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370Pacific World88. Karmay, p. 185.89. Guenther, Meditation Differently, pp. 25–26. I have juxtaposed conventionaltranslations with Guenther’s translations as a way to better evoke themeaning of the original Tibetan terms.90. Guenther, Meditation Differently, p. 26.91. Longchenpa, in Tulku Thondup, Buddha Mind, p. 61.92. Dilgo Khentse, p. 379.93. Guenther, Meditation Differently, pp. 25–26.94. Ibid., pp. 25–27.95. Longchenpa, in Tulku Thondup, Buddha Mind, p. 61.96. Reynolds, Golden Letters, p. 282.97. Guenther, Meditation Differently, p. 27.98. In Tulku Thondup, Buddha Mind, p. 52.99. Guenther, Meditation Differently, p. 26.100. Guenther, Reductionism, p. 22; Longchenpa, in Guenther, Reductionism,p. 196.101. Sometimes five are listed. See Dudjom Lingpa, who adds a fifth kåyatranscending the svabhåvakåya: the “unchanging vajra kåya.” DudjomLingpa, Buddhahood without Meditation: A Visionary Account Known asRefining Apparent Phenomen (nang-jang), trans. by Richard Barron (JunctionCity, CA: Padma Pub., 1994), pp. 119–120. Longchenpa adds a fifthkåya at the other end of the spectrum, so to speak, the “gestalt experienceof mystery” (gsang-ba’ i-sku), corresponding with ordinary deluded experience(Guenther, Meditation Differently, p. 45).102. Guenther, Meditation Differently, p. 37.103. See Ibid., pp. 44–47; Longchenpa, Four-Themed Precious Garland,pp. 57–58.104. Longchenpa, Four-Themed Precious Garland, pp. 57–58; see alsoGuenther, Meditation Differently , p. 44.105. Reynolds, Golden Letters, p. 239; Guenther, Meditation Differently,pp. 37–38 and 45.106. Guenther, Meditation Differently, p. 45; Herbert V. Guenther, TibetanBuddhism in Western Perspective (Emeryville, CA: Dharma Publishing,1977), p. 238.107. Guenther, Western Perspective, p. 39; Reynolds, Golden Letters, p. 239.108. Guenther, Meditation Differently, pp. 37 and 40; rDzogs-pa-chen-polta-ba ye-shes gting-rdzogs-kyi rgyud, quoted in Guenther, MeditationDifferently, p. 45.