The most widespread in modern Buryatia is the unique Tibetan branch of Mahayana Buddhism (“Great Vehicle” or otherwise “broad path of salvation”), known as Gelugpa (school of virtue), which was due to the close cultural and historical ties of the Buryats with other peoples of Central Asia. Of all other directions of Mahayana Buddhism, the Gelugpa school generally occupies a special position in the history of the spiritual culture of the peoples of Central Asia professing Buddhism (Tibetans, Mongols, Buryats, Tuvans, etc.), therefore the founder of this school, the outstanding religious reformer Tsonghawa (1357-1419) ( other forms of writing his name - Tsongkhapa, Je Tsongkhapla) was recognized by them as the Buddha and was revered on a par with the founder of the entire Buddhist tradition.

The name of Tsonghawa is associated with significant transformations in Tibetan Buddhism at that time, which allowed Buddhist teachings to rise to a higher level of development. Tsonghave managed to combine in his teaching the achievements of all philosophical schools Indian Buddhism that existed before it, as well as combine practical methods spiritual improvement of man and the salvation of "living beings" from suffering, which were used in the three main directions ("vehicles") of Buddhism - Hinayana ("Small Vehicle"), Mahayana ("Great Vehicle"), Vajrayana ("Diamond Vehicle"). At the same time, Tsonghawa restored the strict norms and rules of moral behavior that had been established for monks in the Vinaya code of disciplinary rules during the Buddha’s lifetime, but which had fallen into disrepair by that time. A symbol of the revival of the strict moral standards of early Buddhism was the color yellow, which predominated in the headdresses and robes of the monks of the Gelugpa school, since in ancient india people embarking on the path of liberation from worldly passions and desires that hinder spiritual and moral improvement and enlightenment put on discarded, sun-bleached and yellowed rags. That is why this direction in Tibetan Buddhism later also began to be called the “yellow-hat school”, “yellow faith” (Bur. Shara Shazhin).

IN scientific literature There is another name - “Lamaism”, which is not only inaccurate and incorrect in essence, but also to some extent offensive to the followers of this direction of Tibetan Buddhism, as such authoritative Gelugpa hierarchs as the Dalai Lama XIV have repeatedly expressed. The use of this term is often motivated by the fact that a very important place in the Gelugpa school is occupied by the cult of the teacher-mentor (Lama), who is revered along with the three main jewels of Buddhism - Buddha, Dharma (Teaching) and Sangha ( monastic community), becoming the fourth “jewel”, helping people get rid of bad passions and gain enlightenment. But in the East in general, including in India, where Buddhism came from, all religions were based on the veneration of a spiritual teacher-mentor (guru). In addition, the term “Lamaism,” introduced into circulation by German researchers, separates the Gelugpa school from other areas of Buddhism, contrasting it as a special direction that has little connection with the previous stages of the development of Buddhist teachings.

However, being the result of the synthesis of all previous religious and philosophical schools and the merging of the main directions in Buddhism, this school organically combined the best achievements of Buddhist thought and preserved the basic content and essence of Buddhist teaching. Therefore, its followers, considering their school as an integral part of the entire Buddhist tradition, along with the self-name (Gelukpa), prefer to use the term “teaching of the Buddha” common to the entire Buddhist tradition or the name “Mahayana teaching” common to all Mahayana Buddhism. All this in no way means that under the influence of local cultural religious traditions, beliefs and cults of the peoples of Central Asia, Indian Buddhism did not undergo any changes. But these changes were, as a rule, external in nature and affected the forms of preaching doctrine, methods of religious practice, and the cult and ritual aspects of religion. Yes, the cult system Tibetan Buddhism has absorbed various traditional folk rites, beliefs and rituals of archaic origin associated with the cult of mountains, the veneration of spirits and deities of the earth, rivers, reservoirs, trees and other natural objects. But in the Buddhist system all these beliefs and cults were mainly associated with the popular level of doctrine and religious practice, subordinate to the higher and ultimate goal Buddhism - the achievement of an enlightened state of consciousness, which the Buddha himself once achieved.

The wide spread of the Gelugpa school in other parts of Central Asia, including on its northernmost outskirts - Buryatia, was facilitated by the support of the Mongol khans, thanks to which it gradually took a dominant position in Tibet itself, pushing other schools of Tibetan Buddhism into the background, and in Mongolia it became the dominant school. In the second half of the 16th century. The largest and most influential rulers of Mongolia - the Khalkha Abatai Khan and the Chahar Legden Khan, as well as the Oirat princes almost simultaneously adopted Gelugpa Buddhism and began to actively spread it among their subjects. In the last quarter of the 16th - first half of the 17th century. Gelugpa quickly spread among all Mongols, including among those part of the Buryats who were part of various warring state associations of the Mongols. Altan Khan of Tumeti and Se-tsen Khan of Ordos also played a major role in the spread of Gelugpa Buddhism, who actively intervened in the struggle of various schools of Tibetan Buddhism in favor of the Gelugpa. In the 70s of the 16th century. Altan Khan conquers Tibet, and in 1576, on his initiative, near lake. Kuku-nur convenes a large diet of various clans and tribes of Inner and Outer Mongolia, to which the Supreme Lama of Tibet Sodnom-Zhamtso was invited, later declared the Dalai Lama - the supreme spiritual and temporal ruler of Tibet and at which Buddhism of the Gelugpa school was proclaimed official religion all Mongols.

At the beginning of the 17th century. Tibetan Buddhism begins to spread widely in the territory of present-day Buryatia and primarily in the areas inhabited by the Buryat ethnic groups, who, as already mentioned, were subjects of the Mongol khans. This is evidenced, for example, by the report of the Cossack foreman K. Moskvitin, who in 1646 visited a typical felt portable dugan (idol) at the headquarters of Prince Turukhai-Tabunan at the confluence of the Chikoy and Selenga rivers, where he migrated with his people from the Mongol civil strife. Gradually, this kind of mobile prayer yurts, which were served by a small number of lamas, are replaced by stationary wooden and stone temples, and then entire monastic complexes with various religious, educational, administrative, economic and residential buildings appeared. In pre-revolutionary Buryatia, there were more than 40 such monasteries, not counting small dugans. Independent faculties in philosophy, logic, astrology, medicine, etc. were opened at large monasteries (datsans); religious, scientific and artistic texts, popular didactic literature were published; there were workshops in which painters, woodcarvers, sculptors, scribes, etc. worked. Thus, Buddhist monasteries in fact became the main spiritual and cultural centers of traditional Buryat society, which provided big influence drills for all spheres of life.

At the end of the 17th - first half of the 18th century, Buddhism spread throughout the entire Trans-Baikal (eastern) part of ethnic Buryatia. In 1741, according to generally accepted opinion, the Buddhist religion received official recognition from the Russian government in the person of Empress Elizabeth Petrovna, who issued a decree codifying the legal status of the Buddhist clergy. According to this decree, the government officially allowed Buddhist monks to carry out religious preaching and other activities among the Buryats, freeing them from taxes and all kinds of duties. In 1764, the chief lama of the largest and oldest Tsongol (Khil-Gantuy) datsan in Buryatia was officially recognized Supreme Lama Buryats of Transbaikalia, receiving the title Pandito Khambo Lama ("Learned High Priest"), which secured the autocephalous status of the Buddhist church in Buryatia, its administrative independence from Tibet and Mongolia (although the spiritual authority of the Tibetan Dalai Lamas has always been recognized and is recognized by the Buryat lamas and believers). At the end of the 19th century. Buddhism began to actively penetrate into western (pre-Baikal) Buryatia, where it met some resistance from shamans and the Orthodox clergy, supported by the tsarist administration, which did not want to further expand the sphere of influence of the Buddhist confession. At the beginning of the 20th century. Tibetan Buddhism began to spread in the European part Russian Empire among the non-Mongoloid population, especially in the circles of the Russian intelligentsia and in the Baltic states. An important stage in the spread of Tibetan Buddhism in Russia was the construction of the datsan in 1909-1915. in St. Petersburg by the joint efforts of Russian, Buryat and Kalmyk Buddhists with the financial and moral support of Tibet (Andreev. 1992. pp. 14-21).

