Possessing Enlightenment: Sorcery, Selfhood, and Tragic Responsibility in a Chinese Buddhist Apocryphon
Open accessAbstract
This article explores how the Lengyan jing, or Śūrangama Sūtra – an apocryphal Buddhist scripture written in China around 705 CE – remapped Chinese Buddhist understandings of moral responsibility in consequential ways. Although grounded in the orthodox doctrinal premise that all sentient beings innately possess buddha-nature, the Lengyan jing is punctuated by warnings about the danger that even the most earnest seekers of enlightenment might be possessed by demons, embark on evil behavior, and end up fully demonic. Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person’s intentions. Instead, I argue that the Lengyan jing articulates a moral logic of what Sandra Macpherson calls “tragic responsibility.” This logic informed important but overlooked aspects of the soteriological vision found in key texts from the Chan (Japanese Zen) tradition, which rose to prominence in the centuries following the Lengyan jing’s composition.
AI snapshot
Written from the paper’s full text.
TL;DR
Kevin Buckelew argues that the apocryphal Lengyan jing (c. 705 CE) remaps Chinese Buddhist moral responsibility by holding practitioners strictly liable for harms even when they neither intend nor consent to them, a logic he calls “tragic responsibility.” This logic, dramatized through Ānanda’s near-fall and warnings about demonic possession, shaped later Chan/Zen soteriology and its tension between innate buddha-nature and imminent demonhood.
Key findings
- The Lengyan jing is an apocryphal Buddhist scripture written in China around 705 CE; it successfully passed as an authentic translation of an Indian original and became one of the most popular Buddhist scriptures in China.
- The scripture recasts Ānanda’s famed “broad listening” (duowen) from a virtue into a source of vulnerability: the Buddha says Ānanda’s eons of broad listening could not save him from the Mātanga woman and calls it “frivolous discourse,” while Mañjuśrī warns that listening without eradicating desire only compounds errors.
- The Lengyan jing departs from the Buddhist “ethic of intention” and Vinaya norms by holding Ānanda fully responsible for a near-transgression he neither intended nor consented to, under a spell; the paper calls this “tragic responsibility” and a kind of “strict liability,” drawing on Sandra Macpherson.
- In Tang- (618–907) and Song-dynasty (960–1279) Chan reception, texts such as Zongmi, Huangbo, the Blood-Vessel Treatise, Yunmen, and the Record of Linji take up the Lengyan’s critique of broad listening and its binary between buddhahood and demonic/icchantika danger, emphasizing self-reliance and decisive action.
Methods
- Close reading of key passages from the Lengyan jing (T. 945), with consultation of relevant Chinese commentaries and the Buddhist Text Translation Society English translation; translations are the author’s unless noted.
- Comparative analysis of the Lengyan jing against earlier Buddhist ethics and Vinaya norms, other Mahāyāna scriptures (e.g., Lotus Sutra, Flower Ornament Sutra, Mahāparinirvāṇa Sūtra), and selected Tang/Song Chan texts.
- Historical-contextual argument about Chinese Buddhist soteriology, universal buddha-nature doctrine, and the scripture’s reception in Chan literature; no empirical sampling or quantitative analysis is used.
Limitations
- The paper states no formal limitations.
- Evident from the text: the argument rests on close readings of selected passages and selected Chan sources, not an exhaustive survey of the Lengyan jing’s reception or of all Chinese Buddhist ethics.
- Evident from the text: the author notes that Macpherson’s framework comes from a very different context (the modern novel) and makes a different kind of argument, using it as inspiration rather than direct equivalence.
Model-written summary. Check it against the paper before relying on it.
Integrity signals
Registry
Cites
Statistics
Claims the paper makes
0 of 58 cited sources checked · 0 supported · 0 flagged
- Findingnone given
In the Lengyan jing, Ānanda is told he would have been fully responsible for the transgression about to occur even though he neither intended nor consented to it.
“the Lengyan jing's Ānanda is told that he would have been fully responsible for the transgression that was about to occur, even though he neither intended nor consented to it.”
Quote in the paperSubstantial claim - Findingown data
Repeatedly throughout the Lengyan jing, Ānanda's reputation for broad listening is raised for critical scrutiny.
“Repeatedly throughout the scripture, Ānanda's reputation for broad listening is raised for critical scrutiny.”
Quote in the paperSubstantial claim - Findingown data
Even when the icchantika is not explicitly invoked, the Lengyan jing emphasizes extreme soteriological danger by warning about the risk of demonic attack.
“Even when the icchantika is not explicitly invoked, the Lengyan jing emphasizes the extreme soteriological danger facing Buddhist practitioners by warning about the risk of demonic attack.”
Quote in the paperSubstantial claim - Findingnone given
The Lengyan jing depicts Ānanda as tragically responsible for his near failure and the harm that would have ensued.
“In the second section, I examine how the Lengyan jing depicts Ānanda as tragically responsible for his near failure and the harm that would have ensued from it.”
Quote in the paperSubstantial claim - Findingnone given
In the Lengyan jing, broad listening, long understood as Ānanda's chief virtue, is reimagined as the key source of his vulnerability to malevolent outside influence.
“In the Lengyan jing, however, we find broad listening, long understood to be Ānanda's chief virtue, reimagined as the key source of his vulnerability to malevolent outside influence.”
Quote in the paperSubstantial claim
- Findingnone given
The Lengyan jing holds Ānanda fully responsible for his near-transgression despite his having been under the influence of a spell by which someone else controlled his actions.
“The fact that the Lengyan jing holds Ānanda fully responsible for his neartransgression despite his having been, at the time, under the influence of a spell by which someone else controlled his actions”
Quote in the paperNot a substantial claim - Findingnone given
The Lengyan jing warns that those who commit pārājika offenses will not just be expelled from the order but will transform into demons.
“the Lengyan's warning (which we just considered) that those who commit pārājika offensesa Vinaya category -will not just be expelled from the order but will transform into demons.”
Quote in the paperSubstantial claim - Findingreasoning
The Lengyan jing emphasizes how important it is that Ānanda himself wields the spell and is thereby empowered, rather than the Buddha deploying the spell on Ānanda's behalf.
“But the Lengyan nonetheless emphasizes how important it is that Ānanda himself wields the spell and is thereby empowered, rather than the Buddha deploying the spell on Ānanda's behalf.”
Quote in the paperSubstantial claim - Findingcitation
Huangbo's use of the term family member of Māra echoes a passage in the Mahāparinirvāṇa Sūtra that identifies icchantika in the same terms.
“What is more, Huangbo's use of the term”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Da banniepan jing
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Liu 1984: 59
- Findingown data
Chan Buddhists also took up the connection established by the Lengyan jing between Ānanda's broad listening and the figure of the icchantika.
“Aside from broad listening, Chan Buddhists also readily took up the connection established by the Lengyan jing between Ānanda's broad listening and the figure of the icchantika.”
Quote in the paperSubstantial claim - Findingcitation
Other major figures in the Chan tradition embraced the Lengyan jing's criticism of broad listening wholeheartedly.
“Whereas Zongmi's references to the Lengyan jing are ambivalent and accompanied by caveats, other major figures in the Chan tradition embraced the scripture's criticism of broad listening wholeheartedly.”
Quote in the paperNot a substantial claim - Findingcitation
By the Song dynasty, broad listening had acquired a firm negative association with Ānanda among Chan Buddhists.
“By the Song dynasty, broad listening had acquired a firm negative association with Ānanda among Chan Buddhists.”
Quote in the paperSubstantial claim - Findingnone given
Similar references to beating misguided Buddhists to death without incurring fault were repeated in several other Chan discourse records from the Song period.
“Similar references to beating misguided Buddhists to death without incurring fault went on to be repeated in several other Chan discourse records from the Song period.51”
Quote in the paperNot a substantial claim - Findingcitation
A passage in Huangbo Xiyun's collected sermons approvingly cites the Lengyan jing's negative characterization of Ānanda to explain why the illiterate Huineng was chosen over the learned Shenxiu to receive lineage transmission as the Chan tradition's Sixth Patriarch.
“For example, a passage in the collected sermons of Zongmi's contemporary Huangbo Xiyun 黄檗 希運 (d.850), an early precursor to the discourse record (yulu 語錄) genre later to be widely adopted in Song-period Chan (Wright 2004), approvingly cites the Lengyan jing's negative characterization of Ānanda in order to explain why the illiterate Huineng 惠能 (638-713) was chosen over the learned Shenxiu 神秀 (605-”
Quote in the paperSubstantial claim - Findingcitation
The 1108 Collected Anecdotes from the Garden of the Patriarchs glosses broad listening by quoting the Lengyan jing passage about Ānanda.
“This association is attested, for example, by the 1108 Collected Anecdotes from the Garden of the Patriarchs (Zuting shiyuan 祖庭事苑), a Chan lexicon, which glosses”
Quote in the paperNot a substantial claim - Findingreasoning
The notion that religious authority might lie with a small band of Buddhist heroes-the exclusive cluster of lineages that constituted the Chan tradition-emerged as a powerfully compelling narrative during the uncertainty of the Tang-to-Song transition, which witnessed religious, social, and political institutions that had endured for centuries collapse and give way to something new.
“The notion that religious authority might lie with a small band of Buddhist heroes -that is, the exclusive cluster of lineages that constituted the Chan tradition -emerged as a powerfully compelling narrative during the uncertainty of the Tang-to-Song transition, which witnessed religious, social, and political institutions that had endured for centuries collapse and give way to something new.”
Quote in the paperSubstantial claim - Findingcitation
The expression if you want to act, then act echoed a turn of phrase already popular in Chan literature and widely repeated in Chan texts.
“The expression”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Sun et al. 2004
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
In the Lengyan jing, even the accidentally mistaken thought of having achieved full liberation makes an advanced practitioner highly vulnerable to demons who, by possession, push that mistaken thought into the pārājika transgression of false speech.
“That is to say, even the accidentally mistaken thought of having already achieved full liberation makes an advanced practitioner highly vulnerable to demons who, by taking possession of the practitioner's mind, will push that mistaken thought into the fully-realized pārājika transgression of false speech.”
Quote in the paperSubstantial claim - Interpretationnone given
The Lengyan jing's warnings about demonic possession and evil behavior depart from longstanding Buddhist ethical norms that measure responsibility for fault by intention.
“Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person's intentions.”
Quote in the paperNot a substantial claim- Rests on an assumption: Longstanding norms in Buddhist ethics measure responsibility for serious spiritual fault in terms of an individual's intention or consent.
- Interpretationreasoning
In the wake of universal buddha-nature doctrine, Chinese Buddhists told stories about conflicted selves living in a world of dangerous contingency.
“In the wake of the rise of this universalizing doctrine, which in theory held the potential to guarantee liberation to everyone by imagining the world as an endless expanse of buddhas, Chinese Buddhists nonetheless told stories about conflicted selves living in a world of dangerous contingency.”
