On May 28-31, Ulan-Ude hosted the international scientific conference "Buddhism in a Changing World", organized by the Russian Humanitarian Science Foundation and the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMBT SB RAS). The conference was attended by 110 scientists from 9 countries-India (Delhi, Sarnath), Mongolia (Ulaanbaatar), France (Paris), USA (New York, San Diego), Republic of Korea (Seoul), Wormwood (Lublin), Uzbekistan (Tashkent), Estonia (Tallinn), Belarus (Minsk), from the cities of the Russian Federation: Moscow, St. Petersburg, Yekaterinburg, Samara, Saratov, Irkutsk, Abakan, Kyzyl, Elista, Chita, Ulan-Ude. 123 reports and presentations were made.

The conference discussed issues of globalization and ethno-confessional identity; general theoretical and methodological aspects of modern Buddhist studies; Buddhism in historical, philosophical and comparative studies; problems of interfaith and intercultural dialogue at the present stage; relations between Buddhism and the state; the position of Buddhism in Russia, Asia, Europe and America. The conference was organized in five panels; "Buddhism. Philosophy. Science. Comparative Studies", "Traditions and Transformations of Buddhism"," Buddhism in Central and East Asia"," Buddhism, Buddhist Education and Buddhist Culture in the post-Soviet space","Buddhism in the History of Russia". A round table "Buddhism in the West" was also organized.

The plenary session was opened by the Director of IMBT SB RAS, corresponding member. RAS B. V. Bazarov report "Buddhism and challenges of the third millennium". He noted that in the XXI century, the role and significance of religious confessions, including Buddhism, are increasing in solving the problems of modern globalization. It is important to understand the extent to which philosophical and ethical principles and the religious attitude of Buddhism can guarantee the preservation of traditional values and ensure their adaptation to the new realities of the third millennium. The problem of building relations between Buddhist clergy and believers with secular authorities is only one in a number of many, but

it exists everywhere, even where Buddhism is traditionally the dominant religion. The mechanism of interaction with the authorities, which could be considered exemplary and recommended for imitation, has not yet been developed anywhere. The difficulties that arise here, the speaker noted, are due to the fact that the government itself is rapidly changing in our time. In addition to the official authorities, there are numerous public organizations and civil society. At the same time, society itself should be interested in ensuring that relations with religion are built on a clear, fair and long-term legally established basis. It is obvious that the interference of political interests only leads to negative results, as well as the fact that it is almost impossible to protect society from such interference. The challenge is that the secular authorities and the faithful should be in constant dialogue, not confrontation. The format of the dialogue is not determined by the desire or good will of the participants, but is set by the constitution of the state. The Church, as a law-abiding member of society, cannot put itself above the constitution and the law.

The report of the President of Sanchi Samdong Rinpoche University (India)" Tibetan Buddhism in the modern world " noted that humanity is faced with many complex and diverse problems. Some of them, the speaker noted, can be solved with the help of a Buddhist approach to life, others require secular methods, and others require other religious teachings. The decline of spirituality and morality leads to violence, environmental degradation, inequality and injustice. Therefore, it is very important that people work hard, cooperating with each other for the common good.

In the report of the President of the American Institute of Buddhology, Professor of the Department of Indo-Tibetan Buddhist Studies. Jae Tsongkhapa of Columbia University (New York, USA) R. A. Thurman " The contribution of Buddhism to global civilization in the context of the current world crisis: where are we located? What should we do? What are the prospects for success or failure?" The author analyzes inter-confessional relations in the globalizing world, as well as the role and potential of modern Buddhism in maintaining stability in cross-cultural and interstate relations. The speaker noted the danger of bureaucratization and politicization of religion. When religions grow into large organizations, they begin to control their followers, which leads to sad consequences, persecution and religious wars. Most religious conflicts occur due to misunderstandings of other religions and cultures, as well as as a result of prejudice. Therefore, a dialogue between representatives of different trends of religious thought and secular humanism is necessary, based on the ethical principles of love, tolerance, compassion, selflessness and altruism inherent in all religions.

