On July 1-5, 2008, Ulan-Ude hosted the international scientific conference "Buddhism and Challenges of the Third Millennium", organized by the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences, the Government of the Republic of Buryatia, the Society of Oriental Studies of the Russian Academy of Sciences, Buryat State University, and the D. D. Zayaev Dashichoykhorling Buddhist Institute.

The conference was attended by 30 scientists from India, Mongolia, China, USA, Estonia, Ukraine, and 8 cities of the Russian Federation-Moscow, St. Petersburg, Yekaterinburg, Abakan, Elista, Kyzyl, Chita, and Ulan-Ude. 20 reports were heard and discussed. The conference discussed the problems of interfaith dialogue at the present stage; the relationship of Buddhism with the state, the situation of Buddhism in Russia, Asia, Europe and America; globalization and problems of ethno-confessional identity; general theoretical and methodological aspects of modern Buddhist research. The conference was held in five sections: "Philosophy and Soteriology of Buddhism", " History of Buddhism-

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dizma", "Source studies and philology", "Buddhist Culture and Art", "Modern processes in Buddhism". A round table entitled "The phenomenon of the 12th Pandido of Hambo Lama Dashi-Dorjo Itigelov" was also organized.

A. V. Damdinov, Acting Minister of Education and Science of the Republic of Buryatia, addressed the audience with a welcoming speech, noting the great contribution of Buddhists to the development of humanitarian knowledge in Russia, in particular in its eastern regions.

The plenary session opened with a report by the Corresponding member of the Director of the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences. RAS B. V. Bazarov "Buddhism and challenges of the third millennium". The report noted that the rise of East Asia dramatically changed the centers of global economic power, equalized the East-West ratio, and increased civilizational and cultural exchange. According to the speaker, the share of traditional Eastern, and first of all Buddhist, culture in the overall world balance has naturally increased. The non-involvement or weak involvement of Buddhism in modern religious and ideological conflicts of our time puts it, according to B. V. Bazarov, in a special position as a kind of neutral force. Among the main challenges that Buddhism faced at the beginning of the 3rd millennium, the report notes: the aggressive offensive of Western technologies, Western ideas, Western values, and the Western way of life; communication problems in the context of an intensified ideological struggle and the related needs for reviving interfaith dialogue and modernizing education; relations between Buddhism and the Western world. world centers of power and influence; integration of modern Buddhist institutions and organizations into the emerging world system of production and distribution of basic resources (material, biological, informational, financial). In Russia, the report notes, Buddhist culture as a whole faces the task of combining it with Russian culture, with the Russian language, and integrating it into the Russian way of life. It is clear that this task is not one year and not one decade old. But the future of Russian Buddhism depends on how this task will be solved.

A.D. Zhalsaraev (Ulan-Ude) "On the current religious situation in the Republic of Buryatia" made further speeches at the plenary session, noting that the current religious situation in Buryatia is characterized by stability with an increase in the activity of representatives of the so-called new religious movements and missionaries of Western Christianity.

Director of the Institute of Philosophy and Law of the Ural Scientific Center of the Russian Academy of Sciences V. N. Rudenko in his report "The Institute of the Golden Urn Draw and political processes in Tibetan Buddhism" highlighted some interesting historical and legal aspects of the formation of the power structure in Tibetan Buddhism, in particular the institute of the draw during the enthronement of the Dalai Lamas.

The report of the Head of the Department of Philosophy, Cultural Studies and Religious Studies of IMBT SB RAS L. E. Yangutov "Buryat Buddhist Center in Russian Oriental Studies" summarizes the results of Buddhist studies conducted in Buryatia over the past decades, identifies the prevailing problems and highlights the most significant results.

In the report "New directions in Buddhist research", Professor L. Mull of the University of Tartu (Tartu, Estonia) reviewed the current trends in Western Buddhology and outlined promising research topics for Estonian and Buryat Buddhologists, based on their traditions and experience (including joint work). As one of the results of such fruitful cooperation, the audience was shown a collection of works published in 2008 at the University of Tartu, among the authors of which were a number of employees of IMBT SB RAS.

B. Ulan (Hohhot, China) traced the influence of Buddhism on the historical worldview of the Mongols. She noted that while during the time of Altan Khan, the spread of Buddhism in Mongolia took place by overcoming traditional shamanistic beliefs, after a relatively short historical period, Buddhism became the basis of the ethnic culture and worldview of the Mongols.

