Heshang Moheyan
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Heshang Moheyan(8th century - 9th century)
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Heshang Moheyan [or Hashang Mahāyāna] was the Chinese abbot whom Kamalashila defeated in a famous debate at Samyé. He is said to have been a representative of a form of Ch’an meditation, but in a rather nihilistic form. He taught that meditation consists of not doing anything at all in the mind, and that this can bring about sudden enlightenment, without the need even to practice the six paramitas. Tibetan scholars throughout the centuries have often accused one another of adhering to Hashang’s system, and often put this down to the particular tendrel created when he “left his shoes behind” in Tibet following his defeat. (Source Accessed Oct 22, 2019)
On the topic of this person
History of Buddhism (Chos-hbyung), Part 2
The present volume contains the translation of the 2d Part of Bu-ton's History of Buddhism, i.e. of the historical part proper. The latter begins with the Life of the Buddha and ends with an account of the work carried out by the Tibetan Lotsavas and Indian Paṇḍits of Bu-ton's own period and immediately before him (XII and XIII Cent.), viz. the translation of the Buddhist kanonical texts and exegetical treatises from the Sanskrit. We have here, just as in the 1st Part, numerous quotations from both sūtra and çāstra. Owing to this it becomes possible to get a clear aspect of the principal sources from which Bu-ton has compiled his History, and which have likewise later on served as a basis for the work of Tārānātha. —
Bu-ton's History of Buddhism proper is divided into the following principal parts: —
I. The Life of the Buddha Çākyamuni, the narrative of the so-called 12 Acts of the Buddha (mdzad-pa bcu-gñis), or rather of the 12 principal events in his life. The account of the first eleven, ending with the first "Swinging of the Wheel of the Doctrine" (chos-kyi ḥkhor-lo bskor-ba = dharma-cakra-pravartana) represents a summary of the Lalita-vistara-sūtra and contains numerous verses from it. Then, after a short indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's attainment of Nirvāṇa. It is taken from the Vinayakṣudraka (tib. Ḥdul-ba-phran-tshegs, Kangyur ḤDUL, XI), being a summary of the corresponding part of the latter.
II. The Rehearsals of the Buddhist Scripture. This part begins with the account of the first Rehearsal (Mahākāçyapa, Ānanda, Upāli), of the death of Kāçyapa and Ānanda, and of the second Rehearsal (Yaças, Kubjita, Revata, etc.). The only source here is likewise the Vinaya-kṣudraka, the corresponding text of which is rendered in an abridged form, all the verses being quoted at full length. As concerns the 3d Rehearsal and the 18 Sects, the texts referred to on this subject are: —
Ill. The different theories concerning the time of duration of the Buddhist Doctrine. Here we have quotations from the Karuñā-puṇḍarīka, from Vasubandhu's Commentary on the Akṣayamati-nirdeça-sūtra (Tg. MDO. XXXV.), the Commentary on the Vajracchedikā. (Tg. MDO. XVI), the Commentary on the 3 Prajñāpāramitā-Sūtras (Tg. MDO. XIV), etc. We have likewise the chronological calculations of the Sa-skya Paṇḍita and others concerning the time that has passed since the death of the Buddha.
IV. The "prophecies" concerning the persons that have furthered the spread of Buddhism. The most important are those contained in the Lankāvatāra, the Mahākaruṇā-puṇḍarīka (Kg. MDO. VI), and the Mañjuçrī-mūlatantra. (Kg. RGYUD. XI. Narthaṅ edition, or XII. Derge edition) A separate prophecy referring to the Tantric Ācāryas, that of the Kālacakra-uttaratantra (Kg. RGYUD. I) and the Mahākāla-tantra-rāja (Kg. RGYUD. V), is given at the end of this part. It is especially the Mañjuçrī-mūla-tantra which is to be regarded as a source of the greatest importance, not only for the History of Buddhism, but for the historiography of India in general. The most interesting is that part of it which refers to the Indian kings, — Açoka, Virasena, Nanda, Candragupta, etc. Noteworthy is the passage concerning Pāṇini who is spoken of as the friend of the king Nanda. — A detailed analysis of the historically important parts of all these texts will be published by me before long. —
V. The biographies of the celebrated Buddhist teachers, viz. Nāgārjuna, Āryadeva, Candragomin, Candrakīrti, Āryāsanga, Vasubandhu, Sthiramati, Dignāga, Dharmakīrti, Haribhadra, Çāntideva, etc. Each of these is followed by a list of the works composed by the teacher in question. An indication of the volumes of the Tangyur (Sūtra and Tantra) in which the works are contained is always given in the notes.