Professor M. Yulin of the Sorbonne University of Paris (France) gave a report on the ecological aspect of Buddhism. It was emphasized that Buddhism inherited from previous Indian philosophical teachings, recorded in the Vedas and Upanishads, the developed ecoparadigm and holistic worldview, which it successfully developed by modifying the Ahimsa principle and reinforcing it not only ethically, but also ontologically.

Ngawang Samtena, Rector of the Central University of Tibetan Studies (Sarnath, India), made a presentation on "Spirituality, Philosophy and Science in Buddhism". The joint report of L. E. Yangutov and I. S. Urbanaeva (both IMBT) was devoted to the review of the main milestones, achievements and prospects of studying Buddhology in Buryatia. The report summed up the results of Buddhist studies conducted in Buryatia over the past decades, identified the prevailing problems and noted the most significant results.

PANEL 1. BUDDHISM. philosophy. science. COMPARATIVE ANALYSIS

R. A. Thurman in his report "The meeting of modern materialistic science with Buddhism" drew attention to the fact that many of the scientific achievements of Buddhism were still not recognized by the Western positivist methodology. The report provides convincing evidence of more subtle and relevant theoretical concepts of Buddhists in the field of psychology and logic, which only recently attracted the attention of some Western orientalist scientists. V. G. Lysenko (Institute of Physics of the Russian Academy of Sciences, Moscow) considered the problem of the atomistic approach in Buddhism. Buddhist atomism, she believes, is closely related to the analysis of human cognitive experience in the world and in this respect differs from the atomism of Vaisheshika, nyaya and ancient Greek atomism, since it does not adhere to the idea of absolute uniformity

the ultimate components of being. Analyzing Dignaga's views, the author came to the conclusion that Buddhist thinkers justified the thesis about the divisibility of the atom. In Chinese Buddhist atomism, some Indian ideas were modified and supplemented by Chinese numerologems proper. Scientific evidence for the theory and practice of Buddhist meditation is presented in the report of Samdong Rinpoche (India). He described the classical stages of Buddhist meditation and the possibilities of scientific verification of their implementation in practice.

The report of S. Y. Lepekhov (IMBT) investigated "The problem of emptiness of consciousness in the comparative aspect". Considering various cultural and historical concepts of consciousness, rooted in ancient ritual practices and related religious beliefs, one can trace the general tendency for many Eastern philosophical cultures to interpret consciousness as autonomous from the external world and from the actual mental properties and processes, understanding consciousness as an absolutely quality-free and subjective activity.

P. P. Daishnimayeva (BSU, Ulan-Ude) in her report "Mind control and ecology of morality: neuropsychological foundations in the first approximation"made an attempt to interpret some states of Buddhist meditation from the standpoint of modern neuropsychology. It is generally accepted that when using a professional (formalized) language, the most accurate understanding of the transmitted information is possible, since its content is free of significant components. According to the author, even in this case, it is impossible to explicate a thought in an intentional form, on the one hand, and decode it in the same form, on the other. A similar situation will occur within the framework of Husserl's algorithm of consciousness operation in the conscious reduction of associative and verbal paths, or in the application of the Buddhist method of meditation in the reduction of obscuring consciousness (from an epistemological point of view, it seems that both methods are the same). The speaker noted that both algorithms represent artificial, therefore ideal states of consciousness that differ from the work of natural mechanisms of consciousness.