Quote in the paperSubstantial claim - Interpretationreasoning
In the Lengyan jing, Ānanda's vulnerability to malevolent outside influence stands for the situation facing everyone who has not yet attained full liberation.
“In the Lengyan jing, Ānanda's vulnerability to malevolent outside influence stands for the situation facing everyone who has not yet attained full liberation: even the best intentioned of such people, the scripture suggests, are in serious danger of unwittingly bringing grave harm to themselves and others.”
Quote in the paperSubstantial claim - Interpretationreasoning
A scripture's narrative frame can tell a story at odds with its doctrinal content.
“especially for the power of a scripture's narrative frame to tell a story at odds with its doctrinal content.”
Quote in the paperSubstantial claim - Interpretationreasoning
The Lengyan jing predicts for pārājika transgressors a more severe damnation than traditional expulsion from the monastic order and prohibition on re-ordaining for the present lifetime.
“Whereas traditionally such crimes result in a monastic's expulsion from the order and a prohibition on re-ordaining for the remainder of that person's present lifetime, the Lengyan jing predicts for such transgressors a more severe damnation.”
Quote in the paperSubstantial claim - Interpretationreasoning
Danger and contingency in the Lengyan jing are dramatized in inverse proportion to the settled stability of universal buddha-nature doctrine.
“Indeed, danger and contingency in the Lengyan jing are dramatized in seemingly inverse proportion to the settled stability of universal buddha-nature doctrine.”
Quote in the paperSubstantial claim - Interpretationreasoning
Accounts of Chinese Buddhist soteriology that take universal buddha-nature doctrine as nonnegotiable orthodoxy from the fifth century onward are only half right.
“I argue that accounts of the history of Chinese Buddhist soteriology that take universal buddha-nature doctrine as nonnegotiable orthodoxy from the fifth century onward are only half right.”
Quote in the paperSubstantial claim - Interpretationreasoning
The Lengyan jing suggests that even the best intentioned people not yet fully liberated are in serious danger of unwittingly bringing grave harm to themselves and others.
“even the best intentioned of such people, the scripture suggests, are in serious danger of unwittingly bringing grave harm to themselves and others.”
Quote in the paperSubstantial claim - Interpretationcitation
The Lengyan jing's discussion of demons more closely resembles traditional Chinese demonology than the Buddha's life story.
“Unlike the Buddha's life story, the Lengyan jing's discussion of demons more closely resembles traditional Chinese demonology”
Quote in the paperNot a substantial claim - Interpretationreasoning
In the Lengyan jing, the content of one's intention is less important than intention's formal integrity (or lack thereof).
“In other words, the content of one's intention is less important than intention's formal integrity (or lack thereof).”
Quote in the paperSubstantial claim - Interpretationreasoning
Even the clearest mind, so long as it relies on any authority outside itself-so long as it has not 'entered the Way' of its own accord-cannot resist an evil spell's coercive power.
“Even the clearest mind, so long as it relies on any authority outside itself -so long as it has not “entered the Way” of its own accord -cannot resist an evil spell's coercive power.”
Quote in the paperSubstantial claim - Interpretationreasoning
The concept of sudden awakening is not the conceptual engine driving the binary worldview that we find in the Lengyan jing.
“The concept of sudden awakening, then, is not the conceptual engine driving the binary worldview that we find in the Lengyan jing.”
Quote in the paperSubstantial claim - Interpretationreasoning
Without coordinating his own intentions with his actions independently of the Buddha's magisterial grace, Ānanda's mind is at perpetual risk of being overtaken by another agency, this one not benevolent-like the Buddha's-but demonic, aiming to do him and others harm.
“Without coordinating his own intentions with his actions independently of the Buddha's magisterial grace, Ānanda's mind is at perpetual risk of being overtaken by another agency, this one not benevolent -like the Buddha's -but demonic, aiming to do him and others harm.”
Quote in the paperSubstantial claim - Premisecitation
Traditionally, transgressive acts in monastic Buddhism have been evaluated in terms of the intention, thought, or deliberation invested in them.
“Traditionally, transgressive acts in monastic Buddhism have been evaluated in terms of the intention, thought, or deliberation invested in them.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Gombrich 1991
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationcitation
In contrast with the Buddhist tradition's general reverence for the inherent efficacy of the vow, the Lengyan jing offers interesting examples of what Eve Kosofsky Sedgwick calls the 'periperformative'-circumstances surrounding a performative act that undermine its coherence and efficacy.
“In contrast with the Buddhist tradition's general reverence for the inherent efficacy of the vow, here and elsewhere the Lengyan jing offers interesting examples of what Eve Kosofsky Sedgwick calls the “periperformative” -that is, circumstances surrounding a performative act that undermine its coherence and efficacy (2003: chapter 2).”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Sedgwick 2003 source
- Interpretationreasoning
The Lengyan jing's vision of Ānanda's-and everyone's-potential for tragic responsibility is closely connected to the normative ethic of self-reliance that the scripture repeatedly emphasizes.
“Practically speaking, the Lengyan jing's vision of Ānanda's -and everyone'spotential for tragic responsibility is closely connected to the normative ethic of self-reliance that the scripture repeatedly emphasizes.”
Quote in the paperSubstantial claim - Interpretationreasoning
Instead, that binary worldview emerges out of the scripture's intense concern with the vulnerability of Buddhist practitioners who are not yet fully liberated to the danger of being led off the path and into demonic activity that harms oneself and others.
“Instead, that binary worldview emerges out of the scripture's intense concern with the vulnerability of Buddhist practitioners who are not yet fully liberated to the danger of being led off the path and into demonic activity that harms oneself and others.”
Quote in the paperSubstantial claim - Interpretationreasoning
The Lengyan jing's warnings that not only Ānanda but all Buddhist practitioners are in imminent danger of demonic attack blur the boundary between intentional false speech and unintentional abduction by malevolent forces.
“The Lengyan jing's warnings that not only Ānanda, but all Buddhist practitioners are in imminent danger of demonic attack -its repeated suggestions that anyone who is not yet fully enlightened is always very close to becoming a demonblur the boundary between intentional false speech (on the one hand) and unintentional abduction by malevolent forces that lead the originally sincere practitioner in”
Quote in the paperSubstantial claim - Interpretationreasoning
Precisely the lack of coordination between Ānanda's intentions and his actions has led him, despite having vowed to attain enlightenment, to struggle to realize that goal.
“On the contrary, precisely the lack of coordination between Ānanda's intentions and his actions has led him, despite having vowed to attain enlightenment, to struggle to realize that goal.”
Quote in the paperSubstantial claim - Premisecitation
The Lengyan's spell, meant both to facilitate enlightenment and to subjugate demons, was modeled on spells that were often appended to Mahāyāna scriptures.
“the Lengyan's spell, meant both to facilitate enlightenment and to subjugate demons, was modeled on spells that were often appended to Mahāyāna scriptures.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Keyworth 2016
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
The virtual inevitability of liberation often said to follow from undertaking Buddhist vows-and the specific trajectory toward many lifetimes of efficacious broad listening predicted as stemming directly from the nature of Ānanda's vows in the Lotus Sutra-are replaced in the Lengyan jing by a basic contingency at the heart of vow-taking.
“The virtual inevitability of liberation often said to follow from undertaking Buddhist vows -and the specific trajectory toward many lifetimes of efficacious broad listening predicted as stemming directly from the nature of Ānanda's vows in the Lotus Sutra -are here replaced by a basic contingency at the heart of vow-taking.”
Quote in the paperSubstantial claim - Premisecitation
An early scripture preserved in the Dīrghāgama versifies about the Buddha 'subduing demons by means of his strength in the Way.'
“an early scripture preserved in the Dīrghāgama (Chang ahan jing 長阿含經) versifies about the Buddha “subduing demons by means of his strength in the Way.””
Quote in the paperSubstantial claim0 of 1 sources checked- cites Chang ahan jing, T. 1
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
This holding Ānanda fully responsible marks a clear departure from the longstanding mainstream of Buddhist ethics.
“marks a clear departure from the longstanding mainstream of Buddhist ethics.”
Quote in the paperSubstantial claim - Interpretationreasoning
Unlike Mainstream Buddhist doctrine of no-self and the related Mahāyāna doctrine of emptiness, for the Lengyan jing's Ānanda, knowing oneself to be internally incoherent is no soteriological boon.
“Quite unlike the Mainstream Buddhist doctrine of no-self (Skt.anātman), according to which liberation requires that one recognize one's own lack of abiding or essential self, and the related Mahāyāna doctrine of emptiness (Skt.śūnyatā; Ch. kong 空), according to which wisdom consists in understanding that all phenomena are empty of stable essence, for the Lengyan jing's Ānanda, knowing oneself to”
Quote in the paperSubstantial claim - Interpretationreasoning
In the Blood Vessel Treatise, sudden enlightenment soteriology is fused with the Lengyan's warnings about the ease with which anyone might fall into demonic destinies.
“Whereas the Lengyan jing is not primarily concerned with the concept of sudden enlightenment, here we find sudden enlightenment soteriology fused with the Lengyan's warnings about the ease with which anyone might fall into demonic destinies.”
Quote in the paperSubstantial claim - Interpretationreasoning
Ānanda's strength is not self-identical precisely because he relies on the strength of the Buddha.
“Ānanda's strength is not self-identical precisely because he relies on the strength of the Buddha.”
Quote in the paperSubstantial claim - Premisecitation
An important idea in medieval Chinese Buddhism was the notion that, after the death of the Buddha, his teaching-the Dharma-would undergo several phases of degeneration, finally reaching a period of the 'end of the Dharma' (mofa) during which religious practice would become difficult or impossible.
“An important idea in medieval Chinese Buddhism was the notion that, after the death of the Buddha, his teaching -the Dharma -would undergo several phases of degeneration, finally reaching a period of the “end of the Dharma” (mofa 末法) during which religious practice would become difficult or impossible (Nattier 1991).”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Nattier 1991
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning
Far from being offered as evidence of the hopelessness of seeking one's own liberation and the need to rely on divine assistance, the decline motif is used instead to insist that it is more important than ever that aspirants to enlightenment living during this period properly differentiate buddhas from demons.
“But far from being offered as evidence of the hopelessness of seeking one's own liberation and the need to rely on divine assistance, the decline motif is used instead to insist that it is more important than ever that aspirants to enlightenment living during this period properly differentiate buddhas from demons.”
Quote in the paperSubstantial claim - Interpretationreasoning
Although Zongmi does not mention the Lengyan jing by name when talking about Ānanda, the way he describes Ānanda's spiritual shortcomings suggests that the Lengyan likely informed his attitude on the matter.
