Amazing Kannon Dance

Fantastic show!!! This dance is the most exciting thing I have ever seen. This fabulous music and perfect dance of Buddhist Goddess - Kannon inspires us for love, beauty and the good. In spite of the fact that dancing people are deaf, though you can feel their sense of rhythm and see ideal synchronization of their movements. Is amazing!!!

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.

White Tara and Green Tara

Due to our European mentality we have a stable view regarding religious, mythological or fairy- tale female images. We know for sure that a Kind Fairy coming to the aid of the unhappy and giving a piece of advice to the inexperienced must be beautiful, golden-haired and blue-eyed, but a Bad Witch, even pretending to be a beautiful stranger, sooner or later will show her real repulsive appearance with off-kilter nose and buck-teeth under the cover. Though we admit that unattractive women possess some wisdom, for example Tsarevitch Ivan (of Russian fairy tales) went to take some advice of Baba-Yaga (a witch in Russian folk tales).
So we decided to investigate this connection between the beauty canon and good intentions. In order to find answers to our questions we looked around. Buddhism drew our attention.


White Tara – only one mention of her name can safe the life of a human being from many misfortunes and troubles.

Are you interested in Buddhism? If yes, do you know Green or White Tara or ferocious Dakini? No? It is unfair. They are loved and estimated by Buddhists of Tibet, Mongolia, Nepal as well as Buryat- Lamaists.
Tara (“saviour”) personifies total and absolute compassion. Her cult is very popular. Tara is known under 21 of names. Visually Tara is distinguished by position of her hands as well as clothes. The most famous images are White Tara and Green Tara. They are gracious hypostasis of Goddess. Tibetan people believed that just one mention of their names can save from any troubles. By the way, do you know that Catherine the Great had been announced incarnation of White Tara by Buryat- Lamaists, and who knows, may be due to this fact Catherine obtained this rank of Great ruler.
Scientists cannot say exactly when and why Tara image was appeared, but under one of the sources we find a nice legend. It says that many, many kalpas ago (one kalpa lasts millions of years) a princess lived and she reached the lucid moment. She was told by monks that she had to born a man next life. But princess rejected this offer, arguing that there were many people who wanted to reach Nirvana in a male image and only a few – who wished to turn femininity into a way of achieving this very Enlightenment. Said and done. After she continued her perfection, finally she appeared before Buddha and swore to deliver all beings from samsara tortures. Samsara – is a closed chain of countless and constant reincarnations. Some of possible reincarnations might seem really alluring to an unenlightened man. For instance, reincarnation in God body seems very attractive, but even it does not stop this chain of sufferings.

White Tara grants us longevity. Are you amazed at seven eyes of Tara? These eyes are eyes of wisdom, projecting stages of cognition and knowledge. She has two usual eyes, one in the middle of the forehead, two in her hands and two in her feet. You may call on her for health, strength, and longevity. Her white colour symbolizes purity as well as the absolute Truth. Green Tara symbolizes Divine energy. She appears as young girl with green skin. Whereas Green Tara is a young girl and has a playful character, White Tara is a mature, wise and full- breasted woman. White Tara seems to help more with longer-term issues, while Green Tara – fast and quick reaction and help. One Green Tara’s leg is still in lotus pose, another one – is getting down off the throne that is signifies Tara’s intention to help people in physical sphere as well as spiritual one. You may ask Tara for all you want and be sure if you believe in it – you get it sooner or later.

Queen Malika and King Pasenadi

Extremely interesting example of interaction between a monk and a churchwoman represent relations between Buddha and Queen Malika, she was wife of King Pasenadi (ruler of Kosala kingdom). Malika came to believe in Buddha before marriage, after the first time she met Buddha. And she was really zealous and passionate churchwoman and left devoted to Buddha for the rest of her life. She regularly dispensed alms to Buddhist monks as well as built a big Hall for sangha, where religious discussions took place.

King Pasenadi also turned into Buddhism doctrine. It happened in the following way. Once upon a day King Pasenadi had sixteen disturbing dreams. His family Brahman-priest explained this fact by the influence of evil spirits and said that it was need in a big sin offering. But Buddha, invited by Malika interpreted it in a favorable for the King sense. After that Pasenadi became Buddhist layman.

Buddha never left his faithful adherent, but always supported his devoted follower. When dear spouses quarreled, Buddha always reconciled the King with his wife, and permanently stood up for Malika. Buddha told King Pasenadi about their love in the previous lives and how they suffered living separately. In one of the stories Buddha told that Malika did not leave her beloved one even when he developed leprosy.

