Monks for Hire

May combine two claims.

Emperor Wu created the jiaseng position, personal monks whom he rewarded generously for their service.

“For this purpose he created the position of jiaseng 家僧 'Household-monks', who served as his personal monks and were lavishly compensated as such for their services.”

May combine two claims.

In 519 Emperor Wu reinvented the bodhisattva ordination ceremony and was the first to take the renewed vows.

“In 519 he reinvented the so-called bodhisattva ordination ceremony and in a large orchestrated event became the first to take these renewed bodhisattva vows.25”

• cites [25] sourceNot checked — no full text of the source

May combine two claims.

In 508 Emperor Wu ordered Fayun to compile Rules for Monks (sengzhi), which became a norm for later monks.

“Already in 508 Emperor Wu had ordered Fayun 法 雲 (467-529), who as we shall see had just been appointed as jiaseng in that same year, to compile a set of Rules for Monks (sengzhi 僧制), which was to become 'a norm for all who came after him'.15”

• cites [15] Holzman, Donald, 1957, Mélanges Publiés par l’Institut des Hautes études ChinoisesNot checked yet

  Not checked in the free run.

May combine two claims.

Between 519 and 522 Emperor Wu declared himself Lay Rectifier of Monks and established a law codex based on vinaya.

“Emperor Wu conceived of the idea to assert his personal control over the sa gha's behaviour by proclaiming himself 'Lay Rectifier of Monks' (baiyi sengzheng 白衣僧正) 16 sometime between 519 and 522, and by establishing a law codex based on the Buddhist disciplinary rules.”

• cites [16] Janousch, Andreas. 1998. ‘The Reform of Imperial Ritual During the Reign of Emperor Wu of the Liang Dyansty (502–549)’, unpublished PhD Dissertation, University of Cambridge.Not checked yet

  Not checked in the free run.

May combine two claims.

Emperor Wu established academies for members of low-ranking families and often placed their graduates in important administrative posts.

“He created new academies in which to educate members of low ranking families and frequently assigned its alumni to important positions in his administration.”

• cites [4] sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S4 (based).

No surviving record shows a monk or nun being deprived of monastic robes for violating vinaya or bodhisattva rules under Emperor Wu.

“One can wonder if Emperor Wu actually had sufficient power or influence to implement these threats, as there is to our knowledge no record of any monk or nun being stripped of his or her monastic robe for breaking any of the vinaya or bodhisattva regulations.”

May combine two claims.

Fayun received a full imperial funeral at Dinglin monastery, where two other jiaseng were also buried.

“Upon his death, Fayun was buried with full imperial honours at the Dinglin 定林 monastery (at the foot of Mount Zhong 鍾山), where two other jiaseng were buried as well.59”

• cites [59]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

An imperial decree made Fayun a jiaseng in 508, and he received a very generous stipend.

“Fayun, who is praised together with Zhizang and Sengmin as the 'Three Great Dharma Masters of the Liang Dynasty', 47 was appointed as jiaseng by imperial decree in 508, for which he was given a very generous stipend.48”

• cites [47]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites [48]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Among Buddhist biographies that label their subjects jiaseng, thirteen exist, and eight of those subjects held the title during the Liang.

“Of the thirteen biographies in Buddhist sources to identify their subjects as jiaseng, eight held the title during the Liang.”

• AssumptionRests on an assumption: The Buddhist biographical sources used by the paper accurately record the jiaseng appointments, their compensation, and their activities.

May combine two claims.

Sengjiapoluo did not keep personal wealth but gave away what he received to fund construction of a monastery.

“婆羅不畜私財, 以為嚫施成立住寺.64 [Sengjia]poluo did not accumulate personal wealth, but gave it away [to finance] the construction of a monastery to live in.”

• cites [64]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Emperor Wu had Fachong's monastery enlarged and decorated to confer blessings on his deceased brother, the prince of Xuanwu, and renamed it Xuanwu si.

“And as his monastery was initially rather small and the emperor wished to confer blessings on [his deceased older brother], the prince of Xuanwu, 43 he ordered the [former] prince's attendants to expand and embellish [his old monastery] and treat [Fachong] like an honoured guest there.Thereupon the name of the monastery was changed to Xuanwu si.”

