Toh 142The Noble Dhāraṇī “Entering into Nonconceptuality”

Summary

The Dhāraṇī “Entering into Nonconceptuality” is a
short Mahāyāna sūtra that came to be particularly influential in Yogācāra circles. The
central theme of the sūtra is the attainment of the nonconceptual realm, reached through
the practice of relinquishing all conceptual signs by not directing the mind toward them.
The sūtra presents the progressive stages through which bodhisattvas can abandon
increasingly subtle conceptual signs and eliminate the erroneous ideas that lead to the
objectification of phenomena.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of
Chokyi Nyima Rinpoche. Ryan Damron prepared the translation and introduction. Miguel
Sawaya compared the English translation with the Tibetan translation found in the Degé
Kangyur and edited the text.

The translation was completed under the patronage and supervision of 84000:
Translating the Words of the Buddha.

Introduction

The Dhāraṇī “Entering into Nonconceptuality” is a
short but influential Mahāyāna sūtra. It is known not only by its most usual
Sanskrit title Avikalpapraveśadhāraṇī (APD), but
also by the alternative form Nirvikalpapraveśadhāraṇī.

In common with a small number of other texts in the General Sūtra section of
the Kangyur that are labeled “dhāraṇī” and do not include the word “sūtra” in their
titles at all, the text is nevertheless presented in the style of a sūtra. It is not a
dhāraṇī in the sense in which that term is applied to a large number of scriptures
containing a specific mantra-like formula recited in order to bring about a desired
result—and indeed contains no such formula at all—but is rather a sūtra
about a dhāraṇī, the same term being used here in a somewhat
different sense to refer to a spiritual quality or aspect of realization. The basic
meaning of the Sanskrit dhāraṇa is to
“hold,” “uphold,” or “maintain,” and by extension the term is frequently used in
reference to memory and learning. In the context of the present text,
dhāraṇī may either refer to the content held, the specific
set of realizations regarding nonconceptuality of which it teaches, in a way parallel
to that in which other texts refer to specific absorptions (samādhi) or gates (mukha); or it
may identify it as a mnemonic support for the Buddha’s discourse on nonconceptuality,
presenting his teaching in a manner that can be easily memorized and frequently
recollected. Indeed, these nuances of the meaning of dhāraṇī overlap, and both are
probably relevant. As the Buddha states at the beginning of the sūtra, a bodhisattva
who keeps this teaching in mind (dhārayan) will make rapid progress on the path to buddhahood.

A popular sūtra in both India and Tibet, The Dhāraṇī
“Entering into Nonconceptuality” was particularly influential in Yogācāra
circles. From an early period it was closely associated with the Five Treatises of
Maitreya and is now widely considered a source text for Maitreya’s Dharmadharmatāvibhāga
.
At least two major Indian commentaries were composed on it: Kamalaśīla’s (ca.
740–95) Avikalpapraveśadhāraṇīṭīkā (Toh 4000), and
a similarly titled work, now lost, by Śākyamitra (ca. ninth century). Renowned Yogācārins such
as Sthiramati (ca. 510–70) and Ratnākaraśānti (ca. eleventh century) cited the sūtra
in their commentarial works, the latter quoting it in his treatises on both sūtric and
tantric scriptures.

The Dhāraṇī “Entering into Nonconceptuality”
proved equally influential in Tibet, particularly during the early spread of Buddhist
teachings in the seventh through ninth centuries. It was in this period that it was
first translated, by the Indian preceptors Jinamitra and Dānaśīla working with the
great Tibetan editor-translator Kawa Peltsek and became an important text in the debate over the primacy of
gradual or sudden paths to awakening. The text was claimed by proponents of both positions;
Kamalaśīla, who strenuously supported the gradualist position, paraphrased it in his
Bhāvanākrama series and composed a commentary on
it, possibly while residing in Tibet and taking part in this debate. Conversely, a
text attributed to Vimalamitra, the cig car ’jug pa rnam par
mi rtog pa’i bsgom don, cites the APD in support of the instantaneous
position..

Nubchen Sangyé Yeshé (ninth century) similarly invoked the APD in his Lamp for the Eye of Meditation (bsam gtan mig sgron), a text in which he summarized and hierarchically
ranked the four primary Buddhist systems of his day. From lowest to highest, these
comprise the gradual path promoted by Kamalaśīla, the instantaneous path famously
championed by the Chinese Chan master Heshang Moheyan, the tantric system of Mahāyoga,
and the teachings of the Great Perfection. Nubchen’s analysis of these four paths
hinges on their particular understanding of nonconceptuality, for which he cites
numerous scriptural sources. In the context of these arguments he locates the APD as a
source text for the gradualist position.

