). According to this text, Bodhidharma taught that although there are many enter the Way, they can be summarized in two categories, namely, the Entrance by Principle and entrance by Practice.

The Entrance by Principle means to realize the Principle through the teaching (chiao), that is, to have a firm belief that all sentient beings possess the same true-nature, which however, is not manifested, because it is obscured by afflictions. If one is able to forsake the false, return to the true, abide in "wall-contemplation", reach a state of equality between oneself and others, the worthies and the worldlings, one is in accord with the Principle.9

The innately pure nature of enlightenment possessed by all sentient beings is the core of Ch'an teaching. It transcends all dualites and distinguishing characteristics ( `laksana` ), including maleness and femaleness. As the Sung Ch'an master Ta-hui Tsung-kao (1089-1163) said in his instruction to his female disciple Miao-yuan:

"Concerning this matter, every one is equal, regardless of being a man or woman, noble. Why? At the assembly for the preaching of the Lotus Sutra, the Buddha simply helps one girl to become a Buddha, and at the assembly for preaching the Nirvana Sutra, he only helps one butcher to become a Buddha."10

Again he said,

"Can you say that she is a woman, and women have no share [in enlightenment]? You must believe that this matter has nothing to do with [whether one is] male or female, old or young. Ours is an egalitarian Dharma-gate that has only one flavor." 11

Ch'an masters not only recognized women's spiritual capabilities, but also in some cases were so open-minded that they were willing to request instruction from `bhiksunis` . This liberal attitude toward women actually is consistent with Ch'an's anti-authoritorian spirit. The Ch'an literature mentions enlightened women who challenged, confounded and inspired monks to become enlightened. These records not only indicate the women's self-confidence and spiritual achievement, but also shows the liberal and open-minded attitude of the Ch'an School toward women.

The first `bhiksuni` mentioned in the Ch'an literature was Bodhidharma's disciple Tsung-chih. Her life-story is unknown. The Ching-te chuan-teng lu tells us that before returning to India after many years of teaching in China, Bodhidharma asked his disciples to relate their realization of the Dharma.

Tao-fu said, "I perceive that the Buddhist path is transcending language and words and yet not separating from language and words." Bodhidharma said, "You have attained my skin."

The Bhiksuni Tsung-chih said, "What I comprehend is like joyfully seeing the `Aksobya's` Buddha-land." After seeing it once, you never see it again.

"You have attained my flesh," said Bodhidharma. Tao-yu said, "The four elements are originally empty and the five aggregates are non-existent. Not even one thing of what I comprehend is attainable."

"You have attained my bone," said Bodhidharma. Finally Huei-k'e made a bow to the teacher and stood aside in silence.

Bodhidharma said, "You have attained my marrow."12

This is the story of how the Dharma was transmitted to the Second Patriarch Huei-k'e. Bhiksuni Tsung-chih was one of Bodhidharma's most advanced students. Although she was not the top disciple, the mere fact that she played a role in the scene of the Dharma-transmission is itself very significant. We might say this makes a good beginning for `bhiksunis` in the Ch'an tradition.

The most well-known female Ch'an master is Mo-shan Liao-jan.13 Her story is very revealing. Actually she is the only nun who is given a record of her own in the Ching-te ch'uan-teng lu. The story goes like this:

When the monk Kuan-ch'i Chih-hsien14 was travelling from place to place [looking for a teacher] he came to Mo-shan. Before [meeting Liao-jan, the abbess of Mo-shan] he said to himself, "If this place is all right, then I will stay. If not, then I will overturn the Ch'an plaftform (that is, show up the ignorance of the teacher)." So saying, he entered the hall.

Liao-jan sent an attendant nun to ask: "Are you merely sightseeing, or did you come for the Buddha Dharma?"

Chih-hsien replied, "For the Buddha Dharma." Liao-jan then ascended to her seat. Chih-hsien asked for instruction. Liao-jan asked,

"Where did you start your journey today?" Chih-hsien replied, "From the entrance to the road (lit., from the mouth of the road)."

Liao-jan said, " Why didn't you cover it?" Chih-hsien had no reply. He then for the first time performed a kneeling bow to her. He asked,