Systematic accounting and comprehensive research of Buddhist written monuments is a painstaking, time-consuming, but extremely interesting and relevant task of Oriental studies. Undoubtedly, such works involve at the initial stage the creation of an archeographic description of the most significant collections of texts, as well as the development of methodological principles for research and representation of materials. Existing publications on Tibetan and Mongolian sources are usually devoted to the presentation of individual monuments, their versions and variants, lists and copies. This is the traditional academic approach to source study of texts in Eastern languages, which has undoubtedly become a classic one. But the current situation dictates the need for more dynamic and socially oriented approaches.

Methodological issues of identification, recording, research and preservation of Buddhist manuscripts and woodcuts in Tibetan and Mongolian were developed within the framework of a special project 1. The main idea of the project was to recreate a complete picture of the current state of the Buddhist written heritage, reflecting the quantity, quality, archeography, content and regional features of written sources in the Baikal region of Russia. The scientific goal of the project was to develop methodological approaches for creating a fundamental source base for scientific research of written Tibetan-and Mongolian-language Buddhist monuments located in state, departmental, religious-community, and private collections in the territory of ethnic Buryatia (the Republic of Buryatia, Aginsky district of the Trans-Baikal Territory).

The vast majority of Buddhist manuscripts and woodcuts in the region are written in the Tibetan language, since the language of Buddhist philosophy and ritual in Mongolia and Buryatia has remained Tibetan, despite the fact that the canonical texts of Gan-jura were translated into Mongolian several centuries ago and repeatedly published. The first edition of the Mongolian Ganjur and the earliest surviving edition were carried out in 1629 under the patronage of Ligdan Khan (1592-1634). Currently, the largest collection of Old Mongolian literature in Buryatia has about 6 thousand units of storage and is located in the Center for Oriental Manuscripts and Woodcuts of the Institute of Mongolian Studies, Buddhology and Tibetology (TSVRK IMBT SB RAS). Through the efforts of many generations of Buryat scientists, the collection has been fully inventoried, catalogued, and even partially described. In this paper, we focus on the Tibetan-language literature.

1 With the support of the Russian Humanitarian Science Foundation (RGNF) 04 - 01 - 00350, 2004-2006).

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During the years of revolutionary, socio-political transformations in Russia at the beginning and middle of the XX century, religious denominations in the country experienced enormous losses of material and cultural values. According to official data, the minimum amount of Buddhist literature as of 1914 in the forty main Buryat datsans was about half a million books. Obviously, the number of fiscal records did not include the maintenance of tens of hundreds of Buddhist stupas-suburgans, which kept hundreds of thousands of volumes of Buddhist texts and other religious relics in their treasuries and were subjected to mass destruction in the 30s. XX century In 1914, the collections of clergymen and well-known Buddhist figures, who had quite significant personal libraries, were also not taken into account.

TOPOGRAPHY OF THE MAIN COLLECTIONS

According to a rough estimate, today no more than 2% of the former wealth of Buryat monasteries has been preserved. One percent is accounted for by state repositories, museums, archives and collections. The second percentage is scattered with precious fragments in the possessions of the believers themselves.

The largest state collection of Buddhist manuscripts and woodcuts in the region is managed by the Russian Academy of Sciences in one of the largest Oriental book repositories in the world in Ulan-Ude - TSVRK IMBT SB RAS. The Tibetan IMBT collection contains about 10 thousand volumes and at least 100 thousand texts. Data on the history and sources of its formation, formal information about the structure of the foundation, and a brief cultural description of the contents of monuments in accordance with the canonical classification of the system of Buddhist sciences according to the Tibetan tradition are presented in the collective monograph "Tibetan Foundation of the Central Scientific Research Institute of the Russian Academy of Arts: structure and Content". The completeness of the composition of the Tibetan fund is described in this work in comparison with the Tibetan collections of written monuments in libraries and scientific institutions of various countries of the world, much attention is paid to the problems of methodology and definition of the main principles of stock scientific, technical and research work in the book depository [Syrtypova, Garmaeva, Dashiev, 2006, pp. 50-66, 86 - 89].

In this article, we will discuss the general archeography of Buddhist texts in the entire Baikal region. In particular, there was still no information about Buddhist manuscripts and woodcuts that were preserved in the direct use of believers. In the 50s-90s of the XX century, as the old owners of books passed away, most of the literature, in accordance with tradition, began to accumulate again in existing monasteries and temples. Currently, the largest custodians, users and owners of Buddhist texts are the Ivolginsky datsan near Ulan-Ude and the Aginsky datsan in the Aginsky district of the Trans-Baikal Territory. There are a certain number of books in other restored and newly built churches and chapels of Buryatia and the Chita region, for example, in Kizhinginsky, Murochinsky, Tunkinsky, Okinsky, Kurumkansky, Atsagatsky, Egitui datsans, cataloging and describing the collections of which is quite feasible by the confessional itself. It should be noted that for newly rebuilt monasteries and churches that underwent complete destruction in the 30s of the XX century. However, it is no longer possible to restore the old libraries with old publications, so they are forced to purchase canonical collections of texts and the necessary educational and ritual literature of modern publications in Mongolia or the PRC.