Also Buddha delivered posthumous sermon after Malika death. And every day King Pasenadi went to Buddha in order to know about post mortal life of his wife.

Obviously, in this case Buddha acted as exemplary “family priest”, penetrating into family by the wife (women as is known are distinguished by heightened religiosity), was dedicated to all the twists and turns of married life and performed spiritual guidance. Within tradition this behavior was not treated as a lucky chance, reflecting real relations with a concrete family, but it rather represents a vivid example of interaction between a monk and a churchwoman. This is an example that in general must follow all Buddhist monks.

Thus, in the early Buddhism attitude towards a woman was not ideal, but it offered to a woman great opportunities for spiritual growth, rather than other doctrine at that times. A woman could totally leave her secular life, become a nun and devote herself completely to the way of liberation during this life. Those ones who were not ready to take such radical decisions Buddhism proposed vast space for religious activity and moral perfection, with the hope to find peace, gain more perfection in the next birth and achieve liberation. No doubt that Buddhism spread fast and widely in India due to that woman was allowed as well as supported taking part in Buddhism.

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.

Buddhism - The Noble Truths and The Eight-Fold Path

Buddhism has been the dominant religion of the Eastern world for centuries, including China, Japan, Korea, and most of Southeast Asia.

In addition, the growth of the Asian population in the U.S., has served to increase the interest in Buddhism in the United States. Statistics have shown that currently, there are well over 300,000 Buddhists in the U.S.

Founder of Buddhism, Siddhartha Gautama, went on a spiritual quest to determine the cause of pain and suffering, holding to the Hindu belief in reincarnation, in that one returns to earthly life in a higher or lower form, according to one's good or bad deeds.

The above belief prompted the question of how to break the rebirth cycle. Basic teachings of Buddhism focus on what Siddhartha believed to be the answer to those questions.

The basic tenants of Buddhism are found in the Four Noble Truths and the Eight-Fold Path.

The Noble Truths

1. The First Noble Truth: is the acknowledgment that pain and suffering exists in the world in all of nature and human life, as realized and taught by Siddhartha. It is inevitable that sickness and old age generally becomes painful, and all living things experience suffering.
2. The Second Noble Truth: concerns the cause of suffering, with Siddhartha believing that the root cause of suffering is desire. Through his meditations, he realized that suffering is ultimately caused by wealth and selfish enjoyment, the cravings of which are rooted in ignorance, and can therefore, never be satisfied.
3. The Third Noble Truth: pertains to the cessation of all suffering, which occurs when a person is able to rid him or herself of all desires.
4. The Fourth Noble Truth: relates to the extinguishing of all desire by following the eight-fold path, a system designed to develop habits that will release people from the restrictions caused by ignorance and craving.

The Eight-Fold Path

There are eight steps to following the eight-fold path:

1. Right Views. accepting the four noble truths.
2. Right Resolve: renouncing all desires and any thoughts related to lust, bitterness, and cruelty. No living creatures may be harmed.
3. Right Speech: speaking only the truth. There may be no lying, slander, or vain speech.
4. Right Behavior: abstaining from sexual immorality, stealing, and all killing.
5. Right Occupation: benefiting others and harm no one with the work chosen.
6. Right Effort: seeking to eliminate any evil qualities within and prevent any new ones from arising. One should seek to attain good and moral qualities and develop those already possessed. Seek to grow in maturity and perfection until universal love is attained.
7. Right Contemplation. being observant, contemplative, and free of desire and sorrow.
8. Right Meditation: once freed from all desires and evil, a person must concentrate on meditation to overcome any sensation of pleasure or pain and enter a state of transcending consciousness to attain a state of perfection.

Buddhists believe that it is through the above self-effort, one can attain the state of peace and eternal bliss, known as "Nirvana."

