TRUE WORDS, SILENCE, AND THE ADAMANTINE DANCECorrect interpretation and use depend upon correct transmission. Kiikai men-
tions that Amoghavajra, aware of the limits of translation, initiated his disciples
using Indian words only (KOKAI, Bonji shittan jim a narabini shakugi, T 84.361 ).
He thereby lent epistemic relevance to the esoteric concept of an unaltered
transmission based upon an original ostension (a necessary part of founding an
orthodoxy).
Mikkyo semiotics is what governs the expression of that which transcends
ordinary language ( cf., RAM BELLI 1992). It is possible to recognize within
Mikkyo three different modes of semiotic knowledge and interpretive practice of
reality: semiosophia, semiognosis, and semiopietas.^45
Semiosophia refers to exoteric forms of the knowledge of signs (so :f§),
according to which language and signs are considered to be arbitrary and illu-
sory, but nevertheless usable as upiiya to indicate the truth. I use this term
instead of semiotics in order to distinguish it from both semiotics as common
sense and semiotics as metalanguage.^46 Various ken types of semiotics can be
classed as semiosophia, including Kusha, Hosso, Sanron, Tendai, and Kegon.
Although there seem to be basically three epistemological models (Abhidharma,
Miidhyamika, and Yogacara), each school developed its own concept of the sign
in relation to its view of ultimate reality and its hermeneutical strategies. In the
kenmitsu paradigm, mitsu semiotics presupposes ken semiotics;^47 semiosophia
thus constitutes the superficial level (senryakushaku ~~~~0 on which the eso-
teric interpretive structure (jinpishaku ~~·~)is built.
Semiognosis denotes esoteric semiotic doctrines and practices as
something akin to a type of soteriological knowledge (i.e., leading to
salvation) that is gained through specific practices of a predominantly
ritual and/or mystical character... [B]oth [ semio ]sophia and
[ semio ]gnosis are connected with systems of symbolic representation,
but their epistemological frameworks and intentionality differ.
(GRAPARD forthcoming; the original uses geosophia and
geognosis instead of semiosophia and semiognosis)Semiognosis refers to specific knowledge and practices that are "claimed to have
been extracted from [signs themselves], to correspond in mysterious ways to
sacred scriptures and to divine rule, and to lead either to mystical achievement
or to religious salvation" (GRAPARD forthcoming). The initiatory knowledge
concerning structure, function, and power of the esoteric symbols (especially
mantric expressions) is considered the kernel of enlightenment and the key to
"becoming Buddha in this very body."^48
In consequence, one of the fundamental activities of the Mikkyo exegete
is "remotivating" language and signs, that is, overcoming the arbitrariness
of language and signs by finding a special "natural" relation between expression,
meaning, and referential object. Remotivation is accomplished by reorganizing
each expression's semantic structure and thereby making the expression