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Studstill: Cybernetic Approach to Dzogchen 36982. Ibid., p. 55; see also Karmay, pp. 65 and 72.83. Karmay, p. 118.84. Karmay, p. 177; see also p. 215 and Eva K. Dargyay, “The Concept of a‘Creator God’ in Tantric Buddhism,” The Journal of the InternationalAssociation of Buddhist Studies 8/1 (1985): pp. 44–45.85. The Jonangpas distinguished two types of emptiness: “self-emptiness”(rangtong)and “emptiness of other” (shentong). The first represents the standard Madhyamakanegation of inherent existence, applicable to the phenomenal appearances ofordinary, samsaric consciousness. The second, “emptiness of other,” applies toReality itself, which is “empty” only in the sense that it lacks anything other thanitself. In other words, emptiness in the shentong sense affirms that there is apositively existing, pure and luminous Reality that is “empty” of adventitiousobscurations or defilements. For more on the Jonangpa school and the shentongapproach to emptiness, see S.H. Hookham, The Buddha Within: TathagatagarbhaDoctrine According to the Shentong Interpretation of the Ratnagotravibhaga(Albany, NY: SUNY, 1991). See also Keith Dowman, trans., The Flight of theGaruda: Teachings of the Dzokchen Tradition of Tibetan Buddhism (Boston:Wisdom Publications, 1994), p. 199.86. Dudjom Lingpa, Buddhahood without Meditation: A Visionary AccountKnown as Refining Apparent Phenomena (nang-jang), trans. RichardBarron (Junction City, CA: Padma Pub., 1994), p. 91. See also Samuel,p. 510; Guenther, Reductionism, pp. 228–9; Longchenpa, The Four-ThemedPrecious Garland: An Introduction to Dzog-ch’en, the Great Completeness,with explanation and oral commentary by Dudjom Rinpoche andBeru Khyentze Rinpoche, trans. and ed. Alexander Berzin in conjunctionwith Sherpa Tulku and Matthew Kapstein (Dharamsala: Library of TibetanWorks and Archives, [c1979] 1993), p. 33.87. Guenther, Reductionism, 203. Emptiness is often explained specificallyin relation to mind, where it is again emphasized that it is not a merevacuity or void. Though emptiness involves the “complete cessation of all[mental] elaborations,” this is a positive state “with all the auspiciousattributes of knowledge, mercy, and power spontaneously established.”Khetsun Sangpo Rinbochay, Tantric Practice in Nying-ma, trans. and ed.by Jeffrey Hopkins; co-edited by Anne Klein (London: Rider, 1982), p. 191;see also p. 186. As Shabkar Lama states, “The emptiness of the mind is notjust a blank nothingness, for without doubt it is the primal awareness ofintrinsic knowledge, radiant from the first” (Dowman, p. 95). ChetsangpaRatna Sri Buddhi describes the “emptiness” of mind as “clear, shining,fresh, sharp, lucid…. In the real nature of emptiness, clarity is present likea manifesting essence” that is “pure and all-pervading.” In James Low,trans., Simply Being: Texts in the Dzogchen Tradition (London: VajraPress, 1994), pp. 62, and 56. See also Low, pp. 77–78; Samuel, p. 535.