It is possible that it represents a last effort
of Central Asian Buddhism to contend with Moslims, which instead of
denying the bases of Mohammed's teaching tried to show that monotheism
(like everything else) could be found in Buddhism--a method of
argument frequent in India. The doctrine of the Adi-Buddha was not
however new or really important. For the Indian mind it is implied
in the dogma of the three bodies of Buddha, for the Sambhogakaya is
practically an Indian Deva and the Dharmakaya is the pantheos or
Brahma. Under the influence of the Kalacakra the Lamas did not become
theists in the sense of worshipping one supreme God but they
identified with the Adi-Buddha some particular deity, varying
according to the sects. Thus Samantabhadra, who usually ranks as a
Bodhisattva--that is as inferior to a Buddha--was selected by some for
the honour. The logic of this is hard to explain but it is clearly
analogous to the procedure, common to the oldest and newest phases of
Hindu religion, by which a special deity is declared to be not only
all the other gods but also the universal spirit.[1029] It does not
appear that the Kalacakra Tantra met with general acceptance. It is
unknown in China and Japan and not well known in Nepal.[1030]

The Kalacakra adopted all the extravagances of the Tantras and
provided the principal Buddhas and Bodhisattvas with spouses, even
giving one to the Adi-Buddha himself.[1031] Extraordinary as this is
from a Buddhist point of view, it is little more than the Hindu idea
that the Supreme Being became male and female for the purpose of
producing the universe. But the general effect of the system on
monastic and religious life was bad. Celibacy was not observed;
morals, discipline and doctrine alike deteriorated. A striking
instance is afforded by the ceremonies used by Pagspa when receiving
Kublai into the Church. The Tibetan prelate presumably wished to give
the Emperor what was best and most important in his creed and selected
a formula for invoking a demoniac Buddha.

The latest phase of Lamaism was inaugurated by Tsong-kha-pa's
reformation and is still vigorous. Politically and socially it was of
capital importance, for it disciplined the priesthood and enabled
the heads of the Church to rule Tibet. In doctrine it was not marked
by the importation of new ideas, but it emphasized the worship of
Avalokita as the patron of Tibet, it systematized the existing beliefs
about reincarnation, thereby