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372Pacific Worldsamsaric experience in general (Karmay, pp. 179–180). The difference, ofcourse, is that in Dzogchen, kun-gzhi is grounded in an inherently purebasis (gzhi), an idea that is not as explicitly articulated in Yogåcåra. Itshould be pointed out, however, that some Dzogchen sources use kun gzhias a synonym for the gzhi (Karmay, p. 178), in which case its meaningdeparts significantly from the Yogåcåra sense (Karmay, p. 179). Longchenparejects this position since his view of kun gzhi follows Yogåcåra. From thisperspective, kun gzhi can not be equivalent to gzhi (as chos sku) since “kungzhi is the root of samsåra contain[ing] the samsåric traces (bag chags)”while chos sku is free of all samsåric traces. (Karmay, pp. 178–180). See alsoLongchenpa, in Guenther, Reductionism, pp. 214–215 and 217; TulkuThondup, Buddha Mind, pp. 210–211.126. Guenther, Reductionism, p. 225; see also pp. 209, 227.127. Karmay, pp. 175–176.128. Dudjom Lingpa, p. 97.129. Guenther, Reductionism, pp. 195, 199, 216.130. Ibid., p. 226.131. See Vimalamitra, in Guenther, Reductionism, p. 211; Shabkar Lama, inDowman, pp. 96–7.132. Dudjom Lingpa, p. 29; Chimed Rigdzin Lama, in Low, pp. 43, 45.133. Dudjom Lingpa, pp. 157, 159; see also p. 29.134. Literally, tathågatagarbha translates as “the womb (or embryo) of thethus gone one.” Guenther translates it as “Being’s optimization thrust.”135. Guenther, Meditation Differently, p. 28.136. Karmay, p. 185.137. Ibid., p. 175.138. Ibid.139. Ibid., p. 176.140. Ibid., p. 190.141. Ibid., p. 189.142. Guenther, Reductionism, p. 320.143. Guenther, Meditation Differently, p. 35.144. Ibid., p. 36.145. Ibid.146. Longchenpa, in Guenther, Reductionism, p. 187; see also p. 234.147. Shabkar Lama, in Dowman, p. 114.148. Guenther, Reductionism, p. 243.