Tibetan Buddhism in Russia and Mongolia in the Early 21st Century

This article attempts to provide a comparative analysis of the development of Buddhism in Mongolia and Russia over the last 20 years. The paper argues that the processes of restoration of the Buddhist sangha (Pali/Sanskrit ‘assembly, association’, i.e. monastic/religious community) in these countries can hardly be referred to as ‘revival’. It is not only about restoration of monasteries and temples and return to the situation of the early 20th century. The dramatic events of the past century, processes of modernization and secularization have had essential impacts on the societies so that the very conditions for the functioning of the sangha have changed radically. During the socialist era, Buddhism was reinterpreted in the ethnic, national and cultural contexts; many functions (education, medicine, etc.) once performed by the sangha passed to secular institutions. Currently, local Buddhist communities are in search for new ways of adapting to the changed conditions. The main contradiction lies in the fact that, on the one hand, Russia and Mongolia’s sanghas depend on the material, ideological and educational support of the Tibetan sangha; but at the same time, they strive for more independence. They try to strengthen their ethnic and national sentiments and to distance themselves from the Tibetan infl uence. The 14th Dalai Lama still remains the main authority who recognizes new reincarnations and most believers consider him to be their teacher. However, not all of the present-day Mongolian and Russian Buddhist leaders are happy with it. In Mongolia there is a community of Dorje Shugden followers who disagree with the Dalai Lama’s ban on the worship of this deity. They insist that it is an exclusively Mongolian matter and the Tibetans should not interfere with it. In Russia, the Buryat Khambo Lama Damba Ayusheev insists that there is a Buryat form of Buddhism evolved independently from the Tibet tradition. Local communities in Russia and Mongolia are formed around large monasteries, Dharma centers and some famous teachers. In Mongolia, the role of the reincarnations is stronger than there in Russia. And after the enthronization of the next Jetsundamba Khutuktu positions of Buddhism in Mongolia will become much stronger. In Russia, the search for independence and the national form of Buddhism is more characteristic to Buryatia, while the Kalmyk sangha follows the Dalai Lama. One of the key differences between the two countries is that in Russia lay Buddhist organizations play a much larger role. The Karma Kagyu Diamond Way, Foundation for the Preservation of Mahayana Tradition, and Dzogchen community are the widest spread and active among them. The Gelug school dominates in Mongolia and in the traditionally Buddhists regions of Russia; however, in some Russia’s territories other schools of Buddhism are represented as well.