經律異相 30

English (machine translation) 30

Language: English

30.1

Compiled by the Liang śramaṇas Sengmin, Baochang, and others

1. King Aśoka's Queen Receives Conversion by an Eight-Year-Old Śrāmaṇera
2. The Queen Gives Birth to a Lump of Flesh and Discards It into the Water, Which Then Produces Two Sons Who Become the Progenitors of the Vaiśālī People
3. The Queen of Kauśāmbī Realizes the Dharma
4. Lady Mallikā Observes the Fast
5. King Udayana's Wife Studies the Way and Is Reborn in Heaven
6. The King's Chief Queen and a Worthy Together with the King Build a Monastery

30.3

1. King Aśoka's Queen Receives Conversion by an Eight-Year-Old Śrāmaṇera

30.4

Formerly, King Aśoka had not yet understood the Buddha's teachings. He built various hells; whoever entered them was inevitably punished, cruelly afflicted with numerous tortures. Later, he gained faithful trust, whereupon he abandoned all misdeeds and served the Sambuddha. When a pestilence struck the people, the king severed communication between the inside and outside, fearing that the disease would reach the palace. He dispatched a messenger to inform the holy assembly, requesting that they bestow blessings from afar and send one monk to enter the palace, to give a gift of the Dharma (dakṣiṇā) so that the realm would find peace and the disease would be eliminated. The assembly of monks took pity on this and granted his request. Thereupon, the holy assembly sent a novice monk who was eight years of age, named Miaoyan (Suvaktra), who had already attained arhatship and was fully endowed with supernatural powers. He flew to the royal palace to see the queen and court ladies to declare the words [of Dharma], and to provide what they lacked while manifesting the virtue of the Path, so that they might know the supremacy of the Buddha, let alone his disciples. Miaoyan, having received the instructions, flew into the royal palace and stood before the chief queen. The chief queen bowed in homage, raised her arms, and wished to embrace him, saying: “Master Miaoyan, how could you deign to come yourself and display such spiritual feats?” Miaoyan addressed the queen, saying: “Step back! Step back! It is not appropriate to approach a śramaṇa bodily.” The queen replied: “You are very young, just turning eight years old. In my heart, I cherish you like my own son. Though I draw near to you bodily, what harm could there be?” The novice answered: “Bodily closeness is perceived just as you describe, my Lady. Yet passions arise from subtle beginnings, just as a spark as small as a millet grain can burn a wild plain of ten thousand leagues; and just as water dripping from a fingertip can pierce through jade and stone, or can fill a vessel. All matters develop by degrees: from little comes much, and from small emerges great. Therefore, the wise keep far from suspicion and avoid doubt, so as to guard against what has not yet occurred.” As the novice and the queen debated back and forth, their voices eventually grew loud, reaching the main hall. The king asked his attendants: “Whose voice is that, sounding as though there is a dispute?” An attendant minister replied: “The novice Miaoyan just arrived in the palace and is speaking with the chief queen; his voice is so clear and resonant that it is heard here.” The king immediately arose and went to meet him, bowed in homage, and inquired: “Over what are you disputing?” The novice replied: “The noble queen saw Miaoyan, and looking upon me with pity and affection, she wished to approach and meet me. But the norms of the Path do not permit this; therefore, I objected and kept her back, that is all.” King Aśoka said: “You are still young, like my own son. If she lovingly embraces you, what reproach could there be? Why do you rebuke her with such harsh words?” The novice answered: “It is not as the King says. The ancient sages instituted rituals to forestall what had not yet sprouted and to caution from beginning to end: a girl at age seven does not play upon her father's stool; a boy at eight years of age does not sit arrogantly upon his mother's bed. Under a fruit tree, one does not adjust one's cap; in a melon patch, one does not bend to arrange one's shoes. Why is this so? It is to keep far from suspicion, avoid doubt, stop beginnings, and eradicate sprouts. By encouraging and guiding future generations, one guards against what has not yet occurred. My own mind is already pure, without the slightest blemish, like a lotus flower unstained by mud and water, or a vessel of crystal and lapis lazuli. Indeed, as the Tathāgata spoke, it is just like mother and son, with no difference whatsoever. Yet though one knows there is no fault, one must act as an exemplar for those who are not yet capable.” When the king and the queen heard his words, they were astonished and marvelled at him: “Just as Miaoyan said, even at the young age of eight, he still takes heed of all reproaches; how much more so for those of advanced age whose three poisons are not yet extinguished!” Thereupon, the novice expounded the sūtras and teachings for them. The queen and more than five hundred court ladies all attained the trace of the Path (stream-entry), and the chief queen, the attendant ministers, and the crown prince all gave rise to the aspiration for the Path, promptly attaining the stage of non-retrogression. (Extracted from the Sūtra of the Eight-Year-Old Novice Enlightening the King.)