In the later spread of Buddhist teachings in Tibet the APD continued to
feature in Yogācāra-themed literature, especially in the commentarial traditions
surrounding the Dharmadharmatāvibhāga and the
Ratnagotravibhāga.

Summary of the Text

The central theme of The Dhāraṇī “Entering into
Nonconceptuality” is the practice of relinquishing all conceptual signs by
not directing the mind toward them. The sūtra presents the progressive stages through
which bodhisattvas can abandon increasingly subtle conceptual signs and eliminate the
erroneous ideas that lead to the objectification of phenomena. This serves to
undermine the conceptual reification of appearances and facilitate direct experience
with the nonconceptual realm.

The sūtra begins in Rājagṛha, where the Buddha is residing together with an
assembly of monks and bodhisattvas. From among the bodhisattvas, Avikalpaprabhāsa
(Radiance of Nonconceptuality) approaches the Buddha and beseeches him to teach the
dhāraṇī. The Buddha assents, and begins by explaining the progressively subtle sets of
conceptual signs that need to be abandoned.

The first set of conceptual signs to be abandoned consists of those that are
most fundamental, which in the context of this sūtra refers
to any defiled subjective or objective phenomena in general and to the five aggregates
in particular. The method for abandoning such conceptual signs—the primary technique
emphasized throughout the text—is to refrain from mentally engaging them and to
recognize that they are mere appearances that do not correspond to real phenomena.

This formula is repeated with the remaining three categories of conceptual
signs. The second category of conceptual signs comprises those that arise in relation
to the antidotes applied when striving to overcome the conceptual reification of the
defiled entities listed in the previous category. These antidotes include the six
perfections: generosity, discipline, patience, diligence, meditative concentration,
and insight. This category also includes any conceptual signs that arise through an
examination of the antidotes’ intrinsic natures, qualities, and
essences.

The third category of conceptual signs comprises those that pertain to any
true reality one believes to have been realized once the antidotes have been applied.
This includes any conceptual mark that may arise in the context of examining
traditional Buddhist designations for ultimate reality: emptiness, suchness, the limit
of reality, ultimate truth, and so forth. This also includes any further marks that
arise when one analyzes these designations in terms of their intrinsic natures,
qualities, or essences.

The fourth and final set of conceptual signs consists of those pertaining to
the attainments that are believed to arise after true reality has been realized. These
include those marks that arise when examining everything from the ten bodhisattva
levels through to the attainment of omniscience. As in the case of the previous two
sets of conceptual signs, this category also includes those marks that arise through
an examination of this set in terms of intrinsic natures, qualities, and
essences. And, as before, all of these conceptual signs are to be abandoned by not
directing the mind toward them and thereby recognizing them as mere appearances.

The Buddha next points out that the abandonment of these conceptual signs is
not itself sufficient for attaining a direct experience of the nonconceptual realm.
The abandonment of conceptual signs brings about a state of meditative absorption
conducive to approaching the nonconceptual, but it is only through the repeated
application and perfection of this method that bodhisattvas are able to experience
nonconceptuality. The Buddha explains that the nonconceptual realm transcends all
imputations and is independent of all emotional and cognitive obscurations. It is
immaterial, indemonstrable, and unmanifest. Bodhisattvas who become established in the
nonconceptual realm will see that all phenomena are equivalent to space, that they are
nothing more than illusions, mirages, dreams, and so forth. Stability in the
nonconceptual realm grants a bodhisattva great power to perform all manner of awakened
activity for the benefit of beings.

To illustrate the progressive process of meditation outlined in the sūtra, the
Buddha provides an analogy. Just as a person who desires a wish-fulfilling jewel
buried deep beneath the earth must forsake all other precious minerals unearthed as
they dig deeper and deeper toward the wish-fulfilling jewel, so a bodhisattva who
wishes to reach the nonconceptual realm must unrelentingly relinquish progressively
subtler conceptual signs, not stopping until nonconceptuality is reached.

