddha families aremore than a way of understanding the human person. In addition, they provide a means to view manifest reality as a whole, for all phenomena are seen» — el alcance que Ray da a las cinco familias: no solo un modo de entender a la persona; el troceo imprime *aremore* y la frase sigue en la plana siguiente

«as an expression of the five families. The symbolism of the mandala reveals the living wisdom of enlightenment that is equally present as the basis both in people and in the very being of the world.» — la continuación: el mandala revela la sabiduría viva de la iluminación, presente por igual en las personas y en el ser del mundo

«When the ignoring quality of buddha neurosis is transmuted into wisdom, it becomes an environment of all-pervasive spa» — la transmutación de esa neurosis según la cita de Trungpa Rinpoche: un entorno de espaciosidad omnipresente; la palabra *spaciousness* queda partida por el salto de plana

«ciousness. This enlightened aspect is called the Wisdom of All-Encompassin~ Space. In itself, it might still have a somewhat desolate and empty quality, but at the same time, it is a quality of completely open potential. It can accommodate anything. It is spacious and vast like the sky.» — la continuación de la cita: la Sabiduría del Espacio que Todo lo Abarca, con algo de desolado y a la vez de potencial abierto que puede acomodarlo todo; el troceo imprime *All-Encompassin~*

«aric upheavals in oneself or others. One knows Tibetan teachers who exemplify this beautifully-when one approaches them with some neurotic expression or ego "game-playing," they will not cooperate and act 133» — la forma purificada de la ignorancia vajra según Ray, con maestros tibetanos que no cooperan con el juego neurótico que se les presenta; el tramo llega hasta el folio 133 impreso al pie de la plana

«Mudra of Teaching Dh~rma (dharmachakra mudra) Earth-touching mudra (bhumisparsha mudra) Mudra of generosity {varada mudra) Meditation mudra (dhyana mudra) Mudra of fearlessness (abhaya mudra)» — los cinco mudras que la figura 7.2 rotula, con los nombres sánscritos entre paréntesis tal como los imprime la plana, que es solo lámina; el troceo imprime *Dh~rma* y *{varada mudra)* con llave

«as if nothing is happening. They just ignore what one IS presenting entirely. They are ur1willing to depart from the basic vastness of space to engage the tiny world of one's ego.» — el gesto que Ray describe en esos maestros: no se apartan de la vastedad del espacio para entrar en el mundo minúsculo del ego ajeno; el troceo imprime *ur1willing*

«Each buddha has further associations, aspects that are different modes of the wisdom he embodies. For example, each is associated with one of the skandhas, and his consort is the expression of a particular element. Vairochana is associated with the skandha of form, while Dharmadhatvishvari is associated with element of space. The buddha families are also associated with particular seasons, times of day, and emotional temperatures. In the case of the Buddha family, there is no particular season or time of day, and the characteristic emotional temperature is neutral.» — las asociaciones que Ray enumera para cada buda: un skandha, un elemento por la consorte, estación, hora y temperatura emocional, con la familia buda sin estación ni hora y de temperatura neutra

«In attempting to follow the complexities of the symbolism of the mandala, it is important to remember that what is being articulated is not an abstract, scholastic model. It is rather a description of how the world shows itself to be, how it coheres and works, when one looks at it from a viewpoint of non-ego, of no self-reference.» — la advertencia de Ray sobre cómo leer el mandala: no es modelo abstracto ni escolástico, sino descripción de cómo se muestra el mundo mirado sin autorreferencia

«In terms of this first buddha family, if you look at ignorance deeply enough, you will gradually uncover the vastness of dharmadhatu wisdom. In terms of the external world, if you contemplate the element of space, you will similarly find the dharmadhatu wisdom as its essential energy.» — la instrucción práctica que Ray extrae: mirar la ignorancia a fondo descubre la sabiduría del dharmadhatu, y contemplar el elemento espacio la halla como su energía esencial

«The vajra buddha family ... is extremely sharp, intellectual, analytical. You can relate with things precisely, and you can also see the disadvantages of various involvements. You can see the holes in things or the challenges that might occur. Precisely open and clear, analytically cool, cold, possibly unfriendly, but always on the dot. Seeing all the highlights of things as they are. Very precise, very direct, very sharp. Reactivity is very high. You are ready to jump, ready to pursue and criticize.» — la cita de Trungpa Rinpoche para la familia vajra del este: aguda, analítica, fría, posiblemente inamistosa pero siempre en el punto, con reactividad muy alta

«The neurotic expression of vajra is associated with anger and intellectual fixation. If we become fixated on a particular logic, the sharpness of vajra can become rigidity. We become possessive of our insight, rather than having a sense of open perspective. The anger of vajra neurosis could be pure aggression or also a sense of uptightness.» — la neurosis vajra según la cita: la agudeza vuelta rigidez por fijación en una lógica, con la percepción convertida en posesión

«The buddha of the vajra family is Akshobhya (Immovable), and his color is dark blue. His mudra is the earth-touching mudra, indicating the moment of enlightenment when Buddha Shakyamuni put his right hand down and touched the earth, calling her to witness of the reality and unshakability of his realization. The symbol of Akshobhya is the vajra (Tibetan, dorje), used in Vajrayana practice (see figure 10.5, page 215). His consort is Mamaki.» — los atributos que Ray da a la familia vajra: Akshobhya, azul oscuro, el mudra de tocar la tierra, el vajra por símbolo y Mamaki por consorte

«The wisdom of the vajra family is mirror-like wisdom, reflecting all things clearly, exactly and precisely as they are. In a person, it is an energy, a drive to see, an inherent fascination with the myriad details of reality. The defilement is anger or aggression.» — la sabiduría y la impureza de la familia vajra según Ray: la sabiduría como espejo, y en la persona un impulso a ver y una fascinación por los detalles de lo real

«The tremendous brilliance and clarity of this wisdom is so overwhelming that ego tries to create ground by solidifying and freezing what it sees into concepts; these concepts then become personal territory that ego tries to maintain. Eventually, they become a prison. When things do not go according to plan, according to one's conception of how they should be, one becomes angry and aggressive.» — el mecanismo que Ray describe: el ego solidifica y congela lo que ve en conceptos que se vuelven territorio y al fin prisión, y de ahí la ira cuando las cosas no salen según lo previsto

«from the body and physical reality. In their preoccupation with concepts and ideas, they typically have ready answers for everyone else's pnJ.blems; they live in a world of "rules" they make up for themselves and others. They tend to be arrogant, rigid, and inflexible.» — el retrato que Ray hace de quien predomina en esa energía: respuestas listas para los problemas ajenos y un mundo de reglas hechas para sí y para otros; el troceo imprime *pnJ.b-lems*

«Akshobhya is associated with the skandha of consciousness. Mamaki is associated with the element of water. In terms of time of day, the vajra family is associated with the clarity and freshness of dawn; its season is winter, as in a sun-drenched winter morning after snow has fallen, with the sharpness and vividness of brilliant light and dark, stark shadows. In Trungpa Rinpoche's words, "it is a winter morning, crystal clear, icicles sharp and glittering."8 The emotional temperature of the vajra family is cool.» — las asociaciones de la familia vajra: el skandha de la conciencia, el elemento agua, el alba, el invierno, y la cita de Trungpa Rinpoche sobre la mañana invernal de carámbanos afilados

«The skandha of consciousness and the element of water each appear to our ordinary awareness as relatively distinct and solid realities. However, what we samsaric beings call consciousness is essentially mirror-like wisdom, narrowed down to become manageable; likewise, when we see water, apart from our concepts and projections, it is in its true being mirror-like wisdom, "as though the sky had melted."9 The natural associations are equally indicative-the energy of both dawn and a crystalline winter morning, seen in their essence, is mirror-like wisdom.» — la lectura que Ray propone de esas asociaciones: lo que se llama conciencia es sabiduría de espejo estrechada para volverse manejable, y el agua vista sin conceptos es, en su ser, esa misma sabiduría

«Ratna is a personal and real sense of expanding ourselves and enriching our environment. It is expansion, enrichment, plentifulness .... The enlightened expression of ratna is called the Wisdom of Equanimity, because ratna can include everything in its expansive environment .... Such plentifulness could also have problems and weaknesses. In the neurotic sense, the richness of ratna manifests in being completely fat, or extraordinarily ostentatious, beyond the limits of our sanity. We expand constantly, open heedlessly, and indulge ourselves to the level of insanity.» — la cita de Trungpa Rinpoche para la familia ratna del sur: expansión y enriquecimiento, con la Sabiduría de la Ecuanimidad por forma iluminada y la ostentación desmedida por neurosis

«The wisdom of the ratna family is the wisdom of equanimity, which is all-accommodating because it recognizes the goodness and rightness of everything that appears in the world. It manifests as appreciation for the richness and resourcefulness of every situation, even those which seem the most depleted and poverty-stricken. One always sees the abundance implicit in what is, whatever it may be, and realizes that dignity and workability of whatever exists. The defilement of the ratna family is pride.» — la sabiduría ratna según Ray: reconoce la bondad de cuanto aparece y aprecia la riqueza aun de las situaciones más empobrecidas

«The equal goodness and rightness of everything is so all-pervasive that ego loses all sense of "specialness" and all reference points. Thus it frantically attempts to secure its ground by taking possession of all this goodness and turning it into personal territory. People predominating in this energy tend to be very warm and generous, but do so exacting a price in return, expecting praise, loyalty, and confirmation of their own existence, importance, and grandeur.» — el mecanismo del orgullo según Ray: ante una bondad tan omnipresente el ego pierde toda especialidad, y por eso se apropia de ella y cobra el precio en alabanza y lealtad

«In purified form, vajra pride is the immovability and dignity of one who knows that ego does not exist and that the world is an inexhaustible treasure house of sacredness and richness.» — la forma purificada del orgullo según Ray: la dignidad de quien sabe que el ego no existe y que el mundo es una casa del tesoro inagotable

«The skandha of the ratna family is feeling and the element is earth. The season is autumn- in Trungpa Rinpoche's rendering, "fertility, richness in the sense of continual generosity. When the fruit is ripe, it automatically falls to the ground, asking to be eaten up.» — las asociaciones de la familia ratna, con la cita de Trungpa Rinpoche sobre el otoño: la fruta madura cae sola al suelo y pide que se la coman

«Through this symbolism, we can see clearly what is meant when the Vajrayana texts say that one must not reject one's defilements, that one must not abandon one's sense experience. One's defilements-ignorance, anger, pride, and so on-are, in essence, the corresponding buddha wisdoms. Moreover, they provide an avenue to that wisdom.» — lo que Ray extrae del simbolismo: los textos vajrayana piden no rechazar las propias impurezas ni la experiencia sensorial, porque son en esencia las sabidurías correspondientes

«The buddha of the padma family is Amitabha, Limitless Light. His color is red, the color of fire, passion, and heat. His mudra is the meditation mudra, the two hands held at the navel, open and facing upward, right hand resting in left, thumbs touching. This mudra conveys the feeling of resting with a completely open and receptive mind. The symbol of the padma family is the lotus. Amitabha's consort is Pandaravasmt.» — los atributos de la familia padma: Amitabha, el rojo del fuego y la pasión, el mudra de meditación con las manos abiertas en el ombligo, el loto y Pandaravasini; el troceo imprime *Pandara-vasmt*

«The skandha of the padma family is perception, and the element is fire. The season is early spring. As Trungpa Rinpoche says, "The harshness of winter is just about to soften. Ice begins to melt, snowflakes become soggy." 13 The time of day is sunset, and the emotional temperature is hot.» — las asociaciones de la familia padma, con la cita de Trungpa Rinpoche sobre la primavera temprana: el hielo empieza a fundirse y los copos se vuelven blandos

«Karma in this case simply means action. The neurotic quality of action or activity is connected with jealousy, comparison, and envy .... We would like to make everything very efficient, pure, and absolutely clean. However, if we do achieve cleanliness, then that cleanliness itself becomes a further problem: we feel insecure because there is nothing to administer, nothing to work on.» — la cita de Trungpa Rinpoche para la familia karma del norte: la acción con su neurosis de celos y comparación, y la paradoja de que la limpieza lograda deja inseguro por no quedar nada que administrar

«Intellectually, vajra is very sharp .... A person m the vajra family knows how to evaluate logically the arguments that are» — la continuación de la cita de Trungpa Rinpoche: el intelecto vajra evalúa lógicamente los argumentos; el troceo imprime *m* por *in* y la frase sigue en la plana siguiente

«used to e:xplain experience. He can tell whether the logic is true or false. Vajra family intellect also has a sense of constant openness and perspective.» — el remate de la cita en la plana siguiente: distingue si la lógica es verdadera o falsa, con un sentido de apertura y perspectiva constantes; el troceo imprime *e:xplain*

«The buddha of the ratna family is Ratnasambhava, "Born from a Jewel." His color is yellow, the color of golden fields at harvest time,» — los primeros atributos de la familia ratna: Ratnasambhava y el amarillo de los campos dorados en la siega; la frase sigue en la plana siguiente

«signifying richness and abundance. His mudra is the gesture of generosity, the right hand held outward, palm out, and fingers pointing downward, dispensing abundance to others. The symbol of Ratnasambhava is the jewel. His consort is Lochana.» — la continuación: el mudra de generosidad con la palma hacia fuera y los dedos hacia abajo, la joya por símbolo y Lochana por consorte

«Meditation on anger, as mentioned, opens a pathway to mirror-like wisdom. In a similar man» — el ejemplo con que Ray muestra la vía: meditar en la ira abre un camino a la sabiduría de espejo; la palabra *manner* queda partida por el salto de plana

«ner, one's ordinary sense experience, defined by the elements-space, earth, fire, water, and wind- is essentially a reflection of enlightened wisdom. This is the esoteric meaning behind King lndrabhuti's request to be given a dharma that does not involve rejection of the senses. The king realized that the sense perceptions are fundamentally transcendent wisdom, and he wanted a teaching that would open that transcendence to him.» — la continuación y la lectura esotérica que Ray da a la petición del rey Indrabhuti: la experiencia sensorial ordinaria refleja la sabiduría iluminada; el troceo imprime *lndrabhuti's*

«The symbol of the enlightened padma family is the lotus, which grows and blooms in the mud, yet still comes out pure and clean, virginal and clear. Padma neurosis is connected with passion, a grasping quality and a desire to possess. We are completely wrapped in desire and want only to seduce the world, without concern for real communication. We could be a hustler or an advertiser, but basically, we are like a peacock» — la cita de Trungpa Rinpoche para la familia padma: el loto que florece en el lodo y sale limpio, frente a la neurosis de la pasión que solo quiere seducir al mundo

«In the awakened state, the heat of passion is transmuted into the warmth of compassion. When padma neurosis is transmuted, it becomes fantastically precise and aware; it turns into tremendous interest and inquisitiveness. Everything is seen in its own distinct way, with its own particular qualities and characteristics. Thus the wisdom of padma is called Discriminating Awareness Wisdom.» — la transmutación según la misma cita: el calor de la pasión vuelto calor de compasión, y la neurosis padma vuelta interés preciso, que es la Sabiduría del Discernimiento