At the turn of the XIX-XX centuries. In Buryatia, a renewal movement of Buddhist laymen and clergy begins, aimed at modernizing the church organization, some aspects of dogma and ritual in accordance with changing conditions, and borrowing the latest achievements of European science and culture. This movement was supported by Russian and Kalmyk Buddhists, acquiring an all-Russian character, but its further development was prevented by the global socio-political cataclysms of the first half of the 20th century (the First World War, the revolutions of 1905 and 1917, the civil war in Russia, etc.). An active figure and leader of the renovation movement was the famous Agvan Lopsan Dorzhiev - Hambo Lama, lharamba, advisor to the Dalai Lama XIII, founder of the St. Petersburg Buddhist monastery, organizer of the Naran magazine. Although after the establishment of Soviet power in Buryatia, the renovation movement received some development on the principles of loyalty to the new regime and its leaders even promoted the principles of identity of Marxist and Buddhist teachings (Gerasimova. 1968), the “renovationists” were subjected to just as severe persecution by the authorities as the rest of the more “conservative” part of the Buddhists of Buryatia during mass repressions against followers of all religious faiths, which unfolded in the late 1930s and ended in complete defeat and destruction of the Buddhist churches.

After the Great Patriotic War Only a small part of the Buddhist church organization, which was under strict administrative and ideological control, was restored. On the territory of the Buryat Autonomous Soviet Socialist Republic and the Chita region, from 1946 until the 1990s, only two datsans operated - Ivolginsky and Aginsky, headed by the Central Spiritual Administration of Buddhists (CDUB).

IN last years In connection with the process of spiritual and cultural revival of the peoples of Russia, the restoration of lost ethnocultural and religious traditions, a rapid process of revival of Tibetan Buddhism also began in Buryatia and in Russia as a whole. Old temples are being restored and new ones are being built, various associations of secular followers of Buddhism are being created, and the publishing, cultural and educational activities of Buddhist organizations are actively developing. Currently, about 50 datsans have been opened on the territory of the Republic of Buryatia, and an institute has been opened at the Ivolginsky datsan, in which more than 100 students study, and not only Buryat and Mongolian, but also Tibetan lamas take part in teaching various disciplines. International relations of the Buddhist Traditional Sangha of Russia (BTSR) and other independent Buddhist organizations are expanding, thanks to which an increasing number of lay Buddhists and monks can visit foreign cultural and religious centers, make pilgrimages to holy places, and study in countries where Buddhism traditionally spreads. The process of reviving Buddhism in Buryatia is quite constructive in nature and contributes to the establishment of healthy interethnic relations in the republic, strengthening international relations, which ultimately contributes to the further development of tolerant interregional relations in the republic.

In 1991 funds mass media Republic of Buryatia and Russian Federation In general, we paid a lot of attention to the 250th anniversary of the official recognition of Buddhism by the Russian state. At the same time, erroneous statements were made about the supposed 250th anniversary of the spread of Buddhism in Buryatia, which is incorrect and essentially indicates not only ignorance of the history of Buddhism and its spread in the region of ethnic Buryatia, but also an incorrect interpretation of the ethnic history of the Buryats in general. They already wrote about this and spoke from the podium at scientific conferences scientists from Buryatia and Moscow, but few listened and heard them (Abaeva. 1991. P. 10; Zhukovskaya. 1992. pp. 118-131).

The reports of K.M. were also devoted to this. Gerasimova, R.E. Pubaeva, G.L. Sanzhiev at the conference (250th anniversary of official recognition... 1991. P. 3-12).

In connection with the anniversary, which should actually be attributed to the Tamchinsky (Gusinoozersky) datsan, built in 1741, other questions also arise. What role did Buddhism play in the history of the spiritual culture of the Buryats and in its consolidation as an ethnic community? To what extent did Buddhism contribute to the development of ties between the Buryats and other peoples of Central Asia? What role can it play in the revival of the spiritual culture and historical traditions of the people at the present stage? These questions are of particular relevance due to the fact that the process of spiritual revival and restoration of the historical memory of the Buryats, which began, thanks to perestroika, urgently requires a radical reassessment of some key moments of its ethnocultural history, which until recently were interpreted by the majority of researchers - Buryat scholars and religious scholars not very correctly, especially on the question of the role of Buddhism in the ethnocultural history of our people.

All researchers recognize that with the spread of Buddhism in the Transbaikal part of ethnic Buryatia, a qualitatively new stage began in the ethnocultural genesis of the people, who until that period had been in a state of great disunity. However, this allows the role of Buddhism in the consolidation and spiritual development of the Buryats to be underestimated. In our opinion, it is necessary to emphasize that a people who, at least to some extent, have joined the great world religion, by virtue of this very fact cannot be characterized as a non-integrated ethnic community, moreover, allegedly divorced from its main Buddhist core. Despite the pronounced interethnic nature of the Buddhist teaching, it, as in all countries of the Buddhist East, already during the century of its most intensive spread in ethnic Buryatia, that is, by the middle of the 18th century, led to the completion of the process of ethnocultural and confessional consolidation of the Buryats in this region . Despite the long, centuries-old traditions of the existence of the Buryat people in the super-ethnic communities of Central Asia, it was thanks to the successful contamination of Buddhism with local beliefs and cults that by this point an organically integral ethno-confessional community of the Buryats of Transbaikalia was formed, which, moreover, dynamically expanded in all directions, including the north- the western territory of ethnic Buryatia (that is, Cisbaikalia, where Buddhism began to penetrate most intensively at the end of the 19th century).

In the domestic Buddhist literature there is an opinion that the first reliable evidence of the penetration of Buddhism into Transbaikalia is the report of the Yenisei Cossack foreman Konstantin Moskvitin, who visited in 1646 a typical felt temple at the Turukhai-Tabunan headquarters at the confluence of Chikoy and Selenga. On the widespread spread of Buddhism in the 17th century. Among the Buryat clans and tribes of Transbaikalia, there are also reports, reports and tales-reports of other Russian service people, in particular, reports of Pyotr Beketov, Ivan Pokhabov and others (Lamaism in Buryatia... 1983).

However, these data do not indicate the beginning of the penetration of Buddhism to the Buryats, but that in the first half of the 17th century. this religion was already quite firmly rooted in the territory of Southern Buryatia and was widespread among simple Arats. It can be argued that this was already a relatively mature stage of contact between the Buryats and Buddhism, which presupposes a long preparatory period that preceded its strong introduction into the structure of traditional Buryat society and its culture. For example, in such neighboring countries as China, Tibet, Mongolia, the process of Buddhism lasted for several centuries, and in Tibet Buddhism was established twice (the first attempt, as is known, was unsuccessful due to the anti-Buddhist sentiments of the Tibetan king Landarma).

In this sense, Buryatia was also no exception, especially since in this part of the Central Asian region, the Tibetan-Mongolian form of Mahayana Buddhism, common to all Central Asia, ultimately became most widespread. Since the Buryats were genetically, ethnically, historically and politically an integral part of the Mongolian meta-ethnic community, the history of the spread of Buddhism among this ethnic group must be considered in inextricable connection with the all-Mongolian super-ethnic group. It is known that the Mongols, like the Tibetans, accepted Buddhism twice. This first happened back in the 13th century. under the grandson of Genghis Khan - Kublai Khan (reigned 1260-1294). At that time, Transbaikalia, as is known, was an integral part of the Mongolian state associations. Various Buryat clans and tribes were part of the Mongolian possessions, and the modern territory of Southern Buryatia was called Ara Mongol(Northern Mongolia). Therefore Buddhism, declared by Kublai state religion, had legal effect in the modern territory of Buryatia.

However, due to different historical, political and social reasons At that time, Buddhism still did not become the mass folk religion of all Mongols, although its influence among the elite segments of the population was very significant. Back in 1206, Genghis Khan himself sent a letter to the Tibetan Buddhist supreme hierarch, in which he wrote that “he would like to invite him to his country, but, since state affairs are not completed,” he asks to read prayers in honor of his victories. Genghis Khan's son Ogedei (r. 1229-1241) also supported the ideas of Buddhism and even began to erect Buddhist temples, including a large stupa (suburgan) in Kara Korum, the city that Genghis Khan proclaimed the capital of the Mongol state in 1220. The stupa was completed during the time of Mongke Khan (r. 1251-1258). It was a monumental five-story building, on the ground floor of which there were large rooms in the four corners, where, according to the Buddhist canon, statues and images of deities were located. Franciscan monk V. Rubruk, who visited Kara-Korum in 1253-1255. wrote that “in a large temple there were many monks in yellow robes sitting, holding rosaries in their hands and reciting Buddhist prayers.” All this suggests that from its very foundation in the 13th century. and until 1380 (when the city was completely destroyed by Chinese troops), Kara Korum was not only the administrative but also the religious center of the Mongol state for almost 100 years. Mongolian literary sources also mention 120 Buddhist monasteries built at that time on the territory of Mongolia. As a rule, these monasteries were located in cities and large settlements or at the headquarters of rulers, military leaders, governors, etc. In this regard, it should be noted that in general the formation of a unified Mongol Empire in the 13th century. was characterized by the flourishing of urban life in the steppes of Central Asia. During this period, numerous cities, temples and palaces were built everywhere. The monumental architecture of the Mongols was most clearly represented in the capital of the Mongolian state, Kara-Korum, where, in addition to Buddhism, many religions of the East and West settled. Thus, already under Kublai Khan, who officially declared Buddhism the state religion, among the 12 temples of the capital there were 9 Buddhist, 2 Muslim and 1 Christian. At the same time, Buddhism began to penetrate into the outskirts of the Mongol Empire, in particular, into the Yenisei valley, where back in the 9th century. Buddhist figurines appear, and “from the princely house of the country of Kyrgyz” came a famous copyist of Chinese Buddhist works in Tibetan transcription.

