Approach of Zen Master Mahayana..."/  b&c in: Studies of
　　 Ch'an and Hua Yen Univ. of Hawaii Press, Honolulu, 1983.
　　 d;  Lancaster  &  Lai.:  Early  Ch'an  in China & Tibet.
　　 Berkeley Buddhist Stds.  Series 1983. e;  my previous
　　 publications  are under  the name  of Hanson-Barber.  1.
　　 "No-Thought in Pao AT'ang Ch'an & Early Ati-yoga" JIABS #2,
　　 vol.  9.  1986;  The Life & Teachings  of Vairocana  Ann
　　 Arbor. Microfilm Int. 1985.
 2. For general rDzogs Chen see: Norbu & Lipman.  Primordial
　　 Experience.  Shambala.  Boston 1987;  Lipman & Peterson.
　　 You are  the Eyes  of the World.  Navato.  Lotsawa  Pub.
　　 1986. Guenther, H.V Kindly Bent to Ease Us. Emeryville,
　　 Dharma Press, 1978; Dowman, K. "The Three Incisive Precepts
　　 of Garab Dorje." Diamond Sow Pub.  1982;  Hanson-Barber,
　　 A.W.  "The Two Other Homes of Ati-Yoga in India." JISIBS
　　 vo1.4;  "The Identification  of dGa' rab rDo rje." JIABS
　　 #2. vol. 9. 1986.
 3. The first official envoy was Thomi Sambhota  who went to
　　 study language.
 4. Large tracks  of what is now Nepal were part of Tibet at
　　 various times.
 5. The  Tibetan  manuscripts  found  at Tun  Huang  are  an
　　 extensive collection.
 6. We find writings from: northern Ch'an, Pao T'ang Ch'an,
　　 Southern Ch'an, Ox head Ch'an and more, preserved there.
 7. ibid. Hanson-Barber. "No-Thought in Pao T'ang Ch'an...".
 8. see note l. b & c.
 9. op cit. Hanson-Barber
10. op cit. Studies in Ch'an & Hua Yen.
11. Tucci, G. Minor Buddhist Texts I & II. Delhi, 1986.
　　 Motilal  Banarsidass.  and  Bu  Ton  History  of  Indian
　　 Buddhism.
12. Although it is questionable, the symbol of the debate is
　　 important.  It represents  Tibet's  official  policy  of
　　 rejecting Chinese influence on a high level. The political
　　 importance of this is unquestionable.
13. Master Wu Chu may have had some connection  with Tantra.
　　 He is quotated  as talking about a "Dharani Gate (pg.13.
　　 op cit. Studies in Ch'an & Hua Yen). Mo ho yen is
　　 closely associated with Wu Chu in Tibetan sources. Tucci
　　 (op cit.) holds that some of the Ati-yoga  masters  were
　　 on Mo ho yen's side at the debate.
 
　　　　　　　　　　  P.317
 
14. There were two Vimalamitras. One was a layman and the other
　　 a monk.  The historical  problems  have not been  sorted
　　 yet.
15. see: Dargyay, E.M.  The  Rise  of Esoteric  Buddhism  in
　　 Tibet Delhi: Motilal Banarsidass, 1976. and Hanson-Barber.
　　 The Life & Teachings of Vairocana, ibid.
16. Vimalamitra and other tantric masters are said to have gone
　　 through  Tibet  and on to Tun  Huang  as well  as Wu Tai
　　 Shan.  Some rDzogs  Chen texts  were found at Tun Huang.
　　 see Norbu & Lipman, op cit, pg. 7 & 137 n. 19
17. see Hanson-Barber op cit. "The Two Other Homes of Ati-yoga..."..
18. Hanson-Barber, op cit. The Life & Teachings of Vairocana.
19. Sangharaksita also taught a hybrid form of the two schools.
　　 Yet he was not associated with the rDzogs Chen.
20. Ruegg. S. The Blue Annals.
 
　　　　　　　　　　  P.318
 
 
提要:
　　 对早期西藏佛教史而言, 西藏本身的传统记载距离不偏不倚的要
求仍然很远, 因为它们未能正确地描绘出佛教是如何传入这一地区的
历史。至于那些缘于政治、社会因素而衍生出来的讲法, 其混淆的程
度较之上述那些传统记载, 则更难令人置信了。
　　 中国禅法被介绍进西藏者有三派, 它们是: 金和上的禅法、无住
禅师的禅法和摩诃衍的禅法。自后, 各种不同的中国禅法弘化方式在
西藏地区广泛流行。这可以从西藏最重要的佛教中心 --bSam yas 寺
的第一位土生藏族住持是一位中国禅法的大师这一点看出来。  在同