Sutra on the Questions of the Brahmin Sthiramati (勝思惟梵天所問經論)

Treatise on the Sutra of Questions Posed by the Brahman Siṃhavikrānta, Volume 1

Translated by Bodhiruci, Tripitaka Master of Northern India, Later Wei Dynasty

I take refuge in the Buddha Śākyamuni. The meaning of the four verses at the beginning of various sūtras has been explained in treatises; one should know them accordingly. That this Dharma teaching was spoken in the great assembly indicates the excellence of the Dharma, and the assembly is included in the place where the teaching was given, for it was spoken in such superior places as that mountain. The sixty-four thousand bhikṣus in the assembly demonstrate the magnificence of the Tathāgata’s great assembly. This sūtra’s teaching is swift, wondrous, and extremely profound, surpassing the realm of all śrāvakas, showing that the Tathāgata is able to expound the supreme meaning. As for “seventy-two thousand bodhisattvas,” why are the bodhisattvas more numerous than the śrāvakas? Because this sūtra teaches the extremely profound Dharma for the bodhisattva mahāsattvas. “All are known by the wise”—why is this repeated? It follows worldly convention. In the world it is said, “Among the excellent, the most excellent,” just as one says, “Among the handsome, the most handsome may be brought forward; among the virtuous, those with superior virtue may be brought forward.” Those bodhisattvas each possess wisdom individually, not collectively. There is also another meaning: “All are known by the wise” means they are known by bodhisattvas who have entered the grounds. What does this clarify? Because bodhisattva mahāsattvas who previously practiced the bodhisattva path know those bodhisattvas, therefore it is said, “All are known by the wise.” Those bodhisattvas, known by the wise, possess seven kinds of virtues, all of which should be understood in accordance with their eloquence in expounding the Dharma. What are these seven? First, eloquence in expounding various teachings; second, unimpeded eloquence in expounding; third, steadfast eloquence in expounding; fourth, clear and distinct eloquence in expounding; fifth, fearless eloquence in expounding; sixth, appropriate eloquence in expounding; seventh, unrestrained eloquence in expounding. These kinds of eloquence are explained in sequence in the sūtra as “attaining complete dhāraṇīs up to attaining the patient acceptance of the non-arising of dharmas.” This meaning should be understood. How should it be understood? Dhāraṇī refers to eloquence in expounding various Dharma teachings through the wisdom of extensive learning, hence it is called eloquence in expounding various teachings. Because it is swift and does not dwell, it is called unimpeded eloquence in expounding. Because one attains the absorption of all samādhis and does not forget, it is called steadfast eloquence in expounding. Because bodhisattva mahāsattvas abide through the power of superior spiritual faculties and fear none of the māras, it is called clear and distinct eloquence in expounding. Because bodhisattvas attain the four fearlessnesses, whose majestic virtue is swift and wondrous, and are without terror in their own or others’ assemblies, it is called fearless eloquence in expounding. Because they rely on provisional designations, others’ power, and the accomplishment of the threefold nature of dharmas without error, it is called appropriate eloquence in expounding. Because they attain the patient acceptance of the non-arising of dharmas on the eighth ground and expound the Dharma freely, without obstruction in teaching, it is called unrestrained eloquence in expounding.

The noble Mañjuśrī and other bodhisattvas—for what reason are they called Dharma Princes? It is because from the initial arising of the mind of enlightenment, they have constantly severed the dharma of sensual desire. One should understand that those who have first aroused this mind have already entered the correct abode of the bodhisattva’s settled mind.

All bodhisattvas are great virtuous beings. Why then is it said that only the noble ones such as Bhadrapāla are called great virtuous beings? It is to demonstrate the excellence of their mental conduct. Those bodhisattvas like Bhadrapāla possess such a mind: “All the sentient beings I guide and teach, I shall cause them all to attain anuttarā-samyak-saṃbodhi (unsurpassed, complete enlightenment).” Having such a mind, they further guide sentient beings to attain anuttarā-samyak-saṃbodhi; therefore, their practice of benefiting oneself and benefiting others is supreme. They genuinely cultivate the path, seeking bodhi for themselves, and also guide sentient beings to attain bodhi. For this reason, it is said that those like Bhadrapāla are called great virtuous beings.

