In recent decades, interest in Buddhism has been growing noticeably among the world's population. Either because this religion presupposes the most measured and world-contemplative rhythm of life, which is very, very valuable in our everyday turmoil. Either because everything exotic (and Buddhism, whatever one may say, is still exotic) intrigues and attracts.
Quite often we are told tempting phrases like “a Buddhist monk recommends”, “advice from the Dalai Lama”, etc. Many people fall for messages like this. And thus they do not acquire spiritual knowledge, but on the contrary, they become more irritated and sow anger. Who is a Buddhist monk and does he give advice?
A Buddhist monk, as the name suggests, is a person who professes Buddhism and has taken monasticism according to the Vinaya, the code left to people by the Buddha. The basic principle, or, more precisely, the goal of a Buddhist monk is knowledge of the Dhamma (the so-called path and teaching of the Buddha). However, in addition to studying the higher universe, a Buddhist monk also has an educational mission - to bring knowledge to the laity. He is their teacher and often the only judge on earth capable of resolving disputes and conflicts of his fellow citizens fairly and according to the laws of his religion.
A real monk does not earn a living, but lives off the alms that believers give to the temple. You can become a monk from an early age (about seven years old), but Buddhism accepts men into its fold forever from the age of 20. At this age, the novice can make a vow that he will carry throughout his life.
As the reader noted, all novices have shaved heads. This tradition has a deep sacred meaning - the rejection of the pettiness of life and everything unnecessary. On the other hand, hair constantly requires care. And no hair - no problem.
The fewer personal belongings a monk has, the closer he is to heaven. Although you can’t do without little things. The novice is allowed to have a flashlight, a razor, needles and threads, a watch and writing instruments (pens, pencils). Also, spiritual shepherds are vegetarians and have forever abandoned the love of women. They are forbidden not only to have intimate relationships with the opposite sex, but even to talk and think about it. At the same time, all monks must avoid communication with ladies, so as not to fall into the clutches of temptation.
Buddhist monk on the Internet: believe it or not?
So should we, Internet users and adherents of all kinds of social networks, take on faith everything that lies behind the alluring title “Advice from a Buddhist Monk”?
It goes without saying that giving advice is quite the calling of Buddhist monks. But, of course, they do this not on the World Wide Web. No matter how leaps and bounds progress is made across the planet, not all of its benefits are accepted by strict followers of Buddhism. In any case, Buddhist monks, in principle, are not entitled to computers and other realities of modern civilization. What can we talk about if even the clothes of Buddhist monks are striking in their poverty? And there is nothing you can do about it - these are the rules. A Buddhist monk lives on alms, stays away from blessings and temptations as much as possible worldly life, sacrificing it to strict observance of vows (he has no more than 227 of them!) and meditation. By the way, it is for the purpose of meditation that Buddhist monks practice such unusual and beautiful throat singing. It is also, according to students of special educational institutions for future lamas (and there are some in Russia), used for reading some type of prayers. Precisely some, because in Buddhist monasteries even the reading of prayers is of three different types.
In general, a Buddhist monk is seriously engaged in serving his God and is very far from running any blogs or writing posts on the Internet. And therefore, everything that is supposedly signed by him is, in fact, nothing more than a translation, a free retelling, or even simply the principles of Eastern philosophy interpreted by someone in his own way (of course, this does not apply to specific sites dedicated to Buddhism). No one forbids accepting something for yourself: the East, indeed, is not only a delicate matter, but also a wise one. But you shouldn’t overestimate the canonicity of such instructions either.
SECRETS OF THE EAST
Tibetan Buddhism monastic religion
This thangka icon is made on silk ( XXc.), serves as a clear illustration of Tibetan Buddhism, the so-called “monastic religion”: supreme lama, the spiritual head of the Buddhists, sits in the center, surrounded by monks, followers of his teachings.
A special form of Buddhism arose in Tibet, with many rituals, magical practices and meditation techniques. In pre-Buddhist times, shamanism and the animistic Bon religion predominated there. The Tibetans believed that the mountains and valleys were inhabited by various evil and good spirits. The main place in ancient Tibetan beliefs was occupied by the art of divination, trance, funeral rituals to protect the living and the dead, and rituals of appeasing evil spirits.
Buddhism entered the Himalayas in VIII V. Having experienced it for myself big influence religion Bon, it turned into characteristic Tibetan Buddhism with its cult of spiritual teachers - lamas. The concept of “lama” (“highest”) is equivalent to the Indian “guru” and means a spiritually enlightened teacher.
Schools of Tibetan Buddhism
Over time, four important Buddhist schools formed in Tibet: Nyingma-pa (“School of Old Translations”), Kagyu-pa (“School of the Continuity of the Buddha’s Word”), Sakya-pa (named after the Sakya locality in Southern Tibet -those where the first monastery of this school was built) and Gelug-pa (“School of Piety”). Gelug-pa originated in XIV century In the XVI V. the supreme lama of this school began to be called the Dalai Lama, and a century later received full temporal and spiritual power in Tibet.
Vajrayana
The formation of Tibetan Buddhism was greatly influenced by Vajrayana (“diamond chariot”), or tantric Buddhism, a later branch of Buddhism that originated in India within the framework of Mahayana. Vajrayana, which assimilated ancient magical practices, is characterized by an extensive system of various rituals. > Tantric Buddhism recognizes the possibility of transferring karmic merits through magical actions. This means: a lama who has created good karma for himself through correct behavior in previous incarnations and in real life, can share part of his karmic merits with the best students so that they quickly achieve perfection. The main aspect of Vajrayana is oral instruction and initiation into the practice of meditation, which is carried out by an experienced lama who has received the blessing of his monastery. The Lama communicates to his students magical sound formulas (mantras), consisting of combinations of miraculous syllables, which are attributed to divine origin.
Vajrayana claims that with the help of certain methods - repetition of mantras in combination with special bodily postures (asanas), ritual gestures (mudras) and special exercises - one can quickly awaken the Buddha nature in every practitioner. Following the teachings and practices of the Vajrayana allows a person to achieve enlightenment within one life.
Various methods of meditation are outlined in sadhana texts (“achievement”, “realization”). Sadhana is an extensive program for cleansing the body, mind and soul with the help of moral, spiritual, mental, and energy exercises. Their choice, intensity and sequence are determined by the teacher. This process of gradual increase in spirituality, morality and righteousness allows a person to rise above his passions and delusions, transforms his body and soul, awakens superpowers in him and brings him closer to final liberation.
Symbol of unity
Tantras are texts of Tibetan Buddhism that describe the path of spiritual development. It is presented as a process that has three components - the basis, the path and the fruit. In ma-hamudra, the basis is the ultimate, pure nature of the spirit. The path indicates ways to assimilate the teachings through knowledge, reflection, contemplation and meditation. The fruit is the complete realization of non-duality, the simultaneous knowledge of the ordinary and the absolute in all things. Overcoming dualism is depicted in Tibetan Buddhism in the symbolism of the intercourse of male and female deities. The male essence (upaya) symbolizes the active absolute principle in the world of phenomena, feminine essence(prajna) - passivity, intuitive wisdom, unity of the world, universality. In Tantrism, any element of the universe is understood as an indissoluble unity of the male and female principles.
An ancient bronze sculpture depicts the bodhisattva Mandzhushri in unity with her female form - prajna. Bodhi-sattvas occupy a special place in Buddhism. They chose the path to enlightenment not for themselves, but for the sake of helping other people, and of their own free will they abandoned nirvana for the sake of repeated births. After all, this is the only way they can serve humanity.
