The relevance of Buddhism in the modern world. Buddhism and its significance for modern society Impact of Buddhism on modern society

Lecture number 11. Buddhism: the foundations of doctrine and worship

1. History of Buddhism

2. Teachings of Buddhism

3. Currents of Buddhism

4. Buddhism in modern world

History of Buddhism

Buddhism is a religious and philosophical teaching (dharma) about spiritual awakening (bodhi), which arose in the middle of the 1st millennium BC. NS. in ancient India. The founder of the teaching is Siddhartha Gautama, who later received the name Buddha Shakyamuni.

The followers of this teaching themselves called it "Dharma" (Law, Teaching) or "Buddhadharma" (Teaching of Buddha). The term "Buddhism" was coined by Europeans in the 19th century. Various researchers have defined Buddhism in different ways - as a religion, philosophy, ethical teaching, cultural tradition, civilization, education, as the "science of consciousness."

Buddhism is the oldest of the world's religions, recognized by numerous peoples with different traditions. According to E. A. Torchinov, "Without understanding Buddhism, it is impossible to understand the great cultures of the East - Indian, Chinese, not to mention the cultures of Tibet and Mongolia, permeated with the spirit of Buddhism to their last foundations."

Buddhism emerged in the middle of the 1st millennium BC. NS. in India. According to the decision of UNESCO, which influenced the celebration of the 2500th anniversary of Buddhism in 1956, the conditional date of the emergence of Buddhism is 543 BC. e., when Buddha entered parinirvana. Most modern scholars believe that Buddha died in 486 BC. NS. It also raises the question of shifting the period of Buddha's life so that the year of his death belongs to the period 430-350 BC. NS.

Buddhism originated in the middle of the first millennium BC in the north of India as a movement opposed to the dominant Brahmanism at that time. In the middle of the VI century. BC. Indian society was going through a socio-economic and cultural crisis. The tribal organization and traditional ties disintegrated, the formation of class relations took place. At this time in India there were a large number of wandering ascetics, they offered their vision of the world. Their opposition to the existing order aroused the sympathy of the people. Among the teachings of this kind was Buddhism, which gained the greatest influence in society.

Most researchers believe that the founder of Buddhism was a real person. He was the son of the head of the tribe shakyev, born in 560 BC in the north-east of India. Tradition says that the Indian prince Siddhartha Gautama after a careless and happy youth, I acutely felt the frailty and hopelessness of life, horror at the idea of ​​an endless series of reincarnations. He left home in order, communicating with the sages, to find the answer to the question: how can a person be freed from suffering. The prince traveled for seven years and once, when he was sitting under a tree Bodhi, an insight descended upon him. He found the answer to his question. Name Buddha means "enlightened." Shocked by his discovery, he sat under this tree for several days, and then went down to the valley, to the people to whom he began to preach a new teaching. He gave his first sermon in Benares. First, he was joined by five of his former students, who left him when he abandoned asceticism. Subsequently, he gained many followers. His ideas were close to many. For 40 years he preached in North and Central India.

Currently, Buddhism is widespread in the countries of South, Southeast, Central Asia and the Far East and has hundreds of millions of followers.

Tradition links the emergence of Buddhism with the name of Prince Siddhartha Gautama. The father hid bad things from Gautama, he lived in luxury, married his beloved girl, who bore him a son.

The impetus for a spiritual upheaval for the prince, as legend has it, was four meetings. First he saw a decrepit old man, then suffering from leprosy and a funeral procession. Thus Gautama learned old age, sickness and death - the lot of all people. Then he saw a pacified beggar wanderer who needed nothing from life. All this shocked the prince, made him think about the fate of people. He secretly left the palace and family, at the age of 29 he became a hermit and tried to find the meaning of life. As a result of deep reflections at the age of 35, he became a Buddha - enlightened, awakened. For 45 years, Buddha preached his teaching, which can be briefly reduced to the teaching of the four noble truths.

In 781, by the decree of tsenpo (king) Tisong Detsen, Buddhism was declared the state religion of Tibet.

Buddhist teachings

After several years of observing his consciousness, Buddha Shakyamuni came to the conclusion that the cause of people's suffering is themselves, their attachment to life, material values, faith in an unchanging soul, which is an attempt to create an illusion that opposes universal change. You can stop suffering (enter nirvana) and achieve awakening in which life is seen “as it is” by destroying attachments and illusions of stability through the practice of self-restraint (following the five commandments) and meditation.

Buddha argued that his teaching is not a divine revelation, but received by him through meditative contemplation of his own spirit and all things. Teaching is not a dogma, and the results depend on the person himself. The Buddha pointed out that it is necessary to accept his teachings only through verification through his own experience: “Do not accept my teachings simply out of faith or out of respect for me. Just as a merchant at the bazaar, when buying gold, checks it: heats it, melts it, cuts it - to be sure of its authenticity, just check my teaching, and only after making sure of its truth, accept it! "

For two and a half thousand years in the process of spreading, Buddhism has absorbed many different beliefs and ritual practices. Some followers of Buddhism emphasize self-knowledge through meditation, others - on good deeds, and still others - on worshiping Buddha. Differences in ideas and rules in different Buddhist schools force "to recognize as" Buddhism "any teaching that was considered a Buddhist tradition itself." But all of them, as noted by E.A.Torchinov, are based on the following doctrines:

1. Four Noble Truths:

1) There is dukkha ("everything is dukkha") - suffering (not quite an accurate translation in the spirit of Christian understanding). More precisely, dukkha is understood as: dissatisfaction, anxiety, anxiety, concern, fear, deep dissatisfaction with impermanence, "incompleteness", frustration.

2) Dukkha has a reason (trishna or thirst: sensual pleasures, existence or non-existence, change, as well as a desire based on a person's false idea of ​​the immutability of his “I”).

3) There is an opportunity to free oneself from dukkha (to terminate its cause.

4) There is a path that leads to deliverance from dukkha (the eightfold path leading to nirvana).

2.the doctrine of causal origin and karma,

5. Buddhist cosmology.

Followers of the Buddhist teachings believe that these principles were indicated by the Buddha himself, however, the interpretations of the doctrines in different schools can be very different. So the followers of Theravada consider these doctrines to be final, and the followers of the Mahayana point to their conventionality and consider them an intermediate stage in learning the teachings.

Doctor of Philosophical Sciences V.G. Lysenko identifies another list of the main elements of teaching that are common to all schools:

Shakyamuni's life story,

Recognition of karma and rebirth (samsara),

Four Noble Truths and an Eightfold Path,

Anatmavada doctrines and interdependent origins.

The interpretation of this list of elements in different schools is also ambiguous. So in some texts of the Mahayana, these elements are characterized only as skillful means to draw attention to Buddhism "people with ordinary spiritual capabilities."

All of the Buddha's teachings are inextricably linked with the middle path, which the follower must find anew in each new situation. According to this path, Buddha did not accept either asceticism or its opposite, hedonism, expressed in the excessive pursuit of pleasures. And in the doctrine of interdependent origin, using this path, Buddha pointed out both the fallacy of believing in karmic determinism (kriyavada) and the fallacy of believing in the randomness of all events (yadricchavada). The doctrine of the middle path in the form of “the removal of all oppositions and their dissolution in the emptiness of all that exists” was further developed by Nagarjuna, who founded the Madhyamaka school (literally “middle”).

The Buddhist Sutra of Unleashing the Knot of the Deepest Mystery (Sandhinirmochane) proclaims the famous doctrine of the three turns of the wheel of Dharma, according to which:

1. During the first turn, Buddha preached the doctrine of the Four Noble Truths and causal origin (this turn is associated with the teachings of the Hinayana);

2. During the second turn, Buddha preached the doctrine of the emptiness and non-essence of all dharmas (this turn is associated with the teachings of the prajna-paramita of the Madhyamaka school, which considered the sutras of the prajna-paramitas to be final, and the sutras of the third turn only intermediate);

3. During the third turn, Buddha preached the doctrine of the nature of the Buddha and the doctrine of "only consciousness", according to which "all three worlds are only consciousness" (this turn, which the sutra characterizes as the most complete and final, is associated with the teachings of the Yogachara school ).

It is impossible to become a follower of the teachings "by birth", to become a Buddhist is possible only through the conscious acceptance of "refuge", which is understood as three jewels:

Buddha (under the buddha at different times they understood both Buddha Shakyamuni and any buddha or enlightened one);

Dharma (the teaching of Buddha, which includes both the experience of suchness "as it is" or the experience of Buddhahood, and the methods leading to this experience, different for different people. A summary of the Dharma is the Four Noble Truths);

Sanghu (Buddhist community, which is understood as a small group of Buddhists, and all Buddhists in general).

Buddhist teachers consider the Dharma to be the most important treasure. Not all Buddhist teachers were unambiguous about taking refuge. For example, the sixth Ch'an patriarch Huineng recommended: "I advise those who understand to take refuge in the triple jewel of their own nature." After taking refuge, the layman was also recommended to observe the five Buddhist commandments (panca sila): abstaining from murder, theft, debauchery, lies and intoxication. When preaching, Buddha did not focus on punishment for non-observance of the commandments, relying not on the fear or conscience of his followers, but on common sense, according to which "personal and social harmony" will become more possible when these commandments are fulfilled. In general, the methods of dealing with passions created by the Buddha differ from those of the earlier ascetic schools. Buddha pointed out the need not to suppress feelings, but to the need to develop detachment to things and phenomena, the need for conscious control and the practice of self-observation (pali sati, Skt. Smirti).

