A STUDY OF HISTORICAL AND CURRENT DEVELOPMENT OF RUSSIAN BUDDHISM Phra Aleksandr Berezin (Dhammavudho Bhikkhu) A Dissertation Submitted in Partial Fulfillment of The Requirements for the Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2017 A Study of Historical and Current Development of Russian Buddhism Phra Aleksandr Berezin (Dhammavudho Bhikkhu) A Dissertation Submitted in Partial Fulfillment of The Requirements for the Degree of Doctor of Philosophy (Buddhist Studies) Graduate School Mahachulalongkornrajavidyalaya University C.E. 2017 (Copyright Mahachulalongkornrajavidyalaya University) Dissertation Title : A study of historical and current development of Russian Buddhism Researcher : Phra Aleksandr Berezin Dhammavudho Degree : Doctor of Philosophy (Buddhist Studies) Dissertation Supervisory Committee : Phramaha Somphong Khunakaro, Dr., Pāli IX, B.A. (Educational Administration), M.A. (Philosophy), Ph.D. (Philosophy) : Asst. Prof. Dr. Naddhira Sridee, Pali IX, B.A. (Political Science), M.A. (Ethical Studies), Ph.D. (Philosophy and Religion) Data of Graduation: March 15, 2018 Abstract This Dissertation is a mixed research, which has three objectives: (1) to study the historical processes of development and adaptation of the Buddhism in Russia, (2) to identify the main characteristic features of neoteric Buddhist communities in Russia and (3) to determine the main factors of spreading and developing Buddhism in Russia. Regarding a research, it was found that Buddhism came to Russia in the process of incorporation into the country of Mongol people, who profess Buddhism traditionally. Because of the persistently unfavorable socio-political conditions, Dhamma was unable to achieve popularity in Russian society. Over the past 150 years, many new phenomena have influenced the development of Buddhism in Russia. These phenomena have formed an additional format of Buddhism, namely, non-ethnic Buddhism. The non-ethnic Buddhist communities, which were studied during the research, are located in the Ural region of Russia. They refer themselves to the Tibetan tradition. However, the revealed features of the communities are of a modern nature. In the process of studying the main factors, that influence the development of Russian Buddhism, the author analyzed government, foreign Buddhist influence, political situation, other religions, science and eminent person. Achieving the objectives of the study allows us to create a clear picture of Buddhism in Russia, not only as a bright religious aspect but also as a profound historical process, as an ever-changing phenomenon. Acknowledgements This Disssertation is submitted to the Graduate School at Mahachulalongkomrajavidyalaya University in partial fulfillment of the requirements for the Doctor of Philosophy’s Degree in Buddhist Studies. Author would like to express profound appreciation to the Most Venerable Professor Dr. Phra Brahmapundit, Rector of the MCU, to Dr. Phramaha Somboon Vuddhikaro, Dean of the Graduate School, to Assoc. Prof. Dr. Phramaha Hansa Dhammahaso, Director of IBSC and all teachers at MCU who taught and supported me during the course of my study. Author also expresses deep indebtedness and gratitude to Dr. Phramaha Somphong Khunakaro and Asst. Prof. Dr. Naddhira Sridee, members of the Dissertation Supervisory Committee, for their kindness. They patiently guided and carefully read all drafts, offered many insights and comments, and gave advice about the contents and the writing. At the same time, author’s deep gratitude also goes to friends and lay Buddhists who supported him during the time he studied here. Author also would like to express deep gratitude to the writers and translators who wrote the books that he used and researched. Thanks to them, author overcame many difficulties and was able to complete the work. Phra Aleksandr Berezin Dhammavudho Dated March 17, 2018 Abbreviations ABK – Association of Buddhist of Kalmykiya ASSR – Autonomic Soviet Socialist Republic BTSR – Buddhist Traditional Saṅgha of Russia BC – Buddhist center CBRO – Centralized Buddhist religious organization CRO – Centralized religious organization CSARB – Central Spiritual Administration of Russian Buddhists DC – Dzogchen Community FPMT – The Foundation for the Preservation of the Mahayana Tradition IDC – International Dzogchen Community KMPP – Kachkanar Mining and Processing Plant LBRO – Local Buddhist religious organization LRO – Local religious organization RAСS – Russian Academy of Civil Servise RAS – Russian Academy of Sciences RASS – Russian Association of Studying Sects ROC – Russian Orthodox Church USSR – Union of Soviet Socialist Republics USU – Ural State University List of Figures Figure 1.1 The Geographical Position of Russia 9 Figure 1.2 Spread of Buddhism in Russia 9 Figure 2.1 The Geographical Position of Bohai State 18 Figure 2.2 The Geographical Position of Mongolians in XIVth – XVIIth centuries. 