30.5

2. The Queen Gives Birth to a Lump of Flesh and Casts It into the Water, Which Then Produces Two Children Who Become the Ancestors of the Vaiśālī People

30.6

In the past, the queen of the king of Vārāṇasī became pregnant. When this queen realized she was pregnant, she informed the king, and the king immediately provided for her and nurtured her, ensuring everything was harmonious and comfortable. When her months were complete, she gave birth to a lump of flesh, as red as a hibiscus flower. [She thought:] “Other consorts give birth to handsome children, yet I have given birth to a lump of flesh without hands or feet! I feel ashamed. If the king sees it, he will surely detest and despise me.” She placed it in a vessel, hammered gold into a foil, and inscribed upon it with cinnabar: “This was born of the queen of the king of Vārāṇasī.” She covered the mouth of the vessel, sealed it with the royal seal, placed the golden foil inscription on the outside of the vessel, and had it cast into the river. After the attendants discarded it, spirits and deities guarded it so that there were no winds or waves. At that time, a practitioner of the Path lived by the riverbank, depending on cowherds. Washing himself in the early morning, he saw this vessel from afar. He picked it up, saw the characters written on the golden foil, and also saw that it was sealed with the royal seal. He then opened the vessel to look, and saw only a lump of flesh. He thought to himself: “If this were dead flesh, it should have rotted and stunk long ago. There must be an extraordinary sign here.” He brought it back to his dwelling and carefully placed it in a safe spot. After half a month passed, it transformed into two pieces. After that, another half month passed, and each of the two pieces grew five swellings. Half a month later, one piece became a boy and one piece became a girl. The boy's complexion was like yellow gold, and the girl's complexion was like white silver. When the practitioner saw them, he felt love and esteem for them as if they were his own children. Milk spontaneously flowed from both of his thumbs; with one finger he nursed the boy, and with the other finger he nursed the girl. When the milk entered the children's stomachs, it was like clean water in a maṇi jewel, completely clear and transparent inside and out. The practitioner named the children the Licchavis (which in the Liang language means “thin skin”, or also “same skin”). The practitioner raised these two children with extreme hardship. In the morning, he would enter the village to beg for food for himself and the two children, returning only late in the day. At that time, the cowherds saw that the practitioner underwent such hardship for these two children, and said to him: “Venerable One, one who has left home ought only to practice the Path. Why should two children hinder and cause you to abandon your practice of the Path? You may hand them over to us, and we will nurture and raise them.” The practitioner said: “Excellent!” These cowherds each returned home. The next day, together with their companions, they leveled and swept the road, erected banners and streamers, scattered multicolored flowers, and beat drums as they came to the practitioner's place to welcome the two children. They said to the practitioner: “Now it is time for these two children to depart.” The practitioner entrusted them, saying: “These two children have great blessings and virtue beyond measure. You must care for them well, and you should sustain them with the five kinds of dairy: milk, curd, raw butter, clarified butter, and ghee. When these two children grow up, they should marry each other. Find a fine, wide, and level place to establish their dwelling; you may install the boy as king and the girl as queen.” The cowherds accepted his instructions and departed. When the two children reached the age of sixteen, [the cowherds took] a wide, level place one hundred yojanas in breadth and length, built a mansion in the center, married the girl to the boy, and established them as husband and wife. Later, each birth produced two children, one boy and one girl. In this manner, she gave birth sixteen times. Seeing that the royal children were gradually multiplying, the cowherds opened more residences and built gardens and grounds, making thirty-two mansions in all. In this way, the area was expanded three times, and therefore it was named Vaiśālī. (Extracted from the tenth fascicle of the Samantapāsādikā.)