The report of Academician D. Tserensodnom (Ulaanbaatar, Mongolia) was devoted to the analysis of the literary work of Rinchin Nomtoev. Professor J. Samten of the Institute of Higher Tibetological Studies (Sarnath, India) in his report "An attempt to assess the historical development of Buddhism through a comparative study of texts" examined the process of forming the canonical corpus of texts of two main trends in Buddhism - Theravada and Mahayana, and concluded that most of the Mahayana texts were of later origin.

In the report of the deputy. Director of IMBT SB RAS SY. Lepekhov "L.-S. Tsydenov and A. Dorzhiev - two paradigms of the development of Buddhism in Buryatia" it was noted that the renewal intentions are characteristic of both the activities of A. Dorzhiev and L.-S. Tsydenov, and the latter even in an earlier period, but the main goals of this renewal and the leading motivation of these two most significant religious figures Buryat Buddhism at the beginning of the XX century differed significantly.

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A. Dorzhiev's reforms can be considered as a way of compromise with the authorities, providing for a permanent diplomatic game with an ever-increasing number of participating players and adapting the Buddhist Sangha to the requirements of the time and power (as A. Dorzhiev understood them). He considered Buddhism mainly in the context of world politics. The main problems were seen in the relationship between Buddhism and Marxism. Tsydenov's reforms are a way to maximize the autonomy of the Buddhist Sangha in Buryatia on the model of the Tibetan theocracy. Institutionally and organizationally, this was supported by an orientation towards non-Christian Buddhism, guru yoga, and hermit monasteries. The predominant cultural orientation is open Buddhism in the spirit of ancient Indian traditions.

The report of L. L. Abayeva (Ulan-Ude) "Buddhist culture in the ethnosphere of the Mongolian peoples" was devoted to the study of ethnointegrating and ethno-consolidating components of Buddhist culture in relation to the entire meta-ethnic community of the Mongolian peoples.

The significance of the philosophical and ethical potential of Buddhism for humanity in the context of the challenges of the 3rd millennium was considered in the report of I. S. Urbanaeva (Ulan-Ude). In her opinion, the most serious challenge of the coming millennium for humanity is the awareness of the nature of the moral nature of interdependence that connects humanity with the entire world of living beings. According to I. S. Urbanaeva, European metaphysics, ethics and theology have found their inconsistency in attempts to justify the highest human values and universal criteria of human self-identification. The universal potential of Buddhism is revealed more fully and can be used in the light of modern challenges if it is treated not only as one of the religions, but also as an original philosophy, science and culture. Polemicizing with B. V. Bazarov, I. S. Urbanaeva believes that it is not Buddhism that needs changes in order to better meet the requirements of modernity, but, on the contrary, modern society itself should change in the direction of those moral ideals that Buddhism has long indicated.

Section "Philosophy and Soteriology of Buddhism".

S. P. Nesterkin's report "The subject of salvation in the philosophy of Buddhism" (Ulan-Ude) traced the evolution of the concept of the subject of salvation in the main philosophical schools of Indian Buddhism (Vaibhashika, Sautrantika, Vijnanavada, madhyamika) to their interpretation in the Tibetan edition, as well as in a number of leading schools of Tibetan Buddhism proper (gelug, nyingma, Sakya, karma, etc.). It was noted that the concept evolved from the substantialist one of the Vaibhashiks to the constructivist one of the Madhyamika-prasangiks. The speaker drew attention to the fact that the main controversy unfolded between representatives of the Jonan school, who declare the existence of a "higher subject", and Gelugpins, who regard this as a return to the substantialism of Brahmanism. I. E. Garry's report (Ulan-Ude) "Possession of Buddha nature and becoming a Buddha" discussed one of the central theses formulated in the Nirvana Sutra about the possession of Buddha nature by each individual. The author analyzes the philosophical content of this thesis, as well as the soteriological content of the concept of "becoming a Buddha".

The report of S. V. Tovuu (Kyzyl, Tuva) reveals the syncretic nature of Tuvan Buddhism, which was formed under the strong influence of Central Asian shamanism.

The report of D. V. Ayusheva (Ulan-Ude) "Socio-philosophical guidelines of Tibetan Buddhism in the West" shows the essence of the socio-philosophical approach proposed by Tibetan Buddhists to solving the problems of modern Western society. According to the speaker, this path involves the spiritual realization of the individual through a variety of different methods and practices. As a result of passing through all its stages, the severity of existing problems decreases in social terms, and at the personal level, they can be completely overcome.

Section "History of Buddhism".

