1 I. R. Garry LHASA SHRINES The article, based on Tibetan and Chinese sources, highlights the history of the ancient temples of Lhasa - Jokhang and Ramoche and their main shrines - lifetime statues of Shakyamuni Buddha, brought to Tibet in the 8th century. wives of the Tibetan king Songzeng Gampo, Chinese and Nepalese princesses. Then the king and queen turned with a prayer to the bodhisattva Avalokiteshvara, who told them the following: “The Tibetan land is like a she-devil lying on her back, and in order to suppress her, it is necessary to build Buddhist temples in place of her main organs.” So, the king began to simultaneously build 12 temples, which were located on the shoulders, elbows, knees, palms and feet of the devil. These were four temples for suppressing extremes - Tadul, four temples for neutralizing negative forces - Yandul and four temples of geomancy for protecting Tibet - Runon. Two additional temples were built by the king's wives. The Nepalese queen built the Rasa Trulnan Tsuglakhan temple, which was right on the heart of the she-devil, and the Chinese princess built the Ramoche temple. It is not entirely clear whether the Ramoche building is connected to this story or not. Then she was buried in the ground, but famine and epidemics began in the country. Again it was decided to send the statue to India, and again nothing worked out, and the statue was moved from one place to another. In the end, after the king, having reached adulthood, walled Mashan alive in a tomb and established the Buddhist faith everywhere, the statue was installed in Tsuglagkhan, where it remains to this day. Since that time, the temple has been destroyed and rebuilt several times. The temple suffered the greatest destruction during the Mongol invasion and the Cultural Revolution. The largest restoration work was carried out during the reign of the V Dalai Lama and in the 80s. XX century. The founder of the school, Gelukpa Tsonghawa, made a crown for the statue from pure gold, and for Akshobhya Vajra - from pure silver. The statue is installed in the middle of the room on a raised platform, to which several steps lead. Nowadays, the statue is usually covered with an iron chain grille, through which pilgrims can place their heads against the statue's foot. Sometimes the bars are removed; several times I could see the statue without any fencing. The Jovo statue is cast from an alloy of gold, silver, bronze and tin. It contains 13,613 taels of pure gold (20,419 ounces, or 579 kg), and tradition calls it gold. The statue is larger than life-size and depicts Shakyamuni Buddha at the age of 12, seated in the vajra pose (total height 1.5 m). The right hand rests on the knee in a gesture of touching the earth, the left in a gesture of meditation. The hands, however, are not visible because the body is covered with a robe of yellow Chinese silk. The statue is distinguished by luxurious decorations. The Indian hairstyle is covered with a crown of forged gold with inserted precious stones - diamonds, rubies, sapphires and semi-precious stones, among which corals and turquoise mainly predominate. Images of deities are inlaid into the teeth of the crown. On the chest of the statue there is a necklace in the form of a plastron with a lot of turquoise and corals, and a large white shell with a curl in a clockwise direction is inserted on the chest. According to G. Tsybikov, large rosaries that belonged to the Chinese emperor of the Ming dynasty hung on the neck of the statue. Now the rosary is not visible on the statue. There is a bowl on the Buddha’s hand, in front of him on a special stand there is another large bowl, on which is placed a stupa in the form of a pyramid with ledges with barley grains sprinkled on it. On stand 6 there are also several lamps, into which pilgrims continually add the oil they brought with them. Probably, by universal joy it was meant that the temple is non-sectarian and is a shrine for all Tibetans, regardless of their affiliation with any particular school. Since the temple was built by a Nepalese princess, it faces west - towards Nepal. Originally the walls were brick. The cross beams, support pillars and cornices are made from a mixture of Tibetan and Nepalese styles, and the roof is covered with tiles and reflects the influence of Chinese architecture. Subsequently, the roofs over the sanctuary of Shakyamuni and Avalokiteshkara were gilded, and then during the reign of the VI Dalai Lama (life: 1617-1682) all the old roofs were replaced with gilded ones. In 1409, Drakpa Gyaltsen expanded the building in front of the gate, new buildings were added by the regent Sangye Gyatso and the 8th Dalai Lama (1758-1804), and the temple gradually acquired its present appearance. To the left of the gate there is a long line of Tibetan pilgrims who have been practicing since early