VI. A short summary of the history of the grammatical literature, or rather of the legends referring to it, viz. the stories about Bṛhaspati, Pāṇini, Sarvavarman (alias Çarvavarman, Saptavarman, or lçvaravarman), etc. After that comes an enumeration of the kanonical texts (Sūtra and Tantra) which have been lost or have not been translated into Tibetan. —
VII. Prophecies of an apocalyptic character foretelling the disappearance of the Buddhist Doctrine. Among these, that of the Candragarbha-paripṛcchā is quoted at full length with a very few abbreviations. This prophecy is treated in the Kangyur as a separate work (Kg. MDO. XXXII). In this place the text of the Lhasa block-print of Bu-ton's History contains a great number of mistakes in the proper names, which are sometimes quite illegible (e.g. Akandradha instead of Agnidatta !). A correct rendering of these names has been made possible with the help of the Derge (Sde-dge) edition of the Kangyur.
VIII. The History of Buddhism in Tibet. It begins with the genealogy of the early legendary Tibetan kings, commencing with Ña-ṭhi-tsen-po. Next come the legends about Tho-tho-ri-ñen-tsen and Sroṅ-tsen-gam-po. These are followed by a more detailed account concerning the spread of Buddhism in Tibet during the reign of Ṭhi-sroṅ-de-tsen, viz. the activity of Çāntirakṣita (called the "Ācārya Bodhisattva"), the selection of the first 7 Tibetan monks [Sad-mi mi bdun], the dispute between the adherents of Kamalaçīla and of the Chinese Hva-çaṅ Mahāyāna (the Tsen-min and the Tön-mün), etc. Then we have a brief account of the reign of Ral-pa-can, of the persecution by Laṅ-dar-ma, and of the restauration of the Church by the 10 monks of Ü and Tsaṅ, an indication of the monasteries and monastic sections founded by the said monks and their pupils and, finally, a narrative of the events that followed, viz. the arrival of Dīpaṁkaraçrījñāna (Atīça) in Tibet and the subsequent propagation of Buddhism. In particular we have an enumeration of the texts translated by some of the Lotsavas from the Sanskrit. It may be noted that, with very few exceptions, the texts mentioned belong to the Tantric parts of the Kangyur and Tangyur. Here ends the history proper. It is followed by a list containing the names of all the Paṇḍits and Lotsavas who have acted in Tibet, beginning with Çāntirakṣita and Padmasaṁbhava. With it ends the 3d Chapter (leḥu) of Bu-ton's text: "The History of the Doctrine in Tibet".
The last part is a systematical Index of all the Buddhist literature which has been translated from the Sanskrit by the Lotsavas and Paṇḍits. It is divided into 1. Sūtra Scripture (including the Vinaya, Prajñāpāramitā, Avataṁsaka, Ratnakūṭa, and Sūtra sections of the Kangyur), 2. Sūtra Exegesis, 3. Tantra Scripture, and 4. Tantra Exegesis. This Index, as well as the list of the Lotsavas and Paṇḍits, arranged in the alphabetical order, will form a separate 3d part which is to contain numerous other Indices and Appendices besides.
