nomenclature: The dichotomy of the gradual north and sudden south is a historical construction, as both Northern and Southern Schools contained "gradualist teachings" and "sudden teachings" and practices. Liberation from vikalpa-citta Gōmez gives a detailed account of the doctrinary differences that were at stake at the "council of Lhasa", based on Buton Rinchen Drub's Chos-'yun, which in turn may have been based on Kamalaśīla's Third Bhāvanākrama. Buton Rinchen Drub had chosen two points to summarize the conflict, which entails complex doctrinal and historical issues. Most of what is known of Moheyan’s teaching comes from fragments of writings in Chinese and Tibetan found in the Mogao Caves of Dunhuang (now in Gansu, China). The manuscript given the appellation IOL Tib J 709 is a collection of nine Chan texts, commencing with the teachings of Moheyan. According to Buton Rinchen Drub, the conflict centered around two theses set out by Moheyan: "As long as one carries out good or evil acts, one is not free from transmigration." "Whoever does not think of anything, whoever does not reflect, will be totally free from transmigration. Not thinking, not pondering, non-examination, non-apprehension of an object - this is the immediate access [to liberation]." yet, a principal point of Moheyan's teaching is that according to Moheyan, the root cause of samsara is the creation of false distinctions, vikalpa-citta. As long as these false distinctions are being created, one is bound to samsara. Good and evil acts According to Buton Rinchen Drub, Moheyan taught that carrying out good or evil acts binds one to transmigration. Moheyan's point is that the concept of good or false is itself still conceptual thinking, which obscures enlightenment. If all thought, good or bad, obscures enlightenment, then all actions must be based on the simplest principles of conduct. To achieve proper conduct, all conceptions, without exception should be seen as false: Not-thinking Sam van Schaik notes that Moheyan "didn’t advocate the suppression of thoughts," but rather advised, in his own words: By practicing dhyana, awareness should be reverted toward this awareness itself: By turning the attention inward, one discovers that no "self-nature" can be found in the movements of the mind. Eventually, dhyana leads to the realisation that awareness is empty, and cannot be grasped by concepts: Influence The teachings of Moheyan and other Chan masters were unified with the Kham Dzogchen ("Great Perfection") lineages through the Kunkhyen (Tibetan for "omniscient"), Rongzom