• cites [43]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In 508 Fachong was invited by Emperor Wu to become a Monk of the Household, and the emperor supplied him year-round with transport, oxen, labor, clothing, and food.

“In 508, Fachong was invited by Emperor Wu to become a Monk of the [Emperor Wu] ordered carts, oxen, labour service, clothes and food to be provided to him all year round.”

May combine two claims.

The new bodhisattva vows were very successful among the Buddhist laity, and many followers took them.

“These new bodhisattva vows proved to be an enormous success with the Buddhist laity, and large numbers of followers took these vows to become part of a new spiritual community of people committed to its ideals.27”

• cites [27] Mather, Richard B., 1990Not checked yet

  Not checked in the free run.

May combine two claims.

Around 522 Emperor Wu threatened to use state law, not vinaya, to punish monastics who consumed wine or meat, and to excommunicate them.

“Should you still drink wine and eat meat, and act contradictory to the Dharma, I shall have you punished according to state law.”

• Also stated in: § II. Liang Wudi's attempts to control the sa gha · plain

  “I will order the monastery officials to assemble the community of monks and […] excommunicate them and make them dress in lay garments.”

• cites [29] Nattier, Jan, 1991Not checked yet

  Not checked in the free run.

May combine two claims.

The term jiaseng first appears under Liang Wudi and soon fell out of use after his reign.

“The term jiaseng 家僧 appears for the first time during the reign of Liang Wudi, and did not last much beyond it either.”

• AssumptionRests on an assumption: The absence of earlier references to jiaseng in the surviving historical sources means the title did not exist before Liang Wudi.

May combine two claims.

Because the monastic community alone carried the Buddha's teaching and judged correct interpretation, Emperor Wu needed its approval for his Buddhist reforms to be credible.

“As only the monastic community (sa gha) was the bearer of the Buddha's teaching, it was they who had the spiritual authority to judge which interpretation was correct and which was not.Therefore it was important for Emperor Wu to ensure himself of the sanction of the Buddhist monastic community if his Buddhist reforms were to be believable.”

Classified as probably not a substantial claim. May combine two claims.

At the time of Liang, wealth and political power were not concentrated in the throne but in a few powerful literati families who controlled the court, held high offices, and accumulated great wealth.

“The political reality of the time was that neither wealth nor political power was concentrated in the throne.Rather, it was a small number of powerful literati families that manipulated the imperial court, monopolised the higher offices and collected great wealth.”

May combine two claims. The quote only partly states this claim.

Emperor Wu chose the eighth day of the fourth month for his inauguration, a date Buddhists widely regarded as Śākyamuni Buddha's birthday, indicating Buddhism was to lead his reforms.

“This we may surmise from the fact that for his inauguration as founding Emperor of the Liang dynasty, he chose the eighth day of the fourth month, a date that by the early sixth century was already widely recognized among Buddhists as the birthday of Śākyamuni Buddha.10”

• cites [10] Grafflin, Dennis, 1990Not checked yet

  Not checked in the free run.

May combine two claims.

Emperor Wu sought to recast the emperor's ritual role using Buddhist ideas, aiming to create a new legitimacy based on a fresh vision of society and emperorship.

“For this reason he set out to rebuild the ritual role of an emperor with Buddhist concepts, with the purpose of creating his very own legitimacy as a ruler, based on an entirely new vision of society and emperorship.9”

• cites [9] Gernet, Jacques, 1995Not checked yet

  Not checked in the free run.

May combine two claims.

Emperor Wu's educational reforms aimed to give literati families equal chances based on merit rather than nepotism, hoping to reduce frustration and bypass aristocratic influence.

“The purpose of these reforms in the educational system was to offer equal opportunities to all literati families based on meritocracy rather than nepotism, in the hope of alleviating frustrations and circumventing the influence of the powerful aristocratic families.4”

• cites [4] sourceNot checked — no full text of the source

May combine two claims.

Lower-class literati families were called Cold gate families (hanmen), had limited careers and poverty, and military families were often hanmen.

“These lower class literati families were designated as 'Cold gate families' (hanmen 寒門), referring to their limited career possibilities and the accompanying impoverishment.Military families were also often of the hanmen group, as military activities were regarded as inferior.3”

• cites [3] sourceNot checked — no full text of the source

May combine two claims.

