 Chengguan presents Huiyuan’s panjiao as an artifact of his impoverished understanding of Chan meditation practice. In response, and in an effort to defend Fazang’s panjiao, Chengguan develops his own panjiao. He identifies the Sudden Teaching with the teachings of various Chan traditions. These teachings, as Chengguan understands them, use words to express the identity of mind and Buddha; and the direct mind-to-mind transmission of this truth suffices to distinguish Chan from other Buddhist traditions—with respect to practice if not content. 