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"The Dragon Girl and the Abbess of Mo-Shan: Gender and Status in the Ch'an Buddhist Tradition". Journal of the International Association of Buddhist Studies. 5 (1): 19– 36. Levering, Miriam L. (2013). "The Dragon Daughter". In Vanessa R. Sasson (ed.). Little Buddhas : Children and Childhoods in Buddhist Texts and Traditions. Oxford University ...
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The Mañjuśrīmūlakalpa states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Mañjuśrī. [7] The attribution to Mañjuśrī is an attempt by its author(s) to counter the objection that the teachings in this text are of non-Buddhist origin. [7]
The Buddha explained this using Buddhist doctrines, and Patacara immediately understood the nature of impermanence. When she was asked to tell her actual name, she felt awkward as her actual name was 'Roopwati' which means beauty and her condition was completely opposite of her name.
The fullest and most important of these Dunhuang texts is "Maudgalyāyana: Transformation Text on Mahamaudgalyāyana Rescuing His Mother from the Underworld, With Pictures, One Scroll, With Preface." [ 19 ] In this text, Mulian's original name is "Radish", or "Turnip," typical Chinese nicknames, and his mother is Liu Qingti.
Buddhist texts relate that Uppalavanna attained enlightenment less than two weeks after ordaining as a bhikkhuni. [1] [5] Shortly after becoming a nun it was Uppalavanna's turn to prepare the observance hall. While the other nuns were out, she lit a lamp and started sweeping the hall in accordance with her duties.
The fact that the text is a compilation is initially evident from the mixture of prose and verse that, in some cases, contains strata from the very earliest Buddhist teachings and, in other cases, presents later Buddhist themes that do not emerge until the first centuries of the common era.
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