Surrounded by a great assembly of hundreds of thousands, this reveals the Tathāgata’s great retinue. All are those who have attained mental stability, for the Tathāgata is able to lead the multitude and is supreme among the multitude. The hundreds of thousands signify the manifestation of a great event; therefore they surround him. The term “encircling” reveals that the great assembly has all thoroughly subdued the afflictions. The phrase “teaching the Dharma” reveals that the Tathāgata constantly expounds the teachings without interruption, free from all faults.

Placing the right knee upon the ground demonstrates the dignified manner of one who wishes to ask a question, and further shows the single-mindedness of the great assembly. Placing both knees upon the ground does not constitute the posture of veneration, nor does it constitute the posture of questioning, because in all worldly conventions, placing the right knee upon the ground is the gesture of respect. Shaking this three-thousand-great-thousandfold world is because the maras and others create obstacles for the Dharma teacher; it is to cause those maras to be alarmed and terrified. Furthermore, it is so that the great assembly does not give rise to a scattered mind when the Dharma is being taught; it is also to make sentient beings who are capable of transformation and who are heedless become aware; it is also to cause sentient beings to recollect the characteristics of the Dharma. There is also another meaning: shaking this three-thousand-great-thousandfold world causes the beings therein to observe this great assembly at the place where the Dharma is taught. It is also to teach and mature sentient beings, enabling them to attain liberation; it is also to cause them to follow and ask about the correct meaning. The Buddha said: "Net of Light! Ask freely what you wish. I will explain, to gladden your mind." The Tathāgata permits the questioning, demonstrating that he himself is the Omniscient One, in order to cause the listeners to give rise to a mind of reverence upon hearing the Tathāgata's teaching of the Dharma. Being able to see the Buddha's body: whichever part of the Tathāgata's body one contemplates, one cannot abandon it to contemplate another part, because the marks and characteristics of the Tathāgata's body are subtle and wondrous. Surpassing the light of hundreds of thousands, millions of suns and moons demonstrates a supremely excellent characteristic corresponding to the marks. It reveals the Tathāgata's supramundane characteristic, because the Tathāgata's body possesses such marks. The mind of wisdom, in order to give sentient beings peace and to give sentient beings happiness, reveals a characteristic corresponding to an upright mind, which should be known; it corresponds to the fruit of practicing wisdom, which should be known. How should it be known? It should be known that the Tathāgata, relying on those physical marks, emits various lights, able to accomplish two kinds of benefit for sentient beings: namely, giving sentient beings peace and happiness, and illuminating the Buddha-lands in accordance with wisdom. I myself consider that if there are sentient beings who can see the Buddha's body and contemplate it: here, 'seeing' refers to initially beholding the physical marks. 'Contemplating' refers to subsequent observation. The teaching of the various lights should be understood as distinguished according to three kinds of dharmas. The three are so-called cause, name, and accomplishment. What is called 'cause' is precisely that which corresponds to the practice of giving happiness, peace, and wisdom; this meaning should be known. 'Name' is as in the sutra: named 'Peaceful Adornment'... up to named 'Manifesting All Kinds of Forms,' and so forth; this meaning should be known according to the distinct activities of each. 'Accomplishment' means the accomplished matters are briefly of four kinds. Based on that meaning, it is briefly said there are four kinds of light: namely, enjoyment, increase of merit, cessation of evil, and generation of faith. 'Enjoyment' means the sentient beings capable of transformation together enjoy the joy of the Dharma with the Buddhas, the Tathāgatas. That enjoyment of happiness refers to seeing the Tathāgata, making offerings to the Tathāgata, paying homage to the Tathāgata, and questioning the Tathāgata, which should be known. Seeing the Tathāgata and making offerings to the Tathāgata: relying on the first light, one sees the Tathāgata and contemplates the Tathāgata. Seeing the Tathāgata and making offerings to the Tathāgata is taught by the first light. Paying homage to the Tathāgata demonstrates physical action as offering; it should be known that merely seeing the Tathāgata is not an offering. Questioning the Tathāgata is taught by the second light. Within the questions, there is a sequence of distinctions between mundane and supramundane karmic results, and further there are six kinds of light. The distinctions of excellent mundane karmic results rely on two kinds of grounds: 1) the non-concentrative ground; 2) the concentrative ground. Within the non-concentrative ground, through aspiration, two kinds of karmic results are obtained: first, the excellent karmic result of a Wheel-Turning Sage King; second, the excellent karmic result of the Lord Śakra. The concentrative ground refers to the excellent karmic result of a Brahmā King. Why are the karmic results of the Yāma Heaven and others not included? Because the various mundane scriptures do not speak of them. The Buddha's emitted light should also illuminate them, but since it is not present in the various scriptures, it is not clarified. 'Supramundane karmic result distinctions' refers to the three kinds of distinctions according to the three vehicles; this meaning should be known. 'Increase of merit' means increasing three kinds of merit: first, causing beings in the evil destinies to leave those states and be born in good destinies in future lives; second, giving happiness and causing joy to suffering beings within their present bodies; third, causing heedless beings to give rise to wholesome dharmas.

