Esoteric, Chan and Vinaya Ties in Tang Buddhism

May combine two claims.

The re-establishment of the Huishan monastery ordination platform on Mount Song was omitted from the official Daizong-era record of Buddhist projects, which explains why scholars had previously overlooked it.

“This was omitted from the Daizong chao zeng sikong dabianzheng guangzhi sanzang heshang biaozhi ji 代宗朝 贈司空大辨正廣智三藏和上表制集(Memorials and Edicts of the Venerable Monk Dabianzheng Guangzhi Trepiṭaka, Bestowed [with the Title] Minister of Works by the Daizong Court), the official record of Daizong's Buddhist construction projects, which explains why it has previously escaped the attention of Buddhist sch”

May combine two claims.

Śubhākarasiṃha associated with Puji's disciple Shouzhi, on whom he conferred bodhisattva precepts, and with Wengu, a former Songyue monastery resident who helped translate Esoteric scriptures in Chang'an.

“Śubhākarasiṃha also associated with Puji's disciple Shouzhi 守直 (700-770), on whom he conferred the bodhisattva precepts, 13 and Wengu 溫古 (?-?), a one-time resident of Songyue monastery who assisted the Indian master with his translation of Esoteric scriptures in Chang'an.”

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

The same stele states that the Huishan platform was originally founded by Yixing, a disciple of Vajrabodhi.

“The same source also asserts that the platform was originally established by the prominent monk Yixing 一 行 (683-727), a disciple of Vajrabodhi (Ch.Jin'gangzhi 金剛智; 671-741), one of the foremost Indian missionaries of Tantric Buddhism in China during the Tang era.”

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

In 755, the Huishan platform was desecrated during An Lushan's rebellion.

“However, in 755, it was desecrated during the rebellion of General An Lushan 安祿山 (703-757).”

May combine two claims.

Several Song gaoseng zhuan biographies mention ordinations at Huishan, with the first registered case being Yuanxiu, who received full precepts at age twenty.

“For instance, several monks' biographies in the Song gaoseng zhuan 宋高僧傳 (Biographies of Eminent Monks [Compiled] under the Song Dynasty), compiled by Zanning 贊寜 (919-1001) in the tenth century, mention that such ordinations took place at Huishan, with the first registered case being that of Yuanxiu 圓脩 (735-833), who reportedly received the full precepts at the age of twenty (每年於嵩陽會善寺 納戒).”

• cites T 2061 774c12Not matched

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

May combine two claims.

In a lineage chart Li Hua appended to Śubhākarasiṃha's biography, Shenxiu appears directly below Śubhākarasiṃha and Puji below Shenxiu, suggesting close connections among the three.

“In a lineage chart that the bureaucrat-literatus Li Hua 李華 (707-779) appended to Śubhākarasiṃha's biography, Shenxiu appears directly below Śubhākarasiṃha, and Puji below Shenxiu, 16 which suggests close connections between the three figures.”

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

Seven or eight years later, an imperial order sent Amoghavajra to the Hexi Corridor, where General Geshu Han was military governor.

“Seven or eight years later, an imperial order instructed him to travel to the Hexi Corridor (Hexi zoulang 河西走廊), where the general Geshu Han 哥舒翰 (d.757) was the military governor.”

May combine two claims.

Yixing studied Chan meditation with Puji on Mount Song before becoming a disciple of Śubhākarasiṃha and then Vajrabodhi.

“An adept of both Northern Chan and Esoteric teachings, he studied Chan meditation with Puji on Mount Song before becoming a disciple of Śubhākarasiṃha and then Vajrabodhi.”

May combine two claims.

The three officials commended Amoghavajra to Emperor Daizong and helped secure his place at the heart of the imperial elite.

“The three officials also commended Amoghavajra to Emperor Daizong and played a key role in securing his place at the heart of the imperial elite.”

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

Yixing, the architect of Huishan's ordination platform, was widely regarded as Śubhākarasiṃha's most outstanding follower.

“However, it was Yixing, the architect of Huishan's ordination platform, who was widely regarded as Śubhākarasiṃha's most outstanding follower.”

May combine two claims.

Du Hongjian was initiated into the Esoteric tradition by Vajrabodhi and composed Vajrabodhi's biography.

“For instance, Du Hongjian was not only initiated into the Esoteric tradition by Vajrabodhi but also composed the latter's biography.”

May combine two claims.