morning. Tourists who pay for entrance fees are allowed to enter the temple without a queue, but inside 8 they will find it very difficult to squeeze into the queue if they want to worship the deities along with ordinary pilgrims. Entering under the gate, on the left and right the visitor sees the usual statues of Tibetan temples of the four kings - guardians of the teachings (dharma-raj), two on each side. According to one legend, this statue miraculously appeared during the reign of Songzeng Gampo. In another way, it was made from a mixture of various fragrant herbs by order of the king. In addition, it is believed that a sandalwood statue of the same Avalokiteshkara, brought from India, was placed inside it. There is also a legend that the king himself, along with his wives, the Nepalese and Chinese princesses, merged with this statue at the moment of death. For this reason, the statue is called a 5-component statue, since it consists of the main statue, a sandalwood statue, King Songzeng Gampo and his two wives. I heard that the real statue of the 5-part Avalokiteshvara was lost during the Cultural Revolution, and the one in the temple now is a copy made in recent times. Unfortunately, we do not have documents confirming this or the opposite. On the open area of the 4th floor, or roof of the temple, there are 4 symmetrical golden pavilions, decorated with stupas, hillocks, golden bells, cast deities and animals. Dragons and bells on the cornices reflect the influence of Chinese architecture. Above the gates of the temple there are golden sacred deer and a wheel of teaching; on the left and right there are symbols of the prosperity of Buddhism - golden gyaltsen, reminiscent of large bells. From the roof of the temple there is a beautiful view of the main square, the city itself and especially the Potala Palace. Previously, there was a huge tent made of tamoche yak wool in this place. Then this name was gradually replaced by Ramoche. In the name Gyatag Ramoche, the syllable tag can have two meanings: imprint (rtag) and tigress (stag). At first, they meant the handprint of a Chinese princess preserved on a stone stele. However, the meaning of the imprint gradually changed to the meaning of tigress, as they began to say that it was as if a Chinese tigress (gyatag) was hovering in this place. As for the name Gyatab Ramoche, it literally means “Ramoche founded by a Chinese princess.” Then he went to Chumda, where Gyuto Datsan was first founded. Then the datsan was moved to Upper Uy in the Jampaling area. Then, when in 1474 the waters of the Kichu River rose strongly, threatening Lhasa with flooding, Gyuchen Kunga Dondup, with the help of the Drugchuma and Shidag rituals, was able to pacify the river waters. In gratitude for their salvation, the residents of Lhasa donated the Ramoche Gyuto Datsan Temple to conduct Tantra classes. It is located in a small room with an area of 22.49 sq.m., the entrance is covered with a steel mesh. In terms of antiquity, it is not inferior to the Ju statue. Both statues were made of the same material, blessed by the Buddha himself, so it is believed that there is no difference in the power of their blessing. Despite this, the Joe statue is incomparable in terms of its level of veneration in Tibet. The statue of Mikyod Dorje was always in its shadow, and the Ramoche Temple was in the shadow of the Jokhang. And even Tsonghawa bestowed a gold crown on the Jowo statue and a silver crown on the Mikyod Dorje statue. There is no doubt, however, that the latter also represents the most precious shrine of Tibet and the highest example of Buddhist art. Unfortunately, the statue was severely damaged during the Cultural Revolution. It was broken into two parts, the precious relics placed inside were damaged. Fragments of the lower part remained in Tibet, the upper part was taken to Beijing to some factory. When the restoration of Jokhang and Ramoche began, the lost part was remade, and, in fact, a new statue was installed in the temple. However, later, thanks to the efforts of the late Panchen Lama X, the upper part of the statue was found, and, according to a modern Tibetan source, it is the most authentic. Both parts of the statue were connected and restored, and therefore what we can now see in the Ramoche temple is, according to our source, the lifetime statue of Shakyamuni Buddha, consecrated by the Buddha himself.
Year: 2011
Publisher: Buryat Scientific Center SB RAS
ISSN: 2222-9175
Russian language
Quality: excellent
Number of pages: ~200/issue
Format: PDF
Size: 2.18 MB
Description: Scientific journal of the Institution of the Russian Academy of Sciences “Buryat Scientific Center SB RAS”. Among other things, the magazine covers the latest trends in Tibetology, Buddhology, Tibetan medicine, geology, ethnography, philology and the history of Transbaikalia.