“Indeed, although Zongmi does not mention the Lengyan jing by name when talking about Ānanda, the way he describes Ānanda's spiritual shortcomings suggests that the Lengyan likely informed his attitude on the matter”
Quote in the paperSubstantial claim - Premisecitation
We see how these two criticisms of learning dovetailed with each other in the writings of the famously ecumenical Chan scholar-monk Guifeng Zongmi, who at certain points in his writings admitted it was possible to go too far in scriptural study.
“We see how these two criticisms of learning dovetailed with each other in the writings of the famously ecumenical Chan scholar-monk Guifeng Zongmi 圭峰宗密 (780-841), who at certain points in his writings admitted it was possible to go too far in scriptural study.”
Quote in the paperNot a substantial claim - Interpretationcitation
The Lengyan jing's opposition to 'broad listening' resonated with one of the signature slogans of the Tang-period Chan tradition, 'not establishing words and letters'.
“First of all, the Lengyan jing's opposition to “broad listening” resonated with one of the signature slogans of the Tang-period Chan tradition, “not establishing words and letters” (buli wenzi 不立文字) (Welter 2000: 81)”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Welter 2000 source
- Interpretationreasoning
The Lengyan jing's narrative thematization of Ānanda's tragic responsibility, and its recurring recourse to tropes of imminent demonic attack threatening all Buddhist aspirants to liberation, undermine the optimistic outlook we might imagine should follow from the doctrine of universal buddha-nature.
“We have seen how the Lengyan jing's narrative thematization of Ānanda's tragic responsibility, and its recurring recourse to tropes of imminent demonic attack threatening all Buddhist aspirants to liberation, undermine the optimistic outlook we might imagine should follow from the doctrine of universal buddha-nature.”
Quote in the paperSubstantial claim - Interpretationcitation
The negative example provided by the Lengyan jing's emphasis on Ānanda's tragic responsibility helped set the stage for a post-medieval world in which Chan masters claimed to speak authoritatively for themselves as distinctively Chinese buddhas.
“If the apocryphal Lengyan jing looked backward to the authority of the Buddha Śākyamuni by attributing its words to him, the negative example provided by the scripture's emphasis on Ānanda's tragic responsibility helped set the stage for a post-medieval world in which Chan masters claimed to speak authoritatively for themselves as distinctively Chinese buddhas (Buckelew 2019).”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Buckelew 2019 source
- Rests on an assumption: The Lengyan jing is an apocryphal scripture.
- Interpretationreasoning
Chan arguably became the premier elite Buddhist tradition during the Song.
“But Chan did arguably become the premier elite Buddhist tradition during the Song, and as we have seen, a clear path of influence can be traced from the Lengyan jing to some of the particular concerns we find animating Chan literature.”
Quote in the paperSubstantial claim - Interpretationreasoning
A clear path of influence can be traced from the Lengyan jing to some of the particular concerns we find animating Chan literature.
“But Chan did arguably become the premier elite Buddhist tradition during the Song, and as we have seen, a clear path of influence can be traced from the Lengyan jing to some of the particular concerns we find animating Chan literature.”
Quote in the paperSubstantial claim - Interpretationreasoning
When Linji tells his audience what they should do, we see echoes of the Lengyan jing's emphasis on independence, self-reliance, and decisive action.
“When Linji tells his audience what they should do, we also see echoes of the Lengyan jing's emphasis on independence, self-reliance, and decisive action.”
Quote in the paperSubstantial claim
- May combine two claims. 57
- Classified as probably not a substantial claim. 100
May combine two claims.
Findingnone givenIn the Lengyan jing, Ānanda is warned that he narrowly escaped not only violating the monastic prohibition on celibacy but also turning into a demon as a result of his crime.
“In the Lengyan jing, Ānanda is warned that he has narrowly escaped, not only violating the monastic prohibition on celibacy but also turning into a demon as a result of his crime.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
Findingnone givenThe Lengyan jing presents broad listening as the chief obstacle preventing Ānanda's progress on the Buddhist path, a crutch for his hesitation and lack of strength.
“There, as we have seen, broad listening is presented as the chief obstacle preventing Ānanda's progress on the Buddhist path, a crutch for his hesitation and lack of strength.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
Findingnone givenIn the Lengyan jing, the demons endangering Ānanda and everyone else pursuing enlightenment are cast as genuine threats rather than stepping-stones to liberation.
“the demons endangering him and everyone else pursuing enlightenment are cast as genuine threats rather than stepping-stones to liberation.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
FindingcitationIn the Lengyan jing, demons might possess another person in the practitioner's environment, leading that person to unwittingly claim lofty attainment, teach heterodoxy, and lure the practitioner into wicked activities.
“And even if demons fail to possess the advanced practitioner's mind, they might still possess another person in the practitioner's environment, leading that person to unwittingly claim lofty attainment, teach heterodoxy, and lure the practitioner into various wicked activities.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
Findingnone givenThe Lengyan jing discusses in many places the danger that Buddhist practitioners might go wrong and turn into demons or icchantika.
“This is just one of many places in which the Lengyan jing discusses the danger that Buddhist practitioners might go wrong and turn into demons or icchantika.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based).
Findingnone givenThe Lengyan jing's Ānanda has no linear narrative of spiritual progress.
“There is no linear narrative of spiritual progress for the Lengyan jing's Ānanda”
Quote in the paperNot a substantial claimMay combine two claims.
FindingcitationThe Lengyan jing successfully passed as the authentic translation of an Indian original and became one of the most popular Buddhist scriptures in China.
“Unlike many other apocryphal Chinese Buddhist scriptures, this one successfully passed as the authentic translation of an Indian original and went on to become one of the most popular Buddhist scriptures in China.2”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
Findingnone givenThe scripture repeatedly makes clear that the fact Ānanda came so close to falling off the path surprises no one more than Ānanda himself.
“As the scripture repeatedly makes clear, the fact that he came so close to falling off the path surprises no one more than Ānanda himself.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
FindingreasoningThe Buddha makes clear that it is not his job to rescue Ānanda in every event, and that Ānanda will need to learn to stand on his own two feet.
“he makes clear that it is not his job to do so in every event, and that Ānanda will need to learn to stand on his own two feet.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
Findingnone givenThe scripture asserts that even very advanced practitioners short of total liberation are also vulnerable to possession by demons or serious malign influence from others so possessed.
“And we have seen the scripture assert that even very advanced practitioners short of total liberation are also vulnerable to possession by demons or serious malign influence from others so possessed.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
FindingreasoningAlthough Ānanda does not seem to have intended or consented to the sexual activity that was about to take place, the Buddha tells him that had the action proceeded he would have been fully responsible, fallen off the path, and turned into a demon.
“although Ānanda does not seem to have intended or consented to the sexual activity that was about to take place, he is still told by the Buddha that -had the action proceeded -he would have been fully responsible, with the result that not only would he have fallen off the path to liberation, but he would also have turned into a demon?”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
FindingreasoningThe Lengyan jing does not dwell on this past-life explanation; instead, it repeatedly explains Ānanda's fault in terms of his larger vulnerability to external influence and his lack of perfect control over his mind.
“Anyway, the Lengyan jing does not dwell on this past-life explanation.Instead, it repeatedly explains Ānanda's fault in terms of his larger vulnerability to external influence and his lack of perfect control over his mind.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
FindingreasoningThe problematic disjuncture upon which the Lengyan jing's narrative frame pivots is the fact that Ānanda has listened so broadly, and yet so utterly failed to complete the Buddhist path.
“the problematic disjuncture upon which the Lengyan jing's narrative frame pivots is the fact that Ānanda has listened so broadly, and yet so utterly failed to complete the Buddhist path.”
Quote in the paperSubstantial claimMay combine two claims.
FindingreasoningSudden versus gradual awakening is not the Lengyan jing's main soteriological focus, and elements of 'gradualism'-such as a step-by-step enumeration of the bodhisattva path-make up a substantial portion of the scripture's content.
“But sudden versus gradual awakening is not the Lengyan jing's main soteriological focus, and elements of “gradualism”such as a step-by-step enumeration of the bodhisattva path -make up a substantial portion of the scripture's content.”
Quote in the paperSubstantial claimMay combine two claims.
FindingcitationThe Buddha informs Ānanda that he has cultivated 'habit-energy of affectionate passion' with the Mātanga woman over many previous lifetimes, and that this longstanding interpersonal connection precipitated the encounter narrated at the outset of the scripture.
“the Buddha informs Ānanda that he has cultivated “habit-energy of affectionate passion” (en'ai xiqi 恩愛習氣) with the Mātanga woman over the course of many previous lifetimes, and that this longstanding interpersonal connection precipitated the encounter narrated at the outset of the scripture.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Lengyan jing, T. 945
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
Findingnone givenThe magical spell that the Buddha offers in the Lengyan jing is said to involve calling upon celestial beings for aid and protection.
“Technically, of course, the magical spell that the Buddha offers in this scripture is said to involve calling upon celestial beings for aid and protection.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
FindingcitationNear the Lengyan jing's end, after reiterating his remorse for having presumed upon the Buddha's kindness for so long, Ānanda again connects his failure with inadequate strength.
“Near the Lengyan jing's end, after reiterating his remorse for having presumed upon the Buddha's kindness for so long, Ānanda again connects his failure with inadequate strength”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
Findingnone givenIn Yunmen Wenyan's record, the master warns of a certain kind of monk who falsely claims to have gained a way into enlightenment, and says if you beat ten thousand of them to death, what fault would there be.
“In one passage from that record, the master warns of a”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
Findingnone givenThe Blood Vessel Treatise reassures that buddhahood is close at hand: merely by generating a faithful mind, one rises to the status of a buddha.
“Lest readers of this passage from the BloodVessel Treatise despair at such a characterization of one of the Buddha's chief disciples, we are reassured that buddhahood is nonetheless very close at hand: merely by generating a faithful mind, we are told, one rises to the status of a buddha.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
FindingcitationThe Record of Linji is attributed to Tang-period Linji Yixuan but substantially edited and revised in the early Song.
“Another illuminating example is the famous Record of Linji (Linji lu 臨濟錄), attributed to the Tang-period Chan master Linji Yixuan 臨濟義玄 (d.866) -a disciple of Huangbo -but substantially edited and revised in the early Song (Welter 2008).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Welter 2008
Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
FindingcitationThe Song of Realizing the Way opens by exhorting Chan aspirants to cut off study and differentiates outstanding from mediocre approaches to the Buddhist path.
“And the Song of the Realizing the Way (Zhengdao ge 證道 歌), attributed in Song-dynasty texts to Yongjia Xuanjue 永嘉玄覺 (665-713) but likely written closer to the Song, opens by exhorting Chan aspirants to”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Daode jing
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
FindingcitationThe terms 'end of the Dharma' and the related 'final age' (moshi) are used sporadically throughout the Lengyan jing, and the scripture predicts the rampant proliferation during this period of demons who will falsely claim enlightened status and lead other people into demonhood.