Another part of the Buddhist texts preserved in the region became possible to speak about in the post-perestroika period, which was marked by the religious revival movement, when it was suddenly discovered that many private and communal Buddhist collections of books and religious paraphernalia were preserved, despite the widespread anti-religious struggle during the Soviet period. And these collections have gradually become more popular.-

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come out of the incognito state. Western colleagues-orientalists call the region the periphery of Tibetan Buddhism, which, in general, is difficult to dispute. Nevertheless, fieldwork aimed at identifying, recording and investigating objects of written Buddhist heritage in the collections of traditional private users - priests, believers, and Buddhist communities of ethnic Buryatia-reveals a fairly stable preservation of Buddhist written relics in private possession to this day. Studies have shown that the southern regions - the Chikoy and Onon valleys-show a deeper degree of adaptation of the Buddhist worldview among the indigenous population in comparison with other regions of Buryatia. The relative geographical proximity to the Buddhist centers of Tibet and Mongolia is quite natural. These places belong to the parishes of the largest and oldest centers of Buddhist culture - Tsongolsky, Khilgantuysky (other names: Baldan Braybun, Murochinsky) and Tsugolsky (Dashichoypelling) datsans. Due to the consonance of the names "Tsugolsky" and "Tsongolsky", foreign researchers often make mistakes in their identification, although geographically the monasteries are almost a thousand kilometers away. Traditional Buddhists keep books as shrines, on altars, and their spatial arrangement (above the images of Buddhas and deities) reflects their higher sacred status. With the passing of the old owners, books and altars are inherited by children and grandchildren. It is noted that if in the 1970s and 1980s young successors tried to hand over cult books and objects to existing temples, familiar lamas, now they are trying to keep them in their families.

ABOUT THE STRUCTURAL CONTENT OF BOOK COLLECTIONS

Traditionally, collections of Buddhist books in storage are structured according to printing indicators, primarily by publication type, which simultaneously reflects their religious and content status. According to the type of publication, complete editions can be distinguished: canonical codes of Ganjur, Danjur (Tib.: bka ''gyur-letters, translation of the "Words of the Buddha", bstan 'gyur-translation of commentaries on the sermons of the Buddha), collections of tracts-sumbums (Tib. gsungs' bum-letters, "one hundred thousand instructions") and separate, separately published torbu texts (tib.: thor bu). Texts that are given the most important place in the tradition are complete editions of the canonical code of Ganjur-the Holy Scripture of Buddhists. Western countries ' book repositories, which are regularly replenished, usually allocate periodicals that are not in the use of IMBT.

Literature - texts, woodcuts, or manuscripts that have an independent character both in terms of printing and content-is called "torbu"in the Tibetan tradition. This category should include all that remains of complete publications, and, therefore, it is the most extensive and difficult to process section both in thematic, substantive terms, and in formal, printing and paleographic aspects.

Currently, almost all editions of the complete literature - the Buddhist canon and collected works, i.e., the well-known classics of Tibetan Buddhism-are registered, described, and to some extent even digitized by researchers and practitioners. The first catalog of the Tibetan canon in a scientific format was published in 1934 by Japanese Tibetologists at Tohoku University. The catalog of the Daergae Ganjur and Danjur remains to this day one of the most authoritative reference books of canonical Tibetan literature, as well as the catalog of the canon of the Peking edition prepared by Otani University (Osaka) in Japan [A comparative..., 1932; A complete catalog..., 1934]. In the following years, Tibetologists from different countries compiled comparative lists to reflect differences in the composition and composition of the canon of other publications, using the indexing of texts according to the Tohoku catalog system. What is casa-

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As for reference books on the collected works of Tibetan-speaking authors, the most complete of the existing ones is the three-volume Tibetan-Chinese catalog "Treasury of Knowledge", published in Beijing [Mi rigs dpe mdzod khang..., 1997].

This does not mean that the classical literature of Tibetan Buddhism is already fully or sufficiently studied, but as for the general bibliographic information necessary to create a library catalog, then, as they say, this "bicycle" has already been invented. Therefore, accounting and cataloging work on sumbums and canonical publications can be carried out in a shorter time frame, which cannot be said for small, disparate publications such as "torbu". For canonical and author's collections of works, the main task is to identify publications and verify completeness based on already known, published data with assigning them inventory numbers and internal ciphers.

Literature that falls into the category of disparate "torbu" literature includes all the genre, type and content diversity of Tibetan literature. This category is important for studying regional features, since it should include publications of local Buryat monasteries, numerous handwritten publications, lists, and the like, i.e., the literature that was most in demand locally and reflected to the greatest extent the regional specifics of the cult system of Tibetan Buddhism in Transbaikalia.

The primary division of the "torbu" literature at the origins of the section formation in the manuscript department of BION 2 was carried out according to formal criteria, which primarily took into account the convenience of storage. The system of format division of materials is adopted in many Oriental repositories and archives, for example, in the British Library. In the fund of IMBT "torbu" are distributed on packages of small (approximate sheet size 22 x 7 cm), medium 35 (45) x 8 (10) and large 52(62) x 9( 10) cm formats. This division corresponds to the traditional formats of Tibetan and Mongolian woodcuts, the so-called 1/4, 1/6, 1/8 horse sheet, i.e. the format of a large sheet of Tibetan publishing paper.

The acquired experience suggests the feasibility of forming special subsections, which not only structures the section, but also more clearly reflects the features and main content of the entire collection as a whole. In the context of the existing but unexplored or poorly researched source base of Tibetan Buddhism, it seems appropriate to identify promising scientific directions in the field of Tibetological research. In addition, the structural approach makes it easier to reach a scientifically significant result of work on cataloging funds. In particular, the publication of the catalog, which includes about 20 thousand copies. It is simply unrealistic to write texts without first structuring them. According to our colleagues ' experience, the optimal number of essays for a user-friendly catalog is 800-950 texts, i.e. no more than a thousand units of storage. The problem is to choose the structuring principle that best matches the content of the literature in the collection. The selection of a thematic subsection should be justified by sufficient quantitative and qualitative indicators within the collection.