About the fairly wide spread of Buddhism in Mongolia in the 13th century. This is also evidenced by a monument (made of bluish-gray slate brick, polished) erected in honor of Mongke Khan in 1257. This monument was found by the Mongolian scientist O. Namnandorj in the Khuvsgul aimak of Mongolia in 1955. Usually, sources of this kind are rightly considered more objective and impartial than written sources. The inscription on the monument (three lines to the left of center in Mongolian and twelve lines to the right in Chinese) contains praises to Mongke Khan, data on the nature and character of the khan’s power, the construction of Buddhist monasteries, wishes for the further spread of the Buddhist religion, ethical instructions for the laity, as well as the principles of relations between the state and the Buddhist religion. In addition, the inscription on the monument indicates that the area of ​​distribution of Buddhism by the middle of the 13th century. reached the places of residence of the "forest peoples" (Oirat, oh-arad), with whom the Buryats of the Cis-Baikal region were closely related both in origin and culturally and religiously.

The possibility of penetration of elements of Buddhist beliefs and cults into the Baikal region even in the ancient Mongol era (that is, before Genghis Khan) is also evidenced by a number of legends recorded at the end of the 19th century. among the Balagan Buryats. IN ancient myths Western Buryats contain characters clearly borrowed from the Buddhist pantheon: “three Burkhans - Shibegeni-Burkhan, Maidari-Burkhan and Esege-Burkhan.” A story has been recorded about the penetration of the Buddhist mission of the Genen Khutukhta in the 9th century. (Tales of the Buryats... 1890. T. 1. Issue 2. P. 112). Study of the rock monument "Genen-Khutukhtyn Tamga" in the valley of the river. Oki showed that the depicted "Three Jewels" symbols may date back to the earliest period of the penetration of Buddhism to the shores. The Indian legend about the deity Lhamo (or Srimati Deva) also dates back to the 9th century, who, for the sake of faith (Buddhism), killed her own son and, according to one of the many legends, moved from Sri Lanka to the north until she settled “on Mount Oikhan, in the Olgon region "surrounded by uninhabited deserts and ocean, presumably in Eastern Siberia (Bettany, Douglas. 1899. P. 93). C.III. Chagdurov believes that in this case we can talk about an island on the lake. Baikal (Chagdurov. 1980. P. 233).

Moreover, the available chronicles, folklore and archaeological data make it possible to further “antiquate” the time of the first acquaintance of the Buryats with the practical side of Buddhism. Based on these data, the Mongolian scientist G. Sukhbaatar believes that the spread of the Buddhist religion among the early Mongol tribes began in a much earlier period than the era of Genghis Khan - since the time of the Xiongnu. As he notes, “judging by the ethnic ties between the Huns, Xianbei, Rourans, Khitans, on the one hand, and the Mongols, on the other, we can conclude that their acquaintance with Buddhism began from the era of the early nomads of Mongolia” (Sukhbaatar. 1978. p. .70).

In the works of the Mongolian scholar-lama Sh. Damdin, in particular, in his “Golden Book,” a quotation is given with reference to “Choijun” (“History of Religion or Doctrine”), which talks about the earliest period of the spread of Buddhism in Mongolia. Sh. Damdin divides the history of Buddhism in Mongolia into three periods: early, middle and late. The first period covers the time from the era of the Huns to Genghis Khan, and the second - from the era of Genghis Khan to the Mongol Yuan dynasty in China (Tsyrempilov. 1991. pp. 68-70).

Thus, the earliest period of penetration of Buddhism into the steppes of Central Asia can be attributed to the 3rd-5th centuries. BC. At least it is known that in 121 BC. The Chinese commander Huo Qubing, having defeated the Hun Prince Hujui in the area of ​​Huhe-nur and Gansu, captured at his headquarters a golden statue about 4 m high, which back in the 3rd century. AD was considered a statue of Buddha. The honorary title of the descendants of the prince of the “Golden Family”, granted by Emperor Wu-di, is associated by Mongolian lama scholars with the legend that the golden family originated from the former Buddhist witch goddess, exiled to the Golden Mountain for misdeeds.

But, if the Xiongnu’s acquaintance with Buddhism, apparently, was rather superficial and episodic, then it began to become more widespread in the early medieval states of the Tobassians, Muyuns, Tuguhuns, North Weis and Rourans (III-VI centuries AD). For example, in 514, a nine-story temple was built in the Khukhe-nur area, and the khans bore typical Buddhist names. The North Weis also had a five-story temple, in which 83 monks lived, preaching a new religion and translating Buddhist books. Around 475, the nomads of Central Asia also acquired general Buddhist shrines, for example, the “Tooth of the Buddha” and other relics brought from India. Among the archaeological monuments of that period, one can note an ancient statue (V-VII centuries) from Arzhargalant somon of the Eastern aimag of the MPR with the name “lovkh” - “Buddha” or lines in the Brahmi script on the top of Mount Khuis-tolgoi in the area of ​​Bayin-golyn ekh of the Bulgan aimag of the MPR (Sukhbaatar. 1978. P. 68).

According to some archaeologists, quite reliable evidence of the penetration of the first Buddhist missions into Transbaikalia dates back to the Rouran era. Such evidence can be provided by a bronze Buddhist marching altar found in 1927 on the ruins of the Nizhneivolginsky Xiongnu settlement. It is a square pedestal on four legs and a thick icon plate with a truncated top. On the façade there are three relief barefoot figures in wide robes and capes of Buddhist monks, and on their heads there are pineal-shaped decorations - a symbol of nobility and greatness. The posture of the hands is characteristic: they are bent at the elbows, palms are open, and the fingers right hand are directed upward, and the left - downward, which is typical for the pose of praying bodhisattvas. Broken lines depicting flames are engraved around the figures. A similar fragment is also commonly found on dokshita icons from the Buddhist pantheon.

The above facts are perhaps quite sufficient to convince us that in all parts of Central Asia, including the land of ethnic Buryatia, buddhist religion began to spread much earlier than the 18th century, and perhaps even earlier than the 13th century, when the grandson of Genghis Khan Kublai declared it the state religion. Before the era of the Genghisids, all attempts to introduce Buddhism among the peoples of Central Asia were more or less episodic. Nevertheless, Buddhism as a phenomenon is still fixed in the structure of the ethnocultural history of the Mongolian meta-ethnic community of that early period. The declaration of Buddhism as the official religion of the Mongol Empire under Kublai laid good preconditions for the wider spread of Buddhism from the center to the periphery of the state, right up to its most remote outskirts, including the territory of settlement of the “forest peoples” and “Northern Mongolia” - that is, Buryatia. But this process was suspended due to feudal strife that began after the collapse of the Mongol Yuan dynasty in China, as well as due to the aggression of the Chinese Empire against the cultural and religious centers of the Mongols.

The Ming dynasty, which came after the fall of the Yuan (1363), did everything possible to prevent attempts at a new unification of the Mongol tribes. And, since Buddhism played an important role in the integration and consolidation of the Mongol tribes, it was primarily persecuted by the Ming Dynasty. Buddhist centers, which existed for 150 years on the territory of Mongolia, were destroyed. The period between the second half of the 14th century. and XVII century is considered one of the most complex and dramatic in the history of the Mongolian peoples. However, starting from the end of the 14th century. and until the second half of the 16th century. Buddhism was a fairly influential religion (though only among the elite strata of Mongolian society), along with the newly resurgent shamanism (especially among ordinary arats). In any case, the Mongol rulers tried to maintain the influence of Buddhism in their midst. But only starting from the 16th century. Buddhism becomes a mass religion among all Mongolian tribes, including the Buryats.

