Buddhism per se. This of course would change.
　　 As is now well known, Ch'an  monks  and Ch'an  teachings
gained  popularity  in  Tibet  early  in their  adaption  of
Buddhism.  Of course, the various  states of Tibet that were
closest  to China  and Central  Asia (where  Ch'an  had also
become popular) were the most influenced, such as Kham.  But
this popularity had affected the whole of the Tibetan world.
In China  at this  time, Ch'an  was coming  into its own and
many  different  schools  were  developing.  However, at Tun
Huang  various  Ch'an  schools   were  represented.(6)  This
assortment  of Ch'an teachings allowed for some unique mixes
of schools  as is represented  by Mo Ho Yen 和尚摩诃衍  (Tb.
Hwa shang Mahayana).  Mo Ho Yen seems  to have blended  some
teachings of the Northern school of Ch'an with the Pao T'ang
school.  It was this  hybrid  form  of Ch'an  that was being
propagated in Tibet.(7)
   There were three transmission lines of Ch'an into Tibet.
These  lines  of  transmission  were  supported  by  several
powerful families.
   The first line of transmission was from I chou  益州 -
成都 and came  from  the master  Kim (Chin  ho shang) 金和尚
This lineage was brought  to Tibet by the son of  a  Chinese
commissioner  named   Sang  Shi  in  Tibetan   sources.  The
second line of transmission was probably from master  Wu Chu
无住 of the Pao  T'ang  school.  This lineage was brought to
Tibet by the Tibetan  minister  Ye shes dbang po.  The third
was introduced  by the famous master Mo ho yen, who traveled
to  Tibet  from  his  residency  at Tun Huang.(8)
 
　　　　　　　　　　  P.305
 
   The first of the above mentioned transmissions took place
in circa  750 A.D.  Upon Sang Shi's  return  from China to a
politically  unstable  situation, the texts were hidden  for
two years before  he could translate  them.  Although  these
teachings  were to be quickly superseded  by the second line
of transmission, Sang shi's  teachings  were of considerable
importance.  Also  of importance  is the fact that  Sang shi
became abbot of bSam Yas Monastery.  This monastery  was the
central stage for the introduction of Buddhism into Tibet.
   The line of teachings  stemming  from  Wu Chu took on far
greater importance than that introduced by Sang Shi.  First,
Wu chu or his  students  claimed  that  he had received  the
transmission  from  master  Kim.  Although  this  is  highly
questionable, in the Tibetan  eyes, this must have added  to
his prestige. Second, the radical teachings of the Pao T'ang
school in someways parallels the more radical approach taken
in the Mahasiddha's  teachings  which were being  introduced
from India.(9)
   The  third  line  of  transmission   developed   as  much
influence  as that of the Pao T'ang line, if not more.  This
was introduced to Tibet by Mo ho yen of Tun Huang.  However,
the actual  historical  events  of his life as  well as  the
teachings  he passed  on, are still a subject  of study.(10)
According to legend, Mo ho yen was the Chinese representative
at  the  debate  of  Lhasa.(11) According  to  late  Tibetan
sources, his teachings  seem  to be a mixture  of both  late
Northern Ch'an and the Pao T'ang Ch'an. However, as noted by
other  scholars, the  historicity  of the  Lhasa  debate  is
highly  questionable.(12) Also,  more  study  is  needed  to
determine  first, if Mo ho yen  was influenced  by Pao T'ang
teachings  or  other  Ch'an  schools  besides  the  Northern
school.  Second, if the Tibetans had inadvertently  assigned
teachings  to Mo ho yen that were not representative  of his
position.  Third, to what extent was Mo ho yen influenced by
the other Ch'an teachings  available at Tun Huang.  Finally,
if  Mo ho yen  was  actually  influenced  by the  Mahasiddha