Tibetan literature until the mid-twentieth century was almost entirely Buddhist in content, so it is inevitable to turn to the existing Buddhist classification systems. In the Buddhism of Ancient India, the division of areas of knowledge began to take shape by the fifth century AD, one of the earliest classifications consisted of 18 sections of knowledge. In Tibetan Buddhism, it finally took shape by the middle of the XVIII century and was embodied in the well-known Tibetan-Mongolian terminology dictionary " Source

2 BION-Buryat Institute of Social Sciences, former name of IMBT-Institute of Mongolian Studies, Buddhology and Tibetology SB RAS.

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the wise men"3. Thus, the literature published in Tibetan Buddhism can be divided mainly into five major sciences (rig gnas che ba Inga): grammar, logic, technology, medicine, and Buddhist philosophy, and five minor sciences (rig gnas chung ba lnga): synonymy, poetics, rhetoric, astrology, and drama.4 However, the structuring of book collections does not always have to correspond to this division by science; in practice, this is not always justified due to the different configuration of collections.

Over the past two decades, there has been a positive shift in the development of methodological approaches to preserving the cultural heritage of Tibetan Buddhism in the world of Tibetology. International networks are being created that connect libraries from different countries of the world, information resources, insurance funds, comparative lists, etc. Several new catalogues of Tibetan collections in Western countries have been published, which reveal the main principles of organizing the material. Of course, the direct content content of each collection and the creative intent of the publishers dictate some specific features of a separate catalog, however, as a means of expressing the same culture, these texts and objects exist in a single information sphere of the Buddhist worldview. That is, any collection of Tibetan manuscripts and woodcuts will contain texts that fall under the traditional Tibetan classification of literature and the type of publishing house.

About GANJUR AND DANJUR IN TRANSBAIKALIA

One of the most valuable Buddhist publications is undoubtedly the canonical set of sacred texts of Ganjur. Archival materials of NARB, GACHO and others show that before the beginning of the XX century Buddhist monasteries, temples, oratories, as well as clergy and laity of ethnic Buryatia possessed a significant number of Buddhist books, including collections of the Buddhist canon in Tibetan and Mongolian. And even, moreover, they created handwritten lists of the canon on the ground, using paints and inks made of precious metals and minerals. From the old collections, samples of Ganjur publications from various monasteries in Tibet and Mongolia have come down to our time, most of which ended up in the collections of the Anti-Religious Museum in Ulan-Ude, and then in various book repositories of the Academy of Sciences. Today, on the territory of the traditional spread of Buddhism in Eastern Siberia, about a dozen old editions of the canon in the Tibetan language have been preserved. The Tibetan fund of the Central Scientific Research Center of IMBT SB RAS in Ulan-Ude contains sets of Ganjur of the following editions: Nartan (2 sets), Chonei, Peking, Derge, as well as two sets of handwritten Ganjur. The publications of different monasteries differ from each other not only in the quality of paper, printing, and format size, but also in the structure and number of canonical works included-from 780 to 1114 [Introduction to the study of..., 1989, p. 41]. The total number of volumes of all canon collections in the Tibetan fund of IMBT SB RAS totals 1,450 volumes, of which 196 volumes are doublets.

The Nartan Ganjur was first published in 1730-1732 with the assistance of the regent of the Dalai Lama VII, bsodnams stobs rgyas (Introduction to the Study of..., 1989, p. 40). The woodcut edition of the Ganjura of the Tibetan monastery of Nartan (Tib. snar thang), stored in the Central Exhibition Center of IMBT SB RAS, is presented in two copies.-

3 "The source of the Sages", Mong.: mer-ged yarqui oron, Tib.: 'mkhas pai 'byung gnas compiled by Rolby Dorje in 1742. The dictionary is a systematic terminological summary of the ten sciences of the traditional Buddhist classification. The preface contains the main provisions of the theory of Tibetan-Mongolian translation, which has not lost its scientific significance to this day.

4 Philosophy (tib.: nang rig pa, skt.: adhyatma vidya), Grammar (tib.: sgra, skt.: sabtavidyd), logic (gtan tshigs rig pa, hetuvidyd), technology (bio rig pa, silpavidyd), medicine (gso rig pa, cikitsavidya).

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printed on Tibetan-made paper. The sets are printed from the same matrices, but one of them is printed on narrow sheets of paper, the other on wide ones. The wide-leaf copy is a complete set and consists of 100 volumes arranged in 101 books. Ganjur on narrow sheets is incomplete, there are 84 volumes available, placed in 85 books.

The Tibetan Foundation has a complete set of Ganjura editions of the Tibetan monastery of Chone (tib.: so pyo) in 107 volumes. This edition was printed in woodcut during the time of Chone Dagba-Shaddub (1675-1748), the abbot of this monastery [Introduction to the study of..., 1989, p. 39]. On the first or last pages of the volumes, the date of receipt of the publication in the manuscript department of the BKNII - 1943 is marked, as well as the inventory number assigned in the manuscript department of the Institute. The Chonei edition is considered rarer than others, but it is presented in some Oriental repositories of the West.