350 years of voluntary entry of Buryatia into the Russian state
From nomadic camps and forts to the subject of the Russian Federation – the Republic of Buryatia...........7
Nagovitsyn V.V.350 years of voluntary entry of Buryatia into the structure
The Russian state: history, modernity, prospects.................................................... ....8
Bazarov B.V. Historical experience of interaction between peoples and civilizations
XVII–XIX centuries: to the 350th anniversary of the annexation of Buryatia to Russia.................................................... ...........14
Konovalov P.B. About the Oirat-Buryat ethnohistorical community:
historical and archaeological research................................................................. ......................................20
Nanzatov B.Z. Resettlement of the Buryats and their neighbors
at the end of the 16th - first half of the 17th century. ........................................................ ....................................32
Tsongool B. Natsagdorj. Historical roots of two Buryat marching songs:
new data on the ethnic history of the Buryats in the 17th century. ........................................................ .................38
Nimaev D. D., Imihelov A. V. Ethnocultural and ethnodemographic processes
in Siberia (XVII - early XX century) ............................................. ........................................................ .......50
Dameshek L. M. Regional politics as a factor of incorporation
adjacent territories of the Russian Empire (XVIII - early XX centuries) ..................................... 61
Story
Zhalsanova B. Ts. Activities of the Barguzin Steppe Duma on the establishment
foreign authorities in the department in the middle of the 19th century. ........................................................ ....................66
Kalmina L.V. Modernization of the Siberian economy at the turn of the 19th–20th centuries:
Trans-Baikal version................................................... ........................................................ ................72
Kuras L.V. Buryatia during October 1917 .................................................... ...............................81
Baldano M. N. Urbanization processes in Buryatia in the 1930s. ................................93
Batuev Ts. B. Territorial development of the subjects of the Federation
as a subject of state regulation......................................................... ............................100
Ethnography
Rassadin I.V. Formation of the Tofalar ethnic group.................................................... ...............112
Zhambalova S. G. Holiday of all holidays along the Russian coast of Lake Baikal
in Soviet pre-war times................................................................... ........................................................ .....119
Philology
Dyrkheeva G. A. Language situation in Buryatia: twenty years later....................................132
Chimitdorzhieva G. N. About Yakutism of Mongolian origin
in the Evenki language........................................................ ........................................................ ...................138
Buddhology
Urbanaeva I. S. In search of a metatheory of the unity of East and West:
the latest trends in Tibetology and the Buddhist paradigm of rationality..................................147
Geology
Lastochkin E. I., Ripp G. S., Doroshkevich A. G. Amphiboles in rocks
Oshurkovsky massif................................................... ........................................................ ...............155
Tibetan medicine
Kuznetsova N. A. Modern historiography of Tibetan medicine....................................163
Criticism and bibliography
Abaeva L. L. Monograph “Eurasian World. Values, contacts,
self-organization" / Rep. ed. Yu. V. Popkov. – Novosibirsk: Nonparel, 2010. – 446 p. ....173
Official chronicle
Decree of the President of Mongolia No. 69 dated April 12, 2011 on awarding
Boris Vandanovich Bazarov with the Order of the Polar Star .................................................... ..........177
Anniversaries
Galina Dorzhievna Chimitdorzhieva. On the anniversary of the Doctor of Agricultural Sciences,
Professor, Head of the Laboratory of Soil Biochemistry IOEB SB RA N....................................178
Kuznetsov S.I. Yuri Aleksandrovich Petrushin is 60 years old.................................................... ...180
Scientific life
Bazarov B.V. Regional competitions of the Russian Foundation for Basic Research and the Russian Humanitarian Foundation: results and prospects..............183
Badluev A.I. Fundamental science in the interests of development of the Republic of Buryatia......193
Palitsyna S. S. Twenty years of the Establishment of the Russian Academy of Sciences
"Baikal Institute of Nature Management SB RAS" .................................................. ................195
Kislov E. V. New and unconventional types of mineral deposits
Cisbaikalia and Transbaikalia.................................................... ........................................................ .........197
Tsybikova B.-H. B. Scientific session of the Institute of Mongolian and Buddhist Studies
and Tibetology SB RA N-2011 ............................................... ........................................................ ..........200
Byuraeva Yu. G. Social environment – competitive potential
regional development................................................................ ........................................................ ...........................204
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Scientific life
Mongolian studies on the pages of the journal “Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences”*
© 2014 B. Bazarov, L. Kuras
The article provides an analysis of Mongolian studies published in the journal “Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences”, which examines the ethnic, linguistic and historical components of the history of Mongolia. Many publications are the result of joint Russian-Mongolian projects prepared with the support of the Russian Humanitarian Science Foundation (Russia) and MiOKN (Mongolia).