To gain the ability to help sentient beings in ending their suffering, which is the main goal of Buddhism, Buddhists first of all try to destroy the "three poisons":

Ignorance of the true nature, which, according to the twelve-term formula of being, is the "root of samsara";

Passions and selfish desires;

Anger and Intolerance.

In the teachings of the early period and later, Buddhist meditation played an important role. In a broad sense, it is a set of methods of physical and spiritual self-improvement associated with three groups of practices of the eightfold path. In a narrow sense, Buddhist meditation is understood as bhavana or "cultivation", consisting of the practice of self-observation smriti, concentration of attention (samadhi and dhyana) and intuitive insight (prajna) of the truth of the foundations of Buddhist teachings.

Life, according to Buddhism, is a manifestation of combinations or "streams" of dharmas, which are immaterial particles or "individualized atomic events that make up the experience of living beings." This applies equally to a person and, for example, to a stone. In the case when the combination of dharmas disintegrates, death is considered to occur. After that, the dharmas are formed into a new combination, thereby starting the process of reincarnation, which is influenced by the received in past life karma. Denying any "immutable spiritual substance" that exists during rebirth, Buddhists often explained the process of rebirth using the following "procedural" model: when a burning candle comes into contact with an unburning one, the flame is not transmitted, but is the reason why the second candle begins to burn ... The endless process of rebirth, during which the individual experiences suffering, can be stopped with the achievement of nirvana - "a state of peace, bliss, merging with the Buddha as the cosmic Absolute."

A person in Buddhism is a dynamic psychosomatic system of interacting dharmas, which are divided into five groups (skandhas): rupa - body and senses; vedana - sensation (pleasant, unpleasant and neutral); sanjna - perception, recognition, identification of objects (sight, hearing, smell, taste, touch and thought); sanskaras - intention, favorable and unfavorable karmic or volitional impulses expressed in speech, actions, thoughts and influencing the formation of new karma; vijnana - six sensory consciousnesses or types of perception (awareness of the audible, visible, tangible, smelling, tasting and mental). Skandhas are combined into a single series of dharmas with the help of upadana or attachment to the "I" and thereby create the illusion of the individual and the conditions for further birth and death. To stop the series of births and deaths is possible only by eliminating the adherence to “understand everything in terms of“ I ”,“ mine ”and learning to consider your psyche as an objective process of alternation of dharmas." To help in the elimination of adherence, a special system of exercises was created, which included meditation on 32 elements of the body, during which the practitioner contemplates each element and says “this is not me, this is not mine, this is not mine, I am not contained in this, this is is not contained in me. "

Buddhism focuses on consciousness, psychology, and liberation. To other issues not related to the search for liberation and enlightenment, Buddhism, in the words of Torchinov, "is very cool." The Buddha considered metaphysical questions like "Is the universe eternal?" or "Does the Tathagata exist after death?" and refused to answer them, keeping a "noble silence."

Currents of Buddhism

On the basis of Mahayana concepts, Buddhism is often divided into Hinayana ("Small chariot") and Mahayana ("Great chariot"), separately from the latter, Vajrayana ("Diamond chariot") is also often distinguished. The Hinayana can also be divided into the Shravaka chariot and the Pratyekabuddha chariot, thus forming the Three chariots together with the Mahayana according to a different principle.

The designation of the term "Hinayana" of the modern Theravada offends the followers of this school, for this reason, some of the modern Buddhists refused to use the word "Hinayana" in their writings. Also, the use of this concept was abandoned by those followers of Buddhism, whose representatives arrived at the sixth Buddhist council, held in the middle of the 20th century, and concluded an agreement not to use the term for Theravada. Due to the fact that the Hinayana followers themselves do not consider themselves to this tradition, modern Buddhologists use a number of neutral names to denote this non-Mahayana trend: "Southern Buddhism", "Traditional Buddhism", "Classical Buddhism", "Mainstream Buddhism", Abhidharma, Nikaya , theravada. Thus, modern Buddhism is sometimes divided into Mahayana ("great chariot"), which includes the Tibetan and Far Eastern schools, and Theravada ("teachings of the oldest") - the only surviving school of Nikaya of early Buddhism.

Some Buddhists, especially Theravada Buddhists, who consider themselves adherents of the original teachings, as well as the first Buddhists, consider the process of the development of Buddhism as a process of degradation of the Buddha's teachings. At the same time, V.G. Lysenko notes that all Buddhist directions and schools preserve the foundations of teaching, and the spread of the teaching is fully consistent with the upya kaushalya principle, according to which "the Buddha's teaching is not truth, but only an instrument for finding the truth, which is higher than all teachings." ... The Buddha explained this by comparing his teaching to a raft that can carry those in need across a stormy river, but after the crossing it must be abandoned.

During the entire period of Buddhism's existence, the process of interpenetration continued between the chariots. The distinct division of Buddhism into chariots began during the spread of Buddhism from India to other countries and continued after the disappearance of Buddhism in India.

Buddhism, widespread among some of the laity and significantly different from the Buddhism preached in the monastic environment, by the presence of various superstitions and pre-Buddhist local beliefs, is called common.

Currents that “include elements of Buddhist doctrine and practices,” but are not part of traditional Buddhism, are designated as non-Buddhism.

The Hinayana ("Small Chariot") is a chariot whose followers strive for personal liberation. It is called a "small chariot" because it can lead to the liberation of only the follower himself. The name was introduced by the Mahayana schools to denote all non-Mahayana branches of Buddhism. The non-Mahayana schools themselves refused to classify themselves as Hinayana and pointed to themselves through the self-designation of each school separately. Modern Buddhists often refer to these schools as "Traditional Buddhism" or "Southern Buddhism."

The Hinayana is divided into chariots of shravakas (listeners) and pratyekabuddhas who attain nirvana without the support of the sangha. Southern Buddhism contained, according to modern research, from 23 to 30 schools, including the surviving Theravada school, as well as schools such as Sarvastivada (Vaibhashika), Sautrantaka, Vatsiputriya, Sammatya, etc.

Theravada positions itself as "the only orthodox broadcast of the Buddha's teachings" and sees its task in the struggle against any innovations of other schools and in criticizing the slightest deviations from their own monastic rules and interpretations of the Buddha's way of life. The modern Theravada claims to be descended from the vibhajavada that existed in Sri Lanka. In another sense, Theravada also means the sthaviravada direction, which included 18 schools and formed after the initial division of the sangha into sthaviravada and mahasanghika. Currently, Theravada has spread in Sri Lanka, Myanmar, Thailand, Laos and Cambodia.

The surviving Rissyu school is also associated with the Hinayana, which in 1992 had 50-60 thousand followers and more than twenty temples. At the same time, this school is not a “purely Hinayana school” due to the use of Mahayana philosophy.

The Hinayana is based on the Pali canon, the sacred language of the Hinayana is Pali. In the Vaibhashika and Sautrantika schools, which were the main schools that formed the Hinayana philosophy, the text of the Buddhist philosopher Vasubandhu "Abhidharmakosha" occupied an important place.

In Hinayana, a sangha-like structure of monks first emerged, which exists thanks to the laity. Hinayana also started building stupas for the first time.

Hinayana followed Buddhist cosmology, which divides being into several levels. The earth, according to this cosmology, was flat, with Mount Sumeru towering in the center. According to cosmology, there are three layers of existence in samsara: the "world of desires" (kama-loka), where most beings live, the "world of forms" (rupa-loka), where the highest gods live, who do not have "gross sensual desires", and " the world of non-forms ”(arupa-loka), where“ beings completely freed from sensuality ”live. These worlds also correspond to the eight stages of dhyana.

Hinayana has a very negative attitude to the samsara surrounding a person, considering it to be full of suffering, impurity and impermanence. Hinayana believes that the most effective method for achieving nirvana is meditation. The ancient Hinayana assigns an extremely significant role to psycho-practice. The external practice, consisting mainly of the worship of stupas, was given less importance. The Hinayana follower had to gradually cultivate mindfulness, concentration, and wisdom. As a result, the Hinayanist alternately becomes one of the “four noble personalities”: “one who entered the stream” (srotapanna), “one who will return one more time” (sakridagamin), “non-returning” (anagamin) and “perfect” (arhat). According to Hinayana and Theravada, only Buddhist monks can attain nirvana and become an arhat, and a large number of rebirths are also required. Laypeople, on the other hand, must improve their karma by performing good actions in order to become a monk in one of their next lives. The highest achievement of a layman without becoming a monk can only be "going to heaven."

The Hinayana teachings include all early Buddhist elements: the three jewels, the Anatmavada doctrine of “no-self,” the Four Noble Truths, the doctrine of causality, and other elements. In addition, the Hinayana forms the doctrine of dharmas or "elementary particles of psychophysical experience", the combinations of which, according to the Hinayana, form the entire reality. In total, there are 75 types of dharmas in the Hinayana, belonging to one of the five skandhas or five components, from which the personality is created. The Hinayanist can, with the help of special practices, realize in himself prajna, which allows one to discern the flow of dharmas.

In the process of development, the Hinayana did not agree with the position of the Mahayana and argued with it, but gradually she absorbed "a number of Mahayana ideas." Until the early 1930s, most Western Buddhists regarded Hinayana as "true Buddhism" and Mahayana as a distorted version, but after studying Mahayana texts, Buddhists reconsidered their point of view.

Mahayana.

At the beginning of our era, the Mahayana began to denote a new Buddhist teaching, ideologically opposed to the Hinayana. There are several versions of the origin of the Mahayana. Early versions of lay and Mahasanghika origins are now considered to be disproved. The version of the origin of the Mahayana from the places of veneration and storage of sutras and the version of the origin from a part of Buddhist ascetics who chose life in the forest continue to exist. Recently, a version of the "text movement" has appeared, associated with the dissemination of the Mahayana sutras and the practice of copying, memorizing and reciting them.