Among the khurals (prayer services) performed in all Buddhist monasteries in Buryatia, there are traditionally 6 traditional ones. The New Year holidays, celebrated on the 29th day of the last winter month according to the lunar calendar, include the Sojin and Dugzhuba khurals. "Dugzhuba", as a rule, ends with the burning of the magical cone "Sor", the original symbolism of which was associated with the enemies of the faith. However, later this ritual becomes one of the central moments for the worldview of an ordinary Buddhist, who associated it with getting rid of all the bad things that accompanied him in the past year.

"Sozjin", which is part of "Dugzhuba", refers to ceremonies of repentance and cleansing from committed sins. Only lamas participated in this ritual. IN dogjurah(Tibetan Buddhist ritualists) lists all the cases from which the “dugzhuba” ritual, performed on the 30th of the last winter month, relieves lunar calendar. In the views of Buryat Buddhists, these are many diseases caused by an imbalance of “wind”, “bile”, “mucus” (for more details, see the section “Tibetan Medicine”). The cause of the misfortunes over the past year could have been evil forces, bad attitude to the “owners” of the areas from which they are called upon to protect sahyusans, defenders of the faith - Choyzhal, Lhamo, Mahakala, Zhamsaran, Gongor, Namsarai, etc.

The reading of prayers and the magical destruction of committed sins in the form of a symbolic “Litter” made it possible to begin New Year- Sagaalgan.

From the 2nd to the 15th of the first spring month of the new year, Monlam is performed in all Buddhist monasteries - a service dedicated to 15 miracles performed by Buddha.

Duinkhor Khural is associated with Kalachakra.

On the 15th of the first summer month, Gandan Shunserme Khural is celebrated, associated with memorial dates of the earthly life of Buddha: entry into the womb of his mother - Queen Mahamaya, enlightenment and immersion in nirvana.

On the fourth of the last summer moon, Maidari Khural (The Circulation of Maitreya) is held, dedicated to the coming Buddha - Maitreya, his descent from the Tushita sky to the earth of people (Dzhambudvipa). Buddhist sutras emphasize that the arrival of Maitreya people will become bigger, happier, healthier, more beautiful. The spectacular moment of the Maitreya Circling prayer was the carrying out of the Maitreya statue on a chariot drawn by a green horse or a white elephant, and the festive procession going around the monastery complex in a circle, accompanied by the sounds of ritual musical instruments.

Lhabab duisen is held on the 22nd day of the last autumn month. In the interpretation of popular Buddhism, on this day Buddha descended to the land of people from the legendary country of the celestials Tushita, which is located on the top of Mount Sumeru (Buryat. Sumber-uula).

Zula Khural is called the “festival of a thousand lamps” and is dedicated to the famous and very popular Buddhist reformer Tsongkhave in Buryatia; its date is the end of the first winter moon. Thousands of lamps are lit on this day in all datsans. (zula).

In almost all Buddhist datsans of ethnic Buryatia, so-called small khurals were held, dedicated as guardians of the Teaching - sahyusanam, and for the benefit of everyone living on Earth. So, for example, the small khurals include Lamchog-Nimbu, Divaazhin, Lusuud, Sundui, Zhadonba, Taban Khan, Namsa-rai, Altan Gerel, Otosho, Banzaragsha, etc. All large and small khurals are celebrated according to the lunar calendar and therefore the dates for their holding are calculated annually by astrologer lamas. There is only one constant in the calendars of holiday dates published annually by the Ivolginsky Datsan: July 6 - the birthday of the 14th Dalai Lama, celebrated by Central Asian Buddhists.

On August 12, 1992, Buryat lamas and lay people took part in a large prayer service for Duinkhor-vane - the Kalachakra Initiation, conducted by the Dalai Lama XIV. On August 14 of the same year, a representative of the Dalai Lama XIV, Geshe Jampa Thinley, arrived in Ulan-Ude, who for a number of years gave lectures on the theory and practice of Buddhist teachings to the Buryat followers of Buddhism. In honor of the 60th anniversary of the Dalai Lama, Geshe published a wonderful work - a modern commentary on Tsonghawa's work "Lamrim Chenmo" ("The Path to Clear Light").

On April 28, 1995, in the Ivolginsky datsan, a solemn ceremony of the official inauguration of Hambo Lama, Chairman of the Central Spiritual Administration of Buddhists of the Russian Federation Damba Ayusheev, took place. D. Ayusheev was born in 1962 in the village. Shargaldzhin, Krasnochikoysky district, Chita region, graduated from the Buddhist Academy in Ulaanbaatar in 1988. From 1991 to 1995, he was rector - shiretui of the Murochinsky datsan (Baldan Breibung) in the Kyakhtinsky district of the Republic of Belarus, an active organizer of the restoration of which he was.

Since 1996, the CDUB of the Russian Federation has been part of the Council for Interaction with Religious Associations under the President of the Russian Federation, whose task was to solve pressing problems of reviving the spirituality of all Russians and developing relationships between the state and religious faiths.

In April 1996, a general meeting of the Central Spiritual Administration of Buddhists of the Russian Federation was held. All representatives of ethnic Buryatia and Tuva participated. A new edition of the Charter of the CDUB was adopted, which had not changed since 1946. The new Charter provided for broader opportunities for the activities of the Buddhist denomination, with the greatest use of the structure of the church organization of the Buddhist Church of the Russian Federation, a new body was also organized - the Khural - a small meeting of the CDUB and the institution of representatives of the CDUB was introduced at every datsan.

In 1991, the Buddhist clergy of Buryatia received the right to open a Buddhist Institute at the Ivolginsky Datsan to train clergy and interpreters of Buddhist canonical literature. More than a hundred huvaraks (novices) from Tyva, Kalmykia, Altai, Moscow, Amur and Irkutsk regions, Ukraine, Belarus, Yugoslavia studied at the institute at the faculties of philosophy, medicine, and the faculties of tantra and Buddhist painting. Currently, the institute has been transformed into the Buddhist University of Dashi Choynhorling, which since 2004 has been named after the first Pandito Khambo Lama of the Buryats Damba-Dorzhi Zayaev.

On September 10, 2002, the clergy of the Buddhist Traditional Sangha, led by Pandito Khambo Lama D. Ayusheev, fulfilled the will of the 12th Pandito Khambo Lama Dashi-Dorzhi Itigelov, opening the sarcophagus with his incorrupt body, buried in 1927 in the Khukhe-Zurkhen area. The general amazement and surprise of medical experts was caused by the fact that the body of the Lama, sitting in the lotus position, was preserved in excellent condition 75 years after the burial. Life path and the activities of Hambo Lama D.D. Itigelova illuminated G.G. well. Chimitdorzhin (G.G. Chimitdorzhin. 2003. pp. 34-38). The phenomenon of D.D. Itigelov (achievement of samadhi) is quite widely known in the tradition of Tibetan Buddhism, but in the territory of ethnic Buryatia it is a unique phenomenon, and it is natural that Buddhists perceive this fact as a kind of sacred symbol.

The introduction of the Buryats to the world religion, which was a more developed form of social consciousness compared to pre-Buddhist beliefs and cults, laid enormous ideological, socio-cultural, and psychological prerequisites for overcoming the disunity between the various ethnic groups of the Buryats and the formation of an integral ethno-confessional community.

It cannot, of course, be argued that Buddhism was the only consolidating and integrating force operating throughout the entire territory of ethnic Buryatia during this period. But, along with other political, social and economic factors that determined the process of formation of an ethno-confessional and cultural community, Buddhism, of course, played a decisive role in the formation of cultural elements necessary for the emerging community, such as the literary language and the literary and artistic tradition based on it, printing business, painting, architecture and much more. The dominant trend of the 400-year process of “Buddhization” of ethnic Buryatia was the progressive strengthening of the role and significance of Buddhism not only in the purely religious, but also in the entire ethnic culture of the Buryats, as a result of which this foreign teaching, which initially seemed obscure and even alien to the broad masses, is gradually turning into into a truly folk and, one might say, national religion of the Buryats.

The Ivolginsky Datsan is a modern center of Buddhism in Russia and the residence of Hambo Lama Pandito. Also known as the “monastery of the Wheel of Teaching”, giving joy and bliss, Gandan Dashi Choynhorlin and under other names. Other famous Buddhist temple complexes in Russia include the Divazhin Dugan datsan in Ulan-Ude, the Irkutsk datsan Ribo Gezhey Namzhal Choidublin, and the Gunzechoiney datsan in St. Petersburg. But the most famous of them is Ivolginsky.

