Notas

 

 

INTRODUCCIÓN

 

[*] En la cultura occidental, al Buda suele llamársele Siddharta Gautama, si bien aquí se ha respetado el criterio de la autora. (N. de la T.)

[1] Majjhima Nikāya, 89.

 

1. RENUNCIA

 

[1] La fecha del nacimiento de Gotama y de su «Gran Partida» es controvertida. Los estudiosos budistas occidentales pensaban que había nacido en el 563 y que, por consiguiente, habría abandonado su casa alrededor del 534, pero estudios recientes señalan que Gotama podría haber abandonado su casa en fecha tan tardía como el 456 a.n.e. Heinz Berchant, «The Date of the Buda reconsidered», Indología Taurimensin, 10.

[2] El hijo de Gotama se llamó Rāhula cuyo significado se ha entendido tradicionalmente como «cadena». Algunos estudios modernos han cuestionado esta derivación.

[3] Majjhima Nikāya, 36, 100.

[4] Ibid., 26, 36, 85, 100.

[5] Jātaka, I:62.

[6] Lucas, 9:57-62; 14:25-27; 18:28-30.

[7] Majjhima Nikāya, 26.

[8] Aṇguttara Nikāya, 3:38.

[9] Mircea Eliade, The Myth of the Eternal Return or Cosmos and History, trad. Willard J. Trask, Princenton, NJ, 1954. [Hay trad. cast.: El mito del eterno retorno, Madrid, Alianza, 2000.]

[10] Majjhima Nikāya, 26.

[11] Udāna, 8:3.

[12] Sutta-Nipāta, 3:1

[13] Karl Jaspers, The Origin and Goal of History, trad. Michael Bullock, Londres, 1953. [Hay trad. cast.: Origen y meta de la historia, Madrid, Altaya, 1995.]

[14] Ibid., pp. 2-12.

[15] Ibid., pp. 7, 13.

[16] Ibid., pp. 28-46.

[17] Génesis, 2-3.

[18] Joseph Campbell, Oriental Mythology. The Masks of God, Nueva York, 1962, pp. 211-218. [Hay trad. cast.: Las máscaras de Dios, Madrid, Alianza, 1999.]

[19] Vinaya: Cullavagga, 6:4; 7:1.

[20] Majjhima Nikāya, 4.

[21] Alfred Weber, Kulturgeschichte als Kultursoziologie, Leiden, 1935; Das Tragische und die Geschichte, Hamburgo, 1943 passim.

[22] Richard E. Gombrich, Theravāda Buddhism: A social History from Ancient Benares to Modern Columbo, Londres y Nueva York, 1998, pp. 33-59.

[23] Ibid., pp. 33-34; Hermann Oldenberg, The Buddha: His Life, His Doctrine, His Order, trad. William Hoey, Londres, 1882, pp. 19-21, 44-48; Trevor Ling, The Buddha: Buddhist Civilization in India and Ceylon, Londres, 1973, pp. 66-67.

[24] Sukumar Dutt, Buddhist Monks and Monasteries of India, Londres, 1962, p. 73.

[25] Jaspers, Origin and Goal, pp. 48-49.

[26] Ibid., p. 55.

[27] Marshall G. S. Hodgson, The Venture of Islam, Conscience and History in a World Civilization, 3 vol., Chicago y Londres, 1974, pp. 108-135.

[28] Ling, The Buddha, pp. 38-55; Michael Carrithers, The Buddha, Oxford y Nueva York, 1983, pp. 13-18; Gombrich, Theravāda Buddhism, pp. 50-59.

[29] Ling, The Buddha, pp. 48-49.

[30] Gombrich, Theravāda Buddhism, pp. 349-350; Carrithers, The Buddha, pp. 12-14.

[31] Ling, The Buddha, pp. 53-63; Michael Edwardes, In the Blowing Out of a Flame: The World of the Buddha and the World of Man, Londres, 1976, pp. 27-29.

[32] Richard F. Gombrich, How Buddhism Began: The Conditioned Genesis of the Early Teachings, Londres y Atlantic Highlands, NJ, 1996, pp. 31-33; Theravāda Buddhism, pp. 46-48; Carrithers, The Buddha, pp. 24-25; Ling, The Buddha, pp. 47-52.

[33] Ling, The Buddha, pp. 65-66; Oldenberg, The Buddha, pp. 41-44.

[34] Chandogya Upaniṣad, 6:13.