Two years later, thirty-seven monks ordained by imperial edict were required to chant the new Sūtra for Humane Kings and perform rituals at the newly established Jin'ge monastery on Mount Wutai.

“thirty-seven monks were ordained by imperial edict, they were obliged to chant the new version of the Sūtra for Humane Kings and perform the rituals in the newly established Jin'ge monastery 金閣寺 on Mount Wutai.”

• cites Lehnert 2011 sourceNot checked — no full text of the source
• cites Orzech 1998Not checked — no full text of the source

May combine two claims.

One of Vajrabodhi's maṇḍalas was used for Yixing's abhiṣeka, after which Yixing reportedly asked Vajrabodhi to translate the relevant manual so the procedures could circulate widely.

“One of these was used for Yixing's abhiṣeka ceremony (立壇灌頂), 31 after which he reportedly 'entreated [Vajrabodhi] to translate the [relevant] manual [into Chinese], so that the procedures could be circulated [widely]' (請譯流通).”

• cites T 2157 875a20Not matched

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

• cites T 2157 875a21Not matched

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

May combine two claims.

In serving these rulers, Amoghavajra introduced many rituals based on the Vajradhātu Maṇḍala and performed them for the imperial family, chief ministers, and military elite.

“In the course of his service to these rulers, he introduced a wide repertoire of rituals and ceremonies based on the Vajradhātu Maṇḍala and then performed these rites for members of the imperial family, chief ministers and the military elite.”

May combine two claims.

Master Hongzheng is identified as the eighth patriarch and Puji's direct successor in several inscriptions predating the 'Dongjing da Jing'aisi Dazheng chanshi bei', including two compositions by Li Hua from around 754 and 764.

“For instance, a certain Master Hongzheng 宏正 (弘政; ?-755?) 60 is identified as the eighth patriarch (i.e.Puji's direct successor) in several inscriptions that predate 'Dongjing da Jing'aisi Dazheng chanshi bei', including two compositions by Li Hua 李華 (717?-774?) that date from around 754 and 764.”

May combine two claims.

According to that inscription, Tanzhen died at Jing'ai monastery in 763, and his remains were buried at Songyue monastery on Mount Song's northern slope in homage to Puji.

“According to this inscription, although Tanzhen died in the Jing'ai monastery in 763, his remains were buried in the Songyue monastery on the northern slope of Mount Song (葬於嵩嶽寺之北阜) 51 in homage to his master, Puji.”

May combine two claims.

Amoghavajra received full ordination in the Sarvāstivāda tradition from Vajrabodhi at the Guangfu monastery in Luoyang in 724 and thereafter became a renowned expert in Sarvāstivāda vinaya texts.

“Amoghavajra himself received full ordination in the Sarvāstivāda tradition from his teacher Vajrabodhi at the Guangfu monastery 廣福寺, Luoyang, in 724 and thereafter became a renowned expert in the Sarvāstivāda vinaya texts (善一切有部 律).”

• cites Orlando 1981Not matched

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

May combine two claims.

At least three permanent abhiṣeka sanctuaries are known: two at the Daxingshan monastery, built in 763 and 774, and one at the Qinglong monastery, built in 775.

“However, we also know of at least three permanent examples: two at the Daxingshan monastery (constructed in 763 and 774) and another at the Qinglong monastery 青龍寺 (constructed in 775).”

May combine two claims.

Du Hongjian's inscription for Guangde is lost, so it cannot be known for certain whether it supported Wang Jin's identification of Guangde as the eighth Chan patriarch.

“Unfortunately, this inscription has been lost, so we cannot know for sure that it corroborated Wang Jin's recent identification of Guangde as the eighth Chan patriarch.”

May combine two claims.

Wang Jin's inscription states that he studied under Puji and was friends with Guangde while he served as a local official in Dengfeng.

“he states that he studied under Puji and befriended Guangde while serving as a local official in the county of Dengfeng 登封”

• cites QTW 370.3758Not matched

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

May combine two claims.

In the 'Dongjing da Jing'aisi Dazheng chanshi bei', Wang Jin constructs a Chan lineage presenting Tanzhen as a lineal disciple of Guangde, identified as the patriarch who succeeded Puji.

“In 'Dongjing da Jing'aisi Dazheng chanshi bei', Wang Jin constructs a Chan lineage in which he presents Tanzhen as a lineal disciple of Guangde 廣德 (?-?), who in turn is identified as the Chan patriarch who succeeded Puji (大通傳大照.大照傳廣德.廣德傳大師).”

May combine two claims.

