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Vorschau
022_000085/0000

Aspects of Mongolian Buddhism 2. Mongolian Buddhism in Practice

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Field of science
Vallástudományok / Religious Studies (13037), Kultúrakutatás, kulturális sokféleség / Cultural studies, cultural diversity (12950), Mítosz, rítus, szimbólumok, valláskutatás / Myth, ritual, symbolic representations, religious studies (12850)
Type of publication
tanulmánykötet
022_000085/0118
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Seite 119 [119]
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022_000085/0118

OCR

MoHroJIYyYJIBIH OIOVH CAHAAHDI HOT BA 3AJIPAJIJ BYPXHBI INAINHBI TYÜNATTACSH YYPOT Abstract This paper revises the impacts of Buddhism on the spiritual union and collapse of the Mongols as a nation based on archival materials and other sources: Buddhism as a main belief, which united all the Mongolian nomads played an important role in the survival and existance of the Mongolian nation having a thousand-year old history. The Manchu state used Buddhism for centuries to oppress the spitfires of the Mongols. Since the early 20" century it has been becoming a dominant ideology declaring solidarity. Buddhism as a fundamental ideology and a unifying power of the Mongols have influenced the victory of the revolutions of 1911 and 1921 in which monks had circumstantial roles. Over two hundred years of Manchu overlordship a sovereign Mongolia did not exist. The unarmed and declined Mongols could find a possibility to unify all nations under Buddhism and also declare their own independence, keeping state power in their own hand. A state policy started by the victory of the revolution of 1921 when revolutionaries took a power, and finished in 1940, when the state policy on religion finally was implemented justified by the state. Due to this policy, the majority of monasteries and temple complexes were closed and all ranking monks were repressed due to the rigorous state policy in the 1930s. From the other hand it destroyed the main unification power consolidated around Buddhist leaders and activists. In accordance with a new adopted Constitution in 1990, the Mongols opened a door to other religions, and devotees have full right to practice their own religions. In this situation we need to protect our customs, tradition and religion to keep our differences from other nations. Hom 3yű IX CYPBAJBK Man»c Yun Ync: Tadaad Moneonvin Tepuüe sacax Aaeonoın AamHdı Xyyno 3yünuün Ouuue. 58-p 13BT3p. 1789, MOHTON YICBIH YHIIICHHH HOMBIH CAH. MYYTA. MAH-sin 6apnMTbIH TeB. X—2. 1-3. XH-78. MYYTA. MAH-sıH 6apuMTbIH TOB. KOMHHTEPHBI MaTepnman. X-1. JI-23. XH-26. C VAAJITAAHBI MATEPHAJI BorxGaarap, XK.: Moneonvix Oypxanet wawnebi nam xyepae. YnaaHu6aaTap 2010. l'axGonx, X. Ga Gycar: Moneonvin FOant ync. YnaaHu6aaTap 2006. JIn IléH Pe: 7911 on0 Moneonbin yhÔscHuü myceaap mozmHonble C3p239H MyYHXAenacan myyxuüe HEX9H WUHACIXVU. VraaaGaarap 2011. JIomkun, 3.: Tyyx coxoxyü. VraanGaarap 2011. JIyscaHıpp3H, T.: XX syynvı Moneon Oaxb 6yOdvın wauınoı Oyypanm, capeanm. XX 3yyHbı Moneonvin myyxuün sapum acyydan. YiaaHOaarap 1999. JIxarsacyp3H, T.: MOHrOJIBIH ÖOypXHbI INaIıMH: HMÜTIIIT OHIIOTMÜH acyynan. Mongolica 15 (36). YnaanOaarap 2004, r. 92-99. 117

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