Key words: Bulletin of the Buryat Scientific Center SB RAS, Russia, Mongolia, Mongolian studies, criticism and bibliography.
Probably due to the fact that the Institute of Mongolian Studies, Buddhist Studies and Tibetology SB RAS (IMBT SB RAS) is the only specialized academic institute in the world that substantively studies Mongolian studies in all its diversity (there is no such institute even in Mongolia), from the first days of the existence of the journal “ Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences” (2011), Mongolian studies became a priority for him. From issue to issue, the “Mongolia” section is replenished with original materials, the authors of which include not only employees of the Institute of Oriental Biology of the Siberian Branch of the Russian Academy of Sciences, but also scientists from the Institute of Oriental Studies of the Russian Academy of Sciences, the Institute of Far East of the Russian Academy of Sciences, the Oriental Faculty of St. Petersburg State University, Irkutsk State University, the Administration of the Russian Academy of Sciences FSB of Russia, Kalmyk Institute for Humanitarian Studies of the Russian Academy of Sciences, Kalmyk State University, Irkutsk State University,
Bazarov Boris Vandanovich - Corresponding Member of the Russian Academy of Sciences, Director of the Institute of Mongolian Studies, Buddhist Studies and Tibetology of the SB RAS, Chairman of the Presidium of the BSC SB RAS. Email: [email protected].
Kuras Leonid Vladimirovich - Doctor of Historical Sciences, Professor, Chief Researcher of the Department of History and Culture of Central Asia of the Institute of Mongolian, Buddhist and Tibetological Studies of the SB RAS. Email: [email protected].
* The study was carried out with the financial support of the Russian Science Foundation within the framework of the research project “Mongolian peoples: historical experience of transformation of nomadic communities of Asia” No. 14-18-00552.
Buryat State University, Institute of Philology SB RAS, Institute of Archeology and Ethnography of the Far Eastern Branch of the Russian Academy of Sciences, Institute of International Relations of the Academy of Sciences of Mongolia, Institute of History of the Academy of Sciences of Mongolia and Institute of Nomadic Civilizations of the Academy of Sciences of Mongolia. It is no coincidence that one of the members of the editorial board of the journal is the President of the Academy of Sciences of Mongolia, Academician B. Enkhtuvshin. In the regular sections of the magazine (“History. Ethnography”, “Philology”, “Cultural Science. Political Science”, “Regional Economics”, “Religious Studies”, “Buddhology”, “Tibetan Medicine”), articles touching on various issues of Mongol studies periodically appear.
All the articles we are considering, published on the pages of the journal, can be structured according to a problem principle. First of all, we should highlight such topics as “Historiography of the history of Mongolia”, “Mongols and the Mongolian world”, “Traditional economy of the Mongols in a changing world”, “The place and role of Buryat democrats in the formation of Mongolian statehood”, “Personality in history”, “ The Second World War and Russian-Mongolian military cooperation”, “The place and role of Mongolia in Russian history”, “Mongolia in a changing world”, “The social structure of Mongolian society”, “Strategic partnership”, “Modern legislation of Mongolia”, “Buddhology”, “Tibetan medicine”, “Preservation of the traditional culture of the Mongols”, “Literary criticism”, “Science and practice”.
Historiography of the history of Mongolia
When choosing the “general line” of an academic journal, it was necessary to carry out a kind of review of forces, to analyze the current state of Russian Mongolian studies, including Siberian Mongolian studies, in order to determine the main directions of future research. In this regard, among the first Mongolian studies publications on the pages of the “Vestnik” were historiographical articles by Professor of Irkutsk State University E.I. Lishtovanny1 and professor of Buryat State University V.D. Dugarova2. E.I. Lishtovanny shows the continuity of Siberian Mongol studies, which “stood on the shoulders” of Russian Orientalism. But the creation of an authoritarian state contributed to the concentration of oriental studies in the center, which led to the destruction of regional centers of oriental studies in the late 20s of the 20th century. And only in the post-war period in Eastern Siberia, oriental studies began to revive in academic structures and in the system of higher educational institutions. In this regard, the article by V.D. Dugarova became a logical continuation of the article by E.I. Lishtovanny, pointing out the serious shortcomings of Soviet Mongolian studies, the author, based on historiographical analysis, proposes very real directions for orientalist (Mongolian) work.