“The terms “end of the Dharma” and the related “final age” (moshi 末世) are used sporadically throughout the Lengyan jing, and the scripture predicts the rampant proliferation during this period of demons who will falsely claim enlightened status and lead other people into demonhood.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
FindingreasoningIn line with Mahāyāna models, the scripture offered a magical spell to help bolster Buddhist practitioners in this endeavor.
“Of course, as I have discussed, in line with Mahāyāna models, the scripture offered a magical spell to help bolster Buddhist practitioners in this endeavor.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
Findingnone givenHuangbo is said to have remarked that if you do not recognize your own mind, everything you do is called evil action, and you can surely be counted among Māra's family members.
“Huangbo is said to have remarked:”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Findingnone givenThe discourse record attributed to Layman Pang suggests that there is no need to labor at broad listening.
“The discourse record attributed to Layman Pang (Pang jushi 龐居 士, d. 808), but of later actual date, suggests that”
Quote in the paperNot a substantial claimMay combine two claims.
Findingnone givenZongmi's references to the Lengyan jing are ambivalent and accompanied by caveats.
“Whereas Zongmi's references to the Lengyan jing are ambivalent and accompanied by caveats, other major figures in the Chan tradition embraced the scripture's criticism of broad listening wholeheartedly.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
Findingnone givenSuch themes were reiterated in Chan literature from the tenth and eleventh centuries.
“Such themes were reiterated in Chan literature from the tenth and eleventh centuries.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
Findingnone givenLinji tells his audience: Just don't allow others to delude you. If you want to act, then act. Don't hesitate.
“In one passage, for example, Linji tells his audience:”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
Findingnone givenBuddhist movements using the doctrine of universal buddha-nature to work for the redistribution of wealth and the flattening of social hierarchy like the Three Levels disappeared by the advent of the Song dynasty.
“Buddhist movements using the doctrine of universal buddha-nature to work for the redistribution of wealth and the flattening of social hierarchy like the Three Levels likewise had disappeared by the advent of the Song dynasty.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based). May combine two claims.
Findingnone givenThe popularity of the decline of the Dharma prophecy itself declined after the medieval period, and one scarcely finds it mentioned in Song-period Chan literature.
“At the same time, the popularity of the”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
Findingnone givenLinji says repeatedly that those who fail to heed his warnings are in imminent danger of falling into hell.
“Those who fail to heed his warnings, Linji says repeatedly, are in imminent danger of falling into hell.55”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.
Findingnone givenDuring the subsequent period, along with the decline in the translation of new Buddhist scriptures into Chinese, the composition of new apocryphal scriptures virtually stopped-the Lengyan jing is one of the last major apocryphal scriptures to appear in China.
“During this subsequent period, along with the decline in the translation of new Buddhist scriptures into Chinese, the composition of new apocryphal scriptures virtually stopped -it happens that the Lengyan jing is one of the last major apocryphal scriptures to appear in China.”
Quote in the paperNot a substantial claim- Rests on an assumption: The Lengyan jing is an apocryphal scripture.
Classified as probably not a substantial claim.
Findingnone givenLinji cautions his audience over and over about the risk of being deceived by people falsely claiming spiritual attainment and thereby led into evil paths.
“Linji cautions his audience over and over about the risk of being deceived by people falsely claiming spiritual attainment and thereby led into evil paths.54”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
FindingcitationThe Song dynasty saw the rise of many other new religious trends besides the Chan tradition.
“Of course, the Song dynasty saw the rise of many other new religious trends besides the Chan tradition (see, for example, Hansen 1990;Davis 2001).”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Hansen 1990 source
- cites Davis 2001
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationThe trope of a seductress testing a monk's commitment to his vows is not unusual in Buddhist literature.
“The trope of a seductress testing a monk's commitment to his vows is not unusual in Buddhist literature,3”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Paul 1985
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningThe Lengyan jing's characterization of Ānanda's path to liberation casts his trajectory as much less certain than the Buddha's.
“But the Lengyan jing's characterization of Ānanda's path to liberation casts his trajectory as much less certain than the Buddha's.”
Quote in the paperSubstantial claimMay combine two claims.
PremisecitationThe Lengyan jing is an apocryphal Buddhist scripture written in China around 705 CE.
“The Lengyan jing 楞嚴經, or Śūrangama Sūtra,1 is an apocryphal Buddhist scripture written in China around the year 705 ce.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
Premisenone givenThe Lengyan jing inherited the key tenet of medieval Chinese Buddhist soteriology that all sentient beings possess buddha-nature.
“As I suggested in this article's opening, the Lengyan jing inherited a key tenet of medieval Chinese Buddhist soteriology: the idea that all sentient beings possess buddha-nature.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningThe Lengyan jing's understanding of fault and responsibility departs from longstanding norms in Buddhist ethics and remaps Buddhist understandings of intentional action.
“I detail how this understanding of fault and responsibility departs from longstanding norms in Buddhist ethics, and how it remaps Buddhist understandings of intentional action.”
Quote in the paperNot a substantial claim- Rests on an assumption: Longstanding norms in Buddhist ethics measure responsibility for serious spiritual fault in terms of an individual's intention or consent.
Probably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationAccording to Mu-chou Poo, early Chinese demonology held that the world is full of capricious spirits and demons whose actions are often beyond human comprehension.
“the world is simply “full of capricious spirits and demons, whose actions are often beyond human comprehension,” as Mu-chou Poo observes about early China (1998: 84”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Poo 1998: 84
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S4 (based).
InterpretationreasoningOne result of this reorientation toward the problem of intention is that the Lengyan jing starkly divides the world into those people who are already liberated and those already or very nearly demonic, with a narrow and treacherous path remaining for those caught in between.
“One result of this reorientation toward the problem of intention is that the Lengyan jing starkly divides the world into those people who are already liberated and those already or very nearly demonic, with a narrow and treacherous path remaining for those caught in between.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
PremisecitationThe Vinaya excepts from classification as transgression cases in which the individual is bound up with madness, mental disorder, or painful vexation, as well as cases of nocturnal emission or nonconsensual sex during sleep.
“the Vinaya excepts Buckelew Numen 70 (2023) 337-368 from classification as transgression cases in which the individual is “bound up with madness, mental disorder, or painful vexation,”28 as well as cases of nocturnal emission or nonconsensual sex during sleep.”
Quote in the paperSubstantial claim0 of 2 sources checked- cites T. 1428
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Powers 2009 source
May combine two claims.
PremisecitationNot all Chinese Buddhist apocrypha focus on themes of demonic attack; the Scripture of Adamantine Samādhi and Scripture of Perfect Enlightenment do not emphasize danger posed by demons.
“Not all Chinese Buddhist apocrypha focus on themes of demonic attack.By way of contrast, two other prominent Tang-period apocrypha, the Scripture of Adamantine Samādhi ( Jingang sanmei jing 金剛三昧經) and Scripture of Perfect Enlightenment (Yuanjue jing 圓覺經), do not emphasize danger posed by demons.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Buswell 1989
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Muller 1999
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationIn its reception, the Vinaya has been inseparable from Buddhist ethics, since upholding the precepts laid out in the Vinaya is generally understood as the foundation upon which Buddhist soteriology proceeds.
“in its reception the Vinaya has been inseparable from Buddhist ethics, since upholding the precepts laid out in the Vinaya is generally understood as the foundation upon which Buddhist soteriology proceeds (Heim 2013: 143).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Heim 2013
May combine two claims.
InterpretationreasoningThe biggest problem for the Lengyan jing with broad listening is not just that broad listeners think when they should act, but that studying scriptures opens them up to outside forces that might take away their authentic self-possession and lead them to commit harm.
“In the end this may be the biggest problem for the Lengyan jing with broad listening: it is not just that broad listeners think when they should act, but that studying scriptures opens them up to outside forces that might take away their authentic self-possession and lead them (wittingly or unwittingly -the distinction is no longer important) to commit harm.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationAccording to the logic of sudden enlightenment soteriology in its simplest form, one is either totally deluded or totally enlightened-there is (or ought to be) no in-between.
“According to the logic of sudden enlightenment soteriology in its simplest form, one is either totally deluded or totally enlightened -there is (or ought to be) no in-between.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Gregory 1987
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
InterpretationcitationBy offering its readers a combination of metaphysics and magic, the Lengyan jing participated in a longstanding dimension of Mahāyāna and Chinese Buddhist culture.
“By offering its readers a combination of metaphysics and magic, the Lengyan jing participated in this longstanding dimension of Mahāyāna and Chinese Buddhist culture (Keyworth 2016).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Keyworth 2016
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
InterpretationreasoningĀnanda's extensive memorization of the Buddha's sermons itself signals his agentive instability: rather than relying on himself, he relies on the Buddha.
“Indeed, Ānanda's extensive memorization of the Buddha's sermons itself signals his agentive instability: rather than relying on himself, he relies on the Buddha.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningIn the Lengyan jing, intentions cannot serve exculpatory ends in the evaluation of responsibility for misdeeds; one is held strictly liable for the harms ensuing from one's actions, regardless of what kind of intention was involved.
“Intentions are one's own problem, as it were, and they cannot serve exculpatory ends in the evaluation of responsibility for misdeeds.In turn, one is held strictly liable for the harms ensuing from one's actions, regardless of what kind of intention was involved.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationMedieval Chinese Buddhist, Daoist, and Buddho-Daoist texts often intertwine worldly concerns with soteriology in rituals and methods for protection from demonic attack.
“medieval Chinese Buddhist, Daoist, and Buddho-Daoist texts often intertwine such “worldly” concerns with questions of soteriology in the formulation of rituals and other methods for protection from demonic attack.”
Quote in the paperNot a substantial claim0 of 2 sources checkedMay combine two claims.
InterpretationreasoningThis and other similar passages convey the sense that Buddhist soteriology is all-or-nothing: one has either totally eradicated affliction and gained perfect insight, and is thereby liberated, or one has not done so, and is or could easily become an unwitting agent of Māra, an accidental committer of untold harms who cuts off all possibility of future liberation.
“This and other similar passages convey the sense that Buddhist soteriology is all-or-nothing: one has either totally eradicated affliction and gained perfect insight, and is thereby liberated, or one has not done so, and is or could easily become an unwitting agent of Māra, an accidental committer of untold harms who cuts off all possibility of future liberation.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationScholars have persuasively argued that the Vinaya was written as a body of administrative rules chiefly concerned with the sangha's public reputation.
“Although scholars have persuasively argued that the Vinaya was written as a body of administrative rules chiefly concerned with the sangha's public reputation”
Quote in the paperNot a substantial claim0 of 3 sources checked- cites Schopen 2004
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Gyatso 2005
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Clarke 2013 source
Classified as probably not a substantial claim. May combine two claims.