Many lamas are considered reincarnated monks who managed to achieve liberation from the circle of rebirth and voluntarily return to life for the benefit of others. The highest incarnation is the Dalai Lama, revered as another incarnation of the patron saint of Tibet, Aangchub Sem-pa. The first Dalai Lama, recognized as his incarnation, lived in XVIV. and his name was Sonam Gyatso. After the death of the Dalai Lama, the monks, according to the predictions of the oracle and certain secret signs, find his new incarnation in a child conceived in the period from 49 days to two years from the date of the departure of the Tibetan hierarch. The chosen one is subjected to numerous complex tests. For example, he must accurately identify things that he owned in past life. The 14th Dalai Lama, Tenzin Gyatso (born 1935), was summoned in this way in 1939. His efforts to liberate Tibet in 1989 were awarded the Nobel Peace Prize. Like all his predecessors, he is considered the embodiment of Avahokiteshvara the Bodhisattva of Mercy. His incarnation line goes back to Songtsen Gampo, who is considered a human emanation of Avalokiteshvara.
The sadhana texts describe in detail how to actually cognize the divine principle, achieve figurative visualization and finally again completely dissolve in meditation, devoid of forms and images.
The essence of the world is emptiness
Different schools of Tibetan Buddhism use two main forms of spiritual practice: shamatha (meditative concentration) and vipashyana (analytical contemplation). First, the student, with the help of preparatory exercises, must learn to concentrate and calm his spirit so much that he can concentrate exclusively on the chosen object. The next step in shamatha is meditation without a specific object. Only having achieved mastery in this, the student will be able to move on to vipashyana, the further stage of spiritual self-improvement. Vipashyana is a long-term act of internal analysis of all phenomena of the world and consciousness, which is carried out by a spiritually enlightened person who is fluent in the technique of concentration.
The goal of these practices is to comprehend emptiness (sunyata), the true essence of the world, through intuitive insight. This is accessible only to a purified spirit, which is capable of contemplating phenomena that go beyond the cognitive capabilities of reason, intellect and logic. The view of the world as emptiness stems from the Buddha's teaching about the cause-dependent origin of all things and phenomena. This means that everything in this world is causally determined, that is, there is no entity that would have its own nature and would be self-sufficient and absolutely independent. Therefore, all phenomena are without essence or, in Buddhist terminology, empty.
"Great Seal"
The main goal of some schools, for example the Kagyu-pa, is to achieve through meditation the intuitive knowledge of emptiness, which is equivalent to liberation from the cycle of repeated births. The highest form of Vajrayana is called mahamudra (“great seal”). By the “great seal” is meant emptiness and clarity as the true essence of all spiritual and material phenomena, with which they are marked, like a secret seal.
Mahamudra practice
The practice of mahamudra, the great seal of emptiness, begins with meditation, the object of which is the divine essence, yidam (“retention of consciousness”). Iidam is the ideal personal object of concentration, so it must correspond to the individual personality of the student. Visualization of the object continues until the meditator completely identifies himself with his yidam. This is followed by meditation, during which the student seeks to identify himself with his spiritual teacher (lama) or tune into the energy and presence of the teacher. This yoga of worshiping the teacher is called guru yoga. It occupies an important place in the practice of Mahamudra. Through guru yoga, the blessing of a teacher is transmitted to a diligent student, who is the bearer of an unbroken line of transmission of teachings and blessings going back to Gautama Buddha himself. Lamas initiate their students into the most sacred teachings of their school, its practices and traditions. Only the most advanced students are selected for this, since the realization of the true nature of the spirit is transmitted to them from the lamas. It is extremely important that from now on the students firmly adhere to the line of their school, since they have become its bearers.
Chetsang Rinpoche (b. 1940), a highly reincarnated lama and the current bearer of the Drikung Kagyu lineage in Tibetan Buddhism, explains this magical effect: “Behind all the descriptions of practices and methods, there is an actual transmission of the blessing of the school lineage, in which guru yoga implants in the student the realization of the nature of the spirit.” Chetsang Rinpoche entered religious life very early. He was enthroned at four and a half years old. Thanks to his efforts, 60 monasteries were rebuilt in Tibet. He cares about the prosperity of his school around the world, for example in Nepal, India, Chile, Canada and the USA.
Defenders of the doctrine
The prayer temples (lhakhangs) of the monasteries are filled with religious objects in front of which believers pray. These are silk scrolls (thangkas). frescoes on the walls, bronze and gold statues. Most often they depict Buddhas, bodhisattvas and dharmapalas. Dharmapalas (“defenders of dharma, Buddhist teachings”) are wrathful deities borrowed by Buddhism from ancient Tibetan beliefs. In Buddhism, these spirits and demons of the shamanistic Bon religion turned into champions of the teaching, its guardians from enemies and distortions. In difficult times, believers often turn to dharma palas for help and protection.
Magic heat
A special role in Tibetan Buddhism is played by the yoga of internal heat, the ability to evoke, through concentration, internal fire (tummo), which not only warms the yogi himself, but also melts the ice around him. During the ancient ritual of initiation into yoga, teachers tested how many wet sheets a student could dry on his naked body on a cold winter night in the snow. An experiment by modern scientists has shown that yogis
can actually increase body temperature, for example on the fingers and toes - up to 8 degrees Celsius. The Buddhist yogi and poet Milarepa (1038-1123) is considered one of the great Tibetan ascetics. He is credited with extraordinary abilities. Special meaning his teacher emphasized the development of internal fire (tummo). Milarepa spent many years meditating in the mountain caves of the Himalayas, in the icy cold, wearing only thin cotton clothes. But warming up the body is just a side effect of tummo practice. Its main goal is to achieve the experience of states of absolute bliss and emptiness.
Influence of Hinduism
In Hinduism, the ascetic practice of developing internal heat and the body's thermal energy itself is called tapas. It is believed that this energy, which has a magical effect on the environment, is produced by the inner “I” (antaratman). The myths say that ancient god warmed himself and created the universe with the help of his inner fire. A yogi who comprehends tapas practices alchemy in himself - in the physical and spiritual sense. He transforms himself from the inside, which can externally manifest itself in the desiccation of the body. Tapas is an incredibly intense, concentrated energy that is believed to have fantastic powers. The goal of the ancient practice of this type of yoga was to accumulate tapas energy in order to perform magical actions with its help.
The Hindu tant-rist and magician Padmasamb-hava (c. 721-790) arrived in Tibet in 746 as a missionary, teaching the tummo technique. According to legend, he incorporated the magical traditions of the Tibetan Bon religion into Buddhism and subjugated local spirits and demons, converting them to Buddhism and making them dhar-mapalas - protectors of u-seniya. Tibetans consider Padmasambhava as their spiritual father. Wall painting in the monastery P e-Mayangtse, Sikkim State, India (c. 1960).
In the VI Art. BC e. At the age of 29, he renounced his wealth and voluntarily left the palace. Having become a hermit, Gautama devoted himself to thinking about the meaning of life, as a result of which he became enlightened (Buddha). Until a very old age, he preached his teaching, the meaning of which was self-restraint and meditation in order to achieve the highest degree of bliss (nirvana).
Prevalence of Buddhism
Buddhism gradually became popular in several Asian countries. Today it is practiced in India, China, Sri Lanka, Thailand, Cambodia, Vietnam, Korea, Tibet, Nepal, Bhutan, Japan, Mongolia, Laos, as well as in some regions of Russia (Kalmykia, Tuva, Buryatia). According to researchers, in modern world There are approximately 800 million adherents of Buddhism. Of these, about 1 million people are monks who have renounced the benefits of civilization and devoted themselves to following the commandments of Gautama. To the average person, they may seem like special people whose lives are shrouded in mystery. But is this really so? Let's find out who Buddhist monks are and how they live.
Nutritional Features
Monks who profess Buddhism live in monasteries. Each day follows a strict schedule, deviation from which is considered a great sin. Buddhist monks They wake up at 6 o'clock in the morning and start their day with prayer. After its completion, they begin breakfast, consisting of products brought to the temple by local residents. The hermits do not get or prepare their own food; according to religious instructions, they must eat only what they receive from believers in the form of alms. In some countries, after prayer, monks go through the city streets to beg for alms. The food that the townspeople give them will become their breakfast. According to tradition, they must eat everything on their plate, even if the food has already spoiled.