According to one version, the Mahayana was finally formed in the south of India, according to another, in the northwest of India. Later, the Mahayana was actively spread during the reign of the Kushan kings (early 1st century - mid 3rd century). At the Fourth Buddhist Council, organized by King Kanishka I, the Mahayana doctrines are legitimized. Since the 6th century, Mahayana has been actively spreading in Tibet, China, Japan and gradually ceases to exist in India. Currently, many Mahayana Buddhists live in the Far East and Central Asia, and a significant number of them live in the West.

The main "pillars" of the Mahayana tradition are prajna (intuitive wisdom) and karuna or compassion. With the help of karuna and skillful means or upai, the doctrine of bodhicitta is realized, which implies the desire for one's own awakening "for the benefit of all living beings." The salvation of all living beings, without exception, implies unlimited love and compassion for them or mahakaruna, which is embodied in a bodhisattva - a being who vowed to refuse individual achievement nirvana until he helps all beings to free themselves from suffering. The Bodhisattva follows the path of the six paramitas, among which the prajna-paramita occupies a special place. The Prajnaparamita sutras, describing the last "transcendental wisdom", indicate the emptiness and essencelessness of all phenomena of reality or dharmas. The entire existing world, according to prajnaparamita, is Dharma or Buddhahood, and what "a person discerns in him, and many other things is an illusion (maya)." Thus, samsara or "the world of discrimination" is characterized as a dream].

Most of the sutras in Buddhism are Mahayana sutras. The Mahayana believes that both the Mahayana sutras and the Pali canon contain the words of the Buddha, in contrast to Theravada, which recognizes only the Pali canon. The earliest Mahayana sutra is considered to be the Ashtasahasrika Prajnaparamita Sutra, which appeared in the 1st century BC. The period of active creation of the Mahayana sutras in India is considered to be the II-IV centuries. The most famous Mahayana sutras include the Lankavatara Sutra, the Lotus Sutra, the Vimalakirti Nirdesa Sutra, and the Avatamsaka Sutra.

The goal of the Mahayana schools, in contrast to the Hinayana schools, is not the attainment of nirvana, but complete and final enlightenment (annutara samyak sambodhi). Followers of the Mahayana consider Hinayana Nirvana to be an intermediate stage, pointing out that even after eliminating kleshas or obscurations of consciousness, there remain "gnoseological obstacles (jneya avarana)", which are understood as "wrong knowledge." Thus, a fully awakened samyak sambuddha experiences a state "much higher than the nirvana of the Hinayana arhat."

The Mahayana tradition tests Buddhist philosophy primarily through the following "four pillars":

Reliance on teaching, not on the teacher;

Reliance on the meaning, and not on the words that express it;

Reliance on the final meaning, and not on the intermediate;

Reliance on the perfect wisdom of deep experience, and not on simple knowledge.

Meditation is considered the main religious practice of the Mahayana schools; the worship of various Buddhas and bodhisattvas in the Mahayana is given a secondary role.

For the Mahayana schools, Buddha is considered not just a historical person, but "the true nature of all dharmas." According to the Mahayana, the Buddha is three interconnected "bodies" (trikaya), and the highest "dharmic body" of the Buddha corresponds to the "true nature of all phenomena." Buddha nature, according to the Mahayana, is also the "true nature of all phenomena" or dharmas. Based on this conclusion, the Mahayana schools point to the absolute identity of samsara and nirvana, which, according to the teachings, are only different aspects of each other. Also, from the fact that "all dharmas are the dharmas of the Buddha," the followers of the Mahayana conclude that any being is a Buddha, but "just did not awaken to the understanding of this."

Another difference between Mahayana and Hinayana was the lesser importance of monasticism. A Mahayana follower does not need to become a monk in order to realize his Buddha nature. Some texts also indicate that a number of lay people attained "higher levels of spiritual comprehension than most monks."

The Mahayana followers also showed great flexibility and adaptability, using a variety of skillful means, but without changing the basis of their teachings, and a much greater desire to preach in other countries than in Hinayana. For these reasons, it was the Mahayana tradition that transformed Buddhism from a regional religion into a global one.

One of the ways of dividing the Mahayana is its division into the Tibeto-Mongolian Mahayana, the main ones in which are the texts in the Tibetan language and the Far Eastern Mahayana, which is based mostly on the texts in the Chinese language.

Vajrayana

Vajrayana is a tantric branch of Buddhism that formed within the Mahayana in the 5th century AD. Practice in the Vajrayana system involves receiving a special abhisheka and accompanying instructions from a teacher who has achieved realization. The secret mantra is considered the main means of achieving enlightenment in the Vajrayana. Other methods are yogic meditation, visualization of images of meditative deities, mudras and guru worship.

Vajrayana is widespread in Nepal, Tibet and partly in Japan. From Tibet she came to Mongolia, from there - to Buryatia, Tuva and Kalmykia.

Basic schools:

Tibetan schools

Nyingma

Jonang

Shingon (Japanese school)

The Dalai Lama also adds the pre-Buddhist Bon tradition to the Tibetan tradition, pointing out that in this case it does not matter whether Bon is considered a Buddhist tradition or not. Buddhists' assessments of modern Bon range from a tradition that “borrowed a lot from Buddhism without turning into a Buddhist system” to “one of the not quite“ orthodox ”directions of Buddhism," which is hardly distinguishable from Buddhism by features.

As the Tibetologist A. Berzin notes, common to the four Tibetan Buddhist traditions and Bon is that in these traditions there are monks and lay people, the study of sutras and tantras, similar meditative and ritual practices, the tulku institute and mixed lineages. The differences lie in the terminology and interpretation of terms, point of view (Gelug explains the teaching from the point of view of an ordinary being, Sakya from the point of view of those who have advanced along the path, Kagyu, Nyingma and Bon Dzogchen from the point of view of a Buddha), the type of practitioners (Gelug and Sakya are focused on gradually advancing , and Kagyu, Nyingma and Bon are mainly for instant comprehension), accents in meditation, views on non-conceptual perception and the possibility of expressing emptiness through words (only Gelug allows this possibility) and other features.

Buddhism in the modern world

In 2010, the number of Buddhists was estimated at 450-500 million people (according to the Encyclopedia Britannica - 463 million people, according to the encyclopedia "Religions of the World" by J. Melton - 469 million, according to the American research center Pew Research Center - 488 million). However, there are also larger estimates of the number of Buddhists, for example, the Buddhist A.A. Terentyev pointed out in 2008 the estimate of the number of Buddhists at 600 to 1,300 million people. According to one estimate, 360 million Buddhists are Mahayana, 150 million are Theravada, and about 18 million are Tibetan Buddhists. At the same time, the number of Buddhists living outside Asia is estimated at 7 million. The number of monks among all Buddhists is about 1 million.

The majority of Buddhists live in the countries of South, Southeast and East Asia: Bhutan, Vietnam, India, Cambodia, China (as well as the Chinese population of Singapore and Malaysia), Korea, Laos, Myanmar, Nepal, Thailand, Tibet, Sri Lanka, Japan.

Kazakhstan is a secular country in which world religions are officially allowed, and since Buddhism is one of the three world religions, it is allowed by the official authorities of Kazakhstan. According to the US Embassy in Kazakhstan, Buddhism in the country is represented by 4 official organizations, 1 of which represent Korean Buddhism of the sleep tradition (Kazakhstan is home to the largest diaspora of Koreans in the CIS) and 1 official line of Tibetan Mahayana Buddhism (this became possible thanks to the cooperation of Kazakhstan with India and Mongolia).

Currently, Buddhism in Kazakhstan is represented by the following Buddhist schools and directions:

Followers of the Wonbulgyo school (Won Buddhism).

Followers of Tibetan Buddhism (Nyingma, Kagyu, Gelug).

Followers of Zen Buddhism.

Buddhism in Kazakhstan is almost undeveloped. Basically, it is professed by a small part of the Korean diaspora, Buryats and Kalmyks.

In the official educational literature of Kazakhstan, a separate column describes the ancient Turkic religion - Tengrianism, notes the similarity of this national religion of the Kazakhs with Buddhism and Islam.

India

Buddhism began to lose its influence in India in the 7th century, and in the 12th century, after the fall of the Pala Empire, it disappeared from everywhere except the northernmost regions of the Himalayas. In the late 19th century, there was a revival of Buddhism in India, when the Sri Lankan Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society with the support of British scholars. Their main goal was to rebuild Buddhist pilgrimage sites in India, and they have been very successful in building temples in all Buddhist sites. All these temples have monks.

In the 1950s, Ambedkar founded a non-Buddhist movement among the untouchables. Hundreds of thousands of followers joined the movement to avoid the stigma of belonging to this lower caste. In the past decade, interest in Buddhism has also increased among the urban middle class. Now Buddhists make up about 2% of the population of India.

Sri Lanka

Sri Lanka has been a center of Buddhist education since the 3rd century BC. NS. Mahendra, the son of the Indian Emperor Ashoka, brought Buddhism there. Buddhism in Sri Lanka has the longest history. It also fell into disrepair during the war and after the 16th century, when the island was colonized and European missionaries began to spread Christianity.

Buddhism was revived at the end of the 19th century, thanks in large part to the efforts of British scholars and theosophists. As a result, Sri Lankan Buddhism is sometimes referred to as “Protestant Buddhism” because of its emphasis on academic education, the pastoral work of monks with the lay community, and meditation practices for lay people. The country gained independence in 1948, and since then, the revival of interest in Buddhist religion and culture has continued.

