In Dzogchen teaching, rigpa (Tibetan: རིག་པ་, Wylie: rig pa; Skt. vidyā; "knowledge") is the knowledge of the ground.[note 1] The opposite of rigpa is marigpa (avidyā, ignorance).

Rigpa is the knowledge of the ground.[note 2] Erik Pema Kunsang translates a text which provides basic definitions of rigpa and marigpa in a Dzogchen context:

Unknowing (marigpa) is not knowing the nature of mind. Knowing (rigpa) is the knowing of the original wakefulness that is personal experience.[3]

In Dzogchen, a fundamental point of practice is to distinguish rigpa from sems (citta, (grasping) mind).[4]

Rigpa has two aspects, namely kadag and lhun grub.[5] Kadag means "purity" or specifically "primordial purity".[6][7] Lhun grub in Tibetan normally implies automatic, self-caused or spontaneous actions or processes.[8] As quality of rigpa it means "spontaneous presence"[6][note 3] It may also mean "having a self-contained origin", being primordially Existent, without an origin, self-existent.[8] This division is the Dzogchen-equivalent of the more common Mahayana wisdom and compassion division.[5]

Citing Dodrupchen Jikme Tenpe Nyima, the 14th Dalai Lama states the full measure of rigpa occurs with the .[9]

Dzogchen practices aim to attain rigpa and integrate this into everyday life:

The practical training of the Dzogchen path is traditionally, and most simply, described in terms of View, Meditation and Action. To see directly the Absolute state, the Ground of our being is the View; the way of stabilising that view, and making it an unbroken experience is Meditation; and integrating the View into our entire reality, and life, is what is meant by Action.[10]

The Menngagde or 'Instruction Class' of Dzogchen teachings are divided into two parts: Trekchö and Tögal (thod rgal). Ron Garry:

The practice is that of Cutting through Solidity (khregs chod), which is related to primordial purity (ka dag); and Direct Vision of Reality (thod rgal), which is related to spontaneous presence (Ihun grub).[11]