This website is a resource to help with reading the Secrets of the Tathāgata. It is a part of a series on the Navagrantha, the nine most sacred texts of Mahāyāna Buddhism. As I have translated the sūtra in full with a thorough introduction that explores its themes and history, please refer to the full translation for this material (which will only be summarised here).

Title, History, and Versions

The sūtra is most commonly known in Sanskrit as the Tathāgataguhya Sūtra, though another frequent variant is the Tathāgatācintyaguhyanirdeśa (“Instruction on the Inconceivable Secrets of the Tathāgata”). Early references also call it the Guhyakādhipatinirdeśa (“Instruction of the Lord of Mysteries,” i.e., Vajrapāṇi). In Chinese, which forms the basis of the translation used in my translation, the text is given multiple names in its entrustment section: The Section on Vajrapāṇi, The Teaching of the Secrets of the Tathāgata, The Inconceivable Buddha-Dharma, and The Heap of Immeasurable Merits. The plural sense of guhya (“secrets”) is intentional, as the scripture focuses on the three “secrets” of the Tathāgata—his body, speech, and mind.

The Secrets of the Tathāgata belongs firmly within the Mahāyāna movement of the early centuries CE, presupposing doctrines such as the bodhisattva path, the pāramitās, and skilful means (upāya), while not yet invoking the more fully developed Tathāgatagarbha teachings. Its redaction is usually attributed to dharmabhāṇakas (reciters of scripture) in the first centuries CE, drawing upon both oral tradition and visionary revelation. Historically, the text influenced Indian and Nepalese Buddhism and was cited widely in scholastic works by figures such as Vasubandhu, Candrakīrti, Śāntideva, and Kamalaśīla. It also appears to have circulated in ritual contexts in Nepal, where it became part of the Navagrantha (or Navasūtra) collection of nine quintessential Mahāyāna scriptures.

The earliest translation into Chinese was by Dharmarakṣa in 288 CE (T310(3)), later incorporated into the Mahāratnakūṭa Sūtra anthology by Bodhiruci during the Tang dynasty. This version lacked chapter divisions and reflected Confucian and Daoist linguistic influence. A second translation, also by a monk named Dharmarakṣa (active in the Song dynasty, 1004–1058), produced T312, which is clearer, contains chapter divisions, and integrates mantra (vidyā) material; this is the basis of the translation used. A Tibetan translation was prepared collaboratively by Jinamitra, Dānaśīla, Munivarman, and Ye shes sde (Toh. 47). The only surviving Sanskrit witness is an incomplete Nepalese manuscript, copied in 1103 CE and now in the Asiatic Society of Bengal, which confirms close parallels with the Chinese and Tibetan versions despite its disorderly state. These four witnesses—the two Chinese translations, the Tibetan, and the fragmentary Sanskrit—together preserve the textual tradition of the Secrets of the Tathāgata

Themes

Narrative Characteristics

The sūtra is primarily set on Mount Gṛdhrakūṭa near Rājagṛha, a location strongly associated with the Buddha’s teaching activity. Its narrative is structured around a symmetrical parallelism: the “secrets” of the bodhisattva’s body, speech, and mind are mirrored by those of the Tathāgata himself. Around these themes, the text weaves praise of Vajrapāṇi, stories of kings, devas, and nāgas, and depictions of the Buddha’s life, such as his awakening and defeat of Māra. The text employs dramatic and theatrical narrative techniques, occasionally “breaking the fourth wall” by addressing the audience directly. Although self-referentiality is minimal compared to other Mahāyāna sūtras, the emphasis on revelation and entrustment shapes the narrative arc.

Religious Characteristics

Religiously, the sūtra conveys a sweeping cosmic vision. The Buddha is described as pervading all places and times, and countless interlocutors receive predictions of future buddhahood. Although styled as a scripture of “secrets,” its real theme is revelation—uncovering the hidden presence of Buddhahood within beings and within the cosmos. The text repeatedly stresses that those who encounter the sūtra already have deep karmic connections from past lives. It presents bodhisattva practice as inseparably linked to renunciation, urging disciples to go forth from home as a condition for walking the path. Kings, deities, and lay figures appear frequently, but monastic ideals remain central. Interestingly, unlike many Mahāyāna texts, the sūtra contains little emphasis on worship of books or stūpas; instead, it highlights memorisation, recitation, and oral transmission.

1. The Nature of the Bodhisattva

The sūtra establishes the bodhisattva’s true body, speech, and mind as identical in essence with the Tathāgata.

1. 1. Body: not sustained by ordinary food, but by Dharma nourishment; a Dharma-body that is unarising and functions as skilful means to heal afflictions and guide beings.

   2. Speech: unlimited, universally understood, inherently truthful, and expressive of reality itself.

   3. Mind: non-arising, unattached, all-knowing, and free from attainment and non-attainment, embodying Buddha-nature as the ground of all minds.

2. The Buddha's Three Secrets

The Buddha’s own body, speech, and mind serve as archetypes of the bodhisattva’s. His manifestations are inexhaustible, adaptive, and compassionate, while his mind remains pure and effortless. His speech reveals truth without limit, adapted to all capacities. His body is both refuge and nourishment, inspiring beings toward awakening.