«The wisdom of the padma family is discriminating awareness, which appreciates the ultimate beauty and sacredness of each "other" encoun» — la sabiduría padma según Ray: aprecia la belleza última y lo sagrado de cada otro con quien se topa; la palabra *encountered* queda partida por el salto de plana

«tered. There is a sense of the inestimable value of every "other" that one meets, no matter how ugly or valueless from a conventional viewpoint. The padma defilement is passion, in the sense of hunger or grasping. The beauty and value of the other are so overwhelming that there is no room for ego; ego reacts by trying to grasp onto the other and own it.» — la continuación y la impureza correspondiente: la pasión como hambre, porque la belleza del otro no deja sitio al ego y este reacciona apropiándoselo

«of knowing how to accomplish things; it is egoless efficiency and effectiveness. The defilement of the karma family is jealousy, excessive and compulsive ambition, or paranoia in the sense of fear of failure or of being surpassed by someone else (irshya).» — la sabiduría y la impureza de la familia karma según Ray: eficacia sin ego, y como impureza los celos, la ambición compulsiva y la paranoia del fracaso

«The wisdom of all-accomplishing action is relentless like the wind, moving from one situation to another, accomplishing in each whatever needs to be accomplished. This relentless activity leaves no room for ego. The ego reacts by trying to turn accomplishments into personal territory. Thus karma people tend to define themselves by what they do. They take pride in what they have accomplished, are filled with anxiety that they are not doing enough, and are jealous of anyone who seems to accomplish more than they.» — el mecanismo de los celos según Ray: la actividad incesante no deja sitio al ego, y este convierte los logros en territorio, de modo que uno se define por lo que hace

«In purified form, karma wisdom is sensitive to the unfolding of situations, can "see around corners," and is always prepared to lend a hand in the most intelligent and selfless way.» — la forma purificada de la energía karma según Ray: sensible al desenvolvimiento de las situaciones, capaz de ver a la vuelta de la esquina y siempre lista para echar una mano

«Its time of day is after sunset, dusk, late day, early night. The emotional temperature of this family is cold, in that everything is and can be sacrificed for victory-as in the case of a general who willingly commits multitudes of soldiers to certain death in order to win the day.» — la temperatura fría de la familia karma y el ejemplo con que Ray la ilustra: el general que manda a miles de soldados a morir con tal de ganar el día

«The question "To what buddha family do I belong?" or "To what buddha family does so-and-so belong?" can be difficult to answer. One way to determine buddha family is to look at the predominating neurotic style of the person, which is ego's way of trying to "handle" the primary wisdom. Sometimes, however, the neurotic style is a complex mix of habitual patterns relating with several buddha families, which can be hard to sort out.» — la dificultad que Ray reconoce al aplicar el esquema: el estilo neurótico puede ser una mezcla compleja de patrones de varias familias

«so pronounced as to be self-evident. In many people, however, there may be two or even three energies visible. A person with one energy predominant will tend to rely on this approach in every situation. People with more than one energy will tend to shift gears, depending on what is called for. Thus a ratna-karma person might be very warm, accommodating, and loving at home, but cold, active and competitive in the work environment.» — lo que Ray describe de las combinaciones: quien tiene una sola energía la aplica a todo, y quien tiene varias cambia de marcha, como el ratna-karma cálido en casa y frío en el trabajo

«The situation is further complicated by a person's ''exit," a term coined by Trungpa Rinpoche to refer to the protective coloration that someone may adapt in order to survive in the world. This "exit" may be quite different from the predominant family or families.» — el término *exit* que Ray atribuye a Trungpa Rinpoche: la coloración protectora que alguien adopta para sobrevivir en el mundo, distinta de su familia predominante

«For example, parents may place extreme demands on a child to conform to a different kind of buddha-family energy than his or her actual nature. Suppose that softness, warmth, gentleness, and sweetness are predominating values in a family. A young child who is actually vajra and karma may be forced to exhibit padma or ratna qualities to win approval and love. Yet, underneath, the cooler, more efficient, and cut-and-dried energies will remain.» — el ejemplo que Ray da: un niño vajra y karma obligado a exhibir cualidades padma o ratna para ganar aprobación, con las energías frías intactas por debajo

«It was mentioned that the five wisdoms are inherent in the buddha-nature of each person. If only one or a few of these energies predominate in each of us, what is the status of the rest of them? These nonpredominant wisdoms are still present in the buddha-nature, but they are not visible or functional in our conscious personalities. The nonpredominant energies fall into two categories: each of us has one or more wisdoms that we can draw upon in a pinch; and there are always one or perhaps two energies that are completely buried, that we cannot access at our present level of development.» — lo que Ray responde sobre las sabidurías no predominantes: siguen en la naturaleza búdica, unas disponibles en un apuro y otras enteramente sepultadas

«This leads to an important question: if the five wisdoms are inherent in the buddha-nature of each one of us, then why do we differ in the energies that we manifest? The answer has to do with our k~rma, with the particular way in which we, as sentient beings, have evolved.» — la pregunta que Ray se plantea sobre por qué difieren las energías manifiestas, y la respuesta que da: el karma y el modo particular en que cada uno ha evolucionado; el troceo imprime *k~rma*

«Karma, as understood in Buddhism, is both past-oriented and future-oriented; it is individual and also connected with all other sentient beings. Thus we could say, "I am the way I am because of what has happened to me in the past." But this is only part of the answer. We also need to say, "I am the way I am because of what I need to be in the future, and this is related to all other sentient beings and to what the world needs of me down the road.» — la doble dirección del karma según Ray: no solo lo que a uno le ha pasado, sino lo que uno necesita ser en el futuro y lo que el mundo le pedirá

«Seen from this viewpoint, each of us has a particular gift to bring to the limitless realm of being, and this gift is reflected in our primary buddha family or families, and in ou.r particular configuration of the five wisdoms altogether.» — la lectura que Ray propone de ese esquema: cada quien trae un don particular, reflejado en su familia búdica y en su configuración de las cinco sabidurías; el troceo imprime *ou.r*

«As they express themselves in fully realized people, the wisdoms constitute "buddha activity"-actions that reflect a natural, unpremeditated, and spontaneous response to the suffering of samsaric beings. In Vajrayana Buddhism, this buddha activity of the wisdoms is articulated in terms of the four karmas. As we have seen, dharmadhatu wisdom, located at the center of the mandala, is basic, all-pervading enlightenment, of which the four other wisdoms, at the four cardinal directions of the mandala, are more active manifestations.» — la actividad búdica según Ray: respuesta natural y no premeditada al sufrimiento, articulada en los cuatro karmas, con la sabiduría del dharmadhatu como fondo del centro

«The four karmas represent the ways in which these four active wisdoms manifest in fully realized people, as they express their enlightenment in the world. As we shall see, the karmas are not ways of overriding the natural processes of the world, but rather embody the power that emerges once these are fully seen and understood. Once this occurs, as it does in enlightenment, then the realized person becomes a transparent vehicle for the wisdom and compassion of the universe, and this expresses itself in terms of the four karmas.» — la acotación de Ray sobre los cuatro karmas: no anulan los procesos naturales del mundo sino que encarnan el poder que surge cuando se los ve enteros

«The four karmas include pacifying, enriching, magnetizing, and destroying: pacifying actualizes mirror-like wisdom; enriching sets in motion the wisdom of equanimity; magnetizing implements discriminating awareness wisdom; and destroying brings forth all-accomplishing wisdom. The fifth wisdom, dharmadhatu wisdom, provides the basic ground within which the four karmas operate.» — el reparto que Ray hace de los cuatro karmas entre las cuatro sabidurías activas, con la del dharmadhatu de suelo

«Having begun with pacifying, the attitude of "for and against" in conventional thinking has been overcome, and things are seen and related to on their own terms. Out of this comes the karma of enriching, which involves bringing to light the spontaneous processes of growth, maturation, and enrichment that occur as natural expressions of reality, left to its own devices. As we saw above, situations are always abundant with resources, no matter how poverty-stricken they may seem from a conventional viewpoint. In the karma of enriching, realized beings show the perfection of the artless and effortless unfolding of these resources.» — el karma de enriquecer según Ray: sacar a la luz los procesos espontáneos de crecimiento que ocurren cuando lo real se deja a sí mismo

«In conventional reality, we continually try to draw desired situations and people toward ourselves and to fend off undesirable ones. We find ourselves "lonely" or "disappointed" when we do not have what we desire, and "fulfilled" when we do. The karma of magnetizing bypasses this logic entirely: when a realized person simply remains as he or she is, then what is actually needed is naturally and spontaneously attracted, without any need for egoic intervention whatsoever.» — el karma de magnetizar según Ray: quien está realizado se queda como está y lo que hace falta se atrae solo, sin intervención egoica

«The karma of destroying is connected with compassion in the sense that it destroys what needs to be destroyed. The targets of this karma are the accretions of ego that have occurred. Through the operation of destroying, the ego overlay in any situation is eliminated, leaving the basic» — el karma de destruir según Ray: destruye lo que hay que destruir, y su blanco son las acreciones del ego; la palabra *energy* queda en la plana siguiente

«energy. The karma of destroying is also connected with creativity because the ego is the ultimate anticreative force. It continually seeks safety and permanence by trying to freeze the spontaneous, creative processes of life. It wants to cut off the uncontrived flow of energy of the other three karmas. So the karma of destroying is directed specifically at ego's manipulations. It is thus not rampantly and indiscriminately destructive but rather highly intelligent and apt in terms of what it destroys.» — la continuación: el ego es la fuerza anticreativa por excelencia, y por eso el karma de destruir se dirige a sus manipulaciones, con inteligencia y no a ciegas

«As we have seen, each of the wisdoms can be distorted by the machinations of ego and then appears in a distorted, self-centered form. In this case the four karmas appear in a perverted, samsaric form, known as the "four maras," four types of activity directed to building up and fortifying our concept of "self."» — los cuatro maras que Ray define: la forma pervertida y samsárica de los cuatro karmas, cuatro actividades dirigidas a fortificar el concepto de yo

«The karma of pacifying, for example, appears as devaputra mara. It represents the attempt to make peace into a reference point of pleasure and security and to eliminate what is unpleasant. It is an imitation of genuine pacifying, which is beyond any self-serving strategy.» — el primer mara según Ray: hacer de la paz un punto de referencia de placer y seguridad, imitación del pacificar genuino

«The mara connected with enriching is skandha mara, the mara of accumulating. In this case, the ego takes the natural growing and enriching quality of reality and attempts to turn it into its own ground. It attempts to accumulate that richness, to grasp on to it and possess it. Now one preys upon the world's abundance and process of growth, and converts it into my wealth and my possessions.» — el segundo mara: el ego toma la cualidad enriquecedora de lo real y la convierte en acumulación y posesión propias

«The mara related to magnetizing is klesha mara. One attempts to use attraction-one's own natural power of attraction as a human being-to feed one's ego with what is considered desirable. Based on that, possessiveness, j~alousy, anger, pride and the other kleshas develop.» — el tercer mara: usar el propio poder de atracción para alimentar al ego con lo deseable, de donde salen la posesividad, los celos y el orgullo; el troceo imprime *j~alousy*

«Yama mara represents the perversion of the karma of destroying. Yama is the Lord of Death and destroys indiscriminately. Yama mara, instead of destroying what needs to be destroyed, obliterates everything, not only the dead leaves of the tree but also its branches, trunk, and roots.» — el cuarto mara según Ray: Yama, Señor de la Muerte, destruye indiscriminadamente, y arrasa no solo las hojas muertas del árbol sino sus ramas, su tronco y sus raíces

«The mandala, then, points to reality as it is experienced beyond thought. It reveals that, fundamentally, reality is nothing other than wisdom. It is important to realize that this statement does not imply a dichotomy of any sort, with a "false world" of our life on this earth being set in opposition to a "real world" of wisdom existing someplace else. This kind of dualism is completely alien to the Vajrayana.» — la conclusión del capítulo y la advertencia de Ray: decir que lo real no es otra cosa que sabiduría no implica un mundo falso opuesto a un mundo real en otra parte

«Rather we are being asked to look closely at the world that we actually inhabit and to contemplate our most ordinary experience. If we do so, if we let go of what we think and simply let the true being of this world show itself to us and work on us, we will discover that it is nothing other than primordial, immaculate wisdom.» — lo que Ray pide en cambio: mirar de cerca el mundo que se habita y soltar lo que se piensa, para que su ser verdadero se muestre como sabiduría inmaculada

«Mundane reality, then, which usually seems so solid, monolithic, and impenetrable, is actually an open, ever-changing manifestation of primordial wisdom. Through connecting with the wisdom inherent in the» — la tesis de Ray sobre la realidad mundana: manifestación abierta y siempre cambiante de la sabiduría primordial; la frase sigue en la plana siguiente

«most ordinary experiences of our lives, we can find liberation. The wind, taken in and of itself and from its own side, breaks open our ego world, and so do earth, fire, water, and space. The arising of perception, feeling, or any of the other skandhas within us likewise sets us free, if we can simply let them manifest without mental interference.» — la continuación: el viento, la tierra, el fuego, el agua y el espacio abren por sí solos el mundo del ego, y lo mismo hacen los skandhas si se los deja manifestarse

«This perspective again helps us understand King Indrabhuti's apparent desire to indulge himself in the sense perceptions. It was not that Indrabhuti wanted to gratify his egoic thirst for pleasure and comfort, but that he wanted to partake of the liberating wisdom that inheres in our most elemental experience of the world.» — la lectura final que Ray da a la petición del rey: no quería gratificar la sed egoica de placer, sino participar de la sabiduría liberadora que hay en la experiencia más elemental

«The skandha of the karma family is karmic formations, and its element is wind. The season of the karma family is high summer, when all things are at their most vital stage of growth. Trungpa Rinpoche remarks that in summer things are "active, growing, fulfilling their functions. Millions of interconnected actions take place: living things grow, plants, insects, animals ... you are never left to enjoy the summer» — las asociaciones de la familia karma y la cita de Trungpa Rinpoche sobre el pleno verano, con sus millones de acciones interconectadas; la frase sigue en la plana siguiente

«because something is always moving in order to maintain itself."'~ Its time of day is after sunset, dusk, late day, early night. The emotional temperature of this family is cold, in that everything is and can be sacrificed for victory-as in the case of a general who willingly commits multitudes of soldiers to certain death in order to win the day.» — el remate de la cita y la temperatura fría de la familia karma, ilustrada por el general que manda multitudes a morir con tal de ganar el día; el troceo imprime *itself."'~*

«Or suppose that a padma-buddha child is born into a situation of great poverty and material distress. This person may be required to work from dawn until dusk for the survival of the fam» — el segundo ejemplo de *exit* que Ray da: un niño padma-buda nacido en la pobreza; la palabra *family* queda partida por el salto de plana

«ily, exhibiting karma-family traits, while all the time containing a soft and "live and let live" approach underneath. The more discrepancy between a person's "exit" and his or her actual energy, the more conflicted that person is likely to be.» — la continuación y la regla que Ray saca: a mayor discrepancia entre el *exit* y la energía real, mayor conflicto en la persona

«As one travels along the path, engaging in the Vajrayana practices, one is in the process of developing all five wisdoms. A fully enlightened person, though manifesting one or two energies predominantly, will» — lo que Ray dice del camino: se van desarrollando las cinco sabidurías; la frase sigue en la plana siguiente