This complex is located on the Buryat steppe expanses in the vicinity of a settlement called Verkhnyaya Ivolga. It is here that the incorrupt body of the famous Lama Itigelov is kept, which leads representatives of the world scientific community into a dead end.

Ivolginsky datsan, official website of the complex and other useful information for tourists can be found in the following text.

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History of the Buddhist Monastery

Buddhism penetrated from Mongolia to Transbaikalia in the seventeenth century. Before this, the local population practiced shamanism and worshiped the spirit of the Great Baikal, fire, wood, stone and various animals, totemic sculptures of which were found in large quantities in the vicinity of the lake.

Before the socialist revolution, there were several dozen datsans on the territory of the country, but as part of the fight against “opium of the people,” by 1937 the vast majority of religious institutions, regardless of religion, were closed or demolished.

The story began rather strangely, namely during the Great Patriotic War. They say that at that time the local Buddhist community, led by lamas who had returned from exile and camps, managed to collect a record amount for those times of several hundred thousand Soviet rubles, after which they transferred it to the needs of the Red Army.

And already in May 1945, shortly before the final victory, the People's Commissariat of the Buryat-Mongolian Autonomous Soviet Socialist Republic issued a decree on construction in a place called Oshor-Bulag. According to rumors, Joseph Stalin himself gave the go-ahead.

They started building literally in the middle of an open field. Initially, it looked like an ordinary wooden house, however, thanks to the diligence of the community, by 1948 the main building of the future temple complex was erected, and after another 3 years, a lot of buildings for service and economic purposes were built, as well as housing for monks and teachers. From 1970 to 1976, Tsogchen-Dugan, which has as many as 8 walls, and the majestic Devazhin Sume (the third cathedral temple) arose.

This is interesting: the main temple of this complex was created according to the design of the Yangazhinsky datsan, which was developed and built with the personal participation of teacher Khambo back in 1906. However, during the socialist revolution of 1917, the temple was destroyed without a trace, as was most of the information relating to the monastery.

Immediately after the collapse of the Soviet Union (in 1991), the first higher education institution (university) appeared on the basis of this facility, created specifically for huvaraks (Buddhist students studying medicine, iconography, tantric practices and philosophy). The year 2002 became especially significant for the temple complex, since it was able to find the body of Lama Khambo Itigelov, who had passed into nirvana. For maximum preservation of this very unusual relic, a separate building was erected.

What to see

Unlike the Tibetan places of worship, built of stone, in Mongolia and Buryatia the main building material is a tree. Such architectural solutions look somewhat unusual for those who have already visited Buddhist temples in warm Asian countries, but they are in no way inferior to them in beauty and abundance of bright colors.

Other elements, such as upturned roof corners, numerous images, statues and sculptures, are quite typical for such buildings. In the main palace of the complex there is the body of the incorrupt lama Khambo Itigelov, and the dugan itself is named in his honor; special days are allocated for worshiping him in the datsan.

As a 15-year-old teenager, Khambo was left without parents and decided to join one of the Buddhist communities located in the Aninsky datsan. To do this, the boy had to travel a long distance on foot, several hundred kilometers. In order to comprehend the wisdom of philosophical and spiritual truths, the future teacher spent more than 20 years within the walls of the monastery, and only after that he began to independently disseminate the teachings.

He soon became the most authoritative teacher among all religious figures in Siberia. Born in the middle of the nineteenth century, teacher Dorzho Dasha Itigelov in 1927 decided to leave this world by going to nirvana.

It is important to know: Having assumed the lotus position, the elder ordered his followers and disciples to bury his body in a cedar box, and after seven decades to get it back.

Having exactly followed the instructions of their guru, the surprise of the monks who removed the lama knew no bounds: not only did the teacher’s body lack any signs of decomposition, the epithelium, eyeballs, joints and cartilage tissue were perfectly preserved.

A team of doctors who have been constantly monitoring the condition of this phenomenon since 2002 claim that the llama’s body maintains a constant temperature, is capable of sweating and even periodically gaining and losing weight. It seems that the teacher is sleeping. The Dalai Lama said that Itigelov has not yet achieved Buddhahood, but is on the way to it.

Interesting fact: biochemical analyzes confirm the fact that the composition of the tissues of the skin and internal organs is completely identical to the composition that is inherent in an absolutely healthy human body. At the same time, forensic experts deny any outside intervention such as mummification or embalming.

Choira Dugan

In addition to the main palace, which still houses the incorrupt body of the teacher, there are many interesting things on the territory. Choira Dugan is intended specifically for collective prayers, which begin daily at 9:00 am. Dedicated to the six-armed White Mahakala, in the Buddhist tradition considered one of the central deities of prosperity and wealth. Mahakala has three eyes and wears colorful clothes with lots of ornaments hanging from them. Participation in such a prayer service will be useful for those who want to improve their financial situation and “catch the bird of luck by the tail.”

Temple of Green Tara

The temple of Green Tara, which is considered the ancestor of all Buddhas, is called Nogoon Dara Ekhyn. The great goddess has 108 guises and is one of the main protectors of all humanity. According to mythology, it was Green Tara who was the first among all women to achieve enlightenment and perfection, but she abandoned eternal nirvana in order to help people. This temple is worth visiting for all those who wish to gain divine protection and pay homage to the mother of the gods.

Note: On the territory of the temple complex there is a magic stone, which, according to ancient legends, was once touched by Green Tara herself. They say that this relic has colossal power and is capable of fulfilling any desire. Moreover, you can immediately check whether it will come true or not. To do this, you will need to move 8-10 steps away from the stone, close your eyes and walk with your arm outstretched towards the artifact. If the hand hits exactly the area of ​​the stone without encountering any other obstacles, then the dream will certainly happen.

Devazhin is a small two-story clay structure dedicated to the deities who guard Buddhist teachings in general and all its adherents individually. Maidarin Sume was built from wood in the 1970s of the twentieth century in honor of the Buddha-Maitreya. You can also visit the tantric dugan Jud, Maanin, Sakhyusan and other temples, each of which has its own purpose and distinctive features.

Visit

Before you pay a visit to the Ivolginsky Datsan, it is worth knowing that it is not only a museum complex, but also a functioning Buddhist monastery.

Therefore, visiting this place requires compliance with a number of requirements, such as a ban on smoking and drinking alcohol on the premises, as well as on obscene speech and disrespectful behavior towards other residents and guests.

The ban on video and photography applies exclusively to indoor premises; on the street, it is not forbidden to record your favorite places in the memory of your camera.

It is customary to inspect the territory clockwise, that is, from left to right. The central gate to Datsun usually opens several times a year. big holidays, so on weekdays visitors enter the territory through the gate located to the left of the main entrance.

Take note: a walk around the temple complex (Goros) is constructed similarly to the trajectory of the solar disk, represents a kind of cleansing rite and allows you to get acquainted with all the exhibits in as much detail as possible. Tourists who do not have such information usually begin to rush chaotically between lama houses, stupas and dugans, thereby losing sight of a lot of interesting details.

You can independently spin hurde (rotating drums for prayers) and hang on bushes and trees pieces of colored fabric with the text of a certain mantra, a person’s name or a special wish that the deities must certainly hear. Many tourists place blue ritual scarves on special altars (khadaki), symbolizing selflessness and hospitality.

The incorrupt body of Lama Itigelov is displayed to visitors no more than 8 times a year. Therefore, those wishing to take a personal look at this phenomenon should find out in advance the date of the next removal.

Information for visitors

How to get there

The easiest way to get to Ivolginsk is from Ulan-Ude, from where a minibus runs regularly. From here you can easily take a direct flight. The entire journey from the capital of the Buryat Republic to the site takes about 1-1.5 hours. Those who travel by car should stick to the federal highway A165, along which it is quite possible to get to the site in 30-50 minutes.

Ticket prices

The fare from Ulan-Ude is approximately 65-70 rubles. The work of the guide is paid separately.

For those who wish to stay for a couple of days in the vicinity of this unique cultural monument, there is the opportunity to rent part or the whole house directly from the local residents.

The nearest hotel, which can be booked via the Internet, is 15 kilometers from the datsan. Official information, schedule of services (khurals) and other useful information can be found on the website.

Keep in mind: visiting is absolutely free!

Behavior rules

The Buddhist community, unlike followers of some monotheistic religious cults, is distinguished by high loyalty to representatives of any faith. Therefore, there are very few rules of behavior on the territory.