Wang Wei lived as a recluse on Mount Song and associated with several monks connected to Shenxiu and Puji, including Chengru, Yifu, and Jingjue.

“Wang Wei himself lived as a recluse on Mount Song, during which time he associated with several monks in the orbit of Shenxiu and Puji, including the latter's disciple Chengru 乘如, 65 Yifu 義福 (658-736; a major disciple of Shenxiu who may also have studied under Vajrabodhi) 66 and Jingjue 淨覺 (683-750; a disciple of Shenxiu).”

• cites Yang 2007Not checked — no full text of the source

May combine two claims.

According to the 'Songshan Huishansi jietan bei', Wang Jin composed his stele inscription for Tanzhen on Mount Song in 769, and Xu Hao transcribed it there later that year.

“According to the 'Songshan Huishansi jietan bei', Wang Jin composed his stele inscription for Tanzhen on Mount Song in 769 (the fourth year of the Dali era); 53 a certain Xu Hao 徐浩 (703-782) then transcribed the text on the mountain later that year.”

May combine two claims.

The monks summoned to oversee Huishan's re-established platform were all vinaya specialists, in addition to their dual affiliation with Northern Chan and Esoteric circles.

“In addition to their dual affiliation to the aforementioned Northern Chan and Esoteric circles, the monks who were summoned to oversee Huishan's re-established platform were all vinaya specialists.”

May combine two claims.

Xu Hao wrote an epitaph for Du Hongjian after Du's death in 769 and transcribed an epitaph for Amoghavajra in 781.

“For instance, in addition to transcribing Wang Jin's composition, he wrote an epitaph for Du Hongjian upon the latter's death in 769; and he transcribed an epitaph for Amoghavajra in 781.”

May combine two claims.

According to the SGSZ, Zangyong came from Mount Song, where he studied under Puji's disciple Huikong.

“According to this account, Zangyong hailed from Mount Song, where he studied under Puji's disciple Huikong 慧空 (696-773/4).”

• cites SGSZNot matched

  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.

Uchida Seiichi asserts that Chengru studied under Puji on Mount Song before being summoned to the Anguo monastery and then to the Ximing monastery in Chang'an, where he worked with Yuanzhao on major translation projects.

“Uchida asserts that Chengru studied under Puji on Mount Song before imperial edicts summoned him first to the Anguo monastery 安國寺 71 and then to the Ximing monastery 西明寺 in Chang'an, where he worked alongside Yuanzhao 圓照 (718-800), a disciple and biographer of Amoghavajra, on a series of major translation projects.”

• cites Uchida 2006Not matched

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

May combine two claims.

The Guangfu monastery, where Vajrabodhi lived until his death in 741, had a stūpa chapel commissioned by Emperor Xuanzong for Vajrabodhi and another chapel housing an old stone ordination platform in accordance with the Sarvāstivāda tradition.

“This monastery, where Vajrabodhi resided until his death in 741, had a stūpa chapel (tayuan 塔院, Skt.caitya) that Emperor Xuanzong commissioned specifically for Vajrabodhi as well as another chapel that housed an old stone ordination platform, in accordance with the Sarvāstivāda tradition (一切有部古石戒壇院).”

• cites T 2120Not matched

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

• cites T 2157Not matched

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

May combine two claims.

The Huishan platform was used as a venue for full monastic ordinations, and the monks who supervised its activities from 767 onwards were vinaya specialists.

“Finally, it should be remembered that the Huishan platform was also used as a venue for full monastic ordinations (upasaṃpadās), and that the monks who supervised its activities from 767 onwards were vinaya specialists.”

May combine two claims.

Daizong granted this request in 771, and two years later Amoghavajra's disciple Tanzhen oversaw the construction of a similar, identically named structure in the Cien monastery.

“Suzong's successor Daizong finally granted this request in 771, 82 and two years later Amoghavajra's prominent disciple Tanzhen 曇貞 (fl.724-777) 83 oversaw the construction of a similar and identically named structure in the Cien monastery 慈恩寺.”

• cites T 2120Not matched

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

• cites T 2057Not 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), S4 (based).

767 was also the year the Huishan ordination platform was re-established.

“Of course, this was also the year that the Huishan ordination platform was re-established.”

May combine two claims.

There are striking parallels between Amoghavajra's description of Guangfu's stone platform and the accounts of Huishan's ordination platform: both were destroyed during An Lushan's rebellion, and each was overseen by seven vinaya monks who supervised the annual erection of ritual altars.

