teachings.(13)
   Slightly after the first introduction of Ch'an in Tibet,
there  was  the introduction  of Indian  forms  of Buddhism.
Although  we read of a natural  encounter  between  Tibetans
interested  in Buddhism  and Buddhist  teachers at Tun Huang
and  of wondering  Ch'an  monks, the introduction  of Indian
Buddhism seems to have been totally under the control and by
invitation  only  of  the  ruling  house.  However, it seems
extremely
 
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unlikely  that  this  was  the case  and I would assume that
wondering Indian monks and yogis were not completely unknown
in Tibet.  However, Tibetan  historians  have left us little
information  of the  earliest  contacts  between  Tibet  and
Indian Buddhism except the above picture.
   The  four  people  who  are  of most  important  for  the
introduction  of Indian Buddhism on Tibetan soil are: Sangha
Raksita, Padmasambhava, Vairocana  and  Vimalamitra.  Sangha
Raksita  is only  remembered  for  his  introduction  of the
monastic  tradition  (vinaya  rules  & ordination).  He  was
probably  involved  in more activities  than just that.  The
famous  Padmasambhava  has  had  his  name  associated  with
absolutely everything in Tibetan Buddhism. This is more myth
than  fact.  Vairocana, a Tibetan  monk, and Vimalamitra(14)
both studied under the same master in India.
   Because the connection between Ch'an and Tibetan Buddhism
is found  in the  rDzogs  pa Chen  po tradition, only  those
mentioned  above  who  had  a  solid  connection  with  this
tradition  will be discussed.  That would  be Vairocana  and
Vimalamitra.  Padmasambhava is said to have had a major role
in the introduction  of this  tradition  into Tibet  but, as
noted  by other scholars, this is probably  a myth.(15) From
my own research, I have found  no solid evidence  to support
Padmasambhava   being   claimed   as  one  of  the   initial
transmitters.
   Vimalamitra was an Indian who lived circa 800  A.D.   His
main  teacher  was Sri  Simha.  From  him  he had learned  a
tradition  known as Ati-yoga  or Mahasandhi  (Tb.  rDzogs pa
Chen po).  He later transmitted  this tradition to Tibet and
perhaps  China.(16) Vairocana  was one of the first Tibetans
to become  a monk.  He lived at the same time as Vimalamitra
and also studied with Sri Simha.  He studied  with Sri Simha
in India at Dhyanakantaka, located on the Krishna river.(17)
He later brought the tradition of Ati-yoga back to Tibet and
also some of the outlining areas, were  Tibet meets  Central
Asia/China.   Although it is reported that   Vairocana  only
transmitted  a portion of the tradition and that Vimalamitra
was responsible  for the section left out, upon scrutiny  of
the resources, it has been determined  that Vairocana taught
the entire tradition.(18)
   The  Ati-yoga   is  more  concerned   with   meditational
techniques  than  philosophy.  In  its  philosophy, it  has
combined components of both
 
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Yogacara and Madhyamaka.One often finds lengthy  discussions
of the  eight consciousness (Sk.vijnana), Buddha-nature (Sk.
tathagatagarbha) and  other  such  topics.  It  is also  not
unocmmon  to find  typically, that the  Madhyamaka positions
are expanded and claimed to be the highest view. This hybrid
of Yogacara-Madhyamaka  was the philosophical vogue in India
during this same time period.(19) Every possible combination
of  the  various  sub-branches  of  the  Yogacara  with  the
sub-branches  of  the  Madhyamaka  was  developed.  Although
claimed  otherwise, present  day Tibetan  Buddhism  is still
strongly influenced  by these hybrids  in one way or another.