PremisecitationAccording to Maria Heim, in the Vinaya, when arriving at ethical and legal judgments of culpability in serious moral cases, it is the intention or thought in acting that matters; to count as a serious transgression, an action must be done knowingly, with consent, deliberately.
““When arriving at ethical and legal judgments of culpability in serious moral cases, it is the intention or thought in acting that matters.To count as a serious transgression, an action must be done knowingly, with consent, deliberately” (170).”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Heim 2013
Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
Premisenone givenLike broad listening, the technical term 'strength in the Way' (daoli) also appears in many other Buddhist scriptures, where it is often associated with the capacity to overcome demonic attack.
“Like broad listening, the technical term “strength in the Way” also appears in many other Buddhist scriptures, where it is often -not incidentally -associated with the capacity to overcome demonic attack”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationThis sort of explanation of events in the present as karmic consequences of events in the participants' past lives is commonly found in Buddhist Jātaka and other narrative literature.
“This sort of explanation of events in the present as karmic consequences of events in the participants' past lives is commonly found in Buddhist Jātaka and other narrative literature.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Heim 2013
Classified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThis contingency is fundamentally temporal, which is why the Lengyan jing repeatedly figures Ānanda's failure as a kind of pathological tardiness.
“This contingency is fundamentally temporal, which is why the Lengyan jing repeatedly figures Ānanda's failure as a kind of pathological tardiness.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationThe Mahāyāna *Tathāgatotpattisaṃbhava-nirdeśa similarly describes how all bodhisattvas 'use strength in the Way to vanquish the legion of demons.'
“The Mahāyāna *Tathāgatotpattisaṃbhava-nirdeśa (Rulai xingxian jing 如來興顯 經) similarly describes how all bodhisattvas “use strength in the Way to vanquish the legion of demons.””
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Rulai xingxian jing, T. 291
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningWhat distinguishes the Lengyan jing from these precedents, in significant part, is its narrative drama of Ānanda's tragic plight, which lends a particular flavor to the overall soteriological vision that the scripture offers.
“What distinguishes the Lengyan jing from these precedents, in significant part, is its narrative drama of Ānanda's tragic plight, which in turn lends a particular flavor to the overall soteriological vision that the scripture offers.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningPrecisely this failure has left his mind-his intention-susceptible to being overtaken by a malevolent external force.
“Precisely this failure has left his mind -his intention -susceptible to being overtaken by a malevolent external force.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningIf being the victim of such mental hijacking is no excuse for a directly ensuing transgression, then the crucial soteriological problem no longer straightforwardly turns on the question of whether one does or does not intend to do something; instead, soteriology hinges on attaining the strength to maintain control over one's own intention, confirming that one's intentions are truly one's own and不是
“If being the victim of such mental hijacking is no excuse for a directly ensuing transgression, then the crucial soteriological problem no longer straightforwardly turns on the question of whether one does or does not intend to do something.Instead, soteriology hinges on attaining the strength to maintain control over one's own intention, confirming that one's intentions are truly one's own and”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningIn these passages, the intention lying behind such actions is less important than the harm that is said to ensue from them.
“Indeed, in these passages the intention lying behind such actions is less important than the harm that is said to ensue from them.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningIn the Lengyan jing, Ānanda relied too much upon the Buddha, and he seems almost constitutionally incapable of relying on himself because that self is in the first place split and incoherent.
“In this contingent and uncertain world, not only has Ānanda relied too much upon the Buddha, but he seems to be almost constitutionally incapable of relying on himself because that self is in the first place split and incoherent.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable).
InterpretationcitationSuch scenarios can be read as tragic.
“Such scenarios, again, can be read as tragic.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationFocus on the intention or thought accompanying activity over the sheer causality of action itself set Buddhist ethics apart from the ethical frameworks of other Indian religious groups, such as the Jain tradition.
“Focus on the intention or thought accompanying activity over the sheer causality of action itself set Buddhist ethics apart from the ethical frameworks of other Indian religious groups, such as the Jain tradition”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Gethin 2004
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Bronkhorst 2007
May combine two claims.
InterpretationreasoningThe Lengyan jing's vision of moral responsibility is distinctive for its special preoccupation with the risk of having one's intentions hijacked by external, demonic forces that cause harm to oneself and others, and its corresponding emphasis on the soteriological importance of staying in total control of one's own intentional action.
“Indeed, the Lengyan jing's vision of moral responsibility is distinctive for its special preoccupation with the risk of having one's intentions hijacked by external, demonic forces that cause harm to oneself and others, and its corresponding emphasis on the soteriological importance of staying in total control of one's own intentional action.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationScholars of Buddhism are familiar with another idea widely current in medieval China that similarly polarizes the Buddhist path into extremes: namely, the idea that enlightenment is best realized 'suddenly' rather than 'gradually'.
“Scholars of Buddhism are familiar with another idea widely current in medieval China that similarly polarizes the Buddhist path into extremes: namely, the idea that enlightenment is best realized “suddenly” rather than “gradually” (Gregory 1987).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Gregory 1987
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
PremisecitationSuch stories show how intentionality in the present has roots through habit or causes from the past; nearly every event has a prequel, and that prequel is the key to unlocking the meaning of the present.
“Such stories show how “intentionality in the present has roots through habit or causes from the past,” Heim suggests; “The stories insist that nearly every event has a prequel, and that prequel is the key to unlocking the meaning of the present” (2013: 187).”
Quote in the paperSubstantial claim0 of 1 sources checked- cites Heim 2013
May combine two claims.
InterpretationcitationThis passage makes plain that, although the Lengyan jing sometimes presents Ānanda's problem as not having properly comprehended the teachings he has heard, his most fundamental deficiency-lack of strength-is not purely epistemological.
“This passage makes plain that, although the Lengyan jing sometimes presents Ānanda's problem as not having properly comprehended the teachings he has heard, his most fundamental deficiency -lack of strength -is not purely epistemological.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
PremisecitationBuddhist discussions of intention were never simple; Pali Buddhist scriptures, commentaries, monastic codes, and narrative stories each develop complex and sophisticated perspectives on intention and its relationship to moral responsibility.
“Of course, as Maria Heim has shown, Buddhist discussions of intention were never simple.Pali Buddhist scriptures, commentaries, monastic codes, and narrative stories each develop complex and sophisticated perspectives on intention and its relationship to moral responsibility (Heim 2013).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Heim 2013
Classified as probably not a substantial claim.
InterpretationreasoningIn the above passage, Ānanda's use of the terms wuwei and ziyou are telling.
“In the above passage, Ānanda's use of the terms wuwei and ziyou are telling.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationRichard Gombrich has called this an 'ethic of intention'.
“Richard Gombrich has called this an “ethic of intention” (1991: 289).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Gombrich 1991
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
PremisecitationThe Three Levels movement drew upon the doctrine of universal buddha-nature to encourage this-worldly practices of 'universal respect' and donation to the movement's 'inexhaustible storehouse,' which repaired temples and offered interest-free loans to the poor.
“The Three Levels (sanjie 三階) movement -a new Buddhist tradition founded in sixth-century China, which flourished for several centuries but was repeatedly suppressed and proscribed -drew upon the doctrine of universal buddha-nature to encourage this-worldly practices of “universal respect” and donation to the movement's “inexhaustible storehouse,” which repaired temples and offered interest-free”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Hubbard 2001
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationSpecialists in Chan and Zen have long considered the Lengyan jing to be doctrinally Chan-like due to the scripture's advocacy of 'seeing one's [inner] nature' (jianxing).
“Specialists in Chan and Zen have long considered the Lengyan jing to be doctrinally Chan-like due to the scripture's advocacy of “seeing one's [inner] nature” ( jianxing 見 性).See, for example, Yanagida 1967: 233.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Yanagida 1967
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
PremisecitationAmong the Lengyan jing's greatest enthusiasts in the centuries immediately following its composition were Chan Buddhists, who rose to dominate elite Buddhist monastic culture in the Song dynasty.
“Among the Lengyan jing's greatest enthusiasts in the centuries immediately following its composition were Chan Buddhists, who rose to dominate elite Buddhist monastic culture in the Song dynasty (960-1279).”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
PremisecitationSome anticipated the arrival of messianic figures like the future Buddha Maitreya or aspired to rebirth in a cosmic Pure Land.
“Some anticipated the arrival of messianic figures like the future Buddha Maitreya (Zürcher 1982;Hughes 2021) or aspired to rebirth in a cosmic Pure Land (C.B. Jones 2019).”
Quote in the paperNot a substantial claim0 of 3 sources checkedProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationThis was not entirely unusual for the time; Benn notes that sutras that were fashionable in medieval China often had a strongly apocalyptic flavor.
“This was not entirely unusual for the time.Benn notes that “sutras that were fashionable in medieval China often had a strongly apocalyptic flavor” (88).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
InterpretationreasoningBoth terms are used to describe Ānanda's incapacity for spontaneous, self-generated action.
“Both terms are used to describe Ānanda's incapacity for spontaneous, self-generated action.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
Interpretationnone givenRunning through the Lengyan jing's critical evaluation of Ānanda's failure is a worldview quite different from the Vinaya's focus on intention and consent, the ostensibly inbuilt optimism of universal buddha-nature doctrine, and the traditional Buddhist attitude toward the inherent efficacy of vow-making.
“Running through the Lengyan jing's critical evaluation of Ānanda's failure is a worldview quite different from the Vinaya's focus on intention and consent in evaluating responsibility for transgression, the ostensibly inbuilt optimism of universal buddha-nature doctrine, and the traditional Buddhist attitude toward the inherent efficacy of vow-making.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
InterpretationreasoningPerhaps precisely for this reason, the scripture ended up far outliving China's medieval social order.
“Perhaps precisely for this reason, the scripture ended up far outliving China's medieval social order.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based).
Interpretationnone givenThe Lengyan jing makes of the 'decline of the Dharma' motif a soteriological vision quite unlike what was offered by many of its contemporaries, for whom living in Buddhism's last days typically suggested the near impossibility of attaining liberation by dint of one's own effort and ingenuity alone.
“At the same time, it is worth noticing that the Lengyan jing makes of the “decline of the Dharma” motif a soteriological vision quite unlike what was offered by many of its contemporaries, for whom living in Buddhism's last days typically suggested the near impossibility of attaining liberation by dint of one's own effort and ingenuity alone.”
Quote in the paperNot a substantial claimMay combine two claims.
PremisecitationChan Buddhists seem to have taken a liking to the scripture very early on, and this fondness continued in the Five Dynasties and Ten Kingdoms period and into the Song.