To cease evil means to enable sentient beings to depart from all destinies, to depart from all grounds, to depart from all calamities, and to depart from all hindrances; this is called ceasing evil. All destinies are of two kinds: first, the evil paths; second, the good paths. The evil paths are of three kinds. To enable sentient beings to depart from all calamities means to enable sentient beings to depart from the various sufferings and hardships of the three evil paths. To enable sentient beings to depart from all hindrances means to enable sentient beings to depart from the hindrances within the good paths, such as incomplete faculties, blindness, deafness, evil karma, deluded mental views, and various other hindrances; and to depart from the various hindrances within all grounds. The grounds are of three kinds: first, the Bodhisattva ground; second, the Śrāvaka ground; third, the ordinary being ground. Within the Bodhisattva ground, it means to enable sentient beings to be far removed from the six kinds of hindrances that are counteracted by the pāramitās. Within the Śrāvaka ground, it means to enable sentient beings to depart from three kinds of hindrances: the hindrance of disrespect, the hindrance of ignorance, and the hindrance of being unable to restrain the arising of intensified afflictions; therefore it is called a hindrance. Furthermore, disrespect refers to the hindrance of lack of faith. Furthermore, ignorance refers to the hindrance of lacking the wisdom of extensive learning. Furthermore, the hindrance of being unable to restrain the arising of intensified afflictions is the hindrance of shamelessness and lack of conscience. Within the ordinary being ground, it means to enable sentient beings to depart from four kinds of hindrances: the hindrance of the manifestation of afflictions such as greed, anger, and delusion based on their fundamental accumulations, which refers to the manifestation of erroneous thoughts and the like; and the hindrance of the manifestation of all afflictions, which refers to the manifestation of mixed afflictions. This is the cessation of evil, explained according to the sequence of the twenty-one lights; it should be understood accordingly.

When faithful practitioners behold the Tathāgata’s body with its various lights, subtle and sublime, they thus give rise to faith, aspiring to see it. “Various distinct colors” means seeing various hues. “Seeing” means aspiring to see. Moreover, “various distinct colors” refers to differences such as blue, yellow, red, white, and so forth. “Immeasurable kinds of colors” means that each of the colors like blue has immeasurable varieties. “Surpassing hundreds of thousands of colors” indicates that among the remaining colors like blue, there are lights of surpassing brilliance. “Surpassing” means that within blue, yellow, and so on, there are further immeasurable, boundless surpassings. “If in remaining kalpas” means beyond one kalpa up to immeasurable, boundless kalpas being spoken of. “The merits of the light are immeasurable, boundless, and inexhaustible” means the merits of the light are immeasurable and boundless, beyond what calculation or analogy can reach, and even up to the remainderless nirvāṇa realm they are not exhausted—this should be understood. All lights, even asaṃkhyeya asaṃkhyeya lights, do not go beyond the four kinds of light corresponding to enjoyment and so forth; thus knowing, the Tathāgata manifests immeasurable, boundless bodily lights and adornments inconceivable. “Skillfully and appropriately teaching the Dharma” means manifesting the teacher and the teaching to cause sentient beings who can be transformed to give rise to a mind of reverence; manifesting the rare to cause them to generate superior causes and a mind of respect. “World-Honored One, I have not heard the names of these lights” indicates the immeasurable, boundless merits of the Tathāgata’s light. “What is not spoken” is what is not praised. If so, why is it spoken now? To reveal the cause of unsurpassed merit. Therefore it is next said, “World-Honored One, as I understand the meaning of the Dharma taught by the Buddha: World-Honored One, if there are sentient beings who, hearing the names of these lights, can give rise to pure faith and a reverential mind, those sentient beings will certainly attain the Tathāgata’s body of such light.” Previously emitting light, the Bodhisattva Net of Light already knew all the Tathāgata’s deeds that benefit sentient beings and the various Dharma joys received; wishing to share Dharma joy with immeasurable other bodhisattvas, he requested the Tathāgata to emit light. As in the scripture: “World-Honored One, I only wish that today you would emit the light that invites bodhisattvas, awakening the bodhisattvas.” This light does not go beyond the aforementioned four kinds of light, being the light of receiving Dharma joy. “Causing bodhisattvas of other worlds to awaken and know” means this light enters the previously explained dispersed light and also enters the light that increases merit; this should be understood. With what light does it shine upon immeasurable, boundless worlds? Here it is shown to surpass what can be counted, therefore called “immeasurable.” Going to other directions, like the limits of space cannot be obtained, therefore called “boundless.” “Presently abiding” means remaining in other worlds without going elsewhere, therefore called “presently abiding.” Not entering nirvāṇa, therefore called “presently living.” Free from all illnesses, therefore called “presently existing.” Furthermore, it is said to correspond to the pure characteristics of all dharmas, therefore it is called “free from illness”—this should be understood. “Paying homage to that Buddha” means because of presently seeing Śākyamuni Buddha. “Making offerings to that Buddha” means completely giving all that should be offered. “Questioning that Buddha” means inquiring according to the Dharma. “Answering that Buddha” means replying according to the Dharma. “Asking with profound and subtle intention” means cutting through all nets of doubt. Moreover, there is another meaning: because of seeing face-to-face, because of making offerings to the Buddha, because of relying on the original conduct and dignified manner, because of listening to whether questions are permissible or not, thus in sequence asking about Dharma and meaning according to Dharma and meaning. From here onward, based on the meaning of question and answer, it should be understood thus.