[35] Oldenberg, The Buddha, pp. 59-60.

[36] Ibid., p. 64; Campbell, Oriental Mythology: The Masks of God, pp. 197-198.

[37] Dutt, Buddhist Monks, pp. 38-40.

[38] Jātaka, 1:54-55, en Henry Clarke Warren, Buddhism in Translation, Cambridge, Mass., 1900, pp. 48-67.

[39] Dīgha Nikāya, 2:21-29.

[40] Jātaka, 1:54.

[41] Ibid., I:61.

[42] Ibid., I:63.

 

 

2. BÚSQUEDA

 

[1] Sutta Nipāta, 3:1.

[2] Trevor Ling, The Buddha: Buddhist Civilization in India and Ceylon, Londres, 1973, pp. 76-82; Hermann Oldenberg, The Buddha: His Life, His Doctrine, His Order, trad. William Hoey, Londres, 1882, pp. 66-71; Michael Carrithers, The Buddha, Oxford y Nueva York, 1983, pp. 18-23; Sukumar Dutt, Buddhist Monks and Monasteries in India, Londres, 1962, pp. 38-50.

[3] Ling, The Buddha, pp. 77-78.

[4] Richard E. Gombrich, Theravāda Buddhism: A Social History from Ancient Benares to Modern Columbo, Londres y Nueva York, 1988, p. 47.

[5] Ibid., pp. 48-49.

[6] Oldenburg, The Buddha, p. 67.

[7] Carrithers, The Buddha, p. 25.

[8] Ling, The Buddha, pp. 78-82; Joseph Campbell, Oriental Mythology: The Masks of God, Nueva York, 1962, pp. 218-234. [Hay trad. cast.: Las máscaras de Dios, Madrid, Alianza, 1999.]

[9] Ling, The Buddha, p. 92; Mircea Eliade, Yoga, Immortality and Freedom, trad. William J. Trask, Londres, 1958, p. 102.

[10] Sāṃkhya Karita, 59.

[11] Eliade, Yoga, pp. 8-35.

[12] Majjhima Nikāya, 26, 36, 85, 100.

[13] Eliade, Yoga, pp. 35-114, para un estudio del yoga tradicional.

[14] Ibid., pp. 4-5.

[15] Epístola de san Pablo a los Gálatas, 4:1-11.

[16] Génesis, 18 cf. Los Hechos de los Apóstoles, 14:11-17, donde la gente de Lystra piensa que Pablo y Bernabé son epifanías de los dioses Zeus y Hermes.

[17] Isaías, 6:5.

[18] Jeremías, 44:15-19.

[19] Ezequiel, 4:4-17; 12; 24:15-24.

[20] Eliade, Yoga, pp. 59-62.

[21] Yoga-Suttas, 2:42.

[22] Eliade, Yoga, pp. 53-55.

[23] Ibid., pp. 55-58.

[24] Ibid., p. 56.

[25] Ibid., pp. 47-49.

[26] Ibid., pp. 68-69.

[27] Ibid., pp. 70-71.

[28] Ibid., pp. 72-76; pp. 167-173; Carrithers, The Buddha, pp. 32-33; Edward Conze, Buddhist Meditation, Londres, 1956, pp. 20-22.

[29] Carrithers, The Buddha, pp. 30, 34-35.

[30] Ibid., p. 33; Eliade, Yoga, pp. 77-84.

[31] Karen Armstrong, A History of God, Londres y Nueva York, 1993. [Hay trad. cast.: Una historia de Dios: 4.000 años de búsqueda en el judaísmo, el cristianismo y el islam, Barcelona, Círculo de Lectores, 1996.]

[32] Majjhima Nikāya, 26, 36, 85, 100.

[33] Ibid.

[34] Ibid., 12, 36, 85, 200.

[35] Ibid., 36.

[36] Ibid.

 

 

3. ILUMINACIÓN

 

[1] Joseph Campbell, Oriental Mythology. The Masks of God, Nueva York, 1962, p. 236. [Hay trad. cast.: Las máscaras de Dios, Madrid, Alianza, 1999.]

[2] Majjhima Nikāya, 36.

[3] Ibid.

[4] Aṇguttara Nikāya, 9:3; Majjhima Nikāya, 38, 41.

[5] Majjhima Nikāya, 27, 38, 39, 112.

[6] Ibid., 100.

[7] Dīgha Nikāya, 327.

[8] Saṁyutta Nikāya, 2:36.

