incorporated as a meditative topic in the 1228 Chan text The Gateless Barrier (), in which the Buddha confirmed that the mind-to-mind transmission was complete. Although the Flower Sermon's main point is to depict a wordless special transmission "outside the teaching", the tradition was defended and authorized through Buddhist scripture. The Flower Sermon event is regarded by modern scholars as an invention, but does provide insight into the philosophical concerns and identity of Chan Buddhism. Since Chan Buddhism values the direct transmission from the teacher's mind to that of the student, more so than scriptures, the unbroken lineage of patriarchs is an important part of the tradition. Moreover, whereas in many Buddhist traditions it was recounted that Mahākāśyapa would pass on Gautama Buddha's robe to Maitreya Buddha, in Chan a different tradition developed, in which Mahākāśyapa passed on the robe to the next patriarch Ānanda, and so on through a list of Indian and Chinese patriarchs. Some Chan masters, such as Dōgen (1200–1253), did believe that this robe would eventually be passed forward to Mahākāśyapa and eventually Maitreya. As Japanese Buddhist texts saw the transmission of Gautama Buddha's robe as a symbol of birth and gestation, similarly, the flower in the Flower Sermon was seen as a symbol of death and cremation. Besides the Flower Sermon, the appearance of the Buddha's feet when Mahākāśyapa pays his final respects, as well as the Buddha sharing his seat with Mahākāśyapa are also considered mind-to-mind transmissions. Legacy Values Being one of the most well-known disciples of the Buddha, Mahākāśyapa embodies the highest ideals of early Buddhist monasticism. Buddhist studies scholar Asanga Tilakaratne points out that Mahākāśyapa's ascetic and austere values and dislike for women on the one hand, and Ānanda's active, city-dwelling values and support for women on the other hand, are two sides of the spectrum than can be seen throughout the history of Buddhist monasticism. Monastic vocations and monastic orders tend to be along these two ends of the spectrum, with compassionate engagement on the one hand, and dispassionate detachment on the other hand. This can be traced back to these two disciples. Specifically, the Theravāda tradition has been influenced much by the model of Mahākāśyapa. In some early Theravāda texts about Mahākāśyapa, the values of forest renunciation are contrasted with that of settled monasticism. Renunciation in the forest is considered superior, and settled monasticism is considered a deterioration of the