The teachings of the Buddha spread first in the south and north, and then north in east and west directions, all over the world. Thus, for 2.5 thousand years of distribution, southern and northern Buddhism arose in the world.

The specificity of Buddhism is that it contains the features of the world religion as an open system, as well as the features of national religions - closed systems, which are usually said to be "absorbed only with mother's milk." This is due historically, in Buddhism two processes went in parallel: - the spread in different countries of great traditions (Hinayana, Mahayana and Vajrayana), common to Buddhists all over the world, on the one hand, - and the emergence of national forms of everyday religiosity, dictated by specific living conditions and cultural realities, on the other.
State and national forms of Buddhism often became one of the most important factors in the ethnic self-identification of a people, as happened among the Thais, Newars, Kalmyks, Buryats, and, to a lesser extent, Tuvans. In multi-ethnic countries, for example, in Russia, Buddhism appears in all its diversity of traditions and schools as a world religion. It is about this property of Buddhism to clothe Great traditions in a variety of national cultural forms without losing the essence of the Teaching, the Tibetans say that the Teachings of the Buddha are like a diamond, when it lies on a red background, it turns red, when it lies on a blue background - blue, while the background remains the background , and the diamond is still the same diamond.

Southern Buddhism

Southern Buddhism relies on Indian traditions with the teachings of Hinayana, adopted by Sri Lanka (Ceylon) by the 13th century, where the Theravada tradition took shape, and from there came to Myanmar (Burma), Cambodia, Laos, Thailand and Indonesia (3).

Northern Buddhism

Northern Buddhism, penetrating north from India, spread in two directions - east and west. Various traditions were formed within the framework of the culture of a particular region. This is how it turned out:

Buddhism in the West

Since the process of spreading Buddhism in the world has not been completed, since the 17th century, northern Buddhism, having engulfed Central Asia, began to spread in a western direction.

In the 17th century, the Western Mongolian Oirat-Kalmyk tribes came to the Volga region and the Kalmyk Khanate (1664 - 1772) arose - the first and only Buddhist state formation in Europe that existed on the rights of autonomy of the Russian Empire.
Beginning in the 19th century, Buddhism began to develop even more actively in a western direction. Since the 19th century, the Western style of Buddhism began to take shape, now colored by the trends of globalism - a new, modern, form of everyday religiosity. Moreover, this happens with the active participation in this process of representatives of the Eastern ethnic groups living in Western countries. Today, there are followers of the traditions of both southern and northern Buddhism in many countries of Europe and on both American continents.

Buddhism in India

At the same time, Buddhism did not develop further in India itself. According to statistics, at the beginning of the 21st century, less than 0.5% of the Indian population professes it (1), which is even less than in Russia, where 1% of the population consider themselves Buddhists. Hinduism remains the dominant religion in India, Islam is also widespread.

Buddhism gradually disappeared from India starting in the 12th century. The original Indian Buddhist canon Tripitaka was also lost. At the same time, the legacy of the Buddha was preserved and flourished in other countries.

Starting from the 8th century, northern Buddhism penetrated into Tibet, which became the new world center of this religion and existed in this role for almost a thousand years, until the middle of the 20th century. In the 1950s, Tibet lost its sovereignty, becoming part of China, which led to a large wave of emigration of Tibetans to various countries of the world. Now a large Tibetan diaspora has emerged in India and the residences of the hierarchs of Tibetan Buddhism are located. Thus, the Buddha's teaching, which has become a world religion for two and a half thousand years, returns to the source - to the territory from which it began to spread in the world, but with a completely different people, the Tibetan, as a carrier (2).

The South Asian Maha-Bodhi Society played an important role in restoring places associated with the events of the life of Buddha Shakyamuni. Today, India retains its importance to world Buddhism thanks to these historical sites and is one of the most visited countries where Buddhist pilgrimages are made.

1. Using the map "Peoples of Russia", determine on the territory of which subjects of the Federation they live and to which language families and groups belong the indigenous peoples of Siberia who are not included in the number of "titular": Shors, Selkups, Nganasans, Kets.

Shors - Republic of Khakassia, Altai language family.

Selkups - Nenets Autonomous Okrug, Ural-Yukagir family.

Nganasany - Krasnoyarsk Territory, Ural-Yukagir family.

Kets - Krasnoyarsk Territory, Yenisei family.

2. Find out which of the peoples of Siberia profess Buddhism and why.

Buddhism is practiced by Tuvans and Buryats living on the border with the Mongols. Buddhism is the oldest world religion (one of the three along with Christianity and Islam), which arose in ancient India in the 6th-5th centuries. BC e. In the middle of the 7th century Buddhism spreads from India to Tibet, where it becomes from the second half of the 8th century. state religion. In the second half of the XVI century. Buddhism is accepted by the Mongols and Oirats (Western Mongols), who formed in the XVI-XVIII centuries. the huge Dzungar Khanate (stretched from Semipalatinsk and the steppe Altai to Tibet in the south and Tuva in the east), as well as the Kalmyk Khanate, which entered in the middle of the 17th century. to the Moscow kingdom. At the same time, Transbaikalia entered it, which, simultaneously with the Russians, was settled by the Buryats, who already professed Tibetan Buddhism. In 1741 Empress Elizaveta Petrovna legalized Buddhism and its monasteries in Russia (in 1991 its 250th anniversary was celebrated in our country).

3. Since the 1990s. Siberia has a negative balance in migration exchange with European Russia. How can this be explained? Do you think this is good or bad:

The demographic situation in Siberia is classified as a crisis according to the main components, including: the annual reduction in the population of the Siberian region by 5%; an increase in the mortality of the population and the expansion of the sphere of negative influence of social diseases; deterioration of reproductive health and qualitative characteristics of population reproduction. Analysis of the migration process shows that the desire to the west during the entire post-war period was the main feature of the migration behavior of the population of the eastern regions of the country.

a. for the migrants themselves;

migrants find more favorable living conditions in the European part in terms of comfort, choice of work and education, and infrastructure development.

b. for the modern economy of Siberia;

the decrease in the population negatively affects the economy of Siberia. There is a shortage of labor resources.

c. from the point of view of Russia's geopolitical interests?

The shortage of labor resources, low development and population of Siberia violate the geopolitical interests of the country. Siberia is a territory bordering the Asia-Pacific region, which is an extremely promising partner.

4. You have read an ethnographic description of some peoples of Siberia. What new things have you learned for yourself? Find on the map the areas of settlement of these peoples. What do you think has changed in the life of Evenks and Buryats in our time?

Of course, with the development of Siberia, the development of interregional ties, much has changed in the life of the indigenous population of this territory. However, many Evenks continue to lead a traditional way of life, hunting and reindeer herding. The main branches of the economy of the Evenk Autonomous Okrug are fur and fisheries, reindeer breeding, and fur farming. Dairy cattle breeding and pig breeding are developing. Industry is poorly developed and is represented by the extraction of graphite, Icelandic spar, and coal mining. In 1985, oil (500 million tons) and gas (more than 700 billion m3) reserves were discovered in Evenkia, and diamond deposits are being searched. However, the Okrug's budget is 90% subsidized - its revenues are formed from federal budget subsidies. The center of Evenkia is not even a city, but an urban-type settlement - Tura with a population of only 5.7 thousand inhabitants, in which a timber industry enterprise and a brick factory operate.

The weak development of industry and the low proportion of the urban population (33%) is similar to Evenkia and the Aginsky Buryat Autonomous District. In four urban-type settlements, including the administrative center Aginskoye (9.4 thousand inhabitants), mining, timber, and food industries are represented. Most of the population is engaged, as in the old days, in animal husbandry - sheep, cattle, horses are bred, grain and fodder crops are sown. But in Buryatia, the life of the majority of the population has changed radically. 60% of the republic's population live in cities and work in industrial enterprises and in the service sector.

This question cannot be answered unambiguously. Among the exiles were people of different strata, different levels of education: from the intelligentsia to criminals.

For example, in Siberia, the Decembrists were exiled. The question of the connection of the Decembrists with the population of the places of their hard labor and exile, with the cultural figures of the region allows us to see their influence on the social and especially cultural development of Siberia, raising the level of culture and education of local residents. The essence of this influence lay in the very nature of the activity and spiritual life of the Decembrists. They were distinguished by the universality of interests, a passion for understanding the world and the search for ideal statehood, legality, and, in general, for the structure of society.

In Russia at the end of the 19th and beginning of the 20th centuries, the so-called semi-intelligentsia had a large share. This is an impressive group of people engaged in mental work, but do not have a higher education. For Siberia, this state of affairs was especially characteristic. Such an expansive interpretation of the concept of "intelligentsia" (semi-intelligentsia) makes it possible to single out several forms of employment for exiles: 1) educational and educational activities; 2) science, literature, art; 3) medical and sanitary activities; 4) service at charitable institutions; 5) mechanics, technicians and machinists; 6) railways; 7) mail, telegraph, telephone; 8) persons of indefinite professions (scribes, draftsmen, translators, etc.)

The main part of the exiles were vagrants, causing significant damage to local residents. They were engaged in robbery, horse-stealing, making counterfeit money. The vast majority of the exiles had no motivation to engage not only in agriculture, but also in honest labor in general.

Which of the following statements are correct? Write your answer as a sequence of letters in alphabetical order.
A) The system of symbols used on the map is called the legend of the map.
B) By scale, maps are divided into large-scale and small-scale.
C) Topographic maps are most often thematic.

1. What subject of the Federation are we talking about?

The capital of the subject of the Federation is located on a major river in the Atlantic Ocean basin and is one of the largest cities in Russia. On the territory of the subject, the forestry, fishing industries, diversified mechanical engineering, and the aluminum industry are developed; oil shale and peat are mined. Here is one of the largest military ports in Russia.

2. What subject of the Federation are we talking about?
The capital of the subject of the Federation is located on a major river in the Arctic Ocean basin and is one of the largest cities in the NER. On the territory of the subject, the forestry and fishing industries are developed; bauxites, diamonds are mined, building materials are harvested. Here is Russia's largest port for nuclear submarines.

3. What subject of the Federation are we talking about?
On the territory of the subject there is a specially protected area: Prioksko-Terrasny reserve on the left bank of the Oka. Folk crafts: Gzhel, Zhostovo. The structure of the transport network is radial-ring. Sightseeing: A.P. Chekhov Museum in Melikhovo, Military History Museum on the Borodino field.