The Ganjur of the Beijing Publishing House is probably a copy of its first 108-volume edition (1684-1692).5. The set in CWRK IMBT contains 99 volumes, seven volumes are missing. Printed in large print in red ink. The title and last pages of each volume are placed in wooden frames covered with thick colored Chinese brocade with golden threads. The right and left sides of the title page of each volume contain colorful miniatures of the deities of the Buddhist pantheon. The catalog of the canon of the Peking edition was published by Japanese scientists of the Otani University in Osaka [A comparative..., 1932].

Woodcut edition of the Ganjura of the Derge Monastery (tib. sde dge) Ihun grub steng (Tib. Ihun grub steng) was started in 1729 and completed in 1733. The texts of the Derga Ganjur, carved on wooden matrixes, were carefully checked, so this edition proved to be the most correct. Unfortunately, out of the 105 volumes of the Ganjura Derge edition, only 76 volumes are available in the Tibetan collection. The catalog of the canonical code of the Derge edition was published by scientists of the Japanese Tohoku University, Sendai [A Complete Catalog..., 1934].

Two handwritten sets (N 1, N 2) of Tibetan Ganjur are written on blue paper in black ink. Incomplete sets: Handwritten Ganjur No. 1 contains 88 volumes in 89 books; Handwritten Ganjur No. 2 contains 79 volumes.

Ganjur of the Mongolian edition (tib. khu re'i spar), published in Urga at the beginning of the XX century, is presented in the IMBT foundation in six volumes. From the Sutra section, there are three volumes: 1st, 21st, 28th; from the Tantra section, there are two volumes: 4th and 8th; from the Prajnaparamita section, one volume of jadonpa (Tib.: khri brgyad stong pa). The catalog of Mongolian Ganjur was published by the Hungarian orientalist L. Ligeti (Ligeti, 1942).

In addition to the academic collection in Ulan-Ude, rare editions of Tibetan Ganjur have been preserved in the traditional use of local Buddhists. The most valuable of them, both in historical and cultural terms, and in material terms, are handwritten editions made with precious ink - the silver Ganjur of the Atsagat datsan, the Ganjur of the Nine Jewels of the Tsugol Monastery, and the Ganjur of the Shergoljin-Bursomon 6 dugan.

Special attention should be paid to the treasure of the Tsugol Datsan-a handwritten edition of the Buddhist canon in Tibetan, made with nine precious paints on black lacquer-coated paper. This is a unique edition of pre-

5 The second edition of the Tibetan Ganjur in Beijing was carried out during the time of the Manchu Emperor Qianglong in 1737 in 105 volumes.

6 The villages of Bursomon and Shergoldzhin are located in the Krasnochikoysky district of the Chita region at a distance of about 600 km from the regional center of Chita. The distance between the villages is 5 km, the Buddhist community and the oratory of Bursomon and Shergoljin are united.

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excellent artistic performance with a remarkable history of creation. The collection of volumes of Ganjur is kept in the cathedral church (tsogchen-dugan) of the monastery complex, located in two special cabinets with glazed doors located to the left of the altar center (on the western half of the altar wall).

Volumes contain an average of 300-400 sheets, the text is written on both sides of the sheet, pagination is indicated in the right "poly-garden" of the text frame. Sheet size 70 x 22 cm. (+/- 1 - 1.5 cm), the size of the text frame is 55 x 15 cm. The sheets in some volumes are completely covered with black varnish, in some volumes only the areas of the text frames are covered with varnish. The paper is thick, glossy, dark gray or gray-blue in color. The text is printed on 7-9 lines per page, and each line is made in a separate color, so that 9 colors of precious ink alternate. Gold, silver, turquoise, coral, lapis lazuli, pearls, malachite, copper, and iron are used as writing ink. Each volume has a cover - two boards in the format of a sheet or slightly larger, covered with silk of different colors and textures.

Title pages are usually provided with miniature pictorial images of Buddhas and Buddhist deities, two or three per page. The images are made with mineral paints using gold. In some volumes, miniatures are made on canvas and pasted into frames, while in others, they are written in frames on the sheet of paper itself. Almost all volumes are provided with additional cover sheets after the text, which depict the guardian deities of the four cardinal directions-maharajas and other guardians of Buddhism. Images of maharajas are most often made with gold graphics on a black lacquer background. Wooden covers with images of deities have special silk curtains in three layers, covering the text and images on the title page.

Each volume is provided with a special additional cover, i.e. wrapped with a silk or cotton zhanshi cover in two or three layers. An essential attribute of a Buddhist book, the dondur tag hanging from the end of the book, has been lost on some volumes. Donduras are also made artistically, using brocade, colored tassels, coral beads. The text of the label indicating the volume and section of the canonical collection is covered with three silk curtains.

Pages are laid out with tracing paper sheets to protect the text and sheets from sticking together. Belts used as "clasps" for the covers to keep the book from spilling sheets, hand-woven with a very beautiful combination of bright colors.

