Что такое концепция?

Вобщем викальпа, это синоним (мано)виджняны, а авикальпа синоним (правильной) праджни.

Чем отличается самджня, виджняна и праджня

But, if the [first] five sensory consciousnesses are always associated with initial inquiry and
investigation, how are they defined as free from conceptualizing activity (avikalpaka)?

     33ab. [The first five sensory consciousnesses] are free from conceptualizing activity insofar
     as they are free from conceptualizing activity consisting of examining and from
     conceptualizing activity consisting of recollecting, [but they include
     conceptualizing activity in its intrinsic nature].502

According to the Vaibhāṣika [kila],504 conceptualizing activity (vikalpa) is of three kinds:505

     1. conceptualizing activity in its intrinsic nature (svabhāvavikalpa);
     2. conceptualizing activity consisting of examining (nirūpaṇā; abhinirūpaṇā);506
     3. conceptualizing activity consisting of recollecting (anusmaraṇa).507 <61>

The five sensory consciousnesses involve the first kind of conceptualizing activity but not the other
two kinds.508 This is why they are said to be free from conceptualizing activity [avikalpaka],509 as when
a horse has only one foot [ekapādaka], it is said that it has no feet [apādaka].

The conceptualizing activity in its intrinsic nature or by definition [svabhāvavikalpa] is the initial
inquiry (vitarka), which we will study in the chapter on the thought-concomitants (caitta) (ii. 33).510

As for [the intrinsic nature (svabhāva) of] the other two conceptualizing activities:

     33cd. (1) Dispersed mental understanding [is the conceptualizing activity consisting of
     examining or of defining]; (2) [all] mental recollection, whatever it may be, [is the
     conceptualizing activity consisting of recollecting].511

1. Mental understanding (prajñā; ii. 24), i.e., the discernment of the factors associated with the
mental consciousness [only, i.e., not with the sensory consciousnesses], when dispersed (vyagra), [6 a]
i.e., non-concentrated (asamāhita), not in the state of meditating [bhāvanā; viii. 1], is the
conceptualizing activity consisting of examining [nirūpaṇā] or of defining (abhinirūpaṇāvikalpa).512

2. All recollection (smṛti) that is [exclusively] mental, when either concentrated [samāhita] or nonconcentrated,
is the conceptualizing activity consisting of recollecting (anusmaraṇavikalpa).513 <62>
_____________
507 LVP: Vibhāṣā, 42, 14: Conceptualizing activity in its intrinsic nature (svabhāvavikalpa) is initial
inquiry–investigation (vitarka-vicāra); conceptualizing activity consisting of recollecting
(anusmaraṇavikalpa) is the recollection associated with mental consciousness; conceptualizing
activity consisting of examining (nirūpaṇāvikalpa) is non-absorbed understanding (prajñā) of the
sphere of the mental consciousness. In the realm of desire, the five consciousnesses have the first type
of conceptualizing activity (vikalpa) only, i.e., the conceptualizing activity in its intrinsic nature: they
involve recollection but not conceptualizing activity consisting of recollecting, for they are not
capable of recognition; they involve understanding (prajñā) but not conceptualizing activity consisting
of examining, for they are not capable of examination.
Nyāyānusāra: The nature of conceptualizing activity in its intrinsic nature (svabhāvavikalpa) is initial
inquiry (vitarka).

________
512 LVP: 1. Mental (mānasī) understanding (prajñā), i.e., manasi bhavā, whether it proceeds from
hearing the Scripture or from reflecting (śrutacintāmayi), or whether it is innate
(upapattiprātilambhikā); dispersed (vyagrā), i.e., non-concentrated, having different objects (agra), or
else, “discrowned” (vigatapradhānā) by the fact that it successively seizes after different objects.

[Question:] – Why does one give the name of abhinirūpaṇāvikalpa (conceptualizing activity
consisting of defining) to this understanding?

[Answer:] – Because it applies itself to a given object by taking into account its name (nāmāpekṣayā)
and it examines (abhinirūpaṇā): “This is form (rūpa), sensation (vedanā), impermanent (anitya),
unsatisfactory (duḥkha),” etc.

2. On the contrary, concentrated (samāhitā) understanding, proceeding from meditating
(bhāvanāmayī), applies itself to the object without taking into account its name. Thus it is not
conceptualizing activity consisting of defining (abhinirūpaṇāvikalpa).

Удивитесь, как шизотерическая срань заменится на простой и ясный смысл.

Я не думаю, что в махаянских текстах авикальпа означает "отсутствие превратных представлений".

But, if the [first] five sensory consciousnesses are always associated with initial inquiry and
investigation, how are they defined as free from conceptualizing activity (avikalpaka)?

А именно, что за дистракции:

    v) ekatvavikṣepa, identity; vi) nānātvavikṣepa, difference;

Например, очень часто "авикальпа", переводимое мало-обученными переводчиками, как "отсутствие концепций", на деле означает "отсутствие превратных представлений".
на плохих переводах, где махаяна выглядит эзотерической шизой.

Махаянасамграха:Nonconceptual wisdom is the virtue of wisdom

Да, мне тоже кажется это странным: учение об отказе от мыслей, - не проще ли лоботомия, думается...

А как должно быть?

Так что же насчет "эзотерической шизы"? это считать любые identity и difference дистракциями? а если identity и difference правильные, то и дистракции нет? Такова Ваша мысль?

???
Тоже неправильный перевод?

Моя мысль - переводчики ошибаются, когда пишут "неконцептуальное", переводя "авикальпу"\"нирвикальпу". Это ошибочная традиция, так переводят, следуя неверным старинным трактовкам начала 20-го века. Буддизм был мало изучен, многие тексты были недоступны, идеи были непонятны.

Мне кажется, Вы пока не привели примера из текстов махаянской традиции в подтверждение своих слов.

а какой шизоидно-загадочным.