The rules of Buddhist monks allow them to eat twice a day: early in the morning and at noon. After lunch, they are only allowed to drink water and herbal infusions. The inhabitants of the monastery eat exclusively modest foods; food for them is not pleasure, but a source of vitality. The diet of Buddhist monks consists mainly of plant foods, however, this also has its limitations. Hermits very rarely eat garlic and onions, since it is believed that these spices increase sexual desire, and this is unacceptable for them. Monks are not vegetarians, but they can only eat meat if they are sure that the animal was not killed for food. But alcohol, tobacco and drugs are strictly prohibited.
The ban on eating after noon exists for a reason. During this time, Buddhist monks engage in self-improvement, meditation and reading religious literature(tripitaka), and a stomach full of food will prevent them from concentrating their thoughts in the right direction. Also after lunch, they receive believers who come to the temple to provide financial assistance, pray or receive a blessing.
Things needed to achieve nirvana
The community of Buddhist monks lives very ascetically. She must strictly follow the tenets of religion, which state that a person needs only 3 things for a normal life: food, clothing and a roof over his head. Everything else is considered unnecessary and interferes with the achievement of nirvana. Unfortunately, modern residents of monasteries do not honor Buddhist rules, like their predecessors, and often acquire mobile phones, computers and even personal cars. There are fewer and fewer truly righteous monks who strictly follow all the rules of religion every year.
Appearance
Buddhist monks look very unusual. The photos in which they are depicted allow you to see their appearance. Monks always appear bald before the people. They shave their heads, believing that the time spent on washing, cutting and combing their hair is best devoted to internal self-improvement and searching for the path to nirvana.
The traditional clothing of Buddhist monks consists of an outer cape that covers the torso and left shoulder, and an inner sarong that wraps around the hips and hides the legs. In countries with cold climates, monks are allowed to wear warm stoles over their religious attire. They usually dye their outfits in bright colors such as curry, saffron and cumin. Sometimes you can find hermits wearing clothes of gray and black shades.
Who can take the vow?
Before becoming a Buddhist monk, a person must spend several years as a novice. Not only men, but also women who decide to devote themselves to religion can take the vow. Any child who has reached the age of seven is allowed to become a novice of the monastery. But only an adult who is 20 years old from the moment of conception or 19 years and 3 months after his birthday can become a monk.
Basic Rules for Monks
Anyone who joins the community is obliged to renounce all earthly pleasures, leave his family and all the wealth that belongs to him. The main rules for him from now on are: do not kill, do not steal, do not drink alcohol, do not lie, do not commit adultery, do not sing or dance, do not rest on a soft bed, do not be greedy, do not eat at the wrong hour, do not take advantage of things that have a strong aroma.
Throughout their lives, Buddhist monks have the right to return home 3 times to resolve important matters or provide assistance to relatives. Every time after this, at the appointed time, they are obliged to take their place in the monastery. If a person takes a vow and then changes his mind and renounces it, he will be condemned by society.
Self-immolation of a Buddhist monk
Throughout its history, Buddhism has been subjected to oppression many times. One of its most ardent defenders was Thich Quang Duc, a Vietnamese monk who committed self-immolation in protest against the persecution of religion by the country's President Ngo Dinh Diem. On June 10, 1963, a huge crowd of monks appeared in the center of Saigon (the old name of Ho Chi Minh City), carrying banners calling for an end to the oppression of Buddhists. At the head of the procession was a blue car driven by Thich Quang Duc. Not far from the presidential palace, on a crowded street, the car stopped. Together with Thich Quang Duc, 2 monks came out of it. One of them laid a soft pillow on the asphalt, and the second took a can of gasoline from the car.
Thiit sat down on the place prepared for him on the ground in the lotus position, after which one of the protesters doused him with fuel. While reading the prayer, the monk lit a match and set himself on fire. He flared up like a torch, but until the last he remained sitting with a straight back in the lotus position. After 10 minutes, his body was completely destroyed by fire. Journalists managed to capture on film the self-immolation of a Buddhist monk. Pictures of the flaming Thich Quang Duc spread all over the world and loudly announced the presence of serious religious problems in the country.
In medieval Japan, for almost six centuries there existed a phenomenon that had no analogues in the whole world. Buddhist monks, adherents of the seemingly most peaceful religious teaching, on the battlefield were not inferior to the samurai. With their help, emperors were overthrown, and during the Sengoku period, the “Era of the Warring States,” some of them gained such military and political power that they were able to found their own principality.
The first warrior monks
In Japan, there are two terms for warrior monks. The first of these, “sohei,” can be literally translated as “militant monk” or “priest-soldier.” The second name, "akuso", means "evil monk". The last name is interesting because it describes these people not just as warriors, but as villains who ravaged villages and the outskirts of cities. Unlike their European counterparts, Japanese warrior monks fought not to prove the superiority of their religion, but solely for the political influence of a particular temple. Even during the Sengoku period, when new populist sects confronted traditional Buddhist teachings, their conflicts were based on politics rather than differences in understanding how to achieve enlightenment.
Warrior monk in full battle garb, armed with a naginata (staged photo from the 19th century)
http://www.japwar.com
To be clear, it is worth noting that this martial branch of Buddhism only existed in Japan. Having arrived in this country, according to one version, from China in the 5th century, according to another - from Korea in the 6th century, it became part of a local cult called Shintoism. Shinto worships a vast pantheon of deities, or kami. The first Buddhists on this earth declared the central figure of their teaching to be the embodiment of all kami, while Shintoists began to consider the Buddha as one of the kami. The imperial family, which was also considered part of the divine pantheon, actively contributed to the spread of the new teaching. Thanks to this, the first capital of the island empire, Nara, became the center of Japanese Buddhism. The monks had enormous influence in this city. The most important temples in the region were Todaiji and Kofokuji. But then new religion did not yet have a military component in the region.
In 794, one of the most important changes in Japanese life took place. By decision of the imperial family, the capital was moved to Kyoto. Six years before these events, a monk named Saicho, tired of the bustle of metropolitan life, retired to the Kyoto region, where he founded the Buddhist monastery Enryakuji on Mount Hiei, sacred to Shintoists. After the capital was moved to Kyoto, this monastery received the status of “Temple of Peace and State Protection” from the emperor and over time became the most privileged in Japan. Religious ceremonies of all Kyoto nobility were held here, which provided Enryakuji with large incomes. The Tendai Buddhist school, founded in this mountain monastery, due to the status of its monastery, was not subject to the management of the monasteries that were based in Nara. Throughout Japan, temple abbots were appointed personally by the emperor, but this did not apply to Enryakuji, since, in addition to influence, this temple had a huge community capable of defending its interests with arms in hand.
Sohei Archers
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This state of affairs caused dissatisfaction on the part of the monks from Nara, but for almost 200 years this manifested itself only in the form of small skirmishes between monks, without weapons and deaths. However, in 969–970, a series of conflicts occurred in which monks from both Nara and Kyoto used weapons and began to kill their opponents. After these events, the abbot of the capital's temple ordered a standing army to be kept on Mount Hiei. Due to the fact that the same man in 970, after a skirmish with his neighbors from the Kyoto temple of Gion, forbade the monks to carry weapons and use force, many historians are inclined to believe that mercenaries from among the peasants or impoverished ji samurai were used as an army. Be that as it may, it is the year 970 that is considered the period of the appearance of militant monks.