1) Are the following statements true?

1) Most of the countries in the world are federal states.
2) Eurasia is the only continent on which there are countries that do not have access to the sea.

a) only 1 statement is true
b) only 2 statements are true
c) both statements are true
d) both statements are wrong
2) Which three of the listed countries with a monarchical form of government are located in Africa? Write down the answer as a sequence of letters in alphabetical order.
a) Bahrain
b) Lesotho
in Marocco
d) Oman
e) Swaziland
f) Tonga
3) Arrange the listed countries in descending order of their areas.
a) Brazil
b) Kazakhstan
c) Canada
d) Ukraine
4) Establish a correspondence between the country and its characteristic form of government.
THE COUNTRY
1) Vatican
2) Indonesia
3) Saudi Arabia
4) Japan

a) absolute monarchy
b) constitutional monarchy
c) republic
d) theocratic monarchy
5) Identify the country by its brief description.
This is a seaside country located in the extreme south-west of Eurasia. The country is a constitutional monarchy in the form of government, and a federation in the form of an administrative-territorial structure. From the end of the 15th to the beginning of the 19th century, the country had extensive colonies in South and Central America.

DISTRIBUTION IN THE WORLD.

1. Introduction

2. When and where did Buddhism originate

3. Buddha real and Buddha from legends

4. Buddha's teaching

5. The first steps of the future world religion

6. Mahayana

7. From heyday to decline

8. Vajrayana

9. National forms of Buddhism

10. The history of the spread of Buddhism in Tibet

11. Buddhism among the Mongolian peoples

12. Areas where Buddhism spread

The person following the Drachma is like a person entering a dark room with fire. Darkness will part before him, and light will surround him.

From the teachings of the Buddha

Buddhism is the oldest of the world religions, which received its name from the name, or rather from the honorary title, of its founder Buddha, which means
"Enlightened". Buddha Shakyamuni (Sage of the Shakya tribe) lived in India in
5th-4th centuries BC e. Other world religions - Christianity and Islam - appeared later (Christianity - five, Islam - 12 centuries later). Over the two and a half millennia of its existence, Buddhism created and developed not only religious ideas, worship, philosophy, but also culture, literature, art, education system - in other words, an entire civilization.

Buddhism absorbed many diverse traditions of the peoples of those countries that fell into its sphere of influence, and also determined the way of life and thoughts of millions of people in these countries. Most adherents of Buddhism now live in South, Southeast, Central and East Asia: Sri
Lanka, India, China, Mongolia, Korea, Vietnam, Japan, Cambodia,
Myanmar (formerly Burma), Thailand and Laos. In Russia, Buddhism is traditionally practiced by Buryats, Kalmyks and Tuvans.

WHEN AND WHERE DID BUDDHISM BEGINN

The Buddhists themselves count the time of the existence of their religion from the death of the Buddha, but among them there is no opinion about the years of his life. According to the tradition of the oldest Buddhist school - Theravada, the Buddha lived from 624 to
544 BC e. In accordance with this date, in 1956, the 2500th anniversary of Buddhism was celebrated. According to the scientific version, taking into account the Greek evidence about the date of the coronation of the famous Indian king Ashoka, the life of the founder of Buddhism is from 566 to 486 BC. e. In some branches of Buddhism, later dates are adhered to: 488-368. BC e. Currently, researchers are revising the dates of the reign of Ashoka and, in connection with this, the dates of the life of the Buddha.

The birthplace of Buddhism is India (more precisely, the Ganges valley is one of the most economically developed parts of the country). The most influential religion of ancient
India was Brahmanism. His cult practice consisted of sacrifices to numerous gods and complex rituals that accompanied almost any event. The society was divided into varnas (estates): brahmins (the highest class of spiritual mentors and priests), kshatriyas (warriors), vaishyas
(merchants) and Shudras (serving all other classes). Buddhism, from the moment of its inception, denied the effectiveness of sacrifice and did not accept the division into varnas, considering society as consisting of two categories: the highest, which included brahmins, kshatriyas and gahapati (householders
- people who owned land and other property), and the lowest - it included people serving the ruling strata.

On the territory of India in the VI-III centuries. BC e. there were many small states. There were 16 of them in northeastern India, where the Buddha's activity took place. According to their socio-political structure, these were either tribal republics or monarchies. They were at enmity with each other, seized each other's territories, and by the end of the Buddha's life, many of them were absorbed by states that were gaining power.
Magadha and Koshala.

In those days, many ascetics appeared - people who did not have property and lived on alms. It was among hermit ascetics that new religions were born - Buddhism, Jainism and other teachings that did not recognize the rituals of the Brahmins, who saw the point not in attachment to things, places, people, but in focusing entirely on the inner life of a person. It is no coincidence that the representatives of these new teachings were called shramanas.
(“shramana” means “performing spiritual effort”).

Buddhism for the first time turned to a person not as a representative of any class, clan, tribe or a certain gender, but as a person (unlike the followers of Brahmanism, the Buddha believed that women, along with men, are capable of achieving the highest spiritual perfection). For Buddhism, only personal merit was important in a person. So, the word “brahmin” Buddha calls any noble and wise person, regardless of his origin. Here is what is said about this in one of the classic works of early Buddhism - "Dhammapada":

“I do not call a man a brahmin just for his birth or for his mother. I call a brahmin one who is free from attachment and devoid of benefits.

I call a brahmana one who has renounced the world and thrown off the burden, who even in this world knows the annihilation of his suffering.

I call a brahmana one who among the agitated remains undisturbed, among those who raise a stick - calm, among those attached to the world - free from attachment.

BUDDHA REAL AND BUDDHA FROM LEGENDS.

The biography of Buddha reflects the fate of a real person framed by myths and legends, which over time almost completely pushed aside the historical figure of the founder of Buddhism.

More than 25 centuries ago in one of the small states in the northeast
In India, the son of Siddhartha was born to King Shuddhodane and his wife Maya after a long wait. His family name was Gautama. The prince lived in luxury, knowing no worries, eventually started a family and, probably, would have succeeded his father on the throne, if fate had not decreed otherwise.

Having learned that there are diseases, old age and death in the world, the prince decided to save people from suffering and went in search of a recipe for universal happiness. This path was not easy, but it was crowned with success. In the area of ​​Gaya (today it is called Bodh Gaya) he reached
Enlightenment, and the way to save humanity was opened to him. It happened when Siddartha was 35 years old. In the city of Benares (modern Varanasi) he read his first sermon and, as the Buddhists say, “turned the wheel
Drachmas” (as the teachings of the Buddha are sometimes called). He traveled with sermons in cities and villages, he had disciples and followers who were going to listen to the instructions of the Teacher, whom they began to call
Buddha.

At the age of 80, the Buddha passed away. But the disciples, even after the death of the Teacher, continued to preach his teaching throughout India. They created monastic communities where this teaching was preserved and developed. These are the facts of the real biography of Buddha - the man who became the founder of a new religion.

Mythological biographies are much more complicated. According to legends, the future Buddha was reborn a total of 550 times (83 times he was a saint,
58 - king, 24 - monk, 18 - monkey, 13 - merchant, 12 - chicken, 8
- goose, 6 - elephant; besides, a fish, a rat, a carpenter, a blacksmith, a frog, a hare, etc.). So it was until the gods decided that the time had come for him, having been born in the guise of a man, to save the world, mired in the darkness of ignorance. The birth of the Buddha in a kshatriya family was his last birth.

For higher knowledge I was born,

For the good of the world - for the last time.

That is why he was called Siddhartha (one who reached the goal). At the moment of Buddha's birth, flowers fell, beautiful music played, and an extraordinary radiance emanated from an unknown source.

The boy was born with thirty-two signs of a "great husband"
(golden skin, wheel sign on the foot, wide heels, a light circle of hair between the eyebrows, long fingers, long earlobes, etc.).
A wandering ascetic astrologer predicted that he would have a great future in one of two areas: or he would become a powerful ruler
(chakravartin), capable of establishing righteous order on earth. Mother
Maya did not take part in raising her son - she died shortly after his birth. The boy was raised by his aunt. Shuddhodana's father wanted his son to follow the first of the paths predicted for him. However, the ascetic Asita Devala predicted the second.

The prince grew up in an atmosphere of luxury and prosperity. The father did everything possible to prevent the prediction from coming true: he surrounded his son with wonderful things, beautiful carefree people, created an atmosphere of eternal celebration so that he would never know about the sorrows of this world. Siddhartha grew up, got married at the age of 16, and had a son, Rahula. But his father's efforts were in vain. With the help of his servant, the prince managed to secretly get out of the palace 3 times. The first time I met a patient and realized that beauty is not eternal and there are ailments in the world that disfigure a person. The second time he saw the old man and realized that youth is not eternal. For the third time he watched the funeral procession, which showed him the fragility of human life. According to some versions, he also met a hermit, which made him think about the possibility of overcoming the suffering of this world, leading a solitary and contemplative lifestyle.

When the prince decided on the great renunciation, he was 29 years old.
After leaving the palace, Siddhartha's family became a wandering hermit (shramana). He quickly mastered the most difficult ascetic practice - control of breathing, feelings, the ability to endure hunger, heat and cold, enter a trance ... However, he did not leave a feeling of dissatisfaction.

After 6 years of ascetic practice and another unsuccessful attempt to achieve higher insight, he was convinced that the path of self-torture would not lead to the truth. Then, having regained his strength, he found a secluded place on the bank of the river, sat down under a tree and plunged into contemplation. Before the inner gaze of Siddhartha, his own past lives, the past, future and present lives of all living beings passed, and then the highest truth was revealed -
Dharma. From that moment on, he became the Buddha - the Enlightened One, or
Awakened - and decided to teach the Dharma to all people who seek the truth, regardless of their origin, class, language, gender, age, character, temperament and mental abilities.

The Buddha called his path "middle", because he lay between ordinary sensual life and ascetic practice, bypassing the extremes of both. The Buddha spent 45 years spreading his teachings in India.

