By Fabio Rambelli
One of many first makes an attempt ever to give in a scientific approach a non-western semiotic approach. This booklet seems at eastern esoteric Buddhism and relies round unique texts, proficient by way of specific and rigorous semiotic different types. it's a specific creation to big elements of the concept and rituals of the japanese Shingon tradition.
Semiotic issues are deeply ingrained within the Buddhist highbrow and non secular discourse, starting with the concept the realm isn't really what apparently to be, which demands a extra actual realizing of the self and fact. This in flip leads to sustained discussions at the prestige of language and representations, and at the probability and techniques to understand truth past fantasy; such bizarre wisdom is explicitly outlined as enlightenment. hence, for Buddhism, semiotics is without delay correct to salvation; it is a key aspect that's usually neglected even through Buddhologists. This publication discusses extensive the most parts of Buddhist semiotics as established totally on unique jap pre-modern assets. it's a an important booklet within the fields of semiotics and non secular reports.
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Additional info for A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics)
It is these immaterial entities that de facto produce our symbolic realm, in the same way as ideation produces the imaginary realm and meditation enables one to attain Suchness. Yogācāra semiotics actually posits two kinds of signs: signs as characteristics of the objects (lakśaṇa and nimitta, both rendered in Japanese as sō), and signs as cognitive and passional potentialities stored in ālaya vijñāna (Sk. bīja, Jp. shūji). Lakśaṇa is the name of signs characterizing the essence of things (such as the thirty-two marks of the Buddha-body), and has positive overtones.
Semiotic innovations in the Shingon tradition Kūkai (774–835) is considered to be the founder of the Shingon sect of Japanese Buddhism. One of the most fascinating figures of Japanese history, he was a subtle philosopher, an endowed artist, an ascetic, and a shrewd politician who was able to gain the imperial support for his new sect. His numerous accomplishments have become the source of countless legends about his life, and for many centuries Kūkai, commonly known with his posthumous honorific name of Kōbō Daishi (“the great master who has spread widely the Buddhist teachings”), has been the most venerated saint in Japanese Buddhism.
Negative mental states (afflictions, Sk. kleśa, Jp. bonnō: greed, anger, ignorance, arrogance, doubt, and wrong ideas), secondary afflictions, and neutral mental states (such as regret and sleep). Material dharmas include the five bodily sense organs and the corresponding five realms of material objects (respectively, eye/forms, ear/sounds, nose/odors, tongue/tastes, body/tactile perception). Among the independent immaterial entities we find dharmas such as acquisition, life, meditation, names, impermanence, succession, direction, time, and number.
A Buddhist Theory of Semiotics: Signs, Ontology, and Salvation in Japanese Esoteric Buddhism (Continuum Advances in Semiotics) by Fabio Rambelli