The Buddha next presents a sequence of reflections to be used to relinquish
conceptual signs and thereby reach the nonconceptual realm. Whenever a conceptual mark
arises, bodhisattvas should not entertain the idea that such a mark is their own or
belongs to another; bodhisattvas should not regard that mark as actually representing
a real phenomenon that arises or ceases, is pure or defiled, exists or does not exist,
or has an intrinsic nature; they should not think of the phenomenon as being a cause,
an effect, or any type of action; bodhisattvas should not apprehend any phenomena
apart from the act of cognitive representation (Skt. vijñapti; Tib. rnam
par rig pa), nor should they consider that which is distinct from
cognition to be unreal; they should not think cognition itself to be either real or
unreal; and finally, when they no longer engage with any of these concepts, they
should even give up the idea “this is the nonconceptual.” Only when bodhisattvas
become stable in this realization do they enter into the nonconceptual realm.

The Buddha ends his discourse by extolling the great merit that will accrue to
anyone who trains in this teaching, or even writes it down or recites it aloud. After
offering a summary verse to cap the sūtra, the Buddha finishes his teaching as the
entire retinue, along with the complete host of worldly and celestial beings,
rejoices.

Recensions, Editions, and Translations

The present translation is based on the Sanskrit edition of the APD prepared
by Kazunobu Matsuda, who relied on the two extant Sanskrit witnesses: a largely
complete but slightly damaged manuscript currently held by the Institute of Oriental
Studies at the Academy of Sciences of Russia in St. Petersburg, and a fragmented
manuscript from Gilgit presently held in New Delhi, India. The Tibetan translation,
as preserved in the Degé Kangyur, has also been consulted for this translation.
Significant variants between the Sanskrit text and Tibetan translations have been
noted.

In addition to the canonical version of the Tibetan translation, two
incomplete Tibetan manuscripts of the APD were discovered among the Dunhuang
documents. One of the manuscripts (IOL Tib J 51) is a copy of the canonical
translation prepared by Jinamitra, Dānaśīla, and Kawa Paltsek. The second (IOL Tib J
52) preserves a different translation, but it demonstrates only minor variants that
are primarily due to the lexical preferences of the translator. In
both cases the colophons are missing, making it difficult to precisely determine the
details of their composition. There are also two extant Chinese translations of the
APD: a Dunhuang manuscript by an unknown translator with the title Ru wu fenbie zongchi jing, and an early eleventh-century
translation by Dānapāla, the Fo shuo ru wu fenbie famen
jing (Taishō 654). The latter is a translation of an otherwise unknown
recension of the Sanskrit text.

The Dhāraṇī “Entering into Nonconceptuality” has
previously been translated into English twice. Raymond Robertson translated the text
along with Kamalaśīla’s commentary in his 2006 multi-volume work on the Dharmadharmatāvibhāga. Karl Brunnhölzl includes a
translation of it in an appendix to his 2012 study of the Dharmadharmatāvibhāga and its commentarial tradition.

The Translation

The Noble Dhāraṇī

Entering into Nonconceptuality

Homage to all
buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One, together with a great assembly
of monks and bodhisattvas, was residing at Rājagṛha in the palace at the heart of the
nonconceptual realm of phenomena, a place superior to everything within the three
realms. Together with him were the bodhisattvas, the great beings, Avikalpa,
Avikalpaprabhāsa, Avikalpacandra, Nirvikalpavīra, Nirvikalpadharmanirdeśakuśala,
Nirvikalpasvabhāva, Nirvikalpamati, Nirvikalpanāda, Nirvikalpaspharaṇa,
Nirvikalpasvara, Maheśvara,

Nirvikalpamahāmaitrīśvara, and the bodhisattva, the great being, Avalokiteśvara.

The Blessed One surveyed the entire assembly of bodhisattvas and addressed
them, “Noble sons, you should keep in mind The Dhāraṇī ‘Entering
into Nonconceptuality’. Keeping it in mind, a bodhisattva, a great being,
will swiftly perfect the qualities of a buddha and will make steady, excellent
progress.”

The bodhisattva, the great being named Avikalpaprabhāsa, rose from his seat
in the assembly, draped his upper robe over his shoulder, and knelt with his right
knee on the ground. He bowed toward the Blessed One with hands folded and addressed
the Blessed One, “Blessed One, please explain The Dhāraṇī
‘Entering into Nonconceptuality’. Once they have heard it, bodhisattvas,
great beings, will keep it in mind, recite it, contemplate it properly, and teach it
extensively to others.”

