Further, unlike  most of  the  other traditions in India the
Ati-yoga　　 accepted  the  idea  of  sudden   enlightenment.
Meditationally  it put  forth the idea of seeing the mind in
its  nakedness.  Finally, it  promoted  a  non  conventional
approach to life as a Buddhist.
   One  can  see  from  the  above  paragraph  that there is
considerable  common ground between the  Ati-yoga and Ch'an.
Ch'an also had developed a hybrid of Yogacara and Madhyamaka.
This is based on the Lankavatara Sutra and the Diamond Sutra
(Sk. Vajracchedaka). Although at present this hybrid appears
to have formed solely due to the internal dynamics of Chinese
Buddhism, particularly  in Ch'an,it seems  that  no research
has been  undertaken  to investigate  the connection  of the
hybrid movements  in India and China where they occurred  at
about  the same time.  Further, Ch'an  also  teaches  sudden
enlightenment,   non-conventionality   and   original   face
(roughly equalivent to naked mind).
   In addition to the hybrid  philosophical position held by
the Ati-yoga  tradition,  its metaphysical base is firmly in
the Tantras.  Thus, explanations  of meditational mechanics,
modus  operandi, metaphors  and the such are all drawn  from
tantric  literature.  In contrast  to this, Ch'an  is firmly
based in the Sutras.
   Both Vimalamitra  and Vairocana transmitted the teachings
of Sri Simha in Tibet and set up seperate lineages. However,
there must have been some crossing over of the two lines even
during their life time,  as they stem from the same cycle of
teachings and the same teacher. If we follow Tibetan history,
these two lines seem to have remainded separate until the time
of Rong Zom.
   In summary then, the picture of Buddhism  in Tibet at the
time of Rong  Zom was far more  complex  than later  Tibetan
sources would have
 
　　　　　　　　　　  P.308
 
us  believe.   Ch'an  in  three  different  forms  had  been
introduced and had gained considerable  popularity.  This is
examplified  by the fact that a number  of Ch'an works  were
translated  into  Tibetan, one  of its  representatives  was
selected  as abbot of the most famous monastery  in Tibet at
the  time  and  that  the  various  representatives  (either
Chinese  or Tibetan)of Ch'an  had gained  royal  support  in
Tibet. The rDzogs pa chen po (or Ati-yoga) of the Mahasiddha
Sri Simha, which has considerable  elements  in common  with
Ch'an had also been introduced.
   By the time of Rong Zom, these sudden teachings  of Ch'an
and rDzogs pa Chen po were receiving  less emphasis  and the
gradualistic  approach of Indian  Buddhism was beginning  to
make itself felt.
 
HAGIOGRAPHY OF RONG ZOM
 
   The most important  thing  to note  here is that Rong Zom
brought  together  within  himself  both  lines  of Ati-yoga
originating  from Vimalamitra  and Vairocana.  Vairocana was
instrumental  in the establishing  of these teachings in the
Kham area.  Though he had worked in central  Tibet, his line
of transmission  was  much  stronger  in Kham.  Vimalamitra,
however, had spent his time mostly teaching in central Tibet
and therefore, his line was stronger  there.  That these two
lines  of  Ati-yoga  would  come  together  is  not  at  all
suprising.  Once Buddhism had grown to be national in Tibet,
various  small  groups  were  no longer  isolated  from  one
another.   Whatever  traditions   and  practices  they  were
following could be easily known by others.  This would allow
for someone like Rong Zom to collect various traditions.
   What  is  of  considerable  interest  to  us  here is the
connection of the Ch'an teachings with the rDzogs pa chen po
lineage.
 
RONG ZOM
 
   Rong Zom was the son of Rong ban Rin chen Tshul khrims.He
was famous as a great Tibetan Pandita. He was born at Khungs
rong on the border of Lower gTsang.  Shortly  before  this a