«have developed all five wisdoms to their height and will be able to draw on all five at will. How he or she manifests them at any point will depend on what is called for by the particular needs of the situation at hand.» — la continuación: quien está plenamente iluminado dispone de las cinco y las manifiesta según lo que la situación pida

«From an enlightened perspective, things, as they operate in the world, work in an inherently peaceful way.» — el punto de partida del karma de pacificar según Ray: mirado desde la iluminación, lo que ocurre en el mundo opera de suyo en paz; la frase sigue en la plana siguiente

«for everything to occur in its own manner, apart from judgments or evaluations. The karma of pacifying accommodates everything, understands its appropriateness, and acknowledges its right to be-as an expression of karma. The karma of pacifying reveals that there is actually no such thing as problems, obstacles, or enemies, and that the aggression of ego against such supposed negativities is entirely beside the point and unnecessary.» — la continuación: el pacificar acomoda todo y revela que no hay tales problemas ni enemigos, y que la agresión del ego contra ellos sobra

«Yama Mara, in Trungpa Rinpoche's words, "begins to get inspired» — la fórmula que Ray cita de Trungpa Rinpoche para el cuarto mara; la cita sigue en la plana siguiente

«in the wrong way of uprooting whole trees .... And that is the karmic quality of destruction gone wild, unnecessarily.» — el remate de la cita de Trungpa Rinpoche: arrancar árboles enteros es la cualidad kármica de la destrucción vuelta salvaje e innecesaria

«nature. Chapter ro will explore the way in which the yidam or meditation buddha forms the basis of Vajrayana liturgy and meditation. In preparation for that discussion, it is important to understand the relationship of the mandala to the yidam. In brief, the mandala and the yidam are different expressions of the same reality. A mandala is always the mandala of a particular deity. It shows the deity in his or her full form, with a central buddha and four divinities at the four directions, representing emanations of the central figure.» — la relación que Ray establece entre mandala y yidam: son expresiones de una misma realidad, y todo mandala es el de una deidad concreta con su buda central y cuatro divinidades

«In the further symbolism of the mandala, there are other beings and these also are understood as the emanations of the central buddha. Thus one might say that the mandala is a depiction of the complete form of the yidam, showing his or her central manifestation and various other "faces."» — la formulación con que Ray cierra esa relación: el mandala es la forma completa del yidam, con su manifestación central y sus otras caras

«The mandala thus helps us understand that the yidam is nothing other than the manifestation of wisdom, in fact the five wisdoms of enlightenment. This view counteracts any tendency to see the yidam as a solid and enduring deity with which one could be in a theistic relationship. Like a tongue of flame that appears but is ungraspable and gone in an instant, wisdom is fleeting, the impact of a moment that can never be held. This is the "empty" nature of the yidam, which appears but cannot be in any way objectified or pinned down.» — lo que Ray sostiene contra la lectura teísta del yidam: es manifestación de las cinco sabidurías, y como lengua de llama que se va en un instante, aparece sin poder fijarse

«Sometimes it is thought that an Asian tradition such as the Vajrayana represents the loss or destruction of a person's individuality. We can now see how this is a serious misunderstanding. The variety of particular configurations of the five wisdoms and corresponding egoic distortions that human beings possess are potentially infinite. Thus the buddha-family manifestation that each of us presents to the world is also finally individual and unique. It is the purpose of the tantric path to fully realize one's unique configuration of enlightened wisdoms.» — la objeción que Ray recoge y niega: que una tradición asiática destruya la individualidad; la configuración de sabiduría de cada quien sería única, y realizarla es el propósito del camino tántrico

«Basically, psychologically, vajrayana permits the openness to work on all kinds of elements that you have in you. You don't have to tune yourself in to one basic thing. You can take pride in what you are, what you have, your basic nature .... I think that is the basic core of understanding of tantra. Tantra permits different aspects of you to shine through, rather than your having to be channeled into one set of characteristics. It allows your basic nature to come through.» — el remate de la cita de Trungpa Rinpoche: el tantra no canaliza en un solo juego de rasgos sino que deja pasar la naturaleza básica de cada quien

«The "ego" is the root of "individualism," and it is this that the path overcomes. But individualism and individuality are opposing categories. Individualism is the tendency to think of oneself in a fixed way as such-and-such a person, separate from others, cut off from the rest of the world, responsible only for oneself, independent and autonomous.» — la distinción que Ray traza: el camino vence al individualismo, que define como pensarse de modo fijo, separado y autónomo

«The idea of individualism, so dominant in the West, is a collective ideology of the most pernicious nature. By seeming to insist on the worth and dignity of the individual, it invites rampant confusion among those who sense that their uniqueness is being sacrificed to some kind of "group think" or ideology but are told all the time that this is not the case.» — el juicio de Ray sobre el individualismo occidental: ideología colectiva que, al insistir en la dignidad del individuo, siembra confusión en quien siente sacrificada su singularidad

«By contrast, individuality is the unique person that we actually are, complete with the vast web of interconnected relationships of which we are a part, entirely apart from who we think we are or should be. Individuality in Vajrayana Buddhism is defined through the configuration of the five wisdoms and reflected in one's karma.» — la otra mitad de la distinción: la individualidad es la persona única que se es, con su red de relaciones, definida en el Vajrayana por la configuración de las cinco sabidurías

«As we have seen, the buddha families describe the energies active not only within each person but also in the world at large. An important distinction needs to be made between the five wisdoms as they are dimly reflected in the samsaric world of defiled relative truth, and their naked appearance as pure relative truth. For example, there is- the color red, as we normally and habitually see it through our conceptual filters. But there is also the pure energy of the color red that underlies the conceptual version. As long as we stay within our samsaric, mediated experience of the color red, we are not in direct contact with its wisdom.» — la distinción que Ray pide hacer entre las sabidurías reflejadas apenas en el mundo samsárico y su aparición desnuda, con el ejemplo del color rojo

«MosT OF US LIVE MORE OR LESS ENTIRELY IN A REALITY defined by concepts. The immaculate wisdom of the "world beyond thought," expressed in the symbolism of the mandala, is generally hidden and inaccessible. Many people live and die without suspecting that there is another, deeper, and more true way to experience the world. In order to rediscover this hidden depth, we need a mentor to show us the way. For this reason, it is commonly said that in order to practice the Vajrayana, a teacher is indispensable.» — la premisa con que Ray abre el capítulo del maestro vajra: mucha gente vive y muere sin sospechar que hay otro modo de experimentar el mundo, y por eso hace falta un mentor

«For the disciple, the source lama [one's primary tantric mentor] is more important than all the Buddhas. If you rely on the Buddhas to reach Awakening, this requires much time. On the other hand, it is said that if one prays to the lama from the depths of the heart, one will very quickly attain Awakening. The grace of Buddhas and bodhisattvas resembles the radiance of the sun. Even in the hot season, the sun cannot make a piece ot' paper on the ground catch fire, but if you have a magnifying glass, the paper will easily burst into flames.» — la cita de Kalu Rinpoche sobre el lama raíz, con el símil de la lupa: la gracia de los budas es como el sol, que no prende un papel hasta que se interpone una lente; el troceo imprime *ot'* por *of*

«Those five principles of buddha-nature, traditionally known as the buddha families, are the basic working basis that tantra has» — la cita de Trungpa Rinpoche sobre las cinco familias como base de trabajo del tantra; la cita sigue en la plana siguiente

«to offer. In the tantric tradition, there are different deities, different approaches to your action, that are related with those five styles .... In tantra, there are all kinds of variations you can get into, based on the five different perspectives. There are five different kinds of relationships with things, and you can identify yourself with all or one of these, or partially with any of them. You could have one leading aspect and a suggestion of something else. You might have a vajra quality along with a padma quality and maybe a touch of karma as well, and so forth.» — la continuación de la cita: cinco modos de relación con las cosas, y uno puede identificarse con todos o con uno, con un aspecto principal y un toque de otro

«But if we see the color red without filters, then it is none other than discriminating awareness wisdom. This is an important point that we shall need to explore below: when the doors of our sense perceptions are cleansed, when we experience phenomena directly and not through the medium of concepts, we know our sense perceptions as the play of the five wisdoms.» — lo que Ray sostiene sobre la percepción sin filtros: limpiadas las puertas de los sentidos, las percepciones se conocen como juego de las cinco sabidurías

«In what we see, hear, smell, taste, and touch, we encounter directly the awakened play of the universe. The mandala, then, is the underlying structure of the world that is already there, energizing and empowering all sentient beings, but hidden from view. All that is needed is for us to tune ourselves in to it and realize that our lives are nothing other than an expression of enlightened energy.» — la tesis con que Ray cierra el capítulo: el mandala es la estructura ya presente del mundo, que energiza a los seres y queda oculta, y basta sintonizarse con ella

«oriented, is one of the most challenging things a person can do. Virtually all the mountains and valleys that we come upon we have never seen before, and the passages and defiles can seem impassable. When the fog descends, it is easy to become disoriented and lost. We are ultimately alone in this journey. For that very reason, to have any hope of success, we need the help of someone in possession of the collective wisdom of the many generations of previous travelers.» — el símil del viaje con que Ray justifica la necesidad del maestro: montañas y desfiladeros nunca vistos, niebla que desorienta, y la soledad última del camino

«Chagdud Tulku says it is vital that before we come to rely on a spiritual teacher "we carefully research that teacher's qualities." It is somewhat like when we are ill and need to be certain that the doctor we consult is informed and skilled. In a way, however, the selection of a spiritual guide is weightier, because if we didn't investigate a doctor, it wouldn't be such a big deal, because mistreatment might cause us to lose only this life. But if we place our faith in a spiritual teacher who isn't qualified, we might develop counterproductive habits that could remain with us for lifetimes to come and create tremendous obstacles on the path to enlightenment.» — la comparación que Ray toma de Chagdud Tulku: equivocarse de médico cuesta una vida, y equivocarse de maestro espiritual puede dejar hábitos contraproducentes por vidas

«The master must have good knowledge of the three Veli1cles (Hinayana, Mahayana, and Vajrayana). In the context of the Vajrayana, the master must have received scripture empowerments and transmissions, and must have accomplished at least some practice.» — el primer requisito que Ray cita de Kalu Rinpoche: conocimiento de los tres vehículos y, en el Vajrayana, empoderamientos y transmisiones recibidos y algo de práctica cumplida; el troceo imprime *Veli1cles*

«He should be pure, never having contravened any of the commitments or prohibitions related to the three types of vow-the external vows of the Pratimoksha, the inner vows of the Bodhisattva and the secret vows of the Secret Mantrayana. He should be learned, and not lacking in knowledge of the tantras, sutras and shastras. Toward the vast multitude of beings, his heart should be so suffused with compassion that he loves each one like his only child.» — los requisitos que Ray cita de Paltrül Rinpoche: pureza en los tres tipos de voto, erudición en tantras, sutras y shastras, y compasión que ame a cada ser como a hijo único

«He should be well versed in the practicesoutwardly, of the Tripitaka and, inwardly, of the four sections of tantras. He should have actualized all the extraordinary qualities of liberation and realization in himself by experiencing the meaning of the teachings.» — el remate de la cita de Paltrül Rinpoche: versado en el Tripitaka por fuera y en las cuatro secciones de tantras por dentro, y con las cualidades de liberación actualizadas en sí mismo

«We should be seeking the kind of teacher who can surely lead us to [the awakened] state. The most qualified teacher is called a "vajra-holder possessing the three precepts." He or she should possess the perfect qualities of being outwardly endowed with the vows of individual liberation, called pratimoksha, while inwardly possessing the trainings of a bodhisattva. On the innermost level, the qualified master must be competent in the true» — la cita de Tulku Urgyen Rinpoche sobre el maestro calificado: un portador del vajra que posee los tres preceptos, con votos de liberación individual, entrenamiento de bodhisattva y competencia en samadhi; la cita sigue en la plana siguiente

«liberated his own stream of being through realization. This means actualizing the authentic state of samadhi. Furthermore, he or she should be able to liberate others through compassion and loving kindness; that is the second essential quality.» — el remate de la cita de Tulku Urgyen Rinpoche: el maestro vajra ha liberado ya su propio continuo por la realización y puede liberar a otros por compasión

«People are often impressed by a teacher's learning or eloquence. If a teacher seems to know a great deal and can speak in an interesting and entertaining manner, they may think that this is a worthy guide. in the modern world, if a teacher has written popular books, has achieved fame, or has a large following, people may be impressed and willing to follow him or her.» — la advertencia de Ray sobre el criterio moderno de elección: libros populares, fama y muchos seguidores impresionan al público; el troceo imprime *in the* con minúscula tras punto

«Eloquence is not the most important quality of a dharma teacher, for it's not so difficult to deliver a nice lecture; what's crucial is that, through a genuine and profound practice of meditation, he or she maintains a direct, personal experience of the teachings. Otherwise the teacher might be like a parrot who repeats again and again, "Practice virtue, don't practice nonvirtue," but who devours an insect as soon as it enters the cage.» — la objeción que Ray cita de Chagdud Tulku, con el símil del loro que repite *practica la virtud* y devora al insecto que entra en la jaula

«In attempting to find a qualified mentor, one can and should ascertain from others his or her qualities. Most important, however, one should rely on one's own observations. Does the teacher show kindness and compassion in his or her actions? Is that teacher beyond self-interest and devoted to the welfare of others? Does he or she exhibit wisdom and accuracy in dealing with situations? Has that teacher integrated the teachings into his or her life, and does he or she truly live them? When near the teacher, does one feel his or her mental stability, openness of mind, and realization?» — las preguntas con que Ray propone examinar a un maestro por observación propia: bondad en los actos, desinterés, exactitud, integración de la enseñanza en la vida y estabilidad mental sentida en su cercanía

«Chagdud Tulku observes that it would be hard to find a completely faultless teacher, and even if we did, we probably wouldn't realize it. Nevertheless, "we can rely on a lama who, through meditation practice, has removed some of the mind's obscurations, attained some degree of realization, and developed great compassion. Teachers with a good heart have your interest, not theirs, in mind.» — el criterio realista que Ray toma de Chagdud Tulku: no hay maestro sin falta, y basta con quien haya quitado algunas oscuridades y tenga en mente el interés del discípulo

«A genuine teacher is there to speak for our essential nature and to act on its behalf, until we can learn to do so for ourselves.» — la función que Ray asigna al maestro genuino: hablar y actuar en nombre de la naturaleza esencial de uno hasta que uno pueda hacerlo solo

«Nevertheless, particularly m relation to the Vajrayana, there can be something unreasonable, irresistible, and miraculous in the process of finding a teacher. Much depends on the student's own initial motivation and the genuineness of his or her longing. Important also is the student's patience to avoid latching on to the first teacher who appears on the horizon. One needs to look for a teacher with whom one feels a strong karmic connection, a person to whom one feels drawn from one's inner being.» — la otra mitad que Ray admite junto al examen: algo irresistible y milagroso en el encuentro con un maestro, y la paciencia de no aferrarse al primero que aparece; el troceo imprime *m* por *in*