3. The Bodhisattva Path and Practice

Practice is not mere words but realised conduct: Asceticism is redefined as compassionate engagement, not denial. Awakening is shared and supported by all beings, emphasising interdependence. Māra’s defeat arises from virtue, compassion, and transformation rather than force. Teaching the Dharma transforms cosmos and beings together, making awakening universal. Engagement with sense-objects becomes skilful means, not an obstacle.

4. Vajrapāṇi’s Central Role

The sūtra presents Vajrapāṇi as both protector and exemplar of the path: He receives prophecy of Buddhahood as Vajravikrāmin. His past lives illustrate non-retrogression, fearlessness, and the unobstructed vision of the bodhisattva. His offerings, vidyās, and supernormal powers manifest the bodhisattva’s compassion and strength, ensuring protection and continuation of the Dharma. His vajra symbolises the true power of compassion and humility.

5. The Dharma as Unconditioned and Inexhaustible

Throughout, the sūtra stresses that all dharmas—including predictions, teachings, and even awakening—are ultimately inapprehensible, unarisen, and free from conceptual elaboration. The True Dharma abides not through forms, concepts, or even the physical presence of a Buddha, but through non-conceptual wisdom and practice that transcends dualities.

6. Dhāraṇī, Vidyā, and Protection of the Dharma

The sūtra culminates in the union of wisdom and vidyā (mantra-like formulae). Dhāraṇī, especially the Letter A, ensures undefiled wisdom, inexhaustible eloquence, and the impartial benefit of beings. Vidyās protect the Dharma, subdue māras, and guarantee its longevity. Vows of bodhisattvas and devas secure the Dharma’s abiding into the age of decline, not through wealth, but through the sincere offering of practice and transmission.

Core Message of the Sūtra

The heart of the sūtra lies in its exposition of the “secrets” of the body, speech, and mind of bodhisattvas and of the Buddha. These “secrets” convey that awakened beings, perfectly attuned to the dispositions of all creatures, manifest countless forms spontaneously, without calculation or intention. Manifestations are not the product of deliberate will, but arise naturally from the karmic winds of beings themselves.  Consequently, all true understanding of the Dharma derives not from human effort but from the Buddha’s power. The distinction between bodhisattva and Buddha is blurred, for the perfected bodhisattva sees emptiness and non-duality in the same manner as a Buddha. The message is paradoxical yet practical: while all phenomena are empty and the Buddha never truly “speaks,” skilful means—words, narratives, and appearances—remain indispensable for guiding beings toward awakening

In short, the sūtra teaches that the Dharma-body of the bodhisattva and the Tathāgata is unarising, limitless, and inapprehensible. Yet, through skilful means—body, speech, mind, practice, prophecy, offerings, and vidyā—the Dharma manifests in the world to protect, nourish, and liberate beings. Awakening is neither solitary nor conceptual but shared, universal, and sustained through compassion, interdependence, and the ceaseless activity of bodhisattvas like Vajrapāṇi. Ultimately, the True Dharma endures not by external supports, but by the non-conceptual wisdom and vows of those who embody it.

Overview of Chapters

The following overview and table of contents is designed based upon traditional Buddhist interpretative practices. It does not feature in the publication of the sūtra translation.

PART I. INTRODUCTORY SECTION (First Paragraph of Ch. 1)

PART II. MAIN DOCTRINAL SECTION
A. Bodhisattva Section
i. Bodhisattva's Secrets

1. The Secret of the Bodhisattva's Body

2. The Secret of the Bodhisattva's Speech

3. The Secret of the Bodhisattva's Mind

ii. Praises, Causes of Qualities, and the Bodhisattva Path

4. Nādasvara Bodhisattva Comes to the Assembly

5. The Prior Deeds of the Cakravartin Dhṛtarāṣṭra

6. The Path to Awakening

B. Tathāgata Section
i. Tathāgata's Secrets

7. The Inconceivable Secret of the Tathāgata's Body

8. The Inconceivable Secret of the Tathāgata's Speech

9. The Inconceivable Secret of the Tathāgata's Mind

ii. Praises, Causes of Qualities, and the Fulfilment of the Path

10. The Praise of the Merits of Vajrapāṇi Bodhisattva, the Great Lord of Mysteries

11. The Bodhisattva's Most Excellent Practice of Asceticism and the Maturation of Sentient Beings by the Acceptance of Food 

12. The Bodhisattva's Reaching the Bodhimaṇḍa

13. The Defeat of Māra

14. Turning the Wheel of Dharma

15. Sense Objects

16. The Prediction of the Awakening of Vajrapāṇi Bodhisattva, the Great Lord of Mysteries

17. Non-duality and Ineffability

C. The Invitation to Vajrapāṇi's Palace

18. Entry into the Great City in the Wilderness for Alms

19. The World Protectors

20. Departure

D. Inconceivable Teachings at Gṛdhrakūṭa

21. The Past Deeds of Śūrabala Bodhisattva

22. The Questions of King Ajātaśatru

23. Devaputra Bhadrarāja

24. Inexhaustible Similes Extoling the Merits of the Dhāraṇī

PART III. PROPAGATION SECTION

25. The Entrustment of the True Dharma