Atisa, on  his  arrival  to  Tibet, met  him.  Therefore, he
should be regarded  as being almost a contemporary  of (him)
and 'Gos Lo tsa ba.(20)
   The important  point  to note in the above  are that Rong
Zom received  a hybrid form of the lineage of rDzogs pa chen
po that originated  with Vairocana as well as the lineage of
rDzogs  pa chen  po that originated  with  Vimalamitra.  The
lineage originating with Vimalamitra  has been traditionally
been  associated  with the two higher  classes  of teachings
found  in rDzogs  pa chen po;  i.e., the great  expanse  and
instruction   classes.   the  teachings  of  Vairocana   are
traditionally  held to be only the mind class.  Although one
will, from  a proper  historical  research, find  that  both
teachers  actually taught all three classes of the rDzogs pa
chen po, the traditionally  ascribed affiliation  should not
be overlooked  in viewing  the  development  of the line  of
teaching.
   Of considerable  concern  to our  investigation  are  the
following  lines taking  from the hagiography: "Further, the
(lineage)which originate with Vairocana (was also received).
This  is  one  of the  lineages  of the  "Mind  class  (sems
sde)"(of the rDzogs  pa chen  po teachings).  At lDan  gLong
thang sGron ma there appeared  an ascetic named A ro Ye shes
'Byung  gnas, who  Rossessed  the  secret  precepts  of  the
seventh  link in the chain of the Indian Lineage, as well as
those  of the seventh  link  of the Chinese  lineage  of Hwa
shang (=ho shang).  He preached  the system  to Cog ro zangs
dKar mDzod khur and to Ta zi Bon ston.  These two taught  it
to Rong Zom.".
 
　　　　　　　　　　   P.311
 
   Here we see that the lineage  of the "Mind class"  or the
rDzogs pa chen po that was taught in Kham by Variocana  (the
Indian lineage) had been united  with a form originating  in
China with its teacher identified as Hwa shang.  Although it
is tempting  to associate  this Hwa Shang with the famous Mo
ho yen Hwa Shang  no evidence  has  come  to light  for this
direct identification. Mo Ho yen was a teacher of Ch'an from
Tun  Huang.   These  two  lines  of  teaching  were  already
associated  with  each  other  when  Rong  Zom received  the
teachings.  Thus showing  that Ch'an  and rDzogs  pa chen po
were united only two generations  before Rong Zom.  However,
if we accept the traditional  view that Vairocana system was
only  of the Mind class, then, Ch'an  had only  united  with
this level.  It was not until Rong Zom, himself, had brought
the  teachings   of  Vimalamitra   together  with  the  Kham
teachings, that the whole  of rDzogs  pa chen  po was united
and this would included the Ch'an teachings.
 
　　　　　　　　　　  P.312
 
　　　　　　   DOCTRINE OF RDZOGS PA CHEN PO
 
   As with most of the later forms of Mahayana  Buddhism the
rDzogs pa chen po teachings  represent  a form  of Yogacara-
Madyamaka  in their doctrinal  position.  The Yogacara forms
the  working   models  for  understanding   the  mind.   The
Madhyamaka  is used in the formation of statements of truth.
In addition  to this, a developed  theory of Tathagatagarbha
emerged as the base for the whole of the doctrinal positions
taken.
   The  rNyingma  school, wherein  the  rDzogs  pa  chen  po
teaching   is   found,  in  general,  has   several   unique
philosophical  features.  In the  area  of Yogacara, it puts
forth  a theory  of  9 consciousnesses.  It  accepts  the  6
consciousnesses  of mind and 5 senses  as well as the manas.
The Alayavijnana  is divided  into two parts.  The first  is