“There are striking parallels between Amoghavajra's description of Guangfu's stone platform and the accounts of Huishan's ordination platform in the 'Songshan Huishansi jietan bei' and the 'Songshan Huishansi jietan ji'.”

May combine two claims.

Xu Hao belonged to the triumvirate's faction and often served the three officials as calligrapher and author.

“A member of the triumvirate (元載王縉之黨), 55 Xu Hao often served the three officials as both a calligrapher and an author.”

• cites ZZTJ 224.3352Not matched

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

May combine two claims.

During Daizong's reign, a number of Puji's disciples participated in the reconstruction of Huishan's platform, a project initiated by Amoghavajra, along with other pro-Esoteric schemes such as the annual construction of abhiṣeka sanctuaries.

“Subsequently, during the reign of Emperor Daizong, a number of Puji's disciples participated in the reconstruction of Huishan's platform -a project that was the brainchild of Vajrabodhi's disciple, Amoghavajra -along with other pro-Esoteric schemes, such as the annual construction of abhiṣeka sanctuaries.”

May combine two claims.

According to his biographer Zhao Qian, Amoghavajra was for many years the only Sarvāstivāda vinaya master in China, where he personally ordained twenty thousand disciples in his preferred tradition.

“According to his biographer Zhao Qian 趙遷 (?-?), for many years Amoghavajra was the only Sarvāstivāda vinaya master in China, where he personally ordained twenty thousand disciples in his preferred tradition (其登 戒壇.二千弟子.一切有部.獨爲宗).”

• cites T 2056Not matched

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

Classified as probably not a substantial claim.

The affiliations of historical figures in these formations can be defined by their Esoteric and/or Chan lineages and their level of vinaya expertise.

“The affiliations of particular historical figures within these formations may then be defined on the basis of their Esoteric and/or Chan lineages, 7 as well as their level of expertise in vinaya.”

May combine two claims.

Esoteric and Northern Chan monks, as well as imperial elite members, all had key roles in re-establishing the Huishan ordination platform.

“Overall, then, it seems that both Esoteric and Northern Chan monks, as well as members of the imperial elite, had key roles to play in the re-establishment of the ordination platform at Huishan.”

May combine two claims.

At least two attendants of the Huishan platform were affiliated with both the Northern Chan group on Mount Song and Amoghavajra's Esoteric circle, suggesting considerable affinity between these traditions in ritual practices including precept conferral.

“At least two of the platform's attendants were affiliated with both the 'Northern Chan' group on Mount Song and Amoghavajra's Esoteric intimate circle, which suggests considerable affinity between these two 'traditions' in their ritual practices, including precept conferral.”

Classified as probably not a substantial claim.

Scholars have highlighted doctrinal affinity and parallels in ritual practices in manuals attributed to these figures, including the Wuwei sanzang chanyao.

“Indeed, a host of scholars have highlighted their doctrinal affinity as well as parallels in the ritual practices outlined in manuals that are attributed to them, including the aforementioned Wuwei sanzang chanyao.”

• cites Lin 2017 sourceNot checked — no full text of the source
• cites Pinte 2014Not 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).

Full monastic ordination was the standard procedure by which novices entered the saṅgha in the presence of officials, conducted on a platform called a jietan.

“Full monastic ordination (upasaṃpadā) -the standard procedure by which novices were accepted into the saṅgha in the presence of officials -was also conducted on a platform, in this case known as a jietan.”

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

In Esoteric Buddhism, tan also refers to a ritual sanctuary or maṇḍala, called daochang or tanchang in Tang Esoteric sources.

“In Esoteric Buddhism, the term tan is also used in reference to a ritual sanctuary, or maṇḍala (mantuluo 曼 荼羅), which may be designated as either a daochang 道塲 (ritual sanctuary) or a tanchang 壇 場 (ritual altar) in Tang dynasty Esoteric sources.”

May combine two claims.

The Vajradhātu Maṇḍala is based on the Vajraśekhara Sūtra, one of the texts Vajrabodhi brought to China in 723.

“The Vajradhātu Maṇḍala is based on the Vajraśekhara Sūtra (Jin'gangding jing 金剛頂 經; T 848), one of the texts that Vajrabodhi brought to China in 723.”

May combine two claims.

Indian Esoteric masters introduced this type of maṇḍala to China in the early eighth century, after which it was soon used in bodhisattva precepts conferral.