There is no need for women to cover their heads before entering one of the churches (as in Orthodox churches).

Guests should not turn their backs on Buddha images and distract the attention of those present during prayer.

A visit to the site allows you to get acquainted with the history of the emergence and development of one of the ancient religions world - Buddhism. Despite its rather young age, visiting it is a memorable and vibrant event, allowing you to find harmony, get answers to a number of troubling questions and simply take a break from the bustle of the world.

In addition to an impressive number of Buddhist relics and examples of authentic architecture, on the territory of the monastery you can find enclosures for roe deer, a museum of monuments, a library, stupas and various sculptures. Here you can also visit astrologer monks, seers, or learn archery.

You can watch a sightseeing tour of the Ivolginsky Datsan in the following video:

Vasiliy Tatarinov / wikimedia.org Sogchen dugan (Ivolginsky datsan) (Photo: Dmitry Shipulya) Palace of Khambo Lama Itigelov (Ivolginsky datsan) (Photo: Dmitry Shipulya) Exterior decoration of the Temple-palace of Khambo Lama Itigelov (Photo: Dmitry Shipulya) Maanin dugan (Temple Buddhas of Compassion) in the Ivolginsky Datsan (Photo: Dmitry Shipulya) Residence of Pandito Khambo Lama Damba Ayusheev (Photo: Dmitry Shipulya) Zhud dugan, and on the right is Maydarin sume (Temple of the Future Buddha) Ivolginsky Datsan (Photo: Dmitry Shipulya) Devaazhin dugan in the Ivolginsky Datsan ( Photo: Dmitry Shipulya) Arkady Zarubin / wikimedia.org Temple of Pandito Hambo Lamas Dasha-Dorzho Itigelov in the Ivolginsky datsan. Buryatia (Arkady Zarubin / wikimedia.org) Tsogchen-dugan in the Ivolginsky datsan. Buryatia (Arkady Zarubin / wikimedia.org) The main gate of the Ivolginsky datsan, Buryatia (Arkady Zarubin / wikimedia.org) Dugan of the Green Tara in the Ivolginsky datsan, Buryatia (Arkady Zarubin / wikimedia.org) On the left is the voypur (incense burner), on the right is the Green White Temple under construction Tary (Photo: Dmitry Shipulya) Sogchen dugan. Preparations for the holiday are underway (Photo: Dmitry Shipulya) Khurde (Photo: Dmitry Shipulya) Suburgans of the Ivolginsky datsan (Photo: Dmitry Shipulya) Arkady Zarubin / wikimedia.org

Ivolginsky datsan is a large Buddhist monastery complex, the center of Buddhism in the Russian Federation, the residence of Pandito Khambo Lama. Is in locality Verkhnyaya Ivolga, within the Ivolginsky district of Buryatia, approximately 36 km west of Ulan-Ude.

Ivolginsky datsan is the most famous Buddhist monastery in Buryatia. It attracts numerous pilgrims and tourists who come here not only from all over Russia, but also from other countries.

Rituals are performed here daily, and religious holidays– relevant services. The Ivolginsky datsan is home to a rather unusual shrine - the incorrupt body of Khambo Lama Itigelov.

Buddhism spread throughout Buryatia in the 17th century. It was brought to these regions by Mongolian lamas. Before the revolution of 1917, there were more than 35 datsans in Russia, of which 32 were in the then Transbaikal region, which occupied most of modern Buryatia and the Transbaikal region. However, then difficult times came.

By the 1930s, Buddhism in our country was almost completely eradicated. Almost all datsans were destroyed, and the monks were sent to prison, exile and hard labor. Hundreds of lamas were shot. The situation began to change for the better only in the mid-1940s.

In the spring of 1945, the Council of People's Commissars of the Buryat-Mongolian Autonomous Soviet Socialist Republic issued a resolution. This decree allowed the founding of a new datsan.

Local Buddhists began to collect money and religious objects. With the funds that were collected, the first temple was built in a place known as Oshor-Bulag, literally in the middle of an open field.

Palace of Khambo Lama Itigelov (Ivolginsky datsan) (Photo: Dmitry Shipulya)

In December 1945, an open service was held here for the first time. In 1951, land was allocated for the construction of a monastery, then houses for lamas and some outbuildings were built here.

In the 1970s, the construction of almost all of the datsan temples that exist today was carried out. In 1991, a Buddhist University was opened within the monastery. Today more than a hundred monks are trained there.

In 2002, the incorrupt body of Pandito Khambo Lama XII Itigelov was placed in the Ivolginsky datsan. To store this Buddhist relic, a new temple, where the Teacher’s body was placed in 2008.

Monastery complex

The datsan includes 10 temples. There are also a number of other buildings and structures - the residence of the current Hambo Lama Ayusheev, libraries, educational buildings, a greenhouse, a hotel, various economic and residential buildings, and an information center.

The sacred relic of the Ivolginsky datsan: the story of Lama Itigelov

Khambo Lama Itigelov was the spiritual leader of the Buddhists of Buryatia. According to available data, he was born in 1852 within the current Ivolginsky district.

Itigelov's parents died when he was still a child. At the age of fifteen he came to the Aninsky datsan, and then studied Buddhism there for more than 20 years.

Subsequently, Itigelov showed himself as religious figure. In 1904, he became the abbot of one of the datsans of Buryatia, and in 1911 he was elected XII Pandito Khambo Lama.

It is generally believed that Itigelov went into nirvana in June 1927, after instructing the monks to look at his body seventy-five years later. He was buried in a cedar sarcophagus sitting in the lotus position, as he was in this position at the time of his departure.

Itigelov's body was secretly examined by lamas twice - in the 1950s and 1970s. During the inspections, the lamas came to the conclusion that it had not changed.

In September 2002, Khambo Lama Ayusheev, together with a number of other persons, pulled out the cube with Itigelov’s body and took him to the Ivolginsky datsan.

In 2008, the Teacher’s body was transferred to a temple built for this purpose. It is revered as a shrine of Buddhism.

The new temple was built according to the drawings of Devazhin-dugan of the Yangazhinsky datsan. Devazhin-dugan was designed and built by Itigelov himself in 1906, but this temple was destroyed in the 1930s during the persecution of Buddhists.

The secret of the safety of the body of Hambo Lama is a mystery to scientists. After raising the body, some elements of biological tissues were taken, but already in 2005, any further analyzes were prohibited by Ayusheev. Laboratory data showed that the tissue was not dead.

The monks who care for the body claim that its temperature changes and even perspiration appears on the forehead. You can see the Imperishable Teacher and worship him eight times a year, during important religious holidays.

How to get to the datsan?

Ivolginsky datsan is located in good transport accessibility. On the A-340 Ulan-Ude – Kyakhta highway you need to get to the regional center, the village of Ivolginsk. In the village you need to turn right from the main road and drive about another 8 km to the village of Verkhnyaya Ivolga, on the northern outskirts of which the monastery is located.

The distance from the datsan to the center of Ulan-Ude is 36 kilometers.

From Ulan-Ude you can take bus No. 130 to Ivolginsk, and from there minibuses go to the monastery complex. During important religious services, buses from the Buryat capital go directly to the datsan.

Nowadays the Buddhist clergy is undertaking active actions aimed at the revival of Buddhism in the republic. Old datsans are being revived and new ones are being built.

Buddhism is one of the most interesting pages in the history and modernity of Buryatia, attracting the attention of tourists who can visit datsans, take part in excursions, be received by healing lamas and astrologer lamas, and purchase Tibetan medicines and religious paraphernalia.

There are more than 20 datsans on the territory of Buryatia. In almost all regions of the republic there are Buddhist shrines that are revered by believers throughout the republic. Many pilgrims and tourists from all over the world come to the village. Upper Ivolga for visiting the Ivolginsky datsan. Ivolginsky datsan is a large Buddhist temple and monastery complex. Here is the residence of the XXIV Pandito Khambo Lama Damba Badmaevich Ayusheev, the spiritual head of the Buddhists of Russia.

One of the attractions of the Ivolginsky datsan is the greenhouse for the sacred Bodhi tree. The Bodhi Tree is a legendary tree, meditating under which Prince Gautama achieved enlightenment and became Buddha.

Bodhi is the tree of enlightenment, which is sacred in several religions. These are religions such as Hinduism, Buddhism and Jainism. In many parts of the world this plant is revered, considering it one of the the most important symbols peace and tranquility. And the name actually came from Buddhism, since Gautama Buddha, having gone through torment that lasted 7 weeks, eventually achieved enlightenment under this tree. Legends also say that during birth pangs, his mother held her hands on the branches of this plant.