Emperor Wu was not strong enough to dismantle the leading families' power through reforms, and he did not intend to eliminate them entirely.

“Nevertheless, in reality Emperor Wu's political position was too weak to effectively break the high ranking families' position of power through such reforms, nor was it his intention to do away with them all together, for the relationship between the literati and the emperor was one of codependence.”

May combine two claims.

By the Liang, the ranking of eminent literati families by the Nine Ranks system had been fixed in genealogies, leaving only the lowest ranks open to newcomers.

“By the time of the Liang the ranking of eminent literati families according to a Nine Ranks (jiu pin 九品) system had been solidified in genealogies (baijia pu 百家譜), implying that all but the lowest ranks were virtually closed off to newcomers.2”

• cites [2] Buttars, Ian. 1998. ‘The Formation and Demise of Royal Houses in the Period of the Southern Dynasties: A History of the Xiao Family During the Song, Southern Qi and Liang (and Later Liang) Dynasties (420–581)’, unpublished PhD Dissertation, University of Toronto.Not checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

Baozhi's biography in the Gaoseng zhuan states that he died in the winter of 514.

“Baozhi's biography, contained in the Gaoseng zhuan 高僧傳 (Biographies of Eminent Monks, T.2059; compiled by Huijiao 慧皎 (497-554) ca.530; T.2059.394a15-395a3) says that he died in the winter of 514.”

• cites Gaoseng zhuan T.2059.394a15-395a3Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Although the term 'white clad' was universally understood to refer to Buddhist lay devotees, in China it was rather uncommon to actually wear white garments as a sign of one's lay status.

“Though the term 'white clad' was universally understood to refer to Buddhist lay devotees, in China it was rather uncommon to actually wear white garments as a sign of one's lay status.See Seiwert, Popular Religious Movements: 153-157.”

• cites Seiwert, Popular Religious Movements: 153-157Not matched

  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). May combine two claims.

The fact that the abbot of the Guangzhai monastery was appointed by imperial edict, and that monks and laymen could be assigned to the Upper Dinglin monastery to work on imperially sponsored projects concerning the Buddhist scriptures, suggests that these two monasteries were state-sponsored.

“The fact that the abbot of the before mentioned Guangzhai monastery was appointed by imperial edict, and that monks and laymen could be assigned to the Upper Dinglin monastery to work on imperially sponsored projects concerning the Buddhist scriptures, suggests that these two monasteries were state-sponsored.”

May combine two claims.

The jiaseng's financial closeness to the emperor reduced their independence and was disapproved of by monastic members who valued independence and spiritual aims.

“This close (financial) relationship with the emperor went at the cost of much of the monks' independence, and was therefore frowned upon by those within the monastic community who wanted to preserve their independence and focus on spiritual, rather than worldly goals.63”

• cites [63]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionRests on an assumption: The Buddhist biographical sources used by the paper accurately record the jiaseng appointments, their compensation, and their activities.

May combine two claims.

Many metropolitan clergy came from low-ranking, impoverished literati families and viewed ordination as a route into higher social circles otherwise blocked to them.

“Many of the metropolitan clergy were formerly members of low-ranking, impoverished literati families who saw the tonsure as a means to gain access to the upper social strata that were otherwise blocked off to them by the powerful families.”

May combine two claims.

Sengyou had cordial ties with the Emperor, to the point that his dealings with the court raised suspicions among other monks.

“Sengyou had cordial ties with the Emperor, up to the point that his dealings with the court raised suspicions with the other monks.On the Emperor's order both parties came together to settle this matter (T.2059.402c21).”

• cites T.2059.402c21Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Promoting a vegetarian diet was an important step in improving the clergy's image and was linked to Emperor Wu's ideology of karmic interconnectedness.

“An important step in polishing the image of the clergy was the promotion of a vegetarian diet, which tied in with his carefully sculpted social ideology of karmic interconnectedness.28”

• cites [28] Nan shi (History of the Southern Dynasties), compiled by Li Yanshou between 627 and 649; Beijing: Zhonghua shuju, 1975. (Primary Source)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The jiaseng, especially Fayun, were employed in Wu's Buddhist reform program and generously rewarded for their support.