«In stories of the great masters of the different Tibetan schools, one frequently finds examples of this kind of feeling of linkage-in some cases merely upon the student's hearing the name of his or her future teacher. In terms of the Kagyii lineage, when Marpa heard of the siddha Naropa, "a connection from a former life was reawakened in Marpa and he felt immeasurable yearning.» — los ejemplos de conexión kármica que Ray reúne, empezando por Marpa al oír el nombre de Naropa

«Likewise Milarepa tells us, "Hardly had I heard the name of Marpa the Translator than I was filled with ineffable happiness. In my joy every hair on my body vibrated. I sobbed with fervent adoration. Locking my whole mind on a single thought, I set out with provisions and a book. Without being distracted by any other thoughts, I ceaselessly repeated to myself, 'When? When will I see the lama face to face?» — la cita de Milarepa que Ray trae: al oír el nombre de Marpa el Traductor cada pelo de su cuerpo vibraba, y repetía sin cesar la pregunta de cuándo vería al lama cara a cara

«Lest we think that these kinds of examples belong only to the past, I relate the story of a friend concerning her meeting with Trungpa Rinpoche, who subsequently became her guru. What is interesting is that in talking with students of this or other Tibetan teachers, one discovers that this kind of story is not particularly unusual.» — la transición con que Ray introduce un testimonio contemporáneo, advirtiendo que relatos así no son raros entre estudiantes de maestros tibetanos

«It so happened that two years later, by a series of circumstances, I made my way to Karme Choling, then called Tail of the Tiger, a farmhouse in northern Vermont that had been donated to Trungpa Rinpoche for a meditation center. He had literally just arrived in the U.S. He received me in a small front room, over the stairs, with a low, slanted ceiling. The day was dark and completely overcast and yet, as I sat down opposite him, the clouds parted and a burst of brilliant sunshine filled the room, falling on him.» — la continuación del testimonio: el encuentro en Karme Choling, entonces Tail of the Tiger, y el rayo de sol que atravesó las nubes en un día encapotado

«We talked, and he articulated for me thoughts about my own life and path that I had not yet had the courage to think but that were there, waiting on the edge of my consciousness and insistently wanting to come through. To me, these events confirmed what I had been thinking all along about him. Later, I remember sitting on the floor of a big room listening to a talk by Rinpoche on the bodhisattva path, weeping uncontrollably at the sorrow, the pain, and the joy of the incredibly strong connection I felt with him.» — el remate del testimonio: pensamientos sobre su vida que ella no se había atrevido a pensar, y el llanto incontenible durante una charla sobre el camino del bodhisattva

«This sense of connection deepened and matured over the next seventeen years, until Trungpa Rinpoche's death in 1987.» — la coda que Ray añade al testimonio, con la muerte de Trungpa Rinpoche fechada en 1987

«This young woman, through having read Trungpa Rinpoche's autobiography, was informed about his training and stature in Tibet, and this gave her a sense of confidence in him from the very beginning. In contrast to this is the following account of an American man who became a student of His Holiness the sixteenth Karmapa. This individual had made his way to Sikkim in the early 1970s before the Karmapa had visited the West and before he was at all known in th;united States. On the advice of a friend, he went to Rumtek, the Karmapa's monastery, to meet His Holiness, although he had no idea who the Karmapa was or why he should meet him.» — el contraste que Ray monta entre dos testimonios: la primera sabía de la formación y la talla del maestro, el segundo fue a Rumtek sin idea de quién era el Karmapa; el troceo imprime *th;united*

«At the first glimpse of him, I felt as if I had been hit by a bolt of lightning. I was immediately overcome with emotion, my eyes were flooded with tears so that I couldn't see, and I actually doubled over» — sigue el testimonio del estadounidense que llegó a Rumtek sin saber a quién iba a ver: el primer vistazo del Karmapa como un rayo, el llanto y el cuerpo doblado

«His Holiness then performed-as I learned later-the black crown ceremony, a ritual for which he was well known and loved» — el testigo nombra, ya informado después, el rito que presenció: la ceremonia de la corona negra por la que el decimosexto Karmapa era conocido

«During the Karmapa's procession into the shrine hall and throughout the ritual, I was completely unable to look at His Holiness. It was as if he were emitting a light that was so brilliant it was blinding, and I literally could not raise my eyes» — el testigo declara que no pudo mirar al Karmapa durante la procesión ni durante el rito, como si emitiera una luz que cegaba

«Now the touch of his hand was quick, sharp, and perfunctory, as if to say, 'There is nothing to hang on to here!' Whereas before I was unmade by who His Holiness was, now I was devastated that-in spite of the intensity of my experience-there was nothing I could turn into a source of security or a reference point» — el contraste que el testigo consigna entre las dos bendiciones: la primera demorada y tierna, la segunda rápida y seca, sin nada a lo que agarrarse

«I am not prone to 'experiences,' and in religious matters I tend to be more on the skeptical side. Certainly nothing like this had ever happened to me before» — el testigo declara su propio escepticismo en materia religiosa antes de contar lo que le ocurrió, y dice que nunca le había pasado nada semejante

«I learned later how different teachers are renowned for different qualities. His Holiness the sixteenth Karmapa, fo~example, was known for the magnificence and splendor of his person» — el testigo cuenta que solo después supo que a cada maestro se le atribuyen cualidades distintas, y al decimosexto Karmapa la magnificencia y el esplendor de su persona; el troceo imprime *fo~example*

«It was quite eye-opening for me to see the way that traditional attributes like that-which could be taken as pro forma kinds of statements--can be so vividly rooted in people's most intimate experience of a master like His Holiness» — lo que el testigo dice haber aprendido: que los atributos tradicionales, que podrían leerse como fórmulas, se arraigan en la experiencia más íntima de quienes tratan al maestro

«The essence of the student-teacher relationship in Tibetan Buddhism is communication and friendship» — Ray abre el apartado sobre el papel del maestro vajra enunciando que la relación entre maestro y discípulo en el budismo tibetano es comunicación y amistad

«The teachings emphasize a mutual meeting of two minds. It is a matter of mutual communication, rather than a master-servant relationship between a highly evolved being and a miserable, confused one .... A guru should be a spiritual friend who communicates and presents his qualities to us» — la voz es de Trungpa Rinpoche, citado por Ray: un encuentro mutuo de dos mentes y no una relación de amo y siervo entre un ser evolucionado y uno confundido

«Under one condition only will I accept you," he said: "if you are willing to renounce your previous teachers» — la condición que, en el relato que Trungpa Rinpoche cuenta y Ray transcribe, el gran maestro tibetano pone a quienes quieren estudiar con él

«hypocrisy. The next time you go to another teacher, you will renounce me. So get out» — el desenlace del relato de Trungpa Rinpoche: el maestro echa a los que sí renunciaron a sus maestros previos y se queda con el único que no lo hizo; el troceo parte *hypocrisy* de la plana anterior

«If you are going to make friends with a spiritual master, you must make friends simply, openly, so that the communication takes place between equals, rather than trying to win the master over to you» — la moraleja que Trungpa Rinpoche saca del relato: la amistad con el maestro se hace de manera simple y abierta, entre iguales, no ganándoselo

«Kalu Rinpoche points out that one's relationship with one's spiritual teacher evolves in gradual stages, beginning in the Hinayana, continuing through the Mahayana, and culminating in the Vajrayana» — Ray reporta de Kalu Rinpoche que la relación con el maestro evoluciona por etapas graduales, una por cada yana

«At the Hinayana level, we respect the teacher and have immense gratitude for his kindness in giving us the dharma .... In the Mahayana ... he becomes a "spiritual friend," a counselor at the inner level» — la voz es de Kalu Rinpoche: en el Hinayana el maestro se respeta por su bondad al dar el dharma, y en el Mahayana pasa a ser un amigo espiritual y consejero interior

«lama," or the lama who personally guides a Vajrayana practitioner, is regarded as Buddha Vajradhara, the essence and union of all the buddhas of the three times and the ten directions» — Kalu Rinpoche define el *root lama* del practicante del Vajrayana como Buda Vajradhara, esencia y unión de todos los budas de los tres tiempos y las diez direcciones

«He is the Buddha's equal in his qualities, and even more esteemed than any other aspect of Buddha hecause of his kindness in transmitting the teachings to us. It is this essential relationship that allows the transmission of the blessing and provides the spiritual direction at the deepest level» — Kalu Rinpoche sitúa al lama raíz a la altura del Buda en cualidades y aún más estimado por su bondad al transmitir; el troceo imprime *hecause* por *because*

«As Trungpa Rinpoche describes this evolving relationship, at the Hinayana stage, the teacher is like a doctor and we are like the patient. We are confused and without resources, and the teacher has advice and instructions that can help us. Therefore we tend to approach him as a higher being who can save us from our misery» — Ray glosa a Trungpa Rinpoche: en la etapa Hinayana el maestro es como un médico y el discípulo un paciente al que puede salvar de su miseria

«Now we are more settled and confident, and now the teacher becomes a "spiritual friend" (kalyanamitra) a person with whom we can share the ups and downs of our spiritual journey, and who always has useful insights» — Ray describe el tramo Mahayana de esa relación: el discípulo, más asentado, encuentra en el maestro un amigo espiritual con quien compartir los altibajos del camino

«In the discipline of hinayana, we relate to the teacher as a wise man who gives us constant instruction and guides us precisely. The relationship between teacher and student is very simple and clear-cut» — la voz es de Trungpa Rinpoche: en el hinayana el maestro es un sabio que instruye sin cesar y la relación es simple y clara

«In the discipline of vajrayana, the relationship between teacher and student is much more vigorous and highly meaningful. It is more personal and magical than consulting a sage or, for that matter, consulting a spiritual friend» — Trungpa Rinpoche declara que en el vajrayana la relación es más vigorosa, más personal y más mágica que consultar a un sabio o a un amigo espiritual

«At the Vajrayana level, the guru becomes a "vajra master," a person who introduces us to the mystery, the power, and the magic of the phenomenal world» — Ray enuncia el cambio de figura: en el Vajrayana el gurú se vuelve maestro vajra, quien introduce al discípulo en el misterio, el poder y la magia del mundo fenoménico

«The vajra master is like a magician, not in the sense of contravening the basic order of the universe, but rather in his ability to tap the self-existing magic that exists» — Ray acota en qué sentido el maestro vajra es un mago: no porque contravenga el orden del universo, sino por su capacidad de tocar la magia que ya existe por sí misma

«He is a dangerous person for us to relate with because, if we begin to try to use our training for our own self-serving ends, he will intervene without mercy. Or rather, he will not hold back the response of the universe» — Ray declara el peligro de la relación: si el discípulo usa su entrenamiento para fines propios, el maestro intervendrá sin misericordia, o más bien no detendrá la respuesta del universo

«transmitting the vajra spiritual energy to us, but at the same time, he is also capable of destroying us if our direction is completely wrong» — la voz es de Trungpa Rinpoche: el maestro vajra puede transmitir la energía espiritual vajra y también destruir al discípulo si su dirección es del todo equivocada

«Tantra means continuity, but one of the principles of tantric discipline is that continuity can only exist if there is something genuine to continue. If we are not genuine, then our continuity can be cancelled by the vajra master» — Trungpa Rinpoche enuncia el principio: tantra quiere decir continuidad, y solo continúa lo que es genuino; lo que no lo sea puede ser cancelado por el maestro vajra

«Throughout the Buddhist world, the teachings are passed on, not through books, but through the personal, direct, intimate communication of one person, the teacher, with another, the student» — Ray sostiene que en todo el mundo budista las enseñanzas no pasan por los libros sino por la comunicación directa e íntima de una persona con otra

«The tantric system of working with the world and the energy of tantra have to be transmitted or handed down directly from teacher to student. In that way the teachings become real and obvious and precise» — la voz es de Trungpa Rinpoche: el sistema tántrico y su energía tienen que transmitirse directamente de maestro a discípulo para que las enseñanzas se vuelvan reales y precisas

«A direct relationship between teacher and student is essential to Vajrayana Buddhism. People cannot even begin to practice tantra without making some connection with their teacher. ... Such a teacher cannot be some abstract cosmic figure. He has to be somebody who has gone through the whole process himself» — Trungpa Rinpoche niega que el maestro del Vajrayana pueda ser una figura cósmica abstracta: tiene que ser alguien que haya recorrido el proceso entero

«It is a process of training the student as a warrior. At first, a warrior teacher does not use a sword on you. He uses a stick and makes you fight with him» — la imagen con que Trungpa Rinpoche describe el trato en el Vajrayana: un maestro guerrero que al principio no usa la espada sino un palo, y hace pelear al discípulo

«the vajrayana level, the student-teacher relationship is similar to that in the martial arts. You could get hurt severely if you are too tense. But you could also receive a tremendous-almost physical-message» — Trungpa Rinpoche compara la relación del vajrayana con las artes marciales: el discípulo tenso puede salir herido, y también recibir un mensaje casi físico

«The teachings come out of the world of form, the real world of form. The teachings consist of colors and forms and sounds rather than words or ideas» — Trungpa Rinpoche sostiene que las enseñanzas salen del mundo de la forma y se componen de colores, formas y sonidos antes que de palabras o ideas

«Each time we come closer to tantra in the journey through the yanas, the relationship to the teacher changes and becomes more and more personal» — Trungpa Rinpoche traza el movimiento del viaje por los yanas: mientras más cerca del tantra, más personal se vuelve la relación con el maestro

«If you don't have any experience of winter, you have to take off your clothes and lie in the snow at night» — la figura con que Trungpa Rinpoche opone el libro a la experiencia directa: quien no sabe qué es el invierno tiene que desvestirse y acostarse en la nieve de noche

«Ultimately, the vajra master is the human person who will take us on a journey through the many realms of this universe and beyond, pointing out the wonders and the horrors» — Ray declara el alcance del viaje al que lleva el maestro vajra: por los muchos reinos de este universo y más allá, señalando las maravillas y los horrores

«the teacher is speaking and acting on behalf of the cosmos. This brings up an important point: ultimately, our deeper self and the cosmos are in league with each other» — Ray enuncia el punto que le parece importante: el yo más hondo del discípulo y el cosmos están en liga uno con otro, y lo que uno quiere y lo que el cosmos necesita no son dos cosas

«It is often said in Tibetan Buddhism that devotion is the most fundamental and most important Vajrayana practice» — Ray abre el apartado de la devoción con lo que dice que suele decirse en el budismo tibetano: que la devoción es la práctica más fundamental e importante del Vajrayana

«Dzigar Kongtriil Rinpoche remarks that without devotion the Vajrayana teachings cannot be transmitted and without devotion they cannot be carried onto the path» — Ray reporta de Dzigar Kongtrül Rinpoche que sin devoción las enseñanzas del Vajrayana ni se transmiten ni se llevan al camino; el troceo imprime *Kongtriil*

«Tulku Urgyen Rinpoche remarks that "the method for realizing buddha-nature requires devotion from the core of our heart» — la voz es de Tulku Urgyen Rinpoche, citado por Ray: el método para realizar la naturaleza búdica pide devoción desde el fondo del corazón

«The state of mind of all the buddhas is dharmakaya itself. The nature of our mind is also dharmakaya. The fact that we have the same essence serves as a direct link between us and all awakened beings» — Tulku Urgyen Rinpoche explica la lógica de ese requisito: la misma esencia compartida —dharmakaya— sirve de vínculo directo entre el practicante y todos los seres despiertos

