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This is the first critical edition of the Sanskrit text together with the Tibetan translation of the Vajrasattvaniṣpādanasūtra (VS) ascribed to the Buddhist tantristic author Candrakīrti. The text deals with the process of meditational realization of the state of the primordial Buddha Vajrasattva, and belongs to the corpus of the so-called Ārya School of the Guhyasamāja exegesis. The text expounds the Steps of Generation (utpattikrama) of the Ārya School, essentially as a symbolic process of the birth of deities from the sexo-yogic union between the practioner and his yogic consort. The Sanskrit edition is based on copies of two new manuscripts from Tibet (A, ca second half of the 12th cent.; B, 1301? CE) and one photographed by Rāhula Sān. kr. tyāyana at N. or Monastery (G, ca 12th–13th cent.). The edition of the Tibetan translation is based on the four versions of Derge, Narthang, Peking, and the Golden Manuscript. Two additional testimonies are provided in the appendices: a collection of passages of the VS quoted in an anonymous text also photographed at N. or, and an edition of the Mantroddhāra on the basis of the same manuscript as G. A synoptic analysis of the VS, as well as notes on related texts, descriptions of the manuscripts, a map of the thirty-two deity man. d. ala are provided in the introduction.
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Le tantra, l'un des sommets de la tradition bouddhique, a donné lieu à de multiples fantasmes et mécompréhensions. Ainsi n'est-il pas un ensemble de techniques sexuelles (la sexualité y est simplement vue comme l'une des modalités où l'espace rencontre l'ardeur et l'épouse). Il n'est pas non plus un ésotérisme de pacotille, mais l'ample confiance dans la possibilité de proclamer, à chaque instant, la vérité. Enfin, il ne renvoie pas à des pratiques étranges, mais nous apprend à lier ensemble le corps, les émotions et l'esprit dans une unité féconde, nous mettant à l'unisson du monde. Véritable provocation contre tous les moralismes, dénonciation des religions quand elles deviennent des instruments de soumission, il est l'invitation à oser la plus haute incandescence : rien ne peut entraver l'amour. Fabrice Midal fait entrer son lecteur de plain-pied dans l'expérience même du tantra. A l'âge de la dévastation et du déracinement, où la survie de la terre est menacée, où l'effectivité prend le pas sur l'affectivité, où les hommes ne sont jamais rassasiés et si peu affectueux, le tantra offre une voie d'une étonnante pertinence. Il nous révèle la grandeur d'un monde vivant et poétique qui réside dans la paume de notre main, dans le secret de notre propre vie.
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Tantric traditions in both Buddhism and Hinduism are thriving throughout Asia and in Asian diasporic communities around the world, yet they have been largely ignored by Western scholars until now. This collection of original essays fills this gap by examining the ways in which Tantric Buddhist traditions have changed over time and distance as they have spread across cultural boundaries in Asia. The book is divided into three sections dedicated to South Asia, Central Asia, and East and Southeast Asia. The essays cover such topics as the changing ideal of masculinity in Buddhist literature, the controversy triggered by the transmission of the Indian Buddhist deity Heruka to Tibet in the 10th century, and the evolution of a Chinese Buddhist Tantric tradition in the form of the True Buddha School. The book as a whole addresses complex and contested categories in the field of religious studies, including the concept of syncretism and the various ways that the change and transformation of religious traditions can be described and articulated. The authors, leading scholars in Tantric studies, draw on a wide array of methodologies from the fields of history, anthropology, art history, and sociology. Tantric Traditions in Transmission and Translation is groundbreaking in its attempt to look past religious, linguistic, and cultural boundaries.
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