Another Testimony of Voluntary Ignorance

For those who have followed the “debate” regarding khyab-rig and its real meaning — not the deluded meaning coined by Tenzin Wangyel and supported by Violoni, but that defined clearly by Drenpa Namkha, Shardza Rinpoche and Yongdzin Rinpoche — the subject will appear redundent. It is indeed. But what can you do when you always face the ignorance of the same individual and his definitely bad intentions? Waste precious time to answer ill-intentioned stupidities...

The subject of Khyab-rig thus comes up again — and again based on ignorance and wrong understanding of basic concepts of Buddhism and Bön. To start with, in his italian forum, Violoni advertizes the publication of the Sems-sde studies I have published in the latest edition of the Revue d’Etudes Tibétaines. Next, Violoni, still at pain at embracing basic conceptions such as Samsara, quotes a passage from Jim Valby’s paper in this issue, which Violoni thinks contradicts the view about Khyab-rig as explained by Drenpa Namkha, Shardza Rinpoche, and Yongdzin Rinpoche :

All phenomena of the animate and inanimate universe are already the wisdomenergies of essenceless light. All phenomena of saṃsāra and nirvāṇa are direct manifestations of self-originated wisdom and are already liberated in all-pervading, uncorrected Natural Presence.

And right away, Violini’s pure and perfect behavior manifests itself in this remark of his :

A Jean luc deve essere costato molto pubblicare questo articolo sulla sua rivista visto le sue posizionu sul Kyabrig

Which I understand as something like « It must have costed Jean-Luc a lot to publish this article in his magazine, given his position on Khyabrig ». Well, that remark clearly testifies that Violoni simply ignores the meaning of Samsara. For him, since he thinks objects have a Rigpa (can you imagine that?!?), Samsara is the outer world of matter. Samsara is actually the dualistic mode in which ordinary beings live. It does not contradict in any way the fact that Khyab-rig simply and only refers to the Sugatagarbha, something Violoni is incapable of understanding, despite the teachings of Drenpa Namkha, Shardza Rinpoche, and Yongdzin Rinpoche. It is most obvious that Violoni will never acknowledge his deficiencies in understanding such basic conceptions but it is symptomatic that he tries to find fault in others when there are none. All of this relies on the fact that Violoni cannot accept that Wangyel was wrong in his statement, something which Lopon Rinpoche himself has confirmed several times in the past years, as well as during this year’s teachings.

Comments on this subject are welcomed.