Gileht - Pajna8k-C13

Prajñāpāramitā Sūtra 8K
Chapter 13 - Unthinkable

(All dharmas are unthinkable, incomparable, immeasurable, incalculable, isolated, ungraspable, limitless in nature, space and time, because they are empty of inherent existence [U2T]. Primordial unconditioned empty-awareness doesn't work in terms of inherently existing entities, marks, dualities, triads, acceptation / rejection / change, just relative or conventional ones. Enlightenment is the effortless realization of suchness, of the limitless indivisible omnipresent timeless unborn unchanging unceasing Ground / Basis / Source / Empty-primordial-awareness, inseparable from its manifestations [UGM].)

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Chapter XIII - Unthinkable

“Dive into Chapter 13 of the Perfection of Wisdom in 8,000 Lines, titled "Unthinkable," where the sublime depths of the Perfection unfold as an extraordinary venture beyond the grasp of ordinary thought — unthinkable, incomparable, immeasurable, incalculable, and equal to the unequalled — attributes that permeate not just Buddhahood and all-knowledge but every skandha and dharma, inviting you to explore how this unfathomable wisdom entrusts all paths, sparks mass awakenings among monks, nuns, and Bodhisattvas, dissolves any foothold for clinging, and even draws divine praise from the Gods. As Subhuti's awe and the Lord's affirmations reveal its transformative essence, discover the subtle invitation to resolute faith amid potential doubt, where nothing is to be seized yet everything liberates, beckoning you toward the effortless realization of suchness in a chapter that promises to expand your horizons on the path to enlightenment.”

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Introduction – The true nature of anything/everything is unfathomable, indescribable, inconceivable, beyond all conditioned dualistic conceptual proliferation.

Chapter Chapter 13 of the Perfection of Wisdom in 8,000 Lines, titled "Unthinkable," succinctly yet profoundly extols the Perfection of Wisdom as an unfathomable "enterprise" defined by five sublime attributes — unthinkable, incomparable, immeasurable, incalculable, and equal to the unequalled — attributes that extend universally to Tathagatahood, all-knowledge, skandhas, and all dharmas, emphasizing its role as the entrusted foundation for all spiritual vehicles.

Subhuti's praise and the Lord's affirmation highlight how these qualities transcend without rejecting conceptual grasp (conventional truths), rendering the Perfection beyond thought, comparison, or quantification, akin to space where no differentiation or settlement occurs.

This chapter subtly reveals the Union of the Two Truths [U2T]: the Perfection appears as a great venture (T1, relative functionality) ⇐⇒ yet is empty of inherent measurability [T2] ⇐⇒ illusory and non-dual, pointing to tathatā (suchness) as indescribable equality beyond tetralemma extremes, fostering the Middle Way of non-attachment and primordial purity across phenomena.

Through vivid depictions of mass awakenings upon hearing these attributes — liberating monks, nuns, laypeople from outflows and granting Bodhisattvas patient acceptance of non-produced dharmas — the chapter illustrates the transformative potency of this unfathomable wisdom, where nothing can be held or settled in, urging resolute faith amid potential trembling for newcomers.

The Gods' reaction, praising its rarity and superiority over prolonged lesser practices, underscores the divine endorsement, with subtle essence in ungraspability: paths and fruits as empty-interdependent, self-liberating without clinging, embodying Madhyamaka cycle (Emptiness ⇐⇒ Dependent origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ illusory ⇐⇒ Middle Way ⇐⇒ Primordial Purity), where the Perfection's revelation evokes gratitude, compassion, and effortless "acting without acting," aligning practitioners with inconceivable reality for universal enlightenment.

Section 1. Five Attributes of the Perfection-of-Wisdom – All dharmas / phenomena / skandhas, including the Perfection of Wisdom and all knowledge, are (i) unthinkable, (ii) incomparable, (iii) immeasurable, (iv) incalculable, (v) unequalled ⇐⇒ because they are all empty of inherent existence [T2] ⇐⇒ because they are all dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ and vice versa, one truth implies the other [U2T] ⇐⇒ they are all like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ ⇐⇒ not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, non-this) and middle (both, neither), with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path ⇐⇒ pointing to the primordial interconnection, equality, purity, perfection, completion, divinity, ‘Oneness’ of everything; in the non-dual sense of those terms ⇐⇒ pointing to the limitless centerless fractal-like cycle.