The report of A.V. Damdinov (Ulan-Ude) was devoted to the analysis of the activities of Agvan Dorzhiev. Special attention was paid to Dorzhiev's coordination work in establishing diplomatic relations between Russia and Tibet in the early 20th century. The report of V. V. Bazarova (Ulan-Ude) "On the problems of the development of Buryat religions at the beginning of the XX century" covered the discussion that developed between well-known Buryat scientists and enlighteners M. N. Bogdanov and Ts. Zhamtsarano about the place of religions in the spiritual culture of the Buryat people, including the problems of the development of Buddhism in Buryatia.

O. V. Buraeva (Ulan-Ude) in her report "Orthodoxy and Buddhism: from confrontation to interaction" noted that since their active spread in the XVII century among the Buryat clans, both religions have gone through a long history of complex relationships, characterized by both hostile confrontation and interaction during the restoration of destruction-

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built churches and datsans. The speaker believes that this interaction is due to the common fate of persecuted clergymen and committed believers in both faiths, as well as common tasks related to countering adherents of "new religious movements". In the report of K. V. Orlova (IV RAS) " Kalmyks on the eve of coming to Russia: Buddhists / shamanists?" The author notes the peculiarities of a peculiar Buddhist-shamanistic complex of ideas and ideas that characterized the Kalmyks ' worldview at the time of their consolidation on the territory of Russia.

The history of the early spread of Buddhism in various Mongolian regions is reflected in the reports of Ts. Enkhchimeg (Ulaanbaatar) "On the role of the Mongke Khagan in the spread of Buddhism in the Ike Mongol Ulus" and B. Z. Nanzatov (Ulan-Ude) "Tokhon-the Buddhist Mecca of Mongolia". Problems of the history of Chinese Buddhism were considered in the reports of D. V. Halbazykov (Ulan-Ude) "Buddhism in the political history of Minsk China" and L. L. Vetluzhskaya (Ulan-Ude) "Buddhism in China at the beginning of the XX century".

Section "Source Studies and Philology".

B. S. Dugarov (Ula-Ude) in his report "The image of Khormusta and its evolution in Mongolian Buddhist mythology" noted that the Mongolian Khormusta in the system of Buddhist cosmology reveals a semantic and functional identity with the image of Indra, the supreme deity of ancient Indian mythology. The speaker believes that the Mongolian "Khormusta" is derived from the name of the Iranian deity Ahuramazda, which in itself indicates ancient contacts of multilingual cultures under the sign of Buddhism. But, the speaker continues, it should also be borne in mind that Khormusta, due to historical circumstances, acquired a shamanic hypostasis on Mongolian soil as a result of contamination of his image with Huhe Munhe Tengri, the supreme deity in the Tengri pantheon of the Mongols. B. S. Dugarov concludes that the genesis of the image of Khormusta and its transformation in the religious tradition of the Mongols demonstrate the complex process of evolution of this extraordinary phenomenon in the ethno-cultural history of Central Asia.

The report of L. S. Dampilova (Ulan-Ude) considered Buddhist motifs in shamanic rituals. It was noted that shamanic legends and traditions reflect both the time of active existence of shamanism in the entire territory occupied by Mongolian-speaking peoples, and the period of expansion of Buddhism. To the greatest extent, Buddhist influence is reflected in the invocations of especially revered common Buryat deities-Buha noyon (Rinchen Khan), Shargai noyon (Burhan baabai), Khan Khuta noyon (Jamsaran bogdo). In addition to receiving their own name and the corresponding symbolic legend of the deity in the Lamaist pantheon, along with the remaining original ones, they were given additional functions corresponding to the new status.

The report "On the Mongolian translation of Namtar Dzhebzundambakhutukhty" by Ts. P. Vannikova (Ulan-Ude) considered the problems of translating Buddhist works from Tibetan into Mongolian. The report reveals the great importance of such translations in spreading Buddhism and strengthening its position in the culture of the Mongolian peoples. "The Mahayana concept of Buddhist teaching (based on Tibetan-language sources)" was studied in the report of A. M. Donts (Ulan-Ude). The speaker came to the conclusion that according to the ideas of Mahayanist Buddhists, the Buddhist Teaching (Dharma) is a complexly structured energy-informational formation that is created on a spiritual level, and then preached by Buddhas in a verbalized and non-verbalized form. The Teaching that is familiar to us from the texts turns out to be only one of its possible types, combining the word and meaning of the blessing, which can be differentiated according to different parameters. The representative of the Buddhist Institute "Dashichoyhorling" (Ivolga village), monk S. S. Dashidondokov, highlighted the most significant stages in the life and work of a prominent representative of Tibetan Buddhism, Kensur Agvan Nima. In the report of monk B. M. - B. Dondokov considered some problems of studying Buddhist sources in the old written Mongolian language.

