Chapter 13: The Inconceivable791
Then the venerable Subhūti said to the Blessed One, “Ah! Blessed One, the transcendent state of wisdom is profound, in that it provides assistance with a great task.792 Blessed One, the transcendent state of wisdom alone provides assistance with an inconceivable task, an incomparable task, an immeasurable task, an incalculable task, and a task equal to the unequaled.”793
The Blessed One said, “That is true. Subhūti, that is true. The transcendent state of wisdom provides assistance with a great task. The transcendent state of wisdom provides assistance with an inconceivable task, an incomparable task, an immeasurable task, an incalculable task, and a task equal to the unequaled.
“And how, Subhūti, could this transcendent state of wisdom provide assistance with an inconceivable task? Subhūti, it is because the state of a tathāgata, the state of a buddha, the state of a self-existent being, and the state of someone who has complete knowing is inconceivable.794 In this way, indeed, this transcendent state of wisdom provides assistance with an inconceivable task, since it cannot be conceived by a mindset. Why not? Because no mindset, no mental activity, and no mental factor leads to it.795
“Also, Subhūti, how could this transcendent state of wisdom provide assistance with an incomparable task? Subhūti, it is because the state of a tathāgata, the state of a buddha, the state of a self-existent being, and the state of someone who has complete knowing can neither be conceived nor compared.796 In this way, indeed, this transcendent state of wisdom provides assistance with an incomparable task.
“Also, Subhūti, how could this transcendent state of wisdom provide assistance with an immeasurable task? Subhūti, it is because the state of a tathāgata, the state of a buddha, the state of a self-existent being, and the state of someone who has complete knowing is immeasurable.797 In this way, indeed, this transcendent state of wisdom provides assistance with an immeasurable task.
“Also, Subhūti, how could this transcendent state of wisdom provide assistance with an incalculable task? Subhūti, it is because the state of a tathāgata, the state of a buddha, the state of a self-existent being, and the state of someone who has complete knowing is incalculable.798 In this way, indeed, this transcendent state of wisdom provides assistance with an incalculable task.
“Also, Subhūti, how could this transcendent state of wisdom provide assistance with a task equal to the unequaled? Subhūti, it is because a tathāgata, a buddha, a self-existent being, someone who has complete knowing does not have an equal, so how could there be anything superior to him?799 In this way, indeed, this transcendent state of wisdom provides assistance with a task equal to the unequaled.”
The elder Subhūti asked, “Blessed One, is it only the state of a tathāgata that is inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled? Likewise, is it only the states of a buddha, of a self-existent being, and of someone who has complete knowing that are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled? In other words, are physical forms also inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled? Likewise, are feelings, conceptions, conditioning factors, and consciousness also inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled? In other words, are all things also inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled?”
At this, the Blessed One said to the venerable Subhūti, “You are right. Subhūti, you are right. Physical forms also are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled. Likewise, feelings, conceptions, conditioning factors, and consciousness also are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled.
“Likewise, all things also are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled. Why is that? Because, Subhūti, in the true nature of physical forms there is no mindset, no mental activity, no mental factor, and no comparing. Likewise, Subhūti, in the true nature of feelings, conceptions, conditioning factors, and consciousness there is no mindset, no mental activity, no mental factor, and no comparing. Likewise, Subhūti, in the true nature of all things there is no mindset, no mental activity, no mental factor, and no comparing.
“Subhūti, physical forms are also immeasurable. Likewise, Subhūti, feelings, conceptions, conditioning factors, and consciousness are also immeasurable. How so? Because no measurement of physical forms is discerned. Likewise, Subhūti, no measurement of feelings, conceptions, conditioning factors, and consciousness is discerned. Moreover, Subhūti, no measurement of all things is discerned. Subhūti, why is no measurement of physical forms discerned? Likewise, Subhūti, why is no measurement of feelings, conceptions, conditioning factors, and consciousness discerned? Moreover, Subhūti, why is no measurement of all things discerned? Because, Subhūti, no measurement of physical forms is found. Likewise, Subhūti, it is because no measurement of feelings, conceptions, conditioning factors, and consciousness is found. Moreover, it is because no measurement of all things is found.
“Furthermore, Subhūti, physical forms are equal to the unequaled. Likewise, Subhūti, feelings, conceptions, conditioning factors, and consciousness are equal to the unequaled. Moreover, Subhūti, all things are equal to the unequaled, because, Subhūti, all things are equal to space. So then, what do you think, Subhūti? With respect to space, is there anything equal to it, any quantification of it, any measurement of it, a comparison to it, a mindset about it, or any mental factors regarding it?”
“Definitely not, Blessed One,” said Subhūti.
The Blessed One said, “In this very way, Subhūti, in this manner, all things also are inconceivable, incomparable, immeasurable, incalculable, and equal to the unequaled. And, Subhūti, these qualities of a tathāgata are inconceivable, because they stop all mindsets. They are incomparable, because they surpass all comparisons. Subhūti, the terms inconceivable and incomparable refer to a quality within consciousness. Likewise, Subhūti, the terms immeasurable, incalculable, and equal to the unequaled refer to qualities of a tathāgata that are immeasurable, incalculable, and equal to the unequaled, because they end all comparisons, numbers, and measurements. Just as space is immeasurable, incalculable, and equal to the unequaled, these qualities are immeasurable, incalculable, and equal to the unequaled. By comparing them to space, they are incomparable like space. Ah! Not being comparable with anything comparable to space, these qualities bear no similarity to it, and hence, Subhūti, these things are called incomparable.