[9] Vinaya: Mahāvagga, 1:6.

[10] Udana, 3:10.

[11] Majjhima Nikāya, 38.

[12] Ibid.

[13] Ibid., 2.

[14] Hermann Oldenberg, The Buddha: His Life, His Doctrine, His Order, trad. William Hoey, Londres, 1882, pp. 299-302; Edward Conze, Buddhism: Its Essence and Development, Oxford, 1957, p. 102. [Hay trad. cast.: Breve historia del budismo, Madrid, Alianza, 1983.]

[15] Aṇguttara Nikāya, 8:7:3; Richard F. Gombrich, How Buddhism Began: The Conditioned Genesis of the Early Teachings, Londres y Atlantic Highlands, NJ, 1996, pp. 60-61.

[16] Michael Carrithers, The Buddha, Oxford y Nueva York, 1983, pp. 75-77.

[17] Aṇguttara Nikāya, 8:20.

[18] Majjhima Nikāya, 100.

[19] Ibid., 36; Saṁyutta Nikāya, 12:65.

[20] Saṁyutta Nikāya, 12:65.

[21] Majjhima Nikāya, 36.

[22] Vinaya: Mahāvagga, 1:5.

[23] Dīgha Nikāya, 1:182.

[24] Majjhima Nikāya, 36.

[25] Aṇguttara Nikāya, 10:95.

[26] Oldenberg, The Buddha, pp. 279-282.

[27] Sutta Nipāta, 5:7.

[28] Jātaka, 1:68; Henry Clarke Warren, Buddhism in Translation, Cambridge, Mass., 1970, pp. 71-83.

[29] Jātaka, 1:70

[30] Ibid., 1:71.

[31] Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trad. Willard R. Trask, Nueva York y Londres, 1957, pp. 33-37; 52-54; 169. Joseph Campbell, The Hero With a Thousand Faces, Princenton, NJ, 1986, edn, pp. 40-46, 56-58; The Power of Myth (con Bill Moyers), Nueva York, 1988, pp. 160-162.

[32] Jātaka, 1:72.

[33] Ibid., 1:73.

[34] Ibid., 1:74.

[35] Ibid., 1:75.

[36] Vinaya: Mahāvagga, 1:4.

[37] Ibid., 1:5.

[38] Ibid.

[39] Eliade, Sacred and Profane, p. 200; Campbell, The Power of Myth, pp. 174-175.

[40] Vinaya: Mahāvagga, 1:5.

[41] Ibid.

[42] Ibid., 1:6.

 

 

4. DHAMMA

 

[1] Vinaya: Mahāvagga, 1:6.

[2] Ibid.

[3] Ibid.

[4] Majjhima Nikāya, 22.

[5] Saṁyutta Nikāya, 53:31.

[6] Majjhima Nikāya, 63.

[7] Vinaya: Mahāvagga, 1:6; Saṁyutta Nikāya, 56:11.

[8] Ibid.

[9] Según la leyenda budista en comentarios posteriores, Kondañña era el brahman que había ido a examinar al bebé Gotama y había profetizado que se convertiría en un Buda. A causa de su experiencia de conversión, pasó a ser conocido siempre como Aññāta Kondañña: Kondañña que conoce.

[10] Vinaya: Mahāvagga, 1:6

[11] Ibid.

[12] Ibid. Se nos cuenta que estos primeros budistas se graduaron directamente como «ganadores de la corriente», con solo siete vidas por delante, hasta convertirse en Arahants, seres humanos completamente iluminados que están liberados del saṃsāra. Más tarde, la tradición enseñaba que para la mayoría de la gente había dos pasos intermedios: 1) el que «regresa una vez» (sakadāgāmi) a quien solo le queda por delante una vida terrenal, y 2) el que «no regresa nunca» (anāgāmi) que solo renacerá en el cielo como un dios.

[13] Majjhima Nikāya, 26. Tillman Vetter, The Ideas and Meditative Practices of Early Buddhism, Londres, Nueva York, Copenhague, Colonia, 1986, p. XXIX.

[14] Vinaya: Mahāvagga,1:6.

[15] Saṁyutta Nikāya, 12:65; Dīgha Nikāya, 14; Vinaya: Mahāvagga, 1:1; Udāna, 1:1-3.

[16] Vinaya: Mahāvagga, 1:1.