Shortly before his death, the Buddha told his beloved disciple Ananda that he could extend his life for a whole century, and then Ananda bitterly regretted that he had not thought to ask him about it. The cause of Buddha's death was a meal at the poor blacksmith Chunda, during which the Buddha, knowing that the poor man was going to regale his guests with stale meat, asked to give all the meat to him. Not wanting his companions to suffer, the Buddha ate it. Before his death, the Buddha said to his beloved disciple: “You really think, Ananda:
“The word of the Lord has fallen silent, we no longer have a Teacher!”. No, that's not how you should think. May the Dharma and Vinaya that I have proclaimed and taught you be your teacher after I am gone.”
(“Sutra of the Great Demise”). The Buddha died in the town of Kushinagara, and his body was cremated according to custom, and the ashes were divided among eight followers, six of whom represented different communities. His ashes were buried in eight different places, and subsequently memorial tombstones - stupas - were erected over these burials. According to legend, one of the disciples pulled out the tooth of the Buddha from the funeral pyre, which became the main relic of the Buddhists. Now he is in a temple in the city of Kande on the island
Sri Lanka.

TEACHER? THE GOD? OR... Death, or, as Buddhists believe, liberation is nirvana, the Buddhas became the beginning of the countdown of the existence of Buddhism as a religion.

There is no doubt that the Buddha is a Teacher, for he not only opened the Way, but also taught how to follow it. It is more difficult to answer the question of whether Buddha is God, because Buddhists deny the very concept of a deity. However, the Buddha has such qualities as omnipotence, the ability to work miracles, take on different forms, influence the course of events both in this world and in other worlds. These are the very qualities that the gods are endowed with, in any case, people who profess different religions think so.

BUDDHA'S TEACHING.

Like other religions, Buddhism promises people deliverance from the most painful aspects of human existence - suffering, adversity, passions, fear of death. However, not recognizing the immortality of the soul, not considering it something eternal and unchanging, Buddhism sees no point in striving for eternal life in heaven, since eternal life, from the point of view of Buddhism, is only an endless series of reincarnations, a change of bodily shells. In Buddhism, the term "samsara" is adopted for its designation.

Buddhism teaches that the essence of man is unchanging; under the influence of his actions, only the being of a person and the perception of the world change. By acting badly, he reaps disease, poverty, humiliation. Doing well, tastes joy and peace. Such is the law of karma, which determines the fate of a person both in this life and in future reincarnations.

This law constitutes the mechanism of samsara, which is called bhavacakra -
"wheel of life" Bhavacakra consists of 12 nidanas (links): ignorance
(avidya) conditions karmic impulses (sanskaras); they form consciousness (vijnana); consciousness determines the nature of nama-rupa - the physical and psychological appearance of a person; nama-rupa contributes to the formation of six senses (ayatana) - sight, hearing, touch, smell, taste and perceiving mind. Perception (sparsha) of the surrounding world gives rise to the feeling itself (vedana), and then desire (trishna), which in turn gives rise to attachment (upadana) to what a person feels and thinks about. Attachment leads to walking into existence (bhava), which results in birth (jati). And every birth inevitably entails old age and death.

Such is the cycle of existence in the world of samsara: every thought, every word and deed leaves its own karmic trace, which leads a person to the next incarnation. The goal of a Buddhist is to live in such a way as to leave as few karmic traces as possible. This means that his behavior should not depend on desires and attachment to the objects of desires.

“I won everything, I know everything. I gave up everything, with the annihilation of desires I became free. Learning from myself, who shall I call a teacher?”
This is what the Dhammapada says.

Buddhism sees the highest goal of religious life in liberation from karma and exit from the circle of samsara. In Hinduism, the state of a person who has achieved liberation is called moksha, and in Buddhism - nirvana. Nirvana is peace, wisdom and bliss, the extinction of the vital fire, and with it a significant part of emotions, desires, passions - all that makes up the life of an ordinary person. And yet this is not death, but the life of a perfect, free spirit.

THE UNIVERSE AND ITS DEVELOPMENT.

Unlike other world religions, the number of worlds in Buddhism is almost infinite. Buddhist texts say that there are more of them than drops in the ocean and grains of sand in the Ganges. Each of the worlds has its own land, ocean, air, many heavens where gods live, and levels of hell inhabited by demons, spirits of evil ancestors - pretas, etc. In the center of the world stands a huge mountain Meru, surrounded by seven mountain ranges. At the top of the mountain is the “sky of 33 gods”, headed by the god Shakra. Even higher, in the airy palaces, are the heavens of the three spheres. Gods, humans and other beings who act solely for the satisfaction of their own desires live in kamadhatu - the “realm of desire”, divided into 11 levels.
In the sphere of Rupadhatu - the “world of form” - there are 16 heavens on 16 levels
Brahma (the supreme god of Brahmanism). Above it is placed arupadhatu -
"the world of no form", including the four higher heavens of Brahma. All the gods inhabiting the three spheres are subject to the law of karma and therefore, when their merits are exhausted, they may lose their divine nature in the next incarnations. Being in the form of a god is just as temporary as in any other.

However, according to the most ancient cosmological scheme, there are three main levels - the world of Brahma (brahmaloka), the world of gods and demigods
(devaloka) and the world of the god Mara, personifying death and various temptations to which a person is subjected.

The worlds are not eternal. Each of them arises, develops and collapses during one mahakalpa; its duration is billions of earth years.
It, in turn, is divided into four periods (kalpas). At the end of the mahakalpa, the universe is not completely destroyed. Only those beings who have achieved enlightenment migrate to the world of Brahma, to heaven
Abhassarai. When conditions for life are again created on earth, they are born here in accordance with their previous merits. However, not every kalpa becomes happy, but only the one in which
Buddha. Buddhist texts name six Buddhas who lived in the human world before Shakyamuni: Vishvabha, Vipashin, Shikhin, Krakuchhanda, Kanakamuni,
Kashyapa. However, the most popular among Buddhists is Maitreya - the Buddha, whose arrival is expected in the future.

THE FIRST STEPS OF THE FUTURE WORLD RELIGION

According to legend, a year after the death of the Buddha, his followers gathered together to write down what they had learned from the Teacher and kept in their memory. A monk named Upali recounted everything he had heard about discipline: the rules for admission to and exclusion from the sangha, the rules governing the way of life of monks and nuns and their relationship with society. All this was combined into a set of texts called the Vinaya Pitaka. Everything, that
The Buddha spoke about the Teaching itself and the methods of religious practice, retold his disciple Ananda. These texts were included in the Sutra Pitaka (Basket of Conversations). Then the monks present (there were 500 of them) sang the content of the canon. This meeting was called the First Buddhist Sangiti, or Cathedral. It is believed that at the First Council the third part of the teaching, “Abhidharma Pitaka”, a systematic, one might say, philosophical exposition of the Teaching, was canonized.

However, serious disagreements arose between members of the Sangha (community of believers) over the interpretation of a number of rules. Some monks advocated softening and even abolishing the hard pages, while others insisted on keeping them. Already in the IV century. BC e. this led to a split in the sangha into a mahasanghika (“big community”), uniting supporters of a common
"secularization" of the Buddhist community, and sthaviravada or theravada ("teaching of the elders"), whose supporters adhered to more conservative views. Adherents of the Mahayana (one of the branches of Buddhism) believe that the split occurred at the Second Buddhist Council in Vaishali, 100 years after the first.

With the advent of the Mauryan Empire, especially during the reign of King Ashoka
(III century BC), Buddhism turns from teaching into a kind of state religion. King Ashoka especially singled out the rules of Buddhist morality from the whole teaching.

Under Ashoka, many sects and schools appeared: according to the generally accepted classification - 18. At the same time, the Third Buddhist Council met in
Pataliputra, where the teachings of some Buddhist schools were condemned, and the Theravada school received the support of the king. It was during this period that the Buddhist canon “Tipitaka” (in Pali), or “Tripitaka” (in Sanskrit), which means “Three Baskets”, was created. For two and a half millennia, followers of different branches of Buddhism have been arguing among themselves about when, where and in what language the “Three Baskets” were canonized. Mahayanists believe that at the Fourth Council, held under the auspices of the king
Kanishki in the 1st century. n. e., canonized the Sanskrit version - "Tripitaka". And adherents of Theravada believe that the Fourth Council took place in 29 BC. e. on the island of Sri Lanka, where the Tripitaka was recorded in Pali.

Along with philosophy, Buddhist rituals and art developed. Wealthy patrons finance the construction of stupas. Around these memorial structures, where the remains of the Buddha and other Buddhist relics are kept, a special cult is formed, and pilgrimages are made to them.

After the death of King Ashoka and the accession of the Shung dynasty, which patronizes Brahmanism, the center moves to Sri Lanka. Over the next three centuries, Buddhism becomes an influential religious force throughout India, and during the dynasty
Satavakhanov is spreading in Central Asia. During the reign of Kanishka, the second famous patron of Buddhism after Ashoka (I-II centuries AD), the influence of this religion extends from the northern borders of India to Central
Asia (Kushan Empire). At the same time, the basics of the doctrine are introduced in the shopping centers of Northern China. Through the southern sea route, Buddhism penetrates into southern China.

Since the beginning of a new era, Buddhism has been acquiring the features of a religion of civilization. It unites different peoples and territories into a single space, forming complex combinations of local traditions with the teachings of the Buddha. Throughout this space, Buddhist preachers spread the texts of the Teaching.

At the beginning of a new era, a cycle of texts called the Prajnaparamita appeared.
This name comes from the Sanskrit words “prajna” (“supreme wisdom”) and “paramita” (“crossing”, “means of salvation”). Much later, the main among these texts was the Vajracchchedika Prajnaparamita Sutra, or the Sutra on Perfect Wisdom, which cuts through the darkness of ignorance like a lightning bolt, created in the 1st century BC.

With the advent of the “Prajnaparamita”, a new direction in Buddhism emerged, called the Mahayana, or “wide vehicle”. Its followers named themselves as opposed to the eighteen schools of Buddhism, whose teachings the Mahayanists disparagingly refer to as Hinayana (literally, “narrow vehicle”).

Mahayana originates from the traditions of the Hinayana school of the Mahasanghika.
The adherents of this school advocated a "big community", i.e. for free access to the sangha for the laity and for softening the harsh discipline and asceticism that frighten away ordinary people who are not capable of such heroic efforts. It is important to emphasize that the adherents of the earlier direction never recognized the name “Hinayana”, which they perceived as insulting and evaluative, and called themselves by the names of their schools.