N. V. Pupysheva (Institute of Physical Materials Science, Siberian Branch of the Russian Academy of Sciences, Ulan-Ude) investigated the paradigmatic foundations of differences between Buddhist and Western sciences and showed the fundamental irreducibility of the former to the latter. He focused on the period of "post-classicism" in the development of the Buddhist thought tradition. SP. Nesterkin (IMBT) in his report "The Renewal movement in Buryat Buddhism: main reform projects" described trends in the development of Buryat Buddhism at the beginning of the XX century, which can be traced in the activities of Buryat enlighteners B. Bazarov, Ts. Zhamtsarano and such representatives of the clergy as A. Dorzhiev, Ch. Iroltuev, on the one hand; and attempts to reform undertaken by L. S. Tsydenov and his followers on the other side. The difference in these approaches, according to the speaker, was that in the first case, the reforms were aimed at strengthening national identity, and in the second - at developing the Buddhist tradition in a new socio-cultural space, namely in the Western culture of Russia. A. S.'s report Kibenko (USU, Yekaterinburg) "Some features of public speeches of the Dalai Lama XIV" was based on a content analysis of a number of statements of the Tibetan Buddhist leader. The author highlighted the main topics and some polemical techniques of the speaker.

PANEL 2. TRADITIONS AND TRANSFORMATIONS OF BUDDHISM

In the report of S. Tsedendamba (Mon.GU, Ulaanbaatar) considered topical issues of transformation of modern Mongolian society and related processes of modernization of Buddhism in Mongolia. The speaker noted the emergence of a large number of new Buddhist communities, more democratic in structure than traditional ones, and the widespread introduction of modern information technologies. Karma Legshe Tsomo (University of San Diego, USA) in her report "Conceptual Shifts: Buddhism and gender in a changing world" drew attention to the gender features of transformation processes in modern Buddhism and the increasing role of women both in the monastic environment and among lay Buddhists. He considered the role of Buddhism in the religious tradition of China. It was noted that along with Buddhism, the Chinese adopted many elements of Indian philosophy, including Indian logic and the idea of nonviolence and non-harm to the living. Topic of the speech Tulku Body (Shaajin Lama of Kalmykia) the role of a Buddhist in modern society. He noted that the moral qualities and values of Buddhism contribute to the implementation of peace and communism.-

In a society gripped by the irreconcilable struggle of religious and ethnic groups, the role of Buddhists in the development of cultural and cultural relations is also important. Hambo Lama Ch. Dambazhav (Ulaanbaatar) dedicated his speech to the history and current state of the famous Mongolian Buddhist monastery complex "Dashchoylin khid".

L. L. Abayeva (IMBT) considered Buddhism in the context of the written culture of the Mongolian peoples. Written sources of the Mongolian peoples indicate almost complete adaptation of Buddhist ethical and ritual norms. The written traditions of the Mongolian peoples have a rather complex history, because for many historical and cultural reasons, their writing is represented in a fairly wide range - more than 10 graphic systems throughout the Mongolian-speaking space, chronotopically recording various regional and local variations. The ethnocultural enclave of Mongolian ethnic groups that adopted Buddhist religious culture undoubtedly shares specific features with the Tibetan ethnic tradition, whose archaic pre-Buddhist religious rites and rituals were almost identical.

In his report "Chan as a Return to the Origins of Buddhism", K. Kosior (Marie Curie-Sklodowska University, Poland) established that Buddhist soteriology itself was revived in Chinese Chan and that Chan is Buddhism. The speaker believes that the most consistent interpretation of chan (Zen) is presented in the work of a Japanese master of the XIII century. Eihei Dogen, who made a pilgrimage to China during the final period of Chinese Chan. Kosior pointed out that the main thesis of his report is the Buddhist practice revived by Chan monks. He stressed: "When I talk about the revival of a practice, it would be more reasonable to talk about creation or discovery, since I am mainly relying on a fact that has not been continued for almost a thousand years. Thus, it is difficult to fully support the thesis of a continuous line of patriarchs in the transmission of the Teaching (Dharma)." According to the author, Chan practice does not serve anything, it is enlightenment in itself. Therefore, in the Chan tradition, original sources of Buddhism were created, which were key to the knowledge and correct understanding of Chan Buddhism.

