Слово как событие в буддийской и даосской культурах

Abstract

The article is devoted to a special attitude to the word as a corpuscle of a cultural event which not only forms the ancient Eastern traditions, but is also one of the mechanisms of the system of non-local connections that create a philosophical understanding of a particular text, event and culture in general. The paper discusses the problem of interpretation and understanding of texts which is inextricably linked with the reach of the fundamental principles of the Eastern philosophy, focuses on the attitude to the word in Taoist and various directions of Buddhist cultures, and also describes the differences in the comprehension and perception of ancient Eastern philosophy between European researchers and Buddhist scholars. The author notes that the discrepancy in the meanings of understanding Buddhist texts lies much deeper and comes not only from the difference in mentalities, since the semantic load of a philosophical treatise correlates with the concept of ‘spiritual integrity’, but is also significantly related to differences in understanding and comprehension of the alphabetic and hieroglyphic writing systems. The question is raised that a holistic perception of the text for a European researcher will inevitably slip away, since he/she tries to reveal the meaning of the canon only by the categories of rational presentation. The influence of the Taoist terminological apparatus in the translation of Buddhist canonical texts into Chinese is shown. It is emphasized that the main principle of the translation of the early texts of the Mahayana is the selection of a Taoist term that is suitable in meaning. In this context, attention is focused on the fact that the relationship between the semantic and stylistic content of Buddhist and Taoist canonical texts is one of the basic elements necessary for a deep understanding of the primary sources of ancient Eastern philosophy. The text pays special attention to the teachings of the Madhyamika, notes its role in the history of Buddhism as well as the certain mechanisms of deprofanation of the word developed by this philosophical school are considered that they contribute to a high ‘inclusion’ in the natural world and are based on the Mahayana postulate of the primacy of personal spiritual experience over all other epistemological strategies. Attention is paid to the fact that focusing on nature itself is basic among Buddhist ideas that came from China in the philosophy of Zen Buddhism in Japan. As a result of the study, the author notes that the obvious semantic load of the word led the Buddhist and Taoist cultures not only to the formation of a strong immunity to the profaning of the word itself, but also to the practice of limiting the written and verbal activity of representatives of these cultures.