34 Content Chapter I Introduction 1 1.1 Background and Significance of the Issue 1 1.2 Statement of the Problems Desired to Know 10 1.3 Objectives of Research 10 1.4 Scope of Research 10 1.5 Definition of the Terms Used in the Research 11 1.6 Review of the Related Literature and Research Works 12 1.7 Research Methodology 15 1.8 Expected Benefits 17 Chapter II The Socio-Historical Aspects of the Spread, Development and Reformation of Buddhism in 18 Russia 2.1 Establishment of Buddhism in Mongolia 19 2.1.1 Three Stages of the Spread of Buddhism in Mongolia 20 2.1.2 Methods of Buddhism Spreading in Mongolian Society 25 2.1.3 Buddhism in a Political Context of Mongolia 32 2.2 Formation of Buddhism in Kalmykia 35 2.3 Formation of Buddhism in Burytiya 44 2.4 Formation of Buddhism in the Altai Territory and the Tuva Republic 52 2.5 Buddhism in Russia in the late XIXth the first half of XXth Centuries 57 2.5.1 Buddhism and Orthodox Christianity in the End of XIXth the First Half of XXth Centuries 58 2.5.2 Renovation Movement in the Russian Buddhism 61 2.5.3 Buddhism During the Formation of the Soviet Regime 69 2.5.4 Scientific Study of Buddhism in Russia 77 2.5.5 The Period of Repressions 80 2.6 Revival of Ethnic Buddhism in Russia 84 2.6.1 Destiny of the Ethnic Buddhism After the World 85 War II 2.6.2 Ethnic Buddhism in Post-Soviet Russia 89 2.7 The Phenomenon of Non-Ethnic Buddhism in Russia 96 2.8 Russian Buddhology after the World War II 102 2.9 Conclusion 106 Chapter III Sociological Study of Modern Russian Buddhist Communities in the Ural Region 107 3.1 Karma Kagyu School 109 3.1.1 History of the Karma Kagyu School in the Europe and in Russia 109 3.1.2 The Development and Structure of the Karma Kagyu Community in the Yekaterinburg City 113 3.1.3 The Composition and Activities of the Yekaterinburg Karma Kagyu Community 119 3.2 Dzogchen Community 128 3.2.1 General Data about the International Dzogchen Community 128 3.2.2 History and Structure of Dzogchen Community in Yekaterinburg City 132 3.3 Buddhist Community Shad Tchup Ling 137 3.3.1 History of the Shad Tchup Ling Community 138 3.3.2 The Composition, Structure and the Kinds of Shad Tchup Ling Activity 142 3.4 Conclusion 152 Chapter IV Analysis of the Main Factors of Spreading and Development of Buddhism in Russia 159 4.1 Government 160 4.2 Foreign Buddhist Influence 165 4.3 Political Situation 169 4.4 Other Religions 173 4.5 Science 175 4.6 Eminent Persons 179 4.7 Conclusion 184 Chapter V Conclusion and Suggestions 185 5.1 Conclusion 185 5.2 Suggestions 189 Bibliography 191 Biography of Researcher 205 Chapter I Introduction 1.1 Background and Significance of the Issue In order to clearly present the object of this study, it is important to understand the conditions under which this object developed. The Russian Federation is a huge space. The length of the territory of Russia from north to south exceed 4000 km from west to east is close to 10,000 km. In this multi-confessional and multi-ethnic country, Buddhists exist in account of only 1% of the population.1 As previous researchers noted, they represent very unconventional phenomenon that bears small resemblance to traditional Buddhism. First of all, Buddhists in Russia are not independent, they are very actively interact with foreign teachers and publishers. In this regard, the author considers that Buddhism in Russia is able to have an important impact not only on the internal but also foreign policy of Russia. It requires focused attention and detailed research. Archeological data allow to conclude, that the first evidence of the existence of Buddhism in the territories now belonging to Russia belongs to the VIIIth century AD. They are associated with the state of Bohai, which took part in the 698-926 in Primorye and the Amur Region (Far East Russia). Bohaians, professed Mahayana Buddhism.2 On the territory of the Russian state, Buddhism has existed since the beginning of the XVIIth century AD, when some of the Kalmyk society adopted Russian citizenship.3 In the XVIIth century, Tibetan Buddhism spread in Buryatia. Mongolian and Tibetan lamas brought it here. In 1741, by decree of Quinn Elizabeth, Buddhism was recognized officially in the Russian Empire. In 1764, Quinn Catherine II established 1 S. Filatov, R. Lunkin, “Statistics of Russian religiosity: magic of numbers, and controversial reality”, Russian review, No.3, (2005): p.9. (in Russian) 2 E. Shavkunov, Bohai State and monuments of its culture in Primorye, (Leningrad: Science, 1968) pp. 30-35. (in Russian) 3 S. Kuvaev, “Semantic context of Russian Buddhism”, Master’s Degree Thesis, (Depertment of Russian History: Ural State University), 2006, p.10. (in Russian) 2 the position of Pandita Hambo Lama who became the Buddhist head of Eastern Siberia and Baikal. This statement is a recognition of Buddhism as one of the state religions of Russia.4 In 1914, Uriankhai Territory (now is Tuva Republic) moved to the protectorate of Russia.