Today 70% of Sri Lankans are Buddhists, mostly followers of the Theravada tradition. After thirty years civil war in Sri Lanka, the popularity of nationalist Buddhism has increased. Some organizations, such as Bodu bala sena (Powerful Buddhist Power), organize anti-Islamic protests and attacks on moderate Buddhist leaders.

Myanmar (Burma)

Studies have shown that the history of Buddhism in Burma goes back 2,000 years, and now about 85% of the population consider themselves Buddhists. Here is an ancient tradition of a balanced emphasis on meditation and teaching for the monastic community, while the lay people are of immense faith. One of the most famous Burmese Buddhists S.N. Goenka - a lay teacher of meditation technique vipassanas.

After Burma gained independence from Great Britain in 1948, both secular and military governments support Theravada Buddhism. The military regime took Buddhism under strict control, and the monasteries where dissidents lived were ruthlessly destroyed. Monks have often found themselves at the forefront of political demonstrations against the militarist regime, such as the 8888 Uprising and the 2007 Saffron Revolution.

In the past decade, various nationalist groups have emerged that are trying to revive Buddhism and oppose Islam. Monk Ashin Virathu, leader of Group 969, calls himself Burmese Bin Laden and proposes to boycott Muslim stores. Often, under the guise of protecting Buddhism, there are outbreaks of violence directed against mosques and houses of Muslims. Muslims respond to them with counter attacks, adding fuel to the fire.

Bangladesh

Buddhism was the predominant religion of this region until the 11th century. Now less than 1% of the population is Buddhist; they are concentrated in the Chittagong Highlands near Burma.

There are four Buddhist temples in Dhaka, the capital of Bangladesh, and many temples are found in the eastern villages. However, since they are cut off from Burma, the level of understanding of the teachings and practices there is low.

Thailand

Buddhism began to appear in the empires of Southeast Asia in the 5th century AD. NS. Thailand follows Theravada, which has been heavily influenced by local religion and Hinduism, as well as Mahayana Buddhism. Unlike Sri Lanka and Burma, there has never been a monastic lineage for women. Almost 95% of the country's population is Buddhist.

The Thai monastic community was created following the example of the Thai monarchy: there is a Supreme Patriarch, as well as a Council of Elders. They are responsible for keeping the tradition clean. Some of the monastic communities live in forests, while others live in villages. Both are objects of veneration and support for the lay community.

Mendicant monks belonging to the "forest" traditions live in seclusion in the jungle and intensively practice meditation, strictly following the monastic rules of discipline. “Village” monks mainly memorize texts and conduct ceremonies for local residents. They also provide laymen with protective amulets in accordance with Thai beliefs in various spirits. The local Buddhist university, which is dedicated to monks, mainly teaches the translation of Buddhist scriptures from classical Pali into modern Thai.

Laos

Buddhism first came to Laos in the 7th century AD. e., and now 90% of the population professes a mixture of Buddhism and animism. With the advent of the communist regime, the authorities initially did not suppress religious rights, but used the Buddhist sangha for their own political goals. Over time, Buddhism was severely repressed. Buddhism has experienced a resurgence since the 1990s: most Lao people are very religious, and most men have at least some experience of monastery life. Most families bring food to the monks and attend temples on full moon days.

Cambodia

Trehavada Buddhism has been the state religion of Cambodia (the old name of the country is Kampuchea) since the 13th century, and still 95% of the population is Buddhist. In the 1970s, Khmer Rog tried and almost succeeded in destroying Buddhism. By 1979, almost all monks were either killed or sent into exile, almost all temples and libraries were destroyed.

After Prince Sihanouk was reinstated and became king again, the repression gradually ended and interest in Buddhism was revived. Cambodians also strongly believe in fortune tellers, astrology and the spirit world, and monks often act as healers. In addition, Buddhist monks participate in many different ceremonies, from choosing a name for a child to weddings and funerals.

Vietnam

Buddhism came to Vietnam 2,000 years ago, first from India, then - primarily from China. However, in the 15th century, he began to lose the favor of the ruling class. A revival took place at the beginning of the 20th century, but during the Republican period, the police who supported Catholicism opposed Buddhism. Now Buddhism is practiced by only 16% of the population, although it remains the most widespread religion. The government has become less rigid about Buddhism, although no temple can be independent from the state.

Indonesia and Malaysia

Buddhism came to this region from India around the 2nd century AD. NS. along the trade routes. Buddhism was practiced here along with Hinduism until the 15th century, when the last Buddhist empire, Majapahit, fell. By the beginning of the 17th century, Islam had completely supplanted these religions.

In accordance with Indonesian government policy pancashila all official religions must profess faith in God. Although Buddhism does not believe in God as an individual, it is officially recognized as it claims the existence of Adibuddha, the "First Buddha." This issue is addressed in the Kalachakra Tantra, which was widespread in India about a thousand years ago. Adibuddha is the omniscient creator of all appearances, existing outside of time and other restrictions. Although he is represented as a symbolic figure, he is not a being. Adibuddha can be found in all living beings as the nature of the clear light mind. On this basis, Buddhism is recognized as one of the five state religions of Indonesia, along with Islam, Hinduism, Protestant and Catholic forms of Christianity.

Sri Lankan monks took an active part in the revival of Theravada Buddhism in Bali and other parts of Indonesia, but this revival was very limited. In Bali, interest in Buddhism was mainly expressed by followers of the traditional Balinese mixture of Hinduism, Buddhism and the local tradition of spiritualism, while in other parts of Indonesia the Buddhist audience is about 5% and is mainly represented by the diaspora of Chinese immigrants. There are also very few new Indonesian Buddhist schools combining aspects of Theravada, Chinese and Tibetan Buddhism.

Buddhism is followed by 20% of the population of Malaysia, but mostly Chinese. About 50 years ago, there was a decline in interest in Buddhism, and in 1961 the Buddhist Missionary Society was founded to spread Buddhism. The past decade has seen an increase in the number of Buddhist practitioners, even among the youth. There are also many Theravada, Mahayana and Vajrayana centers in Malaysia that receive generous financial support.

East Asian Mahayana Buddhism Arrow down Arrow up

People's Republic of China

For the past 2000 years, Buddhism has played a significant role in Chinese history, and Chinese Buddhism has had a significant impact on the spread of Buddhism in East Asia. The early Tang Dynasty (618–907) saw the golden age of Buddhism, as well as the development of art and literature.

During the Cultural Revolution of the 1960s and 1970s, most of the Buddhist monasteries were destroyed and the bulk of educated monks, nuns and teachers were executed or sent to prison. Even more severe was the persecution of Buddhism in Tibet and Inner Mongolia. Thanks to reforms and the growth of freedom, interest in traditional religions in China has begun to reappear. Old churches were restored and new ones built. Mostly people from poor and uneducated rural families left for monasteries, and the level of education remained low. Many temples serve solely as tourist attractions, and the monks simply collect money for tickets and keep the temples clean.

Today, many Chinese people are interested in Buddhism, and respect for the Tibetan tradition is growing markedly. Modern research puts the Buddhist population at 20%, and temples throughout China are heavily visited while they are open. People are getting richer and busier, and many are trying to escape stress by turning to Chinese and Tibetan Buddhism. The Han Chinese are especially interested in Tibetan Buddhism, including in connection with the fact that more and more Tibetan lamas come to China to give teachings.

Taiwan, Hong Kong and Chinese Diaspora Areas

The traditions of East Asian Mahayana Buddhism, originating in China, are strongest in Taiwan and Hong Kong. In Taiwan, the monastic community of monks and nuns is the most developed and is generously supported by the lay community. There are Buddhist universities and Buddhist charitable programs. The monastic community in Hong Kong is also thriving. The Buddhist communities of the Chinese diaspora in Malaysia, Singapore, Indonesia, Thailand and the Philippines emphasize ceremonies for the wealth of the living and the well-being of the dead. There are many mediums who go into trance and through them the Buddhist oracles speak. Lay people turn to them for advice on health issues and in case of psychological problems. Chinese businessmen running the Asian Tiger economy often make generous offerings to monks to perform rituals for their financial success. Tibetan Buddhism is growing in Taiwan, Hong Kong, Singapore and Malaysia.

South Korea

Buddhism came to the Korean Peninsula from China in the 3rd century AD. NS. He remains relatively strong there, despite increasingly frequent attacks from fundamentalist Christian organizations. Over the past decade, as a result of the actions of these groups, a significant number of Buddhist temples have been destroyed or damaged by fire. 23% of the population is Buddhist.

Japan

Buddhism came to Japan from Korea in the 5th century, having a significant impact on Japanese society and culture. Beginning in the 13th century, the Japanese had a tradition of married temple priests who did not have a ban on drinking alcohol. These priests gradually supplanted the tradition of celibate monks. Historically, some Japanese Buddhist currents have been extremely nationalistic and believed that Japan is a Buddhist paradise. In our time, there are also a number of fanatical apocalyptic cults, the followers of which call themselves Buddhists, but in fact have little to do with the teachings of Buddha Shakyamuni.

About 40% of the population consider themselves Buddhists, but most Japanese people combine Buddhism with the traditional Japanese Shinto religion. Birth and wedding rituals follow Shinto customs, and Buddhist priests perform funeral rites.

Japanese temples are very beautiful; they are open to tourists and believers alike, although many of them are in business. For the most part, study and practice has been significantly weakened. Soka Gakkai, one of the largest Buddhist organizations, originated in Japan.

Central Asian Mahayana Buddhism Arrow down Arrow up

Tibet

Buddhism appeared in Tibet in the 7th century. Over the centuries, thanks to the royal patronage and the support of the aristocracy, Buddhism has become firmly established in various aspects of Tibetan life.

