The article is devoted to the study of the biography of the 19th-century Buryat Buddhist figure, the second abbot of the Tsugolsky datsan, G.-Zh. Dylgyrova. For the first time, a full-text translation from the Tibetan language has been introduced into scientific circulation: “A list encouraging spiritual practice for the purpose of accumulation and purification,” which represents a list of practices performed during the period of 23–49 years. A full-text transliteration of the text is provided.
This article analyses, using sinological sources, the evolution of the distinctive features of Chan Buddhism as a Chinese school of Mahayana Buddhism that has adapted most fully to the characteristics of the Chinese mindset and traditional worldview. The specificity of Chan was formed through a gradual shift away froms and classical Indian meditative practices and the emergence of a unique Chan rhetoric and pedagogy, as well as an ‘instant’ style of meditation. The author also highlights contemporary trends in the development of Chan Buddhism, analyzing the approaches of some out-standing contemporary Hong Kong Chan masters who are reconstructing the theoretical and practical origins of the Chan tradition by drawing on early Buddhist texts and Mahayana sutras, as well as developing integrated forms of presenting Chan Buddhism by assimilating the comprehensive experience of Buddhism across all traditions and taking into account the characteristics of the modern era.
In the context of digitalization, religious organizations are not only adopting new channels of communication but also redefining the forms of their public presence, which makes the analysis of religion through the lens of post-secularity particularly relevant. Russian Buddhism is especially illustrative in this regard, as it combines traditional religious forms with active engagement in the contemporary media environment. The aim of the article is to examine the digital presence of the Buddhist Traditional Sangha of Russia in social media and to identify the ways in which religious, ethnocultural, and public functions are combined in its online communication. The objectives of the study include identifying the most engaging types of publications, revealing the stable semantic dominants of its digital discourse, and interpreting the findings from a post-secular perspective. The empirical material consists of publications from the official VKontakte community of the Buddhist Traditional Sangha of Russia over a ten-year period of its existence. The analysis is based on a combination of quantitative assessment of user engagement and content analysis of word frequency, which made it possible to correlate audience reactions with the internal structure of the community’s digital discourse. The study demonstrates that the digital communication of the Buddhist Traditional Sangha of Russia cannot be reduced to mere information dissemination. The strongest audience response is generated by posts situated at the intersection of religious, cultural, and public agendas. The frequency analysis shows that the community’s digital discourse is dominated by institutional-organizational and sacral-ritual layers, while personal-authoritative, ethnocultural, and socio-public registers also play a significant role. The article concludes that the digital presence of the Buddhist Traditional Sangha of Russia constitutes a form of post-secular public religion in which the sacred retains its significance while operating within a broader ethnocultural, regional, and public context.
Drawing upon Tibetan sources, this article presents a comparative analysis of one of the fundamental matriсes of Buddhism –the Five Skandhas in the literature of Hīnayāna Abhidharma and the Tantras. It concludes that these two branches of Buddhism are mutually consistent.
This article is devoted to the study of Mongolian monastic charters. The author distinguishes two key Mongolian terms: deglem (organizational and procedural regulations) and jayag (religious and legal regulations, a loan translation of the Tibetan “jaig”). This analysis of Mongolian monastic charters allows us to understand the hierarchical features of their temple and cult structures, disciplinary regulations, and the other economic and administrative aspects.