Thus addressed, the Blessed One said, “Then listen well, noble sons, and be
attentive as I explain The Dhāraṇī ‘Entering into
Nonconceptuality’.”

The Blessed One said to them, “Noble sons, those bodhisattvas, great beings,
who hear teachings on the topic of nonconceptuality and then settle into
nonconceptuality, will abandon all conceptual
signs.
First, bodhisattvas abandon the fundamental conceptual signs, those of either subject
or object. In this regard, the fundamental conceptual signs are those signs relating
to a defiled entity. ‘Defiled entity’ refers to the five aggregates as the bases for
clinging: the aggregate of matter as a basis for clinging, the aggregate of sensation
as a basis for clinging, the aggregate of perception as a basis for clinging, the
aggregate of karmic dispositions as a basis for clinging, and the aggregate of
consciousness as a basis for clinging. How do bodhisattvas abandon these fundamental
conceptual signs? They abandon them by not directing their minds toward what is
experientially evident.

“Once bodhisattvas have progressively abandoned those conceptual signs,
another set of conceptual signs based on an examination of antidotes arises and
becomes experientially evident. This includes the conceptual signs that arise through
examining generosity, examining discipline, examining patience, examining diligence,
examining meditative concentration, and the conceptual signs based on examining
insight. Whether they are examined in terms of intrinsic natures, examined in terms of
qualities, or examined in terms of essences, bodhisattvas also
abandon conceptual signs based on examining antidotes by not directing their minds
toward them.

“Once bodhisattvas have abandoned those signs, another set of conceptual signs
based on the examination of true reality arises and becomes experientially evident.
This includes
conceptual signs based on examining emptiness, examining suchness, examining the limit
of reality, examining the absence of signs, examining ultimate truth, and those based
on examining the field of phenomena. Whether they are examined in terms of particular
features, examined in terms of qualities, or examined in terms of
essences, bodhisattvas also abandon the conceptual signs based on examining true
reality by not directing their minds toward them.

“Once bodhisattvas have abandoned those signs, another set of conceptual signs
based on examining the attainments arises and becomes experientially evident. This
includes the conceptual signs based on examining the attainment of the first through
tenth bodhisattva levels, conceptual signs based on examining the attainment of the
acceptance that phenomena do not arise, conceptual signs based on examining the
attainment of prophecy, conceptual signs based on examining the attainment of the
ability to purify buddhafields, conceptual signs based on examining the attainment of
the ability to ripen beings, and conceptual signs based on examining the attainment of
initiation up to conceptual signs based on examining the attainment of omniscience.
Whether they are examined in terms of intrinsic natures, examined in terms of
qualities, or examined in terms of essences, bodhisattvas also
abandon the conceptual signs based on examining the attainments by not directing their
minds toward them.

“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.’

“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 wisdom that is indistinguishable from what is known, that
all phenomena are like the expanse of space. Through the ensuing wisdom 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.

“Noble sons, consider this analogy: Beneath a solid, hard sheet of rock there
is a great trove of precious minerals, a variety of great wish-fulfilling jewels that
shimmer with light, including precious silver, precious gold, and precious emerald.
Along comes a man seeking great treasure. Another man who is able to perceive the
great treasure says to him, ‘Excuse me sir, beneath this solid, hard sheet of rock
there is a great precious treasure filled with glimmering precious minerals. But
beneath that there is a great precious
treasure, a wish-fulfilling jewel. First you must remove the bedrock. Once that is
removed, you will discover rocks that appear to be silver, but you should not consider
this the great treasure. Recognizing this, continue digging. As you dig, you will
discover rocks that appear to be gold, but again you should not consider this the
great treasure. Recognizing this once again, dig. As you dig, you will discover rocks
that appear to be various minerals, but again you should not consider this to be the
great treasure. Recognizing this once again, dig. Sir, once you have toiled in
unearthing these minerals, you will effortlessly and without any further exertion
discover a great precious treasure, the wish-fulfilling jewel. Once you have found
that great precious treasure, the wish-fulfilling jewel, you will become rich,
affluent, prosperous, and fully able to benefit yourself and others.’