“These jiaseng, of which Fayun is without a doubt the most visible example, were put to work in Wu's buddhistically inspired reforms, and they were lavishly compensated for their support.”

May combine two claims.

Although no explicit attacks on the jiaseng rank are known, comments by Huijiao and others show that monastics' intimate ties to the emperor were disapproved of by political opponents and by fellow monastics.

“Though there are to our knowledge no explicit examples of attacks on this newly created clerical rank, the comments made by Huijiao and others show that such close, personal associations by monastics with the emperor and other members of the ruling elite were frowned upon not only by Liang Wudi's political adversaries, but by members of the Buddhist monastic community as well.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Monastic commerce and riches became much more controversial in the centuries after Liang Wudi's reign.

“Certain is that the economic activities of monasteries and their subsequent wealth were the subject of much more controversy in the centuries following Liang Wudi's reign.”

May combine two claims.

Appointing monks from low-ranking families as jiaseng would improve social harmony by opening new prospects for that class and would likely secure more gratitude, loyalty, and obedience from those chosen.

“Thus the appointment of monks from low-ranking family descent to the position of jiaseng would not only serve to enhance social harmony as it created new perspectives for this social class, but it would undoubtedly have ensured a higher degree of gratitude, loyalty and obedience from those selected for this job.”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

Although traditionally the Fanwang jing is said to have been translated from Sanskrit into Chinese by Kumarajiva in 406, it is in fact a text composed in China probably around the middle of the fifth century.

“Although, traditionally, the Fanwang jing is said to have been translated from Sanskrit into Chinese by Kumārajīva in 406, it is in fact a text composed in China probably around the middle of the fifth century.”

May combine two claims.

Fayun's tie to Emperor Wu was like that of worker and boss, as shown when the emperor overrode Fayun's feigned illness and ordered him to lecture.

“Emperor Wu ordered him to do it anyway, demonstrating the emperor's influence over Fayun, whose relationship with Wu resembled that of an employee and an employer.50”

• cites [50]Not matched

  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). May combine two claims.

The Mahaparinirvana-sutra teaches that all sentient beings possess the Buddha-nature and therefore the potential for attaining Buddhahood, and it had become very popular at this point in time, as it was considered the ultimate teaching of the Buddha.

“The Mahāparinirvā asūtra, which teaches that all sentient beings possess the Buddha-nature and therefore the potential for attaining Buddhahood, had become very popular at this point in time, as it was considered to be the ultimate teaching of the Buddha.”

May combine two claims.

The rules are not extant, so their content cannot be certain, but given Emperor Wu's later attempt to control the Buddhist monastic community, they were most likely rules of conduct for monks and nuns taken from the vinaya and meant to be enforced.

“These rules are not extant, so we cannot be sure what was in them, but given Emperor Wu's subsequent attempt at controlling the Buddhist monastic community, these were most likely rules of conduct for monks and nuns taken from the Buddhist disciplinary rules (vinaya), meant to be enforced.”

Probably not a substantial claim: may not pass S3 (load-bearing).

A case in point is Zhizang, who openly admonished Liang Wudi when he wished to assert himself as 'White Clad Rectifier of Monks'.

“A case in point is Zhizang, who openly admonished Liang Wudi when he wished to assert himself as 'White Clad Rectifier of Monks'.”

May combine two claims.

During the debates on the adoption of a vegetarian diet for all monks and nuns, it was stressed that no meat was ever served at the Dinglin and Guangzhai monasteries, singling them out as examples to be emulated by non-state-sponsored monasteries.

“A fourth factor which pleads for this, is the assertion that during the debates on the adoption of a vegetarian diet for all monks and nuns, it was stressed that no meat was ever served at the Dinglin and Guangzhai monasteries, singling them out as examples to be emulated by non-state-sponsored monasteries (Guang Hongming ji T.2103.299b13-18).”

• cites Guang Hongming ji T.2103.299b13-18Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The five men appointed by Emperor Wu were later made Erudites of the Five Classics and each placed at the head of a department of the newly founded School of Five Halls, a university dedicated exclusively to the study of the Five Classics and open to members of low-ranking literati families.