The main difference between Hinayana and Mahayana lies in the interpretation of the methods of liberation. If, from the point of view of the Hinayana, liberation (nirvana) is available only to members of the Buddhist community, i.e. monks, and is achievable only by their own efforts, then the Mahayana asserts that salvation is possible for everyone, and promises a person the help of buddhas and bodhisattvas. Instead of the Hinayana ideal of an arhat (who has attained Enlightenment), the Mahayana creates the ideal of a bodhisattva
(literally - the one whose essence is Enlightenment”). If an arhat has achieved personal liberation without thinking about the fate of others, then a bodhisattva is concerned about the salvation of all beings. The idea of ​​“transfer of merit” arises - the heroic deeds of bodhisattvas form a store of religious merit that can be transferred to believers. By alleviating the suffering of others, the bodhisattva, as it were, takes on their bad karma. He is driven by compassion and love for all living things. This is the ideal of active service, not contemplative sympathy. It was the salvation of all beings, according to the Mahayanists, that was the main aspect of the Buddha's teaching, and the supporters of the Hinayana unjustifiably forgot about it. Compassion is equated with the highest wisdom and becomes one of the most important spiritual virtues of a Buddhist.

If the Hinayana is a harsh and cold monastic religion, calculated on tireless work on oneself and complete loneliness on the way to the highest goal, then the Mahayana takes into account the interests of the laity, promising them support and love, and shows much more indulgence to human weaknesses.

Although nirvana remains the ultimate goal of the Buddhist path in the Mahayana, its achievement is considered too difficult and remote in time. Therefore, an intermediate stage appears in the form of heaven or the abodes of the buddhas and bodhisattvas. Ordinary people can get there through devotion to the chosen buddha or bodhisattva. The Mahayana develops its own pantheon, but not of the gods who create the world and control the elements, but of beings whose main goal is to tirelessly help a person. In the Mahayana, more than in any other branch of Buddhism, there is a noticeable difference between the "popular tradition"
- a religion for the masses with a pantheon, cult, legends and traditions - and
"elite tradition" - philosophical teachings and meditation for more
"advanced" adherents.

In the Mahayana, the attitude of Buddhists towards the founder of their religion is changing -
Buddha Shakyamuna. He is no longer just a teacher and a preacher who has achieved
Enlightenment by his own powers, as a powerful magician and supernatural being who can be worshiped as a deity. An important religious doctrine of the three bodies of the Buddha (trikaya) arises - this is the physical body, the body of bliss, or the energy body, and the absolute body of dharma, symbolizing the true and eternal nature of the Buddha - emptiness.

In the Mahayana, the historical Buddha Shakyamuni generally recedes into the background.
Its adherents worship other Buddhas who live in other worlds, such as the future Buddha Maitreya. He dwells in heaven
Extinguishes and waits for the hour of his coming to earth. Mahayana claims that this will happen when the age of mankind reaches 840 thousand years and the world will be ruled by a chakravartin - a just Buddhist sovereign. Buddhas Amitabha and Akshobhya are also revered, meeting the righteous in their “pure lands”, where they can go by practicing special forms of meditation.

Mahayana philosophy associated with the names of Nagarjuna, Chandrakirti,
Shantarakshita and others, continues to develop the Buddhist teachings on nirvana and samsara. If in Hinayana the main thing is the opposition of nirvana and samsara, then in the Mahayana there is no particular distinction between them.
Since every being is capable of spiritual perfection, it means that everyone has “Buddha nature” and it must be discovered. But to discover buddha nature is to reach nirvana; therefore, nirvana is contained in samsara, just as buddha nature is contained in sentient beings.

Mahayana philosophers emphasize that all concepts are relative, including relativity itself; therefore, at the highest levels of meditation, one should comprehend the world purely intuitively, but without resorting to words and concepts.
The symbol of the middle path becomes shunyata (“emptiness”) - the true essence of this world. With the help of this symbol, Mahayana philosophers, as it were, remove the problem of being - non-being, subject - object, existence - not existence, and the absence of a problem is the achievement of the goal - nirvana.

FROM FLOW TO DECLINE

From II to IX centuries. Buddhism experienced an unprecedented rise. It spread to Sri Lanka, its influence gradually established itself in the South-East and South
Asia, China, from where he penetrated into Japan, Korea, Tibet. This is the heyday of Buddhist monasteries, which became the center of education, learning and art.

In the monasteries, ancient manuscripts were studied, comments on them and new texts were created. Some monasteries became a kind of university, where Buddhists of various directions from all over Asia came to study. They had endless discussions, but quite peacefully got along with each other, participating in a common religious practice. Monasteries were the stronghold of Buddhist influence in Asia.

The well-being of the monasteries themselves depended on the support of powerful kings and influential dignitaries, who were close to the Buddhist idea of ​​religious tolerance. In South India, Buddhism was supported by the dynasty
Satavakhanov (II-III centuries). But also in Central India during the Gupta dynasty (IV-
VI centuries), despite the fact that most of the Gupta kings sympathized with Hinduism, Buddhist monasteries continued their activities. Tsar
Karmagupta (415-455) opened the most famous monastery-university
Nalanda in North Bihar. According to legend, Harshavadhana was also a Buddhist
(VII century), the creator of the last major empire that united most of
India. He expanded and fortified Nilanda. It was at this time (in the VI-VII centuries) that lands and settlements began to pass under the control of the monasteries, which supplied them with everything necessary.

From the 8th century in most of India, Buddhism began to decline, its influence persisted only in the north and east. From the middle of the 7th century in Bihar and Bengal, the Pal dynasty, whose representatives were Buddhists, came to power. They founded several large monasteries, with the help of which Indian Buddhists asserted their influence in Tibet in a bitter struggle with Chinese Buddhist missionaries.

VAJRAYANA

From the 6th to the 9th centuries in India, a new direction was established, which had several names: Vajrayana (“diamond chariot”), Buddhist Tantarism, esoteric Buddhism, Tibetan Buddhism, etc. This direction connected Buddhism even more with the capabilities of a particular person.
The gradual learning and accumulation of merit characteristic of the Mahayana was contrasted with the instantaneous, lightning-like realization of Buddha nature.
Varjayana associated the education of a Buddhist with an initiation ritual, which took place under the strict supervision of an experienced mentor. Since there is a transfer of knowledge “from initiate to initiate”, Varjayana is also called esoteric Buddhism, and Europeans, back in the 19th century. who paid attention to the huge role of mentors (lamas) in the practice of Tibetan Buddhists, began to call this religion Lamaism.

Vajra (“lightning”, “diamond”) is a symbol of firmness, invincibility, the truth of the teachings of the Buddha. If in other areas of Buddhism the body was considered a symbol of the passions that keep a person in samsara, then Tantrism puts the body at the center of its religious practice, believing that it contains the highest spirituality. The realization of the vajra in the human body is a real union of the absolute (nirvana) and the relative (samsara). During a special ritual, the presence of Buddha nature in a person is revealed. By performing ritual gestures (mudras), a follower of the Vajrayana realizes Buddha nature in his own body; by reciting sacred incantations (mantras), he realizes Buddha nature in speech; and contemplating the deity depicted on the sacred diagram or diagram of the universe, realizes the nature of the Buddha in his own mind and, as it were, becomes a Buddha in the flesh. Thus, the ritual transforms the human personality into a Buddha, and everything human becomes sacred.

The Vajrayana develops not only ritual, but also philosophy. All Buddhist literature is combined into two main collections: "Kanjur" - canonical works - and "Danjur" - comments on them. By the 9th century Vajrayana is very widely distributed, but takes root mainly in Tibet, from where it penetrates into Mongolia, and from there in the 16th-17th centuries. comes in
Russia.

As an all-Asian religion, Buddhism reached its peak precisely by the 9th century. Under his influence was a significant part of Asia and the islands adjacent to it. During this period, religious practice within the same branch of Buddhism in different countries had almost no differences. For example, the Mahayanists
Indians read the same texts and practiced the same meditation exercises as the Mahayanists of China, Central Asia and other regions.
Moreover, Buddhism had a significant impact on the religious traditions of these regions: on Hinduism in India, Taoism in China, Shintoism in Japan, shamanism in Central Asia, Bon in Tibet. These same religions, perceiving Buddhist ideas and values, in turn themselves influenced Buddhism.

However, after the ninth century the situation has changed. Buddhism declined and
12th century gradually ousted from India.

NATIONAL FORMS OF BUDDHISM

The victorious march of Buddhism through the countries of Asia began even before the new era. FROM
3rd century BC e. Buddhism appeared on the territory of Central Asia (current
Tajikistan and Uzbekistan), from the 1st century. n. e. - in China, from the II century. - on the Indochina peninsula, from the 4th c. - in Korea, from the VI century. - in Japan, from the 7th century. - in Tibet, from the XII century. - in Mongolia. Using its main principle - not to violate the established cultural traditions of different countries and peoples and, if possible, grow together with them - Buddhism quickly took root everywhere and, grafted onto the tree of local culture, gave new shoots. For example, in China this process began in the 5th-6th centuries. In the VIII-IX centuries. At least two purely Chinese branches of Buddhism were successfully spreading there - the Pure Land school of Buddha Amitabha and the Chan school. Buddhism entered Japan in a Chinese guise. The Chinese schools of Tiantai, Huayan Zong, Buddha Amitabha's Pure Land School and Chan gradually conquered
Japan, becoming respectively the schools of Tendai, Kegon, Amidism and Zen.

However, in China, Buddhism was attacked both from the outside - from foreign conquerors, and from within - from the revived Confucianism.
True, he was not completely driven out of this country, as happened in
India, but his influence has weakened immeasurably. Later, the same process was repeated in Japan, where the national religion, Shintoism, became stronger.
In general, the emergence and establishment of Buddhism, as can be seen from the example
China, India and some other countries, stimulated the revival of local religious traditions in a peculiar way. If they, having absorbed all the achievements of Buddhism, turned out to be strong enough, then the dominance of Buddhism came to an end.

Each region developed its own Buddhist symbolism and Buddhist rituals - the veneration of holy places, calendar holidays, life cycle rituals, fueled by local traditions. Buddhism entered the blood and flesh of many, many peoples, became part of their daily lives.
He changed local traditions, but he himself underwent changes. Buddhism contributed to the flourishing of the culture of these countries - architecture (the construction of temples, monasteries and stupas), fine arts (Buddhist sculpture and painting), as well as literature. This is clearly seen in the example of poetry inspired by the ideas of Zen Buddhism.