The part now published, similar to the first, includes a great number of smaller chapters and subdivisions. The system according to which these have been designated, is the same as in the first part, and is directly connected with the latter. A full table of the contents is given at the end. — (Obermiller, introduction, 3–6)
Bu-ton's History of Buddhism proper is divided into the following principal parts: —
I. The Life of the Buddha Çākyamuni, the narrative of the so-called 12 Acts of the Buddha (mdzad-pa bcu-gñis), or rather of the 12 principal events in his life. The account of the first eleven, ending with the first "Swinging of the Wheel of the Doctrine" (chos-kyi ḥkhor-lo bskor-ba = dharma-cakra-pravartana) represents a summary of the Lalita-vistara-sūtra and contains numerous verses from it. Then, after a short indication of the Second and the Third Swingings (i.e. of the Scripture of the intermediate and the later period), there follows the story of the Buddha's attainment of Nirvāṇa. It is taken from the Vinayakṣudraka (tib. Ḥdul-ba-phran-tshegs, Kangyur ḤDUL, XI), being a summary of the corresponding part of the latter.
II. The Rehearsals of the Buddhist Scripture. This part begins with the account of the first Rehearsal (Mahākāçyapa, Ānanda, Upāli), of the death of Kāçyapa and Ānanda, and of the second Rehearsal (Yaças, Kubjita, Revata, etc.). The only source here is likewise the Vinaya-kṣudraka, the corresponding text of which is rendered in an abridged form, all the verses being quoted at full length. As concerns the 3d Rehearsal and the 18 Sects, the texts referred to on this subject are: —
1. The Nikāya-bheda-upadarçana-saṁgraha of Vinītadeva (Tg.
MDO. XC.).
2. The Bhikṣu-varṣāgra-pṛcchā. of Padmākaraghoṣa (Ibid).
3. The Prabhāvati of Çākyaprabha. (Tg. MDO. LXXXIX.)
4. The Tarkajvālā of Bhāvaviveka. (Tg. MDO. XIX.)
Ill. The different theories concerning the time of duration of the Buddhist Doctrine. Here we have quotations from the Karuñā-puṇḍarīka, from Vasubandhu's Commentary on the Akṣayamati-nirdeça-sūtra (Tg. MDO. XXXV.), the Commentary on the Vajracchedikā. (Tg. MDO. XVI), the Commentary on the 3 Prajñāpāramitā-Sūtras (Tg. MDO. XIV), etc. We have likewise the chronological calculations of the Sa-skya Paṇḍita and others concerning the time that has passed since the death of the Buddha.
IV. The "prophecies" concerning the persons that have furthered the spread of Buddhism. The most important are those contained in the Lankāvatāra, the Mahākaruṇā-puṇḍarīka (Kg. MDO. VI), and the Mañjuçrī-mūlatantra. (Kg. RGYUD. XI. Narthaṅ edition, or XII. Derge edition) A separate prophecy referring to the Tantric Ācāryas, that of the Kālacakra-uttaratantra (Kg. RGYUD. I) and the Mahākāla-tantra-rāja (Kg. RGYUD. V), is given at the end of this part. It is especially the Mañjuçrī-mūla-tantra which is to be regarded as a source of the greatest importance, not only for the History of Buddhism, but for the historiography of India in general. The most interesting is that part of it which refers to the Indian kings, — Açoka, Virasena, Nanda, Candragupta, etc. Noteworthy is the passage concerning Pāṇini who is spoken of as the friend of the king Nanda. — A detailed analysis of the historically important parts of all these texts will be published by me before long. —
V. The biographies of the celebrated Buddhist teachers, viz. Nāgārjuna, Āryadeva, Candragomin, Candrakīrti, Āryāsanga, Vasubandhu, Sthiramati, Dignāga, Dharmakīrti, Haribhadra, Çāntideva, etc. Each of these is followed by a list of the works composed by the teacher in question. An indication of the volumes of the Tangyur (Sūtra and Tantra) in which the works are contained is always given in the notes.
