Thought is only the utmost tip of the iceberg of delusion. The connate avidyā underlies imputation, which is non-recognition of the nature of mind and phenomena. This issue is therefore far deeper than you seem to realize. Your constant railing against thought is indicative of a view that needs quite a bit of refinement, mostly because it will cause you to conflate mere clarity with jñāna, or prajñā as you mention directly above. A major error.Jules 09 wrote: ↑Thu Sep 22, 2022 11:33 amIt is said that when the expression (display) dawns as sherab, as knowledge - when the expression knows its own nature - it is liberated, there is freedom. When the expression moves as thought, as thinking, it is bewildered - there is delusion.
In this distinction lies the whole difference.
As others have mentioned, these discussions are an opportunity for you to learn, hopefully that isn’t completely squandered.