In 981, an armed conflict broke out within the mountain monastery itself: the Tendai school was divided into two warring factions. Until 1039, bloodshed was avoided, but after the head of one of the factions was appointed abbot of Enryakuji, three thousand disgruntled monks burst into Kyoto. They surrounded the palace of Regent Yoremichi Fujiwara, who was the de facto ruler of Japan at the time, and demanded the appointment of an abbot from their faction. Having received a refusal, the monks stormed the palace and carried out a massacre, sparing no one. After this, the Sokhei from the mountain monastery burst into the regent’s chambers and forced him to sign the corresponding decree. The warrior monks of both factions attacked each other more than once and united in order to repel the Buddhists from Nara.
Warrior monk Negoro no Komizucha, armed with a kanabo - a type of heavy club equipped with spikes
http://nihon-no-katchu.com
At the end of the 12th century, during the Gempei Civil War, the armies of both the ruling Taira clan and their opponents from the Minamoto clan had units of militant monks, and both of them spoke only with the best of these fighters. Initially, the head of the Taira Kiyomori clan managed to lure monks from the Tendai school to his side. Minamoto was supported by monks from Nara, but this region was located too far from Kyoto, and they did not have time to come to the aid of Mochihito Minamoto, who was surrounded in the Mii-dera monastery, near Mount Hiei.
Kiyomori, dissatisfied with the actions of the monks from Nara, ordered their monasteries to be burned. He also destroyed the Mii-dera monastery, which had given refuge to Mochihito. But if there were no special problems with Mii-dera, then in Nara everything was not so simple. A detachment of 500 people went there, who were ordered not to use violence without a reason, but the monks from Nara attacked themselves and killed 60 samurai. The heads of these unfortunates were then hung around the pond at the Kofukuji Temple as an edification and demonstration of the valor of the local sohei. Kiyomori, in a fit of anger, sent even more soldiers to Nara and burned the city to the ground. The same fate befell all the Buddhist monasteries of the former capital, and many monks were beheaded.
Warrior monks at the Battle of Uji, 1180. Artist Wayne Reynolds
After the Minamoto clan, which won the Gempei War, rebuilt the Todaiji and Kofukuji monasteries, their monks no longer took an active part in the hostilities, having irretrievably lost their former influence. Meanwhile, Enryakuji Monastery continued to develop. His activities were not limited to religious rites and war. In the 1380s, this monastery controlled about 90% of sake production in Kyoto. Enryakuji also had a monopoly in matters related to usury and debt collection in the capital. But not only Kyoto was under the influence of the Tendai sect - the Sohei from the mountains owned a large amount of real estate throughout Japan. The imperial family feared the wrath of the mountain monks like fire. Even the shogun preferred not to enter into conflict with their abbot unless there was a strong need. The almost unlimited power of Mount Hiei lasted until the Sengoku era (1476–1603).
Weapons, equipment and motivation
Before continuing the story about the warrior monks, it is necessary to become a little familiar with their uniforms, weapons, as well as the reasons why people chose such a path for themselves. Thanks to literary and visual sources that have survived to this day, we can roughly imagine what warrior monks looked like.
The main part of their costume was a kimono of yellow-brown, saffron or white. A jacket made of thin translucent fabric was worn over the kimono. On the feet were either white socks and straw sandals, or leg warmers and wooden clogs (geta) worn over the socks. The sohei's shaved head was covered with a hood or a white ribbon - hachimaki. As for protection, it could be either the simplest, in the form of a shell with leather or metal plates tied with silk cords, or more expensive, in the form of a full-fledged samurai vestment.
In the foreground is the legendary warrior monk Saito no Musashibo. Benkei
http://nihon-no-katchu.com
In addition to traditional swords and bows, the naginata was very popular among the Sohei. This weapon consisted of a long blade like a sword, which was mounted on a long shaft. The shape of the blade could be different. There are examples where the blade is slightly smaller than the shaft, but later naginatas had a relatively small blade with an elongated shaft. The naginata was perfect for both fighting an enemy on foot and fighting a horseman. In the latter case, with the help of this weapon, the horse's tendons were cut - the rider fell and was finished off.
According to chroniclers, many sohei attached banners with sutras or Buddhist symbols. There are also references to the fact that during the battle the monks read mantras, calling on Buddha. Imagine a monk dressed in armor, twirling a naginata and reciting sutras loudly - he would most likely make a strong impression on his opponent!
Warrior monks were among the first to adopt arquebuses. Since the use of firearms in medieval Japan was impossible without strict discipline, it can be concluded that the sohei had a good organizational structure.
Warrior monks of the Hokke-shu school defend Kyoto from Ikko-ikki, 1528. Artist Wayne Reynolds
As for the reasons for joining the sects of militant monks, as in the case of the early ashigaru, they were different. Many, especially during the Sengoku period, were true believers and considered such service their duty, but there were also those who simply wanted to get rich or were hiding from justice behind the walls of the temple. Despite all the imperial decrees, neither the daimyo nor the shogun himself dared to spoil relations with the soheis and demand from them the extradition of this or that person.
Of particular interest are the samurai monks. These fighters most often fought as part of the daimyo's regular army, but did so for religious reasons. But there were also those who, instead of serving the master, chose the path of a warrior monk - such samurai were in the ranks of the Ikko-ikki community, which will be discussed later.
Warrior monks during the Sengoku period
When Japan plunged into the abyss of internecine massacres, more and more Buddhist sects began to appear in the country. They had nothing in common with the old schools of Buddhism, since they spread their teachings among the peasants and raised not monks, but real fanatics who were ready without hesitation to give their lives for their beliefs. Most of the followers of the new wave of militant monks were members of the Shinshu sect - although it is not entirely true to call them monks, since they were not officially one, but they zealously performed all the required rituals, and their piety was rivaled only by their fighting skills.
Subsequently, the fanatics formed a community called Ikko-ikki. This name has two translations. The first is the “union of the faithful”, and the second is the “revolt of the faithful”. For a number of reasons, community leaders were forced to flee Kyoto to the north of Kaga Province at the end of the 15th century. Here they did something that no one could have even thought of before. Having recruited new followers, the monks of Ikko-ikki went to war with two warring samurai clans, defeated them and founded their own state. This was the first province in Japanese history in which power did not belong to the samurai class. Ikko-ikki then spread its influence beyond Kaga Province and within a few decades became a force to be reckoned with.
But the fanatics made a mistake. In their desire to expand their territory of influence, they wedged themselves into the lands of Ieyasu Tokugawa. He, not wanting the fate of Kaga, entered into war with them. Fortunately for Ieyasu, by the time of the first battle in 1564, most samurai from the Shinshu sect preferred the oath of allegiance to the daimyo religious beliefs and took his side. From that moment on, the war for the peasants remaining in Ikko-ikki took on a class connotation. In addition to the samurai, his own Buddhist sect, Jodo-shu, took the side of the daimyo. With their help, Tokugawa retained his lands and undermined the authority of Ikko-ikki.
Meanwhile, the monks from Enryakuji are tired of the fact that first the fanatical peasants of Ikko-ikki came to Kyoto, and now the fundamentalists from the Lotus sect have appeared there. Therefore, one night they silently descended from the mountains and killed all the Lotus fighters, and burned their temples. The Lotus Sect was finally finished off by Nobunaga Oda, who took possession of the capital in 1568. Nobunaga also did not like the monks from the mountain, so they teamed up with two clans hostile to him - Asai and Asakura. But with this they signed their own death warrant.
Warrior monks training at Negorodzi Monastery, around 1570. Artist Wayne Reynolds
On September 29, 1571, Nobunaga Oda surrounded the mountain with 30 thousand soldiers. He then began to squeeze the ring, burning everything in its path. Since there were no artificial or natural fortifications in Hiei, by evening the Enryakuji Monastery itself was engulfed in flames. The soldiers spent the entire next day hunting for survivors. According to rough estimates, during the two days of the assault on Mount Hiei, 20 thousand of its inhabitants died. One of the chroniclers wrote: “Over time, trees grew again on the mountain and buildings appeared, but the fighting spirit left these places forever.”.
