The Meaning of Rang Rig and the Central Definition of Rigpa in Dzogchen
2025.01.30 22:10 krodha The Meaning of Rang Rig and the Central Definition of Rigpa in Dzogchen
In the other thread it was noted:
The closest thing I can seem to find is "rang rigpa" which is translated as "reflexive apperception", but I'm not sure if that means the same thing.It is important for newcomers and more seasoned practitioners alike to understand the meaning of rang rig, which is a polysemous term that carries different meanings depending on the system and context we find it in.
Alak Zenkar Rinpoche clarifies that rang rig in a Dzogchen context is derived from another Sanskrit construct: atmyavedana and is short for so so rang gyi rig pa’i ye shes or pratyatmyavedanajñāna, which means “gnosis which one knows personally and individually.”
This means “rig pa” in general represents a jñāna or gnosis that is personally known and intuited through direct experiential recognition.
“Personally (pratyatmya) intuited (vedana) gnosis (jñāna)" Thus, rang rig in atiyoga is pratyātmavit “personally known” or “one’s own rig pa (rang gi rig pa).”
In contrast, rang rig in Yogācāra is svasaṃvedana (rang gyis rig pa), meaning a reflexive or substantial nondual cognition or a reflexive consciousness that takes itself as an object.
We can see the genitive difference in these two terms rang gi rig pa and rang gyis rig pa. Rang gi means "one's own"; in Tibetan; it is the genitive case, showing possession. Therefore we cannot just take the contraction rang rig at face value, it is important to consider context and grammar, as both alter the intended meaning.
It is not proper to gloss rang rig in a Dzogchen context as “self-knowing,” “self-reflexive,” “reflexive apperception,” etc., if you see this in a translation, then the translator has unfortunately made an error, and is unaware of the aforementioned differences in the respective definitions between Dzogchen and Yogācāra when it comes to the contraction rang rig.
Svasaṃvedana (rang rig) in general has multiple definitions in different systems. For example in common Mahāyāna, svasaṃvedana means "intrinsic" or "innate" knowing. It is intended to contradict the Vaibhashika and Sautrantika contention that an instance of knowing depends on an object and a sense organ to arise. There has been a great deal of confusion about the nature of the principle over the years. Ideas such as “reflexive” knowing where the mind takes itself as an object have even been mistakenly grafted onto the presentations of svasaṃvedana (rang rig) in common Mahāyāna, which again, is unjustified as shown in the following examples:
Examples of the common Mahāyāna definition of svasaṃvedana (rang rig) as “intrinsic knowing” are found in the writings of Śāntarakṣita where he defines svasaṃvedana as follows:
And Kamalaśīla states:The nature of intrinsic clarity that does not depend on another clarifier is the intrinsic knowing (svasaṃvedana) of consciousness.
Vajrayāna tantras even tow the line with this definition. The Śrīguhyasamājālaṃkāra states:The concise meaning is that the function of intrinsic knowing (svasaṃvedana) is only to be the opposite of inert substances such as chariots, walls and so on. It is a convention for a clarity that does not depend on anything.
The next definition of svasaṃvedana is found in Yogācāra, which as mentioned above is defined as a cognition that is itself established but is empty of both subject and object.Consciousness arises contrary to an insentient nature; that whose nature is not insentient, that alone is intrinsically knowing (svasaṃvedana).
In this context it is vital to understand that rang rig is a contraction of another term, and this is true for both Yogācāra and Dzogchen.
In the context of Yogācāra, rang rig is a contraction of rang gyis rig pa which is then abbreviated as rang rig. Rang gyis rig pa means, in Yogācāra, an a reflexive cognizance where consciousness takes itself as an object.
In Atiyoga, the term rang rig is also a contraction, however the original term is Rang gi rig pa which is then also abbreviated as rang rig, but means in this case, “one’s own rig pa.” The longer definition being “a gnosis that is personally known,” and so on as noted above.
We might be tempted to think this Yogācāra definition coincides with the Dzogchen understanding of rang rig but the Inlaid Jewels Tantra, for example, rejects the Yogācāra definition, stating:
Ju Mipham states in Liquid Gold:Untainted vidyā is the kāya of jñāna (tib. ye shes). Since svasaṃvedana (rang gyis rig pa or “rang rig”) is devoid of actual signs of awakening, it is not at all the jñāna of vidyā (rig pa'i ye shes).
The difference between that svasaṃvedana of Yogācāra and the svayaṃbhūjñāna of ati is, as he says:The Cittamatrin Yogācārins deconstruct both subject and object in a mere empty intrinsically knowing gnosis (jñāna).
In the Lung gi gter mdzod, Longchenpa defines rang gi rig pa or rang rig as “one’s knowledge” or “one’s own rig pa.”When the pairing of the dhātu and vidyā is deconstructed, there is no focal point upon which to grasp. Once it is understood that the final premise, “this is ultimate,” is deconstructed in the state of inexpressible emptiness, one enters into the nondual jñāna (tib. ye shes) that all phenomena of the inseparable two truths are of the same taste.
From Ācārya Malcolm:
submitted by krodha to Dzogchen [link] [comments]།ཡུལ་སྣང་དངོས་པོ་དང༌། ཤེས་པའི་འཕྲོ་འདུ་དངོས་མེད་གཉིས་མེད་དུས། འཁོར་འདས་སུ་འཇལ་ཞིང་འཛིན་བྱེད་ཀྱི་རྣམ་པ་གཞན་མེད་པས། སོ་སོ་རང་གི་རིག་པའི་ཡེ་ཤེས་སྨྲ་བསམ་བརྗོད་པ་མེད་པ་རང་གི་རིག་པ་ཞེས་བྱ།Thus, rang rig, in Dzogchen, is just a contraction of this longer term, which we find even in the Pali Canon:
When there are neither substantial apparent objects nor an insubstantial expansion and contraction of consciousness, since there is no other aspect to encounter or grasp in saṃsāra and nirvāṇa, the personally (so so rang gi) known (rig pa’i) pristine consciousness (ye shes) beyond description, thought, or expression, is called “one’s knowledge” (rang gi rig pa, i.e., rang rig).
Paccatta (adj.) [paṭi+attan] separate, individual.
In Sanskrit, this term is pratyātma Vedeti [Vedic vedayati; Denom. or Caus. fr. vid to know or feel] “to sense,”.
In Sanskrit, this is formed from the same stem as vidyā.
Hence, "pratyātmavit” just means “personally known.” Hence, “rang gi rig” or “rang rig” in Dzogchen texts just means “personally known.”
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