Kannon- is the Buddhist Ideal of Beauty

Terrible Dakini Naro appearance is not a bad sign at all. Dakini fight against laziness, stupidity and ignorance of this world. Of course a European can feel dismay of such a horrifying image of Dakini. Of course her ferocious look and decoration of skulls point on warlike spirit and character, but I repeat once more, as they do not make any harm to people. On the contrary, they are ready to help Buddhism adherents and let them into deep secrets of dharma. Well, once Dakini passed spirit of knowledge to one ascetic as he attained perfection. And this ascetic established her cult.

Dakini are faithful to Buddhism. Image of a severe, menacing, wise and beautiful fighter for the faith is not usual for the European mentality, but it is rather perfect and harmonious for the Buddhist one.

We must remind you that inner world as well as appearance or image of a Buddhist woman is really unusual to a European way of thinking. These characteristic features arise from Indian canons of Beauty those are far away from the modern model business. Female canon of Buddhist Beauty has a great and deep history and there are 18 categories for attractiveness. They are included, among those: chunky bottom of the body, belly with three folds of fat…So, lucky holders of these characteristics may forget about overweight as well as diets and be proud as they fit the Buddhist Ideal of Beauty.

Traditionally in our frame of mind Tibetan Buddhism is associated with Dalai Lama image. For our story it is important fact that Dalai Lama is considered by Buddhists as reincarnation of Bodhisattva –Avalokiteshvara that represents compassion. Bodhisattva personifies total compassion, and because of this compassion upon all living creatures Bodhisattva rejected an opportunity to achieve Nirvana. Bodhisattva again and again comes back to the World of Suffering in order to that all people find finally salvation. There are lots of images and names for Bodhisattva in different countries. I do not know whether you will be surprised, but in Japan Avalokiteshvara is esteemed in female image under the name of Kannon.

Kannon – is a merciful Mediatress, every human being can ask for help. She is one of the popular Japan Gods in Buddhist mythology. She appears with thousands of hands and of many faces. She needs thousands of hands to save sinners. Her many faces have a motivating meaning too: three compassionate faces, turned towards well-wishing creatures; three angry faces- towards malevolent creatures; three sharp-toothed faces, appealing to take to way of Buddhism and a smiling face. Kannon laugh means a conscious understanding of worldly vanity. Thus, we may say that Kannon personifies an infinite mercy and demonstrates deep knowledge of human nature. She comes to an old man in the old man image, to a woman – in the woman image, to a monk- in the monk image. And none of the believers are embarrassed of her greatness and power.

Finishing our short acquaintance with the female images in Buddhist mythology, we would like to draw your attention to that, in spite of the difference between Buddhism and Europe regarding Beauty, Good etc (as all these religions have different cultural and traditional basis), if we observe closely into threatening, frightening, at times sharp-toothed faces, we will see that wisdom, irreconcilability to evil and willingness to compassion.

Buddhist Angel of Darkness and Opened Public Preaches

Women` s life in sangha was not a sheer joy. Alongside with everyday deprivations of life, need to live in the commune; getting along with the other women a nun had her own interior doubting regarding chosen way. Doubting like this is stored in a chapter in “Bhikkhuni- samute”. “Bhikkhuni- samute” also includes 10 sutras which are grouped by question – answer model. A nun meets Mara - Buddhist angel of darkness and the last asks her various provocative questions. You should not treat this story too literary. In the Buddhist tradition Mara rather personifies inner weakness and uncertainty than a kind of anthropomorphous mythological creature. One of the frequent doubting was the point of view revealing that was better to enjoy this life here and now, when you were young, then later not to feel regret about lost opportunities. Desire to have children – was another temptation. There was a point of view that a woman could not achieve the state of Enlightenment at all or hesitation in Buddha doctrine and consequently a wish to follow another doctrine. One of the issues was that it was not safe for a woman to meditate in the lonely places, where she could be raped. In this case doubting is resolved because a woman is supposed to acquire the supernatural abilities and could resist any violator. However is notable that this question was appealed to a nun that was already raped after her consecration, so that this doubting was not baseless. Alongside with the everyday matters nuns had doctrinal questions like who created this world and all living creatures. Buddha as is known denied existence of any God- Creator, that is why to answer this and many other questions was need in good and deep knowledge of Buddhist doctrine. This is one of the most widespread questions. Nevertheless all nuns gave the right answers and disgraced Mara, sad and disappointed, disappeared from the place of temptation. Actually, the answers themselves did not play any role. The triumph over Mara came when this woman got to know, recognized him, Mara – so that he realized her doubting and hesitation. Thus “sati” experience became apparent and developed, it is called- attentiveness and awareness - and this is one of the main steps in Buddhist practice.

I must say, that women entered Buddhist society not as nuns but also as active secular followers and energetically supported Buddha teaching. In general, Buddhist commune consisted of 4 sections: monks, nuns, Buddhist layman and Buddhist laywoman. Functioning of monastic commune completely depended on material support of laymen and laywomen that is why Buddhist laywomen played an important role. Buddhist monks paid off this support by opened public preaching, addressing to all levels of the Indian population as well as towards women. If a layman invited a monk to visit his house, then after it a monk usually delivered a lecture from Bible, explaining this or that point of Buddha doctrine. By the way, these issues might reveal not just moral points but also very complicated things. We can find a bright example of this sort of meeting in “Melinda’s questions”. A woman invited two monks the share the table and after that monks delivered the preaching regarding Abhidharma (the most comprehensive section of Buddha teaching).

Any woman has right to reach Nirvana

Children death was usually the main reason why a woman left her family duties and devoted herself being to cenobitical life. Kisagatami`s son died and this shook her so much that she decided to join commune of nuns. Woman status depended straight on male descendants. According to the traditional commentary to “Therigatha”, there was a big nun group that entered sangha because of their children death. Patachara was the head of this group; she lost her husband and two children. A rich courtesan Ambapaly explains her conversion to Buddhism by old age and withering away her beautiful body. Among authors of “Therigatha” were other courtesans- Vymala, Addhakasy. The status of courtesans was rather unstable, in spite of the visible wealth. A true story of Sona, she was mother of 10 children, in some way reminds us the story of King Lear. Her husband took the monastic vow being already in elderly age and left her all his riches. Sona decided to share this heritage among children on condition that they would support her and then she could devote herself to religious life. But sooner mother became a burden to her children and they began to treat her with disrespect. (Thankful people as well completely Enlightened ones come to this world very seldom.) Finally, Sona joined the Buddhist sangha, in spite of the fact that it was not harmonious; she achieved the state of nirvana.

This story attracts us by one exciting moment. There were not any cases like this in the history of Indian society. This is a specific woman status when her husband took the vow. The woman turned into a widow while her husband was alive- and this was the worst thing that might happen to a woman in the Indian society. Perhaps, that is why there were many mentions in canon when both: husband and wife led monkish existence. This can be treated as examples of
mutual consent and faithfulness. Or, probably it was the only way out for a woman at that time?
In certain cases, when a woman was really rich and respected by society, then her taking the veil was the logical result of her life. Another example- is a life story of Chanda nun; her verses are also stored in “Therigatha”. This woman lost her husband and all her relatives, for 7 years she was living by begging. She suffered from cold, heat and starvation. Once she saw a nun, the last was given alms, food and drink. Chanda asked to become her disciple. After Chanda sorted her want and need, she did her best to understand Buddhism teaching. Note, that Buddha did not have any objection of entering sangha people like these. He hoped that it would help these people to develop their spirituality and reach a certain state of nirvana. So that Chanda achieved lucid moment and became one of the respectable nuns.