After nine years of bloody war, the warrior monks from Ikko-ikki also capitulated to Nobunaga Oda. At the personal request of the emperor, he did not execute the head of this movement, but took an oath from him that he and his fanatics would faithfully serve the imperial family.
End of the Sohei era
After the death of Lord Nobunaga, Hideyoshi Toyotomi came to power. The monks of Ikko-ikki, faithful to their oath, opposed his enemies, which earned them the favor of the new ruler. The last stronghold of resistance was Negorodzi and the monasteries adjacent to it. The last representatives of the Tendai sect who supported Ieyasu Tokugawa remained here. According to various estimates, the total number of troops in this area ranged from 30 to 50 thousand people. Hideyoshi sent 60 thousand soldiers there.
When government troops approached the city, the soldiers were ordered to burn buildings in Nigorodzi and kill anyone fleeing the fire on the spot. By that time, most of the monks had already disappeared into Ota Castle. Hideyoshi understood that during the assault the monks could give a strong resistance, so he resorted to cunning. By order of Toyotomi Hideyoshi, a nearby dam was destroyed. The water flooded the castle and destroyed all the provisions there. Famine began and the garrison capitulated. About 50 of the most faithful members of the Tendai sect, unable to bear the shame, committed seppuku. All the samurai had their heads glassed, and the peasants, women and children were released.
Sohei in a fight with a samurai
http://samuraiantiqueworld.proboards.com
This ended the era of militant monks in Japan. After the Edict of Separation, all sohei, including those who survived the destruction of their monasteries, could no longer become ordinary monks, nor could they engage in farming, so they were forced to join the ranks of the first professional Japanese army. They, like ashigaru, subsequently became the youngest stratum of samurai society.
List of used literature:
- Stephen Turnbull, "Japanese warrior monks, 949–1603" - "Warrior" No. 70, 2003, UK, Osprey Publishing Ltd.
- Trubnikova N. N. “Warrior Monks”. Electronic source.
- "Sohei". Electronic source.
Chapter VIII
BUDDHISM
Buddhism is the most ancient world religion. It arose in the middle
I millennium BC e. in India, but, having flourished there, gained a foothold
in the consciousness and practice of the peoples of other regions: South, South-East
precise, Central Asia, Far East. Now followers
There are about 700 million people in the world who practice Buddhism.
The emergence of Buddhism In the middle of the 6th century. BC e. Indian society was experiencing a socio-economic and cultural crisis. The formation of class relations took place
in conditions of multi-ethnicity and socio-spiritual domination in Se-
Brahmanism faithful to India. This religious system, ascending
to the tribal cults of the ancient Aryans and recognized the highest av-
collections of the most ancient hymns and spells - the Vedas, com-
tala highly developed religious and philosophical thought and archaic
social norms that reinforced the tribal principle of belonging
belonging to a social group, primarily to the Varna class.
The varnas of Brahmins and Kshatriyas dominated, rising - in reality
or nominally - to the Aryas. They were considered "twice-born", but yes -
and they too were powerless in the face of the emerging relations of their own
fealty, slavish dependence. They were squeezed out in traditional spheres
activities: the cult practice of the tribe and even the family is increasingly
shifted to the neighboring community, heterogeneous in social, ethnic
com and culturally; the tribal squad was forced out by the war
skom, which led to a decrease in the role and status of the kshatriya kshatriya,
The elite of mixed aboriginal ethnic groups became dominant.
owls, territorial entities, very Aryanized, but not
included by the orthodox Brahmanism in the privileged Brahman-
skaya and kshatriya varnas. She remained socially and ritually
humiliated, although it was the support of royal power in the emerging states
states.
The clan organization and traditional ties were disintegrating. Decay
the main production unit - the large patriarchal family -
and the transition to an agricultural neighboring community undermined the power of the tribes
me and demanded a new mechanism of social regulation and
protection, new system ensuring social stability.
India was replete with people who were thrown out or deliberately left
world ascetics. Their active opposition to the existing worldview
a row aroused sympathy, sympathy, interest in their ideas of broad
masses of the population, which, in turn, forced a close look
to the most talented and popular preachers of the
new ideas and a growing new elite.
114
On the northern edge of the Indo-Aryan cultural area, in the pre-
mountains of the Himalayas, confederations of the Shakya, Lichchhava,
Vrijs - Aryanized but politically oppositional ar-
chaotic elites and central structures with weak influence
Brahmins, but who had adopted the cultural heritage of Brahmanism. Exactly
here, in the middle reaches of the Ganges, they appeared more often and performed more actively
and attracted greater interest from sages, teachers, schools,
who expressed their vision of the world. Among several main directions
Buddhism gained the greatest influence.
Behind the legendary figure of the founder of Buddhism, there seems to be
a real-life character. Tradition says that the noble
member of the Shakya tribal formation - prince Svddhartha Gautama
(from the Gotama family) after a carefree and happy youth, acutely
felt the frailty and hopelessness of life, the horror of the endless darkness
rare reincarnations of the soul. Ethical interpretation of sacred texts
stov, as well as intuitive methods of cognition remained within the framework
traditional Brahmanical thinking and did not satisfy it,
since they were not given the opportunity to understand the meaning human existence And
come to terms with the idea of cosmic retribution - karma, which determines
the fate of a person in the alternation of his births. Came to Gautama
insight allowed him to become Buddha (“buddha” - enlightened).
It was Buddha Shakyamuni (“the sage from the Shakya tribe”) who succeeded
express the expectations of society in an accessible and convincing way: life is a
given, one can be saved from suffering, there is a path to salvation - this path
found and described by Buddha.
Buddha himself, and then his disciples and followers, carefully
elaborately developed in the sacred texts of Brahmanism
conceptual apparatus and language - Sanskrit. Their thoughts in
generally fit into the ideological and cultural background of Brahmanism and included
chali: the principle of rebirth (samsara), ideas of retribution (karma), duty
ha, righteous path(dharma). However, the emphasis has shifted from
collective to individual: a person could escape from samsara
individual effort, realizing and formulating one’s own, personal
the “righteous” path, and, influencing fate, change the reward.
In the opportunity to perceive the teachings of the Buddha and choose the path to
Thus all people were equal. Class, ethnic and in general
social differences were explained and recognized as secondary,
derivatives from the level, degree of moral closeness of a person to
path indicated by the Buddha and could be changed accordingly
in the process of moral self-improvement. Already the nearest
the goal and opportunity on this path is to increase the status of the future birth
deniya - was very attractive to the broad masses, previously deprived
new opportunities to influence one’s destiny due to refusal
Brahmins recognize the rights of “once-born” to participate in
stump. The main goal of a Buddhist is to escape the chain of reincarnations.
115
The ideas of original Buddhism contributed to its spread
I don't think so. In the 3rd century. BC. Ashoka (c. 268 - c. 231/232 BC),
the ruler of the largest state in India, declared himself the patron-
lem of Buddhist monasticism - sangha and defender of ethical standards
Buddhism - Dharma and thereby strengthened the central power
empires in competition with local elites. On spent under
state control, the III Council in Pataliputra began the process of
nonification of the teaching. The idea of the “three precious
"spirits" of Buddhism: teacher - Buddha, teaching - dharma, guardian
truth - sangha. It was the sangha that was recognized as such an institution, which
who indicates and facilitates the path to nirvana, interprets the teaching. Key
the role of teacher, mentor, advocate, past
the entire path to nirvana or most of it - an arhat or bodhisattva.
The relative indifference of early Buddhism to ritual made it easier
its adaptation to local conditions, the development of local cults.
Basic ideas The teachings of Buddhism are presented in a number of ways:
and directions of Buddhism of nonic collections, the central place
among which is the Pali canon
"Tipitaka" (or "Tripitaka" - "Three Baskets").