“Indian Esoteric masters introduced this type of maṇḍala to China in the early eighth century, after which it was soon employed in the conferral of the bodhisattva precepts.”

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

If the other maṇḍalas were also Vajradhātu-based, then Vajrabodhi and Yixing's collaboration on consecration platforms and the Vajraśekhara Sūtra plausibly began a significant expansion of Vajradhātu Maṇḍala rituals throughout the Tang Empire.

“If that were indeed the case, it is plausible that Vajrabodhi and Yixing's collaboration on the establishment of these consecration platforms and their translation of the Vajraśekhara Sūtra marked the beginning of a significant expansion in rituals based on the Vajradhātu Maṇḍala throughout the Tang Empire.”

May combine two claims.

Several of Puji's disciples were closely associated with the imperial officials who initiated the Huishan project and also played key roles in some of Amoghavajra's other schemes.

“As we shall see, several of Puji's disciples were not only closely associated with the imperial officials who initiated this project but also played key roles in some of Amoghavajra's other schemes.”

May combine two claims.

Later, under Amoghavajra, these rites were disseminated more widely and became institutionalized.

“Later, under the auspices of another disciple of Vajrabodhi, Amoghavajra, these rites were disseminated even more widely and became institutionalized.”

May combine two claims.

Amoghavajra was a strong advocate of the Vajradhātu Maṇḍala, which suggests that he and his imperial patrons gave priority to rebuilding Yixing's Huishan platform.

“Clearly, then, Amoghavajra was a strong advocate of the Vajradhātu Maṇḍala, which suggests that he and his imperial patrons prioritized the reconstruction of Yixing's platform in the Huishan monastery.”

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

Because Yixing's Huishan platform was based on the Vajradhātu Maṇḍala, the other maṇḍalas may also have been based on it.

“However, given that the platform founded by Yixing in the Huishan monastery was based on that maṇḍala, it may have been that the others were, too.”

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

This phrase refers to the Vajradhātu Maṇḍala, which has five sections dedicated to the Five Buddhas: Akṣobhya, Amitābha, Ratnasaṃbhava, Amoghasiddhi, and Mahāvairocana.

“This is a reference to the Vajradhātu Maṇḍala, which consists of five sections (or divisions) dedicated to the Five Buddhas: Akṣobhya, Amitābha, Ratnasaṃbhava, Amoghasiddhi, and the central deity Mahāvairocana.”

May combine two claims.

Daoxuan envisioned an ordination platform as a five-tier structure serving as a divine location for the Buddha's presence, a notion paralleling the symbolism and structure of the Vajradhātu Maṇḍala in abhiṣeka.

“Indeed, Daoxuan 道宣 (596-667), an eminent vinaya reformer and the initiator of a 'platform movement' in China, envisioned an ordination platform as a five-tier structure that would serve as a divine location for the Buddha's presence 42a notion that has clear parallels with both the symbolism and the structural arrangement of the Vajradhātu Maṇḍala during the abhiṣeka ritual.”

• cites MacRae 2005Not matched

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

May combine two claims.

The budgets for these construction projects and ceremonies were enormous, and the saṅgha's power and authority rose to unprecedented levels under the triumvirate's patronage.

“The budgets for these construction projects and the lavish ceremonies that were held at the completed venues were enormous, and the saṅgha's power and authority rose to unprecedented levels under the triumvirate's patronage.”

Classified as probably not a substantial claim.

The consensus is that these groups developed similar techniques, especially in meditation and bodhisattva precepts conferral.

“The consensus is that they developed a number of similar techniques, especially with regard to meditation and the conferral of the bodhisattva precepts.”

• cites Sharf 2017 sourceNot checked — no full text of the source

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

'Platform' and 'ordination platform' are debated terms for structures that hosted various rituals across Tang China, most notably bodhisattva precepts conferral.

“'Platform' (tan 壇) and 'ordination platform' (jietan 戒壇) are highly debated and contested terms for structures that hosted a variety of rituals across Tang China,foot_4 most notably the conferral of the bodhisattva precepts upon large groups of laypeople and monastics.”

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

It is generally accepted that bodhisattva precepts conferral was a relatively common ceremony widely adopted by Chan and Esoteric devotees.

“It is generally accepted that the latter was a relatively common ceremony that was widely adopted and performed by Chan as well as Esoteric devotees.”

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

Esoteric masters active at the imperial court widely disseminated abhiṣeka as a standard initiation into Esoteric teaching.