VI. A short summary of the history of the grammatical literature, or rather of the legends referring to it, viz. the stories about Bṛhaspati, Pāṇini, Sarvavarman (alias Çarvavarman, Saptavarman, or lçvaravarman), etc. After that comes an enumeration of the kanonical texts (Sūtra and Tantra) which have been lost or have not been translated into Tibetan. —
VII. Prophecies of an apocalyptic character foretelling the disappearance of the Buddhist Doctrine. Among these, that of the Candragarbha-paripṛcchā is quoted at full length with a very few abbreviations. This prophecy is treated in the Kangyur as a separate work (Kg. MDO. XXXII). In this place the text of the Lhasa block-print of Bu-ton's History contains a great number of mistakes in the proper names, which are sometimes quite illegible (e.g. Akandradha instead of Agnidatta !). A correct rendering of these names has been made possible with the help of the Derge (Sde-dge) edition of the Kangyur.
VIII. The History of Buddhism in Tibet. It begins with the genealogy of the early legendary Tibetan kings, commencing with Ña-ṭhi-tsen-po. Next come the legends about Tho-tho-ri-ñen-tsen and Sroṅ-tsen-gam-po. These are followed by a more detailed account concerning the spread of Buddhism in Tibet during the reign of Ṭhi-sroṅ-de-tsen, viz. the activity of Çāntirakṣita (called the "Ācārya Bodhisattva"), the selection of the first 7 Tibetan monks [Sad-mi mi bdun], the dispute between the adherents of Kamalaçīla and of the Chinese Hva-çaṅ Mahāyāna (the Tsen-min and the Tön-mün), etc. Then we have a brief account of the reign of Ral-pa-can, of the persecution by Laṅ-dar-ma, and of the restauration of the Church by the 10 monks of Ü and Tsaṅ, an indication of the monasteries and monastic sections founded by the said monks and their pupils and, finally, a narrative of the events that followed, viz. the arrival of Dīpaṁkaraçrījñāna (Atīça) in Tibet and the subsequent propagation of Buddhism. In particular we have an enumeration of the texts translated by some of the Lotsavas from the Sanskrit. It may be noted that, with very few exceptions, the texts mentioned belong to the Tantric parts of the Kangyur and Tangyur. Here ends the history proper. It is followed by a list containing the names of all the Paṇḍits and Lotsavas who have acted in Tibet, beginning with Çāntirakṣita and Padmasaṁbhava. With it ends the 3d Chapter (leḥu) of Bu-ton's text: "The History of the Doctrine in Tibet".
The last part is a systematical Index of all the Buddhist literature which has been translated from the Sanskrit by the Lotsavas and Paṇḍits. It is divided into 1. Sūtra Scripture (including the Vinaya, Prajñāpāramitā, Avataṁsaka, Ratnakūṭa, and Sūtra sections of the Kangyur), 2. Sūtra Exegesis, 3. Tantra Scripture, and 4. Tantra Exegesis. This Index, as well as the list of the Lotsavas and Paṇḍits, arranged in the alphabetical order, will form a separate 3d part which is to contain numerous other Indices and Appendices besides.
The part now published, similar to the first, includes a great number of smaller chapters and subdivisions. The system according to which these have been designated, is the same as in the first part, and is directly connected with the latter. A full table of the contents is given at the end. — (Obermiller, introduction, 3–6)
Obermiller, Eugène, trans. History of Buddhism (Chos-hbyung): Part 2, The History of Buddhism in India and Tibet. By Bu-ston. Materialien zur Kunde des Buddhismus 19. Heidelberg, Germany: Harrassowitz, 1932. https://archive.org/details/historyofbuddhismbustonobermillere.part2historyofbuddhisminindiatibet_430_V/mode/2up.