«Lacking faith and devotion, it is as though the dharmakaya nature of our mind is encased in obscurations. But the very moment you open up in devotion, you receive the blessings of the buddhas» — Tulku Urgyen Rinpoche describe la falta de fe como una naturaleza dharmakaya encerrada en oscurecimientos, y la apertura en devoción como el momento en que se reciben las bendiciones

«The dharmakaya of enlightened beings is like a butter lamp where the flame is burning brightly. The dharmakaya nature of a sentient being's mind is like a butter lamp where the wick has not yet been lit» — el símil de Tulku Urgyen Rinpoche: la lámpara de mantequilla ardiendo del ser iluminado frente a la del ser sensible, cuya mecha todavía no se enciende

«As we have seen, the teacher is the representative of the buddhas, and therefore devotion to the buddhas largely comes down to devotion to one's personal guru» — Ray enuncia el desplazamiento que hace posible el resto del capítulo: como el maestro representa a los budas, la devoción a los budas se resuelve en devoción al gurú personal

«It is interesting that the more traditional explanations of devotion to one's teacher in Tibetan Buddhism can sometimes appear excessive and unreasonable to Western ears» — Ray advierte de antemano que las explicaciones más tradicionales de la devoción al maestro pueden sonar excesivas y poco razonables a oídos occidentales

«From the moment one considers someone as a master and receives teachings, it is no longer possible to adopt a critical attitude. In case one eventually doubts the master's knowledge, capabilities, or behavior, it is necessary to think, 'These defects are without doubt not within the master, but in my own way of seeing» — la voz es de Kalu Rinpoche, citado por Ray: desde que se toma a alguien por maestro ya no cabe la actitud crítica, y la duda sobre su conocimiento o su conducta debe leerse como defecto de la propia mirada

«the disciple must conform precisely to the word of the master without having the least doubt. If the master says that fire is water, the disciple must think, 'I would say that this is a fire, but since the master says it is water, it must be water» — Kalu Rinpoche lleva la exigencia a su extremo: si el maestro dice que el fuego es agua, el discípulo ha de pensar que es agua

«When one has received a single word of teaching of a master, if one does not respect the master, one will be reborn five hundred times as a dog, and then as a miserable human being» — la sanción que Kalu Rinpoche enuncia para quien no respeta al maestro del que recibió aunque fuera una palabra: quinientos renacimientos como perro y luego uno como humano miserable

«There are several important ideas expressed in these quotations: (1) that one must respect one's teacher; (2) that one must give up any attitude of criticism toward the teacher; (3) that any doubts must be regarded as one's own mistaken projections; (4) that one must accept the master's version of reality; and (5) that failure to regard the master in the right way will result in generating very negative karma» — Ray desglosa en cinco puntos numerados lo que esas citas piden: respeto, renuncia a la crítica, las dudas como proyecciones propias, aceptar la versión de la realidad del maestro y el karma negativo de no hacerlo

«What is one to make of statements such as these? Asking any adult, and particularly a modern Westerner, to take up this kind of attitude toward another person would seem highly questionable» — Ray se hace cargo de la objeción en voz propia: pedirle a un adulto, y más a un occidental moderno, esa actitud ante otra persona parecería muy cuestionable

«If anyone were to manage to adopt such an attitude, at least in a Western context, he or she would likely be regarded as emotionally impaired» — Ray remata la objeción diciendo que, en un contexto occidental, quien adoptara esa actitud sería tenido por alguien con un daño emocional

«It is important to realize that in the traditional context, requirements such as the above were necessary for the kind of practice environment they created» — la respuesta de Ray a su propia objeción: en el contexto tradicional esas exigencias eran necesarias para el tipo de ambiente de práctica que creaban

«It would be a mistake to assume that Tibetan students simply fell into line, without a second thought, with the demand for total, unwavering faith in their teacher. Milarepa, for example, struggled mightily in his relationship with his teacher, Marpa. At times he thought Marpa was acting out of drunkenness» — Ray niega que los discípulos tibetanos se alinearan sin más con la exigencia de fe total, y pone a Milarepa como quien luchó con Marpa y llegó a creerlo borracho

«Milarepa tried to deceive his teacher on several occasions and at one point·atternpted to get the teachings he wanted from another guru, again through deception. He distrusted Marpa's insistence that the desired teachings would be forthcoming to the point that he decided to commit suicide. And yet, Milarepa is held up as the example of a person with perfect devotion» — Ray consigna sin armonizar la contradicción: Milarepa engañó a Marpa, buscó las enseñanzas con otro gurú y pensó en suicidarse, y aun así se le presenta como el ejemplo de la devoción perfecta; el troceo imprime *atternpted*

«The requirement of complete and total trust in one's teacher is not possible for auy person with an ego, with any semblance of a self-concept. Yet the demand is articulated and it is an important one. At the very least, it acts as a mirror that reflects back to us exactly how little trust we have in anyone or anything» — Ray sostiene que la confianza total es imposible para quien tiene ego, y que la exigencia funciona al menos como espejo de lo poco que uno confía; el troceo imprime *auy* por *any*

«The requirement of complete faith in one's teacher thus puts the disciple in an impossible situation. He must surrender, but he cannot do so. The more he tries to relate to his teacher outside of the framework of his ambition, grasping, and paranoia, the more these very qualities are thrown back in his face. In such a situation, he finds himself with no alternative but to live with himself and with what he is, experiencing the torment of a seemingly unresolvable dilemma, continuing to relate with his teacher and carrying out the traditional practices for dissolving» — Ray describe la situación imposible en que la exigencia pone al discípulo: debe entregarse y no puede, y mientras más lo intenta más se le devuelven a la cara su ambición y su paranoia

«Most central, it is critical to realize that the role of the teacher is to mediate the selfless wisdom of the buddha-nature. In Tibet, teachers were rigorously trained to put aside personal intentions and motives when relating with students. A teacher who falls into self-serving patterns is no longer fulfilling his or her role» — lo que Ray declara central: el papel del maestro es mediar la sabiduría sin yo de la naturaleza búdica, y quien cae en patrones de servirse a sí mismo deja de cumplirlo

«The well-trained teacher can see the confusion of the disciple and how he is constantly trying to be someone else, to live up to some inappropriate and maladroit concept of who he is. The teacher's devotion expresses itself in a clear and unwavering commitment to who the disciple is and to working with him or her to bring out that covered» — Ray describe la devoción del maestro hacia el discípulo: ve su confusión y su afán de ser otro, y se compromete sin vacilar con quien el discípulo es

«In spite of horror stories of a teacher's abuse of power that one hears told and repeatedly recycled among Western Buddhists, in my own observation it is most often the teacher who ends up making the greatest effort, is the most vulnerable in the relationship, and pays the greatest price for any success that the disciple may find» — Ray consigna en primera persona, y sin negar los relatos de abuso de poder que circulan entre budistas occidentales, que en su propia observación suele ser el maestro quien más se esfuerza y más expuesto queda

«devotion in the Vajrayana is not one thing nor is it static. It is similar to the relationship of marriage partners over a period of many years. During a long marriage, the relationship is in a continual state of evolution, and many stages are passed through along the way. In the same way, the relation of student and teacher evolves in a gradual manner» — la comparación con que Ray describe la devoción: como un matrimonio largo, la relación está en evolución continua y pasa por muchas etapas

«Even the dramatic meetings of master and disciple so often described in the tradition are only the beginning of the relationship, and all the work remains to be done» — Ray relativiza los encuentros dramáticos entre maestro y discípulo que la tradición cuenta: son apenas el principio de la relación

«Attraction to the teacher. In the beginning, one may feel instinctively drawn toward a certain teacher. One may be impressed by the intelligence, kindness, or dignity of that person and want to draw closer to him and find out more about him» — la primera de las etapas de la devoción que Ray enumera: la atracción instintiva hacia cierto maestro, por su inteligencia, su bondad o su dignidad; el troceo imprime *r.* donde va el 1

«Trust in the teachings. Then the student may receive instructions from the teacher and discover that what is being taught helps one a great deal. At this level, one trusts the teachings aslbeing true and beneficial» — la segunda etapa: la confianza en las enseñanzas, cuando el estudiante descubre que lo enseñado le ayuda; el troceo imprime *aslbeing* por *as being*

«Faith in the teacher. From this, the student may then begin to develop some faith in the person of the teacher, that this is a person who knows important things and is able to communicate them in a way that can be understood» — la tercera etapa: la fe en la persona del maestro, que sabe cosas importantes y puede comunicarlas de modo entendible

«He may be seen in difficult straits, "pressed to the wall," so to speak. Then one can assess whether he is really kind, whether he is genuinely patient, insightful, and selfless with others» — Ray detalla cómo se pone a prueba esa fe: observar al maestro en aprietos y con otros discípulos para calibrar si de veras es bondadoso, paciente y desinteresado

«At this point, it is critical that the disciple begin to put the teachings into practice-and in the Practice Lineage this means that one must undertake meditation. Without meditation, it is unlikely that one's devotion will be able to develop much further» — Ray fija el requisito del Linaje de la Práctica: sin meditación es improbable que la devoción pase de ahí

«Through the practice, as the superficial, inauthentic identifications of oneself begin to drop away, one begins to discover increasing depths of authentic being. The more one practices, then, the more one appreciates one's guru» — Ray traza el circuito que va de la práctica a la devoción: al caer las identificaciones inauténticas se descubren profundidades de ser auténtico, y mientras más se practica más se aprecia al gurú

«It is often at this point that the teacher will say, "If you really want to be close to me, then look to your practice. It is through your meditation alone that you will be able to fulfill this longing» — lo que Ray pone en boca del maestro en la etapa del anhelo: si de veras quieres estar cerca de mí, ve a tu práctica

«It is noteworthy that in the Vajrayana devotion of disciple to master is often expressed in absentia from the human guru. Milarepa stands as an early, classical example» — Ray señala que en el Vajrayana la devoción suele expresarse en ausencia del gurú humano, y pone a Milarepa como ejemplo clásico temprano

«At this time, Marpa told him, "You and I will never see each other again," and in fact this turned out to be the case» — las palabras que Ray atribuye a Marpa en la última despedida —que no volverían a verse— y que dice que así resultó

«spent the rest of his life in meditation, and in his songs he frequently calls Marpa to mind and addresses him; but it is not a Marpa of the flesh who hears and responds» — Ray consigna que Milarepa pasó el resto de su vida meditando y que en sus canciones llama a Marpa y le habla, pero quien oye y responde no es un Marpa de carne

«The life of Milarepa reflects another theme that is common in the Practice Lineage, namely that of the "unrequited love" of disciple for teacher. This is the notion that the more one's love and appreciation for the teacher grow, the less one is able to fulfill that love in any concrete way» — el tema que Ray llama *unrequited love* en el Linaje de la Práctica: mientras más crece el amor por el maestro, menos se lo puede cumplir de manera concreta

«The human teacher will not permit neurotic grasping and dependency, and one is more and more forced out on one's own, to find the teacher through one's practice» — Ray sostiene que el maestro humano no permite el aferramiento neurótico ni la dependencia, y empuja al discípulo a encontrarlo por su propia práctica

«At this point, one is experiencing genuine devotion, which is called mogu in Tibetan» — Ray nombra en tibetano lo que llama devoción genuina: *mogu*

«Mo means longing and gu means humbleness. So the idea is one of opening, like an open flower. When rain falls on a flower, if the flower is open already, it can receive the rain» — la voz es de Trungpa Rinpoche desglosando el término: *mo* es anhelo y *gu* humildad, y la figura es la flor abierta que puede recibir la lluvia

«So devotion is somewhat emotional; it is a longing to receive the truth that has been taught by the teacher, to receive it thoroughly» — Trungpa Rinpoche concede que la devoción es en algo emocional: un anhelo de recibir a fondo la verdad enseñada por el maestro

«The compassionate activity of the buddhas is like a hook that is just waiting to catch sentient beings who are ready and open and who are attuned to this compassion. If we have faith and devotion, we are like an iron ring that can be caught by the hook. But if we are closed and lack faith and devotion, we are like a solid iron ball. Not even the 'hooks' of the buddhas can catch an iron ball» — la analogía de Tulku Urgyen que Ray pone al lado de la anterior: la actividad compasiva de los budas es un gancho, la fe y la devoción hacen del practicante un anillo de hierro y su falta una bola maciza

«Complete surrender. The final stage of devotion is a willingness to relinquish one's logical reference points and to trust the teacher wholeheartedly. This is a very advanced stage of devotion and not for beginners» — la quinta y última etapa según Ray: la entrega completa, que llama muy avanzada y no para principiantes

«At a beginner's level, this kind of surrender would be a regression to the dependency of a small child on its parent. If a person attempted-or was permitted-to move into this kind of devotion too early, his or her opportunity for spiritual growth would be cut off» — la advertencia de Ray: en un principiante esa entrega sería una regresión a la dependencia infantil y cortaría su crecimiento espiritual

«At a certain point, the disciple begins to realize that he or she could continue to h.old on to reservations and suspicions, and could always wait until tomorrow to acquire further experiences and further proof of the teacher's authenticity and reliability. But then the question arises, how much information is enough? At what point will one be convinced» — Ray describe el cálculo del discípulo que sigue esperando más pruebas de la autenticidad del maestro, y la pregunta que le sale al paso: cuánta información es suficiente; el troceo imprime *h.old* y *tcadwr*

«The disciple realizes that, at some point, to go further he or she will have to make a leap» — Ray enuncia el punto al que lleva ese cálculo: para seguir hay que dar un salto

«One begins to realize at this point that what is at stake here is not mistrust of the teacher but fundamental paranoia and unwillingness to trust anything» — Ray reformula lo que está en juego: no es desconfianza del maestro sino paranoia de fondo y falta de disposición a confiar en nada

«It is necessary to abandon oneself to the good graces of the teacher. It is obvious that there is no other way to continue on the path. At that point, one needs to leap» — Ray declara que no hay otra manera de seguir en el camino que abandonarse a las buenas gracias del maestro

«And so you leap ... and suddenly find yourself alone-on the upper reaches of a lofty mountain. It is night, the air is crisp and clear, the stars are brilliant; and the majestic desolation of the place is overwhelm» — la imagen con que Ray describe el salto: uno se encuentra solo en lo alto de una montaña, de noche, con las estrellas brillantes y una desolación majestuosa

«You realize that you have been left on your own, dependent entirely on your own resources. But now those resources begin to appear, just as if your guru were still with you, by your side. And you can see that it is only now, having been abandoned by your teacher, just when you finally felt unreservedly open to him, that your real journey can begin» — Ray remata la imagen: los recursos propios aparecen como si el gurú siguiera al lado, y el viaje verdadero empieza justo al ser abandonado por el maestro

«In the beginning, we rely entirely on the guru to bring us to ourselves. Through our relationship, through the informal interactions, the teachings, and the rituals, the guru acts as the midwife of our own rebirth» — Ray llama al gurú partera del propio renacimiento: por la relación, las interacciones informales, las enseñanzas y los rituales