With the weakening of the influence of large monasteries, which in the heyday of Buddhist civilization were a kind of “states within a state”, small local monasteries and temples began to play the main role in the life of Buddhists. The authorities began to interfere much more actively in the religious affairs of the sangha. A special situation developed in Tibet, where a theocratic state was formed, ruled by the head of the “yellow-capped” Gelukpa school, the Dalai Lama, who was both a state and religious leader. Lamas convey the message of the Buddha and reveal its meaning to students, therefore they are revered as infallible deities, faith in which is more important than knowledge of Buddhist dogmas.

BUDDHISM IN THE WEST

Perhaps none of the Eastern religions evoked such complex and contradictory feelings among Europeans as Buddhism. And this is quite understandable - Buddhism, as it were, challenged all the basic values ​​of the Christian European civilization. It lacked the idea of ​​a creator god and the omnipotent of the universe, he abandoned the concept of the soul, and there was no religious organization in him, like the Christian church. And most importantly, instead of heavenly bliss and salvation, he offered believers nirvana, taken for complete non-existence, nothing. It is not surprising that a person
The West, brought up in Christian traditions, such a religion seemed paradoxical, strange. He saw in it a deviation from the very concept of religion, of which, naturally, Christianity was considered a model.

“The only, but huge service that Buddhism can provide,
- wrote a famous buddhologist of the XIX century. and staunch Christian Bartolami St.
Iller, “is to give us a reason to appreciate even more the inestimable dignity of our faith with its sad contrast.”

However, for some Western thinkers, the idea of ​​Buddhism as a religion opposite to Christianity, but equally widespread and revered in the world, has become an important tool for criticizing Western culture, the Western system of values, and Christianity itself.

These thinkers are primarily Arthur Schopenhauer, Friedrich
Nietzsche and their followers. It was thanks to them, as well as to the founders of new synthetic religious movements, which in many ways opposed themselves to Christianity (for example, Helena Blavatsky and her associate Colonel
Olcott, the founders of the Theosophical Society), in the late XIX - early XX centuries. Buddhism began to spread in the West and in Russia.

By the end of the 20th century, the West had already experienced many waves of enthusiasm for Buddhism in its various forms, and all of them left a noticeable mark on Western culture.

If at the beginning of the XX century. Europeans read the texts of the Pali canon in the translations of the most prominent Buddhist scholars, then after the Second World War, thanks to the translations of E. Conze, the European world got acquainted with the Mahayana sutras.
Around the same time, the famous Japanese Buddhist Suzuki introduced Zen to the West, a craze for which has not faded to this day.

Tibetan Buddhism is growing in popularity these days. The high authority of the current Dalai Lama, who lives in exile due to the persecution of the Chinese authorities, in India, contributed a lot to the popularity of the teachings of the Gelukpa school. All this allows us to say that Buddhism, which influenced the movement of beatniks and hippies, the work of American writers such as Jerome Salinger, Jack Kerouac and others, has become an integral part of modern Western culture.

In Russia, the influence of Buddhism was practically not felt for a long time, although peoples professing Buddhism in the Mongolian version (Buryats, Kalmyks, Tuvans) live on its territory.

Now, in the wake of a general religious revival, there is a revival of Buddhist activity. The Buddhist Society, the Buddhist University were created; old Buddhist temples and monasteries (datsans) are being restored and new ones are being opened, a large amount of Buddhist literature is being published. In both Russian capitals and in a number of other cities there are centers of several Buddhist traditions at once.

HISTORY OF THE DISTRIBUTION OF BUDDHISM IN TIBET

According to Buddhist chronicles, Buddha Shakyamuni during his lifetime predicted the flowering of the Teaching “in a distant northern country”, inhabited at that time only by demons. Avalokitesvara, who at that time was a disciple of the Buddha, decided to populate this country with people. To do this, he took the form of the king of monkeys, came to Tibet and became the husband of a mountain witch. Some of their descendants inherited the character of their father (they are kind and pious), some - the character of their mother (they are cruel and do not want to follow the Teaching). Buddhist historians explained the numerous civil wars of the Tibetans by this dissimilarity in the characters of the spouses - progenitors. Actually, the Tibetans have never waged religious wars. However, the nobility of various regions of Tibet, fighting for power, usually raised the banner of either one of the Buddhist schools or a pre-Buddhist religion. Therefore, the presentation of the history of Buddhism in Tibet must begin with pre-Buddhist times.

Before the adoption of Buddhism, the Tibetans believed in many spirits inhabiting all of nature and mostly hostile to man. The most powerful gods reigned in the heavens - lha (hence the name of the goddess Lhamo), on earth - the lords of the sabdagi harvest, in the waters - the spirits of lu. People, plowing fields, putting dams and mills on rivers, destroyed the palaces of sabdags and lu; because of this, the spirits were angry and sent misfortunes to people, and they sought to propitiate them with sacrifices. If, after that, the spirits continued to harm, then people turned to sorcerers - spirit casters for help. These sorcerers were called bon-po - "servants of the Bon religion."

Bon, like Buddhism, has detailed stories about the origin of the universe.
One of them tells about Klumo (Goddess of Waters), from whose head the sky came out, from the body - the earth, from the eyes - the sun and the moon, from the breath - clouds, from the blood - rivers, from tears - rain. When she opens her eyes it is day, when she closes it is night. Perhaps the image of the universal goddess Klumo influenced the image and veneration of Lhamo.

With the development of Buddhism in Tibet, the adherents of Bon were forced to borrow a lot from the new religion. An image of the Great Teacher arose, like
Buddha - Shenrab, who lived many thousands of years ago. In general, bon over time less and less resembled black magic with elements of shamanism, the idea of ​​Enlightenment was born and matured in it; and now, according to some classifications, Bon is one of the five main schools of Tibetan Buddhism
(Gelukpa, Kagyupa, Sakyapa, Nyingmapa and Bon).

THE BEGINNING OF BUDDHISM IN TIBET

According to legend, the first symbols of Buddhist teachings came to Tibet in the 4th century BC. miraculously: a golden chest fell from the sky, where there were images of prayerfully folded hands and a stupa, a box with the mantra OM MANE
PADME HUM on the lid and the holy book. The reigning king of Tibet
Lhatotori was unable to understand the meaning of these objects, and none of the Bon-po could find an explanation for them. Therefore, the treasures were given due reverence.

More than a century later, the great king Songtsen-Gambo (reigned 613-649) wished to understand the meaning of these objects. To do this, he called Buddhist preachers from India. Thus begins the history of Tibetan Buddhism.
However, the preachers came to Tibet not only from India. They accompanied the princesses from Nepal and China - Bhrikuti and Wen-Cheng, who became the wives of Songtsen-Gambo. It is believed that they brought with them to the capital
Tibet Lhasa large statues of Buddha, which to this day are one of the main shrines of the country.

Songtsen-Gambo is called the incarnation of Avalokiteshvara, and his wives are the incarnations of White and Green Tara. After death, they turned into three beams of white color, which entered the forehead of the statue of Avalokiteshvara and dissolved in it.

Bon resistance to the arrival of a new religion was finally broken in the reign of Trisong-Detsen (ruled 755-797). Under him, Buddhist temples were built, teachers from India were invited, but the preaching of philosophical Buddhism was not successful. Then the Guru arrived in Tibet
Padmasambhava (Master born in a lotus).

Legends say that Padmasambhava was from the country of Udiyana, which historians place in Kashmir, then in India, then in Pakistan, and Buddhists consider it the legendary country of Shambhala.

The ruler Trisong-Detsen, who in 781 declared Buddhism the state religion of Tibet, never set himself the task of destroying the Bon-po.
He said: “In order for me to hold on, Bon is needed as well as Buddhism, To protect the subjects, both religions are needed, and to find bliss, both are also needed.”

In 836, the throne was taken by the grandson of Trisong-Detsen, Darma, who received the nickname Lang (Bull) for his cruelty. Lang-Darma began to exterminate Buddhism and Buddhists on an unprecedented scale before. He forced the monks to become hunters or butchers, which for a Buddhist is worse than death. However, the disobedient still waited for death. Buddhists declared Lang-Darma to be the embodiment of a rabid elephant, once tamed by the Buddha himself, but again showing his angry disposition.

Only six years after the accession of Lang-darma, hatred for him increased so much that the king was killed. In the following centuries, several schools were formed in the monasteries of Tibet, which are now called
“red-capped” (according to the color of the headdress of the monks). In addition to the already mentioned Nyingmapa and Kagyupa, the Sakyapa school also belongs to them. In these schools, the ideal of the “straight path”, the Vajrayana, dominates: the practitioner must renounce everything worldly, voluntarily imprison himself in a mountain cave, where he spends all the time in meditation, in contemplation of the yidam. Since all things are “empty” by their nature, good or bad only depending on our consciousness, then in principle it doesn’t matter whether we offer water in a golden bowl or blood in a skull bowl, incense or something foul-smelling to the deity. But the “red” sects prefer the second, because the external beauty of the offerings strengthens attachment to the world, while their external ugliness turns away thoughts from the world and directs towards
Enlightenment. The ritual of chod described above (sacrifice of one's body to spirits) is especially practiced in the “red” sects.

The doctrine of the “straight path” makes it possible to achieve Enlightenment in the present life. The most striking example is the personality of the great hermit and poet Milarepa (1052-1135). In his youth, he killed several dozen people out of revenge, casting a Bon spell on them, but then became a Buddhist monk. Milarepa spent winters in caves, without heating, for many months he lived almost without food, comprehending the truth. He poured out his spiritual experiences in beautiful poetic form.

However, often simple monks used the doctrine of the “straight path” to cover up their own licentiousness, and therefore it became necessary to limit the excessive passion for magic, to restore monastic discipline. These reforms were carried out in the middle of the XI century. the great philosopher Atisha (982-1054). Atisha was considered the embodiment of the bodhisattva of wisdom Manjushri, they believed that White Tara patronized him. In the Kadampa sect he created, the customs of the early community, the simplicity of life (Atisha did not allow private property in monasteries) and severe discipline were resurrected. The color of the clothes of the monks was yellow, as once the disciples of the Buddha.