According to Buddhism, life in all its manifestations is an expression
various combinations or "streams" of immaterial particles -
dharm. Combinations of dharmas determine the existence of a person,
animal, plant, stone, etc. After decay, the corresponding
death comes, but dharmas do not disappear without a trace,
a form a new combination; this defines rebirth
individual in accordance with the law of karma - retribution depending
from behavior in a previous life. An endless chain of rebirths
(samsara, or the wheel of life) can be interrupted, and this must
everyone strives; cessation of rebirths that cause
Denmark means achieving nirvana - a state of peace, bliss,
merger with Buddha. But achieving such a super-existence is possible
only by leading a virtuous life.
The basis of the teaching is the “four great truths”, which, according to
good traditions, were revealed to Siddhartha Gautama at the moment of his “repentance”
branching." Truths proclaim that 1) life is suffering, 2).
the cause of all suffering is desires, 3) suffering can be stopped
by getting rid of desires, “extinguishing” the latter, and for this
it is necessary 4) to lead a virtuous life according to the laws of “correct
behavior" and "correct knowledge".
"Right conduct" means living according to the following
basic principles: do not kill or harm anyone (principle
ahimsa), do not steal, do not lie, do not commit adultery, do not use drugs
mind-bending drinks. For monasticism, moreover, the main line
behavior should be asceticism, and therefore Buddhist monks are
it is forbidden to be present at entertainment, to sleep on a comfortable bed,
use rubbings, incense, perfumes, own gold
silver; and also eat in the afternoon. "Correct knowledge" is
refers to self-deepening and internal contemplation - meditation.
"Right behavior" and "right knowledge" will allow a person
gradually break out of the endless chain of rebirths, achieve
nirvana.
According to the Buddhist canon, people are not alone on the path to knowledge
truth, on your path to enlightenment. Buddha helps them with this
(he is not considered the creator of the world; the world, according to Buddhism, exists itself
themselves), as well as bodhisattvas - beings who remain to do
the last step to achieve nirvana, but who do not take it
consciously, helping people find salvation.
The Buddhist pantheon includes many gods as Indian
origin (for example, Brahma), and those who came from beliefs
non-Indian peoples who adopted Buddhism.
Two trends of early Buddhism, evolving during its expansion
expansions, took shape by the beginning of our era in two directions:
the “narrow” path of salvation is Hinayana and the “broad” path is Mahayana. In Hiwayan
the path to salvation ran through membership in the sangha, through monastic
state; Accordingly, the role of improvement in
teaching, collective knowledge; the ritual was relatively simple,
the pantheon is less significant and complex; the ideal of the righteous is the arhat,
i.e. a person who has achieved liberation from everything worldly by leaving
V monastic community- sanghu. Extreme asceticism distinguishes ritual
the second side of the Hinayana. The Mahayana allowed the possibility of salvation
layperson, especially under the guidance of a compassionate bodhisatt
you; Accordingly, the importance of prayer increased, emotional,
irrational connection with higher beings, ritual, became more complicated
pantheon.
If in the III - I centuries. BC. Buddhism spread beyond
India in the southern and southeastern directions mainly in the form
Hinayana teachings, then from the turn of our era its movement begins
to the north, northwest, and then to the northeast, and in the form
Mahayana. This was facilitated by the unification for several centuries in
united Kushan power of Northern India, Middle and Central
Asia. It was through Central Asia that Buddhism penetrated to the Far East
The East, where it found a second life. In India itself, having withstood the competition
ration in competition with typologically similar teachings and schools
lami, such as, for example, the teachings of the Ajivikas or religion
Jainism, Buddhism began to quickly be replaced by Hinduism,
who sang significant changes, borrowed a lot from
Buddhism, and most importantly - more firmly connected with the strengthened in India
caste system. Buddhism disappeared for centuries from India under the blows of the mu-
ships of the conquerors who purposefully destroyed the last
the strongholds of Buddhist learning are monastery-universities. Survivors
the monks, saving themselves and precious manuscripts, fled to Nepal and Tibet,
Buddhism in Sri Lanka Establishment of Buddhism in Sri Lanka as
state religion and the creation
Buddhist sangha dates back to the 3rd century BC. e. In Sri Lanka received
The dominant dissemination of the Theravadin teachings is Hinayana.
In the 1st century BC e. was written down in Pali by Sri Lankan monks
Buddhist canon "Tripitaka" and commentaries on it.
In the first centuries AD, they penetrated into Lanka and received quite
widespread dissemination of the ideas of various Mahayanist schools, as well as
same; Hinduism, which Theravada Buddhism gradually absorbed,
along with the ideas and practices of pre-Buddhist local cults.
Data from Pali chronicles and epigraphy indicate
the process of nationalization of Buddhism, on the one hand, and the acquisition
a state with a number of theocratic features, on the other. Sangha co-
consisted of several groups opposing each other. In XIII - XIV
centuries there was a unification of the disparate Buddhist community under
the unified leadership of the sangharaja - the head of the sangha, but this is a large
transformation into religious life islands did not extinguish various
lasiya between factions of Buddhist monasticism committed to
various Buddhist schools.
However, the Sri Lanka Sangha remained throughout
centuries in the eyes of the Buddhist world the keeper of the teachings of
ravadas, and Buddhist monks of Burma, Siam and Cambodia came
to the island to study the stored there sacred texts and about-
walking the highest rite of passage - upasampada, and returning
to their countries, founded Buddhist communities there in Sri Lankan
sample. Sri Lankan Buddhism actually accepted caste
organization of society. At the turn of the 19th - 20th centuries. process of dif-
the rendition of the Buddhist community along caste lines was
almost completed: the number of Sangha subgroups has reached the number
castes of Sri Lankan society. Buddhist Sangha of Sri Lanka today
consists of three main directions (Siam Nikaya, Amarapura-
Nikaya, Ramanniya-nikaya) and more than 20 subgroups. The number of mo-
Nakhov exceeds 20 thousand.
At the present stage, the sangha is directly involved in
political struggle, differentiation of the Buddhist mo-
invasion, based on differences in ideological and political positions -
and different party affiliations. Upholding the principle
privileged position of Buddhism in the country and elevating it to the rank
state policy, representatives of various forces within
the sanghas have different understandings of her calling. Some argue that in
The tasks of the Buddhist community are not to search for new paths, but to restore
ration of historically proven and well-known methods of docu-
lonial government, others view Buddhism as an integral
an integral part of the concept of Sinhala nationalism, third
are supporters of “syncretistic” orientations, etc.
In Sri Lanka there are cultural, educational and social
military-political organizations of Buddhists outside the structure of the Sangha, co-
which unite both laity and monks. Buddhist sangha
Sri Lanka, whose worldly activity is growing, represents
a real force that has a noticeable influence on the political
life in the country and the formation of mass consciousness.
Buddhism in Indochina Buddhism is the predominant religion
authority in the countries of the Indochina Peninsula
rova, where over 94% of Southeast Asian Buddhists are concentrated.
The largest Buddhist communities are in Thailand, Vietnam,
Myanmar, Cambodia, Laos. About 80% of the inhabitants of the Indochinese half-
The islands practice Buddhism. In all countries except Vietnam,
Theravada Buddhism is widespread, and Mahayana Buddhism is widespread in Vietnam.