“Chan Buddhists seem to have taken a liking to the scripture very early on (Mochizuki 1946: 495-497;Jorgensen 2005: 514), and this fondness continued in the Five Dynasties and Ten Kingdoms period (Suzuki 1985: 482-502) and into the Song (for example, Keyworth 2001: 409-429).”
Quote in the paperNot a substantial claim0 of 3 sources checked- cites Mochizuki 1946
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Jorgensen 2005
- cites Suzuki 1985
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationBenn argues that the Lengyan jing also implicitly criticizes Vinaya master Yijing's pragmatism on matters of monastic regulation, pointedly rejecting compromise on traditional prohibitions like the wearing of silk robes.
“Benn argues that the Lengyan jing also implicitly criticizes Vinaya master Yijing's 義淨 (635-713) pragmatism on matters of monastic regulation, pointedly rejecting compromise on traditional prohibitions like the wearing of silk robes (2008: 81-86).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S2 (checkable).
InterpretationreasoningEveryone else-every nonbuddha in the world whose thoughts and actions are complexly mediated-faces the same danger as Ānanda.
“Everyone else -every nonbuddha in the world whose thoughts and actions are complexly mediated -faces the same danger as Ānanda.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S4 (based).
Interpretationnone givenIn the Zuting shiyuan entry, the Lengyan jing's negative characterization of broad listening crystallizes in the newly tragic person of Ānanda.
“In this entry we see the crystallization of the Lengyan jing's negative characterization of broad listening in the newly tragic person of Ānanda.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
InterpretationreasoningIn so doing, the scripture sketches for its readers a world in which tragedy is not only possible but probable.
“In so doing, the scripture sketches for its readers a world in which tragedy is not only possible but probable.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
Interpretationnone givenThe scripture was equally important, the author suggests, in the formation of the Chan tradition's mature soteriology and vision of moral responsibility.
“But the scripture was equally important, I would like to suggest, in the formation of the Chan tradition's mature soteriology and vision of moral responsibility.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationEven eating onions might lead one down the path to demonhood, according to one passage in the scripture, as Benn observes.
“Even eating onions might lead one down the path to demonhood, according to one passage in the scripture, as Benn observes.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
InterpretationreasoningWhen Ānanda says that his strength was not ziyou, he might simply mean that his strength was not sufficient or forthcoming, but it more literally means that his strength did not 'arise from itself' or was not 'self-identical.'
“Similarly, when Ānanda says that his strength was not ziyou, he might simply mean that his strength was not sufficient or forthcoming, but it more literally means that his strength did not “arise from itself” or was not “self-identical.””
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationAs James Benn notes, the Lengyan jing's rhetoric of danger and punishment can seem hyperbolic.
“As James Benn notes, the Lengyan jing's rhetoric of danger and punishment can seem hyperbolic.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
InterpretationreasoningIn allusions to Māra's proximity, we see the dark reverse side of sudden enlightenment: if you witness your innate buddha-nature, you are a buddha, but if you fail to do so, then you are a family member of Māra actively undertaking evil endeavors.
“In these allusions to Māra's proximity, however, we see the dark reverse side of the coin of sudden enlightenment: if you witness your innate buddha-nature, you are a buddha, but if you fail to do so, then you are a family member of Māra actively undertaking evil endeavors (even if you do not know you are doing so).”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable), S4 (based).
Interpretationnone givenThe Lengyan jing pronounced a unique response to the religious needs of a particular time and place.
“The Lengyan jing thus pronounced a unique response to the religious needs of a particular time and place.”
Quote in the paperNot a substantial claimMay combine two claims.
Premisenone givenMany Buddhists in medieval China believed they were already living in the final age, and various novel approaches to Buddhist thought and practice emerged from the shadows of this apocalyptic framework.
“Many Buddhists in medieval China believed they were already living in the final age, and various novel approaches to Buddhist thought and practice emerged from the shadows of this apocalyptic framework.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningIn such a world, one's only hope for liberation is to secure the coherence of one's intentional selfhood from demonic influence, and to develop the strength to decisively actualize that intention.
“In such a world, one's only hope for liberation is to secure the coherence of one's intentional selfhood from demonic influence, and to develop the strength to decisively actualize that intention.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S2 (checkable).
Interpretationnone givenThe author's analysis suggests there is more than just this to the story of Chan admiration for the Lengyan.
“My analysis here suggests there is more than just this to the story of Chan admiration for the Lengyan.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe author suggests that we read the Lengyan jing's themes of tragic responsibility and demonic possession as symptomatic of earlier points of tension in Chinese Buddhist history.
“In this section I suggest that we read the Lengyan jing's themes of tragic responsibility and demonic possession as symptomatic of earlier points of tension in Chinese Buddhist history.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningAlthough the Lengyan jing preaches a sermon on universal buddha-nature in perfect tune with doctrinal orthodoxy, it also elaborates a narrative vision of a dangerous world in which salvation is far from guaranteed.
“Although the Lengyan jing preaches a sermon on universal buddha-nature in perfect tune with doctrinal orthodoxy, it also elaborates a narrative vision of a dangerous world in which salvation is far from guaranteed.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based).
InterpretationreasoningThe Blood Vessel Treatise implies that Ānanda himself, by virtue of his skill in broad listening, is an icchantika-a faithless person who slanders the Buddha, for whom there is already no hope left.
“Indeed, the text implies that Ānanda himself, by virtue of his skill in broad listening, is an icchantika -a faithless person who slanders the Buddha, for whom there is already no hope left.”
Quote in the paperNot a substantial claimMay combine two claims.
PremisereasoningZongmi agrees that 'Ānanda listened broadly and had complete retention, [yet] heaping up the years of his life, he did not attain the fruit of sagehood,' and protests that 'one should not lay the blame [for Ānanda's mistakes] on words and letters [themselves].'
“after agreeing that “Ānanda listened broadly and had complete retention, [yet] heaping up the years of his life, he did not attain the fruit of sagehood,” Zongmi protests that “one should not lay the blame [for Ānanda's mistakes] on words and letters [themselves].””
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThe Lengyan jing's narrative frame placed special emphasis on the need for self-reliance, raising the stakes for diligent practice and encouraging vigilance in the face of unprecedented danger.
“But as we have also seen, its narrative frame placed special emphasis on the need for self-reliance, raising the stakes for diligent practice and encouraging vigilance in the face of unprecedented danger.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
PremisecitationBenn writes that the author of the Śūraṃgama favored wrapping pronouncements about Buddhist practice in the direst warnings, and elaborated in loving detail on the terrible consequences for transgressors.
““The author of the Śūraṃgama favored wrapping pronouncements about Buddhist practice in the direst warnings,” Benn writes, “and he elaborated in loving detail on the terrible consequences for transgressors” (2008: 81).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Benn 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
InterpretationreasoningIn the Lengyan jing, Ānanda's tragic position leaves him caught not only between buddhas and demons, but also between old and new ideals.
“In the Lengyan jing, Ānanda's tragic position leaves him caught not only between buddhas and demons, but also between old and new ideals.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationDuring the Song, Chan monasteries also featured a ritual 'lengyan assembly' as part of their regular monastic calendar.
“During the Song, Chan monasteries also featured a ritual “lengyan assembly” (lengyan hui 楞嚴會) as part of their regular monastic calendar (Foulk 1993: 171).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Foulk 1993
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).
Interpretationnone givenThe connection between broad listening and lack of faith in the Song of Realizing the Way verse calls to mind the convention of translating icchantika into Chinese as one who lacks faith.
“The connection between broad listening and lack of faith in this verse, it is worth noting, calls to mind the convention of translating icchantika into Chinese as”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
PremisecitationAs Jeffrey L. Broughton has observed, Zongmi's example for this negative scenario is the Buddha's disciple Ānanda, who memorized every word the Buddha spoke throughout his long preaching career but in the end, at the Buddha's complete nirvana, had not yet achieved awakening.
“As Jeffrey L. Broughton has observed, “Zongmi's example for this negative scenario is the Buddha's disciple Ānanda … who memorized every word the Buddha spoke throughout his long preaching career but in the end, at the Buddha's complete nirvana, had not yet achieved awakening” (2009: 65).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Broughton 2009 source
Probably not a substantial claim: may not pass S4 (based).
Premisenone givenWuwei also carried strong Daoist connotations of spontaneous or nonpurposive action that would have been well known to the Chinese author(s) and readers of Lengyan jing.
“But wuwei also carried strong Daoist connotations of spontaneous or nonpurposive action that would have been well known to the Chinese author(s) and readers of Lengyan jing.”
Quote in the paperNot a substantial claim- Rests on an assumption: The Chinese author(s) and readers of the Lengyan jing would have known the Daoist connotations of wuwei.
Probably not a substantial claim: may not pass S2 (checkable).
InterpretationreasoningPrecisely its empirical impossibility marks spontaneous action as the miraculous behavior of a buddha: someone who can do the impossible.
“Yet precisely its empirical impossibility marks spontaneous action as the miraculous behavior of a buddha: someone who can do the impossible.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe logic of Huangbo's remark derives from sudden enlightenment discourse, a key feature of Chan soteriology.
“Again, the logic here seems to derive from sudden enlightenment discourse, which constituted a key feature of Chan soteriology.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
PremisecitationWuwei was used by Buddhist translators to render the technical Sanskrit term asaṃskṛta, referring to unconditioned dharmas, and occasionally also to render the word nirvāṇa.
“Wuwei was used by Buddhist translators to render the technical Sanskrit term asaṃskṛta, referring to unconditioned dharmas, and occasionally also to render the word nirvāṇa (Nattier 2008: 151n113).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Nattier 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.
InterpretationreasoningThe Lengyan jing is not explicitly invoked in the Yunmen passage, but the implicit connection between false speech and the status of icchantika echoes the Lengyan's treatment of the same theme.
“Once again, the Lengyan jing is not explicitly invoked here, but the implicit connection between (seemingly unintentional) false speech and the status of icchantika echoes the Lengyan's treatment of the same theme.”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.
PremisereasoningTrue spontaneity of this sort is empirically impossible; it is a miracle transcending the conditioned phenomenal world as Buddhists understood it.
“Of course, true spontaneity of this sort is empirically impossible; it is a miracle transcending the conditioned phenomenal world as Buddhists understood it.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
InterpretationcitationThe scripture thus insists on a firm and visible boundary between monastic and layperson, against medieval movements that sought to blur that line.
“The scripture thus insists on a firm and visible boundary between monastic and layperson, against medieval movements that sought to blur that line.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningThe reason for such urgency, the Lengyan jing emphasizes, lies in our shared capacity as sentient beings to be found tragically responsible for even those missteps and misdeeds along the path to buddhahood that we do not intend.