“Noble sons, this analogy is meant to provide some understanding of our topic.
The solid, hard sheet of rock represents the various karmic dispositions that
reinforce duality and the afflictive emotions. The great treasure that lies beneath
that rock, the precious wish-fulfilling jewel, represents the nonconceptual realm. The
person who seeks the great treasure, the precious wish-fulfilling jewel, represents
the bodhisattva, the great being. The person with knowledge of the great treasure is
the Thus-Gone One, the Worthy One, the Perfect Buddha. The bedrock represents the
fundamental conceptual signs. The command to dig represents not directing the mind
toward them. The rock resembling silver represents the conceptual signs related to the
examination of antidotes. The rock resembling gold
represents the conceptual signs related to emptiness and so on. The rock resembling
various gemstones represents the conceptual signs related to the attainments. Finding
the great treasure, the wish-fulfilling jewel, represents experiencing the
nonconceptual realm. Noble sons, through this analogy, you should understand entering
into nonconceptuality.

“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.’

“Noble sons, this is the way of entering the nonconceptual realm. In this way,
bodhisattvas, great beings, become established in the nonconceptual realm. The same
should be applied to sensation, perception, karmic dispositions, and consciousness.
The same should be applied to the perfection of generosity, the perfection of
discipline, the perfection of patience, the perfection of diligence, the perfection of
meditative concentration, and the perfection of insight. And the same should be
applied to emptiness and so on, up to omniscience.

“Noble sons, when conceptual signs related to
an examination of
omniscience manifest, bodhisattvas, great beings, should reflect as follows: ‘To think
“this is my omniscience” is to entertain a conceptual thought; to think “this is the
omniscience of others” is to entertain a conceptual thought; to think “this is
omniscience” is to entertain a conceptual thought; to think “omniscience is attained”
is to entertain a conceptual thought; to think “omniscience is meant to destroy all
cognitive obscurations and the obscurations of the afflictive emotions” is to
entertain a conceptual thought; to think “once purified, the three worlds are nothing
other than omniscience” is to entertain a conceptual thought; to think “omniscience
arises,” “it ceases,” “it is polluted,” or “it is purified” is to entertain a
conceptual thought; to think “omniscience does not
exist” is to entertain a conceptual thought; to think “omniscience 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,” and “it
is not a mode of being” is to entertain a conceptual thought; to think “omniscience is
mere cognitive representation” is to entertain a conceptual thought; to think “just as
omniscience does not exist, so cognitive representation appearing as omniscience does
not exist” is to entertain a conceptual thought.’

“Therefore, noble sons, just as
bodhisattvas, great beings, do not apprehend omniscience, they likewise do not
apprehend cognitive representations appearing as omniscience. In no way do they bring
cognitive representation to an end, nor do they apprehend any phenomenon as being
distinct from cognitive representations. 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 that
cognitive representation to be identical to that cognitive representation, nor do they consider it
to be different. They do not consider the nonexistence of that 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 field of phenomena.’

“This is the way of entering the nonconceptual realm. Noble sons, this is how
bodhisattvas, great beings, become established in the nonconceptual realm.

“Noble sons, the merit from taking up this discourse on the Dharma, writing it
down, and reciting it is much greater than giving away one’s body
as many times as there are grains of sand in the river Ganga, much greater than
offering jewel-filled world systems as numerous as grains of sand in the river Ganga,
and much greater than the heap of merit created by commissioning images of the
thus-gone ones to fill world systems as numerous as grains of sand in the river
Ganga.”

Then, on that occasion, the Blessed One spoke these verses:

“With this true doctrine the Victor’s heir, intent upon the nonconceptual,

Transcends the quagmire of concepts and gradually reaches the end of thought.

A bodhisattva thereby attains a nonconceptual bliss that is peaceful and
unwavering,

Supreme, under their control, and both equaled and unequaled.”

When the Blessed One finished his discourse, the bodhisattva, the great being
Avikalpaprabhāsa and the entire retinue together with the world of gods, humans,
asuras, and gandharvas rejoiced as they praised the teachings of the Blessed One.

This completes The Noble Dhāraṇī “Entering into
Nonconceptuality.”

Colophon

This was translated and finalized by the Indian preceptors Jinamitra and Dānaśīla, together with
the chief editor and translator Kawa Peltsek.

Notes

Abbreviations

APD

Avikalpapraveśadhāraṇī

Bibliography

Tibetan Editions

Sanskrit Editions

Secondary Literature

Heshang Moheyan

Nubchen Sangyé Yeshé