30.7

3. The Queen of the Kingdom of Kauśāmbī Awakens to the Dharma

30.8

The Buddha, together with one thousand two hundred and fifty monks, was traveling in the Kingdom of Kauśāmbī and staying at the Beautiful Sound Monastery (Ghoṣitārāma). When his feet stepped upon the threshold, heaven and earth shook, pearls and musical instruments sounded spontaneously without being struck, venomous poisons lay dormant, and auspicious portents were harmonious and pure. Among the people of that domain, none failed to thirst for him with reverence. The king was named Udayana; he was violent, oppressive, open to flattering words, and indulged in female musicians. He established two queens, left and right, whose beauty was peerless. The left was named Zhaotang; she was haughty, slanderous, and jealous. The right was named Yirong (Śyāmāvatī); she constantly practiced benevolence and love. The king treasured her conduct and was partial to her in every matter. Yirong had an elderly maidservant named Dushéng (Uttiyā/Uttarā). She constantly distributed incense, economizing on expenses to gather funds to provide meals for the Buddha and the saṅgha. The Buddha expounded the Dharma for her, and she kept it wholeheartedly without forgetting. Having completed the donation, she returned to the palace carrying the remaining incense. By virtue of this merit, as a result of her past deeds, the fragrance was smelled from afar, and its weight was double that of the incense. Yirong questioned her, and she confessed that she had reduced the incense money to provide meals for the Buddha and the saṅgha, [adding that] the Dharma's depth and wondrous meaning were unlike anything heard in the world. Hearing of the Buddha, Yirong rejoiced in her heart. Thinking to herself that she had no opportunity to hear the true Dharma, she immediately said to Dusheng: “Expound it for me.” Dusheng said: “My person is base and my mouth impure; I dare not casually declare the Tathāgata’s venerable words. Pray permit me to go to the Buddha, receive his instructions, and then return.” Thereupon, she was sent out of the palace, and [the queen] instructed her again: “Receive the full ceremonial protocol.” Before Dusheng had returned, the queen and her maidservants were already waiting, lining the courtyard. The Buddha told Dusheng: “When you return and expound the Dharma, many will be delivered. The protocol for expounding the Dharma requires that you first prepare a high seat.” Dusheng fully declared the holy instruction. Yirong rejoiced, opened her chests, brought out robes, and piled them up into a high seat. Relying on the Buddha's spiritual authority, [Dusheng] expounded the Dharma appropriately. Queen Yirong and all the maidservants resolved their doubts and attained the Path, while Dusheng attained dhāraṇī. Zhaotang, filled with jealousy, repeatedly slandered and reproached them on more than one occasion, but the king refused to listen. Later, she spoke of it again, and the king's mind was led into delusion. Waiting for the day of their observance of the precept fast (poṣadha), she urged the king to play music and summon the queens. The king then issued a general summons, and all who were commanded assembled, except for Yirong, who, observing the precept fast, alone did not comply with the order. Repeatedly summoned three times, she held fast to her observance without wavering. The king's fury blazed; he had her bound and dragged before the hall, intending to shoot and kill her with arrows. Yirong focused her entire heart on taking refuge in the Buddha. The king shot two arrows himself, but both turned back toward him. Terrified, the king unbound her and asked: “What art do you possess to bring about such a thing?” She replied: “I serve only the Tathāgata and take refuge in the Three Venerable Ones. In the morning, I uphold the Buddha's fast and do not eat past midday. Furthermore, I practice the eight precepts, adorning myself and avoiding intimacy. It must be that the World-Honoured One pities me thus.” The king said: “Excellent! How could words describe it? I must go to the monastery to pay homage to the World-Honoured One.” Just then, an enemy state raised an army and invaded the borders. The king went out on campaign in person, and entrusted a brahmacārin named Jixing to temporarily administer the affairs of state. Zhaotang rejoiced, saying: “My father is administering affairs; killing her is now certain!” The daughter plotted with her father, and they burned and killed Yirong and all her maidservants, falsely claiming it was an accidental fire, thinking they could cover it up. Afterwards, the matter was exposed. The king was greatly enraged; he exiled Jixing far away, banishing him outside the borders, and imprisoned Zhaotang and her companions in underground caves. He crushed and expelled false paths and widely propagated the Buddha's teachings. (Extracted from the Zhong benqi jing.)