Obermiller, Eugène, trans. History of Buddhism (Chos-hbyung): Part 2, The History of Buddhism in India and Tibet. By Bu-ston. Materialien zur Kunde des Buddhismus 19. Heidelberg, Germany: Harrassowitz, 1932. https://archive.org/details/historyofbuddhismbustonobermillere.part2historyofbuddhisminindiatibet_430_V/mode/2up.;History of Buddhism (Chos-hbyung), Part 2;History;Bu ston rin chen grub;Nāgārjuna;Candrakīrti;Vasubandhu;Sthiramati;Haribhadra;Śāntarakṣita;Kamalaśīla;Heshang Moheyan;Atiśa;Pad+ma 'byung gnas;Butön Rinchen Drup;བུ་སྟོན་རིན་ཆེན་གྲུབ་;bu ston rin chen grub;bu ston kha che;bu ston thams cad mkhyen pa;Buton Khache;Butön Tamche Khyenpa;Rinchen Drub; Eugène Obermiller;History of Buddhism (Chos-hbyung): Part 2, The History of Buddhism in India and Tibet
Le Concile de Lhasa
The following is from a review by Johannes Rahder in Philosophy East and West 4, no. 1 (1954): 87.
This excellent work, throwing a new light on the contacts between Indian and Chinese philosophers and theologians at the court of the Tibetan king, at the peak of his power in the middle of the eighth century, contains the following chapters: l) Translation of the Chinese record of the debate between the representative of the Chinese Buddhist philosophers, a Chinese Ch'an (Zen) master having the pretentious name Ta-ch'êng (Mahāyāna, Great Vehicle), and the representative of the Indian Buddhist philosophers, Śāntarakṣita's disciple Kamalaśīla, who was hostile to Ch'an doctrines and charged the Chinese Ch'an monks with neglect of morality and with graded spiritual exercises and gradual progress on the path to Sainthood (ārya-mārga); 2) Translations of memorials, records, letters, prayers and poems, written by Chinese officials and Buddhist monks in Tibetan-occupied West China during the eighth century; 3) Translations of the first and third chapters of Kamalaśīla's work entitled Bhāvanā-krama ("The Stages and Grades in the Spiritual Exercises," extant in Sanskrit (manuscript discovered by the late E. Obermiller in 1935, Journal of the Greater India Society, II, 1-11), the Tibetan Tanjur, and the Chinese Buddhist Canon (Taishā Daizōkyō, No. 1664). Almost half of Demiéville's book consists of copious notes with references to Chinese and Tibetan historical documents, annals and records, and Tun-huang manuscripts (Pelliot Collection, Bibliothèque Nationale, Paris), filling many gaps left by the printed Chinese Buddhist texts. The Tun-huang manuscript (Pelliot Coll., No. 4646) translated in the first chapter of the book under review has been reproduced in facsimile (32 plates) and bears the title Judgment on the True Principles of the Great Vehicle of Sudden Enlightenment. The doctrines of the Chinese opponent of Indian gradualism in this court symposium led by the Tibetan king are largely identical with those of the Chinese Ch'an masters Hui-nêng and his disciple Shên-hui (praised as a "political genius" and the Seventh Patriarch by Hu Shih in Philosophy East and West, III, 6-13), whose Discourses have been translated by J. Gernet (Publications de l'ecole française d'Extrême-Orient, Vol. 31, Hanoi, 1949) and whose more important Sermon delivered on a Platform (T'an-yü)has just been translated by the expert in the history of the Ch'an school, W. Liebenthal (Asia Major, III (1953), 132-155). Demiéville's book is indispensable for those who want to compare Indian and Chinese national traits and attitudes. His documents show a contrast between the Chinese ideal of the conquest of time (totum simul), expressed in the proverb, "He lays down the butcher's cleaver, and immediately becomes a Buddha" (quoted by Hu Shih op. cit., p. 11), and the Indian patient, disciplinarian, and pedestrian stress on training, gradual cultivation, nurture, and educational processes. -Johannes Rahder, Yale University.