After the occupation of Tibet by the People's Republic of China, Buddhism was severely repressed. Of the 6,500 monasteries and nuns, all but 150 were destroyed. The vast majority of educated monks and nuns were either executed or died in concentration camps. After the Cultural Revolution, some of the monasteries were rebuilt, but mainly by former monks, local people and Tibetans in exile: the government helped rebuild two or three monasteries.

The communist regime in China is atheistic, but it admits five "recognized religions", among which is Buddhism. Although the government speaks of non-interference in religious matters, after the Dalai Lama recognized one Tibetan boy as the reincarnation of the Panchen Lama, both the boy and his family disappeared. Shortly thereafter, the Chinese government began its own search, finding another boy, half Chinese, half Tibetan. The one chosen by the Dalai Lama has not been seen since.

Today, every monastery, monastery and temple has its own government working group. These are plainclothes policemen and women who "help" with various tasks. In general, they oversee the monastic community and give talks. Sometimes the number of such working groups is comparable to that of the monastic community itself. In addition to government intervention, Buddhism in Tibet also faces the problem of a shortage of qualified teachers. Monks, nuns and lay people want to learn more, but the education of most teachers is very limited. In the past decade, the government has opened a Buddhist "university" near Lhasa. It is a school for young tulkus where they learn Tibetan, calligraphy, medicine and acupuncture, as well as some Buddhist philosophy. The computer age made Buddhism more accessible to young Tibetans. Many of them participate in Weichata and Weibo groups, where they share Buddhist teachings and stories. Studying Buddhism is now seen as a way to emphasize your identity as a "real Tibetan."

East Turkestan

Most of the Kalmyk monasteries in East Turkestan (Xinjiang) were destroyed during the Cultural Revolution. Some of them have now been restored, but an even more acute shortage of qualified teachers, in comparison with Tibet, remains. Young monks who have recently become monks are discouraged by the lack of educational institutions; many of them have already left monasticism.

Inner Mongolia

However, the Tibetan Buddhists of Inner Mongolia are in the worst position on the territory of the People's Republic of China. During the Cultural Revolution, most of the monasteries in its western half were destroyed. In the eastern half, which was formerly part of Manchuria, much was destroyed by Stalin's troops at the end of World War II, when the Russians helped liberate northern China from the Japanese. Of the 700 monasteries, only 27 have survived.

The restoration of churches and monasteries began in the 1980s; they are visited not only by the Mongols, but also by the Han Chinese.

Mongolia

There were thousands of monasteries in Mongolia. All of them were partially or completely destroyed in 1937 by order of Stalin. In 1944, one of the monasteries in Ulan Bator formally reopened, but only as a show. In the 70s of the twentieth century, a college for monks was opened with a five-year program of study, extremely short and with a strong emphasis on the study of Marxism. Monks were allowed to perform a limited number of rituals for the population. With the fall of communism in 1990, a vigorous revival of Buddhism began, assisted by Tibetans living in exile. Many new monks were sent to India for training. More than 200 monasteries have been restored, albeit in a more modest form.

However, the most significant problem facing Buddhists in Mongolia today is the aggressive Mormon and Baptist Christian missionaries. Arriving disguised as English teachers,

One of the biggest problems Buddhism has faced in Mongolia since 1990 is the arrival of aggressive Mormon, Adventist and Baptist Christian missionaries under the guise of teaching English. They offer those who convert to their faith money and help to educate children in America. They distribute beautiful free Jesus brochures printed in colloquial Mongolian. As more young people embraced Christianity, Buddhist organizations also began to spread information about Buddhism in the spoken language through print, television and radio broadcasts.

Now forcible conversion to another religion is prohibited in Mongolia. In 2010, 53% of the population were Buddhists, 2.1% were Christians.

Tibetans in exile

The strongest among the Tibetan traditions of Central Asia is that of the Tibetan refugee community that has formed around His Holiness the Fourteenth Dalai Lama. The Dalai Lama has lived in exile in North India since the popular uprising of 1959 against the military occupation of Tibet by China. Thanks to the efforts of this community, most of the main monasteries and monasteries in Tibet have been rebuilt and have a complete educational program to train scholarly monks, meditators and teachers. Educational and research institutions and publishing houses have been established to preserve all aspects of each school of the Tibetan Buddhist tradition.

Exiled Tibetans helped revive Buddhism in the Himalayan regions of India, including Ladakh and Sikkim, Nepal and Bhutan, by sending teachers and restoring transmission lines. Many monks and nuns from these places are educated in the monasteries of Tibetan refugees.

Nepal

Although the majority of Nepalese are Hindus, the country where the Buddha was born still retains significant cultural influence from Buddhism. Three ethnic groups - Newari, Gurungs and Tamangs - practice the traditional form of Nepalese Buddhism for these places. Overall, Buddhists make up 9% of the population.

Following a mixture of Buddhism and Hinduism, the Nepalese Buddhist community is the only one where caste differences persist within the monasteries. Five hundred years ago, married monks emerged, becoming a hereditary caste of temple keepers and those who lead the rituals.

Russia

Three Russian regions where Tibetan Buddhism is traditionally widespread are Buryatia, Tuva and Kalmykia. All monasteries in these regions were completely destroyed by Stalin at the end of the 30s of the twentieth century, with the exception of three that partially survived in Buryatia. In the 1940s, Stalin reopened two ostentatious monasteries in Buryatia under the strict supervision of the KGB. The monks, who had previously taken off their monastic robes, began to wear them again as work uniforms - only during the day, during the rituals.

After the fall of communism, an active restoration of Buddhism began in all three regions. Tibetans in exile began to send teachers there, and young monks went to study in Tibetan monasteries in India. More than 20 monasteries have been restored in Buryatia, Tuva and Kalmykia.

Non-Buddhist countries Arrow down Arrow up

Detailed knowledge about Buddhism came to Europe in the 19th century after the colonization of Buddhist countries, thanks to the work of Christian missionaries and scholars. Around the same time, Chinese and Japanese migrant workers began building temples in North America.

Various forms of Buddhism also exist in traditionally non-Buddhist countries around the world. Practitioners can be divided into two main groups: Asian migrants and non-Asian practitioners. Immigrants from Asia, especially in the USA, Australia and to some extent in Europe, have built many temples of their own traditions. The main emphasis in these temples is on spreading the religious dimension of the practice and maintaining a center that would help migrant communities maintain their cultural identity. More than four million Buddhists live in America, more than two million in Europe.

Thousands of Buddhist "Dharma centers" of all traditions exist today in more than 100 countries around the world, on every continent. Most of these centers of Tibetan tradition, Zen and Theravada are attended by people of non-Asian origin. They emphasize meditation, teaching and ritual practice. Both Westerners and ethnic Buddhists from Asian countries can be teachers. The largest number of such centers are located in the USA, France and Germany. Many serious students visit Asia for a deeper study of the Dharma. Buddhist education programs exist in many universities around the world. Currently, the dialogue and exchange of ideas between Buddhism and other religions, modern science, psychology and medicine are expanding. His Holiness the Dalai Lama plays a leading role in this process.

Video: Geshe Tashi Tsering - "Buddhism in the Next 100 Years"
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Theravada Buddhism of South and Southeast Asia

Sri Lanka

Currently, there are a number of countries where Buddhism flourishes, while in others it faces certain difficulties. For example, the Theravada tradition is strongest in Sri Lanka, Thailand, and Burma (Myanmar), but rather weak in Laos, Cambodia (Kampuchea), and Vietnam. From the 16th to the 19th century in Sri Lanka, Buddhism experienced a decline, first due to persecution by the Inquisition, and then due to the fault of missionaries in the service of the Christian colonial rulers. Buddhism was revived in the late 19th century thanks in large part to the efforts of British scholars and theosophists. As a result, Sri Lankan Buddhism is sometimes called “Protestant” Buddhism, as it focuses on scientific knowledge, pastoral activity of monks in relation to the laity community and, in fact, on meditation practices for lay people, and not just for people in monastic robes. The faith of lay Buddhists is quite strong, but sometimes you can hear expressions of dissatisfaction on their part about the small number of monks who pay equal attention to the study of doctrine and meditation practice.

Indonesia and Malaysia

Sri Lankan monks took an active part in the revival of Theravada Buddhism in Bali and in other parts of Indonesia and Malaysia, where it gradually faded towards the end of the 15th century. However, this revival was very limited. In Bali, interest in Buddhism was mainly expressed by followers of the traditional mixture of Hinduism, Buddhism and various pagan cults, while in other parts of Indonesia and Malaysia, the Buddhist audience is mainly represented by the diaspora of Chinese immigrants who practice Mahayana Buddhism. There is also a very small number of new Indonesian Buddhist sects that are a mixture of Chinese and Tibetan traditions with Theravada.

In accordance with the Indonesian state policy of panchashila, all religions must profess faith in God. Although Buddhism does not recognize God as an individual and is therefore sometimes considered an "atheist religion," it is officially recognized and permitted because it recognizes the existence of Adibuddha, which literally means "Primordial Buddha or Primordial Buddha." This issue is addressed in the Kalachakra Tantra, which was widespread in Indonesia about a thousand years ago. Adibuddha is the omniscient creator of everything manifested, existing outside of time, words and other restrictions. Although represented as a symbolic figure, he is not himself a being, or a person per se. Adibuddha is more abstract and can be found in all living beings as the nature of the clear light mind. On this basis, Buddhism is recognized as one of the five state religions of Indonesia, along with Islam, Hinduism, Protestant and Catholic forms of Christianity.

