Download A Buddhist Theory of Semiotics: Signs, Ontology, and by Fabio Rambelli PDF

By Fabio Rambelli

One of many first makes an attempt ever to give in a scientific method a non-western semiotic approach. This e-book seems to be at jap esoteric Buddhism and is predicated round unique texts, expert by means of particular and rigorous semiotic different types. it's a targeted advent to special facets of the idea and rituals of the japanese Shingon tradition.

Semiotic matters are deeply ingrained within the Buddhist highbrow and spiritual discourse, starting with the concept that the realm isn't really what it seems that to be, which demands a extra exact realizing of the self and fact. This in flip ends up in sustained discussions at the prestige of language and representations, and at the risk and strategies to understand truth past fable; such bizarre wisdom is explicitly outlined as enlightenment. therefore, for Buddhism, semiotics is at once correct to salvation; it is a key element that's usually neglected even through Buddhologists. This publication discusses intensive the most components of Buddhist semiotics as established totally on unique eastern pre-modern resources. it's a the most important ebook within the fields of semiotics and spiritual experiences.

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Extra info for A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics)

Sample text

The most striking change is perhaps the radical reduction of the time-span required to attain the transformation of the mind into a wisdom-producing apparatus. ) interpreted kalpa (“aeon”) as vikalpa (“discrimination”), so that duration is reduced 26 A BUDDHIST THEORY OF SEMIOTICS to the instantaneous activity of the mind. Once a practitioner overcomes discrimination, his/her mind is free from conditioning and attains wisdom; this process does not necessarily requires countless aeons—in fact, Shingon claims that through its practices it can be achieved in one or two lifetimes.

Adamantine signs After this introduction to the theoretical framework of the discourse of Esoteric Buddhism in its relations to other Buddhist schools, and an outline of Buddhist signs as they are employed in the representation of the sacred, it is now time to turn our attention to the internal structure of the exo-esoteric episteme. A full description of its actual articulation should take into account the diachronic transformation of Buddhist semiotics, the complex epistemic relations within Buddhism as both a “high” culture and a “popular” phenomenon, and the presence of other influential models of semiotics and semiosis (Confucian, Daoist, and later, “Western”) that coexisted and interacted in various ways with and within the kenmitsu epistemic field.

Bukong, Jp. 47 He thereby gave epistemic relevance to the Esoteric concept of an unaltered transmission based upon an original ostension (see Chapter Two). In more general terms, Esoteric Buddhist soteriology presupposes a pansemiotic universe in which everything is organized in a systematic way and endowed with meaning. This general view is based on three postulates: (i) the entire cosmos (Sk. dharmadhātu, Jp. hokkai) is the Buddha in his unconditioned modality (Sk. dharmakāya, Jp. hosshin); (ii) the Dharmakāya is 14 A BUDDHIST THEORY OF SEMIOTICS constituted of the six cosmic elements (Jp.

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