P.301
 
Summary
 
   The traditional  accounts of the early history of Tibetan
Buddhism  are  far  from  unbiased.   They  do  not  portray
accurately  the history  of Buddhism  as it first moved into
that  country.  The  political/social  context  was far more
complex than traditional accounts would lead one to believe.
   Ch'an  Buddhism  was introduced  into Tibet in three main
currents.  These are: from Kim Ho-shang's teachings, from Wu
Chu's teachings and from Mo ho yen's teachings.  The various
forms of Ch'an gained  wide popularity.  So much so that the
first  Tibetan  born  abbot  of the most important  monastic
center, bSam yas, was a Ch'an  master.  At the same time the
rDzogs pa Chen po teachings from India were being introduced
by  Vimalamitra   and  Vairocana.   Doctrinally   there  are
considerable similarities between these two teachings.  The
teachings of Vimalamitra  became very popular in the central
district of Tibet. The teachings of Vairocana became popular
in the areas of Tibet near the Chinese border.
   The rNyingma  master Rong Zom lived at the time of Atisa.
Two generations before him the Ch'an teachings that survived
after the suppression of Ch'an (in Tibet), were unified with
the  rDzogs  pa Chen  po teachings  of Vairocana.  Rong  Zom
received  the  entire  teachings  of  both  Vimalamitra  and
Vairocana.  He was the first person to do so. After the time
of these  two  masters.  Because  the Ch'an  teachings  were
already preserved  in the system of Vairocana, with Rong Zom
the whole  of the rDzogs  pa Chen po and Tibetan  Ch'an were
united.
   This information is well documented in  early  rDzogs  pa
Chen po texts and histories.  Further  references  are to be
found  in The Blue  Annals.  as well  as material  from  Tun
Huang.
 
　　　　　　　　　　  P.302
 
THE UNIFYING OF RDZOGS PA CHEN PO AND CH'AN
 
   In the past few years, there has been some attention paid
to the topic of rDzogs  pa Chen po and its connections  with
Ch'an.(1) Although the material that has been published  has
exhibited  excellent  scholarship,  it  has  not  been  very
extensive.  There remains considerable work to be undertaken
in developing this area of research.
   In the  following  paper, I hope  to build  on  my  other
published  papers  on this topic and add to our knowedge  in
two ways.(2) First, I would  like  to show how the important
figure  of Rong  Zom played  a key role in bringing  the two
traditions  together.  Second, 1 would also like to show how
Ch'an  thought  was  preserved  and  incorporated  into  the
structure  of  Tibetan Buddhism with its strong Indian based
gradualistic  path approach.  It will be shown that Rong Zom
was indeed instrumental  in the uniting  of these traditions
and that  Ch'an, although  having  to go underground  for  a
period, emerged  at  the  very  pennicle  of one  school  of
Tibetan Buddhism.
 
THE EARLY SPIRITUAL ARENA IN TIBET
 
   As is well known, Buddhism  first started filtering  into
Tibet  at the time of Srong  Sum Gam po who married  both  a
Chinese princess and a Nepalese princess.  As legend has it,
both brought with them a statue of the Buddha. These statues
were  duely  enshrined  and  preceeded  to become  important
religious treasures of lasting inspiration.
   Previous  to  this  event, there  were  undoubtedly  some
contact  between  central  Tibet and Buddhism.  Legend holds
that  a copy of the Karandavyuha  Sutra  fell from  the sky.
While the validity  this story may have is undetermined, yet
it was  used  repeatedly  to show  the close  connection  of
Tibetan　　 rulers   with   Buddhism　　 and   notably　　 with