Buddhism entered Southeast Asia in the first centuries AD. e. from
Southern Hindustan and coexisted with Hinduism for a long time,
playing a minor role. As it spread in the early years
countries of Southeast Asia, Buddhism was subjected to certain
changes, adapting, on the one hand, to Indian cults
(Vishnuism and Shaivism), which sanctified royal power, on the other hand
ron, to local, including animistic, beliefs. From the end
XII century the influence of Hinduism is declining, the position of Buddhism is gradually
are intensifying. In the XIII - XV centuries. in Buddhism of the countries of the Indo-Chinese half-
islands, the Theravada direction prevailed. Therava statement
years marked the formation of monoethnic states,
transition from Hinduized aristocratic beliefs to mass
religion, which was more responsive to the needs of feudal
society
IN late Middle Ages and the beginning of modern times the role of Buddhism
in the socio-political life of the states of Southeast Asia
gradually increased. During the period of colonial dependence in se-
mid XIX - early XX centuries. in the countries of the Indochina Peninsula
Buddhism was used as a symbol of national unity in the struggle for non-
dependence, to mobilize believers to fight for national
liberation.
After gaining independence, in the conditions of economic and cultural
tourist backwardness of the countries of this region and adherence to the basic
religion Buddhism retained an important role among the masses of the population and was
integral part state ideology. Modernized
the ideas of Buddhism served as the basis for various social and
political concepts of national development.
The countries of the Indochina Peninsula are characterized by orientations
those who focus on “accumulating merit” and not on achieving nirvana (pros-
branching), which largely determined the role of monasteries as centers
local public life, especially in rural areas.
The functions of monasticism in these countries (both religious and
social spheres of activity) are extremely diverse. Monk
here is both a teacher of religion and a person with the help of whom believers
accumulate merit, and an ideal to follow in moral terms.
The number of monks is usually large: one monk per
on average for 150 - 200 believers.
Buddhist communities in these countries tend to have extremely
an incredibly complex hierarchical structure that developed back in the feudal
nal societies, and an administrative structure that replicates
state administrative apparatus. The Sangha's budget is
comes from donations and gifts from the population, income from church property
society, mainly land, and government subsidies.
In the 60s - 80s of the XX century. there was an active adaptation of Buddhism
to new conditions: acceleration of urbanization, development of secular education
education, scientific and technological progress. This adaptation affected
mainly religious practice and the social role of Buddhism.
In specific countries in Southeast Asia, these changes
happened differently. In the 80s, in the religious situation of countries
Two trends were observed in the Indochinese Peninsula. The first you-
reflected in some narrowing of the scope of religious tradition and more
utilitarian attitude towards Buddhist religion from the believers.
The second manifested itself in the activation of orthodox and modernist
currents in the national Sanghs and the expansion of political activity
ties of monasticism.
In Thailand, 93% of the country's population professes Buddhism, which
is traditionally state religion. Patron and
The Thai king is the protector of the Buddhist Church. Ruling
circles in Thailand and the leadership of the sangha are making a lot of efforts to
ensuring the stability and progress of the Buddhist religion, developing
There are programs of activity of the sangha aimed at its effectiveness.
effective intervention in many areas of public life
(health care, agriculture, social improvement).
There is a well-developed system of religious education.
Buddhist religion and morality are included in the curriculum of secular
educational institutions.
In Cambodia, more than 90% of the population adheres to Buddhism.
After gaining independence in 1953, Buddhism became the state
religion and was used in the development of nationalistic
program for the development of the Khmer Buddhist country
socialism." The Sangha actively collaborated with the government in the field
education, healthcare, in the socio-economic sphere. IN
In the 1970s, the political activity of monasticism increased noticeably. At
Pol Pot regime (1975 - 1979) the sangha was abolished, monasteries
closed; worship is prohibited. After the formation of the NRC in
In 1979, a course was set for the revival of Buddhism, although the activities
savghi, serious restrictions were imposed. In 1990, Buddhism again
declared the state religion.
In Laos, Buddhism is practiced by about 90% of the population. Until 1975 he
was the state religion, the king acted as patron
sangha. After the proclamation of the Lao PDR in 1973, Buddhist
the possibility of worship within the framework of
the rights of Laotian citizens to freedom of religion. Sangha active
cooperates with the government, with local authorities, helping
in mobilizing the population for the implementation of various government
national social development programs.
In Myanmar, about 70% of the population professes Buddhism. Religious
the situation is complicated by the unresolved national issue. After
gaining independence in the 50s and 60s in Myanmar there was
the period of the so-called "Buddhist Renaissance", associated with the attempt
which governments widely use in their policies
nationalism, the ideological basis of which was Buddhism.
In 1961, Buddhism was declared the state religion. After
the military came to power in 1962, the political role of the Santha in the general
The country's social life was reduced to a minimum. Since the 80s
years, there is again quite close interaction between the sangha
and the state, which acted as the patron of the monastic community
and took over the functions of promoting Buddhism.
Lamaism The name of this special movement in
Buddhism, existing in European languages,
comes from the word "lama" - the name of a monk or priest, the main
figures in this Tibetan variant of Vajrayana Buddhism. Synthesis of ma-
Hayana, Vajrayana and archaic pre-Buddhist belief complex
peoples of the Himalayan region was initiated by preachers
from India and developed in the 7th - 15th centuries. Fundamentals inherited from Mahayana
teachings, religious and philosophical texts, superior in antiquity
Pali canon, partly pantheon.
Vajrayana, or Buddhist Tantrism" is a special direction,
took shape in India in the middle of the 1st millennium AD. e. and developing
the idea of the unity of the body and the Cosmos, the energetic principle of existence. In him
yogic practice was widespread, the role of awareness was emphasized
renia, the attainability of nirvana through meditation was affirmed.
The guide on this path (tantra) is a mentor (guru); allowance - eso-
teric spells, texts (mantras) or symbols, images
(yantras); patron and guardian of the follower of Tantrism, an-
the tropomorphic symbol of his contemplation are the yidams (the lowest
category of divine beings, often local deities, including
enshrined in the pantheon), legendary preachers of Buddhism and bodhisatti
yours. A cult of incarnations - bodhisattvas - has developed. Development
ideas about the fundamental principle of energy influenced
folding the image of shakti - the companion of the deity, his female hypothetical
tasi. An extremely expanded pantheon, which included a lot of places
various deities, was organized by the idea of the primordial, primary
Adi-Buddha, embodied with his most important qualities in the trinity:
Buddhas Amitabha, Vairocana, Akshobhya. Adding two more buddhas
created five patrons of the Universe who had numerous
"families" and retinues: companions-shakti, spiritual sons-bodhisattvas, de-
guardian mons and antipodes of the good qualities of buddhas are enemy demons.
Shakyamuni was conceptualized as the Buddha of the modern cosmic age,
Buddha Maitreya - as a future Buddha, a kind of messiah. Oh my God-
there were real figures of Buddhism, especially the great preacher
and the magician Padmasambhava (Guru Rimpoche - 8th century). It's complicated
symbolism and iconography. Bodhisattvas were revered most of all: Ava-
Lokitengoara, "son" of Amitabha, especially in the form of the protector Padma-
lady; Vajrapani - great magician; sage Manjushri. Honored
also personal guardians - yidams, mentors - gurus, first of all
embodying the founders of schools and monasteries. At the grassroots level
spirits of the area, ancestors, totems, incarnations of animals were not revered
screaming force.
The history of Lamaism is connected with political events in the region,
ethnic history of peoples, peculiarities of their economic and cultural
tour type. From the 7th century area of distribution of Vajrayana Buddhism
became Tibet. Overcoming the resistance of tribal elites and priests of the me-
cults, Buddhism was radically transformed, adapted
sabered, experienced the influence of local culture. His successes
the formation of Lamaism proper is associated with the name Padmasambha-
You; thanks to him and his students by the 11th century. Buddhism took root in Tibet
those. The priesthood of the emerging sanctuaries-monasteries did not observe the vow
celibacy and, merging with the aristocracy, turned into an inheritance
venerable landowning class. Fortified in different areas
different, so-called “red cap” (unreformed), on-
boards, the most influential of which remained for a long time
Nyingmapa, founded by Padmasambhava himself and disseminated
power beyond Tibet, especially in Nepal and Sikkim.