«In the beginning, the human guru must give voice to these realities beyond ego, because we are as yet unable to hear them in any other way. But through our practice, it comes to be that our inner nature and the world beyond thought begin to speak for themselves» — Ray describe el relevo: al principio el gurú humano presta voz a las realidades más allá del ego, y con la práctica la naturaleza interior y el mundo más allá del pensamiento hablan por sí mismos

«This may be termed the "universality of the guru" or the "cosmic guru," wherein the guru principle or force becomes more and more evident to us, wherever we may be and whatever we may be doing» — Ray nombra ese desplazamiento *universality of the guru* o *cosmic guru*: el principio del gurú se vuelve evidente dondequiera que uno esté

«The human guru, then, comes to be understood as the human representative and spokesperson for the living intelligence and sacredness of what is, the voice of reality itself in all its infinite ways of appearing» — Ray define entonces al gurú humano como representante y portavoz de la inteligencia viva y la sacralidad de lo que hay

«The transition from seeing the guru as an external person to seeing him or her as a living force within us usually occurs gradually as the practitioner traverses the path. Sometimes, however, it is brought about abruptly by the death of the teacher» — Ray señala que el paso de ver al gurú como persona externa a verlo como fuerza viva suele ser gradual, y a veces lo precipita de golpe la muerte del maestro

«His death] was an incredible shock. He was only forty-eight years old, and we were not expecting it. At first it was really devastating. It was like being in a huge desert and suddenly losing your guide, this sense of being totally abandoned and the thought that I would never see him again» — la voz es de Tenzin Palmo: la muerte a los cuarenta y ocho años, el desierto enorme y la guía perdida de golpe; el corchete de apertura lo pone la edición y el troceo solo conserva el de cierre

«The pain in my heart was so intense that it was an excellent object of meditation, because it was very obvious. So I looked into the pain in my heart, and as I looked it was like layer after layer peeled away until in the end I reached this level of great peace and calm, almost bliss» — Tenzin Palmo cuenta que tomó el dolor por objeto de meditación por lo evidente que era, y que capa tras capa llegó a un nivel de paz y calma casi dichoso

«The physical manifestation is the most gross level, and when you really think and contemplate the Lama, he's there right with you, in the most intimate part of yourself» — lo que Tenzin Palmo dice haber realizado: que la manifestación física es el nivel más burdo y que el lama está siempre en el corazón, en la parte más íntima de uno

«Many people are suspicious of Buddhism in general and particularly of the Vajrayana because of the intensity of the guru-disciple relationship. They are made uncomfortable by the level of projections that occur in the interaction of teacher and student. They do not like the lack of explicit restrictions, rules, and limitations on the relationship. They would prefer clear expectations and boundaries, without the uncertainty and intimacy that Vajrayana Buddhism implies» — Ray consigna la sospecha que muchos tienen del Vajrayana por la intensidad del vínculo gurú-discípulo, y por la falta de restricciones y límites explícitos

«Without denying the dangers in this as in all other intimate human relationships, and acknowledging that there can be no complete guarantee against mistakes and abuses, still there would appear something shortsighted in this point of view» — Ray contesta sin negar el peligro ni garantizar que no haya errores ni abusos: le parece que ese punto de vista es corto de vista

«As long as human beings live in the realm of samsaric duality, there is the inevitability of projection-in this case the positive projections of seeing something "out there" to which we are attracted and that we feel we need. What is sometimes not sufficiently realized is that no human beings are outside of this cycle» — Ray sostiene que mientras se viva en la dualidad samsárica la proyección es inevitable, y que lo que a veces no se ve es que nadie queda fuera de ese ciclo

«Moreover, projection of this nature is not an inherently bad or undesirable thing. In fact, it is only because we are willing to project, willing to seek our dreams, that we can come up short and begin to integrate the part of ourselves that we had at first seen as outside» — Ray niega que esa proyección sea de suyo mala: solo por estar dispuestos a proyectar y a perseguir los propios sueños se integra después la parte que se vio afuera

«This process always involves vulnerability and suffering, but only in a culture that abhors pain and equates it with evil can one fail to see the transformative element» — Ray consigna el costo y dónde se pierde de vista: el proceso pide vulnerabilidad y sufrimiento, y solo una cultura que aborrece el dolor y lo iguala al mal deja de ver el elemento transformador

«The Vajrayana operates by eliciting and provoking the projections of our own deepest nature, then forcing us back on ourselves so that we have to integrate and take possession of those projections» — Ray enuncia cómo opera el Vajrayana: suscita y provoca las proyecciones de la naturaleza más honda y devuelve al practicante a sí mismo para que las integre y tome posesión de ellas

«Trungpa Rinpoche comments that at the beginning of the path, the teacher is seen virtually as a demigod. In the middle, he is experienced as a friend and companion. And at the end, when we have attained the state of realization that we once saw uniquely in him, he becomes inseparable from the inborn, living wisdom within» — Ray reporta de Trungpa Rinpoche las tres estaciones de la figura del maestro: casi un semidiós al principio, amigo y compañero en medio, e inseparable de la sabiduría innata al final

«What is sad is not to see this process of projection in Buddhism, where it can lead to something dignified and noble, but to see the way that it operates in the contemporary "modern" world, where it so often leads to an utter dead end» — Ray traza el contraste que le importa: la proyección en el budismo puede llevar a algo digno, y en el mundo contemporáneo suele llevar a un callejón sin salida

«Here, people project their deepest yearnings onto things that have little to do with the human spirit and its maturation-new cars, upscale houses, clothes, vacations, credentials, fame, wealth, and power» — Ray enumera los destinos de la proyección moderna: coches nuevos, casas de categoría, ropa, vacaciones, credenciales, fama, riqueza y poder

«It is not surprising, for example, that it is often among those who have succeeded most fully in realizing the materialism of the American Dream that one can find the most emptiness, fear, and unacknowledged despair» — Ray señala que suele ser entre quienes más realizaron el materialismo del Sueño Americano donde se hallan el mayor vacío, miedo y desesperación no reconocida

«THE HINAYANA AND MAHAYANA STAGES OF THE TI - betan Buddhist path provide the necessary ground for the Vajrayana» — Ray abre el capítulo del camino enunciando que las etapas Hinayana y Mahayana dan el suelo necesario para el Vajrayana; el troceo parte *TI - betan* en la versalita de apertura

«In the Hinayana, by means of shamatha, the practitioner has trained in the mindfulness practice of following the breath. Through this simple technique, one has overcome the wildness of discursive thought and is no longer blown here and there, distracted by every thought that arises» — Ray resume lo que la práctica de shamatha entrena: seguir la respiración hasta vencer lo salvaje del pensamiento discursivo

«The result of shamatha training is a certain collectedness and stillness and, most important, presence to one's experience» — lo que Ray declara resultado del shamatha: recogimiento, quietud y, sobre todo, presencia a la propia experiencia

«Vipashyana, as we saw in chapter 4, arises out of shamatha, and involves the experience of non-egoic awareness in which reality is seen from a viewpoint that transcends one's own narrow field of self-interest» — Ray sitúa vipashyana como lo que brota del shamatha: una conciencia sin ego donde la realidad se ve desde un punto de vista que trasciende el interés propio

«the world increasingly comes to be seen not as cold and mechanical, but as filled with warmth and intelligence that continually arise to correct one's balance and invite one into relationship with reality beyond ego» — Ray describe el cambio de mundo que trae vipashyana: no frío ni mecánico, sino lleno de calidez e inteligencia que corrigen el equilibrio propio

«Through practices like tonglen, one trains in overcoming addiction to pleasure and aversion to pain, and thereby reverses the usual logic of ego» — Ray nombra el efecto que atribuye al tonglen: revertir la lógica habitual del ego venciendo la adicción al placer y la aversión al dolor

«From the very first glimpse of vipashyana, we have been aware that there is a world beyond our own version that is- Feal, vivid, anclfilled with intelligence» — Ray enuncia lo que vipashyana deja entrever desde el primer vistazo: un mundo más allá de la propia versión, real, vívido y lleno de inteligencia; el troceo imprime *is- Feal* y *anclfilled*

«A longing to know this world, to touch it, taste it, and experience it more fully, to enter into it completely, and finally to become it, with no residue of ego left over, marks the inspiration to enter Vajrayana» — Ray define la inspiración para entrar al Vajrayana como el anhelo de conocer ese mundo, tocarlo, saborearlo y finalmente volverse él sin residuo de ego

«Indeed, as we approach the gate of Vajrayana, we realize that it is ultimately this inspiration that led us to the dharma in the first place; and it is this that underlies the devotion that we feel to the vajra master» — Ray sostiene que esa misma inspiración es la que llevó al dharma en primer lugar y la que sostiene la devoción al maestro vajra

«In order to fully enter into Vajrayana practice, it is necessary to undergo abhisheka, Vajrayana initiation or empowerment» — Ray fija el requisito de entrada al Vajrayana: pasar por el abhisheka, iniciación o empoderamiento

«This is brought about through the ngondro, or "preliminary practices," the four practices of prostrations, Vajrasattva mantra, mandala offering, and guru yoga, each of which is performed one hundred thousand times» — Ray enumera los cuatro ngondro —postraciones, mantra de Vajrasattva, ofrenda del mandala y guru yoga— y la cifra de repeticiones de cada uno

«Within Tibetan Buddhism, there are several different traditions of the ngondro, although they agree in their essentials and have the same general function» — Ray consigna que hay varias tradiciones del ngondro que coinciden en lo esencial y cumplen la misma función general

«in the Karma Kagyii tradition, the ngondro are generally performed sequentially--one carries out first prostrations, then Vajrasattva mantra, and so on, in linear sequence» — Ray da el ejemplo de la variación en la tradición Karma Kagyü, donde los ngondro se hacen uno tras otro en secuencia lineal; el troceo imprime *Kagyii* y el doble guion de *sequentially--one*

«Tenzin Palmo, an Englishwoman who spent many years in retreat in India, provides an account of her own experience of the transformation that followed the unexpected death of her guru Khamtriil Rinpoche» — Ray presenta a la testigo del relato que sigue: Tenzin Palmo, inglesa con muchos años de retiro en la India, y la muerte inesperada de su gurú; el troceo imprime *Khamtriil*; el libro la vuelve a presentar casi con las mismas palabras en el capítulo del retiro

«The tradition summarized here is the one typically followed in the Karma Kagyii lineage. The general outline of the ngondro, abhisheka, and sadhana practices discussed here are not particularly secret and are now found in books by both Western scholars and Tibetan teachers» — Ray declara de qué linaje toma el ngondro que resume —el Karma Kagyü— y aclara que ese esquema general no es particularmente secreto; el troceo imprime *Kagyii*

«The more detailed and experiential instruction is reserved for the personal relationship and mutual commitment between teacher and student. It can only be transmitted orally, and can never be given only in writing» — Ray traza el límite de lo escribible: la instrucción detallada y experiencial queda para la relación personal y solo se transmite oralmente

«For this reason, the following description is necessarily reticent in relation to the oral instructions for these and the inner experiences that they involve» — Ray declara en voz propia la reticencia de su propia descripción respecto de las instrucciones orales y de las experiencias internas

«Like the other ngondro, prostrations involve a simple practice that is repeated one hundred thousand times» — Ray describe la forma común de los ngondro: una práctica simple repetida cien mil veces

«Prostrations involve repeating some version of the refuge formula over and over and, while doing so, carrying out the physical act of prostrating» — Ray describe la mecánica de las postraciones: repetir la fórmula de refugio mientras se ejecuta el acto físico

«These are typically arranged in what is called a lineage tree, upon whose branches these figures are depicted as sitting» — Ray nombra el arreglo de las imágenes en el altar: un árbol de linaje en cuyas ramas se representan sentadas las figuras

«Vajradhara is blue in color, like the cloudless sky, and sits in cross-legged meditation posture. He holds a dorje (vajra) in his right hand and a bell (see figure 10.5 on page 215) in his left, symbolizing the union of wisdom and skillful means, emptiness and compassion, feminine and masculine, and indeed al\ dualities» — Ray describe a Vajradhara y lo que sostiene en cada mano —dorje y campana—, con la unión de sabiduría y medios hábiles, vacuidad y compasión, femenino y masculino; el troceo imprime *al\* por *all*

«At the very top of the refuge tree is a smaller Vajradhara, in the Kagyti and other New Translation schools representing the ultimate dharmakaya» — Ray sitúa en la cima del árbol de refugio un Vajradhara menor que, en las escuelas de Nueva Traducción, representa el dharmakaya último; el troceo imprime *Kagyti*

«Below him and also smaller than the central figure of the guru as Vajradhara, are the human lineage masters seated in descending fashion, beginning with Tilopa, Naropa, and Marpa» — Ray ordena a los maestros humanos del linaje en descenso, empezando por Tilopa, Naropa y Marpa

«For whatever practice one is carrying out, the buddha or yidam is always seen as inseparable from one's own teacher. This is because it is only through the guru that one is able to encounter the dharmakaya buddhas and all the other transcendent realities met in tantric practice» — Ray enuncia el tema que llama crítico en el Vajrayana: el buda o el yidam se ven siempre inseparables del propio maestro, porque solo por el gurú se encuentran los budas dharmakaya

«Without this, the vajra world would be too cold, remote, and abstract. To see it in this way would be a fatal misunderstanding. The vajra world is, in fact, not indifferent. It will reveal itself to us, to help and heal, to liberate us. And the way it does so is through the human being who is our mentor. In a very real sense, then, the ultimate has a human face» — Ray sostiene que sin esa personalización el mundo vajra sería frío y abstracto, y que en un sentido muy real lo último tiene rostro humano

«Therefore, the inseparability of Vajradhara and one's guru is not a psychological trick-it expresses a fundamental aspect of reality itself» — Ray niega que la inseparabilidad entre Vajradhara y el gurú sea un truco psicológico: la declara un aspecto fundamental de la realidad misma

«One then begins doing prostrations, moving from a standing position, going down to one's knees, then putting one's hands on the floor and sliding them forward until one is lying face down, flat upon the floor» — Ray describe el movimiento completo de la postración, de pie a rodillas y de ahí a quedar tendido boca abajo en el suelo

«In the West where many homes are carpeted, practitioners often use a "prostration board" (such as a sheet of particle board), to make the process of sliding the hands out easier» — Ray consigna una adaptación occidental de la práctica: la tabla de postración sobre la alfombra

«During this, one recites a stanza of taking r~fuge, a variation of the formula "I take refuge in the Buddha, I take refuge in the dharma, I take refuge in the sangha» — la fórmula de refugio que Ray da como la que se recita durante las postraciones; el troceo imprime *r~fuge*

«prostrations can rouse a surprising amount of resistance and emotionality» — Ray señala la resistencia y la emotividad que las postraciones despiertan en occidentales formados en la ideología de la igualdad y el individualismo

«It is one thing to bow to a teacher on a high seat and sit reverentially listening to a lecture, as is common practice in Tibetan Buddhism in the West. It is quite another to prostrate oneself over and over before a Buddhist shrine and to a blue buddha called Vajradhara who is inseparable from one's human guru» — Ray distingue el gesto que ya se usa en Occidente —inclinarse ante el maestro y escuchar una charla— del postrarse una y otra vez ante un buda azul llamado Vajradhara