(Chinese characters in original unavailable)Demiéville, Paul. Le Concile de Lhasa: Une controverse sur le quiétisme entre Bouddhistes de l'Inde et de la Chine au VIIIème siècle de l’ère Chrétienne (The Council of Lhasa: A Controversy over Quietism between Buddhists of India and China in the Eighth Century of the Christian Era). Vol. 1. Bibliothèque de l'Institut des Hautes Études Chinoises 7. Paris: Presses Universitaires de France, 1952. https://terebess.hu/zen/mesterek/Demieville-Lhasa.pdf.
Demiéville, Paul. Le Concile de Lhasa: Une controverse sur le quiétisme entre Bouddhistes de l'Inde et de la Chine au VIIIème siècle de l’ère Chrétienne (The Council of Lhasa: A Controversy over Quietism between Buddhists of India and China in the Eighth Century of the Christian Era). Vol. 1. Bibliothèque de l'Institut des Hautes Études Chinoises 7. Paris: Presses Universitaires de France, 1952. https://terebess.hu/zen/mesterek/Demieville-Lhasa.pdf.;Le Concile de Lhasa;Debate(s);History;Kamalaśīla;Heshang Moheyan;Paul Demiéville; Le Concile de Lhasa: Une controverse sur le quiétisme entre Bouddhistes de l'Inde et de la Chine au VIIIème siècle de l’ère Chrétienne
Mahāmudrā and the Middle Way
This two-volume publication explores the complex philosophy of Mahāmudrā that developed in Tibetan Dwags po Bka’ brgyud traditions between the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers: (1) Shākya mchog ldan (1423‒1507), a celebrated yet controversial Sa skya scholar who developed a strong affiliation with the Karma Bka’ brgyud Mahāmudrā tradition in the last half of his life, (2) Karma phrin las Phyogs las rnam rgyal (1456‒1539), a renowned Karma Bka’ brgyud scholar-yogin and tutor to the Eighth Karma pa, (3) the Eighth Karma pa himself, Mi bskyod rdo rje (1507‒1554), who was among the most erudite and influential scholar-hierarchs of his generation, (4) and Padma dkar po (1527‒1592), Fourth ’Brug chen of the ’Brug pa Bka’ brgyud lineage who is generally acknowledged as its greatest scholar and systematizer. It is an important academic work published in the Vienna series WSTB and is divided into two volumes: the first offers a detailed philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind, emptiness and buddha nature; the second comprises an annotated anthology of their seminal writings on Mahāmudrā accompanied by critical editions and introductions. These two volumes are the result of research that was generously funded by the Austrian Science Fund (FWF) from 2012 to 2015 under the supervision of Prof. Klaus-Dieter Mathes. The project was entitled “‘Emptiness of Other’ (Gzhan stong) in the Tibetan ‘Great Seal’ (Mahāmudrā) Traditions of the 15th and 16th Centuries” (FWF Project number P23826-G15). (Source: WSTB Description)
Higgins, David, and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vol. II, Translations, Critical Texts, Bibliography and Index. Wiener Studien zur Tibetologie und Buddhismuskunde 90.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Higgins, David, and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Vol. II, Translations, Critical Texts, Bibliography and Index. Wiener Studien zur Tibetologie und Buddhismuskunde 90.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.;Mahāmudrā and the Middle Way;Kagyu;Karma Kagyu;Madhyamaka;Mahamudra;ShAkya mchog ldan;rang stong;gzhan stong;trisvabhāva;Two Truths;Sa skya paN+Di ta;Karma phrin las pa;dharmakāya;tridharmacakrapravartana;śūnyatā;Pad+ma dkar po;Gzhan blo’i dregs pa nyams byed;The doctrine of buddha-nature in Tibetan Buddhism;Heshang Moheyan;'gos lo tsA ba gzhon nu dpal;David Higgins; Martina Draszczyk;Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. Volume 2: Translations, Critical Texts, Bibliography and Index;ShAkya mchog ldan;karma phrin las pa;Karmapa, 8th;pad+ma dkar po
The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Mo-ho-yen
Luis O. Gomez, in "The Direct and the Gradual Approaches of Zen Master Mahayana: Fragments of the Teachings of Mo-ho-yen," edits and translates the sayings and works preserved in Tibetan in scattered fragments of the Ch'an master Mo-ho-yen, who took part in a dispute between Chinese Ch'an teachers and Indian Madhyamika teachers in Tibet in the last half of the eighth century. An attempt is made to reconstruct the original texts and sort them into five genres. Not all the fragments attributed to Mo-ho-yen are included, but this is the most comprehensive work to date.
