Saṃdhinirmocanasūtra
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A crucial source text for the Yogācāra school and many of its central tenets, including the theories of consciousness-only, all-ground consciousness (Skt. ālayavijñāna; Tib. kun gzhi rnam par shes pa), and the three natures. It is also noteworthy for its discussion of the relationship between the two truths (Ch.3), the three turnings of the wheel of Dharma (Ch.7), and meditation (Ch.8). Furthermore, it is commonly included in the Tibetan lists of sūtras that teach buddha-nature and/or the definitive meaning.
Relevance to Buddha-nature
Often included as one of the tathāgatarbha sūtras and, or, the sūtras that teach the definitive meaning.
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Recensions of This Text
| Sanskrit | Saṃdhinirmocanasūtra, Sanskrit fragments:
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| Tibetan | འཕགས་པ་དགོངས་པ་ངེས་པར་འགྲེལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།, ('phags pa dgongs pa nges par 'grel pa zhes bya ba theg pa chen po'i mdo). ISTB Link: https://www.istb.univie.ac.at/kanjur/rktsneu/verif/verif2.php?id=106
Tibetan witnesses: Bd3.7 vol. 3 (ta) pha 1b1–84a6; C747 mdo sde, ca 1b1–71a7 (vol. 29); Cz082-001 mdo, na 1b1–82a5; D106 mdo sde, ca 1b1–55b7 (vol. 49); Dd031-001 mdo, ca 1b1–69b2; Dk034-001 mdo, na 1b1–87b1; Do mdo sde, da 196a–246b; F156 mdo sde, ba (tsha) 1b1–72a7 (vol. 68); Go19,01 ka 1b–36a6 (vol. 19); Gt028-001 mdo, na 1b1–72b3; H109 mdo sde, ca 1b1–87b7 (vol. 51); He64.6 mdo, wa 62b5–125b8; J51 mdo sde, ca 1b1–59b8 (vol. 44); Kʙ116 mdo sde, ca 1b1–71a1 (vol. 57); Kǫ774 mdo sna tshogs, ngu 1b1–60b7 (vol. 29, p. 1); L82 mdo sde, na 1b1–80b1 (vol. 42); Lg11.8 mdo, da-L74 224b5–276a2; N94 mdo sde, ca 1–81a7 (vol. 51); Ng13.07 mdo pa dgongs 111b3–162a8; Np012-001 mdo, na 1b1–87a7; O23 mdo sde, cha; Pj043-001 mdo, ca 1b1–62b4; Pz045-001 mdo ca 1b1–61a5; R106 mdo sde, ca 1b1–55b7 (vol. 49); S106 mdo sde, na 1b1–80b1 (vol. 63); T107 mdo sde, na 1b1–70b1 (vol. 68); U106 mdo sde, ca 1b1–55b7 (vol. 49); V156 mdo sde, na 1b1–69b6 (vol. 65); X mdo sde, wa 66a–132a; Z137 mdo, na 1b1–93a6 (vol. 59); Dunhuang manuscripts: Stein Tib. n°194 (49 folios); Stein Tib. n°683 (1 folio), see Hakayama 1984–1987; Ablaikit collection IOM, RAS Tib.979/117; Viniścayasaṃgrahaṇī of the Yogācārabhūmi: Degé Tengyur D4038 mdo ’grel (sems tsam), zi 44a–97b; Golden Tengyur GT3542 mdo ’grel (sems tsam), ’i 59b–136a; Peking Tengyur Kǫ5539 mdo ’grel (sems tsam), ’i 47b–109a. |
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Text Metadata
| Other Titles | ~ ārya-saṃdhinirmocana-nāma-mahāyāna-sūtra ~ mdo dgongs pa nges 'grel |
|---|---|
| Text exists in | ~ Tibetan ~ Chinese ~ Mongolian ~ Korean ~ Japanese |
| Canonical Genre | ~ Kangyur · Sūtra · mdo sde · Sūtranta |
| Literary Genre | ~ Sūtras - mdo |
Contents
The intent of this paper is to treat this latter concern. It will attempt to describe the basic doctrinal focus of four early Yogācāra texts, suggest the intent of their authors, and draw a hypothesis concerning the lines of development of early Yogācāra as seen in these texts. The texts selected are the Mahāyānasūtrālaṃkāra, the Saṃdhinirmocanasūtra, the Mahāyānābhidharmasūtra, and the Madyāntavibhāgaśāstra. All four texts were composed before the time of the classical formulation of Yogācāra by Asaṅga and Vasubandhu. Although it is not possible to determine with any degree of certitude the temporal relationship among these texts, insight into their doctrinal emphases would help to identify the overall problematic that led the early, pre-Asaṅgan Yogācārins to develop their thinking. (Source Accessed Jan 28, 2020)
This important study reveals how the Buddhist unconscious illuminates and draws out aspects of current western thinking on the unconscious mind. One of the most intriguing connections is the idea that there is in fact no substantial 'self' underlying all mental activity; 'the thoughts themselves are the thinker'. William S. Waldron considers the implications of this radical notion, which, despite only recently gaining plausibility, was in fact first posited 2,500 years ago. (Source: Routledge)