India

In the regions of India adjacent to the Himalayas, approximately to XVII century Buddhism gradually fell into decay. However, at the end of the 19th century, the Sri Lankans, with the help of British scholars, founded the Maha Bodhi Society with the aim of restoring Buddhist pilgrimage sites in India, with which they achieved significant success. Currently, both the Sri Lankan tradition and some other Buddhist traditions in each of these places have temple complexes in which monks live and services are held.

In the 1950s, in western India, Ambedkar founded a “non-Buddhist” movement among the lower castes, or untouchables. Hundreds of thousands of followers have joined this movement, mainly to avoid the “stigma” of belonging to this lower caste. Their main goal was the acquisition of political and social rights. Ambedkar died shortly after the start of this "revival". After his death, the movement was led by Sangharakshita, an Englishman who founded the Friends of Western Buddhism order, created as a new form of a Buddhist community focused on Western followers of the Buddha's teachings.

Thailand

In Thailand, influenced by the Thai model of monarchy, the Supreme Patriarch and the Council of Elders are responsible for maintaining the purity of tradition in the Buddhist monastic community. There are two types of monastic communities: those who live in the forests and those who live in the villages. Both are objects of veneration and support for the lay community. Mendicant monks from a strong "forest" tradition live in seclusion in the jungle and practice intensive meditation. They strictly follow the monastic rules of discipline, which also determines their curriculum. The training of "village" monks consists mainly of memorizing texts. These monks also conduct a variety of ceremonies to ensure the well-being of the local people. "Village" monks also provide laymen with protective amulets in accordance with Thai beliefs in various spirits. The local Buddhist university, which is dedicated to monks, mainly teaches the translation of Buddhist scriptures from classical Pali into modern Thai.

Myanmar (Burma)

In Myanmar (Burma), the military regime took Buddhism under strict control, entrusting it to a special ministry of religious affairs. The monasteries where dissidents lived were mercilessly destroyed, especially in the north of the country. The government is now giving massive donations to the surviving monks in an effort to win their support and silence criticism. Burma has an ancient tradition of monasticism that pays equal attention to both meditation and study, mainly the study of abhidharma - a system of Buddhist psychology, metaphysics and ethics. There are still many monasteries of this tradition operating, and there is a strong faith among the laity. Since the second half of the 19th century, possibly influenced by British colonization, many meditation centers have emerged where lay monks and lay teachers teach lay people, both men and women, the basics of meditation leading to the development of mindfulness.

Bangladesh

In southern Bangladesh, in the mountains along the Burmese border, there are many scattered villages, whose inhabitants traditionally follow the Burmese Buddhist tradition. However, since they are cut off from Burma, the level of understanding of the teachings and practices there is rather low.

Laos

In Laos, Buddhism is still studied and practiced in the countryside in the traditional way, but the monasteries are in disrepair due to the aftermath of the Vietnam War. Lay people still put food to monks in their begging bowls and go to temples on full moon days. However, the tradition of meditation is extremely weak. Monks used to have to study Marxism and teach it to others, but now they don't have to do it. Today, the population is required only to formally express loyalty to the communist doctrine, and becoming a monk has become much easier.

Cambodia

In Cambodia (formerly Kampuchea), Buddhism is undergoing a period of recovery after the persecution and destruction of its Pol Pot, and the restrictions are gradually becoming less stringent. This process gained momentum during the reign of Prince Sihanouk. However, until now it is allowed to take monasticism only after 30 or 40 years, since the country needs human resources. The head of the monasticism, the Khmer monk Maha Ghosananda, studied meditation in Thailand, since in Cambodia the art of meditation was completely lost. Now he is trying to restore this practice here. What remained of the "forest" tradition in Kampuchea had more to do with the pursuit of high social status than with meditation as such.

Vietnam

Although Vietnam has never had a counterpart to the Chinese Cultural Revolution, Buddhism is still considered an enemy of the state here, and monks continue to challenge state power and its control over the population. It is very difficult to become a monk in this country, and many of them are still imprisoned. Only "ostentatious" monasteries function, mainly for propaganda purposes. In the north, where monastic institutions coexisted peacefully with the communists during the Vietnam War, the regime for monks is freer. In the south of the country, the authorities are more harsh and suspicious of monks.

East Asian Mahayana Buddhism

Taiwan, Hong Kong and Chinese Diaspora Areas

The traditions of East Asian Mahayana Buddhism, originating in China, are strongest in Taiwan, Hong Kong and South Korea. In Taiwan, the monastic community is the most developed, as it is generously sponsored and supported by the laity community. There are Buddhist universities and Buddhist charities. The monastic community in Hong Kong is also thriving. The Buddhist communities of the Chinese diaspora in Malaysia, Singapore, Indonesia, Thailand and the Philippines emphasize ceremonies for the well-being of ancestors and the prosperity and wealth of the living. There are many mediums who, through trance, come into contact with Buddhist oracles, allowing them to communicate with people. Lay people turn to them for advice on health and psychological issues. Chinese businessmen, the main driving force behind the Asian Tiger economies, often make generous offerings to monks to perform rituals for their financial success.

Korea

In South Korea, Buddhism still carries some weight, although it faces increasing difficulties due to the proliferation of Protestant Christian movements. There are a large number of monastic communities, whose monks and nuns enjoy the support of the population. The tradition of meditation is flourishing, mainly sleep, the Korean form of Zen Buddhism. On the other hand, in North Korea, Buddhism is severely suppressed, the functioning monasteries there exist only for propaganda purposes.

Japan

There are many beautiful temples in Japan, most of which have been turned into sources of income and are kept only for tourists and visitors. Although serious practitioners can be found in Japan, the traditions are for the most part very formalized and weak. Beginning in the 13th century, the Japanese had a tradition of married temple priests who did not have a ban on drinking alcohol. These priests gradually supplanted the tradition of celibate monks. Most Japanese people follow a mixed religion, where Buddhism is closely intertwined with the traditional Japanese Shinto religion. There are priests who perform Shinto rituals for births and weddings and Buddhist rituals for burials, with a very limited understanding of both. Large companies are trying to implement some Buddhist meditation techniques to relieve employee stress. A large Japanese Buddhist sect has an extensive program of building so-called pagodas of peace around the globe. There are also a number of fanatical apocalyptic cults whose followers call themselves Buddhists, but in fact have a very distant relationship to the teachings of Buddha Shakyamuni. Historically, some Japanese Buddhist traditions have been highly nationalistic and based on the belief that Japan is a Buddhist paradise. This belief stems from the Shinto cult of the emperor and the importance of belonging to the Japanese nation. These traditions gave rise to Buddhist political parties, whose programs are extremely nationalist and fundamentalist in nature.

People's Republic of China

In Inner China, namely in the territories of the PRC where ethnic Chinese (Han people) live, most Buddhist monasteries were destroyed and the bulk of educated monks, nuns and teachers were executed or sent to camps during the cultural revolution of the 60s and 70s. years of the twentieth century. Nevertheless, these processes were not as comprehensive as in non-Chinese regions, namely in Tibet, Inner Mongolia and East Turkestan. Today, in Inner China, many ethnic Chinese of all ages are interested in Buddhism, but the main problem is the lack of qualified teachers. Many young people are ordained as monks, but its quality is poor. Most young people after graduating from higher education prefer to find jobs and earn money, while those who go to monasteries mainly come from poor and / or uneducated families, mainly from villages. There are very few survivors of communist persecution of qualified elderly monks and nuns who can teach, and there is no middle generation to be trained. In many of the major cities of Inner China and places of pilgrimage, there are state-owned Buddhist colleges, the program of study in which is designed for two to four years, while political education is part of the curriculum... A small number of ethnic Chinese who have recently taken monastic vows attend these colleges.

In general, the level of Buddhist education in the Chinese monasteries proper is very low. Currently, believers focus mainly on the physical restoration of Buddhism - the reconstruction of temples, pagodas, statues, and the like, and this requires an investment of time and effort to attract Money and construction. In some cases, the Chinese government has helped finance the renovation of monasteries and temples. As a result, many Buddhist temples have now opened as museums or tourist attractions. Monks act there rather in the role of ticket inspectors and attendants. This creates the appearance of "freedom of religion" - the element of the image that is now urgently needed by the Beijing authorities. Most of the restoration work, however, is funded local residents, sometimes by foreign sponsors, and very often by the monks themselves. Some of the traditional practices of ancestor worship held in temples prior to the communist persecution have now resumed. Nevertheless, in some regions of Inner China, there are still a small number of active Chinese monasteries with a high level of Buddhist education and spiritual practice.

Central Asian Mahayana Buddhism

Tibetans in exile

The strongest among the Tibetan traditions of Central Asia is the tradition of the Tibetan refugee community formed around His Holiness the 14th Dalai Lama, who has lived in exile in North India since the popular uprising of 1959 against the military occupation of Tibet by communist China. Thanks to the efforts of these refugees, most of the main monasteries and monasteries in Tibet have been rebuilt and have a complete educational program for learned monks, meditators and teachers. Educational and research institutions and publishing houses have been established to preserve all aspects of each school of the Tibetan Buddhist tradition.

Exiled Tibetans helped revive Buddhism in the Himalayan regions of India, including Ladakh and Sikkim, Nepal and Bhutan, by sending teachers and re-transmitting lineages. Many monks and nuns from these places are educated and brought up in monasteries and nuns of Tibetan refugees.