In November 2006, tsogchen-dugan had 132 handwritten volumes made of multicolored minerals on black lacquer paper. To complete the collection, two volumes are missing - N 1 from the section " Dulba "("Vinaya") and N 4 from the section " Zhud "("Tantra"). Some volumes have doublet numbers, although they are not identical in content.7 The Sundui volumes (tib: gzungs 'dm), which are a kind of summary of the Tantra section, are also missing. Volumes of the publication have only

7 Under the Vinaya section ('dul ba) there are volumes: N2 (kha) - one, N3 (ga) - one, N4 (nga) - two, N5 (sa) - two, N6 (cha) - two, N7 (ja) - two, N 8 (pua) - two, N 9 (ta) - one, N 10 (tha) - one, N 11 (da) - two, N 12 (pa) - one, N 13 (pa) - one + one volume (the) - 19 volumes. Missing volume N 1 (ka). Chapter "Prajnapara-mita" (phar phyin): "Yum boom": N 1 (ka) - one, N 2 (kha) - two, N 3 (ga) - two, N 4 (nga) - three, N 5 (ca) - one, N 6 (cha) - two, N 7 (ja) - one, N 8 (pua) - one, N 9 (ta) - one, N 10 (tha) - one, N 11 (da) - one, N 12 (pa) - one; "Ni ti": N 1 (ka) - two, N° 2 (kha) - two, N 3 (ga) - two; "Ti zhadonba": N 1 (ka) - two, N 2 (kha) - one, N 3 (ga) - one; "Zhadonba": 2 volumes (+ I narrow, cabinet N 2); miscellaneous: three volumes = 34 volumes. Bud-da-avatamsaka (phal chen): there are volumes N 1-6 (ka-cha) volumes + one (a), two (kha), five (ca), six(s/w) volumes duplicates = 10 volumes. "Sutra" (mdo): lower shelf, cabinet N 1: volumes N 1-12 (ka-pa). Continuation on the 2nd shelf, cabinet N 2: volumes N 13-29 (pa-ha), volumes + N 1 (ka) = 30 t. " Ratnakuta "(dkon brtsegs): volumes N 1-5 (ka-sa) + 5 (ca), 2 (kha), 1 (ka) - top shelf, cabinet N 2 = 8 volumes. "Tantra" (rgyud): there are volumes N 1-3, N 5-21, i.e. N 15 in two books (upper, lower) + volumes N 6, N 7, N 13 = 24 volumes. Missing volume N 4 (nga). Volumes: two myang 'das; one kha skong skor, one gtsug tor mdo, only four volumes-do not belong to this edition of Ganjur. In addition, there are two separate volumes: the silver-painted Bhadrakalpika Sutra, which is very old (Western Tibetan?) work, and another volume with a papier-mache cover with a raised font.

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internal pagination by sections, so that the structure of the code laid down by the publisher due to the lack of a general table of contents - garchak (tib.: dgar chag), is not clear. Therefore, it is difficult to determine which version of the Tibetan Ganjur is listed in a given handwritten edition and requires a detailed comparative study.

The special historical and cultural value of the Tsugol Ganjur, made of precious materials, lies in its unique origin and publication history. The fact is that this truly colossal work was performed by a Buryat master who lived at the turn of the century, whose name, due to many objective and subjective reasons, is almost forgotten. His countrymen called him Boryn Shoibon. According to the memoirs of Dambi-Nima Tsyrendashiev (born in 1923), he was a jack of all trades - a hereditary darkhan 8, a jeweler, artist and carpenter who worked both in wood and metal, painted, forged, cast and minted. In addition, Shoibon received a Buddhist education at the Tsugol Datsan and probably could have become a very prominent lama. Judging by the fact that he left the monastery voluntarily, after losing the choira dispute, considering himself unworthy to carry the high rank of a Buddhist priest, his demands for himself and for what and how he did were extremely high.

The master lived a long and fruitful life; he died in the 1950s at the age of eighty-five. D.-N. Tsyrendashiev says that he remembers the master well, as he was a classmate and close friend of his maternal uncle Tsyrendashiin Damdin, lama of the Tsugol datsan. Boryn Shoibon himself told Dambi-Nima that he made the precious list of Ganjur, fulfilling the order of the clergy. The master was provided with precious and other materials necessary for publication by the datsan. The main difficulty was preparing the paper, as it had to be primed with a special solution, then covered with black varnish and dried, carefully polishing the roughness. All his children (a son and five daughters), relatives and students participated in this laborious procedure. A lot of effort was also required to make ink from precious metals, minerals and gemstones - they had to be ground to a dusty consistency. This work should have taken an incredibly long time and effort, if not for the design genius of da / lshna-Shoibona. For auxiliary work, he invented and used his own installations, such as millstones for grinding minerals and stones, which were driven by the flow of Onon waters. The bellows in his forge, where he cast religious objects for the monastery, were inflated by the power of wind engines. According to eyewitnesses, the publication of precious Ganjur took three years of work.

During the liquidation of the monasteries, some religious property was requisitioned for state museums and scientific institutions. Until the 1950s, the precious Ganjur of the Tsugol datsan was in the funds of the Local History Museum in Ulan-Ude. In 1957, the book collection (more than 5,000 volumes of manuscripts and woodcuts) was transferred to the fund of the manuscript department of the BKNII, and the precious Ganjur and some cult objects were transferred to the Ivolginsky datsan, which opened in 1946. According to N. B. Badlaeva, the chief curator of the museum's collections, two volumes were missing from the canonical collection when it was transferred. According to the transfer act, 109 volumes of "erdeni Ganjur" were transferred. Later, she was informed that the Ivolginsky datsan had undertaken work to restore completeness, and the two missing volumes of special equipment had been removed.-

8 Mong. darkhan-blacksmith, master, craftsman. Darkhans in the Mongolian tradition have a special cult status, close to the priestly status of shamans (Mongolian: boo). It is believed that darkhans have magical powers, since they deal with fire of heavenly origin and were also sent to earth by the gods themselves.