Mongols and the Mongol world
The problem of the Mongolian world is the main topic of all World Mongolian Congresses, as well as the work of the Institute of Mongolian Studies, Buddhist Studies and Tibetology of the SB RAS (IMBT SB RAS). Therefore, it is no coincidence that it became decisive in a series of publications related to the VI General Session of the Mongol Peace Convention in Ulan-Ude (June 14-18, 2010). The Forum was preceded by the creation of numerous societies and associations that contributed to strengthening cooperation between the Mongols of the world, in particular: the Cultural Research Foundation of the Mongolian Peoples. Association of Wrestlers of the Mongolian Peoples, Chess Association of the Mongolian Peoples, etc. But, perhaps, the main event of the World Mongols Convention was the international scientific conference “Globalization and the Mongolian World”, prepared by the IMBT SB RAS. It is this feature that M.N. pointed out in his article. Baldano and L.V. Kuras, who
gave a description of the main directions of Mongolian issues covered during the conference. It is no coincidence that up to 200 scientists from leading oriental centers in Russia, Mongolia, China, India and others took part in its work.3
Undoubtedly, the most significant speeches at the scientific forum were the reports by the Chairman of the Presidium of the Buryat Scientific Center of the SB RAS, Director of the IMBT SB RAS, Corresponding Member of the RAS B.V. Bazarov4 and the President of the Academy of Sciences of Mongolia, Academician B. Enkhtuvshin5, published on the pages of the magazine. The scientists not only revealed the current state of the Mongolian world in the Asian space through the prism of Russian-Chinese-Mongolian relations at the regional level in the context of globalization: their presentations organically complemented each other, outlining the main directions in enhancing the historical and cultural heritage of the Mongols. So, if B.V. Bazarov focused his attention on the state sovereignty of Mongolia and the multi-vector nature of its foreign policy in the light of new trends in East Asian geopolitics and trends in penetrating interaction through Inner Asia, then Academician B. Enkhtuvshin, relying on historical experience, focused on the historical and cultural immunity of the Mongols within the framework of cultural globalization.
The importance of the problem posed is indicated by the fact that B.V. Bazarov once again returns to the problem posed within the framework of the “Russia-Mongolia-China” triangle, which “has enormous development prospects and despite the high volume of human resource potential... is beginning to emerge from the captivity of historical circumstances and is defining its own profile within the global economy and international relations"6.
As part of this problem, the concept of “soft power” is acquiring a special role in Central Asia, implying a set of modern methods of struggle for influence in Mongolia. A big game has begun, the main participants of which are Russia, the USA and China: they are fighting for the right to control the mineral and energy resources of the region. Mongolia strives to maintain equality in relations with all countries, expand the geography of external relations and implement an open economy policy. It is this aspect of modern international politics that is devoted to the monograph of Doctor of Political Sciences A.B. Mikhalev “Mongolia in the big game of the 21st century: the struggle for influence and informal institutions of soft power”7, review by P.N. Dudin, which is included in the “Bulletin of the BSC SB RAS”8.
When analyzing the international situation, the place and role of Mongolia in the international arena, we must not forget that the political weight of the state largely depends on the internal climate, political stability and the socio-economic situation of citizens. And in this regard, it is necessary to pay attention to the article of the oldest Russian Mongolian scholar M.I. Golman, who analyzed the results and features of the 2012 election campaign to the State Great Khural of Mongolia and the Capital Assembly of Citizens' Representatives and assessed this campaign “as a major step forward for Mongolia towards strengthening democracy”9.
It should be noted here that in modern Mongolia both domestic and foreign policy are influenced by the religious factor, which, naturally, is not ignored on the pages of the “Vestnik”.
Buddhism in Mongolia
Today, it is impossible to imagine the understanding of the Mongolian world without Buddhism, which has organically merged into modern life in Mongolia. And after the adoption of a number of liberal laws on freedom of religion, Buddhism became an integral part of the life of Mongolian society, which largely changed the value orientations of Mongolia.
6 Problems of the Far East No. 5
heads Therefore, it is no coincidence that on the pages of the magazine in the “Buddhology” section the problems of the formation and development of Buddhism in Mongolia are constantly considered. Among publications on this topic, special attention should be paid to the article by Professor L.E. Yangutov, dedicated to the history of the formation of Buddhism in Mongolia10. But, perhaps, the selection “Buddhism in the Panorama of Centuries” deserves the most attention, which opens with an article by the same author devoted to the research problems of Buddhism
LYKSOKOVA V.Ts. - 2008