The ten kinds of pure, steadfast mind are briefly explained based on two kinds of mind: first, based on the undefiled mind; second, based on the reverential mind. Based on the undefiled mind means based on the seven kinds of distinctions of defiled and pure worlds regarding defilement and freedom from defilement—this should be understood. The seven kinds of distinctions are: distinction of dharmas, because of the difference between pure dharmas and impure dharmas; distinction of feelings, because of the difference between experiencing suffering and happiness; distinction of karma, because of differences in birth into families of low, middle, and high status, and because of differences in evil actions, good actions, and mixed actions; distinction of mind, because of differences among sentient beings in having faith in the Dharma or not having faith in the Dharma within the Buddha’s teaching; distinction of conduct, because of the difference between right conduct and wrong conduct; distinction of mental cultivation, because of differences in the vows and practices of the three vehicles; distinction of paths, because of the difference between good paths and evil paths. Such evil minds and other defilements are counteracted; because of the characteristic of non-defilement, eight kinds of pure, steadfast mind are spoken of—this meaning should be understood. How should it be understood? The defilement of distinction of dharmas has two kinds: first, based on meaning, meaning distinguishing well-spoken characteristics and ill-spoken characteristics; second, based on dharmas, meaning hearing well-spoken characteristics and hearing ill-spoken characteristics. The countermeasure: the first phrase counteracts the hateful mind with the non-hateful mind, meaning not giving rise to mind toward well-spoken or ill-spoken words. Within ill-spoken words, not producing the mental thought “I can endure”—this meaning should be understood. The second phrase “equally with a mind of loving-kindness” means because the nature of words is thus, and because speaking non-inverted dharmas causes sentient beings to abide in a place of peace. The countermeasure for the defilement of distinction of feelings: all feelings are entirely suffering; thus in all matters equally generating a mind of compassion, pitying sentient beings. The countermeasure for the defilement of distinction of karma: right cultivation, thus in all places the mind is equal in bestowing happiness, cultivating wisdom. The countermeasure for the defilement of distinction of mind: toward offerings and disparagement, abandoning a mind of high and low. The countermeasure for the defilement of distinction of conduct: not seeing faults, not giving rise to a mind of benefit. The countermeasure for the defilement of distinction of mental cultivation: equal and of one taste, because not affirming or denying one another among the three vehicles. The countermeasure for the defilement of distinction of paths: not giving rise to fear, following one’s own karma. Thus well knowing by observing the essence of dharmas is called the eight kinds of pure, steadfast mind, explained based on the seven kinds of undefiled mind. It should be understood thus.