Anna Barbosa is an avid sudent of Buddhism and owner of http://www.mettabuddha.com

Women in the early Buddhism- part 2

To tell you the truth, women had more regulations than men. This was reflected in number of Pratimokshi rules for nuns (331 rules for women against 227 -for men). Majority of supplementary rules were regarding some slight violations like woman ornamentation and her clothes, the rules of a woman consecration into sangha, a selection of the women guru, the rules of the woman behavior in public places etc. But the real restrictions were imposed on sexual behaviour of nuns. For example, if a man touched a woman – then this violation can be atoned, for a woman touching a man was treated as a heavy breach and was followed by an unconditional exclusion. It is wrong to think that Buddha considered a woman more inclined to sexual enjoyment than a man. Analysts paid attention on fact that Buddha described man’s sexual attraction to a woman as well as a woman to a man in one and the same terminology. To tell you the truth these strict rules pursued some internal objects. First of all, in the patriarchal Indian society Buddhist nuns that left their family duties and chose the road of liberation were reproached as for men it was allowed to go for their own way. That is why nuns should take care of themselves and behave properly because there are might be some ill-wishers around them. Secondly, a nun might become pregnant and this can provoke some substantial moral issues in the commune as well as the organizational ones. Evidently, proceeding from this point of view women must go through a trial period before becoming a nun. But there are some mentions in the canon that a woman became a nun being already pregnant.

What made a woman joining the Buddhist sangha? Ideally, the main and the only reason was searching for liberation, for nirvana. But practically, it was far from that. An interesting and striking illustration of this entering is left in “Therigatha” (“Verses of elder nuns”). This poetry draws our attention by its ingenuous feelings.

Rather a bright demonstration is verses written by a nun Mutta (free translation):

I am free!

I became so independent!

I am free from three things:

From mortar and pestle as well as bent old husband!

Torn up by the roots the craving,

That will lead to becoming,

I am free from old age and death.

Mortar, pestle and shameless husband are mentioned in other verses in “Therigatha”. Note that these feelings contradict the rules of honouring a man as God.

P.S. Do you know that seventeen women in October, 2003 got the highest ecclesiastical rank as Buddhist nuns at the Shakyamuni Buddhist Centre in Canberra, Australia?

Women in the early Buddhism

Patriarchal Indian society pointed the advantage of a man towards a woman during the process of Pali canon establishment (4-2 B.C.). Humiliated status of woman was confirmed in Brahmanic literature. Is enough to recall a famous Manu `s saying: “Day and night a woman must depend on her men… Father guards her in the childhood, husband – during her youth, sons- in her old age. A woman is not able to be independent and self-sufficient (Manu, 9. 2-3). Religious necessities of a woman in orthodox Brahmanism were not taking into account too. Women on a level with Shudras were prohibited from listening and studying Vedas, performing rites, fasts or vows on their own. The main religious duty of the woman consisted in service to her husband. “Husband, even alien to virtue, dissipated or lacking of positive character qualities must be worshiped as God. “ (Manu, 5. 154).

Early Buddhism demonstrates rather different approach towards a woman. Buddha declared that there was no any difference between a man and a woman to achieve lucid moment provided that they take the monastic vow or take the veil. In compliance with it Buddha established female monastic society. Mahapradjapati was the head of this society, Buddha’s aunt - she was like a mother to him. However joining sangha a woman should follow several additional conditions. They are known as “Eight rules” (garu-dhamma) and are as follows:

1. A nun being in monasticism for 100 years must show her respect to a monk even if he has just got monastic vow.

2. Nuns are prohibited to hold “summer suspension” during rain season in the place without monks.

3. Every two weeks nuns must visit monks commune to hold uposatha ceremony (general monk meeting) as well as get instructions and perceptions from them.

4. Once the “summer suspension” is over – nuns should take part into a special meeting of both communes devoted to the discussions about monks as well as nuns behaviour.

5. A nun that breached her duty (a heavy mistake) must be punished during two weeks in both communities: male community and female one. (Monk’s term of punishment lasts for 6 days and is performed only in male community.)

6. Before taking the veil a woman has to go through the probation period for 2 years and only after that the initiation takes place in the both communities. For a monk no need in any trial period and the consecration is held only in the male community.

7. A nun ought not to insult or reproach a monk, even indirectly.

8. A monk has the right to teach a nun, but a nun should not give any piece of advice to a monk.

The 10^th Chulavagga chapter contains this story about the foundation of the woman’s sangha as well as these 8 supplementary rules. These rules are formulated rather categorical: “these rules must be respected, followed and not broken”. Though, we must take the notice that all those rules are included in the ordinary nuns` laws (Bhikkhuni-Patimokkha). And there they are treated as slight violations that are atoned by a simple admission of guilt. Nunneries were really under the protection of male monasteries, because this patronage was necessary for defending from robbers and violators (such cases are often mentioned in the canon).

Buddhist Blessing

This is a Universal Buddhist Blessing offered by Ven Bhikkhuni Sudhamma, Abess, Carolina Buddhist Vihara