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368Pacific World67. Guenther, Reductionism, p. 185.68. Reynolds, Golden Letters, pp. 21–2.69. Sogyal Rinpoche, The Tibetan Book of Living and Dying (San Francisco:Harper Collins, 1992), p. 151.70. Reynolds, Golden Letters, p. 21.71. John Myrdhin Reynolds, trans., Self Liberation Through Seeing withNaked Awareness (Barrytown, NY: Station Hill Press, 1989), p. 4.72. Quoted in Karmay, p. 147. See also Dudjom Rinpoche, The NyingmaSchool of Buddhism: Its Fundamentals and History, vol. 1., trans. and ed.by Gyurme Dorje (Boston: Wisdom, 1991), pp. 300, 907.73. Samuel, p. 464.74. See Reynolds, Golden Letters, 31; Kennard Lipman, preface to DzogChen and Zen by Namkhai Norbu (Nevada City, CA: Blue DolphinPublishing, 1984), p. 9.75. As I will explain below, tantra exercises such a pervasive influence onall forms of Tibetan Buddhism that in actual Dzogchen practice symbolicand non-symbolic approaches tend to be inseparably enmeshed. Nevertheless,a tendency to undermine symbolic representation is in most casesstill discernable even in the more tantric expressions of Dzogchen.76. Properly speaking, emptiness is not “emptiness of” anything, since inthe cognition of emptiness no “thing” has ever existed to be negated.Ultimately, emptiness neither affirms nor negates anything, the basis forthe Madhyamaka claim to be the “middle way” between the extremes ofeternalism and annihilationism.77. Lipman, p. 8; Reynolds, Golden Letters, p. 281.78. Samuel, p. 465.79. Karmay, pp. 108 and 118. See Samuel on the conflation of terminologyfor the Ultimate in The Tibetan Book of Great Liberation (Samuel, p. 504).Bindu is generally translated as “drop” in tantric contexts, though inDzogchen, Karmay argues that “(Great or Single) Circle” is closer to itsintended meaning. The first two terms of this list—dharmakåya anddharmatå—are common to Mahåyåna Buddhism as a whole, though theDzogchen understanding of these terms may be somewhat differentfrom that found in other Mahåyåna traditions. Dharmatå—literally“Dharma-ness”—is generally translated as “Reality,” “Ultimate Reality,”or “the Absolute.”80. Dilgo Khentse, p. 379; Kunched Gyalpo tantra, in Tulku Thondup,Buddha Mind, p. 95.81. Commentary to Tun-huang Manuscript 647, in Karmay, p. 54.