With Atisha, the philosophical system Kalachakra (“wheel of time”) came to Tibet from India, which combines the secret mystical teachings and astrology (the 12-year and 60-year cycles of the Eastern calendar belong to Kalachakra).

The Kalachakra teaching also offers an answer to the question about the nature of time, giving an idea of ​​the world periods (kalpas) and their stages - the destruction of the previous world; “emptiness” (such an existence of the universe where there is nothing manifested); the foundation of a new world and, finally, about the final stage - when the buddhas come into the world. This picture of the cycle of time is reflected both in small time cycles and in human life.

It is believed that the teachings of the Kalachakra were presented by the Buddha to the king of the legendary country of Shambola Suchandra, and from this country, after one and a half thousand years, it came to people.

Tsongkhawa's reforms

Atisha's religious reforms were continued by Tsonghava (1357-1419), the greatest figure in Tibetan Buddhism, called by the Tibetans - his followers - the "third Buddha" and the "Great Jewel". He is known as the founder of Lamaism. Tsonghawa founded the Gelukpa school
("school of virtue"). Tsongkhawa himself considered himself not so much a reformer as a restorer of original Buddhism. The main ideas of his writings
- development of the views of predecessors.

Tsongkhava improved the division of people according to their ability to perceive the Teaching into three categories, which was set out by Atisha. Closely connected with the doctrine of the three categories of people is the idea of ​​the three directions of Buddhism (Hinayana, Mahayana, Vajrayana) as three steps on the way to
Enlightenment. At first, a person follows the path of Hinayana, i.e., monastic discipline, and also studies the foundations of philosophy; then he realizes that individual salvation is impossible, and takes the bodhisattva vow, while at the same time comprehending Mahayana philosophy. To achieve the goal - saving people - he resorts to tantric teachings and Vajrayana meditations.

Lama (“the highest”) is a spiritual teacher and mentor for those who seek to comprehend philosophy and mystical practice. For those who are far from
Teachings (and such among the majority of Tibetans), he ensures a good rebirth with his prayers. Therefore, for a simple person, the veneration of a lama is the main condition for approaching Enlightenment. The high role of the mentor in the worldview of the Gelukpa school led to the fact that the teaching
Western researchers began to call Tsonghava Lamaism.

At present, the Tibetan form of Buddhism is practiced by the Mongols, Buryats, Kalmyks, Tuvans. There are many of her followers in Europe and the USA.

The popularity of Tsongkhava's teachings among the people is explained by the fact that Tsongkhava proclaimed salvation really achievable even for a simple person who is forced to feed his family and does not have the time and energy to engage in philosophy.
The way to salvation is to rely on the lama.

Dalai Lamas

Gedun-oak (1391-1474), Tsongkhava's nephew, was proclaimed the I Dalai Lama a century after his death. The title “Dalai Lama” (“ocean of wisdom”) has been worn since the end of the 6th century. the rulers of Tibet, who at the same time headed both the church and the state.

Each Dalai Lama, shortly before his death, leaves a message - where to look for his new incarnation. Before looking for a new head of Tibet, the highest lamas turn to astrologers, and they name the place and date of the next incarnation of Avalokiteshvara. A child is recognized by many signs: unusual events at birth, strange behavior in infancy, and so on. The chain of searches ends with a kind of exam - the child must choose “his own” from a large number of things. those that belonged to the previous Dalai Lama.

For the first time, the III Dalai Lama received the title and power, the previous two were proclaimed posthumously by the Dalai Lama. Under the V Dalai Lama (XII century), Tibet reached its peak: invaders were expelled, the country united, sciences and arts flourished. But over time, Tibet became unable to fight external enemies. XII Dalai Lama, and then the current one, XIV
The Dalai Lama was forced to emigrate as a result of incursions by the British and Chinese. Buddhists around the world pray for the return of the Dalai Lama to the capital
Tibet Lhasa, to his Potala Palace.

The hierarchy of the lamaist clergy in general is as follows: above all stands the Dalai Lama, who is currently perceived as the head of not only the Gelukpa sect, but of all Tibetan Buddhism. Then comes his spiritual mentor, the Panchen Lama, followed by the abbots of the monasteries, followed by ordinary lamas. It should not be thought that every Tibetan or Mongolian monk can rightfully call himself a lama, for “lama” means something like having a higher Buddhist education, and this can only be achieved by many years of study of languages, philosophy, medicine and other sciences. Moreover, not every person who permanently lives in a monastery is a monk in the full sense of the word - for a Buddhist monk must observe 253 rules of pious life.

Those who have made such a vow and passed a series of examinations in Buddhist sciences receive the degree preceding the lama - gelong. Below the gelongs are the getsuls
- young people who have just begun real monastic training, and even lower
- boys-novices, geniuses. Of course, such a clear ladder of monastic degrees is maintained only in the large monasteries of Tibet. in Mongolia and
The Buryats often call a lama someone who reads Tibetan prayers, only half knowing how to translate them. This does not mean that educated lamas are not found at all outside Tibet - they are, and, as a rule, they are doctors and astrologers.

The main sign of belonging to the Gelukpa school founded by Tsonghava is the monk's yellow hat, which is why Lamaism is called the “yellow” or “yellow-cap” faith. “Red” and “yellow” faiths seem to be opposite to each other: one professes a mystical teaching, comprehended as a result of many years of meditation, the other is philosophical. In one, celibacy is mandatory; in the other, it is not. But there is no enmity between the two branches of Tibetan Buddhism - every believer is ready to listen attentively to representatives of the other school.

BUDDHISM IN THE MONGOLIAN PEOPLES

When they talk about Buddhism among the Mongols, Buryats, Kalmyks and Tuvins, they mean a bizarre mixture of the philosophy of the teachings of Tsongkhava, vaguely understandable Tantrism and primordially shamanic beliefs. The first acquaintance of the Mongols with Buddhism occurred under Genghis Khan, and his grandson Khabilai
(1215-1294) decisively broke with shamanism and became a Buddhist. The legend about the conversion of Habilai has been preserved. He was visited by Christian, Muslim, Confucian priests and the Tibetan Tantric Pagwa Lama. Khan said that he would accept the faith of the one who would perform a miracle - a goblet of wine should come to the lips of the khan by itself. This task was easily solved by the Tibetan magician. But, despite the conversion of the Mongolian nobility to the new faith, the people until the 16th century. remained faithful to shamanism.

From the end of the 17th century Tibetan and Mongolian lamas began to appear in
Transbaikalia, Lamaism began to spread among the Mongolian peoples
Russia, no longer coexisting with shamanism, but including it in itself. The two religions merged most closely in Tuva, where lamas were often married to shamans.

The pantheon of Mongolian Shamaism is very different from the Tibetan: firstly, due to the ancient Mongolian gods, accepted as Buddhist; secondly, ideas about Buddhist gods proper have little in common with canonical Buddhist ideas.

WHITE OLD MAN - PATRON OF FERTILITY

One of the most popular places in the pantheon of Mongolian Lamaism is
The White Elder (Tsagaan-Ebugen) is the master of all the earth, forests, mountains, waters, the lord of animals and birds. His image goes back to myths about God - wife
Earth, patron of fertility and longevity. The White Elder is depicted as a hermit with a staff in his hands (the touch of this staff gives a long life), sitting at the entrance to the cave under a peach tree (both the cave and the peach are symbols of the feminine); it is surrounded by pairs of animals and birds (
The White Elder patronizes reproduction). With the inclusion of the White Elder in the Buddhist pantheon, they began to talk about him as a semi-historical holy hermit, whose sermons were respectfully listened to by the Buddha himself. In the sky above the cave of the White Elder, the dhyani-buddha Amitabha is often depicted.

LORD OF THE OTHER WORLD

The image of the Indian god of the dead Yama in Mongolia was completely supplanted by the image of Erlik. In pre-Buddhist myths, Erlik is a cunning and evil god, one of the creators of the world, who creates mainly all the evil that surrounds a person. He is the head of evil deities, the lord of the underworld, the thief of human souls. With the advent of Erlik, from a god, evil to everyone, he turns into a cruel but fair judge of the underworld, receives the title of Nomun Khan - the Lord of the Law. At the same time, Erlik from the head of evil spirits becomes the leader of the dharmapalas, leading their procession during the grandiose tsam ceremony.

Buddhists celebrate five major festivals throughout the year, called
Great hurals. The first - Tsagalgan, New Year's holiday - lasts 16 days. Horoscopes are prepared for it, people give each other various amulets.

The second holiday is Zula, the ascent of Tsonghava to heaven. On this day, thousands of lamps are lit in memory of the Great Teacher. The third holiday is dedicated to the teachings of the Kalachakra. Fourth - Vesak, birthday,
Enlightenment and departure to nirvana of Buddha Shakyamuni. This is one of the most solemn holidays, coinciding with the beginning of spring, so the altars are buried in flowers. On this day, the monks act out scenes from the life of the Master,
Great lamas instruct believers in the Teaching.

The fifth and most spectacular holiday is dedicated to Maitreya (in Buryat it is called Maidari Khural). Thousands of Buddhists come to the monasteries to take part in the procession depicting the coming arrival of Maitreya. A golden statue of a bodhisattva is taken out of a special temple in every monastery, placed on a chariot, and the monks take it around the monastery.
Believers seek to touch the chariot and horse of Maitreya in the hope that this will bring happiness. The procession moves to the sound of drums and trumpets.
Some of the trumpets are so large that they cannot be held in one's hands, so they are carried by two monks, one blowing the trumpet and the other holding the trumpet on his shoulder. Everything
Great khurals are accompanied by solemn chants in temples.

In addition to the Great Khurals, Small Khurals are held at least once a month, gathering, like the Great Khurals, all the monks and many believers. Khural is also called the daily worship service held in the temple by several or even one lama. During any Khural, the lamas chant the text of the sacred book that is to be read on that day. Reading is accompanied by ritual gestures, ringing of bells, rhythmic beats on the drum and timpani, sounds of large and small pipes.

In front of each lama there is a table covered with a colorful cloth - on it are a book and ritual objects. Lama sits on a bench, on cushions
(clouds); the higher the rank of the monk, the higher his bench and the more blocks on it. The benches of the lamas are stretched in several rows along the temple, so that the lamas sit sideways to the altar.

