Saṃdhinirmocana Sūtra

The sūtra is structured in the form of a series of dialogues between the Buddha and advanced bodhisattvas or hearers, as well as between bodhisattvas (see chapter 1). These dialogues deal with both the theory and practice of the entire bodhisattva path. Narrative elements are extremely limited in this teaching. However, a narrative pattern can be found in chapter 2 and 3, which begin, respectively, with a story about a group of non-Buddhists (tīrthikas) and some followers of the Buddha who have gathered to discuss a difficult point regarding the nature of reality and cannot agree on anything. The main protagonists then beg the Buddha to provide an explanation for the quandary these assemblies cannot not resolve, or alternatively to explain his underlying intent when he expounded the teachings that gave rise to conflicting interpretations.

Each chapter starts with a question on a topic requiring further elucidation: In the first chapter, the bodhisattva Vidhi­vatpari­pṛcchaka questions the bodhisattva Gam­bhīrārtha­saṃdhi­nirmo­cana on the inexpressible (anabhilāpya) and nondual (advaya) ultimate. In the second chapter, the bodhisattva Dharmodgata questions the Buddha on the ultimate beyond speculation (sarva­tarka­samati­krānta). In the third chapter, the bodhisattva Su­viśuddha­mati questions the Buddha on the ultimate that is beyond being distinct or indistinct (bhe­dābhe­dasa­mati­krānta) from conditioned phenomena. In the fourth chapter, Subhūti questions the Buddha on the ultimate that is of a single nature (ekarasa) within all phenomena. In the fifth chapter, the bodhisattva Viśālamati questions the Buddha on the secrets of mind (citta), thought (manas), and cognition (vijñāna). In the sixth chapter, the bodhisattva Guṇākara questions the Buddha on the three defining characteristics (lakṣaṇa) of phenomena. In the seventh chapter, the bodhisattva Para­mārtha­samud­gata questions the Buddha on the three kinds of essencelessness (niḥsva­bhāvatā) as well as on the Buddha’s three turnings of the Dharma wheel. In the eighth chapter, the bodhisattva Maitreya questions the Buddha on the practice of mental stillness (śamatha) and insight (vipaśyanā). In the ninth chapter, the bodhisattva Avaloki­teśvara questions the Buddha on the stages of the bodhisattva path and the Single Vehicle (ekayāna). In the tenth chapter, the bodhisattva Mañjuśrī questions the Buddha on the bodies (kāya) and activity of the tathāgatas.

From a broader perspective, it is possible to consider that the teaching imparted in this sūtra is structured in terms of the basis (āśraya), the path (mārga), and the result (phala). The first four chapters on the five characteristics of the ultimate¹ as defined in the Prajñāpāramitā sūtras represent a teaching on the abovementioned basis, namely, true reality (tathatā) as it is; chapters 5–9, a teaching on the path in terms of practices and stages to attain awakening; and chapter 10, a teaching on the result through the doctrine of the tathāgatas’ bodies and activity to awaken beings. All major Tibetan traditions consider chapter 3, focusing on the relation between the two truths, and chapter 8, focusing on meditative practice, to be authoritative. These are among the scriptures most quoted on their respective topics by Tibetan authors regardless of lineage.