(Summary 1: Subhuti praises the Perfection of Wisdom as unfathomable, an enterprise that is unthinkable, incomparable, immeasurable, incalculable, and equal to the unequalled, with the Lord affirming these attributes apply not only to Tathagatahood, Buddhahood, self-existence, and all-knowledge but to skandhas and all dharmas as well —
– unthinkable because they transcend thought, volition, or constituents of thought;
– incomparable beyond comparison;
– immeasurable without conceivable measure;
– incalculable beyond counting; and
– equal to the unequalled as space-like, where no sameness, measure, or thought exists.
.
This extension subtly underscores the Union of the Two Truths [U2T]: attributes appear relatively as designations [T1] ⇐⇒ yet are empty [T2] ⇐⇒ illusory ⇐⇒ and non-dual ⇐⇒ pointing to tathatā as indescribable equality beyond extremes, with Dharma as unthinkable/incomparable/etc. in the same space-like manner ⇐⇒ embodying the Middle Way where even "Tathagata-dharma" is beyond reification ⇐⇒ fostering primordial purity without differentiation.)

TEXT: Subhuti: Unfathomable, O Lord, is the Perfection-of-Wisdom.
As a great enterprise this Perfection of Wisdom becomes of itself when elucidated and revealed through any exceedingly refined vortex of cognition and awareness.
Such comes to be simply revealed as unthinkable, incomparable, immeasurable, incalculable, … as an enterprise equaling the unequalled.

The Lord: So it is, Subhuti.
How and why does this come to be an unthinkable enterprise?
Unthinkable is Tathāgatahood, Buddhahood, [our] spontaneous self-existence which is at all times empty of any self or notions whatsoever, truly as this state of all-knowledge, yet still comes to be revealed as such.
On such as this one cannot reflect with one's thought, since this can be neither any object as thought, nor of volition, nor of any dharmas which constitute thought.
Why is it this incomparable enterprise?
One cannot reflect on Tathāgatahood, etc., nor compare these as such.
Why is it immeasurable?
Tathāgatahood, etc., is immeasurable.
Why is it incalculable?
Tathāgatahood, etc., is incalculable.
Why is any enterprise equal to such as this unequalled?
Nothing can equal Tathāgatas, as fully Enlightened Ones, as Self-existent, as All-knowing, can anything be superior to such as these as totally equanimous?

Subhuti: Do these five attributes apply only to Tathāgatahood, etc., or also to the skandhas, and to all dharmas?

The Lord: These attributes apply to skandhas as well as all dharmas also.
Also the skandhas, and also all dharmas are unthinkable.
As skandhas (i.e., form, feeling, perceptions, impulses, and/or consciousness) regard or 'show up' as in relation to true essential nature, here is neither thought nor volition, nor any of these dharmas which constitute thought, nor any comparing.
For and as this reason, skandhas and all dharmas are also unthinkable and uncomparable.
These are also immeasurable, as one cannot conceive of a measure of any nor all skandhas, since such a measure cannot itself exist as a consequence of infinitude [and as all dharmas relate to such].
These are also incalculable, as these are beyond any possibility of counting.
These are also equal to the unequalled, as all dharmas are space.
So do you think, Subhuti, here even exists (as related to space)...any sameness, or counting, or measure, or comparison, or thought, or any dharma which might even constitute thought?

Subhuti: No, Lord.

The Lord: In like manner Dharma is unthinkable, incomparable, immeasurable, incalculable, equal to no-thing even such as no equal...as Tathāgata-dharma.
Tathāgata-dharma is unthinkable as all thought is as naught, is incomparable as such is beyond all comparison.
Words such as 'unthinkable' and 'incomparable' denote any and all objects as consciousness as do 'immeasurable', 'incalculable' and 'equal to the unequalled'.
Any measure, calculation and sameness is as naught, as Tathāgata-dharma is immeasurable, incalculable, equal to no-thing as such has no equal.
This is immeasurable, incalculable, equal to no-thing as this immeasurableness and incalculability is as space.
Dharma is incomparable as any sense, as space is incomparable.
Dharma cannot be placed side by side, as such cannot be compared.
Dharma is unthinkable, incomparable, immeasurable, incalculable, equal to no-thing as such in this same sense, as space is this attribute.