“The five men appointed by Emperor Wu were a few years later made Erudites of the Five Classics (Wujing boshi 五經博士) and each placed at the head of a department of the newly founded School of Five Halls (Wuguan 五官), a university dedicated exclusively to the study of the Five Classics of Confucianism (i.e. the Book of Changes (Yijing 易經), the Book of Odes (Shijing 詩經), the Book of Documents (Shujing”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

The sengzheng was recruited from within the sa gha and appointed by the emperor.

“The sengzheng was recruited from within the sa gha and appointed by the emperor.”

Probably not a substantial claim: may not pass S3 (load-bearing).

If the account is accurate, everyone who took the bodhisattva vows was entered into a register.

“If the account is accurate, this would mean that everyone who took the bodhisattva vows was entered into a register.”

Probably not a substantial claim: may not pass S3 (load-bearing).

On the twenty-third day of the assembly at which the vegetarianisation of the monastic community was discussed, Fayun was charged with reciting and expounding the Mahaparinirvana-sutra, with particular emphasis on the fourth fascicle, condemning the consumption of meat and fish.

“On the twenty-third day of the assembly at which the vegetarianisation of the monastic community was discussed, Fayun was charged with reciting and expounding the Mahāparinirvā asūtra (Sūtra on the Buddha's Parinirvā a), with particular emphasis on the fourth fascicle of the text, condemning the consumption of meat and fish (Guang hongming ji T.2103.299a1-8).”

• cites Guang hongming ji T.2103.299a1-8Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The term sengzheng first appeared under the Liang dynasty, though the institution itself was already in use by previous emperors under varying designations.

“The term sengzheng first appeared under the Liang dynasty, though the institution itself was already in use by previous emperors under varying designations (see Forte, 'Daisōjō').”

• cites Forte, 'Daisōjō'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Fayun was reluctant to take the bodhisattva ordination himself, but after Emperor Wu repeatedly pressed him with awards, Fayun went ahead with the ordination ceremony, showing a business-like relationship between the two men.

“Fayun was a bit reluctant to take the bodhisattva ordination himself at first, but after 'repeatedly pressing him with awards (累勸獎)' Emperor Wu succeeded in persuading Fayun to go ahead with the ordination ceremony. This again shows the business-like relationship between the two men.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The baiyi in Emperor Wu's title refers to his lay status, generally indicating a layman who observes the five lay precepts without having been ordained.

“The baiyi 白衣 ('White Clad', Skt.: avadātavasana) in Emperor Wu's title, refers to his lay status, generally indicating a layman who observes the lay precepts (Skt.pañcaśīla, Ch. wujie 五戒) without having been ordained.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The Upper Dinglin monastery was the scene of great translation and compilation activity at the time of Emperor Wu.

“The Upper Dinglin monastery was the scene of great translation and compilation activity at the time of Emperor Wu.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

This belief in an enduring self is one of the idiosyncrasies of medieval Chinese Buddhism, as most schools of Indian Buddhism denied that there was such a thing as an atman, a permanent identity that travelled from one form to the next through rebirth.

“This belief in an enduring self is one of the idiosyncrasies of medieval Chinese Buddhism, as most schools of Indian Buddhism denied that there was such a thing as an ātman, a permanent identity that travelled from one form to the next through the process of rebirth.This is the doctrine of no-self (Skt.anātman, Ch. wuwo 無 我).See Lo, 'The Destiny of the 'Shen' (Soul)'.”

• cites Lo, 'The Destiny of the 'Shen' (Soul)'Not matched

  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).

Fachong and Mingche were also buried at the Dinglin monastery.

“Fachong and Mingche were also buried at the Dinglin monastery.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Numerous vinaya passages and inscriptional evidence leave no doubt that from very early times Indian monks and nuns had a lot of money to spend.

“As has been discussed by Gregory Schopen ('Two Problems in the History of Indian Buddhism' and 'The Good Monk'), numerous vinaya passages as well as inscriptional evidence leave no doubt that from very early times Indian monks and nuns had a lot of money to spend.”

• cites Schopen, 'Two Problems in the History of Indian Buddhism'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Schopen, 'The Good Monk'Not matched

  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). May combine two claims.

