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*

«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*

«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

«Ray, Reginald A., Buddhist Saints in India. New York: Oxford University Press, I994· ---. Indestructible Truth: The Living Spirituality of Tibetan Buddhism. Boston: Shambhala Publications, 2000. ---. "Some Aspects of the Tulku Tradition in Tibet." Tibet Journal I I, no. 4 (Winter I986): 35-69» — la bibliografía consigna las obras propias de Ray que el libro cita: *Buddhist Saints in India*, *Indestructible Truth* y su artículo de 1986 sobre la tradición del tülku

«The Tulku Tradition I: A Case in Point." Vajradhatu Sun (Boulder, Colo.), June-July I98o. ---. "The Tulku Tradition II: Themes of a Tulku's Life." Vajradhatu Sun (Boulder, Colo.), August-September I98o. ---,. "The Tulku Tradition III: The First Tulku." Vajradhatu Sun (Boulder, Colo.), October-November I98o» — la bibliografía lista la serie de cuatro entregas que Ray publicó en el *Vajradhatu Sun* de Boulder en 1980 sobre la tradición del tülku, aquí las tres primeras

«Palmo, Tenzin. "Tenzin Palmo in Conversation." An interview appearing in Cho Yang magazine, no. 6» — la bibliografía da la procedencia de las citas de Tenzin Palmo: una entrevista aparecida en la revista *Cho Yang*, número 6, publicada en la India sin fecha

«David-Nee!, Alexandra. Magic and Mystery in Tibet. New Hyde Park, N.Y.: University Books, 1965» — la bibliografía da la edición de la que salen las citas de Alexandra David-Néel; el troceo imprime *David-Nee!*

«Dorje, Wangchuk (the ninth Karmapa). The Mahamudra: Eliminating the Darkness of Ignorance. Translated and edited by Alexander Berzin. Dharamsala: Library of Tibetan Works and Archives, 1978» — la bibliografía nombra a Wangchuk Dorje noveno Karmapa, donde el cuerpo del libro lo llamó el séptimo: las dos cifras quedan como las imprime el troceo, sin armonizar

«The author thanks the following publishers and individuals for permission to quote material to which they control the rights» — la página de créditos declara la función de la lista que sigue: permisos de los editores e individuos que controlan los derechos del material citado

«EDITIONS CLAIRE LuMIERE for excerpts from Secret Buddhism by Kalu Rinpoche, published in English by Clear Point Press, P.O. Box 170658, San Francisco, CA 94117. Copyright© Editions Claire Lumiere (France)» — los créditos consignan de dónde salen las citas de Kalu Rinpoche: *Secret Buddhism*, publicado en inglés por Clear Point Press

«PADMA PuBLISHING for excerpts from Lord of the Dance: The Autobiography of a Tibetan Lama by Chagdud Tulku (Junction City, Calif.: Padma Publishing), © 1992. Reproduced by permission of the publisher» — los créditos dan la procedencia de las citas de Chagdud Tulku: su autobiografía *Lord of the Dance*, de Padma Publishing

«PADMAKARA TRANSLATION GROUP for excerpts from Journey to Enlightenment: The Life and World of Khyentse Rinpoche, Spiritual Teacher from Tibet (Aperture Publications, 1996» — los créditos dan la procedencia de las citas de Matthieu Ricard sobre Dilgo Khyentse: *Journey to Enlightenment*, de 1996

«RANGJUNG YEsHE PuBLICATIONS (http://www.rangjung.com) for excerpts from Rainbow Painting by Tulku Urgyen Rinpoche (Hong Kong: Rangjung Yeshe Publishing, 1995» — los créditos dan la procedencia de las citas de Tulku Urgyen Rinpoche: *Rainbow Painting*, de 1995

«SHAMBHALA PuBLICATIONS for excerpts from Cutting Through Spiritual Materialism hy Chogyam Trungpa, © 1973 by Diana J. Mukpo; Journey without Goal by Chogyam Trungpa, © 1987 by Diana J. Mukpo; Illusion's Game by Chogyam Trungpa, © 1994 by Diana J. Mukpo; and Born in Tibet by Chogyam Trungpa, © 1995 by Diana J. Mukpo. Reprinted by arrangement with Shambhala Publications, Inc., Boston, www.shambhala.com» — los créditos enumeran los cuatro libros de Chögyam Trungpa de los que salen las citas, todos con copyright de Diana J. Mukpo; el troceo imprime *hy* y *Cho-gyam*

«VEN. THRANGU RINPOCHE and NAMO BuoDHA SEMINAR for excerpts from Treatise That Differentiates Consciousness and Wisdom (Boulder: Namo Buddha Seminar, 1996) by Thrangu Rinpoche, and The Song of Lodro Thaye by Thrangu Rinpoche, translated by Sarah Harding (Boulder: Namo Buddha Seminar, 1997). Reprinted by courtesy of Ven. Thrangu Rinpoche» — los créditos dan la procedencia de las citas de Thrangu Rinpoche y el permiso del propio lama; el troceo imprime *BuoDHA*

«Slides from the ArgUelles collection, The Allen Ginsberg Library, Naropa University, are reproduced courtesy of Naropa University» — los créditos de ilustraciones nombran la colección Argüelles de la Allen Ginsberg Library de la Universidad Naropa

«Figs. r.1, 15.1, 15.2, and 15.3, the drawings of Tilopa, Tiisum Khyenpa, Karma Pakshi, and Rangjung Dorje by Chris Bannigan (Namkha Tashi), are from The History of the Sixteen Karmapas by Karma Thinley, © 1980 by Norbu Publications, Toronto. Reproduced by permission» — los créditos acreditan los dibujos de Tilopa, Düsum Khyenpa, Karma Pakshi y Rangjung Dorje a Chris Bannigan, tomados de la historia de los dieciséis Karmapas de Karma Thinley

«Fig. 3.12, the thangka painting of Jamgon Kongtriil Lodro Thaye by Cynthia Moku, is reproduced by permission of the artist» — los créditos acreditan a Cynthia Moku la thangka de Jamgön Kongtrul Lodrö Thaye; el troceo imprime *Kongtriil*

«Fig. 18.1, the photograph of H. H. the sixteenth (;yalwang Karmapa, is from Empowerment (Vajradhatu Publications, 1976» — los créditos dan la procedencia de la fotografía del decimosexto Karmapa; el troceo imprime *(;yalwang*