Section 2. Spiritual Rebirth Resulting from This Knowledge – Results of teaching any doctrine of unthinkability: mass awakening. Hearing its unfathomable nature dissolves obscurations, revealing suchness beyond extremes.

(Summary 2: As the doctrine of unthinkability and related attributes is taught,
– hundreds of ripened monks and thousands of nuns, lay brethren, and sisters achieve liberation from outflows without clinging, attaining Arhatship or purified Dharma-eye,
– while twenty thousand Bodhisattvas secure patient acceptance of non-produced dharmas, predicted for enlightenment in this Bhadrakalpa.
– This mass awakening subtly illustrates the transformative power of the Perfection: hearing its unfathomable nature dissolves obscurations (sense-desire, becoming, ignorance, false views), revealing suchness beyond extremes, where liberation arises dependently [T1] ⇐⇒ yet empty (T2, Union of the Two Truths [U2T]) ⇐⇒ illusory rebirth as spiritual fruits ⇐⇒ primordially pure ⇐⇒ and non-dual ⇐⇒ embodying the Middle Way of non-attached realization without effort.)

TEXT: As any doctrine of unthinkability, etc., is being taught,
– the minds of hundreds of monks who are ripened are freed from the outflows, without further clinging, and so are the minds of two thousand nuns in similar ripeness. [i.e., Four outflows; 1) sense-desire, 2) becoming 3) ignorance 4) false views.
– The extinction of these four outflows constituted arhatship.]
Six thousand lay brethren and three thousand lay sisters obtain the pure, dispassionate, unstained eye of Dharma.
– Twenty thousand Bodhisattvas secure the patient acceptance of dharmas which fail to be produced.
– The Lords have predicted these to secure enlightenment in this very Bhadrakalpa [an auspicious aeon in which one thousand Buddhas are to appear].
– And as to these lay brethren and lay sisters, whose dharma-eye is purified, these also are predestined by the Lords, and these also are free, without further clinging, from any outflows.

Section 3. Nothing To Take Hold Of – Taking hold without taking hold of the 5-aggregates (pure or impure); settling down without settling down in this Perfection of Wisdom and all knowledge, "acting without acting", without attachment to anything, reification, effort, or absolute; while being aware of the true nature of the three spheres of the activity [U2T-3S]. This applies to any relation / activity of the body (physical), speech (conceptual) and mind (mental); individual, collective, cosmic.

(Summary 3: Subhuti reiterates the unfathomable nature of the Perfection as a great venture entrusting all dharmas of Buddhas, Pratyekabuddhas, and Disciples to it, like a king delegating to a minister, where one cannot take hold of or settle in skandhas, fruits, or all-knowledge, as none are real or graspable.
.
The Lord confirms even Arhatship and Tathagatahood lack reality for holding, urging Bodhisattvas to believe without trembling, especially newcomers with small roots, while those with faith have matured under past Jinas.
.
Subtly, this "nothing to take hold of" reveals Union of the Two Truths [U2T]: paths/levels appear functional [T1] ⇐⇒ yet empty [T2] ⇐⇒ illusory without settlement, primordial purity beyond grasping, Middle Way avoiding cowing or doubt through non-attachment to three spheres, "acting without acting" in gratitude to the Perfection's skill.)

TEXT: Subhuti: Unfathomable, O Lord, is the Perfection-of-Wisdom.
Certainly as a great venture this is set upon.

The Lord: So it is, Subhuti.
All-knowledge is entrusted to Perfection of Wisdom, and so is these levels of a Pratyekabuddha and the level of all the Disciples.
An anointed king, a Kshatriya, who feels strong and secure in his kingdom, entrusts all his business concerning his kingly office, and the city and the kingdom to his minister, and he himself has few cares and his burden is light.
Just so, whatever dharmas of Buddhas, Pratyekabuddhas, or Disciples may be possible are all entrusted to the Perfection of Wisdom.
It is the Perfection of Wisdom which in these does the work.
It is in this manner that Perfection-of-Wisdom is set upon for a great venture, i.e. so one cannot take hold of form, feeling, perception, impulse, or consciousness, nor settle down in it and so also for skandhas, so also for the fruits of this holy life, from the fruit of a Streamwinner to this state of all-knowledge.

Subhuti: In what way is Perfection of Wisdom set upon so one cannot take hold of this state of all-knowledge, nor settle down in this?