In the analysis of the texts, the author suggests that Mo-ho-yen's doctrinal position was that of an extreme non-dualist who thought practice came after enlightenment. Consequently Mo-ho-yen denied the value of means to that enlightenment, yet he still had to allow for a means for people of lesser abilities. This admission probably gave his opponents grounds for criticism.
There is a glossary of Tibetan terms and their Chinese equivalents based on a comparison of the fragments in Tibetan with the Chinese of the Tun-wu Ta-sheng cheng-li chüeh which depicts Mo-ho-yen's side of the dispute (for which it may have been profitable to consult Hasebe Koichi's edition from the Pelliot and Stein Chinese manuscripts, the "Toban Bukkyō to Zen", Aichigakuin Daigaku bungakubu kiyō no. 1). Gomez in fact suggests that terminological ambiguity was one source of misunderstanding between the Chinese and Indian parties. Recently R.A. Stein has begun work on the Tibetan translations of Chinese and Indian vocabulary ("Tibetica Antiqua", BEFEO 72, 1983) which sheds more light on the subject. For example, lun and mdo (Gomez p. 87, notes 23 and 39), or gzhung and gzhun (Gomez p. 140) are interpreted slightly differently by Stein (pp. 175-6 and p. 179 respectively). (John Jorgensen, "Review of Studies in Ch'an and Hua-yan," JIABS 9, no. 2 (1986): 177–78).
In the analysis of the texts, the author suggests that Mo-ho-yen's doctrinal position was that of an extreme non-dualist who thought practice came after enlightenment. Consequently Mo-ho-yen denied the value of means to that enlightenment, yet he still had to allow for a means for people of lesser abilities. This admission probably gave his opponents grounds for criticism.
There is a glossary of Tibetan terms and their Chinese equivalents based on a comparison of the fragments in Tibetan with the Chinese of the Tun-wu Ta-sheng cheng-li chüeh which depicts Mo-ho-yen's side of the dispute (for which it may have been profitable to consult Hasebe Koichi's edition from the Pelliot and Stein Chinese manuscripts, the "Toban Bukkyō to Zen", Aichigakuin Daigaku bungakubu kiyō no. 1). Gomez in fact suggests that terminological ambiguity was one source of misunderstanding between the Chinese and Indian parties. Recently R.A. Stein has begun work on the Tibetan translations of Chinese and Indian vocabulary ("Tibetica Antiqua", BEFEO 72, 1983) which sheds more light on the subject. For example, lun and mdo (Gomez p. 87, notes 23 and 39), or gzhung and gzhun (Gomez p. 140) are interpreted slightly differently by Stein (pp. 175-6 and p. 179 respectively). (John Jorgensen, "Review of Studies in Ch'an and Hua-yan," JIABS 9, no. 2 (1986): 177–78).
Gómez, Luis. "The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Mo-ho-yen." In Studies in Ch’an and Hua-yen, edited by Robert M. Gimello and Peter N. Gregory, 69–167. Honolulu: University of Hawai’i Press, 1983.
Gómez, Luis. "The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Mo-ho-yen." In Studies in Ch’an and Hua-yen, edited by Robert M. Gimello and Peter N. Gregory, 69–167. Honolulu: University of Hawai’i Press, 1983.;The Direct and Gradual Approaches of Zen Master Mahāyāna: Fragments of the Teachings of Mo-ho-yen;Zen - Chan;Heshang Moheyan;Luis Óscar Gómez; 
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