“The reason for such urgency, the Lengyan jing emphasizes, lies in our shared capacity as sentient beings to be found tragically responsible for even those missteps and misdeeds along the path to buddhahood that we do not intend.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
InterpretationreasoningPrecisely this deceptive simplicity bespeaks a binary polarization of the Buddhist path already evident in the Lengyan jing.
“Indeed, precisely this deceptive simplicity bespeaks a binary polarization of the Buddhist path already evident in the Lengyan jing.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
PremisecitationC. V. Jones argues that the concept of universal buddha-nature formulated by certain Mahāyāna scriptures looks surprisingly like the notion of an essential and authentic self (ātman) that Mainstream Buddhist literature criticized as metaphysically untenable.
“In his book The Buddhist Self, C. V. Jones argues that the concept of universal buddha-nature formulated by certain Mahāyāna scriptures -most notably for our purposes the Mahāparinirvāṇa Sūtra, which was extremely influential in China, as I have discussed -looks, upon close examination, surprisingly like the notion of an essential and authentic self (Skt.ātman) that Mainstream Buddhist literature”
Quote in the paperSubstantial claim0 of 1 sources checked- cites C.V. Jones 2021
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
InterpretationreasoningWhereas earlier outlines of the Buddhist path often involve complex shades of moral responsibility, the Lengyan jing casts the world in starkly polarized terms: unless one has already achieved liberation, one is always very close to becoming a demon.
“Whereas earlier outlines of the Buddhist path often involve complex shades of moral responsibility, the Lengyan jing casts the world in starkly polarized terms: unless one has already achieved liberation, one is always very close to becoming a demon.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
InterpretationreasoningLike the Lengyan jing, the Record of Linji is filled with warnings about the dangers facing aspirants to liberation.
“Yet also like the Lengyan jing, the Record of Linji is filled with warnings about the dangers facing aspirants to liberation.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim.
PremisecitationJones shows how Mahāyāna scriptures advocating buddha-nature doctrine built upon the transcendent qualities attributed to the Buddha in other Mahāyāna texts to suggest that all sentient beings possess hidden within themselves the same qualities of a buddha's authentic self.
“Jones shows how Mahāyāna scriptures advocating buddha-nature doctrine built upon the transcendent qualities that had come to be attributed to the Buddha in other Mahāyāna texts to suggest that all sentient beings possess hidden within themselves the same qualities of a buddha's authentic self.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites C.V. Jones 2021
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
InterpretationreasoningThe Lengyan jing repeatedly warns about the danger of literal sorcery and possession, but in so doing it also registers a larger sense of spectrality: the apparent optimism of these universalizing doctrinal ideals is haunted by concerns about contingency, vulnerability, failure, harm, and punishment.
“The Lengyan jing repeatedly warns about the danger of literal sorcery and possession, but in so doing it also registers a larger sense of spectrality: the apparent optimism of these universalizing doctrinal ideals is, in the Lengyan jing, haunted by concerns about contingency, vulnerability, failure, harm, and punishment.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Interpretationnone givenLike the Lengyan jing, the Record of Linji offers radical soteriological optimism rooted in the notion that all sentient beings are inherently imbued with buddhahood.
“Like the Lengyan jing, the Record of Linji offers what seems at first glance to be a radical soteriological optimism, rooted in the notion that all sentient beings are inherently imbued with buddhahood.”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningDo exactly what you intend without hesitation, and you are a buddha; let others influence you in any way, however, and you are hell-bound, or a demon, or an icchantika.
“Do exactly what you intend without hesitation, and you are a buddha; let others influence you in any way, however, and you are hell-bound, or a demon, or an icchantika.”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningAccording to the Lengyan, the danger we face is precisely that demonic forces will overtake the authentic selfhood-that is, the innate buddhahood-that is our birthright as sentient beings and, in the end, wrench that selfhood apart with harmful misdeeds committed in and through us.
“After all, according to the Lengyan, the danger we face is precisely that demonic forces will overtake the authentic selfhood -that is, the innate buddhahood -that is our birthright as sentient beings and, in the end, wrench that selfhood apart with harmful misdeeds committed in and through us.”
Quote in the paperSubstantial claimMay combine two claims.
InterpretationreasoningOut of the apocalyptic worldview that gave birth to the Lengyan jing, there grew a confidence that quickly actualizing the authentic selfhood of a buddha truly was possible-but only for those decisive enough to achieve it.
“Out of the apocalyptic worldview that gave birth to the Lengyan jing, there thus grew a confidence that quickly actualizing the authentic selfhood of a buddha truly was possible -but only for those decisive enough to achieve it.”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
InterpretationreasoningAlthough Linji does not explicitly use the word icchantika, he repeatedly chides his audience for insufficient faith, recalling the translation of icchantika as one who lacks faith.
“Although he does not explicitly use the word icchantika, Linji repeatedly chides the members of his audience for their insufficient faith (xin buji 信不及), an accusation that once again recalls the use of”
Quote in the paperNot a substantial claimClassified as probably not a substantial claim. May combine two claims.
InterpretationreasoningThe Lengyan jing took the premise further by insisting that achieving buddhahood is not only possible, but urgent, raising the stakes of success or failure to quickly realize this lofty goal.
“Yet, the Lengyan jing took this premise further by insisting that achieving buddhahood is not only possible, but urgent, raising the stakes of success or failure to quickly realize this lofty goal.”
Quote in the paperSubstantial claim- Rests on an assumption: Mahāyāna scriptures raised the ceiling on possible soteriological outcomes available to ordinary sentient beings by suggesting that anyone might achieve buddhahood.
The paper relies on this without support.
Longstanding norms in Buddhist ethics measure responsibility for serious spiritual fault in terms of an individual's intention or consent.
“In a departure from most earlier formulations of Buddhist ethics, which measure responsibility for serious spiritual fault in terms of an individual's intention or consent”
“Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person's intentions.”
The paper relies on this without support.
The Lengyan jing presents a coherent, unified soteriological vision that can be analyzed as a whole.
“What distinguishes the Lengyan jing from these precedents, in significant part, is its narrative drama of Ānanda's tragic plight, which in turn lends a particular flavor to the overall soteriological vision that the scripture offers.”
The paper relies on this without support.
The Chinese author(s) and readers of the Lengyan jing would have known the Daoist connotations of wuwei.
“But wuwei also carried strong Daoist connotations of spontaneous or nonpurposive action that would have been well known to the Chinese author(s) and readers of Lengyan jing.”
The paper relies on this without support.
The Lengyan jing's narrative frame is the primary source of its soteriological message.
“But as we have also seen, its narrative frame placed special emphasis on the need for self-reliance, raising the stakes for diligent practice and encouraging vigilance in the face of unprecedented danger.”
The paper relies on this without support.
The Lengyan jing's portrayal of Ānanda is intended to be read as tragic.
“In the Lengyan jing, Ānanda's tragic position leaves him caught not only between buddhas and demons, but also between old and new ideals.”
The paper relies on this without support.
The Lengyan jing is an apocryphal scripture.
“it happens that the Lengyan jing is one of the last major apocryphal scriptures to appear in China.”
The paper relies on this without support.
The Blood Vessel Treatise was likely written in the later Tang period.
“the BloodVessel Treatise (Xuemai lun 血 脈論) -attributed to the Chan tradition's first Chinese patriarch Bodhidharma (Ch.Putidamo 菩提達摩, d. ca.530), but likely written in the later Tang periodcontains the following passage:”
The paper relies on this without support.
The discourse record attributed to Layman Pang is of later actual date.
“The discourse record attributed to Layman Pang (Pang jushi 龐居 士, d. 808), but of later actual date, suggests that”
The paper relies on this without support.
The Song of Realizing the Way was likely written closer to the Song dynasty.
“And the Song of the Realizing the Way (Zhengdao ge 證道 歌), attributed in Song-dynasty texts to Yongjia Xuanjue 永嘉玄覺 (665-713) but likely written closer to the Song, opens by exhorting Chan aspirants to”
The paper relies on this without support.
The convention of translating icchantika into Chinese is one who lacks faith.
“The connection between broad listening and lack of faith in this verse, it is worth noting, calls to mind the convention of translating icchantika into Chinese as”
The paper relies on this without support.
Unconditioned agency and spontaneous action are amazing abilities traditionally attributed to the Buddha.
“If unconditioned agency and spontaneous action sound difficult to actualize, that is because these are amazing abilities traditionally attributed to the Buddha.”
The paper relies on this without support.
Mahāyāna scriptures raised the ceiling on possible soteriological outcomes available to ordinary sentient beings by suggesting that anyone might achieve buddhahood.
“Indeed, Mahāyāna scriptures famously raised the ceiling on possible soteriological outcomes available to ordinary sentient beings by suggesting that anyone might achieve buddhahood.”