L. B. Zhabaeva (VSGUTU, Ulan-Ude) studied the role of the religious factor in the socio-political life of Mongolia after the revolution of 1921. Mongolian society during this period was religious in its ideological attitudes. The exclusive influence of the Buddhist religion and the Buddhist clergy on all strata of society was one of the main features of the internal political situation in Outer Mongolia. Buddhism in the form of Lamaism was firmly embedded in all areas of life in Mongolian society, and the Lamaist Church exerted a significant influence on the economy, politics, and culture of the feudal-theocratic society. This factor was fully taken into account in the practical activities of the young Mongolian government. By adhering to the tactics of the united national front, the Government found an opportunity to compromise between the revolutionary and religious forces. As a result, Bogdo-gegen, the last head of the Lamaist Church of Mongolia, began to reign again, but he had to share power with the"red Mongols". The speaker stressed that the professionally developed legal framework has largely ensured the success of the Government's policy.

T. B. Badmatsyrenov (BSU, Ulan-Ude) considered the evolution of religious communities in Buddhism. He presented the classification of Buddhist communities and traced their evolution. A. K. Khabdaeva (BSU, Ulan-Ude) investigated the principles of the Buddhist religious and philosophical teaching of abhidharma and their influence on the traditional worldview of the Chinese. The report concludes that the concept of abhidharma is a common cultural and civilizational factor of the entire Far Eastern model of Buddhism. E. Y. Banzaraktsayeva (BSU, Ulan - Ude) in her report "The Li Ho Lun Monument and the early History of Buddhism in China "noted the importance of this early apologetic Buddhist treatise, known as" Mou-tzu", in the development of the World of Buddhism. and the spread of Buddhism in China. The report of 77. Altanzai (Ulaanbaatar) "The problem of owning the otog of a disciple of Dzhebzundamba-hutukhta" was devoted to the consideration of the tribal relations of representatives of the inner circle of Dzhebzundamba-Hutukhta. M. Orbodoeva (IMBT) identified the causes and factors that contributed to the flourishing of Buddhism in China during the Northern Wei and Eastern Jin dynasties.

Marju Broder (Tallinn, Estonia) discussed the project of an "online" encyclopedia of Chinese Buddhism developed by Vello Vaartnou, an Estonian-born Australian Buddhist monk.

PANEL 3. BUDDHISM IN CENTRAL AND EAST ASIA

In the report of A. A. Kocharov (Buddhist traditional Sangha of Russia. Ulan-Ude) "Buddhist scientific approach to the phenomenon of Hambo Lama Itigelov" an attempt is made to analyze a number of rare texts belonging to the Kalachakra and Yamantaka systems, which could have been followed by Hambo Lama Itigelov. The speaker mentioned: "Transcending time. Explanation of the six-part guru yoga Kalachakra"; " Kalachakra Tantra. Rite of Passage"; "Inner Kalachakra Tantra"; "The decoration of untainted light. Commentary on Kalachakra Tantra and Vimalaprabha"; "Commentary on Lhundup Pandita's Kerim and Zogrim"; "Instructions for Practicing the Two Stages of Yoga Kerim and Zogrim in the Seclusion of Abbot Gyaltsen Senge of Gandan"; "Commentary on Yamantaka's Kerim and Zogrim"; "Death, Bardo and Birth in Tibetan Buddhism by Lati Rimpoche".

E. A. Kiy (State Hermitage Museum, St. Petersburg) devoted his report to the rare iconographic form of the Bodhisattva of wisdom Manjushri, in which the bodhisattva is depicted with a thousand hands and a thousand begging bowls. The speaker demonstrated images of this type that have survived to this day (mainly in China), and also described the history of the existence of the corresponding tantra, which, in his opinion, is an apocrypha that arose in the VIII century in China. Describing the symbolic meaning of this form of Bodhisattva Manjushri, E. A. Ki proposed to consider it as a parallel to the well-known pictorial type of the thousand-armed Lvalokiteshvara, motivating this by the semantic correlation of Manjushri and Avalokiteshvara as personifications of two key concepts of Buddhist soteriology: wisdom (prajna) and compassion (karupa). In addition, the speaker traced the possible Indian roots of the tantra of the thousand-armed Manjushri, analyzing early Mahayana stories involving this bodhisattva.

B. Natsagdorj (Institute of History of the Academy of Sciences of Mongolia, Ulaanbaatar) reviewed a number of handwritten texts from the collection of the Nukhtiyn Khuree monastery, and in particular the genealogy of the Khariads, which he considers an interesting source on the history of Mongolia. In the report of I. R. Garry (IMBT) "Amdo and Lavran Monastery based on field research materials" it was noted that Eastern Tibet (Amdo) and its population represent a linguistically and culturally separate part of Tibet, a classic example of traditionalism and conservatism in the context of the modernization of the Chinese state. L. L. Vetluzhskaya (BSU, Ulan-Ude) turned to the history of distribution and translation into Chinese of the main text of the Chinese Buddhist school of Mizong "Mahavairochana Sutras "(kit. "Da-ji ching") - "Sutras about the Great Sun". She analyzed the text of a translation made in Luoyang at the Dafuxian Monastery by monk Shubhakarasimha, entitled " The Sutra of the Great Sun who became a Buddha, [having powers] for divine transformations and providing support "(Chinese: "Piluzheng cheng-fo shen-bian jia-chi ching"). Special attention was paid to the last 5 chapters (ts. 7), which are considered to have been absent from the original Sanskrit text and were added later by Shubhakarasimha himself. He revealed the contribution of the Chinese Buddhist Tsung Bin from the Southern Song Dynasty (IV-VI centuries )to the theory of painting, analyzing his work "Forewarning to the image of mountains and waters" and the original theory of knowledge, in which an artful image is actually identified with the true picture of being. V. V. Dubich (Siberian Federal University, Krasnoyarsk) She tried to reinterpret the Buddhist philosophical concept of "dharmakaya" in the light of some experiments in quantum optics. B. Z. Nanzatov (IMBT), based on a comparison of Buryat and Uyghur ethnonyms, sought to identify the connection of the Buryat Abazai and Buin tribes with ethno-confessional groups of ancient Uyghur time.

D. V. Dashibalova (IMBT) traced Buddhist interpolations in the texts of the Mongolian chronicles of the XVII-XIX centuries. E. Zh. Bayartueva (Ulan-Ude) noted that in China the formation of the written tradition of Prajnaparamita spanned several centuries, which was due to the lack of an appropriate terminological apparatus in the Chinese language and the need to form a translation school capable of adequately translating complex terms B. Ts Gomboev (National Museum of the Republic of Buryatia) identified the specifics of the Buddhist local traditions of the so-called old and new Barguts of Inner Mongolia in China. T. F. Markanova (BSU, Ulan-Ude) focused on Chinese Buddhist monasteries during the Sui Dynasty (581-618) and their role in the formation of medieval Chinese culture. L. Bazarova (Ulan-Ude) analyzed the current state of Buddhist organizations in Taiwan. It was noted that the Taiwanese Buddhist Sangha managed to largely preserve ancient traditions, but at the same time it sought to establish connections and extend its influence to mainland China.

PANEL 4. BUDDHISM, BUDDHIST EDUCATION AND BUDDHIST CULTURE IN THE POST-SOVIET SPACE

Geshe Yeshe Zhigme (Homan Datsan, India, Dashichoinhorling Institute) considered the current problems of the revival of Buddhist education in Russia. The speaker noted that in modern Russia there is a corps of qualified teachers who have completed a full course of training in Buddhist monasteries in India. and the anthropol. Siberian Branch of the Russian Academy of Sciences, Novosibirsk) described the rites of worship of the goddess Yanzhima in the Barguzinsky district of the Republic of Buryatia, recorded in the materials of the field expedition. Geshe Yeshe Khaibzun (Homan Datsan, India, Dashichoinhorling Institute) spoke about the experience of teaching Buddhist philosophy. Ch. O. Adygbay (TSU, Kyzyl) reported on the activities and achievements of the scientific and Educational Center for the Study of Buddhism of Tuva State University.

T. A. Boronoeva (National Museum of the Republic of Buryatia) She noted the peculiarities of displaying Buddhist collections (late XX - early XXI centuries) from the museum's collection. D. D. Amogolonova (IMBT) analyzed the activities of Hambo Lama Damba Ayusheyev, head of the Buddhist Traditional Sangha of Russia. In the report of L. S. Dampilova (IMBT) "Buddhist interpretation of the image of the shamanic deity Dayan Deerha" it was noted that the image of the mythological character Dayan Deerha, well-known in the Mongolian world, retained shamanic powers and received Buddhist functions. The author came to the conclusion that the Buddhist faith was able to use traditional symbols in order to strengthen the new faith. Gbse Lama R. Sodnomov (Dashi Choinkhorlin University, Russia) spoke about the history of Kalachakra practice in Russia.

D.-D. E. Ochirov (Ulan-Ude) attempted a philosophical and comparative analysis of the concepts of "physical vacuum" and "shunyata". Sh. Sh. Tsybanov (Ulan-Ude) investigated the phenomenon of charisma in the context of the Buddhist doctrine of chakravartin. S. G. Zhambalova (IMBT) cited field research data on the practice of nighttime joint prayer readings (sangaril) by lay Buddhists, which the author considers one of the modern forms of "folk Buddhism" in Buryatia. In the speech of M. M. Sodnompilov (IMBT) On the basis of various sources, including field materials, she studied the influence of Buddhism on everyday and religious practices related to clothing and jewelry. S. L. Sakuma (Belarus) in his report "Buddhism in Belarus" noted that representatives of East and South-East Asia living in Belarus profess traditional religions-Buddhism, Taoism, Confucianism. At the same time, most ethnic groups are characterized by such processes as a decline in religiosity, the prevalence of rituals over faith, and the adoption of a new faith.

PANEL 5. BUDDHISM IN THE HISTORY OF RUSSIA

In the report of D. G. Chimitdorzhin (Russian Assoc. N. V. Abaev (BSU, Ulan-Ude) considered the ethno-cultural aspects of the early stages of acculturation of Mahayana Buddhism in Central, Inner Asia and Tuva. Amgalan (Buddhist University at Gandantegchenling Monastery, Ulaanbaatar) reported new information about Agvan Dorzhiev from the collections of the National Archives of Mongolia.

O. M. Khomushku (TSU, Kyzyl) studied the process of the revival of Buddhism in Tuva, and Ya. L. Pilats (USU, Yekaterinburg) - the interaction of Tibetan and European medicine in the XIX-XXI centuries.A. A. Shanin (USU, Yekaterinburg) compared the philosophical and religious aspects of soul therapy in Tibetan medicine and the methods of European psychotherapy. N. D. Bolsokhoeva's report is devoted to the diverse heritage of the famous Buryat Buddhist figure L. Zh. Akhaldaev (1712-1795, or 1797), who played a prominent role in the spread and development of Buddhism and the Tibetan science of healing in the Baikal region. L. Zh. Akhaldaev is considered the first traditional Tibetan doctor (emchi) from the Buryats to receive classical Tibetan medical education. education in Mongolia. He is recognized as the third Pandito Hambo Lama of Buryat Buddhists.

Tsetan Namgyal (Jawaharlal Nehru University, Delhi) presented the report "Restored Buddhism seen through the Eyes of Yuri Roerich in Russia". Gbse Lama D. Dashinimaev (Dashi Choinkhorlin University, Russia) noted the role of a well-known Buddhist figure of Buryat origin Agvan Kensur Lama in the development of Buddhist education in Russia. Itigelova found in the materials of A.M. Pozdneev and B. S. Dugarov (IMBT) in the report " Reflection of the image of Pandito Hambo Lama

Zayaeva in Buryat Folklore " considered a little-studied genre of Buryat folklore associated with the spread of Buddhism in Transbaikalia and the activities of Hambo Lama Zayaev, the founder of the Hambo Lama Institute and the first hierarch in the history of Buryat Buddhism, who played a leading role in the establishment of the Buddhist Sangha in Russia.

Bashkuev's report "Buddhism and Tibetan medicine in the context of the scientific and medical study of the Mongolian peoples, 1920s-1930s" outlined the main reasons for the interest of the Soviet government and scientific organizations in studying Buddhism and Tibetan medicine in Buryatia and Mongolia during this period, which the speaker explained by the geopolitical imperatives that existed at that time. To promote the ideas of the proletarian revolution to the masses, it was necessary to understand the peculiarities of the worldview and psychology of the peoples who profess Buddhism. As the processes of social transformation in Buryat Mongolia and Mongolia met with passive resistance from the Buddhist clergy, emchi lamas, and ordinary believers, propaganda rhetoric regarding Buddhism and Tibetan medicine assumed a repressive character and preceded the real repressions taken against the clergy and monasteries in the early 1930s. The report of Jung Bonsu (Seoul, South Korea) investigated the peculiarities of the ethnic identity of the eastern Buryats on the basis of data obtained by the author in field studies.

ROUND TABLE "BUDDHISM IN THE WEST"

In the message of G. N. Chimitdorzhieva (IMBT) "Buddhism: directions of Karma Kagyu in the West and in Russia" a comparative study of the history of the spread of Karma Kagyu in Western Europe and Russia was made; data on the main centers, publications, websites, scientific conferences, exhibitions organized by adherents of this school are given. In the report of D. V. Ayusheeva (IMBT) "Characteristic features of the spread of Buddhism in the West", it was noted that the changes that occurred with Tibetan Buddhism in the conditions of a completely different Western culture are now expressed not only in the transformation of its basic provisions and institutions, but also in the formation of new, specific forms. These trends are caused by many reasons, including the fact that in the West, adherents of Tibetan Buddhism have headed (instead of Tibetan teachers) the schools and directions they created, are introducing institutions that were not previously inherent in the Western tradition of Tibetan Buddhism, for example, the Tulku Institute, etc.D. All this indicates a new stage in the development of Tibetan Buddhism in the West. At the same time, the ongoing transformations do not violate the integrity of Tibetan Buddhism, but, on the contrary, are aimed at fully maintaining its fundamental features: the doctrinal unity of schools, the preservation of the line of succession and the status of teachers.

The discussion was attended by: Geshe Ngawang Samten, R. A. Thurman, S. Y. Lepekhov, B. V. Bazarov, K. Kosior, N. D. Bolsokhoeva, Telo Rinpoche, Y. Zhironkina. The participants of the discussion differed in their assessment of the prospects for the development of Buddhism in the West. Thus, S. Y. Lepekhov was very skeptical about these prospects, and B. V. Bazarov noted a number of significant problems that arise in the field of education, coordination of peacekeeping activities, etc.

Within the framework of the conference, a presentation of the book by Y. D. Vasilyeva (Director of the Institute of Pandito Khambo Lama Itigelov) was held "Pandito hambo-Lama of the Itigels. There is no death." Presentations were made by: A. E. Khachaturov (Russian Chemical Technologist). UNIT, Moscow) "The phenomenon of Khambo Lama Itigelov and the choice of the path by a modern person", G. A. Vakhidova (Tashkent, Uzbekistan) "On the spread of Buddhism in the south of Uzbekistan (I-III centuries AD - the period of the Kushan Empire) and Tajikistan (VII-VIII centuries AD)". the film "Journey to the ancient mysterious world of Central Asian Buddhism".

The conference ended with the adoption of final documents, which recommended strengthening coordination of the activities 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.

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