no. 848). Vajrabodhi (Jin'gangzhi) and his disciple Amoghavajra (Bukong) arrived in 720 and produced two selective translations of the
Sarvatathāgatatattvasaṃgraha (T.D. no. 866, 865). For the next fifty years the wonder-working abilities of these
ācāryas (teachers) and the prestige of their newly imported teachings bolstered the school until, under Amoghavajra and Emperor Daizong (r. 762–779), Zhenyan replaced Daoism as the dominant religious force among the elite.
During the Tang there were two closely related Zhen-yan lineages. Śubhākarasiṃha and his disciple Yixing concentrated on the Mahāvairocana Sūtra and its Commentary (T.D. no. 1796) and on the Susiddhikāra Sūtra (T.D. no. 893). Vajrabodhi, Amoghavajra, and Amoghavajra's disciples Hanguang, Huiguo, and others concentrated on the Sarvatathāgatatattvasaṃgraha and also incorporated teachings associated with the Mahāvairocana Sūtra. Thus, each lineage had a characteristic textual emphasis. Only the best disciples were initiated into both. Amoghavajra's synthesis was the most influential, although the lineage and teachings of Śubhākarasiṃha continued to be transmitted. Both lineages had links to non-Esoteric sects; that of Śubhākarasiṃha has great influence in Tiantai, while that of Vajrabodhi developed links to Huayan. A similar situation developed in Japan as the Shingon and Tendai Esoteric lineages (Tōmitsu and Taimitsu, respectively) interacted with each other and with other sects.
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