The original Dinglin monastery was built in 424 by Huijue; when the Indian monk Dharmamitra came to this temple in 433, he was allowed to build a second monastery on the West flank of Mount Zhong, called the Upper Dinglin, and the original was renamed Lower Dinglin.

“The original monastery was built in 424 by Huijue 慧覺 (d.u.). When the Indian monk Dharmamitra (Tanmomiduo 曇摩蜜多, 355-442) came to this temple in 433, he made such an impression that he was allowed to build a second monastery on the West flank of Mount Zhong. This was called the Upper Dinglin 定 林 上 monastery and the original was renamed Lower Dinglin ( 下 ) monastery.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Prince of Xuanwu is the posthumous title conferred by Emperor Wu on his older brother, Xiao Yi, whose murder in 500 had been the reason for launching his campaign against the Qi.

“Prince of Xuanwu is the posthumous title conferred by Emperor Wu on his older brother, Xiao Yi 蕭懿, whose murder in 500 had been the reason for launching his campaign against the Qi.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

All three were masters of the Satyasiddhi school of Buddhism, which was the predominant philosophical school during the Southern Qi and most of the Liang.

“All three were masters of the Satyasiddhi (Ch. Chengshi 成實) school of Buddhism, which was the predominant philosophical school during the Southern Qi and most of the Liang.”

• cites Ch'en, Buddhism in China: 129-134Not matched

  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). May combine two claims.

A time-honoured strategy followed by Southern Dynasty Emperors to ensure the support of the traditional powerful families was by forging marriage alliances to them; the Liang crown prince Xiao Gang was married to a woman from the influential Wang clan.

“A time-honoured strategy followed by Southern Dynasty Emperors to ensure the support of the traditional powerful families was by forging marriage alliances to them.The Liang crown prince, Xiao Gang, for example, was married off to a woman from the influential Wang 王 clan.See Liang shu, 1: 158.Cf.Buttars, The Formation and Demise of Royal Houses: 90.Also see Mather, 'Intermarriage as a Gauge of”

• cites Liang shu, 1: 158Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Buttars, The Formation and Demise of Royal Houses: 90Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Mather, 'Intermarriage as a Gauge of Family Status'Not matched

  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).

Emperor Wu later shifted his interest to Madhyamaka.

“It is said that Emperor Wu later shifted his interest to Madhyamaka (Ch. Sanlun 三論). See Ch'en, Buddhism in China: 129-134.”

• cites Ch'en, Buddhism in China: 129-134Not matched

  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).

The Nine Ranks system remained in operation throughout the Southern dynasties until it was finally abolished by the Sui dynasty emperor Wen in 583 CE.

“The Nine Ranks system remained in operation throughout the Southern dynasties until it was finally abolished by the Sui dynasty emperor Wen (r.581-604) in 583 CE.See Holzman, 'Les débuts du système medieval de choix'.”

• cites Holzman, 'Les débuts du système medieval de choix'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The occurrence of jiaseng in the Sui dynasty is not surprising, since the strategies used by Emperor Wen to legitimise his claim on the throne show some remarkable similarities to those of Liang Wudi, including the adoption of the epithet 'Bodhisattva-Emperor'.

“The occurrence of jiaseng in the Sui dynasty is not surprising, since the strategies used by Emperor Wen 文 (r. 581-604) to legitimise his claim on the throne show some remarkable similarities to those of Liang Wudi, including the adoption of the epithet 'Bodhisattva-Emperor' (pusa huangdi 菩薩皇帝).”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In 508, Sengmin, who was revered together with Zhizang and Fayun as one of the three great Dharma masters of the Liang, was detached from the Zhuangyan monastery to the Upper Dinglin monastery to start work on a monumental compilation of essential passages from the sutras, titled Zhongjing Yaochao, in eighty-eight scrolls.

“In 508, for example, Sengmin 僧旻 (467-527), who was revered together with Zhizang 智藏 (458-522) and Fayun as one of the three great Dharma masters of the Liang (T.1779.716b13-15, T.2060.548b12), was detached from the Zhuangyan 莊嚴 monastery to the Upper Dinglin monastery to start work on a monumental compilation of essential passages from the sūtras, titled Zhongjing Yaochao 眾經要抄 (Most Essential”

• cites T.1779.716b13-15Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites T.2060.548b12Not matched

  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). May combine two claims.