[17] Michael Carrithers, The Buddha, Oxford y Nueva York, 1983, pp. 68-70; Hermann Oldenberg, The Buddha: His Life, His Doctrine, His Order, (trad. William Hoey, Londres, 1882, pp. 224-252; Karl Jaspers, The Great Philosophers: The Foundations, trad. Ralph Meinheim, Londres, 1962, pp. 39-40 [hay trad. cast.: Grandes filósofos: hombres fundamentales: Sócrates, Buda, Confucio, Jesús, Madrid, Tecnos, 1993]; Vetter, Ideas and Meditative Practices, pp. 240-242.

[18] Richard F. Gombrich, Theravāda Buddhism: A Social History from Ancient Benares to Modern Columbo, Londres y Nueva York, 1988, pp. 62-63; Oldenberg, The Buddha, pp. 240-242; Carrithers, The Buddha, p. 66.

[19] Vetter, Ideas and Meditative Practices, pp. 50-52; Oldenberg, The Buddha, pp. 243-247.

[20] Vetter, Ideas and Meditative Practices, pp. 49-50.

[21] Oldenberg, The Buddha, pp. 248-251; Carrithers, The Buddha, pp. 57-58.

[22] Aṇguttara Nikāya, 6:63.

[23] Vinaya: Mahāvagga, 1:6; Sarhyutta Nikāya, 22:59.

[24] Ibid.

[25] Saṁyutta Nikāya, 12:61.

[26] Dīgha Nikāya, 9.

[27] Vinaya: Mahāvagga, 1:6.

[28] Ibid.

[29] Mijjhima Nikāya, 1.

[30] Vinaya: Mahāvagga, 1:7.

[31] Ibid.

[32] Ibid., 1:8. De hecho, los estudiosos creen que durante la vida del Buda los discípulos solo hacían un «Único Refugio» únicamente al Buda y que el Triple Refugio no pasó a convertirse en habitual hasta después de la muerte del Buda.

[33] Vinaya: Mahāvagga, 1:11.

[34] Sukumar Dutt, Buddhist Monks and Monasteries of India, Londres, 1962, p. 33.

 

 

5. MISIÓN

 

[1] Saṁyutta Nikāya, 22:87.

[2] Andrew Skilton, A Concise History of Buddhism, Birmingham, Reino Unido, 1994, p. 19.

[3] Vinaya: Cullavagga, 6:4.

[4] Vinaya: Mahāvagga, 1:12; Sukumar Dutt, Buddhist Monks and Monasteries in India, Londres, 1962, p. 22.

[5] Vinaya, Mahāvagga, 1:13.

[6] Ibid., 1:14-20.

[7] Mircea Eliade, Yoga, Immortality and Freedom, trad. Willard R. Trask, Londres, 1958, pp. 85-90.

[8] Sutta-Nipāta, 136; Udāna, 1:4.

[9] Vinaya: Mahāvagga, 1:20.

[10] Ibid., 1:21; Saṁyutta Nikāya, 35:28.

[11] Richard F. Gombrich, Theravāda Buddhism: A Social History from Ancient Benares to Modern Columbo, Londres y Nueva York, 1988, pp. 65-69.

[12] Vinaya: Mahāvagga, 1:21.

[13] Ibid., 1:22.

[14] Ibid., 1:23.

[15] Edward Conze, Buddhism: Its Essence and Development, Oxford, 1957, pp. 91-92. [Hay trad. cast.: Breve historia del budismo, Madrid, Alianza, 1983.]

[16] Vinaya: Mahāvagga, 1:24.

[17] Jātaka, 1:87; Comentario sobre la Aṇguttara Nikāya, 1:302; Edward J. Thomas, The Life of Buddha in Legend and History, Londres, 1969, pp. 97-102; Bhikkhu Ñānamoli, trad. y ed., The Life of the Buddha, According to the Pāli Canon, Kandy, Sri Lanka, 1972, pp. 75-77.

[18] Thomas, Life of Buddha, pp. 102-103.

[19] Vinaya: Cullavagga, 6:4; Saṁyutta Nikāya, 10:8.

[20] Trevor Ling, The Buddha: Buddhist Civilization in India and Ceylon, Londres, 1973, pp. 46-47.

[21] Vinaya: Cullavagga, 6:4; Saṁyutta Nikāya, 10:8.

[22] Dutt, Buddhist Monks, p. 58.

[23] Vinaya: Mahāvagga, 3:1.

[24] Ibid., 8:27.

[25] Vinaya: Cullavagga, 6:5-9.