Cites
Touching Feeling: Affect, Pedagogy, Performativity
Sedgwick, E. K. (2003) · doi:10.1215/9780822384786 · Cited by 2,464 · see citing works
Touching feeling: affect, pedagogy, performativity
(2003) · Choice Reviews Online · doi:10.5860/choice.41-0177 · Cited by 1,951 · see citing works
Rubins, M., & Steiner, G. A. (1999) · The Slavic and East European Journal · doi:10.2307/309884 · Cited by 285 · see citing works
Harvard Journal of Asiatic Studies 59 1999
(2001) · Orientalistische Literaturzeitung · doi:10.1524/olzg.2001.96.2.252b · Cited by 283 · see citing works
Buddhism in China. A Historical Survey
Bareau, A., & Ch'en, K. (1966) · Pacific Affairs · doi:10.2307/2754302 · Cited by 230 · see citing works
Bronkhorst, J. (2007) · BRILL eBooks · doi:10.1163/ej.9789004157194.i-416 · Cited by 212 · see citing works
Changing Gods in Medieval China, 1127-1276
Hansen, V. (1990) · doi:10.1515/9781400860432 · Cited by 192 · see citing works
Buddhism in China: A Historical Survey
Ch’en, K. K. S. (1964) · doi:10.1515/9780691216058 · Cited by 179 · see citing works
(2021) · Journal of Chinese Philosophy · doi:10.1111/(issn)1540-6253 · Cited by 173 · see citing works
Buddhism, sexuality, and gender
(1992) · Choice Reviews Online · doi:10.5860/choice.30-0231 · Cited by 149 · see citing works
Critical terms for the study of Buddhism
Lopez Jr., D. S. (2005) · doi:10.7208/chicago/9780226493237.001.0001 · Cited by 146 · see citing works
(2004) · doi:10.21313/9780824873912 · Cited by 128 · see citing works
(2007) · Cited by 128 · see citing works
Strickmann, M. (2002) · doi:10.1515/9781503617797 · Cited by 119 · see citing works
In Search of Personal Welfare: A View of Ancient Chinese Religion
von Falkenhausen, L., & Poo, M.-C. (1999) · Harvard Journal of Asiatic Studies · doi:10.2307/2652725 · Cited by 107 · see citing works
Religion and society in Tʾang and Sung China
Ebrey, P. B., & Gregory, P. N. (1993) · University of Hawaii Press eBooks · Cited by 84 · see citing works
Once upon a future time: studies in a Buddhist prophecy of decline
(1992) · Choice Reviews Online · doi:10.5860/choice.30-0872 · Cited by 80 · see citing works
A bull of a man: images of masculinity, sex, and the body in Indian Buddhism
(2009) · Choice Reviews Online · doi:10.5860/choice.47-1946 · Cited by 78 · see citing works
Society and the supernatural in Song China
Davis, E. L. (2002) · Choice Reviews Online · doi:10.5860/choice.39-3541 · Cited by 69 · see citing works
A Bull of a Man: Images of Masculinity, Sex, and the Body in Indian Buddhism
Powers, J. (2009) · doi:10.4159/9780674054431 · Cited by 65 · see citing works
Zürcher, E. (1982) · T'oung Pao · doi:10.1163/156853282x00073 · Cited by 64 · see citing works
Women in Buddhism: Images of the Feminine in Mahayana Tradition
Lee, K. J., & Paul, D. Y. (1982) · Philosophy East and West · doi:10.2307/1398725 · Cited by 59 · see citing works
Hureau, S. (2009) · T oung Pao · doi:10.1163/008254309x12586659061686 · Cited by 55 · see citing works
(2013) · Medical Entomology and Zoology · Cited by 54 · see citing works
(2003) · Choice Reviews Online · doi:10.5860/choice.40-5164 · Cited by 50 · see citing works
Harm's way: tragic responsibility and the novel form
(2010) · Choice Reviews Online · doi:10.5860/choice.48-0735 · Cited by 49 · see citing works
Family Matters in Indian Buddhist Monasticisms
Clarke, S. (2013) · doi:10.21313/hawaii/9780824836474.001.0001 · Cited by 48 · see citing works
(2005) · Griffith Research Online · Cited by 36 · see citing works
Gethin, R. (2002) · Bristol Research (University of Bristol) · Cited by 32 · see citing works
The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism
Copp, P. (2014) · doi:10.7312/copp16270 · Cited by 29 · see citing works
The Linji Lu and the Creation of Chan Orthodoxy
Welter, A. (2008) · doi:10.1093/acprof:oso/9780195329575.001.0001 · Cited by 29 · see citing works
Broughton, J. L. (2009) · doi:10.7312/brou14392 · Cited by 27 · see citing works
(2008) · Cited by 26 · see citing works
Inventing Hui-neng, the Sixth Patriarch: Hagiography and Biography in Early Ch'an
Jorgensen, J. (2005) · doi:10.1163/9789047415770 · Cited by 24 · see citing works
Eagleton, T. (2020) · Yale University Press eBooks · doi:10.12987/9780300255904 · Cited by 24 · see citing works
The Formation of Ch'an Ideology in China and Korea: The Vajrasamādhi-Sūtra, a Buddhist Apocryphon
Gregory, P. N., & Buswell, R. E. (1992) · Philosophy East and West · doi:10.2307/1399700 · Cited by 21 · see citing works
Chinese Pure Land Buddhism: Understanding a Tradition of Practice
Jones, C. B. (2019) · doi:10.2307/j.ctv7r42t4 · Cited by 20 · see citing works
Chapter 8. Is Nirvāṇa the Same as Insentience? Chinese Struggles with an Indian Buddhist Ideal
Sharf, R. H. (2014) · University of Pennsylvania Press eBooks · doi:10.9783/9780812208924.141 · Cited by 20 · see citing works
Heim, M. (2013) · Oxford University Press eBooks · doi:10.1093/acprof:oso/9780199331031.001.0001 · Cited by 19 · see citing works
“Prince Moonlight”: Messianism and Eschatology in Early Medieval Chinese Buddhism [12]
Silk, J. A. (2013) · BRILL eBooks · doi:10.1163/9789004263291_008 · Cited by 15 · see citing works
The Zen Canon: Understanding the Classic Texts
Heine, S. J., & Wright, D. S. (2004) · Cited by 13 · see citing works
Mahākāśyapa’s Smile Silent Transmission And The Kung-An (Koan) Tradition
Welter, A. (2000) · The Kōan · doi:10.1093/oso/9780195117486.003.0004 · Cited by 13 · see citing works
Absolute Delusion, Perfect Buddhahood
Hubbard, J. (2017) · University of Hawaii Press eBooks · doi:10.1515/9780824861346 · Cited by 13 · see citing works
Mount Lu Revisited: Buddhism in the Life and Writings of Su Shih
Shih, S., Schmidt, J. D., & Grant, B. (1998) · Harvard Journal of Asiatic Studies · doi:10.2307/2652658 · Cited by 12 · see citing works
Society and the Supernatural in Song China
Katz, P. R., & Davis, E. L. (2002) · Harvard Journal of Asiatic Studies · doi:10.2307/4126608 · Cited by 11 · see citing works
Grant, B. (1994) · doi:10.1515/9780824847081 · Cited by 11 · see citing works
India in the Chinese imagination: myth, religion, and thought
(2014) · Choice Reviews Online · doi:10.5860/choice.52-0227 · Cited by 8 · see citing works
Practices of Scriptural Economy: Compiling and Copying a Seventh-Century Chinese Buddhist Anthology
Hsu, A. O. (2018) · Knowledge@UChicago (University of Chicago) · doi:10.6082/ncbf5-gsa79 · Cited by 8 · see citing works
Figments and Fragments of Mahayana Buddhism in India
Schopen, G. (2017) · University of Hawaii Press eBooks · doi:10.1515/9780824874629 · Cited by 8 · see citing works
(1984) · The Journal of the International Association of Buddhist Studies · Cited by 7 · see citing works
(2014) · eScholarship (California Digital Library) · Cited by 7 · see citing works
Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity
Buckelew, K. (2019) · T'oung Pao · doi:10.1163/15685322-10534p04 · Cited by 6 · see citing works
Self-citationWorldly Saviors and Imperial Authority in Medieval Chinese Buddhism
Hughes, A. D. (2021) · doi:10.1515/9780824888701 · Cited by 6 · see citing works
The Path to Perdition: The Wholesome Roots and Their Eradication
Buswell Jr., R. E. (1992) · Paths to Liberation · doi:10.1515/9780824890667-006 · Cited by 5 · see citing works
Jones, C. V. (2020) · University of Hawaii Press eBooks · doi:10.1515/9780824886493 · Cited by 4 · see citing works
Wright, D. S. (2004) · doi:10.1093/0195150678.003.0005 · Cited by 3 · see citing works
Knowledge for What? The Buddhist Concept of Learning in the Śūraṃgama Sūtra
Wu, J. (2006) · Journal of Chinese Philosophy · doi:10.1163/15406253-03304004 · Cited by 2 · see citing works
(2017) · doi:10.1515/9780824864972 · Cited by 2 · see citing works
The Buddhist Self: On Tathāgatagarbha and Ātman
Jones, C. (2020) · Cited by 1 · see citing works
Flagged first, then by citations
Research works printed but not linked: 12
- Araki Kengo 荒木見悟. 1984. “Mindai ni okeru Ryogonkyō no ryūkō” 明代における楞嚴經の流行. In Araki Kengo (ed.), Yōmeigaku no kaiten to bukkyō 陽明學の開展と佛教, 245–274. Tokyo: Kenbun shuppan.
- Benn, James A. 2008. “Another Look at the Pseudo-Śūraṃgama sūtra.” Harvard Journal of Asiatic Studies 68(1): 57–89.
- Certeau, Michel de. (1970) 2000. The Possession at Loudun. Michael B. Smith (trans.). Chicago: University of Chicago Press.
- Eagleton, Terry. 2020. Tragedy. New Haven, CT: Yale University Press.
- Felski, Rita. 2008. “Introduction.” In Rita Felski (ed.), Rethinking Tragedy, 1–25. Baltimore: Johns Hopkins University Press.
- Gregory, Peter N. (ed.). 1987. Sudden and Gradual: Approaches to Enlightenment in Chinese Thought. Honolulu: University of Hawai‘i Press.
- Jan Yün-hua [Ran Yunhua] 冉雲華. 1992. “Fojiao zhong de ‘duowen’ gainian: foxue yu xuefo wenti de zhankai” 佛教中的「多聞」概念 – 佛學與學佛問題的展開. Chung-Hwa Buddhist Journal (Zhonghua foxue xuebao 中華佛學學報) 5: 31–48.
- Keyworth, George A. 2016. “Zen and the ‘Hero’s March Spell’ of the Shoulengyan jing.” The Eastern Buddhist (New Series) 47(1): 81–120.
- Muller, A. Charles. 1999. The Sutra of Perfect Enlightenment: Korean Buddhism’s Guide to Meditation. Albany, NY: State University of New York Press.
- Sun Changwu 孫昌武, Kinugawa Kenji 衣川賢次, and Nishiguchi Yoshio 西口芳男. (eds.). 2004. Zutang ji 祖堂集. Beijing: Zhonghua shuju.
- Tazi, Nadia. 1989. “Celestial Bodies: A Few Stops on the Way to Heaven.” In Michel Feher (ed.), Fragments for a History of the Human Body, Part 2, 519–552. New York: Zone Books.
- Watson, Burton. (trans.). 1993. The Lotus Sutra. New York: Columbia University Press.
- Authors
- Buckelew, K.
- Affiliations
- Northwestern University (US)
- Corresponding author
- Buckelew, Kevin
- ORCID
- Buckelew, Kevin
- Venue
- Numen
- Publisher
- Walter de Gruyter GmbH
- Published
- 2023-05-31
- Volume
- 70
- Issue
- 4
- Pages
- 337-368
- ISSN
- 0029-5973 (ISSN-L)
- 1568-5276
- OpenAlex
- W4379876129
- Semantic Scholar
- 13ec537fcbe5e2f0a60b69e183082b0d8dbc839b
- Cited by
- 0
- References
- 43
- FWCI
- 0.00
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- Numen (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Sociology and Political Science › Chinese history and philosophy
- Social Sciences › Arts and Humanities › Philosophy › Study and Philosophy of Religion
- Keywords
- sorcery, demonic possession, moral responsibility, Buddha-nature, selfhood, Zen Buddhism, soteriology, Buddhist ethics, Chinese Buddhism
About these checks
Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.
Claims read by deepseek-v4.1-flash under definition version 3 (extract-v3) on 2026-10-20.
Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-20.
Statistics and arithmetic are recomputed, not judged.
Confidence bands are shown only for fields calibrated on our annotated test set. None is calibrated yet, so no band is shown.
What counts as a claim ›How we measure confidence ›How we check this ›
Are you an author, or do you see a problem with this page? Request a review