Nepal

Although the Sherpa people in eastern Nepal and the Tibetan refugees in the central part of the country follow the Tibetan Buddhist tradition, the traditional form of Nepali Buddhism still exists on a limited scale among the Newari people of the Kathmandu Valley. It is a mixture of the late form of Indian Mahayana Buddhism and Hinduism and is the only Buddhist tradition that retains caste differences within the monasteries. Since the 16th century, monks have been allowed to marry. Among the monks, there is a hereditary caste of temple keepers and people who lead the rituals. Only those who come from these castes can perform these functions.

Tibet

The position of Buddhism in Greater Tibet itself, which the People's Republic of China has divided between five provinces - the Tibet Autonomous Region, Qinghai, Gansu, Sichuan and Yunnan - is still very deplorable. Of the 6,500 monasteries and nunneries that existed before 1959, all but 150 were mostly destroyed before the Cultural Revolution. The vast majority of educated monks and nuns were either executed or died in concentration camps. One way or another, most of the monks and nuns were forced to take off their monastic robes. Since 1979, the Chinese have allowed Tibetans to rebuild their monasteries, and many of them have already been reconstructed. The Chinese government helped rebuild two or three of them, but the vast majority were rebuilt with funds and efforts from former monks, local populations, and Tibetan refugees abroad. Thousands of young people became monks and nuns, but the Chinese government again began to impose strict restrictions. Many police officers and spies of the Chinese government, disguised as monks, conduct thorough checks in monasteries. Monks and nuns often openly protest against the Chinese policy of trampling on individual freedoms, demanding true Tibetan autonomy and freedom of religion.

Attempts by the Chinese authorities to control Buddhism in Tibet have become apparent in connection with the recent events surrounding the search for the reincarnation of the Panchen Lama. The first Panchen Lama, who lived in the 17th century, was the teacher of the Fifth Dalai Lama and is considered the second largest spiritual leader of the Tibetans after the Dalai Lama himself. After the death of the Dalai Lama or Panchen Lama, his successor is chosen - a child who is recognized as the reincarnation of his predecessor. This boy is found after consultation with the oracle and thoroughly examined, checking whether he remembers people and objects from his previous life.

While the Dalai Lamas have been both the spiritual and secular rulers of Tibet since the Fifth Dalai Lama, the Panchen Lamas have never been political figures of this magnitude. Despite this, since the beginning of the 20th century, the Chinese have been unsuccessfully trying to split Tibetan society by supporting the Panchen Lama as a political opponent of the Dalai Lama.

The Manchus, a non-Han Chinese people living in northeast Asia, ruled China from the mid-17th century to the early 20th century. They tried to win the favor of the Mongol and Tibetan peoples who fell into the sphere of influence of their empire, outwardly supporting Tibetan Buddhism, but at the same time trying to manipulate its institutions, control them and transfer their center of influence from Lhasa to Beijing. In the middle of the 18th century, they proclaimed that only the Manchu emperor has the right to choose and recognize the reincarnations of the Dalai and Panchen Lamas by drawing lots from a golden urn. The Tibetans ignored this statement; the choice of the Panchen Lamas has always been confirmed by the Dalai Lamas.

The Chinese communist government, being deliberately atheistic, should not interfere in the religious life of its citizens. In addition, it condemns all the policies of the previous imperial dynasties that ruled China. Despite this, in 1995 it proclaimed itself the rightful heir to the Manchu emperors in their right to find and enthroned the reincarnation of the Tenth Panchen Lama, who passed away in 1989. This happened shortly after the abbot of the Panchen Lama's monastery had already found reincarnation, and the Dalai Lama gave this boy official recognition. Subsequently, this child and his family were taken to Beijing, and no one else heard anything about them. The abbot was imprisoned, and the Panchen Lama's monastery is now under the strict control of the communist authorities. The Chinese authorities then ordered all the high lama teachers to come together and conduct a ceremony in which they chose their own reincarnation of the Panchen Lama. After that, the President of China met with this six-year-old boy and instructed him to be loyal to the Chinese Communist Party.

Apart from the intervention of the Chinese government, the main problem facing Buddhists in Tibet is the lack of teachers. An extremely small number of old masters managed to survive after the communist repressions. There are also some teachers who have completed a rather limited program of two or a maximum of four years at the public Buddhist colleges opened by the efforts of the last Panchen Lama. Although Tibet is generally better at teaching compared to Inner China, many monasteries in Tibet are merely tourist attractions, where the monks have to work as ticket collectors and attendants. In general, lay Tibetans have a very strong faith, but a significant proportion of young people are gradually demoralized, falling victim to unemployment resulting from the displacement of large numbers of ethnic Chinese to Tibet, as well as from the continuously increasing supply of cheap alcohol, heroin, pornography and billiard tables for gambling.

East Turkestan (Xinjiang)

Most of the Kalmyk monasteries in East Turkestan were destroyed during the Cultural Revolution. Some of them have now been restored, but an even more acute shortage of qualified teachers than in Tibet remains. Young monks who have recently become monks become disenchanted with the lack of educational institutions, and many of them soon leave monasticism.

Inner Mongolia

For Tibetan Buddhists living in the People's Republic of China, the worst situation is in Inner Mongolia. Most of the monasteries in its western half were destroyed during the Cultural Revolution. In the eastern half, which was formerly part of Manchuria, much had already been destroyed by Stalinist troops at the end of World War II, when the Russians helped liberate North China from the Japanese. The Cultural Revolution only completed this process of ruin. Of the 700 monasteries that previously existed in Inner Mongolia, only 27 have survived. However, unlike Tibet and East Turkestan, little effort was later made to restore them. As a result of the huge influx of ethnic Chinese and mixed marriages, most of the local Mongolian population, especially in the cities, has very little interest in their language, traditional culture, or Buddhist religion. Several monasteries are open to attract tourists. There are a small number of young monks, but they receive practically no education. In remote areas of the Gobi Desert, there are one or two monasteries with monks who still perform traditional rituals. But among them there is no one under seventy years old. Unlike the Tibetan regions, where the pastures are rich and the nomads have the means to support the restoration of monasteries and support new monks, the nomads of Inner Mongolia of the Gobi Desert, even those with faith, are extremely poor.

Mongolia

In Mongolia itself (Outer Mongolia), there were thousands of monasteries. All of them were partially or completely destroyed in 1937 by order of Stalin. In 1946, one of the monasteries in Ulan Bator formally reopened, and in the early 70s of the twentieth century, a special school for monks was opened here with a five-year curriculum, extremely abbreviated and with a strong emphasis on the study of Marxism. Monks were allowed to conduct a limited number of rituals for the population, which is in the field of constant attention from the state. With the fall of communism in 1990, a vigorous revival of Buddhism began with the help of Tibetans living in exile in India. Many new monks were sent to Indian monasteries for training. 150 monasteries were either reopened or partially reconstructed, and Tibetan teachers from India were invited as mentors. Unlike Tibet, where the old monks, who had taken off their monastic clothes, did not join the monasteries, but only worked on their reconstruction and supported them, many former monks came to the monasteries in Mongolia. Since most of them have not given up spending the night at home with their wives and drinking alcohol, today there is a serious problem among them with the observance of the rules of monastic discipline.

However, the most serious problem facing Buddhists in Mongolia today is the aggressive American Mormon missionaries and Christian Baptists. Arriving for the purpose of "teaching English" they offer money and help in teaching children in America to those who convert to their faith. They distribute beautiful free Jesus brochures, printed in colloquial Mongolian, and show propaganda films. Buddhists cannot compete with them in propaganda. In Mongolia, there are still no books on Buddhism in the spoken language, there are only in the classical language, and there is hardly anyone who can translate them, and even if such a person were found, there would be no money to print these books. Thus, young people and intellectuals are gradually converting from Buddhism to Christianity.

Russia

Three Russian regions where Tibetan Buddhism is traditionally widespread are in Siberia, near Lake Baikal, - Buryatia, also in Siberia, in the north of western Mongolia - Tuva and in the north-west of the Caspian Sea coast - Kalmykia. Buryats and Kalmyks belong to the Mongolian group, while Tuvans are a people of Turkic origin. All monasteries in these three regions were completely destroyed by Stalin at the end of the 30s of the twentieth century, with the exception of three that partially survived in Buryatia. In the late 1940s, Stalin reopened two "ostentatious" monasteries in Buryatia under the strict supervision of the competent authorities. The monks, who had previously removed their monastic robes, donned them again as work uniforms and performed certain rituals during the day. Some of them went to study at a special religious school in Mongolia. After the fall of communism in 1990, a vigorous rebuilding of Buddhism began in all three regions. Tibetans in exile began to send their teachers there, young monks went to study in India in Tibetan monasteries. Seventeen datsan monasteries have now been restored in Buryatia. There are the same problems here as in Mongolia: the problem of alcohol and the presence of wives among former monks who have returned to monasteries. However, unlike the Mongol monks, these monks do not pretend to be celibate monks. Currently, plans are being developed to open monasteries in Kalmykia and Tuva. Christian missionaries are active in these three regions, but not as actively as in Mongolia.

Residents of many Asian countries with different Buddhist traditions are also interested in Tibetan Buddhism. Lama teachers from the Tibetan community living in exile in India are often invited to teach in Southeast Asia, Taiwan, Hong Kong, Japan and Korea. Such people recognize that a clear statement of the Buddha's teachings that exist in the Tibetan tradition helps them to better understand their own traditions. People are also attracted to the complex and colorful Tibetan Buddhist rituals performed to achieve prosperity, good health and longevity. Traditionally non-Buddhist countries

Various forms of Buddhism also exist in traditionally non-Buddhist countries around the world. Practitioners can be divided into two main groups: Asian immigrants and non-Asian practitioners. Many ethnic temples have been built by immigrants from Asia, especially in the United States and Australia. On a smaller scale, this is also true for Canada, Brazil, Peru and some Western European countries, in particular France. The main emphasis here is on prayer practice and maintaining a unifying center that helps immigrant communities maintain their cultural and national identity.