[26] Majjhima Nikāya, 128; Vinaya: Mahāvagga, 10:4.

[27] Majjhima Nikāya, 89.

[28] Ling, The Buddha, pp. 140-152; Michael Edwardes, In the Blowing Out of a Flame: The World of the Buddha and the World of Man, Londres, 1976, pp. 30-31.

[29] Gombrich, Theravāda Buddhism, pp. 81-86; Michael Carrithers, The Buddha, Oxford y Nueva York, 1983, pp. 95-97.

[30] Dīgha Nikāya, 3:191.

[31] Majjhima Nikāya, 143.

[32] Ling, The Buddha, pp. 135-137; Gombrich, Theravāda Buddhism, pp. 15-11.

[33] Carrithers, The Buddha, pp. 86-87.

[34] Gombrich, Theravāda Buddhism, 78.

[35] Aṇguttara Nikāya, 2:69-70.

[36] Dīgha Nikāya, 3:180-183.

[37] Aṇguttara Nikāya, 4:43-45.

[38] Saṁyutta Nikāya, 3:1-8.

[39] Shabbat 31A; cf. Mateo, 7:12; Confucio, Analects, 12:2.

[40] Aṇguttara Nikāya, 3:65.

[41] Ibid.

[42] Ibid.

[43] Sutta-Nipāta, 118.

[44] Vinaya: Cullavagga, 10:1.

[45] Dīgha Nikāya, 16; Isalene Blew Horner, Women Under Primitive Buddhism, Londres, 1930, p. 287.

[46] Rita M. Cross, «Buddhism», en Jean Holm y John Bowker, eds., Women in Religion, Londres, 1994, pp. 5-6; Anne Bancroft, «Women in Buddhism», en Ursula King, ed., Women in the Worlds’s Religions, Past and Present, Nueva York, 1987, passim.

[47] Dīgha Nikāya, 16.

[48] Leila Ahmed, Women and Gender in Islam, New Haven y Londres, 1992, pp. 11-29.

[49] Majjhima Nikāya, 128.

[50] Dhammapada, 5-6.

[51] Vinaya: Mahāvagga, 10:5.

[52] Dutt, Buddhist Monks, 66.

[53] Dhammapada, 183-185.

[54] Gombrich, Theravāda Buddhism, p. 92; Oldenberg, The Buddha: His Life, His Doctrine, His Order, trad. William Hoey, Londres, 1882, XXXIII.

[55] Gombrich, Theravāda Buddhism, pp. 88-89.

[56] Aṇguttara Nikāya, 4:36.

 

 

6. PARINIBBĀṆA

 

[1] Saṁyutta Nikāya, 3:25.

[2] Majjhima Nikāya, 89.

[3] Bhikkhu Ñānamoli, trad. y ed., Life of the Buddha, According to the Pāli Canon, Kandy, Sri Lanka, 1972, p. 285. (Esta historia aparece en los comentarios y no en el Canon.)

[4] Majjhima Nikāya, 104.

[5] Vinaya: Cullavagga, 7:2.

[6] Ibid., 7:3.

[7] Ibid.

[8] Ibid.

[9] Ibid.

[10] Ibid.

[11] Ibid.

[12] Ibid., 7:5.

[13] Dīgha Nikāya, 16.

[14] Ibid.

[15] Ibid.

[16] Ibid.

[17] Ibid. Saṁyutta Nikāya, 47:9.

[18] Dīgha Nikāya, 16; Aṇguttara Nikāya, 8:10.

[19] Ibid., 47:14

[20] Dīgha Nikāya, 16; Aṇguttara Nikāya, 8:10.

[21] Dīgha Nikāya, 16.

[22] Ibid.

[23] Ñānamoli, Life of Buddha, pp. 357-358.

[24] Michael Edwardes, In the Blowing of a Flame: The World of the Buddha and the World of Man, Londres, 1976, p. 45.

[25] Dīgha Nikāya, 16.

[26] Richard, F. Gombrich, Theravāda Buddhism: A Social History from Ancient Benares to Modern Columbo, Londres y Nueva York, 1988, pp. 65-69.

[27] Udāna, 8:1.

[28] Saṁyutta Nikāya, 43:1-44.

[29] Dīgha Nikāya, 16.

[30] Ibid., Aṇguttara Nikāya, 76.

[31] Dīgha Nikāya, 16; Aṇguttara Nikāya, 4:76.

[32] Sutta-Nipāta, 5:7.