It has several traditional modern as well as ancient names. Religious texts in Sanskrit contain references to the Ashwattha tree, and in Pali - to the Rukkha plant. In Hindi, the most commonly used name is "Peepal". In Russian, this tree is called “Ficus sacred”. Its modern name in Sinhala (the language of the indigenous people of Sri Lanka) is Bo-tree, and in English it is Sacred fig. In general, its biological name used in scientific reference books is Ficus religiosa. For Buddhists, Bodhi is a tree that is very important in cult rituals, and its wood, in their opinion, has healing properties. People traditionally meditate under it. This has been a practice since ancient times, because according to legend, it was under the arches of this tree that Gautama Buddha meditated.

It is not for nothing that the Buddha Tree is called the tree of enlightenment, because it was under its shade that Gautama received the final answer to the question of his destiny. According to legend, from birth he felt that an unprecedented and supernatural power and energy lived inside, but he had no confidence in this. Gautama decided to test his assumption and went to the Bodhi tree. Before starting the prayer, Gautama walked around the Bodhi tree 3 times and then sat down on the ground under its arches. Having made his vow, he began to meditate. And here, suddenly, torment and suffering began, after going through which, Buddha Gautama became convinced of his destiny.

Bodhi is a tree under which you can mentally get closer to the essence of Buddhism. Its powerful branches cover believers meditating under it, saving them from the heat and giving them peace. Many sacred paintings and sculptures depict Buddha under the arches of the sacred tree. In those parts of the world where this religion is widespread, trees are given very important importance. Millions of pilgrims from all over the world come to the sacred trees to bow before them and make their deepest wishes.

It is known that the main attribute for meditation is the rosary. The Bodhi tree, or rather its seeds, serve as material for making rosaries. Using them, it is easy to achieve the highest concentration in order to get closer to the shrines of Buddhism.

The sacred Bodhi tree belongs to the Ficus genus and the Mulberry family. It is an evergreen tree native to India, Nepal, Sri Lanka, and southwest China. A characteristic feature is the presence of strong branches of a gray-brown color and heart-shaped leaves, the size of which varies from 8 to 12 cm. The leaves have smooth edges and a long drip point. The inflorescence is a cauldron that produces inedible purple fruit.

The main temple of the datsan is Sogchen (Tsogchen) dugan. The architecture of the main temple of the Ivolginsky datsan reflected the experience accumulated by Buryat architects over two and a half centuries. This temple is a classic example of a three-story Sogchen, formed in the second half of the 19th century. The building of the main temple is made of wood; the dimensions of the floors show the natural tiered movement of volumetric masses decreasing upward, creating a pyramidal silhouette.

The main temple of the Ivolginsky datsan is a harmonious work of Buryat Buddhist art. In direct comparison with the Sogchens of the 19th century, lush and polychrome, Sogchens of the second half of the 20th century. represents a somewhat simplified version of architectural decor.

However, new techniques in decorative decoration were the design of the northern façade with two miniature porches, the cladding of the walls with white brick, and the rustication of the base. In its proportions and volumetric compositional structure, Sogchen Dugan is a direct successor to the traditions of Datsan building art. All the achievements of Buryat Buddhist architecture were embodied in the Ivolginsky Sogchen Dugan with precision and laconicism.

There are also other dugans (temples) located on the territory of the datsan. Choira dugan "Toysam Shchaddublin". The name dugan translates as “fortress of the Buddha’s teachings.” This temple is the first temple of the Ivolginsky datsan, erected in 1946. In November 1948, Pandito Khambo Lama Lubsan Nima Darmaev brought a gilded ganzhir (spire on the roof of the temple) and a khorlo (wheel) with two deer from the Zakamensky region of the Republic of Buryatia. They were solemnly installed on the new dugan. After the 70s there was a library here. Since 1994, after the introduction of training in the subject “Choira” in the datsan, this building was converted into an auditorium for classes in Buddhist philosophy.

The building consists of two combined houses, which were presented to the datsan by believers. The first khural took place here. Dugan until the 60s. was the main temple of the Ivolginsky datsan. Daily khurals were held here, as well as all six major annual khurals. After the construction of Sogchen dugan, he was Sakhyuusan dugan.

Devazhin dugan. The temple is dedicated to the land of Buddha Amitabha. Going to Buddha Amitabha's heaven after death is considered the highest goal in Pure Land Buddhism. Amitabha's artistic image of heaven had a strong influence on the appearance of Japanese gardens during the Heian era. During the years of activity of Pandito Khambo Lama Zhambal Dorzhi Gomboev and under the leadership of the Venerable Shireete Lama Tsyden Tsybenov, an eight-walled round dugan was built in 1970. Here is a model of the Pure Land of Buddha Amitabha (“Buddha of Boundless Light”). The Devajin building is also a library housing more than 700 volumes of books on the history of Buddhism, philosophy, tantra and Tibetan medicine. Of these, 108 volumes of the sacred Ganjur (instructions of Buddha Shakyamuni) and 224 volumes of Danzhur (commentaries to them). On the 15th of the lunar calendar, a prayer service is held here, the presence of which helps believers to be reborn into Pure Land Sukhavati.

Jude Dugan. The construction of Jud Dugan began in 2001 according to the design of the artist and architect Bayar Erdyneev, and six months later in October the consecration ceremony of the temple was held. The volumetric composition is a pyramidal silhouette of three gradually decreasing volumes. The composition is uniform in color scheme, so the building is painted red with white stripes in a checkerboard pattern; Along the line of the cornice there is a painted ornamental row, ending at the corners with decorative triangles.

The second and third floors are decorated with white figured balusters of the surrounding galleries. Attention is drawn to the entrance, which is similar to the design of the loggias of Tibetan temples. The walls of the loggia hide two iron staircases, placed outside, which lead to the second floor, where the classroom is located. This technique was first used in the Tsugolsky Sogchen-Dugan, but at the same time the cast iron stairs had an artistic design. The interior of the temple is spacious, somewhat heavy due to the use of concrete blocks in the ceilings and supports. In the altar there is a statue of Tsongkhapa made by a Buryat master of the 19th-20th centuries. Sanzhi-Tsybik Tsybikova. Here hangs a unique tanka “Yamantaka” by artist Danzan Dondokov, made in the 60s. XX century Modern master Erdem Pavlov, an artist from the VARC studio, made two altar sculptures of Gombo Sakhyuusan (Mahakala - the defender of the teachings of Buddha) and the goddess Green Tara. In the altar there are tankas by datsan artists D.K. Tsybikova, V.V. Tsybikova, Tsyren Sanzhiev “Yamantaka”, “Sandui”, “Demchok”, as well as tanka-nagtan “Bazhig”, specially designed for meditative practice.

A distinctive feature of nagtans is the image of the deity on a black background without bright distracting colors, which allows the meditator to easily concentrate on the object of contemplation.

Sahyusan Dugan was built in 1986, when Zhimba Zhamso Erdyneev was on the throne of Pandito Khambo Lama, and is dedicated to dharmapalas, deities who protect Buddhist teachings and each individual Buddhist. Under the leadership of Shireete Lama Darmadodi and Geskha Lama Dorzhizhap Markhaev, this dugan was rebuilt.

Gunrik dugan. On January 24, 2010, in the northern part of Ivolginsky Datsan, behind the fence, work began on the construction of the Gunrik dugan, dedicated to Buddha Vairochana. Buddha Vairocana is one of the five Buddhas of Wisdom in Vajrayana Buddhism.

The Dugan of Green Tara took four and a half years to build and was opened in October 2010. The Dugan is an architectural projection of the Nogoon Dari Ehe (Green Tara) mandala. Tara is a female bodhisattva, a female being who has achieved perfection and liberation, but refused to go to nirvana out of compassion for people. The two-tiered building of the temple is decorated with elegant patterns and ornaments, the ganzhir is the crowning dugan, and the zhaltsans (tall cylindrical vessels with lists of prayers inside) are covered with gold leaf. On the altar itself, a cornucopia and figures of peacocks are carved (in Buddhist mythology, the peacock is a symbol of compassion and vigilance). The bright color palette gives the dugan a solemn and elegant look, prevailing green color The temple symbolizes the goddess herself. The jewel of the altar was the statue of Green Tara, made by Sanzhi-Tsybik Tsybikov, a leading master of the Orongoi school of the early 20th century.