Section "Buddhist Culture and Art".

A. Bernstein (USA, New York) in her report on the study of the practice of chod in the Gelukpa tradition noted the cultural significance of this practice, which, in her opinion, is a link between the Mongol-Tibetan worlds. T. V. Skrynnikova (Ulan-Ude) in her report "Torb in the ideas of Mongolian Buddhism of the XVII century". V. " analyzed the term torb in the original Mongolian texts and came to the conclusion that its main meanings are the power of the supreme ruler and the law by which this power is exercised. Special attention was paid to the use of this term in the sense of the universal Supreme Law. According to the speaker, the conceptual political lexicon reflecting the concepts and ideas about the supreme power of the Mongols only began to form under the influence of the current political situation at that time.-

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He described the value categories in religious traditions and outlined the most promising areas in the dialogue between cultures and religion. In the report of A. A. Kocharov (St. Petersburg) "The Cult of Green Tara in the traditions of Central Asian Buddhism", texts in Sanskrit, Tibetan and Mongolian devoted to Tara were analyzed, and the origin and development of the iconographic tradition was considered. It was noted that various traditions of the image of this goddess were formed in Buddhism, reflecting the aesthetic ideas, iconography, iconometry and symbolism of the image of Green Tara - one of the most popular goddesses, Bodhisattvas in the Central Asian Buddhist pantheon. D. Sumya (Ulaanbaatar) presented a report on the same topic: "The evolution of the image in the praises of Tara". The report of G. A. Tserenkhand (Ulaanbaatar) examined Mongolian customs related to sheep bones. In the report of the monk of the Buddhist Institute "Dashichoyhorling" (Ivolga village) E. D. Bolotov, the problems of translating Buddhist literature from Tibetan into the old written Mongolian language were discussed.

Section "Modern processes in Buddhism".

The report of V. M. Mitypov and M. N. Baldano (both in Ulan-Ude) "The Buddhist Church in the socio-cultural space of modern society" examines the current situation around the Buddhist church and analyzes the process of Buddhist revival that began in the 1990s. Speakers noted the increased political activity of the Buddhist clergy, their participation in public policy and the activities of representative authorities. In their opinion, the overall development strategy of the Russian Sangha was developed primarily taking into account the policy of the federal center, reducing the influence of the Tibetan clergy. In the report of G. E. Manzanov (Ulan-Ude) "Buddhism in the ethno-cultural processes of modern Buryatia" it was noted that Buddhism has created a new type of culture in ethnic Buryatia based on writing, printing, school education, professional and literary creativity. In recent years, the speaker believes, the role of Buddhism in connection with the ethno-cultural revival of the Buryat people is increasingly increasing. The topic of D. D. Amogolonova's speech (Ulan-Ude) is modern Buddhist renewal in Buryatia. In the report of A. A. Garashchenko (Ulan-Ude) studied the influence of interaction between the state and religious organizations on the legislative process during the formation of the rule of law in modern Russia. Tumentsetseg (Hohhot, China) spoke about the religious revival in Mongolia and its problems. M. Lyaenemets (Tartu University, Estonia) in his report "The significance of the Gandavyuha Sutra in modern culture "considered one of the most famous Mahayana sutras.

The round table "Phenomenon of the XII Pandido of Hambo Lama Dashi-Dorjo Itigelov" was attended by: Pandito Khambo Lama D. Ayusheev, B. V. Bazarov, Rector of the Buddhist Institute "Dashichoyhorling" Ganjur Lama, abbot of Ivolga datsan Dagba Lama, teachers of the Institute, as well as conference participants: L. Myall (Estonia), D. Tserensodnom (Mongolia), J. Samten (India), L. Bernstein (USA) A. A. Kacharov (St. Petersburg), L. L. Abaeva, Yu. Zh. Zhabon (Ulan-Ude).

Scientists and clergymen did not agree on the phenomenon of Itigelov. It was also not possible to agree on positions on what methods and who needs to study this phenomenon.

The conference ended with the adoption of final documents that recommended strengthening the coordination of individual Buddhist centers in Russia and abroad, drawing attention to the need to promote ethnic and confessional tolerance and interfaith dialogue among representatives of the scientific community, the media, and government authorities. It was noted that modern Buddhism not only does not lose its cultural and political significance, but also shows a natural reaction to the consequences of globalization, informatization, economic and environmental crises. This, in turn, raises new problems and challenges for researchers.

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