By Fabio Rambelli
One of many first makes an attempt ever to provide in a scientific manner a non-western semiotic process. This e-book seems to be at jap esoteric Buddhism and relies round unique texts, knowledgeable by means of specific and rigorous semiotic different types. it's a distinctive creation to big features of the concept and rituals of the japanese Shingon tradition.
Semiotic issues are deeply ingrained within the Buddhist highbrow and spiritual discourse, starting with the concept the area isn't what it sounds as if to be, which demands a extra actual knowing of the self and truth. This in flip ends up in sustained discussions at the prestige of language and representations, and at the chance and techniques to grasp truth past myth; such unusual wisdom is explicitly outlined as enlightenment. therefore, for Buddhism, semiotics is without delay proper to salvation; this can be a key aspect that's usually missed even by way of Buddhologists. This e-book discusses intensive the most parts of Buddhist semiotics as dependent totally on unique jap pre-modern resources. it's a an important e-book within the fields of semiotics and non secular experiences.
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Additional info for A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics)
Tathatā, Jp. 64 The absolute continuum is first divided into five major categories, encompassing a total of a hundred constitutive entities (dharmas). The five categories are: mind (Jp. shinnō, lit. “mind-king”), mental factors (Jp. shin shouhō or shinjo, lit. “mind’s possessions”), matter (Jp. shikihō, “entities endowed with form”), immaterial entities independent of the mind (Jp. shin fusōō gyōhō), and unconditioned entities (Jp. muihō). Mind includes the eight consciousnesses (Jp. hasshiki), or sections of the mind.
In this context, śūnyatā is both an ontological and epistemological concept. Ontologically, it refers to the fact that nothing has autonomous existence, everything being the result of a combination of causal factors; epistemologically, it refers to the fact that since everything is relational, the task of language is that of describing both the lack of autonomy and the essential relationality of things. The second interpretation, which emphasizes the role of the mind, was developed by the Yogācāra school (also known as vijñaptimātratā, “consciousness-only”), established in India by Asaṇga (fourth century ce) and Vasubandhu (fourth to fifth centuries).
54 16 A BUDDHIST THEORY OF SEMIOTICS The initiatory knowledge concerning structure, function, and power of the Esoteric symbols (especially mantric expressions and their graphic forms, the siddhaṃ script) is considered the kernel of enlightenment and the key to becoming a buddha in the present body (sokushin jōbutsu). e. the body, speech, and mind) pervading the Dharma-realm; thus language and signs (sōdai) cannot exist separately from the cosmic substratum (taidai) of original enlightenment. ’”55 As a consequence, one of the fundamental activities of Esoteric Buddhist exegetes is a work on language and signs aimed at “re-motivating” them— that is, overcoming the arbitrariness of language and signs by finding a special “natural” relation between expression, meaning, and referential object.
A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics) by Fabio Rambelli