There is no campaign, he is right. Rigpa, among other things, is exactly the knowledge of the display of the basis as one's own display, and ignorance is ignorance of that.gad rgyangs wrote:
You can either emphasize the ineffability of the base, or talk around it forever (which is a lot of fun actually), but either way the first thing is recognizing it. ChNNR seems to be campaigning for an adjustment of Dzogchen terminology, where "rigpa" is no longer to be used also as a synonym for the base itself (as it often is in the old texts) but is to be reserved for our knowledge of the base.
There are five types of vidyā described by Vimalamitra in the Vima Snying thig i.e. 1) the vidyā that apprehends characteristics; 2)the vidyā that apprehends or appropriates the basis; 3) the vidyā that is present as the basis; 4) the vidyā of insight; and 5) the vidyā of thögal.What does this knowledge "look like"? It can not be conceptual, otherwise just reading sentences like the quote above would be rigpa.
1) The vidyā that apprehends characteristics: “the vidyā that imputes phenomena as universals and as mere personal names”, is one’s mere non-conceptual self-knowing awareness defiled by many cognitions.
2) The [vidyā that] appropriates the basis creates all cognitions when present in one’s body, present as the mere intrinsic clarity [of those cognitions], is called “unripened vidyā”.
3) The vidyā present as the basis is the reality of the essence, original purity, that exists possessing the three primordial wisdoms. The vidyā which is not covered by partiality is present as the essence of omniscient wisdom. Further, that primordial wisdom is present as a subtle primordial wisdom. If that primordial wisdom did not exist, there would be no liberation from emptiness. Further, there would be no liberation from the inert. However, if vidyā exists as primordial wisdom, it would be no different than the realist’s nirmanakāya.
4) The vidyā of insight is those vivid appearances when the instruction is demonstrated. It is called “the essence of the self-apparent thigle”. As there are many unmixed appearances, the Teacher stated:
- Everything arose from non-arising,
showing the great miraculous display in every way.
5) The vidyā of thögal is the absence of increase or decrease in experience having reached the full measure of appearance through practice. Having completed all the signs and qualities, also they are not established by their own nature. When self-manifesting as omniscient wisdom, it [the vidyā of thögal] is called “abandoning phenomena”, “the exhaustion of phenomena”, “beyond phenomena”, “liberated from phenomena”, and “no arising even in mere arising”.
So the issue really is complex and there are many different ways or angles from which to discuss vidyā or rigpa.