DOI: 10.25136/2409-8728.2021.10.36660

Abstract: The third issue of the theological almanac “Buddhist Studies” was published in December 2020 under the Institute of Mongolian, Buddhist, and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. The issue retains the traditional structure of the annual book, which covers the problems of philosophy and soteriology, history of Buddhism, its historiography, translations of Buddhist texts, and other aspects of Buddhist teaching, as well as noteworthy events in life of the Institute and Buddhology overall. The peer review covers the central scientific problems, which manifest as the subject of research in the almanac and their importance for modern Buddhology. Brief analysis is conducted on the content of the journal and the fundamental theoretical problems brought up therein. It is indicated that Buddhism, as the world religion and philosophy, is oriented towards the formation of spiritual personality, traditional moral-ethical values, such as compassion, mercy, tolerance, peacefulness, etc. Such personality model deeply contrasts with the selfish consumer personality that is oriented towards wealth and sensual pleasure formed by the modern liberal-capitalist system. As a result of escalating moral-ethical crisis that takes place in modern society, and search for the ways to overcome it, attention of the researchers is drawn to the traditional spiritual teachings; therefore, Buddhology plays an important role in promoting the traditional spiritual values and countering the modern all-round crisis of the liberal model.

DOI: 10.25136/2409-7144.2019.9.30496

Abstract: Chinese Buddhism, being the most prominent branch of Buddhism and one of the three main ideological teachings of China, represents a theoretical and practical system of reproduction of a certain personality model. Such personality model is oriented towards the basic Buddhist spiritual values and consists of three levels: Arhat, Bodhisattva, and Buddha that differ in the level and hierarchy of spiritual values. Arhat, within the framework of the personal way of salvation, is aimed at non-attachment and serenity. Bodhisattva, in the context of  the social way of salvation, encourages mercy, compassion and self-sacrifice. Buddha, as an idea model of ultimate purpose of improvement, is characterized by absolutization of the Buddhist spiritual values. In Chinese Buddhism, Buddha attains the highest transcendent meaning, and the main vector of the practice of improvement becomes the model of Bodhisattva in the context of Mahayana doctrine. Research methodology is defined by the basic conceptual approaches towards studying spiritual culture in the context of its functional significance for human and society. The scientific novelty and main conclusions consist in substantiation of personal vector in the practice of improvement as a development of the corresponding spiritual values targeting the ideal model of Buddhist personality. Multilevel orientation towards the different types of personality in Buddhism reflected the all-encompassing nature of its teaching, aimed at the diverse level of spiritual development of the people. Selection of the Bodhisattva model in Chinese Buddhism is defined by the social vector of Chinese culture, which ensured a powerful religious and ethical potential of the entire Chinese civilization.

DOI: 10.7256/2454-0757.2019.4.28623

Abstract: Buddhist education represents the key instrument in reproduction of the Buddhist model of personality and Buddhist sangha. With the development of Buddhist doctrine, the three basic personality models have formed – Arhat, Bodhisattva, and Buddha, introduced trough the focus on a teacher. In China, Buddhism faced the established by that time traditional models of personality of a benevolent husband in Confucianism and a profoundly wise husband in Taoism. During the continuous interaction with Chinese culture, took place the complex processes of Sinification of Buddhism, when the image of Bodhisattva became the fundamental model of personality, oriented towards social virtue. Chinese Buddhists made a substantial contribution to the theory and practice of Buddhist education, manifesting as the mechanism of personal improvement. The research methodology is defined by the basic conceptual approaches towards examination of the spiritual culture as a whole, and Buddhist doctrine in particular, in the context of its functional significance for the society. The scientific novelty and main conclusions consist in the recognition of Buddhist education as the key instrument in reproduction of the Buddhist religious and cultural tradition. The multilevel orientation towards the diverse types of personality in Buddhism reflected the comprehensive character of its education, aimed at the various levels of people’s spiritual development. The selection of Bodhisattva model in Chinese Buddhism is determined by its social focus and complementarity to the images of benevolent husband and profoundly wise husband, which substantiated the formation of the Chinese religious syncretism and sustainability of the of China’s spiritual culture overall.