Frauwallner's way of translating was straightforward: to remain as close as possible to the original text while presenting it in a clear and readable way in order to convey an accurate impression of its meaning. For technical terms in the source materials he maintained a single translation even when various meanings were suggested. For clarity regarding such variations of meaning he relied on the context and his explanation.
The same approach was taken by the translator of the present book. Although his translation attempts to be faithful to the 1994 edition of Die Philosophie des Buddhismus, he inserted helpful additional headlines into the text and considerably enlarged the index. All other additions by the translator are given within square brackets. Besides this, he created an Appendix, which contains one of Frauwallner's more important articles "Amalavijnana and Alayavijnana" (1951) to complement the long Yogacara section of the book, a bibliography of selective publications after 1969. The URLs for many of the source materials were also conveniently provided. (Source: Motilal Banarsidass)Volume 16
The basic sūtra of the Faxiang School, The Scripture on the Explication of Underlying Meaning expounds the thought of the Yogācāra or Mind-Only School (Vijñānavāda), stating that all phenomena are manifestations of the mind. It belongs to the middle period of Indian Mahāyāna Buddhism and is considered to have been composed at the start of the fourth century A.D. It is divided into eight chapters, and gives a detailed exposition of the philosophy of the Yogācāra School. Judging from the fact that the greater part of this sūtra is quoted in the Yogācārabhūmi (Taishō 53), and that numerous citations from it are to be found in such works as the Mahāyānasaṃgraha (Taishō 57) and Jō-yui-shiki-ron (Taishō 54), it is clear that it exerted considerable influence in later times.
Source
(Source: BDK America)
The thesis focuses on the relations between mind and karma and the continuity of life in saṃsāra based upon a concept of mind, the ālayavijñāna, as presented in the texts of Asaṅga and Vasubandhu of the Yogācāra school of Indian Buddhism, A.D. 4-5th centuries. It has been the topic of many sectarian disputes as well as the springboard for several far-reaching doctrinal developments, so it is desirable to examine it within its early Indian Buddhist context.
The first section presents the multivalent viññāṇa of the Pali Canon and related concepts. It demonstrates that the major characteristics later predicated of the ālayavijñāna were present in an unsystematized but implicit form in the viññāṇa of the early discourses.
The next section describes the systematic psychological analysis developed by the Abhidharma and its consequent problematics. It argues that the incongruity of Abhidharmic analysis with the older unsystematized doctrines led to major theoretical problems concerning the key concepts of kleśa and karma, to which the Sautrāntika school offered the concept of seeds (bija).
The third section, based primarily upon the texts translated herein, depicts the origination and gradual development of the ālayavijñāna within the Yogācāra school from a somatic "life principle", to an explicitly unconscious mind, to its final bifurcation into an unconscious afflicted mind (kliṣṭa-manas) and a passive respository of karmic seeds, the latent loci of kleśa and karma, respectively.
The last section compares the ālayavijñāna systematically with Freud's and Jung's concepts of the unconscious, concluding that their respective philosophical milieus led both traditions to conceptions of unconscious mental processes as necessary compensations for strictly intentional epistemological models.
