Meanwhile, back in the capital, Lady Yang and her relatives had taken over the government, whereupon they unwisely decided that An Lu-shan should be brought under firmer control. With their hostility providing him just the pretext needed, he marched his new army toward Ch'ang-an, pausing only long enough to conquer Loyang and proclaim himself emperor. This was in January 756. By July he had also taken Ch'ang-an, from which the royal family had already fled. Conditions deteriorated sufficiently that the troops supporting the throne demanded, and got, the head of Lady Yang Kuei-fei as the price for continued support. (On imperial orders she was strangled by a eunuch.) In the meantime, the imperial T'ang forces found reinforcements, including some Arab mercenaries. After a battle outside Ch'ang-an which left An Lu-shan's forces in disarray, the rebel was murdered, some say by his own son. Soon thereafter the victorious mercenaries sacked and looted Loyang, ending forever its prominence in Chinese history. The government of the T'ang survived, but it was penniless after the many war years in which it could not enforce taxation.8 The time was now 757, some four years after Shen-hui's banishment. The destitute government, desperate for money, decided to set up ordination platforms in the major cities across China and raise cash by selling certificates of investiture for Buddhist monks. (Since entry into the priesthood removed an individual from the tax rolls, it was accepted practice for the Chinese government to require an advance compensation.) Shen-hui's oratorical gifts were suddenly remembered by some of his former followers, and the old heretic was recalled to assist in the fundraising. He was such an effective fundraiser in the ruined city of Loyang that the government commissioned special quarters to be built for him on the grounds of his old temple, the Ho-tse. (He was later to be remembered as the Master of Ho-tse.) The price for his cooperation seems to have been the official acceptance of his version of Ch'an's history. In his battle with the Northern school of Ch'an he had outlived his opponents and through a bizarre turn of events had finally won the day. Solely through his persistence, the obscure Southern Ch'an monk Hui-neng was installed as Sixth Patriarch in Ch'an histories (replacing Shen-hsiu), and one history went so far as to declare Shen-hui himself the Seventh Patriarch. The philosophical significance of what Shen-hui's "Southern" doctrine brought to Ch'an has been described as nothing less than a revolution. A modern Zen scholar has claimed that Shen-hui's revolution produced a complete replacement of Indian Buddhism with Chinese philosophy, keeping only the name. Shen-hui, he claims, swept aside all forms of meditation or _dhyana _and replaced it with a concept called no-mind: the doctrines of "absence of thought" and "seeing into one's original nature."9