The Lord: Do we view Arhatship as any real dharma which we could take hold of, or settle down in?

Subhuti: No, Lord!

The Lord: So it is, Subhuti.
I also do not view Tathāgatahood as real, and here I do not take hold of it, do not settle down in this.
For this reason all-knowledge also is a state in which one neither takes hold of anything, nor settles down in anything.

Subhuti: Bodhisattvas who have but newly set out in the vehicle, and whose wholesome roots are but small, must beware not to tremble when hearing this exposition.
On the other hand, Bodhisattvas do, on hearing this unfathomable Perfection of Wisdom, firmly believe this as these may have become suitable for Buddhahood, have fulfilled their duties in view of the Jinas of any time, and have planted wholesome roots continuously.

The Lord: So it is, Subhuti.

Section 4. Reaction of the Gods – Describing without describing: This Perfection of Wisdom is deep, unfathomable, hard to see, hard to understand, hard to think about, indescribable, inconceivable, unapprehendable, empty and quietly calm and isolated (a term implying absolute independence from conceptual frameworks, dualities, or dependencies, free from any relational or fabricated existence) – beyond all conditioned dualistic conceptual proliferations, beyond all conditioning / karma – it has to be directly experienced.

(Summary 4: Gods from sense-desire and form realms praise the Perfection as unfathomable, hard to see/understand, with resolute believers having fulfilled duties under Jinas and planted wholesome roots; they compare one day's patient meditation on it to aeons as a Faith-follower, yielding quicker realization.
.
The Lord agrees, noting even hearing it evokes perfections leading to swift insight; Gods exalt it as a great perfection, salute, circumambulate, and depart to their realms.
.
Subtly, this divine reaction highlights rarity and transformative potency: the Perfection as superior "enterprise" transcends lesser practices, embodying Union of the Two Truths [U2T] — conventional zeal [T1] empty of inherent superiority [T2] — illusory like departing Gods, primordial purity inspiring faith, Middle Way where meditation without attachment accelerates non-dual awakening beyond time.)

TEXT: So now… the Gods of the realm of sense-desire and of the realm of form said to the Lord: Unfathomable, O Lord, is this Perfection of Wisdom, hard to see, hard to understand.
Bodhisattvas who resolutely believe in this unfathomable Perfection of Wisdom fulfill their duties in accord with Jinas of any time, must have planted wholesome roots continuously.
If, O Lord, all the beings in this great trichiliocosm, for an aeon or the remainder of an aeon, course/abide as any stage of a Faith-follower;
on the other hand someone for one day only is finding pleasure in patient acceptance of this unfathomable Perfection of Wisdom, and as one searches this, as one reflects on this, weighs this up, investigates this and is meditating on this, this latter being unveils realization of view and knowledge as all these things.

The Lord: As someone hears, O Gods, this unfathomable Perfection of Wisdom, meditation, joyful effort, patience, self-discipline, generosity... then one can rightly expect one's realization to take place more quickly than realizations of those who course/abide on any stage of a faith-follower for an aeon, or for the remainder of an aeon.

The Gods: A great perfection is this Perfection of Wisdom!
With these words, they saluted the Lord's feet with their heads, thrice walked round the Lord, decided to go away from this presence of the Lord, took friendly leave of him, and moved away.
Before these had not gone far, yet these disappeared from sight, and these Gods of the realm of sense-desire departed for the world of sense-desire, and these Gods of the realm of form departed for the Brahma-world.

Section 5. Added Conclusion to Chapter 13 – The true nature of all dharmas (no exception at all) is indescribable, inconceivable, beyond all conditioned dualistic conceptual proliferation; still, pointed out to by using the Union of the Two Truths [U2T], Union of the Two Truths about the three spheres [U2T-3S], Union of the Two Truths about opposites [U2T-opp], Union of the Two Truths about the Ground and its Manifestations [U2T-GM], Union of the Two Truths about the three kayas [U2T-3K], Union of the Two Truths about the two truths themselves [U2T-2T].

Chapter 13 of the Perfection of Wisdom in 8,000 Lines, titled "Unthinkable," stands as a concise yet densely layered affirmation of the Perfection of Wisdom's sublime nature, framing it as an unfathomable "enterprise" characterized by five profound attributes: unthinkable, incomparable, immeasurable, incalculable, and equal to the unequalled.

