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Studstill: Cybernetic Approach to Dzogchen 373149. Ibid.150. Ibid., p. 227.151. Longchenpa, The Jewel Ship: A Guide to the Meaning of Pure andTotal Presence, The Creative Energy of the Universe, trans. KennardLipman and Merrill Peterson under the title You Are the Eyes of the World(Novato, CA: Lotsawa, 1987), p. 43.152. In Dargyay, “Creator God,” p. 41.153. Ibid.154. Ibid., pp. 41–42.155. Longchenpa, in Guenther, Reductionism, p. 187.156. Longchenpa, The Jewel Ship, p. 47.157. Namkhai Norbu, foreword to Naked Awareness by Reynolds, p. x;Namkhai Norbu, Dzog Chen and Zen (Nevada City, CA: Blue DolphinPublishing, 1984), p. 27.158. Longchenpa, Four-Themed Precious Garland, p. 39.159. Dudjom Lingpa, p. 113.160. Sangs-rgyas ye-shes, in Karmay, p. 113.161. See Dudjom Rinpoche, p. 900; Shabkar Lama, in Dowman, p. 121. Thisrejection of formalized practices is particularly emphasized in earlyDzogchen, though even here it may have been somewhat rhetorical. SeeGermano, p. 239; Karmay, p. 213.162. Germano, p. 229.163. Karmay, p. 175.164. Tun-huang Manuscript 594 (v.9–11), in Karmay, p. 72; see the bSamgtan mig sgron on the same page and also Karmay, p. 84.165. Karmay, p. 175.166. See Hanson-Barber’s comments on rig-pa as non-straying or “nomovement”from “pure awareness.” A.W. Hanson-Barber, ‘No-Thought’in Pao-T’ang Ch’an and Early Ati-Yoga,” Journal of the InternationalAssociation of Buddhist Studies 8/2 (1985): pp. 67–70. See also ChetsangpaRatna, in Low, p. 58.167. See Low, p. xxiii. In Zen, “just sitting” (shikan taza) is so strenuous thatafter “half an hour you will be sweating, even in winter in an unheatedroom….” Hakuun Yasutani, in Philip Kapleau, The Three Pillars of Zen:Teaching, Practice, and Enlightenment (Boston: Beacon Press, 1965), p. 54.168. Germano, p. 259.169. Ibid. See also Longchenpa, in Tulku Thondup, Buddha Mind, pp. 282–283. In at least one source, Longchenpa does state that one can skip