“Just as space is inconceivable, these qualities are inconceivable. Just as space is incomparable, these qualities are incomparable. Just as space is immeasurable, these qualities are immeasurable. Just as space is incalculable, these qualities are incalculable. Just as space is equal to the unequaled, these qualities are equal to the unequaled.”
There and then, as the Blessed One was speaking about this inconceivability, incomparability, innumerability, and equality with the unequaled, five hundred monks became free of clinging and their mindsets were liberated from worldly influences. Also, two thousand nuns became free of clinging and their mindsets were liberated from worldly influences.800 Also, six thousand male lay devotees had their Dharma eye concerning things purified and they became free from passion and free from impurities. Also, three thousand female lay devotees had their Dharma eye concerning things purified and they became free from passion and free from impurities. Also, twenty thousand bodhisattvas attained the state of acceptance that all things are free of arising, and they were all foreordained by the Blessed One for unsurpassed, perfect awakening in this present Good Eon. Also, those male and female lay devotees whose Dharma eye concerning things had been purified became free from passion and free from impurities, and were foreordained. Also, their mindsets became free of clinging and liberated from worldly influences.
Then the venerable Subhūti said to the Blessed One, “Blessed One, the transcendent state of wisdom is profound. Ah! Blessed One, the transcendent state of wisdom provides assistance with a great task.”
The Blessed One said, “You are right, Subhūti. You are right. The transcendent state of wisdom provides assistance with a great task. How so? Because, Subhūti, the state of complete knowing is entrusted to it, the stage of a solitary realizer is entrusted to it, and the stage of all disciples is entrusted to it.801 Subhūti, as an analogy, it is just like for an annointed, kṣatriya king who has obtained status and power over his subjects. All his royal tasks, his municipal tasks, and his national tasks are entrusted to his ministers. Because of this, the king comes to have few worries and lays down his burdens. In the very same way, Subhūti, all the qualities of a buddha, the qualities of a solitary realizer, and the qualities of a disciple are entrusted to the transcendent state of wisdom. In that regard, the transcendent state of wisdom performs its task and, Subhūti, by this means, it provides assistance with a great task to ensure that one does not apprehend physical forms and one does not fixate upon them. Likewise, this transcendent state of wisdom provides assistance with a great task to ensure that one does not apprehend feelings, conceptions, conditioning factors, or consciousness, and one does not fixate upon them. Moreover, the transcendent state of wisdom provides assistance so that one does not apprehend the fruition of a stream enterer, the fruition of a once-returner, the fruition of a non-returner, or the fruition of a worthy one, and one does not fixate upon them. It also provides assistance to ensure that one does not apprehend the fruition of a solitary realizer’s awakening, and one does not fixate upon it. It also provides assistance to ensure that one does not apprehend the state of complete knowing, and one does not fixate upon it.”
Subhūti asked, “Blessed One, how does the transcendent state of wisdom provide assistance to ensure that one does not apprehend the state of complete knowing and one does not fixate upon it?”
The Blessed One asked in return, “Subhūti, what do you think? Can you identify a state of a worthy one that one could either apprehend or fixate upon?”
“No, definitely not,” said Subhūti. “I do not see a state of a worthy one that can either be apprehended or fixated upon.”
“Exactly so, Subhūti. Exactly so,” said the Blessed One. “Subhūti, I also do not see a state of a tathāgata. Subhūti, as I myself do not see a tathāgata, I do not apprehend it and I do not fixate upon it. Therefore, Subhūti, the state of complete knowing also has no apprehending and no habitual fixation.”
Subhūti said, “Blessed One, since the state of complete knowing also has no apprehending and no habitual fixation, Blessed One, those bodhisattva great beings with limited roots of virtue who have just begun to set out on the path may hear this explication and be frightened, terrified, and stricken with terror. Nevertheless, Blessed One, those bodhisattva great beings who possess the causes, who have performed services for former conquerors, and who have planted the roots of virtue over a long period will hear this profound transcendent state of wisdom and have firm conviction in it.”802
“That is true, Subhūti. That is true,” said the Blessed One.
Then the gods of the desire realm and the form realm said to the Blessed One, “Blessed One, the transcendent state of wisdom is profound, difficult to see, and difficult to comprehend. Blessed One, those sentient beings who have firm conviction in this transcendent state of wisdom have performed services for former conquerors and have planted the roots of virtue over a long period. Suppose that, for an eon or more than an eon, all beings in a billionfold, great order world system were to go about life at the stage of proceeding based on faith. Now suppose that, even for one day, a single person were to take pleasure in the state of accepting this profound transcendent state of wisdom, to seek it, to contemplate it, to consider it, to reflect upon it, and to meditate upon it. O Blessed One, this single person alone would be better than the others.”
At this, the Blessed One said to the gods of the desire realm and the form realm, “Gods, if a noble son or daughter were to listen to this profound transcendent state of wisdom, one would expect nirvāṇa to occur more quickly for him or her than for those going about life at the stage of proceeding based on faith for an eon or more than an eon.”
Then the gods of the desire realm and the form realm said to the Blessed One, “Blessed One, it is a great transcendent state, this transcendent state of wisdom.”
After saying this, they paid obeisance at the Blessed One’s feet with their heads, and circumambulated the Blessed One three times. “We are departing from the presence of the Blessed One,” they said pleasantly, and they set out. After going a short way, they disappeared. The gods of the desire realm left for the desire realm and the gods of the form realm left for the Brahmā world system.
This ends the chapter “The Inconceivable,” the thirteenth chapter in “The Noble Transcendent State of Wisdom in Eight Thousand Lines.”