«Moreover, the physical act of prostration is inherently humiliating, and we may find ourselves protesting in the most vigorous, energetic, and inventive ways» — Ray declara humillante de suyo el acto físico de postrarse, y describe la protesta vigorosa e inventiva que suscita

«Many questions arise: Why am I doing this? What is this? What or whom am I really prostrating to? Why do I have to prostrate? Isn't there some other way to accomplish the same end» — la ristra de preguntas que Ray pone en boca del practicante: por qué hago esto, qué es esto, a qué o a quién me postro, no habrá otro modo

«In the Western mind if not in the traditional Tibetan, the thought frequently arises, "Surely there is something better I could be doing with my time and energy» — el pensamiento que Ray atribuye a la mente occidental y no a la tibetana tradicional: que habría algo mejor que hacer con el tiempo y la energía

«Bringing these questions to one's teacher, one typically meets with the response: "Don't think too much; just do the practice, and your questions will be answered; we can talk about this after you have finished» — la respuesta que Ray dice que suele dar el maestro: no pienses tanto, haz la práctica y tus preguntas se responderán

«Prostrations, like the other Vajrayana practices, involve body (performing the physical action), speech (reciting the liturgical formula), and mind (visualizing)» — Ray desglosa las tres puertas que la práctica ocupa a la vez: cuerpo en el acto físico, palabra en la fórmula litúrgica y mente en la visualización

«which is to invite surrender. Surrender to what? To the larger world-as it is variously expressed-of non-ego, things as they are, the buddha-nature, the lineage of awakened ones, and so on» — Ray nombra la intención de la práctica —invitar a la entrega— y responde a qué se entrega uno: al mundo más grande del no-ego, las cosas tal como son, la naturaleza búdica y el linaje de los despiertos

«In Vajrayana Buddhism, the physical, as much as the vocal and the mental, are symbols in the special sense that they embody truth and reality in a way that cannot be converted to another idiom. As is said in the Vajrayana, "The symbol symbolizes nothing other than itself» — Ray explica por qué lo físico no se puede convertir en mental: en el Vajrayana lo corporal es símbolo en el sentido de que encarna la verdad de un modo intraducible, y cita el dicho de que el símbolo no simboliza otra cosa que a sí mismo

«Prostrating repeatedly on the ground before something has an immediate, viscera.! meaning before any interpretation is offered» — Ray declara que postrarse tiene un sentido visceral e inmediato, previo a cualquier interpretación; el troceo imprime *viscera.!*

«In order to understand prostrations properly, it is necessary to remember the nontheistic perspective within which the practice occurs» — Ray pide recordar la perspectiva no teísta dentro de la cual ocurre la práctica para entenderla bien

«Vajradhara is an ex:ternal representation of the selfless wisdom of our own basic nature, all-encompassing, all accommodating, and beyond change. He is sky-blue in color because the sky is experienced as similarly allembracing and eternal» — Ray define a Vajradhara como representación externa de la sabiduría sin yo de la propia naturaleza básica, y explica su color celeste por la experiencia del cielo; el troceo imprime *ex:ternal*

«When we prostrate, it is thus ultimately our self-conscious ego that is prostrating to the inherent nature» — Ray enuncia qué se postra ante qué: el ego autoconsciente ante la naturaleza inherente

«At some point, our ego-the lower part of ourselves-has to surrender to the higher part-what we know to be right, true, and necessary. And this can be extraordinarily painful. Prostrations are a way of turning such a process into a formal spiritual practice» — Ray cierra la analogía de la falta que hay que reconocer ante un amigo: en algún punto la parte baja se rinde a la alta, y eso puede ser extraordinariamente doloroso; las postraciones vuelven ese proceso práctica formal

«The second of the four ngondro, Vajrasattva mantra, is more inward and subtle» — Ray presenta el segundo ngondro como más interior y sutil que las postraciones

«Prostration practice, through the commitment and surrender it involves, wears away the facade covering our ego, churns up its primitive emotions, and reveals its infantile emotionality. The emotional and egocentric underbelly that we have kept hidden from ourselves and oth» — Ray describe lo que dejan las postraciones: desgastada la fachada del ego, revueltas sus emociones primitivas y expuesta su emotividad infantil

«It is the purpose of the Varjasattva practice to purify this material. Here one visualizes the buddha Vajrasattva, the embodiment of our own fundamental purity, our buddha-nature» — Ray declara el propósito de la práctica de Vajrasattva —purificar ese material— y define al buda visualizado como encarnación de la pureza fundamental propia; el troceo imprime *Varjasattva*

«He is visualized on the top of the head as a white being, sitting in meditation posture, holding in his right hand a vajra (dorje) at his heart center and in his left at his hip, a bell» — Ray describe la visualización de Vajrasattva sobre la cabeza: blanco, en postura de meditación, con el dorje al corazón y la campana a la cadera

«In Vajrasattva's heart center, there is the "seed syllable" HUM, embodying his essence» — Ray sitúa la sílaba semilla HUM en el centro del corazón de Vajrasattva como encarnación de su esencia

«Currently Tibetan teachers ask their Western students to visualize this and other syllables used in visualization practice in Tibetan charac» — Ray consigna la exigencia actual de los maestros tibetanos: visualizar las sílabas en caracteres tibetanos

«Western practitioners sometimes point out that when Buddhism traveled to Tibet, Tibetans were permitted to visualize the seed syllables and mantras using the Tibetan script and therefore Westerners might perhaps be able to carry out these visualizations using their own alphabets» — Ray recoge la objeción de practicantes occidentales: si a los tibetanos se les permitió su propia escritura, por qué no el alfabeto propio

«The inadvisability of this, for at least some Tibetan teachers, has to do with the fact that Sanskrit and Tibetan (the written alphabet of which was adapted from Sanskrit) are written syllabically» — la razón que Ray reporta de al menos algunos maestros tibetanos: el sánscrito y el tibetano se escriben de manera silábica, a diferencia de las lenguas europeas

«In addition, the Tibetan approach, because its script is an adaptation of the Indian, is a virtual replication of the Indian Tantric Buddhist methods» — Ray añade que el procedimiento tibetano, por derivar su escritura de la india, replica en la práctica los métodos del budismo tántrico indio

«Still, particularly among the younger Tibetan teachers, there are some who seem to be leaning toward allowing visualizations in English» — Ray consigna el desacuerdo dentro de la propia tradición: entre los maestros tibetanos más jóvenes hay quienes se inclinan a permitir la visualización en inglés

«In the Vajrasattva practice a liturgical element is introduced that will be important throughout the Vajrayana journey, namely infusion of the samayasattva ("conventional being") by the jnanasattva ("wisdom» — Ray nombra el elemento litúrgico que dice que recorrerá todo el viaje del Vajrayana: la infusión del samayasattva por el jnanasattva

«Samayasattva refers to the visualization, which we ourselves have generated, of Varjasattva on top of our heads. So far, this is just a product of our own imagination, as if, near lunchtime, we might visualize ourselves going out for a hamburger to allay our hunger» — Ray aclara que el samayasattva es todavía producto de la propia imaginación, y lo compara con imaginarse saliendo por una hamburguesa cerca de la hora de comer

«Our own imagined visualization of Vajrasattva needs to be ritually empowered, made real-"sanctified," in our Western terminology. It needs to take on the transcendent wisdom that it points to» — Ray declara que la visualización imaginada debe ser empoderada ritualmente, *sanctified* en términos occidentales, para tomar la sabiduría trascendente a la que apunta

«To do this, one visualizes light rays streaming out from the heart center of Vajrasattva and inviting, from beyond samsara, the jnanasattva, the wisdom principle that will animate our visualization» — Ray describe el rito de esa infusión: rayos de luz desde el corazón de Vajrasattva invitan, desde más allá del samsara, al principio de sabiduría que animará la visualización

«The realm beyond samsara can also be visualized "outside," beyond our known world, as in the case of the pure lands of the buddhas (for discussion of this, see Indestructible Truth). In the beginning, this "location" is effective» — Ray consigna por qué el más allá del samsara se visualiza afuera y no dentro: al principio esa localización funciona, y remite a su volumen anterior para las tierras puras

«Thus the jnanasattvas, the wisdom beings, come from all directions like snowflakes and dissolve into Vajrasattva. Now he is an embodiment of nonconceptual wisdom and animated with the power of vajra being» — Ray describe la llegada de los seres de sabiduría desde todas las direcciones como copos de nieve que se disuelven en Vajrasattva

«As devout Roman Catholics will tell you in relation to the moment when, in Holy Communion, the ordinary bread and wine become the very body and blood of Christ, one can have the experience here of something more than just one's own imagination» — la comparación con que Ray explica lo que se siente en esa infusión: el momento en que, según los católicos devotos, el pan y el vino se vuelven cuerpo y sangre de Cristo

«In Tibet, owing to their sanctity and power, the Indian mantras were not translated, but left in their original form. For this reason, Westerners, like Tibetans, repeat the mantra in Sanskrit: OM VAJRASATTVA SAMAYAM ANUPALAYA, VAJRASATTVA TVENOPA TISHTHA» — Ray explica por qué el mantra no se traduce y da el arranque del mantra de cien sílabas tal como se recita en sánscrito; el troceo imprime los puntos suspensivos como viñetas

«Although many Sanskrit mantras do not have any particular literal meaning, much of the Vajrasattva mantra does, and can be roughly translated into English. The translation is often given to Western students to increase their sense of the significance of the practice: "0 Vajrasattva, please purify, please protect me» — Ray señala que buena parte del mantra de Vajrasattva sí tiene sentido literal, y da la traducción que suele entregarse a los estudiantes occidentales

«While reciting the mantra, one visualizes amrita (elixir of immortality), the embodiment of the deathless wisdom of realization in the form of a white liquid, flowing from the HUM syllable (fig. 9.2) in Vajrasattva's heart center, filling his body, then exuding from the lower part of his body and entering the top of one's head» — Ray describe la visualización que acompaña al mantra: el amrita como líquido blanco que sale de la sílaba HUM en el corazón de Vajrasattva y entra por la coronilla del practicante

«This liquid light-for that is what it is-then flows down through one's body, down into the earth. First it comes as a tiny trickle, then as a growing stream, finally a river of wisdom, purifying all of one's evil deeds and obscurations» — Ray sigue el curso de esa luz líquida por el cuerpo hacia la tierra: primero hilo, luego arroyo y al final río de sabiduría que purifica los actos malos y los oscurecimientos

«In the Vajrayana, it is often said that the fundamental impurity in our state of being is our discursive thought» — Ray consigna lo que dice que suele decirse en el Vajrayana: que la impureza fundamental del propio estado es el pensamiento discursivo

«Tibetan syllable HUM, the primordial sound of emptiness» — el pie de la figura 9.2 nombra la sílaba tibetana HUM como el sonido primordial de la vacuidad

«We take our vajra being and the vajra world and defile their purity and sacredness with our thought process. Through Vajrasattva practice, we literally wash away that de» — Ray enuncia la operación que atribuye a la práctica de Vajrasattva: el proceso de pensamiento profana la pureza del ser vajra y del mundo vajra, y la práctica lava esa profanación

«It is always our impure discursive thought that underlies all our words and actions causing harm to others. This point of view is, of course, fundamental to Buddhism» — una nota al pie de Ray, impresa al pie de la plana y que el troceo intercala en el cuerpo: el pensamiento discursivo impuro está bajo toda palabra y todo acto que daña a otros; la nota sigue en la plana siguiente

«throughout its history, beginning with the early Dhammapada, but it is especially emphasized in the Vajrayana» — continuación de esa nota al pie en la plana siguiente: el punto de vista sería fundamental al budismo desde el Dhammapada temprano y especialmente subrayado en el Vajrayana

«But the eventual goal is_to lcun to live out of that level of ourselves where our perception is indeed pure. This way of experiencing things is called in Tibetan tag-nang, which may be translated as "pure perception" or "sacred outlook» — Ray nombra en tibetano la meta: *tag-nang*, que traduce como percepción pura o mirada sagrada; el troceo imprime *is_to lcun*

«For Western practitioners, with a cultural heritage of ideas of original sin, evil, and inherent human imperfection, Vajrasattva practice represents a blatant challenge to fundamental ways of viewing self and world» — Ray señala el choque de la práctica de Vajrasattva con la herencia cultural occidental del pecado original y la imperfección humana inherente

«Vajrasattva practice may have left us with a sense of accomplishment. The usual samsaric approach is, of course, to view all of our attainments-material, social, psychological, and spiritual-as our property and key to the process of maintaining our personal identity» — Ray describe el riesgo que abre la práctica anterior: el enfoque samsárico habitual toma todo logro como propiedad y clave de la identidad personal

«At this point, there is the .danger that we will take our pr~ctices, including our prostrations and Vajrasattva mantra recitations, in the same way, converting them into subtle self-aggrandizement» — Ray advierte que las propias postraciones y recitaciones pueden volverse un engrandecimiento sutil del yo; el troceo imprime *.danger* y *pr~ctices*

«In true Mahayana fashion, these and all the spiritual and other riches that we may come upon must now be reling~\shed and given away» — Ray enuncia lo que exige entonces la ofrenda del mandala, al modo Mahayana: soltar y regalar esas riquezas; el troceo imprime *reling~\shed*

«Particularly in relation to our Buddhist practice, any other approach would provide the ego ground to solidify and fortify itself as a "highly evolved and accomplished spiritual person," fostering pride and arro» — Ray declara qué pasaría si no: el ego tendría suelo para fortalecerse como persona espiritual altamente evolucionada, con orgullo y arrogancia

«In the Lives of the Eighty-four Mahasiddhas, we read that when King Indrapala (later Darika) and his minister arrived before the siddha Luyipa to request abhisheka, having neglected to bring an appropriate gift, they found it necessary to offer themselves, and it took them each twelve years to discharge the debt» — el relato que Ray toma de las Vidas de los Ochenta y cuatro Mahasiddhas: el rey Indrapala y su ministro, sin regalo apropiado para pedir el abhisheka a Luyipa, se ofrecieron a sí mismos y tardaron doce años cada uno en saldar la deuda

«In lieu of such extensive offerings, in the practice, one heaps gold-colored rice with one hand onto a "mandala plate," usually of copper or brass, that is held in the other hand» — Ray describe el gesto material de la ofrenda: arroz del color del oro amontonado a mano sobre un plato de mandala de cobre o latón

«rice, often containing gems, semiprecious gems, coins, and other precious items to indicate wealth, represents all of the riches of whatever sort that we humans possess or enjoy, including even trees and animals, the earth and the sky, the sun, moon, and stars, as well as all our human possessions, both material and nonmaterial» — Ray enumera lo que ese arroz representa: todas las riquezas humanas, incluidos árboles y animales, la tierra y el cielo, el sol, la luna y las estrellas

«All of this is to be offered to the buddhas and to the lineage, for the sake of our own accomplishment and for the sake of all other sentient beings» — Ray declara a quién se ofrece y para qué: a los budas y al linaje, por el propio logro y por todos los seres sensibles

«It may be thought that this practice is "only" symbolic and involves "only" our minds. However, recall that most of the life we live is actually lived in, through, and by our minds-our minds are the generator of actions and their meaning, and the recipient as well» — Ray contesta a la objeción de que la práctica sea solo simbólica y solo mental: casi toda la vida se vive en y por la mente, generadora de los actos y de su sentido