“Esoteric masters who were active in the imperial court widely disseminated this ritual as a standard initiation into Esoteric teaching.”

May combine two claims.

Like Chengru, Zangyong had close ties both to the Chan monastic community on Mount Song and to Amoghavajra's Esoteric circle in Chang'an.

“Clearly, then, like Chengru, Zangyong had close ties to both the Chan monastic community on Mount Song and Amoghavajra's Esoteric circle in Chang'an.”

May combine two claims.

Standard full monastic ordination was typically conferred according to the Dharmaguptaka vinaya, which had become the pre-eminent vinaya manual by the Tang dynasty.

“The standard full monastic ordination was typically conferred according to the precepts of the Dharmaguptaka vinaya, 89 a text that had become the pre-eminent vinaya manual by the Tang dynasty.”

• cites Sato 1986Not matched

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

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

The Huishan platform was used for various ceremonies, perhaps including Esoteric rituals, bodhisattva precepts, and full monastic ordinations, until it was destroyed during An Lushan's rebellion in 755; it was restored twelve years later as part of a national construction project devised by Emperor Daizong, his chief ministers, and Amoghavajra to bolster Esoteric Buddhism and related ritual pract

“Thereafter, the platform was used for a variety of ceremonies, perhaps including Esoteric rituals, the conferral of the bodhisattva precepts and full monastic ordinations, until its destruction during An Lushan's rebellion in 755.”

May combine two claims.

Because these monks were all vinaya experts, it is highly likely that they officiated at all of the platforms' vinaya ceremonies, including ordinations, and probably also delivered sermons.

“Given that these monks were all vinaya experts, it seems highly likely that they officiated at all of the platforms' vinaya ceremonies, such as the conferral of ordinations, and probably also delivered sermons.”

May combine two claims.

Huishan's ordination platform exemplified the full complexity of the religious landscape on Mount Song and served as a meeting point for Esoteric and Northern Chan groups who played key roles in both the formulation and implementation of Emperor Daizong's pro-Buddhist policies.

“In conclusion, then, Huishan's ordination platform was a structure that exemplified the full complexity of the religious landscape on Mount Song and served as a meeting point for Esoteric and Northern Chan groups who played key roles in both the formulation and the implementation of Emperor Daizong's pro-Buddhist policies.”

May combine two claims.

These monks' close ties to Esoteric masters and their consequent proximity to the imperial elite explain the formation and legitimization of their branch of the Chan lineage and the identification of two of Puji's disciples as new Chan patriarchs under pro-Esoteric ministers.

“In addition, these monks' close ties to Esoteric masters, and their consequent proximity to the imperial elite, explains the formation and subsequent legitimization of their particular branch of the Chan lineage and the identification of two of Puji's disciples as new Chan patriarchs under the auspices of pro-Esoteric ministers.”

May combine two claims.

Du Hongjian's agreement to write the inscription is further evidence that he, Wang Jin, and Xu Hao were leading figures in a campaign to elevate Tanzhen and Guangde as Chan patriarchs, to support other Puji disciples, and to promote Amoghavajra's projects, including the Jin'ge monastery on Mount Wutai and the restoration of the Huishan ordination platform.

“However, the simple fact that Du Hongjian agreed to write it serves as further evidence that he, Wang Jin and Xu Hao were prime movers in a campaign to elevate Tanzhen and Guangde to the status of Chan patriarch and supported other disciples of Puji while simultaneously championing Amoghavajra and his large-scale projects, including the establishment of the Jin'ge monastery on Mount Wutai and the”

May combine two claims.

All of this suggests a close affinity between Esoteric and Northern Chan ordinations, both of which may have been conducted in accordance with the Sarvāstivāda tradition, as well as the possible use of the Mūlasarvāstivāda vinaya as an ordination manual in the Huishan monastery.

“All of this suggests a close affinity between Esoteric and Northern Chan ordinations, both of which may have been conducted in accordance with the Sarvāstivāda tradition, as well as the possible use of the Mūlasarvāstivāda vinaya as an ordination manual in the Huishan monastery.”

May combine two claims.

From this, one may surmise that Wang Jin considered Guangde the eighth patriarch and Tanzhen the ninth.

“From it, we may surmise that Wang Jin considered Guangde as the eighth patriarch and Tanzhen as the ninth.”

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

The term tanchang is surely synonymous with the previously mentioned ritual sanctuaries, daochang.

“a term that is surely synonymous with the aforementioned 'ritual sanctuaries' (daochang 道塲).”