In the appendix the major texts presenting the ālayavijñāna, Chaps. V and VIII.37 of the Saṃdhinirmocana Sūtra, part of the Viniścaya-saṃgrahaṇī of the Yogācārabhūmi, and Ch. 1 of the Mahāyāna-saṃgraha, are translated and extensively annotated in order to contextualize the minutiae of this concept of mind with its canonical precursors and its Abhidharmic contemporaries. (Source: ProQuest)
The Samdhinirmochana Sutra demonstrates how our common modes of viewing reality and our habitual ways of living are fundamentally mistaken. It details how the full force of our mental and physical faculties can be harnessed for the task of clearing up the ignorance that clouds the continuum of every being who is not a Buddha, describing in detail the views, stages, and practices necessary for this transformation.
This Sutra presents the Buddha's dialogues with ten great Bodhisattvas on such topics as ultimate reality, base-consciousness, the threefold character of phenomena, the teachings of definitive meaning, the ten stages of the Bodhisattva Path and the six perfection, and the union of wisdom and compassion at the Buddha level. Read, studied, outlined, and meditated upon, this Sutra can reveal the architecture of enlightenment and open awareness to the profound and expansive vision that informs the third turning teachings. Correctly understood, it can guide the reader on a path that leads to mental balance, insight into the view of sunyata, and deep commitment to work selflessly for the benefit of others. To encourage students to investigate the text more closely, this publication contains the complete typeset Tibetan text on facing pages, extensive notes, glossary, and index. (Source: Dharma Publishing)The Samdhinirmochana Sutra demonstrates how our common modes of viewing reality and our habitual ways of living are fundamentally mistaken. It details how the full force of our mental and physical faculties can be harnessed for the task of clearing up the ignorance that clouds the continuum of every being who is not a Buddha, describing in detail the views, stages, and practices necessary for this transformation.
This Sutra presents the Buddha's dialogues with ten great Bodhisattvas on such topics as ultimate reality, base-consciousness, the threefold character of phenomena, the teachings of definitive meaning, the ten stages of the Bodhisattva Path and the six perfection, and the union of wisdom and compassion at the Buddha level. Read, studied, outlined, and meditated upon, this Sutra can reveal the architecture of enlightenment and open awareness to the profound and expansive vision that informs the third turning teachings. Correctly understood, it can guide the reader on a path that leads to mental balance, insight into the view of sunyata, and deep commitment to work selflessly for the benefit of others. To encourage students to investigate the text more closely, this publication contains the complete typeset Tibetan text on facing pages, extensive notes, glossary, and index. (Source: Dharma Publishing)Volume 16
The basic sūtra of the Faxiang School, The Scripture on the Explication of Underlying Meaning expounds the thought of the Yogācāra or Mind-Only School (Vijñānavāda), stating that all phenomena are manifestations of the mind. It belongs to the middle period of Indian Mahāyāna Buddhism and is considered to have been composed at the start of the fourth century A.D. It is divided into eight chapters, and gives a detailed exposition of the philosophy of the Yogācāra School. Judging from the fact that the greater part of this sūtra is quoted in the Yogācārabhūmi (Taishō 53), and that numerous citations from it are to be found in such works as the Mahāyānasaṃgraha (Taishō 57) and Jō-yui-shiki-ron (Taishō 54), it is clear that it exerted considerable influence in later times.
Source
(Source: BDK America)
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Yogācāra - Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana). Skt. योगाचार Tib. རྣལ་འབྱོར་སྤྱོད་པ་ Ch. 瑜伽行派
kun gzhi - Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes). Skt. आलय Tib. ཀུན་གཞི་
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་
gzhan stong - The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature. Tib. གཞན་སྟོང་
tridharmacakrapravartana - Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources. Skt. त्रिधर्मचक्रप्रवर्तन Tib. ཆོས་འཁོར་རིམ་པ་གསུམ་
āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་
Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見
Cittamātra - Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna. Skt. चित्तमात्र Tib. སེམས་ཙམ་
abhidharma - Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha. Skt. अभिधर्म Tib. ཆོས་མངོན་པ། Ch. 阿毗达磨
Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘