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all of them were made by the forces and means of the datsan. In June 1996, the handwritten Ganjur made with nine precious minerals on black lacquer paper was handed over to the historical owner of the publication-the Tsugol datsan "Dashichoin-pelling" by the decision of the meeting of clergy and leadership of the Buddhist Traditional Sangha of Russia, Ivolginsky and Tsugolsky datsans.

Currently, this publication is the only one of its kind that has been preserved on the territory of the Russian Federation and the former USSR. Firstly, it is a unique copy of a handwritten, complete edition, a monument of writing that has scientific significance, and secondly, it has a high artistic value due to the richness and artfulness of the book's design. The historical value of this publication is undeniable, which is evidence of certain stages of the historical and cultural development of the peoples of the Russian Federation and Central Asia, in particular the Buryats and Hamnigans of the Prionon region. And finally, it is a Buddhist relic, a shrine that is the object of worship of believers.

A vivid example of the preservation of Buddhist relics by communal consent, by ordinary believers is the Nartan Ganjur in 108 volumes in Tibetan in the remote province, the village of Shergoljin in the Krasnochikoysky district of the Chita region. For more than 70 years, residents of Bursomon and Shergoljin villages hid the Buddhist canonical edition along with other sacred texts in a tiny chapel disguised as a household barn. In addition to the Ganjur, a small dugan (oratory) contains more than 50 volumes of other books, religious paintings and sculptural images. In the late 90-ies of XX century bursomontsy built a new dugan for storing relics and moved a prayer drum with Buddhist texts and a tank to the territory of the dugan in the village of Shergoldzhin, where they are still located today.

The first press report about the Shergoldzhin-Bursomon collection was made in 1971 by B. Vampilov, a correspondent of the Irkutsk newspaper. Later, the Chita historian Zherebtsov wrote about it [Vampilov, 1971; Zherebtsov, 1992, pp. 137-144]. The well-known Buryat Tibetologist B. B. Badaraev, after examining the books in 1975, raised a question to the leadership of the BION SB of the USSR Academy of Sciences about the acquisition of these books for scientific research and preservation. The report on his trip is kept in the archive of IMBT SB RAS.

The Canonical vault in the village of Shergoljin, Krasnochikoysky district, Chita region, is a woodcut edition of the Tibetan monastery of Nartan. A similar publication is available in the collections of the Central Exhibition Center of the IMBT SB RAS, as well as in a number of well-known Oriental book repositories. The uniqueness of this collection lies in the history of its acquisition and preservation. This Ganjur in 108 volumes was brought to Bursomon by Tundup Bologoev, who, being a khuvaran (novice) of the Bursomon dugan, in 1880. He went to Tibet to continue his education. For 18 years, he lived and studied at the Sera Monastery, and worked in the monastery's printing house. Then he decided to return home, bought Ganjur from Tibetan friends for export to his homeland, but was captured, accused of espionage, and even sentenced to death. However, he managed to get an audience with the Dalai Lama, who examined him and awarded him the academic title of doramba. Bologoev was released from prison, and in 1909 secretly took the holy Scriptures from Lhasa to Usu. He returned to Bursomon, organized a fundraiser, and in 1909 arrived in Urga on 20 carts, from where he took the Ganjur to Bursomon. Since then, the authorities of various kinds have repeatedly tried to take the holy books from the small village, but the residents each time courageously defended their right to keep the canonical code. During the years of repression, a collection of iconic objects was hidden in a tiny, inconspicuous barn under the guise of household equipment. Bursomon residents are very proud of the fact that even in the most difficult years they managed to keep the treasure intact.

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As for the canonical set of Danjur commentaries, the number of copies is much smaller than Ganjura. This is quite natural, since Ganjur, among other things, has a ritual function, and it should be read periodically during special temple services. Danjur, which has a volume of more than two hundred and twenty volumes, does not have such a load, and we, unfortunately, have no data on its presence in any of the monasteries and datsans of Buryatia. The IMBT foundation still has three copies of the Danjur editions of two Tibetan monasteries: Nartan and Derge. The edition of the Nartan Danjur, like the Ganjur, is presented in two copies-on narrow and wide sheets. Out of the proper 224 volumes of Danjur, there are 216 volumes in 217 books on narrow sheets. The Nartan Danjur on wide sheets contains 204 volumes in 205 books. The Danjur of the Derge edition is presented in 201 volumes in the Central Exhibition Center. For more information, see: [Syrtypova, Garmaeva, Dashiev, 2006, pp. 72-73].