It is believed that Green Tara appeared from the teardrop of the right eye of Bodhisattva Aryabala. The color of her body symbolizes activity and instant fulfillment of any request of the believer. The goddess Green Tara is revered by believers as the mother of all Buddhas and living beings and represents feminine essence in Buddhism, which means, like any woman, she is always ready to protect her loved ones.

The most important event in the life of Buryatia was the acquisition by the Buddhist Traditional Sangha of Russia “Erdeni munhe bee” of the Precious body of the 12th Pandito Hambo Lama Dashi-Dorzho Itigelov.

On September 10, 2002, 75 years later, in the area of ​​Khukhe Zurkhen (in the Ivolginsky district) XXIV Pandito Khambo Lama Damba Ayusheev with a group of lamas of the Ivolginsky datsan in the presence of secular persons (criminal experts, etc.) opened the bumkhan of Khambo Lama Itigelov and transferred him to the Ivolginsky datsan. The body of the Great Lama was preserved in excellent condition, in the same lotus position that Itigelov assumed when he meditated. According to forensic expert, Doctor of Medical Sciences Viktor Zvyagin, the llama’s body has no pronounced post-mortem changes. The joints are mobile, the skin is elastic. Using infrared spectrophotometry, it was shown that the protein fractions of Hambo Lama have intravital characteristics. However, since January 2005, all biomedical research on Itigelov’s body was prohibited by a decree of the head of the Buddhist Traditional Sangha of Russia.

Arshan Itigelova. On July 28, 2005, in the area of ​​Ulzy Dobo near the village of Orongoy, Ivolginsky district, a well was discovered during the search for the lama’s birthplace, initiated by Hambo Lama Damba Ayusheev. A museum complex was quickly built around the well. The well itself was called “Arshan Ulzyta” (“Arshan that gives good”) and indeed, over time, we, the residents, noticed its healing properties. In particular, there is evidence of tumor resorption, scarring of ulcers, cure of cardiovascular diseases, etc. As a result, the famous scientist Alexander Khachaturov, who visited Buryatia, showed interest in arshan and discovered the properties of living water - as water that does not contain information. A high content of silver ions in water was established. As is known, silver ions prevent the proliferation of pathogenic bacteria, viruses, and fungi.

On the territory of the Ivolginsky datsan, a dugan-palace was built, dedicated to the sacred incorruptible body of the XII Pandito Khambo Lama D.D. Itigelov. After the illumination of the palace in September 2007, the body was moved to a special closed room. The Khambo Lama's Dugan ranks second in height after the main temple - Tsogchen. The development of the decorative design belongs to the artists of the Ivolginsky datsan: Ts.P. Sanzhiev, D.K. Tsybikov, V.V., Tsybikov. While working on the sketch of the dugan, the artists turned to the appearance of the Maidari dugan of the Yangazhinsky datsan. Judging by archival photographs showing the temple destroyed in the 30s. XX century, the project was based on the general compositional features and silhouette of the pre-revolutionary temple. The fact that the pre-revolutionary temple became the source for the construction of the modern dugan is symbolic, since the Maidari dugan was built by D.D. Itigelov, when he was the shireete of the Yangazhinsky datsan.

Thus, it is necessary to once again emphasize the enormous role that the Ivolginsky datsan plays in the spiritual life of Buddhists in Russia and around the world. Thousands of believers come on major Buddhist holidays to the modern center of Buddhism in Russia - the Ivolginsky Datsan.

Buddhism Buryatia religion Khural

It is impossible to call this Buryat Buddhist temple ancient, because it is not yet a century old. However, it can be considered the first of the revived Buddhist religious buildings in the USSR. Now it is no longer a secret that Stalin after the Great Patriotic War forbade the persecution of believers and the destruction of churches. Reviving the country from ruin, people began to raise from the ruins churches that had been closed or blown up even before the fascist’s boot set foot on our soil. Officially, no one helped the people, but they also stopped categorically preventing them.

Buryatia was not subjected to Hitler's aggression due to its geographical location, local churches were closed due to persecution of religion from outside Soviet power. Only in 1945 was permission to build a Buddhist religious center here. This is how the Ivolginsky datsan appeared, then still a small temple, consisting of only one wooden building. Since 1937, it was the first religious building erected by Buddhists. Buddhists reached out to the temple in the Ivolginskaya Valley to take part in the construction, thanks to which the first service took place at the end of 1945.

Buryatia becomes a Buddhist center thanks to the Ivolginsky datsan

Today the Ivolginsky Datsan is a large temple complex, permission for the construction of which was received in 1951. It should be noted that for many years the center of Buddhism was Buryatia, although the neighboring republics - Tyva and Kalmykia - also traditionally profess the philosophy of Buddhism. There was even an assumption that Stalin showed his favor to the Buryat people due to the fact that the residents of the republic made large donations for the cause of victory in the Great Patriotic War.

Both during the Soviet period and after it, the Ivolginsky datsan developed, a training center appeared in it, then it could not yet be state-owned, since it dates back to 1991, when Buddhism was firmly separated from state affairs by law. This Buddhist University still functions here, recruiting hundreds of students year after year. They study here Tantra, Buddhist philosophy, medicine, canonical texts and Old Buryat writing. This educational institution is called “Dashi Choynkhorlin”. This is how the Ivolginsky datsan turned from a modest wooden house into real monastery with many buildings, each of which has its own role in this temple complex.

Temples of the Ivolginsky datsan

There are several temples in the complex:

• "Zhud Dugan";
• "Maidarin Sume";
• "Devaajin";
• "Bowed";
• "Sahyusan Sume";
• "Choyryn Dugan";
• "Manin dugan."

Entrance to the territory of the Ivolginsky datsan is open to visitors who do not profess Buddhism. Of course, one must observe decency when visiting this place. There is no information about this temple complex that a woman will be required to wear a headscarf, and a man will be forced to take off his headdress. But indulging in such inappropriate activities as drinking alcohol or smoking is prohibited on the premises. Swearing and foul language in such a place is also not permissible. However, as in any religious institution, where people try to find harmony with God and the Universe.

Shrines of the Ivolginsky datsan

Touch the sacred things Buddhist temple maybe not just a Buddhist. If you enter here through the left gate, which is easy to distinguish along the unovergrown path, then you must go around the territory of the Ivolginsky datsan clockwise. From the point of view of Buddhism, any person who thoughtfully performs the rite of goroo - which is what is called walking around the territory clockwise - is considered to have joined the faith. Movement from left to right is a symbol of the movement of the Sun across the sky.

Even if you don’t know how to pray in a Buddhist way, you can simply think about the meaning of existence - this in itself will be a prayer. When visiting the Ivolginsky datsan, during such a walk you can spin prayer wheels. Here they are called "khurde". Each of them contains a mantra, which is written on a long strip of paper and hidden in this cylinder. If you rotate it again clockwise, the mantra should go into effect. With this ritual, a person helps not only himself, but also everything that exists on Earth, and the planet itself, too.

A person, if he is, say, Orthodox or Muslim, should not feel remorse for such an action, because no matter what we call God, he is one for all of us, just like Mother Earth. Such a philosophical position, characteristic of Buddhists, helps them not to conflict once again because of contrived contradictions. Therefore, the Ivolginsky datsan opens its doors to absolutely everyone. The main thing is to observe the usual etiquette for a holy place and know the schedule of when you can visit which temple.

The most amazing thing in the Ivolginsky datsan

In the Ivolginsky datsan, believers can visit the incorrupt body of Khambo Lama Etigelov eight times a year. It is very important to know the datsan schedule so as not to miss this event. At this time the datsan visits great amount people, there is a huge queue to see the body, so it’s better to arrive early; Lama passed away in 1927. However, Buddhists are sure that Etigelov did not die, but achieved nirvana. It is said that his body is still showing signs of life, with hair and nails growing. The body is carefully looked after; this is the main shrine of the datsan.

The temple, as we remember, appeared only in 1945, but more than 50 years passed before the burial was opened and the body was raised to the surface in a coffin, not a single board of which was touched by decay. By raising the body, the Buddhists thereby fulfilled the will of the Lama, who himself bequeathed to retrieve his body half a century later.

What can you take away from the temple?

On the territory of the datsan there are souvenir shops where you can buy some item made according to the canons of Buryat and Mongolian folk crafts as a souvenir.

On the territory of the Ivolginsky datsan you can communicate with lamas-healers and lamas-fortune-tellers, leaving them a small donation. The former will give recommendations for curing the diseases that you suffer from, and the latter will predict the future by reading fortunes from Buddhist books.

And the most important thing that you will take away from here is harmony and a good mood!

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