**Regarding the Attitude of Reverence, there are two aspects:**

**First, regarding all Bodhisattvas, one should regard them as World-Honored Ones.** What does this mean? It means that one should regard the Bodhisattvas born in this world—a world of the Five Turbidities—as one would regard a Buddha. In such a Buddha-land, when one sees Bodhisattvas practicing asceticism, seeking the Great Enlightenment without growing weary, and ultimately practicing in accordance with reality, one should regard those Bodhisattvas as Buddhas. Therefore, it is said one should regard them as World-Honored Ones. Furthermore, one should regard them as rare and precious. This meaning should be understood. How should it be understood? Just as the appearance of a Buddha in the world is difficult and extremely rare, so too are the Mahasattva Bodhisattvas. Because they never abandon the resolve for Enlightenment, they are also called rare. Therefore, one should regard them as World-Honored Ones.

**Second, regarding the Buddha, one should regard him as rare and precious.** What does this mean? For example, in a world free from defilements, the beings there have lifespans of hundreds of thousands, millions, or billions of kalpas, and the Tathagatas there constantly perform immeasurable benefit for sentient beings. In contrast, in this world, which is full of many afflictions and faults, the Buddha, within a short time, is able to perform immeasurable benefit for sentient beings. Seeing the Buddha in this context, one should regard him as rare and precious. This meaning should be understood.

**A pure and steadfast mind can grow and be perfected.** This meaning should be understood.

Entering the practice of serene stillness, relying on a pure and steadfast mind with the mindfulness of a bodhisattva, the bodhisattva receives and upholds it. In that world, for hundreds of thousands of eons, they never stray from right mindfulness and constantly cultivate pure conduct. In this Saha world, from dawn until midday, they firmly uphold precepts without allowing their minds to be tainted by defiled actions, thus demonstrating supreme virtue. What does this mean? It is like treating a severe illness: to cure it quickly, one administers a potent medicine, and upon taking it, the patient recovers. Similarly, sentient beings are burdened with many afflictions and faults. To swiftly eliminate these, they are given superior methods as antidotes, and thus they are eradicated. This principle should be understood.

It is shown that beings born in a troubled land experience many sufferings and are afflicted in a defiled world. Therefore, to enable other bodhisattvas to see the World-Honored One, Shakyamuni Buddha, to pay homage, make offerings, and engage in dialogue with the Tathagata, the holy Brahma Deva of Supreme Contemplation takes the lead in asking questions. The dialogue arises from the Brahma Deva's supreme contemplation, born from a mind of reverence within the great assembly. It demonstrates what kind of joyful eloquence and its fruits the Brahma Deva ultimately attains. Based on these two aspects, it is understood that this is the foremost among proper inquiries.

First, regarding the attainment of joyful eloquence: it corresponds to inquiries in all situations; it skillfully enables sentient beings to understand; its speech is most excellent; its words are respectful; it expresses right causes; it speaks in accordance with true meaning; it speaks with stability and peace—this is called beautiful and wonderful. It possesses human warmth; it arises from a mind of pure offering toward great celestial beings; it cannot be subdued by any demonic adversaries; it conveys profound and hidden meanings. These eight phrases describe the beautiful, wonderful, and joyful eloquence of the Brahma Deva of Supreme Contemplation. This principle should be understood.

How should it be understood? Namely: first, correspondence; second, enabling understanding; third, respectfulness; fourth, stability and peace; fifth, human warmth; sixth, great purity and attainment; seventh, invincibility; eighth, profundity.

Next, the cause of eloquent speech that delights the listener is explained. When demonstrating such manifold virtuous qualities through words and teachings, if there are beings who do not practice the true Dharma correctly, out of compassion and not abandoning those beings—for the sake of aligning them with supreme joy and goodness, for the sake of enabling beings to transcend suffering and attain supreme happiness, for the sake of rejoicing in them when bestowing joy and other supreme virtues, and for the sake of granting supreme joy and peace with an undefiled mind—through these five phrases, the cause of sublime contemplation, the Brahmā-like beautiful speech, and eloquent discourse that brings delight is taught. This meaning should be understood. How should it be understood? It reveals three kinds of mind: first, the mind that does not abandon; second, the mind that bestows joy; third, the mind that grants peace. These three are explained in sequence, one after the other, and should be understood accordingly.

Next, what kind of joyful eloquence and fruit of speech is attained? It is the ability to resolve all doubts for all beings in every matter.

The meaning of the verse is as the sutra explains.