«In addition, the mandala practice has an important physical dimension: one is holding golden rice and jewel representations, and to us humans these have meanings of richness and wealth. To hold in one's hand symbolizes possession» — Ray insiste en la dimensión física de la ofrenda: sostener en la mano el arroz dorado y las joyas simboliza la posesión

«Think how pleasurable it is to visualize ourselves winning the lottery, gaining a desired partner, or enjoying a delicious meal. Just in carrying out the imagination of these things, we are participating in the meaning of the event, although it has not physi» — Ray explica por qué lo imaginado cuenta: ya al imaginar la lotería, la pareja deseada o una comida deliciosa se participa del sentido del suceso

«Think how painful it is when we contemplate losing someone we love, being deprived of our material possessions, becoming ill with a dreaded disease, or dying. The same logic applies: when we go through something negative in our imagination, we experience much of the distress of the actual event» — el reverso del mismo argumento en Ray: pasar por algo negativo en la imaginación trae buena parte de la angustia del suceso real

«In the same way, the offerings made in the mandala practice, though mostly imagined, have the stamp of reality. We do not want to give away whatever good things we have, and to imagine ourselves doing so can be difficult and painful» — Ray concluye que las ofrendas del mandala, aun imaginadas, llevan el sello de la realidad, y que imaginarse regalando lo bueno que se tiene puede ser difícil y doloroso

«The purpose of this practice is to give birth, in us, to a different attitude toward "our" possessions. Moreover, this new attitude is not an alien one--except to ego-for it expresses a kind of open-handedness and generosity that is natural to us, as qualities of our buddha-nature» — Ray declara el propósito de la práctica: nacer a otra actitud ante lo propio, actitud que llama natural y ajena solo al ego, por ser cualidad de la naturaleza búdica

«To learn how to give freely, completely, and without reservation is, in the end, the only way to keep moving along the spiritual path» — Ray sostiene que dar libremente y sin reserva es al final la única manera de seguir avanzando en el camino espiritual

«And giving without any demand or anticipation of recompense, even social or psychological, is the way to be most helpful to others, for it leaves them unencumbered in their own journeys by our own wants and ex» — Ray añade la condición de esa generosidad: sin exigencia ni expectativa de retribución, ni siquiera social o psicológica, para dejar libre al otro en su propio viaje

«The mandala practice leaves one in a rather empty place, having given away virtually everything thought of as one's own and as definitive of one's person. But emptiness is also ?penn~ss, and the practice has left the practitioner as. a "worthy vessel" to receive Vajrayana teachings» — Ray describe el lugar vacío en que deja la ofrenda del mandala y lo nombra vasija digna; el troceo imprime *?penn~ss* y *as.*

«The disciple may be like a vessel turned upside down and unable to receive any teachings. This refers to people who are so full of opinions and so smug about their spirituality that they are not re<llly able to receive what the teacher has to offer» — la primera figura de la vasija que Ray reporta de la tradición: el discípulo boca abajo, tan lleno de opiniones y tan satisfecho de su espiritualidad que no recibe nada; el troceo imprime *re<llly*

«Or the disciple may be like a vessel full of holes, wherein the water of instruction can be poured in, but then just runs out the bottom. This refers to a person who, while open enough, has no discipline to put the teachings into practice, and so the instructions just dissipate and produce no lasting benefit» — la segunda figura: la vasija agujerada del que se abre pero no tiene disciplina para practicar, y deja escurrir la instrucción

«The purpose of the first three ngondro, culminating in the mandala offering, is to render the disciple a fit vessel to actually receive the wisdom of the lineage in the proper manner» — Ray declara la función de los tres primeros ngondro: volver al discípulo vasija apta para recibir la sabiduría del linaje

«In the guru yoga, one visualizes the guru in the form of Vajradhara sitting on the top of the head. Rousing devotion for the teacher, one recites a particular mantra associated with the guru and visualizes the amrita of blessings flowing down and filling the empty vessel of one's body» — Ray describe el guru yoga: el gurú como Vajradhara sobre la cabeza, el mantra propio y el amrita de bendiciones llenando la vasija vacía del cuerpo

«Through guru yoga, literally "union with the teacher," the meditator seeks to unite with the wisdom mind of the guru» — Ray traduce el término y enuncia su meta: unirse a la mente de sabiduría del gurú

«Thus, through the preliminaries one is not only preparing to receive abhisheka but also learning specific practices that will be useful as the subsequent path unfolds» — Ray declara que los preliminares no solo preparan el abhisheka: enseñan prácticas que servirán más adelante en el camino

«For example, prostrations are offered when meeting a high lama, listening to tantric teaching, or receiving an abhisheka» — Ray da los usos posteriores de las postraciones: ante un lama alto, al escuchar enseñanza tántrica o al recibir un abhisheka

«Nyingmapas, for example, perform the guru yoga of Guru Rinpoche regularly. After Chogyam Trungpa died in 1987, H.H. Dilgo Khyentse Rinpoche composed a guru yoga to enable Trungpa Rinpoche's students to maintain contact with his realized energy and continue to receive his blessings» — Ray consigna un caso fechado de guru yoga compuesto tras una muerte: el que Dilgo Khyentse Rinpoche escribió al morir Chögyam Trungpa en 1987 para sus estudiantes; el troceo imprime *Chogyam*

«prostrations embody the surrender that is required at each step on one's tantric path. The Vajrasattva mantra entails the purification, the washing away of discursive thinking, that is the essence of the Vajrayana meditation» — Ray reparte los temas que cada ngondro encarna en todo el proceso: las postraciones la entrega exigida en cada paso, y el mantra de Vajrasattva la purificación del pensamiento discursivo

«In fact, it sometimes happens that our anticipation of a painful event fills us with more suffering than the» — Ray añade que a veces la anticipación de un suceso doloroso trae más sufrimiento que el suceso mismo; el tramo se corta en el salto de plana y sigue con *event itself when it finally transpires*

«Streams of nectarlike quotations from the warm breath of many great masters and an abundance of illuminating stories produce a book that is meaningful, enchanting, and easy to understand.» — así presenta Tulku Thondup, en el foreword, el método de exposición del volumen: citas de muchos grandes maestros y relatos ilustrativos

«Taken together with the author's earlier work, Indestructible Truth, it provides an in-depth treatment of Tibetan Buddhism, including both its exoteric (Hinayana and Mahayana) and esoteric (Vajrayana) vehicles, illuminating its philosophical basis, meditation practices, goal of enlightenment, cultural context, and historical background.» — el foreword sitúa este volumen como la mitad esotérica de un par con *Indestructible Truth*, que juntos cubrirían lo exotérico y lo esotérico del budismo tibetano

«Buddhism offers multiple approaches to awaken the enlightened nature of the mind. The true nature of the mind is enlightened, the utmost peace, openness, and omniscience.» — Tulku Thondup enuncia la premisa de la que parte el foreword: la naturaleza verdadera de la mente ya está iluminada, y las vías budistas solo despiertan lo que hay

«Conceptual notions of forms, words, and feelings are mere designations created and felt by the dualistic mind, all rooted in grasping at a "self," perceived as a truly existing entity.» — para Tulku Thondup las nociones de formas, palabras y sentimientos son designaciones de la mente dualista, arraigadas todas en el aferramiento a un yo

«Therefore, when the enlightened nature of the mind is awakened, our grasping mentality dissolves and all the mental objects-the whole universe-are awakened as the Buddhafield, the qualities of the enlightened nature.» — la consecuencia que extrae el foreword: al despertar esa naturaleza, la mentalidad de aferramiento se disuelve y el universo entero despierta como campo búdico

«Jetsun Milarepa said: Don't you know that all the appearances are the nature of your mind?» — Tulku Thondup abre su cadena de testimonios con Milarepa, en la cita que el foreword toma del rNam Thar y el mGur 'Bum, folio 57b/6

«For us unawakened beings, the enlightened nature of our mind has been obscured because of our own dualistic concepts and emotional afflictions rooted in grasping at "self." The mind's true nature has become unknown to us, like a treasure buried under layers of earth.» — el símil con que el foreword explica la ignorancia: la naturaleza verdadera no está ausente sino enterrada, como un tesoro bajo capas de tierra

«Beings are Buddha in their nature. But their nature has been obscured by adventitious defilements. When the defilements are cleared, They themselves are the very Buddhas.» — los cuatro versos que Tulku Thondup atribuye al Buda, citados del Kanjur, rGyud, vol. Nga de la edición de Dege; el troceo pega la llamada de nota a *Buddhas* y el ancla corta antes

«Buddhist trainings start with taming the mind, because the mind is the source of all our mental events and physical actions.» — según el foreword, todo entrenamiento budista empieza por domar la mente, por ser ella la fuente de los actos mentales y físicos

«Fundamt'ntal Buddhism (Hinayana): In this training, practitioners avoid t·m·ountcring the sources of negative mentalities and emotions by, for iustam·t', living in solitary places and observing celibacy. This approach is likt' walking around a poisonous tree to avoid its afflictions. This is the· path of pratimoksha (individual liberation), which primarily emphasizt·s adhering to a set of physical disciplines and refraining from harming ot lwrs.» — la primera de las tres vías según Tulku Thondup: evitar las fuentes de las emociones negativas, como quien rodea un árbol venenoso; el troceo imprime *Fundamt'ntal*, *t·m·ountcring* y *ot lwrs* por el daño del escaneo

«Esoteric Buddhism (Vajrayana): In this training, practitioners accept negative concepts and emotions and their sources and transmute them as enlightened wisdom and wisdom power. This approach is like transforming the poison of the tree into a medicinal potion. This is the path of tantra (esoteric continuum) that mainly emphasizes realizing and perfecting the union of wisdom and skillful means and accomplishing the goal of benefits for both oneself and others simultaneously.» — la tercera vía y la que da materia a este libro: aceptar las emociones negativas y transmutarlas en sabiduría, como quien convierte el veneno del árbol en medicina

«Tibetan Buddhism is the major living Buddhist tradition that preserves and practices all three vehicles of Buddhism. The stream of lower vehicles merges into the higher vehicles The higher vehicles embody all the merits of the lower ones.» — para Tulku Thondup el budismo tibetano es la tradición viva que conserva y practica las tres vías, con las inferiores contenidas en las superiores

«All Tibetan Buddhists are, at least in theory, initiated into tantra and are thus practitioners of all three vehicles. In their daily practices, though, some Tibetan Buddhists may stress one vehicle over the others. An ideal practitioner, however, practices all three paths simultaneously. Physically, they live according to the moral codes embodied in the pratimoksha disciplines. Mentally, they maintain bodhisattva aspirations and practices. At the wisdom level, they take everything as the path of pure nature and qualities as taught in tantra.» — el foreword acota con un *at least in theory* que todos los budistas tibetanos están iniciados en el tantra, y describe al practicante ideal que recorre las tres vías a la vez

«Progressive Buddhism (Mahayana): In this training, practitioners face 11egative concepts and emotions and their sources, and conquer them tllrough the use of the right antidotes, such as conquering anger tllrough compassion and tolerance. This approach is like talking to the poisonous tree and cutting it with an ax.» — la segunda vía según Tulku Thondup: enfrentar los conceptos y las emociones negativas con sus antídotos —la ira con la compasión y la tolerancia—, como quien habla al árbol venenoso y lo corta con un hacha; el troceo imprime *11egative* y *tllrough* por el daño del escaneo

«This is the path of the bodhisattva (adherent of enlightenment), which emphasizes observing bodhichitta (the mind of enlightenment), a mental attitude of taking responsibility for bringing happiness and enlightenment to all motherbeings with love, compassion, joy, and equanimity, and putting those thoughts into practice through the application of the "six perfections." Practitioners here do not just refrain from harming others; they also dedicate themselves to serving others.» — el foreword define esa vía por la bodhichitta y las seis perfecciones, y marca la diferencia con la anterior: aquí no basta con no dañar, hay que servir

«According to the three disciplines of Shravaka, bodhisattva, and vidyadhara» — los versos con que Tulku Thondup cierra el foreword, atribuidos a Kunkhyen Longchen Rabjam y tomados, según la nota, del rDzogs Pa Ch'en Po bSam gTan Ngal-gSo en la edición de Adzom, folio 4bl2; la estrofa sigue en la plana siguiente

«You tame your mind-stream, provide benefits for others, And transform every appearance into the path of pure (nature).» — continuación de la estrofa de Longchen Rabjam en la plana siguiente, con los tres frutos que el foreword pone al cabo de las tres disciplinas: domar el continuo mental, beneficiar a los demás y transformar toda apariencia en el camino

«I want to express my gratitude to the Naropa University community, which provided sabbatical leave and research grants to facilitate this work. Thanks to my friend Peter Goldfarb and the Goldfarb Foundatiofl for underwriting some of the expenses involved in my research.» — los agradecimientos de Ray declaran de dónde salió el sustento del trabajo: año sabático y becas de investigación de la Universidad Naropa, y fondos de la Goldfarb Foundation

«Particular appreciation goes to Sakyong Mipham Rinpoche and Dzigar Kongtrul Rinpoche as well as the other Tibetan teachers who have allowed me to quote from their published and unpublished teachings.» — Ray declara aquí una de las fuentes del libro que no son libros: enseñanzas publicadas e inéditas de maestros tibetanos vivos, con permiso de ellos

«Special thanks to Diana J. Mukpo for permission to quote from her late husband's (Chogyam Trungpa's) published and unpublished works.» — la procedencia de las citas de Chögyam Trungpa que atraviesan el volumen: permiso de su viuda, Diana J. Mukpo, para lo publicado y lo inédito; el troceo imprime *Chogyam* sin diéresis

«Once again, I owe a special debt to my longtime friend and respected colleague Larry Mermelstein, Director of the Nalanda Translation Committee, who read the manuscript closely and offered many useful perspectives, insights, and suggestions.» — Ray acredita la lectura del manuscrito a Larry Mermelstein, director del Nalanda Translation Committee

«Thanks to others who contributed in various ways to this work, including Dr. Mitchell Levy for the remarkable interview that appears in chapter 18; to Jenny Bondurant for her fine account of retreat experience in chapter 17; to Irini Rockwell and Giovannina Jobson for the outlines of the five buddha family chart found in chapter 7; and to John Rockwell for discussions on the six yogas of Naropa.» — los agradecimientos nombran de antemano a los testigos cuyos relatos el libro transcribirá como voces propias: Mitchell Levy por la entrevista del capítulo 18 y Jenny Bondurant por el relato de retiro del capítulo 17

«My appreciation goes, again, to my Shambhala editor Kendra Crossen Burroughs, whose assistance with this book has been invaluable; and to Hazel Bercholz and Lora Zorian for bringing the design of this and my previous book into such elegant alignment with its subject matter.» — el aparato editorial de esta tirada por sus nombres: Kendra Crossen Burroughs como editora de Shambhala, Hazel Bercholz y Lora Zorian en el diseño

«I am particularly grateful to Sam Bercholz, founder and publisher of Shambhala Publications, for inviting me to write Indestructible Truth and Secret of the Vajra World, and for his encouragement and support of me and my writing.» — Ray declara que el encargo de los dos volúmenes vino de Sam Bercholz, fundador y editor de Shambhala Publications