These qualities are not mere abstractions but extend universally to Tathagatahood, Buddhahood, self-existence, all-knowledge, skandhas, and all dharmas, revealing the chapter's subtle essence: the Perfection transcends conceptual grasp, serving as the entrusted foundation for all vehicles (Buddha, Pratyekabuddha, Disciple), like a king's minister handling affairs, allowing effortless navigation without burden.

This entrustment subtly embodies the Union of the Two Truths [U2T]: the Perfection appears as a functional venture (T1, relative) ⇐⇒ yet is empty of inherent measurability or comparability [T2] ⇐⇒ illusory like space where no thought, volition, or dharma-constituent can reflect upon or equal it — beyond tetralemma extremes (not thinkable, not unthinkable, etc.), pointing to tathatā (suchness) as indescribable equality, where even "superiority" is non-dual and ungraspable.

- - Section 13.1 sets the tone by praising these attributes, with the Lord confirming their application to all phenomena: dharmas are unthinkable (beyond thought's constituents), incomparable (no side-by-side placement), immeasurable (no conceivable extent), incalculable (beyond enumeration), and equal to the unequalled (space-like sameness without differentiation).
    The subtlety here lies in the radical universality — skandhas and dharmas share these with Buddhahood, dissolving hierarchies: form is all-knowledge, as both are empty-interdependent, fostering primordial purity where "Tathagata-dharma" is beyond reification, Middle Way avoiding extremes of attributing substance or voidness. This equalizes paths without diminishing the Mahayana's venture, urging non-attachment to levels as mere pointers.
  - Section 13.2 illustrates the immediate transformative impact: teaching these attributes liberates ripened monks, nuns, laypeople from outflows (sense-desire, becoming, ignorance, false views), purifying the Dharma-eye and granting patient acceptance of non-produced dharmas for Bodhisattvas, predicted for enlightenment in this auspicious aeon.
    Subtly, this "spiritual rebirth" reveals the Perfection's potency as catalytic insight — dependent arising of fruits [T1] empty of clinging (T2, Union of the Two Truths [U2T]) — illusory awakenings like dreams, self-liberating without effort, embodying Madhyamaka cycle: attributes' unfathomability dissolves obscurations, unveiling purity where Arhatship or Bodhisattva stages are non-dual with suchness, Middle Way of acceptance without settlement.
  - Section 13.3 deepens ungraspability: the Perfection as great venture where nothing (skandhas, fruits, all-knowledge) can be held or settled in, akin to a carefree king; newcomers beware trembling, while faithful ones mature under past Jinas.
    The subtle essence is "nothing to take hold of" — even Tathagatahood lacks reality for grasping, highlighting Union of the Two Truths [U2T]: vehicles entrusted [T1] yet empty [T2], illusory without footing, primordial purity beyond doubt or hesitation, Middle Way encouraging resolute belief as planted roots, "acting without acting" in non-settlement, transforming potential cowing into irreversible commitment.
  - Section 13.4 captures divine endorsement: Gods praise the Perfection's unfathomability, hard to see/understand, with resolute believers fulfilling duties under Jinas; one day's patient meditation surpasses aeons as Faith-follower, evoking perfections for swift realization.
    The Lord affirms, Gods exalt and depart.
    Subtly, this reaction underscores rarity — divine yet conventional [T1] empty of inherent superiority (T2, Union of the Two Truths [U2T]) — illusory like vanishing Gods, purity inspiring zest, Middle Way where hearing/meditation accelerates without time-bound effort, non-dual with suchness.

Overall, Chapter 13's subtle meanings distill to the Perfection as unfathomable equalizer: attributes universalize emptiness across dharmas/vehicles, entrusting without burden, awakening masses without clinging, ungraspable yet transformative, divine praise affirming its venture.
Essence converges on tathatā via Union of the Two Truths [U2T]: phenomena unthinkable/etc. as empty-interdependent, illusory-pure beyond realization; Perfection as mother-like entruster reveals non-dually, gratitude/compassion arising; omniscience-like insight (general/specific) without grasping, self-awakening of indivisible Ground dissolving "my/your" distinctions. Madhyamaka reinforces: tetralemma ⇐⇒ emptiness ⇐⇒ origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ illusory ⇐⇒ Middle Way ⇐⇒ purity, path as non-attached faith, unveiling peace where unthinkable liberates effortlessly, aligning with inconceivable reality.