“There are eight famed instructions: Alchemy, locating treasure, entering openings in the earth, Metallurgy, locating mines, mantra, Mineral refinement, and the granting of immeasurable wealth.

“Mantra, entering openings in the earth, and alchemy— These are supreme because they lead to the abandonment of evil. The granting of wealth, locating treasure, and locating mines are middling. Mineral refinement and metallurgy are the lesser among them.

“People of strong mind, with zeal for the Dharma And rich in austerities, are vessels for the first of these. The middling are for those in whom passion predominates, While the inferior are for those beset with dullness.

“Those who aspire to foster the supreme Should first abandon those taught as inferior. Those wracked by a painful craving for wealth Should make use of the middling set.

“Through the force of their austerities they will achieve Divine happiness, riches, longevity, Strength, a perfect form, erudition, Radiant complexion, singular intelligence, and great influence.

“People who are free of attachment, delight in virtue, Who are naturally inclined toward the Three Jewels, And who forsake evil and engage in recitation Are never far from divine attainments.

“Powerful as an adamantine weapon, fire, or meteor, Mantras grant boons to the human realm. They are unrivaled, both in this world and the next, For dispelling suffering and destroying evil.

“For some they are like a wish-fulfilling tree, For some they grant siddhis, for some they bring merit, And for others physical strength and happiness— Mantras grant people the results their minds desire.

“A mantra, emanating a diversity of forms, Protects the entire mass of beings Who suffer, live in fear, Or are terrified of kings, thieves, and lightning.

“Whatever their land and wherever their home, Those who recite mantra a little every day, With uncorrupted austerities and focused minds, Will eventually succeed in their mantras.

“First completing one hundred thousand recitations specified by the rite, Mantrins should next begin the main practice. They will then swiftly obtain the siddhis, And through the rite long be free from affliction.

“They should smear their bodies with earth, Step into water that is free of dirt, And bathe themselves for as long as they wish. They should emerge facing the east or north, Wash their hands and feet with water, Squat with their legs open and hands between them, And cup water noiselessly, without making bubbles.

“They should take three sips of water, Use the water to wipe their lips twice, Close their teeth, and touch them with their tongue. If they cough, they need to rinse their mouth again.

“Renunciants, men, women, boys, girls, The elderly, and brahmins— These a mantrin should never touch, Nor should a mantrin think about them.

“Should a practitioner touch them, Or be touched by them, The practitioner should bathe again, Rinse their mouth ritually, and resume the recitation.

“The mantra will enter the body Of those who delight in ritual purity and recitation, Have compassion, have counteracted their greed, Eat alms food, and are diligent in solemn activity.

“Should someone offer them any amount Of women, clothing, wealth, conveyances, Adornments, unguents, food, drink, or bedding, Those who are engaged in practice should refuse them.

“They should clean their anus five times with a heap of earth, Their genitals three times, their left hand three times, and both hands seven. Or, they can use soil and water for as long as it takes, To make themselves free of filth and odor.

“Just as the flames of a summertime forest fire Burn through a whole wilderness with ease, So does the fire of recitation, stoked by the wind of discipline, Send out flames of intense diligence to burn away evil.

“Just as snow, unable to withstand the glare, Melts when struck by rays of sunlight, So the snow of evil dissolves when struck By the sunlight of discipline and recitation.

“Just as a lamp lit in deep darkness Dispels every hint of gloom, So the lamp of recitation quickly clears The gloom of evil amassed in a thousand lifetimes.

“If the mantra is effected through recitation and homa, But the siddhis are still not achieved, A thousand caityas can be cast from clay Or from sand found at a riverbank.

“Once this practice has extinguished the evil Committed over many previous lives, In this very life the mantrin will receive The fruits of merit through mantra’s power.

“The fundamental root of mantra is discipline, Followed by diligence and patience, Faith in the victors, bodhicitta, The mantra, and an absence of laziness.

“Just as a ruler possessing the seven requisites Has no trouble subduing any kind of being, So a mantrin possessing these seven requisites Will quickly subdue any evil.

“After first completing most of the recitation, The mantrin should then perform a homa. Through homa the boons of mantra are bestowed, And all one’s desires are granted.

“The power of mantra can summon a woman From a distance of a hundred leagues away. She will not be a woman but a young yakṣiṇī, Who will serve the mantrin in body and deed.

“When performing a practice focused on desire, It is the young yakṣiṇī who bestows the result. Manifesting in the body of that woman, She will serve the desires of the night.

“Just as men will exhaust their wealth To serve a woman out of desire, So a young yakṣiṇī or servant girl Can be summoned with mantra and made to serve.

“Someone fixated on another person’s wife Is compelled to seek her, tormented by desire. Ignorantly he indulges his desire for another’s wife, And receives all manner of evil.

“Devas, nāgas, asuras, yakṣas, gandharvas, and siddhas, Who have faith in the Victor, help others, and explain mantra, Are empowered by śrāvakas, pratyekabuddhas, tathāgatas, and bodhisattvas, Who have seen the beings of the future who lack a protector.

“Three categories of result are taught: Superior, middling, and inferior. Flight, entering glorious openings in the earth, Shapeshifting, invisibility, marrying a young yakṣiṇī, Alchemy, magical conjuration, and nocturnal activities Are considered to be superior.

“The middling is becoming a lord of the earth, While the wise have deemed inferior The acquisition of cities and wealth, Dividing, summoning, confining, banishing, killing, Healing those stricken by hostile nāgas, And all related activities.

“More specifically, displaying might To embodied beings like nāgas, yakṣas, And children possessed by grahas Is considered exceedingly minor.

