. after amoghavajra 321
Tendai scholars and clerics have been assiduous in tracing the lineages
important to them throughout the ninth century, and name no fewer
than fifty individuals in the three generations between Huiguo and
Faquan (fl. 800–870).^27 Further, monks from South Asia con-
tinued to come to China, though the monk Prajña (Bore 744–
ca. 810) would be the last imperially sponsored translator of note
before the resumption of the large-scale translation projects of the
Northern Song.^28
In the following discussion I first examine some key figures in
Amoghavajra’s lineage as a way of giving the reader a sense of what
we know of these monks. I then examine the record of foreign monks
propagating esoteric teachings and practices in the ninth century.^29
Finally, I turn to the textual record for what it can tell us of the wider
impact of esoteric Buddhism in the late Tang.
Huilang (?–781)
Our most substantive information concerns lineages involving
Amoghavajra’s prominent disciples Huilang and Huiguo. Yuanzhao’s
Biaozhi ji,^30 compiled sometime between 781 and his death
in 800, contains correspondence not only between Amoghavajra,
court officials, and the emperor on a wide variety of topics, but also
between Amoghavajra’s disciples, the emperor, and other court figures
(Orlando 1981; Orzech 1998). There are ten letters and edicts to or
from Huilang in Yuanzhao’s collection. We read there that Huilang
succeeded Amoghavajra as master of abhiṣeka and was appointed abbot
(shangzuo ) of the Xingshan monastery. (T. 2120.50:850c12–15;
853c20–854a1) Despite Yen Ying’s 781 description of him as “seventh
patriarch,” little more is heard of Huilang (T. 2120.50:860b20–21).^31
(^27) Lineage charts are available in the Mikkyo daijten 6: 1–3. The charts are orga-
nized according to the textual and ritual transmissions of the STTS and the MVS.
A comprehensive and critical discussion of all known lineage holders is available in
Chen 2010, 111–165.
(^28) See Copp, “Prajña,” in this volume.
(^29) I will not replicate here extensive coverage of all of the known lineage-holders in
the ninth century, as this information is available elsewhere. Rather, I look briefly at
a few to indicate what we do and do not know.
(^30) Daizong chao zeng sikong dabianzheng guangzhi sanzang heshang biaozhi ji
, T. 2120.
(^31) Huilang did not completely disappear, as we do have record of some of his spiritual
heirs, including an “Indian ācārya” (Tianzhu acheli ), Demei , Huijin
, and the layman Chao Mei (alt. ). See Haiyun, T. 2081.51:784a17.