In the center, under a canopy, the head of the monastery sits with his back to the altar, behind him a huge statue of Buddha or Tsongkhava shines with gold, statues of other gods stand in one or several tiers on the sides, tank icons hang behind their backs or there are sculptures of a thousand buddhas of our world period. The walls of many temples are covered with frescoes. The frescoes usually depict the life path of the Buddha and his disciples. Offerings to the gods are placed in front of the altar - seven cups of water, dishes with sacrificial rice, pyramids built from painted dough; the smoke of numerous incense swirls. The side parts of the temples are dedicated to dharmapalas, at the entrance - images of lokapals (guardians of the cardinal points). Entering the temple, believers prostrate themselves three times on the floor as a sign of their admiration for the Buddha, the Teaching and the Community, or simply bring prayerfully folded hands to their forehead, mouth and chest, thereby purifying thought, speech and body.

This is Tibetan Buddhism. With an abundance of gods, developed magic and rituals, it bears little resemblance to Buddhism in other countries, but still it is Buddhism.

BUDDHISM IN VIETNAM

Indirect information contained in Chinese sources suggests that the first Buddhist preachers appeared on the territory of present-day northern Vietnam in the 2nd-3rd centuries. n. e. At the beginning of the 3rd c. comes from
Sogda, Khyong Tang Hoi (200-247), translated the sutras here from Sanskrit to Wenyan. Many preachers arrived in Zaotyats (the name of the Northern
Vietnam in the 1st-5th centuries. n. BC) from the north, which led to the predominant influence of the doctrines of the Mahayana. The emergence of schools in Vietnam dates back to the 6th century: the first of them was founded in 590 by an Indian from Vinitaruchi, the second by the mentor Vo Igon
Thong from Guangzhou in 820, the third - the Chinese monk Ghao Duong in 1069.
All three schools professed the doctrine of thien, developed the direction of Chan Buddhism. In the 13th century these schools were replaced by a new school of thien - Chuk-
Lam, founded in 1299 by Emperor Chan Nyan Tong, who took the tonsure. In the second half of the 14th century among the representatives of the ruling elite, the influence of neo-Confucian doctrines is growing; in connection with this, as well as with the decline of the Chan dynasty, the position of the sangha is deteriorating. The reformer Ho Kui Ly, who became the de facto ruler of the state at the end of this century, adhered to anti-Buddhist views, alienated the monastic estates and forcibly returned the monks to the world. In connection with
The 20-year struggle against the troops of the Ming Dynasty destroyed many pagodas and stelae, and countless monuments of Vietnamese literature perished, most of which, undoubtedly, were associated with Buddhism.
It is this circumstance that explains such noticeable changes in early Buddhism in Vietnam. At the end of the 14th century Amidaism is beginning to play an increasing role (Amidaism is one of the leading branches of Buddhism in the Far East).
East, which arose and took shape in the 6th century. in China) and tantric performances. After several 10 years of stability, in 1527 the throne was usurped by Mag Dang Dung: this was followed by a 60-year war between representatives of the new government and supporters of the deposed imperial family of Le, which ended in victory for the latter.

In the 8th century the Vietnamese sangha is gradually regaining its lost positions, the Chuk Lam school is being revived in the north of Vietnam .. During the reign of the dynasty
Nguyen resumes building and repairing pagodas; in the second half of the ninth century. during the reign of France in Vietnam, the position of the sangha worsens.

In the late 60s, early 70s of the XX century. there is a “Buddhist renaissance” in the country: large-scale construction of pagodas is underway, tens of thousands of young people are taking tonsure and, therefore, following the complete liberation
South Vietnam in 1977, approximately 70% of the monks returned to the world.

At present, Buddhists represent the largest religious community in the SRV; of more than 60 million people in the country, about one third, to one degree or another, shares the teachings of Mahayana Buddhism. There are also several tens of thousands of followers of Theravada Buddhism in the country.

BUDDHISM IN EUROPE IN THE 20TH CENTURY

7Buddhism has become widespread in most European countries: Buddhist organizations, centers and small groups exist in almost all countries of Western Europe, as well as in some countries of Eastern Europe.
Europe. In almost all Western European countries there are branches of the international Buddhist organization Soka Gakkai International.
The oldest in Europe are Buddhist organizations in Germany (since 1903), Great Britain (since 1907), France (since 1929). In Hamburg, in 1955, the German Buddhist Union was formed, i.e. a center uniting Buddhist organizations in Germany. In France, the Friends of Buddhism Society was founded. The Buddhist Society of Great Britain was also considered the largest and most influential organization in Europe. In the UK there are also
Buddhist Mission (since 1926), London Buddhist Vihara, temple
Buddhaladina, Tibetan Center and other societies (about forty in total).
Many members of Buddhist societies in Europe were well-known Buddhist scholars and preachers of Buddhism.

BUDDHISM IN CHINA

There are three major religions in China: Confucianism, Buddhism and Taoism. It is difficult to determine the exact number of followers of each of these religions, since all the main religions of China are closely intertwined with each other and often a believer simultaneously visits the temples of two or even three religions.

Buddhism began to penetrate China at the turn of the new era. The first distributors of Buddhism were merchants who came to China along the Great Silk Road from the Central Asian states. Already by the middle of the II century. the imperial court was familiar with Buddhism, as evidenced by the numerous sacrifices to Lao Tse and the Buddha. The Parthian monk An Shigao, who arrived in Luoyang in 148 BC, is considered the founder of Buddhist traditions in China.

Cardinal shifts in the position of Buddhism in China occurred in the 4th century, when this religion won the favor of the ruling elites of the country.
Buddhism in China was established in the form of the Mahayana. From China, Buddhism spread to other countries of the Far East region: Korea, Japan and
Vietnam.

The revolutionary changes in China gave rise to movements within the sangha. After the overthrow of the monarchy in 1911, Buddhist schools of a new type, various monastic associations and secular Buddhist societies appeared. However, a single public organization of Buddhists was never created, and the number of monastics remained extremely small by this time: in 1931, there were only 738 monks and nuns.

In 1949, after the founding of the PRC, Buddhists were guaranteed freedom of conscience, but at the same time, the land holdings of Buddhist monks were confiscated, and most of the Buddhist monks and nuns returned to the world. In May 1953, the Chinese Buddhist Association was established.

With the beginning of the “cultural revolution” in 1966, all Buddhist temples and monasteries were closed, and the monks were sent for “re-education”.
The activities of the Chinese Buddhist Association resumed in 1980. In subsequent years, the largest Buddhist monasteries were restored, the Buddhist Academy and a number of monastic schools were opened. In subsequent years, the interest of the general public in the Buddhist religion noticeably increased, and the number of people visiting Buddhist temples increased.

BUDDHISM IN KOREA

Buddhism entered Korea in the second half of the 4th century BC. Buddhism in Korea is predominantly Mahayana, and the cult of bodhisattvas was of great importance. Until about the thirteenth century. Buddhism developed successfully, but over time, the attitude towards Buddhism got worse and worse. And at the end of the XIX century. he was in complete decline. After 1945, Buddhism was practically obsolete in North Korea, but in the South it began to gain popularity. Its real rise began in the 60s and is largely associated with coming to power in
1961 Park Chunghee, who, unlike most previous politicians,
(Christian - Protestant), was a Buddhist. The number of temples, monks and followers of Buddhism began to grow rapidly during this period. Currently, there are 18 main schools in South Korea, the main one being Chogyo, which unites the vast majority of Korean Buddhists.
South Korean Buddhists are playing an increasingly prominent role in the global Buddhist movement.

BUDDHISM IN LAOS

Buddhism existed in this territory even before the formation of the first Lao state of Lan Xang. In Lan Xang, Buddhism as the dominant religion included elements of Theravada and Mahayana. In the first half
16th century a royal decree was issued prohibiting the worship of spirits - phi, the cult of which was gradually introduced into Buddhism. Buddhism reached its peak under King Sulinyawongsa (reigned 1637-1694). After his death, Lan Xang broke up into three states, between which internecine wars began, which led to the decline of Buddhism and the state. After the French colonization of the three Lao states, one was preserved -
Luang Prabang. In 1928, the French administration approved a decree on the reorganization of the Lao sangha along the lines of the Thai one and declared Buddhism the state religion. After the liquidation of the monarchy and the creation of the Lao
People's Democratic Republic Buddhism still remained the dominant religion in the country. There are about two and a half thousand monasteries and temples in the country, more than ten thousand members of the sangha.

BUDDHISM IN CENTRAL ASIA

According to medieval Chinese, Arabic, Persian and other authors, before being established on the territory of modern Kyrgyzstan,
Tajikistan, Turkmenistan, Uzbekistan and southern Kazakhstan of Islam (8-9 centuries) Buddhism was widespread. These data were confirmed when in the 1920s. Archaeological research has been carried out in this region
(Buddhist temples, shrines, stupas and other buildings dating back to the 2nd-10th centuries AD were found).

In Bactria (the region that occupied the north of modern Afghanistan and the southern regions of Tajikistan and Uzbekistan), Buddhism existed with the dynastic cult of the Kushans and ancient local beliefs of the Zoroastrian and Mazdent circle. For many centuries of existence in this region, Buddhism has established itself not only in large cities and shopping centers, but also penetrated into rural settlements.

In ancient Margiana (Merv oasis, southeast of modern
Turkmenistan) Buddhism existed with the official religion of the Sasonids - Zoroastrianism and perished along with the Sasonian state during its conquest, in the second half of the 7th century, by the Arabs.

In the northeastern regions of Central Asia (the north of Kyrgyzstan), Buddhism spread in the early Middle Ages. The testimonies of medieval authors and Buddhist texts found in Central Asia indicate that in the 2nd-8th centuries. this region was an important center.

BUDDHISM IN RUSSIA

The traditional regions of Russia where Buddhists live are Buryatia, Tuva,
Kalmykia, Chita and Irkutsk regions. Buddhism in Russia is represented by the Gelukpa school, which is a variety of Tibetan Buddhism. Kalmyks joined Buddhism in the 16th century. in Dzungaria (China), and in
17th century they migrated to the Lower Volga region, retaining their religion. Already at that time, Buddhist literature appeared among the Kalmyks, translated from Tibetan into the Kalmyk language.