The Guangzhai monastery was founded by Emperor Wu shortly after he ascended the throne in 502; it was his former residence which by his order had been converted into a monastery.

“The Guangzhai monastery was founded by Emperor Wu shortly after he ascended the throne in 502.It was his former residence which by his order had been converted into a monastery (Liang shu, 49: 698 and Nan shi, 72: 1780).”

• cites Liang shu, 49: 698Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Nan shi, 72: 1780Not matched

  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).

Monastic commentaries, civil documents and management reports of monasteries discovered in Dunhuang bear witness to the extensive engagement of many members of the monastic community in commercial activities.

“As shown in the groundbreaking work of Jacques Gernet (Buddhism in Chinese Society: 153- 186), monastic commentaries, civil documents and even management reports of monasteries discovered in Dunhuang all bear witness of the extensive engagement of many members of the monastic community in commercial activities.”

• cites Gernet, Buddhism in Chinese Society: 153-186Not matched

  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). May combine two claims.

Emperor Wu also wrote his own commentary on the Mahaprajnaparamita-sutra; though the commentary itself was lost, its preface is preserved in the early-sixth-century Buddhist catalogue Chu sanzang jiji.

“Emperor Wu also wrote his own commentary on the Mahāprajñ āpāramitā-sūtra. Though the commentary itself was lost to time, its preface is preserved in the early-sixth-century Buddhist catalogue Chu sanzang jiji 出三藏記集 (Collection of Records Concerning the Translation of the Tripitaka, compiled by Sengyou 僧祐 (445-518) ca. 515;”

• cites Chu sanzang jijiNot matched

  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).

Sengmin appears to have been mainly assigned to the compilation of encyclopaedic reference works on Buddhist doctrine.

“Sengmin appears to have been mainly assigned to the compilation of encyclopaedic reference works on Buddhist doctrine (see note 58).”

• cites note 58Not matched

  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). May combine two claims.

There were actually two Dinglin monasteries, both located on Mount Zhong (just northeast of the capital Jiankang).

“There were actually two Dinglin monasteries, both located on Mount Zhong (just northeast of the capital Jiankang).”

Probably not a substantial claim: may not pass S3 (load-bearing).

In his preface to the hagiographic Gaoseng zhuan, Huijiao criticises the worldly and sycophantic clergy that surrounded Emperor Wu.

“In his preface to the hagiographic Gaoseng zhuan, Huijiao criticises the worldly and sycophantic clergy that surrounded Emperor Wu.He says that in judging the worthiness of a particular monk, one should not be blinded by worldly success: 'If men of real achievement conceal their brilliance, then they are eminent (高 gao) but not famous (名 ming); when men of slight virtue happen to be in accord with”

• cites Wright, 'Biography and Hagiography': 392-395Not matched

  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).

There were so many commentaries on the Mahaparinirvana-sutra that Emperor Wu commissioned Baoliang and others to collect all existing commentaries in a collection called 'Collected Explanations of the Mahaparinirvana-sutra' in 71 scrolls.

“In fact, there were so many commentaries on the (Mahāyāna) Mahāparinirvā asūtra that Emperor Wu of the Liang commissioned Baoliang 寶亮 (444-509) and others to collect all existing commentaries in a collection called 'Collected Explanations of the Mahāparinirvā asūtra' (Da banniepan jing jijie 大般涅槃經集解) in 71 scrolls (T.1763).”

• cites T.1763Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

A century later, during the early Tang dynasty, the Dharmaguptakavinaya was strongly promoted by influential Buddhist masters, and around 705-710 it was imposed by imperial decree as the only vinaya to be followed in the Chinese empire; it consequently became the reference point for monastic discipline in China.

“A century later, during the early Tang dynasty, the Dharmaguptakavinaya was strongly promoted by influential Buddhist masters, and around 705-710, it was even imposed by imperial decree as the only vinaya to be followed in the Chinese empire (see Heirman, 'Can We Trace the Early Dharmaguptakas': 414, 419-423 and Heirman, 'Vinaya from India to China': 192-195). The Dharmaguptakavinaya consequently”

• cites Heirman, 'Can We Trace the Early Dharmaguptakas'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Heirman, 'Vinaya from India to China'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.