30.9

4. Queen Mallikā Upholds the Precept Fast

30.10

The Buddha was in the country of Śrāvastī. The king of the country and his ministers all took refuge in and revered him. At that time there was a merchant named Baoli, who entered the sea with five hundred merchants to seek jewels. Then the sea god emerged holding a handful of water, and asked Baoli, saying: 'Is the sea water more, or is this handful of water more?' Baoli answered, saying: 'The handful of water is more. Although the sea water is vast, it cannot save a hungry and thirsty person. Although the handful of water is little, it can save a thirsty and exhausted life; the blessings received lifetime after lifetime cannot be estimated.' The sea god was delighted, and immediately took off eight kinds of fragrant necklace ornaments from his body, adorned with the seven jewels, and presented them to Baoli. Baoli returned to his country, and presented these fragrant necklace ornaments to King Prasenajit. The king considered them extremely rare and marvelous. He then lined up all his consorts, intending to give the fragrant necklace ornaments to whoever was the most beautiful. Sixty thousand consorts all adorned themselves and came forth. The king asked: 'Why has Lady Mallikā not come out?' An attendant answered, saying: 'Today is the fifteenth day; she observes the Buddhist fast (upoṣadha), wearing plain clothes and unadorned.' The king said: 'Even when observing a fast nowadays, should she disobey the king's order?' This was repeated three times. Lady Mallikā then came out in plain clothes. Among the crowd, she shone like the sun and the moon, twice as beautiful as usual. The king was filled with awe and increased respect, and asked, saying: 'What virtue do you possess to be so brilliantly distinctive?' The lady addressed the king: 'I reflect that I have little merit, and so received this female form. Emotional defilements accumulate like mountains day and night. Human life is short and fleeting, and I fear falling into the three evil paths. For this reason, on the [appointed] months and days I observe the Buddhist fast, cutting off craving to follow the Way, so as to receive blessings lifetime after lifetime.' Hearing this, the king was delighted, and offered to give her the fragrant necklace ornaments. The lady declined, saying: 'I am now observing the fast and ought not to wear these; you may give them to someone else.' The king said: 'My original intention was to give them to the best. You are now the best; moreover, you observe the religious fast and your aspiration for the Way is exceptionally lofty. For this reason I give them to you. If you do not accept them, where shall I place them?' The lady answered, saying: 'Great King, do not worry. May it please Your Majesty to deign to go together to the Buddha's place, and offer these fragrant necklace ornaments to the Bhagavat, and also receive the holy instructions, which will bring blessings for kalpas upon kalpas.' The king immediately consented. He then ordered his carriage prepared and went to the Buddha's place, and addressed the Buddha, saying: 'These fragrant necklace ornaments from the sea god were presented by Baoli. None of the sixty thousand consorts did not greedily desire them. Lady Mallikā, though offered them, would not take them; she observes the Buddhist fast and her mind has no covetous desires. I reverently offer them to the Buddha, wishing that you deign to accept them. World-Honoured One, the minds maintained by disciples are difficult to equal; does such straightforward faith indeed bring blessings?' Thereupon the Bhagavat accepted the fragrant necklace ornaments for her, and immediately spoke a verse:

30.11

Though one makes many jeweled flowers, / And crafts dangling ornaments of silk, / It is by widely amassing the fragrance of virtue / That one's rebirths become ever finer. / Rare herbs and fragrant blossoms / Do not send their scent against the wind; / The fragrance of a virtuous person, / Blossoming near the Way, pervades all directions. / Sandalwood and abundant perfumes, / Blue lotuses and fragrant flowers— / Though these be called genuine, / They do not equal the fragrance of precepts. / The fragrance of flowers is faint, / And cannot be called genuine; / The fragrance of upholding the precepts / Reaches up to the heavens, unsurpassed. / With precepts fully accomplished, / And practicing without indolence, / Delivered by focused mind, / One departs forever from the path of Māra. (From the second fascicle of the Dharmapada)