On the territory of Tuva, Buddhism established itself at the end of the 18th century, absorbing local shamanic beliefs and cults. Believers profess a Lamaist form of Buddhism (this form is based on a combination of Mahayana and Vajrayana features).

Since 1956, two Buddhist monasteries have operated on the territory of the USSR
(Ivolginsky and Oginsky). In 1990-1991 opens about 30 new communities in Moscow, St. Petersburg, Novosibirsk, Anapa, in the cities
the Baltics.

BUDDHISM IN THE USA

Buddhism appears in the USA at the turn of the 19th and 20th centuries; his followers and propagandists were mainly immigrants from Japan, China, Korea, Buddhist missionaries, around whom a small number of Americans were grouped. In 1893, the World Congress of Religions was held in Chicago, which was attended by Buddhists. After the congress, the pilgrimage of Eastern Buddhists to the United States began and the reverse movement began - Americans to the east, where they were trained in Buddhist monasteries.

One of the major Buddhist organizations in the United States is the First Zen Institute of America in New York. The Theravada Buddhist Center is the American Buddhist Academy, which is also based in New York City.

The school of Chinese Buddhism is prevalent among Americans living in Chinatown. Buddhism in the United States is characterized by the presence of a large number of small groups belonging to a wide variety of denominations and schools. Another characteristic feature of American Buddhism is its interest in social issues: Americans are turning to Buddhism in an effort to find answers to problems that also concern modern American society.

BUDDHISM IN JAPAN

There are two main religions in Japan - Shinto and Buddhism.
(Mahayana). The Japanese visit both Shinto and Buddhist temples.

According to the official Japanese chronicles, the Buddhist teaching was brought to Japan in 552 by a Korean preacher from Beijing; new faith found in
Japan and passionate adherents and desperate opponents.

Japan is the world's largest center for the study of Buddhism, attracting scholars from different countries. After the Second World War, the missionary activity of Japanese preachers abroad intensified significantly. In recent decades, many new religious movements have emerged in Japan, of which neo-Buddhist sects are distinguished: Nichiren Seshu, Reyukai and others.

BUDDHISM IN TAIWAN

Buddhism (Mahayana) was introduced by Chinese emigrants in the 17th century. Now there are branches of the Chinese Buddhist Association on the island, whose members are tens of thousands of Taiwanese, including students of a dozen and a half Buddhist educational institutions.

BUDDHISM IN THE HIMALAYAS

Penetration is due to contact with India through the historical territories of Kashmir, Nepal, as well as the expansion of Buddhism into Central and
Western Tibet.

BUDDHISM IS ALSO COMMON:

In Cambodia (in 1989 Buddhism was declared the state religion).

On the island of Sri Lanka (Buddhism established itself as the state religion in the 3rd century BC)

In Myanmar (distributed in the form of Theravada).

In Thailand

In total, there are more than 300 million Buddhist believers in the world.

LIST OF USED LITERATURE

1 V. P. Maksakovskii. Geographical picture of the world. Upper Volga Book Publishing House. 1995

2 M. Aksenova. Religions of the world. Moscow. “Avanta+”. 1996

3 Handbook of an atheist. 8th edition. Ed. political literature,
M., 1985

4 Buddhist Dictionary. Ed. Education. M., 1992

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The religious space of the Russian Federation is quite diverse. Occupying an exceptionally large territory and uniting a huge number of peoples and ethnic groups under its political jurisdiction, our country is a platform where various traditions and religions of the west and east, north and south meet. Christianity and Islam are two world religions widespread in our state. Together with them, a third one, which is practiced by many peoples of Russia, is represented - Buddhism. About where this religion is widespread in our country, we will talk further.

Buddhism is a unique religion unlike any other. Within themselves, various Buddhist currents and schools also differ significantly. Owing to its origin to the religious genius of India, Buddhism has practically lost its weight in its homeland. Today, the traditional countries professing the Buddhist teachings are Korea, Japan, China, Nepal and others, among which Tibet stands out in particular. Today, Buddhism in Russia is represented by almost all major Buddhist denominations. Among them there are various schools of Mahayana, Vajrayana, Theravada, Zen, Chan and many other traditional and not very associations. However, the majority of people who practice Buddhism in Russia are adherents of the Tibetan religious tradition.

Buddhist ethnography of Russia

We propose to answer the question: what peoples of Russia profess Buddhism today?

Thanks to political events and intercultural contacts, Buddhism first took root among the Kalmyks and Tuvans. This happened in the 16th century, when the territories of these republics, together with the peoples inhabiting them, were part of the Mongolian state of Altan Khan. A century later, Buddhism penetrated the Buryats, where it successfully competed with the traditional religion of all Siberian nomads - shamanism, or otherwise Tengrism.

Buddhism in Buryatia

Buryatia is a Russian republic whose borders start from the eastern shores of Lake Baikal. Being annexed to the Russian Empire, it proved to be resistant to Russification and avoided Christianization. On the other hand, close cultural, trade and political ties with Mongolia, and through it with Tibet, made Buddhism popular among the Buryats. The first stone datsans were erected here in the 18th century.

Although among the Buddhist peoples the Buryats are the last to adopt this religion, today it is they who represent the Buddhist majority and represent Buddhism in Russia. The administrative center of Russian Buddhists, the Traditional Buddhist Sangha of Russia, is located in Buryatia, as well as the main shrines and places of worship. The most important of them is the Ivolginsky Datsan, the residence of the Bandido Khambo Lama, the spiritual leader of a significant part of the Buddhists in Russia.

Along with Buddhism, traditional shamanism, or the so-called black faith, is quite common among the Buryats.

Buddhism in Tuva

Tuva is a republic that was admitted to Russia at the beginning of the 20th century, namely, in 1911. Tuvans today profess the same form of teaching as the Buryats, the Mahayana tradition of Tibetan Buddhism. However, this was not always the case: the first centers of Buddhist teaching, mainly in the form of Hinayana, appeared on the territory of Tuva as early as the 2nd century AD, during the time of the Turkic Khaganate. Subsequently, the Tuvan tribes were subordinate to the Uighurs, who conquered the lands of Tuva from the Turks. The Uighurs professed the Manichaean religion, but were also influenced by Buddhism. Having developed a written language, Uighur scholars began to actively translate Buddhist texts from Chinese and Sogdian languages. Over time, translators focused on Tibetan treatises, which determined the further predominance of the Tibetan tradition. This trend was reinforced in the 13th century by the influence of Mongolian teachers who adopted the Buddhist tradition from the Tibetan lamas.

The first monasteries were built in Tuva in 1772 and 1773. Although the Buddhist community in Tuva mainly adheres to the Gelug lineage, which implies a monastic clergy, local traditions sanction the married institution of the lama, which is its unique feature. As in Buryatia, on religious grounds, Tuvans are divided into two camps - shamanists and Buddhists.

Buddhism in Kalmykia

Kalmykia is the only European region with a predominantly Buddhist population. Representing hereditary Western Mongolian tribes, the Kalmyks' genealogy goes back to the Oirats, who joined the sacraments of the Buddhist religion in the 13th century due to entering the empire of Genghis Khan. However, at that time Buddhism was the religion of only the political elite of the Oirats. The popularization of the same doctrine among the common population occurs only in the XVI-XVII centuries. And, as in the case of Buryatia and Tuva, Kalmyk Buddhism also adheres to Tibetan religious traditions. This connection between Tibet and Kalmykia was especially strengthened after the recognition at the beginning of the 17th century in an Oirat boy of the rebirth of the third Dalai Lama.

The spread of Buddhism among the Oirats also contributed to the formation of a separate Kalmyk ethnic group. The latter included Oirat tribes who adopted Buddhism and settled to the west within the Russian state. At the same time, obeying the Russian emperor, the Kalmyks formed their own administration - the Kalmyk Khanate. The latter lasted until 1771, when it was abolished by decree of Empress Catherine II. Later, Kalmyk Buddhism developed, acquired national features and, like the Buryat and Tuvan sangkhas, waged a religious struggle against shamanism.

Buddhism in the USSR

After the October Revolution, Buddhism in Russia was subject to the then fashionable spiritual trend - Renovationism. The synthesis of dharma and Marxism was intended to reorganize the Buddhist communities. As part of this movement in Moscow in the 20s. even the All-Russian Buddhist Council took place. However, then the policy of the party changed, and mass repressions began against religious organizations. Monasteries were closed, churches were destroyed, and the clergy were persecuted. Before the post-war “thaw”, the peoples of Russia who professed Buddhism lost more than 150 monasteries. In Buryatia, out of 15 thousand lamas by 1948, less than 600 people remained. As for Tuva and Kalmykia, in both regions there were only a few dozen surviving clergy out of 8,000.

Peoples of Russia professing Buddhism today

Before Perestroika, the Buddhist body coordinating the activities of Buddhist organizations was the USSR Central Spiritual Administration of Buddhists. In the early 1990s, it was renamed the TsDUB of Russia. Now this body is called the Buddhist Traditional Sangha of Russia and includes the Buddhist communities of Buryatia. The religious associations of Tuva and Kalmykia remain independent. However, not everyone recognizes the authority of the BTSR in Buryatia and beyond its borders. As a result of political and ideological disagreements, Buddhist society has experienced a number of splits and, in addition to the main associations, has several independent associations and independent communities.

In any case, Buddhism in Russia is represented, as before, by three main regions - Buryatia, Tuva and Kalmykia.

Other Buddhist communities in Russia

The traditional peoples of Russia who profess Buddhism are not the only bearers of Buddhist culture and tradition today. Recently, this religion has been noticeably popularized among young people and the intelligentsia. In large cities, various religious centers continue to open. Among them, in addition to the traditional schools of Tibetan Buddhism, there are representations of Korean, Chinese and Japanese Zen Buddhism, Theravada and Dzogchen traditions. Russia has been visited by many spiritual teachers over the past few years. In turn, representatives of Buddhist monasticism and clergy also appeared among our compatriots.

Conclusion

The fashion for Buddhism in Russia is not unique, and in this sense, our country shares the pan-European charm of the East. Often, while gaining in quantity, domestic Buddophilia loses in quality, which is fraught with the spread of a superficial, marginal version of Buddhism in Russia.

At the same time, Buddhism is a religion in Russia as traditional as Christianity and Islam. Therefore, its status and future prospects are of great importance for the successful development of Russian culture.