“Once bodhisattvas, great beings, have thus abandoned every type of conceptual sign by not directing their minds toward them, they are well oriented to the nonconceptual but have yet to experience the nonconceptual realm. They do, however, possess the well-grounded meditative absorption conducive to experiencing the nonconceptual realm. As a consequence of cultivating this genuine method, training in it repeatedly, and correctly orienting their minds, bodhisattvas will experience the nonconceptual realm without volition or effort, and gradually purify their experience. For what reason, noble sons, is the nonconceptual realm called ‘nonconceptual’? It completely transcends all conceptual analysis, completely transcends all imputations of instruction and illustration, completely transcends all conceptual signs, completely transcends all imputation via the sense faculties, completely transcends imputation as sense objects, completely transcends imputation as cognitive representations, and is not based in the cognitive obscurations or in the obscurations of the afflictive and secondary afflictive emotions. For this reason the nonconceptual realm is called ‘nonconceptual.’
The dharani entering into nonconceptuality; translated by the Dharmachakra Translation Committee
What, then, is the nonconceptual? The nonconceptual is immaterial, indemonstrable, unsupported, unmanifest, imperceptible, and without location. Those bodhisattvas, great beings who are established in the nonconceptual realm see, with their nonconceptual knowing wisdom that is indistinguishable from what is known, that all phenomena are like the expanse of space. Through the ensuing mode of knowing they see all phenomena as illusions, mirages, dreams, hallucinations, echoes, reflections, the image of the moon in water, and as magical creations. They then attain the full expression of the power of sustaining great bliss. They attain the full expression of the mind’s vast capacity. They attain the full expression of great insight and wisdom. They attain the full expression of the power of maintaining the great teaching. In all circumstances they are able to bring every type of benefit to all beings, never ceasing in their effortless performance of awakened activity.
The dharani entering into nonconceptuality; translated by the Dharmachakra Translation Committee
How then, noble sons, do bodhisattvas, great beings, reflect on the conceptual signs as they have been taught here and enter the nonconceptual realm? Noble sons, when a fundamental conceptual sign related to the aggregate of matter manifests, bodhisattvas, great beings who are established in the nonconceptual realm, should reflect in this way: ‘To think “this is my material form” is to entertain a conceptual thought; to think “this material form belongs to others” is to entertain a conceptual thought; to think “this is matter” is to entertain a conceptual thought; to think “matter arises,” “it ceases,” “it is polluted,” or “it is purified” is to entertain a conceptual thought; to think “there is no matter” is to entertain a conceptual thought; to think “matter does not exist intrinsically,” “it does not exist causally,” “it does not exist as a result,” “it does not exist through action,” “it does not exist in relation to anything,” or “it is not a mode of being” is to entertain a conceptual thought; to think “matter is mere cognitive representation” is to entertain a conceptual thought; to think “just as matter does not exist, so cognitive representation appearing as matter does not exist” is to entertain a conceptual thought.’ “Therefore, noble sons, the bodhisattvas, great beings, do not apprehend matter, nor do they apprehend cognitive representations appearing as matter. In no way do they bring cognitive representation to an end, nor do they apprehend any phenomenon as being distinct from cognitive representation. They do not consider that cognitive representation to be nonexistent, nor do they consider nonexistence to be something distinct from cognitive representation. They do not consider the nonexistence of a cognitive representation appearing as matter to be the same as that cognitive representation, nor do they consider it to be different. They do not consider a nonexistent cognitive representation to be existent, nor do they consider it to be nonexistent. Noble sons, those who do not conceptualize through any of these conceptual modes do not think, ‘this is the nonconceptual realm.’
The dharani entering into nonconceptuality; translated by the Dharmachakra Translation Committee