30.12

5. The Wife of King Udayana Studies the Way and is Born in Heaven

30.13

The king of the country of Pāṇḍu was named Udayana. In the time of Kāśyapa Buddha, he had gone forth from home to practice the Way; aspiring to meet Śākyamuni, [he and his queen] both attained the traces of the Way. That country was wealthy and abundant, and its people flourished. The king had twenty thousand consorts. The chief consort was named Yueming (Moonlight). Her deportment was upright and dignified, and the king greatly loved and respected her. Before half a year had passed, the signs of the consort's impending death appeared. The king was extremely grieved. Yueming asked him about it, and the king said: 'Your life is about to end; sorrow comes from the parting of love, and so I grieve.' Yueming answered, saying: 'Where there is birth, there is death; this is the constant of the world. Why grieve alone? If you deeply care for me, simply allow me to go forth from home.' The king permitted her to enter the Way, [saying]: 'If you go forth from home, even if you have not yet attained the Way, you will surely be born in heaven. If you are born in heaven, come back to my place; [on this condition] I allow you to go forth.' Yueming then agreed to his vow, summoned a bhikṣuṇī, and immediately abandoned the five desires. Because many people came to inquire after her, pay homage, and make offerings, hindering her cultivation of the Way, she traveled through various countries. When six months had elapsed from the day of her going forth, keeping the precepts purely and feeling disgust with the world, she attained the path of the anāgāmin. Dying in a certain village, she was immediately born in the rūpāvacara heaven. Observing past conditions and her agreement with the king, she wished to fulfill her original vow. Seeing that the king was immersed in the five desires, obstinate, and difficult to transform, she thought: 'If I simply go like this, there will be nothing to inspire him. It is better to terrify and intimidate him, and only then will he be subdued.' She then transformed her body into a great rākṣasa, with bristling hair and holding a five-foot sword. When the king was sleeping at night, not far away, she hung suspended in mid-air. The king was terrified. She then spoke to the king, saying: 'Although you have ten million troops, now you belong solely to me and have no autonomy. The time of your death has arrived; by what means can you save yourself?' The king then replied, saying: 'I have no means other than relying on the good deeds I originally performed, purifying my mind, so that at death I will be born in a good realm.' The deity said: 'This alone can be relied upon; there is no other principle.' The king then asked, saying: 'What kind of spirit are you that makes me so afraid?' The deity replied: 'I am Lady Yueming. The king let me go forth from home to contemplate and leave desire, and I was born in the rūpāvacara heaven; now I have come to fulfill the agreement.' The king said: 'Although you speak thus, I still do not believe it. Restore your original form, and only then can I believe it.' The deity then transformed into her former shape, standing as before with her original clothes and ornaments. The king's desire arose, and he rushed forward wanting to grasp her. Yueming immediately ascended into the empty sky and preached the Dharma for the king, saying: 'This body is impermanent; it cannot be preserved for the snap of a finger. It is like morning dew, which vanishes when the sun rises. Do not fail to contemplate impermanence and greedily cling to my body. Does the king not see? The flourishing beauty of youth is swallowed and extinguished by old age. The sense faculties decay; the eyes do not see clearly, the ears do not hear sharply, and the physical form is dilapidated and rotten, no longer fit for anything. It is like brewing liquor: one strains off the pure flavor, while the dregs are worthless. Once this body is old, there is nothing to covet or enjoy; only death remains. Since the body is born, death and impermanence accompany it. Does the king not see? The unborn, the young, the adolescent, and the robust all die. This body is fragile and frail, constantly pursued by the thief of death. Body and mind are on fire, nothing but manifold suffering. The mind has the three poisons, and the body has cold, heat, hunger, and thirst; yet without generating revulsion, you greedily cling to my body. Palace attendants, entertainers, blooming beauty, and the five desires—the state's wealth, wives, and children—none of them belong to me. At the moment of death, not a single thing follows along. When even the body is abandoned, how much more so other things? Infatuated and submerged in the five desires, revolving in the flow of saṃsāra, one knows no way out. The king is a wise man; why not feel revulsion and detachment, and go forth from home to seek the Way?' Wholesome thoughts arose in the king, and he promised her that he would go forth from home. Yueming urged him again, saying: 'You should go forth from home, seek the wondrous Dharma, receive it and practice it, being diligent day and night, striving earnestly without laxity.' Having spoken these words, she suddenly disappeared. The king then abdicated the throne to the crown prince, renounced the five desires, and went to Kātyāyana to go forth from home into the Way. At that time, because he had abandoned great glory and profit to seek the true and upright Way, ministers, officials, and the common people came in great numbers to make offerings, pay homage, and inquire after him as he was cultivating the Way. Thereupon he traveled to the country of Magadha. The Buddha preached the Dharma for him, and he attained the path of the arhat. Holding an earthenware bowl, he entered the city of Rājagṛha, begged overnight rice, and returned to the forest to sit and eat. King Bimbisāra went out on an excursion to the forest, paid respects, and said: 'Formerly you were a king, with glorious retinues whenever entering or leaving. Now you act as a beggar, wandering alone to beg for food. How can this be enjoyable? Return, renounce the Way, and share half the kingdom to rule.' The man of the Way replied, saying: 'I was the king of a great country with very many settlements. Now on what grounds should I abandon the great to take the small? That would not be fitting for me.' King Bimbisāra said: 'Formerly you ate superior delicacies served in precious vessels. Now you hold an earthenware bowl and beg for leftover, overnight food; is this not difficult? Formerly you were a king, escorted and guarded by brave warriors. Today you are solitary and alone; are you not afraid? Formerly you were in the deep palace, with consorts and courtesans of exquisite beauty filling and delighting your ears and eyes, seated on precious couches spread with fine cushions. Today you lodge alone in the wilderness, sitting and lying only on grass; is this not suffering?' He replied, saying: 'Now I am content, with nothing to covet or enjoy.' King Bimbisāra said: 'You are now pitiable.' He replied, saying: 'You are pitiable, not I. Why is that? You are bound by the five desires and driven by affection, having no autonomy. Now I am happy and at ease, my mind without hindrance.' Having heard this, Bimbisāra immediately turned back and left. (From the Saṃyuktapiṭaka Sūtra)