“Ritual rubbing, punching, slapping, hair pulling, Reciting into the ear, transferring, banishing, Killing, binding, and other acts of subjugation, Invocation, using the clothing of vidyā and mantra, Stomping, shaking, staring with a poisoned eye, Piercing with a needle, inducing someone to vomit, Blowing air, destroying limbs, summoning uragas, Repeatedly restricting and suppressing, confounding, Feeding poison, transferring poison elsewhere, Guiding with an iron hook, expelling poison stuck in the body, Feeding someone or depriving them of food, Ritually securing the space, sending a messenger, Dispelling, signaling a nāga, And rousing with the sounds of conches and clay drums— These procedures are explained in the scriptures on poison.

“There are eighty types of snakes on earth, Roaming about causing harm to others. Among them twenty are hooded, Six are spotted, twelve are nonvenomous, Thirteen are fierce, and thirty are crossbreeds.

“There are many other types of poisonous creatures, Including frogs, lizards, scorpions, and spiders. Poison can be transmitted by urine, feces, Saliva, physical contact, sight, And through the bite of fangs. Those learned in scriptures on poison Classify those as high, middling, and low.

“Creatures bite when intoxicated with poison, Driven by anger, afraid, Startled, hungry, provoked, Impelled by Yama, or when stepped on.

“There are four ways of biting, Which means seized by fangs or cut by teeth.

“Being bitten by a single fang with blood drawn Is called a ‘bite’ because it results in mild poisoning.

“When struck by two fangs with blood drawn, This is called ‘being eaten.’

“When three fangs break the skin, This is called ‘being cut.’

“When the body is struck by four fangs, And then eaten by the snake, This is called ‘being struck and eaten.’

“In that case even medicine is a poor antidote. The poison tears through the vital organs like fire. It is the same as a weapon, fire, or piercing heat. Mantra is able to pacify it In ways a healer’s art cannot.

“Just as falling rain instantly dampens An inferno steadily burning its fuel, So poison, like that inferno, Is pacified by the use of mantra.

“If a mantrin understands a poison’s potency And earnestly completes the recitation from the mantra rite, This approach will eliminate poisons, So that like a lion among a herd of cattle They can move freely, fearlessly among venomous snakes.

“Devas, nāgas, asuras, yakṣas, siddhas, Gandharvas, bhūtas, pitṛs, guhyakas, Pretas, piśācas, kaṭapūtanas, Unmadas, ojohāras, chāyas, And the many grahas that haunt the earth Eat the fatty meat of humans And drink their blood. They take advantage of those made weary By sorrow, strong desire, and anger, Which allow them to enter their bodies.

“People in their grasp roam around, Sing songs, dance, laugh, and grow angry. They feel joy, euphoria, and become talkative, Become erratic and imagine they are devas and asuras, Inviting everyone’s mockery.

“Whether out of desire for oblations or merely for sport, These beings possess bodies with an intent to kill. Vajrāṅkuśa can eradicate guhyakas— He a supreme vidyā, boon-granting and powerful. The vidyās of my lineage are also a remedy, Those such as fierce Amṛtakuṇḍalin and the rest.

“Grahas do not fear fire or wind, The destroyer of the triple city, Shining Sūrya or Pitāmaha, Varuṇa or the asuras, The lord of wealth or the king of yakṣas, Garuḍa the king of birds, Nor the rider of Airāvaṇa and destroyer of cities In the same way they fear a person who wields mantra.

“Seeing all these vidyā mantras used for bhūtas, And knowing every behavior of the grahas, A mantrin will thenceforth tame them free from doubt, And never again have need to fear them.

“Mantras are taught by he who has strengthened the three knowledges, Transcended the three existences, cast off the three faults, and mastered the three paths. They are also taught by his heirs and by the devas and asuras who follow his path. Those who are empowered by the mantras of the eminent one, the dispeller of darkness, And receive the power of the mantras praised by the host of worldly gods, will never falter.”

Brahmā and the gods who heard the vajra bearer speak, As well as the asuras, yakṣas, siddhas, Vidyādharas, nāgas, yakṣas, gandharvas, Guhyakas, pitṛs, and bhūtas,

Bowed their heads with faith at his feet, Pressed their hands together in devotion, and said, “Amazing that you have such compassion for all beings! Amazing is your manifold activity!

“Because of this, some see you as a blazing vajra, Some as bearing a club, others and holding a disc, Yet others as holding a trident or lasso, Or as bearing a sword, bow, or cudgel. For some you take a frightening form, bristling with weapons, While others see you in a state of peace.

“We bow to you who is venerated by devas and yakṣas, Who takes many forms but whose form is imperceptible. We bow in homage to you whose feet are honored by asuras and devas, And to whom the supreme bodhisattvas pay homage. Lord of vidyās with bowstring drawn, we bow to you. We all pay homage and bow to you. From this day forward we take refuge in you.

“People who act with integrity, In alignment with all you have said, Will swiftly dispel the gloom of poverty And blaze as brightly as the sun. Limbs that do not fail, minds that do not decline, Freedom from illness, suffering, and physical degeneration— These are attained by those with faith in you.”

After they had spoken these words together, They paid homage again and again to the vajra bearer. They then promptly entered their aerial palace And departed through the sky just as they arrived.

Once the devas had departed, Vajrapāṇi said to Subāhu, “The devas have understood this sūtra, but you must make it known in the world.”

After these words had been spoken, Subāhu rose, bowed respectfully, and said, “I will spread it far and wide in the human realm, For it purifies, destroys evil, and is rich in good fortune.”