In the XIV century. the Kadampa school became an arena for reform activities
ity associated with the name of Tsongkhawa (1357 - 1419), which led
to the emergence of the “yellow-capped” Gelukpa community, which soon became
leading in the country. Its head is the incarnation of Avalokiteshvara Dalai-la
ma (“Lama-ocean [of wisdom]” - Mongolian), who received this title from
Mongol rulers in 1578 and became in the 17th century. spiritual and
secular head of Tibet, It is this one who is more strict (in particular, with
celibacy of the Lamaism) the orthodox version of Lamaism prevailed in
Tibet and spread to the north of it: to Mongolia, Buryatia,
Kalmykia.
In areas where Lamaism spread, it monopolized spiritual
life, embedded in social structure. The center of political
ritual, cultural life became a monastery with a hierarchical
organized lamas (disciples, novices, monks, present
bodies, incarnations - “living gods”). The Lama was not so much a monk,
how many priests in a community temple with calendar-production rituals
nal cycle, a family priest who performed age-related rites,
teacher, astrologer, soothsayer, healer, musician, dancer.
Most of the lamas worked on the lands of the monastery, only the top
lived by performing.rituals.
It was the ritual that was the main goal of Lamaism, a way to escape
from a series of rebirths. The main thing for the believer was accumulation
merit through fulfilling the dharma, honoring the sangha, offering prayers
and cleansing from the filth of sinful acts, In the monasteries of
dripped, demonstrated and used in various rituals
figurative cult accessories: tanka icons, reliquaries,
musical instruments, woodcut canonical texts
Ganjur and Tanjur, images of the most revered deities: Bud-
dy Shakyamuni, bodhisattvas, Padmasambhava, founder lamas. Vpe-
chatting and others places of worship Lamaism: village
temples, chapels, prayer cylinders with thousands
imprinted prayers, rotated by hand or water, walls and individual
stones with engraved prayers, flags, chortens originating from the steps
reliquaries of early Buddhism, but in form - tower temples with many
tiered roofs.
The development of Lamaism in Tibet, its reform in the 15th - 17th centuries. done
this area is a "metropolis" in relation to neighboring countries, environment
specifically monasteries - founders of various movements. The capital of Tibet is
that - Lhasa - existed until 1959; residence of the Dalai Lama. That year
in the Tibet region of the People's Republic of China, an uprising broke out, which had a national
but religious overtones, ending with the flight of the Dalai Lama and more
one hundred thousand Tibetans (out of about a million) to Nepal, Bhutan, India,
where the head of the Lamaists now lives.
In Nepal, more than one hundred thousand Newars of the valley are Buddhists
Kathmandu, whose Vajrayana environment began to spread in
I millennium AD e. The largest Buddhist temples were built in the valley
Bodhnath and Swayambhunath temples. However, symbiosis with the caste structure
tour of Hindu Nepal and political pressure is easing
Newar Buddhism. However, in the high mountain areas there are about one hundred thousand
Nepalis who are ethnically close to Tibetans practice the “red cap”
Lamaism is primarily Nyingmapa, adapted to the local
traditions and the proven mechanism of absorption of local cults.
Bhutan is home to more than one hundred thousand Lamaists belonging to
mainly towards the current of the Karyupa. Leading role in distribution
Buddhism in the wake of migrations from Tibet from the 12th century. played in the 17th century.
Ralung Monastery in Southern Tibet. A theocracy was established
modeled on the state of the Dalai Lama, based on large monastic
styri-fortresses - dzongs. In total, monasteries in Bhutan, where in the 20th century.
secular power has strengthened, more than 200. Among them there are such giants
like Tashichholing Dzong in Thimphu with more than a thousand monks. Before
dzongs are still centers of economic, social and cultural
life, fairs are held near their walls, trials are held.
In India, the areas where Lamaism is spread are Ladakh
and neighboring lands in the Western Himalayas and Sikkim (state since 1975
Republic of India). In Sikkim, Nyingmapa Lamaism spread-
XIA from the 16th century, now about 70 thousand Lamaists live, preserved
- more than 60 monasteries with parishes, the number of lamas is more than 3 thousand.
Lajosh regions of India and Nepal with a Lamaist population are very
the positions of the pre-Buddhist religious system are strong, generally speaking
called "bon".
Chan Buddhism Mahayana Buddhism entered China in the 1st century. n.
e. and already during the period of civil strife III - VI centuries.
is gaining significant distribution and development. At this time near
in the capital cities of Luoyang and Chanan there were about 180 Buddhist
temples and other religious centers. In the VI - VII centuries. there is a dis-
fall of the leading direction of Chinese Buddhism - Chan - to the north -
new and southern branches. The northern branch will soon die out completely, and
in the southern ideas of the author of the "Sutra of the Platform of the Sixth Patriarch" Hui-neng
(638 - 713) became the basis for subsequent development in its Chinese
(Chan) and Japanese (Zen) versions. According to tradition, Chan Buddhism
brought to China by the legendary Buddhist preacher Bodhidharma,
it received its development in the works of the patriarchs of Hongzhen (605
- 675), Hui-neng, Matsu (709 - 788), etc.
Having perceived such concepts as central categories
Buddhist philosophy, such as shunya (emptiness), nirvana, anatman (lit.
- “not-I”), etc., the main emphasis in their comprehension by the followers of Chan
did not focus on logical and linguistic, but on extra-verbal media
stva (method of “sudden insight” - “satori”). For this, in addition to our own
In particular, meditation (“chan” or “dhyana”) was actively used
paradoxical tasks (gong-an), dialogues (wen-da), breathing and
gymnastic exercises (developed, for example, in the arts
martial arts), physical work, etc. Enlightenment, like
it was believed that it was also possible to achieve abnormal ("unworthy")
behavior: loud laughter, sharp calls, etc.
Many experts consider Chan to be the answer, the reaction
traditional directions of Chinese social thought on the intellectual
The literal challenge of Indian Buddhism. In fact, in his teaching
canonical Buddhist values are rejected: thus, according to Chan,
nirvana, enlightenment can be achieved only when a person lives
without a goal (wu xin) and without directed activity (wu wei). In ut-
assertion about the failure to comprehend the truth in words and signs of chan externally
agrees with Taoism. And yet we can rather talk about the influence
namely Buddhism to Taoism and all Chinese religious philosophy
the Chinese tradition as a whole, about its assimilation into the Buddhist tradition,
and not vice versa.
The Sui-Tang era (VI - X centuries) was the period of the highest
the flourishing of Buddhism. In the VI century. Emperor Wu Di proclaims Buddhism
state doctrine. However, already in the 9th century. whole lot
anti-Buddhist decrees were closed and liquidated about 4600
monasteries and temples. The struggle of three main religious
China: Buddhism, Taoism and Confucianism - continued in the XIII
V. Buddhism was again declared the state religion of the empire. IN
Subsequently, he acted as an oppositionist to the official
Confucian teachings.
Chan Buddhism is widespread in Korea, Vietnam, Japan, quite
is currently spreading successfully in Western countries, especially
especially in its Japanese variety - Zen.
Buddhism There are Buddhists on the territory of our country
in our country they live in Buryat, Kalmyk and
Tuvan republics, where it is widespread
Lamaism of the Gelukla school. The peoples inhabiting these regions
Buddhism was adopted back in the Middle Ages.
Height national identity recent years entailed
revival of traditional values, primarily Buddhist,
perceived as ethnically specific. La-
Maist and general Buddhist rituals, festivals are held. In
In many areas, temples and monasteries are opening, playing everything
more important social role. National language is taught in schools
and Tibetan writing and language, introduce the history of Buddhism, the fundamental
you Tibetan medicine.
In addition to the indicated areas of traditional distribution
Buddhism, more and more communities are being formed in various cities and towns.
particularities of the country. The largest of them is St. Petersburg
Buddhist Society.
Children