30.14

6. A King's Chief Consort and a Worthy Person Jointly Build a Monastery with the King

30.15

Formerly, there was a man who saw a stūpa monastery and wished to build one, but had insufficient money and silk. He made a vow to enter the sea to obtain gold and jewels, [thinking]: 'I will build a monastery that will be the foremost in the country.' Having obtained gold and silver, he returned and reflected carefully: 'Who shares my intention to build a monastery together?' The king of the country had often said: 'I wish to build a stūpa monastery, but have not yet built one.' [The man thought] he should present the pearls and jewel-ornaments to the king. Delighted to receive them, the king asked: 'Where did you get these?' The worthy person said: 'I wished to build a monastery, but was unable to build it alone. I entered the sea to obtain jewels so as to build a monastery. Now, returning safely is my first benefit. Successfully obtaining gold and jewels is my second benefit. My mind having no greedy attachment and [wishing to] erect a monastery is my third benefit. Relying on the merit of these three benefits, I now wish to build a monastery; only I lack human labor and effort, and so I have informed the king.' The king said: 'I too have three benefits: wishing to build a stūpa monastery, myself having become king to be the highest among men is my first benefit; having an abundance of wealth, jewels, people, and soldiers is my second benefit; and the four quarters all submitting is my third benefit. I shall build the monastery together with you.' The king summoned five hundred consorts to give them pearls. The five hundred consorts all adorned themselves, each wishing to get the pearls. Only the chief consort did not adorn or comb her hair. The king asked why. She replied: 'I too have three benefits, which is why I attained being the king's consort. Being respected in the palace is my first benefit; having given birth to a boy who is crown prince is my second benefit; and constantly delighting in the scriptural Way and wishing to build a Buddhist stūpa monastery is my third benefit.' The king said: 'Excellent!' and gave her the pearls. The chief consort assisted the king in erecting the monastery with a hundred thousand ounces of gold. The king, together with the worthy person of the country, built a monastery a thousand paces wide, all carved and inlaid with gold and silver. The king said: 'Only the three of us have this blessing; shall the people in my country not receive this as well?' He dispatched an envoy to the streets and neighborhoods to proclaim an order: 'Whoever is capable of having much good intention will attain immeasurable blessings.' There was a poor woman with only a single small hut, who begged for clothes and food. Hearing this, she blamed herself: 'In past lives I did not practice giving, which has led to my present destitution.' She untied her cloth skirt and threw it outward to the envoy, wishing to assist the king with the skirt, [saying]: 'My body is naked, with no clothes to go out in.' Hearing this, the king was amazed that someone could have such a good mind, and immediately ordered her brought before him. The envoy said: 'This woman has no clothes to wear.' The king ordered the five hundred consorts each to take one robe and give it to her, and quickly go to welcome and fetch her. The king, upon seeing her, appointed her second consort and had her teach within the palace. (From the fourth fascicle of the Ten-Fascicle Avadāna Sūtra)

30.16

Diverse Phenomena from the Sūtras and Vinaya, Fascicle Thirty

Linked texts (1)

經律異相 — Classical Chinese