SUMBUMS - AUTHOR'S COLLECTED WORKS

The most informative and, of course, scientific value are the author's or authorized collections of works-sumbums (Tib. gsungs 'bum-letters, " one hundred thousand instructions"). Sumbums represent the most elite layer of Tibetan literature, both in terms of content and in terms of users of this literature. Currently, the sumbums of old publications are preserved only in the scientific collection of the IMBT Central Research Institute, which has a collection of 2,030 volumes by 110 Tibetan-speaking authors. Their full list is published in the above-mentioned monograph [Syrtypova, Garmaeva, Dashiev, 2006, pp. 92-114]. Along with Tibetan classics, the foundation contains a large number of little-known authors, possibly of Mongolian origin. Unfortunately, their identification is currently difficult. The study of the contribution of authors of Mongolian origin is currently only at the initial stage, although a number of very valuable publications have been published (Altangerel, 1967-1968; Bira, 1960; Damdinsuren, 1977; Tserensodnom, 1997; Choimaa, Terbish, Burnae, 1999; Gombojab, 1960; Lubsang, Urantuya, 1998; Oljei,1998). 1996, Ragchaagiin Bambaa..., 2004, etc.]. The only bibliographic catalog of Mongolian authors so far was published in 2004 by the Mongolian Tibetologist R. Byambaa. The 3-volume edition covers 69 authors, 9 of whom belong to the line of succession of Mongolian theocratic hierarchs - Jabzun Bogdo-gegen, and 60 authors have the name Agvan in their name. At the same time, R. Byambaa discovered more than 500 characters during his research activities to identify the names of authors of Mongolian origin, of which only Agvanov - 97 people. Among the ethnic Mongols, Byambaa included representatives of all Mongolian peoples, including the Buryats and Kalmyks. Thus, most Mongolian authors remain little-known and it is extremely difficult to find their exact bio-bibliographic information. Although we should pay tribute to our Tibetan colleagues who published catalogues of sumbums of most famous authors with their short biographies [Mi rigs dpe mdzod khang..., 1997; Shwaaa ser bstan pa'I sgron..., 1990]. The collected works not only reflect the position of an individual Buddhist scholar on a number of issues that were within the scope of the author's interests and activities, but are also a historical document of his time. If in the archival materials and historical Buryat chronicles there is a lot of information about the acquisition or publication of the canonical codes of Ganjur and Danjur by Buryat monasteries and communities before the beginning of the XX century, then unfortunately, it is extremely difficult to establish where and what sumbums existed in the use of Buddhists in the Baikal region.

WOODCUT EDITIONS OF BURYAT MONASTERIES

A fairly large proportion (about 20%) of books that were actively used by Buddhists in the Baikal region were published in local monastic printers. These eda-

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These works most clearly reflect the regional specifics of the Buddhist written heritage of Buryatia. Major centers of Buddhist printing were Tsongol (Khilgantuy), Tamchinsky (Gusinoozersky), Aginsky, Tsugolsky, Aninsky, Atsagatsky (Shulutsky), Kudunsky (Kizhinginsky), Irosky, Barguzin and other datsans. According to the official reports of the office of the Hambo Lama, head of the Buddhist Church of Eastern Siberia, the largest print runs were given by the Tsugol Datsan (Catalog of Printing Blocks..., 1963). Unfortunately, most of the monastery's rich library has been lost. However, the Tsugol editions were preserved in the family collections of the believers of the Prionon region, who belonged to the parish of the Tsugol datsan. The great role and influence of Tsugol printed materials is shown by their presence not only in libraries, altars, collections of believers and clergy of the Tsugol parish, but also far beyond the Chita region, for example, in private and datsan collections of the East Sayan region, in the Tunkinsky district of the Republic of Buryatia. So, in one of the Tunka private collections, a rare woodcut edition of the "Charter of the Tsugol Datsan"was discovered. The main aspects of Buddhist book printing among the Buryats of Russia in the 19th and early 20th centuries were studied by a creative team of specialists and published under the supervision of the author of this article in a monographic work, which for the first time presented a comprehensive, systematic approach to studying this problem in the region [Syrtypova, Garmaeva, Bazarov, 2006].

Due to limited resources, resources and time, the research of private and community Buddhist collections was not frontal, but point-based and linear according to the available field data on their location. Nevertheless, the revealed material indicates that the Buddhist book was valued by believers as a shrine of the highest rank. It was this factor that made it possible to preserve, despite the severe difficulties of the political, economic and social upheavals of the twentieth century, a very significant and representative part of the Buddhist written heritage.

***

In modern conditions, the preservation of written monuments of Tibetan Buddhism in the Russian Federation requires identification, scientific accounting, description and creation of a differentiated register of rare objects. Recreating the full picture of the degree of preservation of the Buddhist written heritage in Transbaikalia involves taking into account books not only from state book repositories, but also those objects that were preserved by direct users of books, Buddhist believers. As the experience of field research shows, the folk tradition of honoring cult texts has allowed us to preserve incognito remarkable examples of Buddhist culture in a living, social environment for many decades. Notable examples of this are the Ganjur of the Tsugol datsan and the Bursomon-Shergoljin collection.

list of literature

Алтангэрэл Ч. Монгол зохиолчидын тввдввр бичсэн бутээл. 1-2 bot. Улаанбаатар, 1967 - 1968.

Bira S. Mongolian Tibetan-language historical literature of the XVII-XIX centuries. Улаанбаатар, 1960.

Vampilov B. N. [This is a boundless sea of knowledge]. 1971. N 4.

Bolsokhoeva N. D., Vanchikova Ts. P., Dashiev D. B. Vvedenie v izuchenie Ganzhura i Danzhura: Istoriko-bibliograficheskiy ocherk [Introduction to the study of Ganzhur and Danzhur: A Historical and Bibliographic Essay]. Novosibirsk: Nauka Publ., SB, 1989.

Damdinsuren Ts. Монголын уран зохиолын тойм. Улаанбаатар, 1977.

Zherebtsov Yu. V. Small cult objects of Buryat Lamaism on the territory of South-western Transbaikalia. Almanac of St. Petersburg, 1992. N 1.