Buddhist Dharma centers of all traditions exist today in more than eighty countries around the world, and they are mainly visited by people of non-Asian origin. In Dharma centers, most of the time is devoted to meditation, teaching and performing rituals. The largest percentage are Dharma centers of the Tibetan tradition, Theravada and Zen traditions. Both Europeans and ethnic Buddhists from Asian countries can be teachers in these centers. The largest number of such centers are located in the United States, France and Germany. The most serious students often visit Asia for deeper Dharma study. Buddhist education programs exist in many universities around the world. Currently, the dialogue and exchange of ideas between Buddhism and other religions, modern science, psychology and medicine are expanding. His Holiness the Dalai Lama is playing a leading role in this process.

During its existence, Buddhism has taken deep roots in Asian countries, where it continues to exert a strong influence on public and state life. In many of them, Buddhism is the state religion, and in Laos, Cambodia and Thailand, heads of state lead the Buddhist church.

In countries where the influence of Buddhism is strong, there are many monks: suffice it to say that in Cambodia one in twenty men is a monk. In Burma. There are monasteries in Cambodia, Laos, Thailand in almost every village. Temples are being built both with money collected by monks and believers, and with funds allocated by the state. Often the population participates in construction by their own labor. The life of the countryside is closely connected with the monastery. On holidays, the monastery becomes the center of festive ceremonies. On weekdays, he is a village school, where monks are teachers and Buddhist books are textbooks. A Buddhist monk, until he has taken off his toga, cannot be arrested, he cannot be a witness in a secular court, and he himself cannot apply to a secular court. He cannot be drafted into the army, he cannot participate in elections to government bodies, in politics in general. While not officially participating in political life, monasticism actually exerts a very serious influence on it. Monasteries often enjoy more prestige than government offices.

A number of Buddhist authors advocate the spread of Buddhism throughout the world, believing that the "great revolution of social thought" can only be achieved by "displacing Western materialistic social and individual spiritual values ​​and affirming true values ​​based on the teachings of the Buddha." Entire programs of Buddhist propaganda outside Asia are being drawn up and widely disseminated by a number of international Buddhist organizations. Zen Buddhism has some success in European countries and the United States. Her teaching that through contemplation and self-contemplation can be achieved enlightenment, comprehension of the true essence of the world is in tune with the moods of some of the youth and the intelligentsia. Zen Buddhism is attractive to them because it promises people to achieve complete inner independence from society without leaving for a hermit, without taking on any strict vows that could in any way disrupt the ordinary way of life for those who have accepted this faith. According to this teaching, a person can achieve inner independence from society, "complete serenity of the spirit" without much effort, without transforming this society, while maintaining its foundations.

The interest in Buddhism on the part of the world community has sharply raised in our time the question of the synthesis of Western (rationalistic, objective) culture and Eastern (contemplative, non-rationalistic) Indo-Buddhist psychoculture. As you know, the selfless activities of the great Russian intellectuals N.K. and E.I. Roerichs. They believed that the synthesis (interaction) of two cultures is able to spiritually enrich the modern culture of mankind, freeing it from both the extremes of Western rationalism and the extremes of Eastern mysticism and psychologism.

To date, there are 400 to 700 million followers of Buddhism in the world, according to various sources. This discrepancy in figures is due to the fact that the censuses of Buddhists have never been conducted, and certain religious trends, schools and organizations tend to overestimate the number of their adherents. The number of followers of Buddhism in the CIS countries (there are more of them in Russia) is approaching 1 million people.

Being a world religion, Buddhism, as it was integrated into the culture of the countries of its distribution, itself became a part of this culture, national psychology, the way of life of the peoples professing it. All this allows us to consider Buddhism as a religious-philosophical and historical-cultural complex, which makes it possible to approach it both as a religion (of a certain denomination), and as a philosophy, and as a psychology (Buddhism is primarily focused on changing consciousness), and as an ideology, and as a cultural phenomenon.

The place where the Buddhist traditions of the Hinayana trend are preserved is the island of Sri Lanka, also called the "Buddha Island" (Buddhadvipa). On this island in the 1st century. BC. the Buddhist Canon "Tipitaka" was recorded. Sri Lankans believe that Buddha chose their island to preserve Buddhist teachings in their original form.

Several relics, sacred to Buddhists, have been preserved on the skeleton. One of the most revered is kept in the city of Kandy in the Dalada Maligawa temple. This is the Tooth of the Buddha. According to legend, at the moment of cremation (burning is a common method of burial in India) of the Buddha's body, one of those present grabbed a tooth from the fire. For 8 centuries, the tooth was kept in India, but in the 4th century, during the internecine wars, it was decided to take this relic to a safe place - to Sri Lanka. There, in a beautiful temple built, it is kept to this day. Believers cannot see it - after standing in a huge queue, you can look at a golden reliquary (a box for storing this relic) with a shrine. Once a year, at the Perahera festival held in honor of the Tooth of the Buddha, the Tooth in the casket is taken out of the temple. However, there is a version that in the XVI century. the Portuguese captured this relic and burned it, and there is a fake in Kandy. But Buddhists think this is a lie. Many Buddhist manuscripts have been preserved on "Buddha Island", and many ancient festivals continue to take place.

In the twentieth century, after Sri Lanka gained independence, Sri Lanka became known as the "Buddhist Democratic Socialist Republic of Sri Lanka". The Sri Lankan flag, in addition to a lion holding a sword, depicts the leaves of the sacred Bodhi tree, under which Buddha attained enlightenment, and the main color of the flag is orange - the color of the clothes of a Buddhist monk. The national flower of the island is the blue lotus - a symbol of truth, purity and holiness, with which Buddha is often depicted.

The inauguration of the president of the republic, the prime minister and high officials is accompanied by Buddhist rituals: the heads of the community plant on their heads the symbol of the supreme state and religious authority - the Tooth of the Buddha. Buddhist monks are members of many political parties and Buddhist public organizations.

Currently, there are about 8 thousand monasteries and temples on the island. Many people who have visited Sri Lanka after the giant tsunami that devastated the island in December 2004 say that most of the Buddhist buildings, even surrounded by completely destroyed houses, were almost unaffected. Residents attribute this to the intercession of the Buddha. Many people have found shelter in them.

Another region in which Buddhism is the predominant religion is the Indochina Peninsula. The largest communities of believers are in Thailand, Myanmar, Cambodia, Laos, Vietnam. In Vietnam, Hinayana Buddhism is widespread, in all the others - Mahayana.

In Thailand, the patron saint and protector of the church is the Thai king. There are many Buddhist educational institutions, the main ones being Mahamakut and Maha Chulalongkorn Universities. Buddhist religion and morality are included in the curriculum in secular educational institutions.

In Cambodia, about 90% of the population is Buddhist. But this was not always the case - for example, in 1975-1979, when the country was ruled by Pol Pot, the Buddhist community was banned, monasteries were closed, and believers were persecuted. Buddhism was recognized again as a state religion in 1990. The number of the Sangha is gradually increasing, and Buddhist holidays are reviving. The Constitution of Cambodia says that the basis of the ideology of the state is the principle "Nation - throne - religion".

The fate of Buddhism in China is interesting: in the 1st century. the first Buddhist monks arrived in China along the Great Silk Road from the Central Asian countries. They were supporters of the Hinayana, but it turned out that Confucianism and Taoism (the religions of China) have a huge number of adherents, and for 300-400 years there were very few Buddhists. Later in China, Buddhists became more and more, in part, this was due to the spread of the Mahayana direction of the Buddhist religion. Many Buddhist schools have sprung up under the influence of traditional Chinese religions. One of the most famous, which appeared in the 5th century, is the Ch'an school. The main emphasis on achieving nirvana in this school was not on long-term achievement, but on "sudden insight." To get it, the believers practiced meditation, solved paradoxical problems, did breathing and gymnastic exercises (developed, for example, in the art of martial arts). Nirvana could be achieved with some kind of unworthy behavior - for example, loud laughter or a sharp shout.

In the 20th century, Chinese Buddhism was in decline. And if at the beginning of the century this was due to the actions of the ruling Manchu Qing dynasty (1640-1911), which supported Tibetan Buddhism, then later - by political processes in the Chinese society itself. For example, in 1949 the People's Republic of China was formed, in which the state sought to control the Buddhist community. And when the so-called "cultural revolution" took place in the country, Buddhists were persecuted, like representatives of other religions. I remember my question, "Who is Jesus Christ and what is Christianity," posed to Chinese cultural students Ancient Rus, they shrugged their shoulders in surprise: "We do not know." It was only ten years ago, and the students already had experience of studying at Chinese universities. It turned out that they have no idea about other religions, since atheistic ideology is being promoted in society and they do not study such subjects as, for example, "History of Religion".

However, ten years have passed, much in the Chinese People's Republic changed, and when in the summer of 2004 I was in China and visited a huge Buddhist complex in Harbin, I saw a large number of believers coming there for services, they held in their hands printed collections of prayers and chants and recited them together with the monks during the entire service is quite long. The believers did not fit inside the temple and surrounded it on all sides, facing it and periodically kneeling down. The sight of hundreds, and maybe thousands of people, in a single burst of prayer and bowing, made a rather strong impression on me.

Concluding this lesson, I want to note that in recent decades, the religious practice of Buddhism has changed:

On the one hand, an increasing number of believers seek to simplify the rituals - they try to "bestow" the deities more - they bring