Kamalaśīla

There is a Cham dance that retells the story of the Council of Lhasa related to the teachings of Chöd. Moheyan is generally depicted as of ample girth, goaded by children.[9] Chöd is a product of both the Indian and Chinese transmissions of Buddhism into the Himalayas. For a discussion of the Dunhuang fulcrum of the entwined relationship of Chinese and Indian Buddhism see van Schaik and Dalton (2004).[10]

For simplicity, the Vajrayana transmission may be characterised as "gradual" (Wylie: rim gyis 'jug pa; Chinese: dunwu) and the Chan as "direct" (Wylie: cig car gyi 'jug pa; Chinese: jianwu).[11] It needs to be emphasised that this neat dichotomy in characterisation of these two approaches is only valid for the historical context of the great debate between Kamalaśīla and Moheyan and even then it is still open to dialectic.

According to the lore of the orthodox, prevailing Tibetan cultural tradition, Kamalaśīla, a scholar educated at Nalanda, advocated the "gradual" process to enlightenment; whereas, Moheyan, as a trance and meditation master, advocated the "direct" awakening of original mind through the nirodha of discursive thought, the cessation of the mind of ideation. The historicity of this debate has been drawn into question by Tucci & Heissig (1970),[12] Gomez (1983)[13] and Ruegg (1992)[14] though this does not lessen its importance in defining the religious and cultural traditions of Tibet.[15] Kamalaśīla was very handsome and a great orator and historically "won" the debate: though there are conflicting primary sources and secondary accounts.

One hagiography asserts that directly after this debate with Moheyan, as Kamalaśīla was making his way down from the Himalaya to the Indian lowlands, he was incited to enact phowa through compassionate duress, transferring his mindstream to animate a corpse polluted with a dangerous infection and thereby safely moving the hazard it presented to a nearby community. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha by the name of Dampa Sangye came across the vacant body of Kamalaśīla. Padampa Sangye was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he perceived as a newly-dead fresh corpse, transferred his mindstream into Kamalaśīla's body. Padampa Sangye's mindstream in Kamalaśīla's body continued the ascent to the Himalaya and thereby transmitted the Chöd.

The mindstream of Kamalaśīla, upon endeavouring to return to his body, was unable to do so and resorted by necessity to the vacant body of Padampa Sangye.[16] The mindstream of Padampa Sangye continued in this body, and it is in this handsome body that the transmission of Chöd was made to Machig Labdrön, his consort.[17]

Kamalaśīla is renowned for writing three texts, all called Bhāvanākrama (Stages of Meditation), which summarize and build upon aspects of the Yogacara tradition of Asanga, particularly as pertaining to aspects of meditation practice and mental cultivation (bhavana).[18] The first volume was translated into Classic Chinese.[19]

(Sanskrit: Madhyamālaṃkāra-panjika, Wylie: dbu ma rgyan gyi dka' 'grel)
Commentary on Difficult Points (Sanskrit: Madhyamālaṃkāra-panjika, Wylie: dbu ma rgyan gyi dka' 'grel) by Kamalaśīla