Catalog of the St. Petersburg handwritten "Ganjura" / Compiled by Z. K. Kasyanenko, Moscow: Nauka, Eastern Lit., 1993. (Bibliotheca Buddhica). T. 39 (Monuments of Oriental Writing, vol. 102).

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Рагчаагийн Бямбаа. Монголчудынмввд хэлээр туурвисанмонгол хэлэнд орчуулсан ном зYйн бYртгэл (Byambaa Ragchaa. The Bibliographical Guide of Mongolian Writers in the Tibetan language and the Mongolian Translators). Vol. I-III. Ulaanbaatar, 2004.

Catalogue of the Library of Tibetan Works and Archives (Manuscript Section). Historical works. Vol. 1 - 2. Dharmasala, 1983, 1990.

Sazykin A. G. Catalog of Mongolian manuscripts and xylographs of the Institute of Oriental Studies of the USSR Academy of Sciences, vol. I-III / Ed. by D. Kara. Moscow: Nauka, 1988, 2001, 2003.

Syrtypova S. D., Garmaeva Kh. Zh., Bazarov A. A. Buddhist book printing among the Buryats of Russia in the XIX-early XX century. XX century Улаанбаатар, 2006.

Syrtypova S. D., Garmaeva Kh. Zh., Dashiev D. B. The Tibet Foundation of the Central Scientific Research Center of IMBT SB RAS: structure and content. Ulan-Ude Publ., 2006.

Цэрэнсодном Д. Монгол бурханы шашны уран зохиол. Улаанбаатар, 1977.

Чоймаа Ш.,Тэрбиш Л., Бурнээ Л. Буддын шашин соёлын тайлбар толь. 1-3 bot. Улаанбаатар, 1999.

A catalogue of the Tohoku University. Collection of Tibetan works on Buddhism. Sendai, 1953;

A comparative analytical Catalogue of the Kanjur Division of the Tibetan Tripitaka. Kyoto: Otani University, 1932.

A comparative analytical Catalogue of the Tanjur Division of the Tibetan Tripitaka. Kyoto: Otani University, 1965 - 1997.

A Complete Catalogue of the Tibetan Buddhist Canons (Bkah-hgyur and Bstan-hgyur) / Ed. by H. Ui, M. Suzuki, Y. Kanakura, T. Tada. Sendai, Yapan: Published by Tohoku Imperial University finaced by Santo Gratidude Foundation, 1934.

Catalogue of Kawaguchi Collection (Tibetan texts). Tokyo: Toyo Bunko. Not published.

Catalogue of printing blocks of Buddhist monasteries in Transbaikalia // SPS. Vol. 11 / Four Mongolian historical Records of prof. Dr. Rinchen. New Delhi, 1963.

Catalogue of the Collection of Chinese Exhibits at the Louisiana Purchase Exposition. St. Louis, 1904.

Catalogue of the Tucci Tibetan fund in the Library of JsMEO. Vol. 1 / Ed. by E. De Rossi Filibech. Rome, 1991.

Catalogue of Tibetan Works kept in Otani University Library. Kyoto: Otani University, 1973.

Dumdadu ulus-un erten-u mongol pot bicig-un yerungkei yarcag. Begejing-un keblel-un kuriye (Catalogue of ancient Mongolian books and documents of China. Vol. 1 - 3). Peking, 1999.

Gombojab S. Mongyolcud-un tobed kele ber jokyaysan jokiyal-un juil. Studia mongolica. Vol. 2. fasc. I / / Olon ulsyn mongol hal bichgiin erdemtetdiin ankhdugaar ikh khural. Улаанбаатар, 1960.

Hartmut Buescher and Tarab Tulku (ed.), Catalogue of Tibetan Manuscripts and Xylographs. Vol. 1 - 2. Copenhagen: Curzon, Det Kongelige Bibliotek,, 2000.

Heissig W., Bawden Ch. Catalogue of Mongol books, manuscripts and xylographs. Copenhagen, 1971. Ligeti L. Catalogue du Kaujur mongol imprime. Vol. 1. Bdpst, 1942.

Lubsang, Urantuya. Tobed nom-iyar geiygsen mongYOl erdemted // Mongyol soyol-un cubural bicig. Ober mongyol-un arad-un keblel-un qoriya. Huh-hot, 1998.

Mi rigs dpe mdzod khang gi dpe tho las gsung 'bum skor gyi dkar chag shes hya'i gtor mdzod. Stod bar smad cha rnams (The so-called treasury of knowledge, catalog of sumbums published by the National Printing House. Parts 1, 2, 3.). Re cin, 1984, 1989, 1997.

Mongyol Ganjur-daki burqan-u burin ici kurug jirug. Ober Mongyol-un arad-un keblel-un kuriy-e. Raschtsherin, 2002.

Oljei. Mongyolcud-un tobed-iyer tuyurbiysan man jokiyal-un sudulul. Undusten-u keblel-un qoriy-a. Huh-hot, 1996.

Shwa ser bstan pa'i sgron me rje tsong kha pa chen pos gtsos skyes chen dam pa rim byung gi gsung 'bum dkar chag phyogs gcig tu bsgrigs pa' i dri med shel gtsang ma'ime long zhes bya ba bzhugs so. Zi ling, 1990.

Uspensky V. Catalogue of the Mongolian Manuscripts and Xylographs in the St. Petersburg State University Library I Compiled by V. L. Uspensky with assistance from O. Inoue. Edited and Foreword by T. Nakami. Tokyo: Institute for the Study of Languages and Cultures of Asia and Africa, 1999. XV.

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