“Places of pratyekabuddhas and the sugatas’ heirs, Those where the Victor previously lived, Places that are pleasant and steeped in merit, Or venerated by devas and asuras— Those with vows purified through the restoration rite Should perform the approach in order to purify themselves.
“If such places are not to be found, there are others: Accessible rivers, brooks, and streams, Lakes adorned with lotuses and utpalas, Places unfrequented by people, Or those abundant with clean water; Places unknown to terrible grahas; Those with fresh flowers and fruit, Rich in medicinal plants, or thick with different trees; Places with clean spots to sleep upon the ground, Those free of tiger, leopard, and lion, Or places pleasing, level, and without brambles— These are places people celebrate for siddhi. Avoid places with ravines, anthills, ash, or hair, Rubbish, charcoal, salt deposits, or excrement.
“The earth should be excavated, and a hut built there, One that is warm, strong, and plastered with clay. The door can be to the east, north, or west, But should never face to the south.
“To one side of the shrine chamber Hang the cloth image to be used in the rite, One showing the Victor revealing the sublime path, Or set out a beautiful wooden image to worship.
“A cloth image will grant a person siddhi When a weaver weaves it soft and smooth, When it is tightly woven and free of hairs, Properly proportioned, undamaged, and with its fringe intact.
“On that cloth, sprinkled with clean, fragrant water, Persons bathed, clean, and observing poṣadha Should use pigment from clean pots and free of cow bile To artfully draw using hair from a cow.
“Abundant offerings should be made to the image: Offerings of garlands, incense, lamps, food, and fragrance. It should be set up securely, facing west; In its presence they begin their quest for siddhi.
“Their hair should be tied in a topknot and shaved, And the color of their clothes changed with mineral dyes. They should wear either white garb, Or clothing made of leaves, hemp, flax, or bark.
“They should hold an attractive alms bowl, One made from gourd, iron, or clay. It should be shapely, not rough but smooth, And be undamaged, round, and free of cracks and holes.
“They should live near a pleasant town, not too close or too far, Where food and drink are available, and śūdras predominate. It should be hospitable to guests, And without brahmins of other traditions.
“Brahmins overcome with pride Are arrogant about their lineage and lack compassion. They create problems whenever they see People worshiping at shrines to the Sugata.
“How are brahmins inferior to the Buddha’s followers? They say, ‘Those of the śūdra caste Exist to serve and venerate brahmins. How could śūdras ever be fit to recite mantra?
“ ‘We worship gods and guests, perform the six activities, Serve the king and the god of fire, And do what we must for our sons— This is what concerns brahmins.
“ ‘Kṣatriyas and vaiśyas also do their duty, Therefore do not harbor any doubt.’ Speaking a slew of deceptive fallacies, They burn their minds and the minds of others.
“For those who understand virtue and nonvirtue, There is no difference between a brahmin and a śūdra. A person may think, ‘This is a brahmin, this is a śūdra,’ But those are concepts, nothing more.
“By focusing on the true path and following virtue, Śūdras too will pass beyond aging and death. By following a false path and behaving badly, Brahmins too will fall into unbearable hells.
“Those who are embodied, rife with impurity Cannot now be made pure by some other means. They are cleansed by ridding themselves of evil, And embracing only the meritorious.
“Base-minded yogis should not eat While obsessed with their longevity, As if a weary traveler beset with hunger and thirst, Who consumes the flesh of their own child.
“When too much is added, a scale rises effortlessly; Too little and it likewise falls. When proportionate, it instantly comes into balance— This is how an embodied being should eat their food.
“A person will set a sturdy pillar, for example, To keep an old house from collapsing. So too food stabilizes the machine of the body, And is like grease for a chariot’s axle.
“ ‘Food perpetuates the desire realm’— So said the Victor in one of his teachings. One should know the body to be like a plantain tree; Thus the mind should not desire food, drink, and the like.
“Using knowledge gained from the words of the Sugata, One should guard against the interactions of the six senses and sense objects. Taking up one of the various kinds of alms bowls, One should go for alms, gazing a plow’s length ahead.
“Smiling as she walks, speaking with sidelong glances, Her shapely body captivates the mind— A woman’s body strikes like a weapon, Stealing away men’s minds.
“One goes where they please, free of clinging. With their minds mentally disciplined, Rejecting concerns of high, middling, or otherwise, They go to other people’s homes in silence.
“They should return bringing all the alms received, And share the first portion as they please. After washing their feet, they should give some to guests, Then eat the food to care for their body.
“After eating at the appropriate time and bathing on the three occasions, They should make offerings of garlands, lamps, and incense, Sing praises, and present food that is free of meat and alcohol. Mantrins then sit on a mat of kuśa grass and recite.
“If incense, fragrant unguents, and the rest are not available, They should offer a variety of fragrant flowers, But avoid buka, arka bilva, bṛhatī, and kuśa, As they smell bad and are unappealing.
“When standing, seated, lying down, or asleep, Or when moving, reclining, eating, reading, and reciting, They should bring to mind the six recollections, Remaining aware of their respective qualities.”
“Places of pratyekabuddhas and the sugatas’ heirs, Those where the Victor previously lived, Places that are pleasant and steeped in merit, Or venerated by devas and asuras— Those with vows purified through the restoration rite Should perform the approach in order to purify themselves.
“If such places are not to be found, there are others: Accessible rivers, brooks, and streams, Lakes adorned with lotuses and utpalas, Places unfrequented by people, Or those abundant with clean water; Places unknown to terrible grahas; Those with fresh flowers and fruit, Rich in medicinal plants, or thick with different trees; Places with clean spots to sleep upon the ground, Those free of tiger, leopard, and lion, Or places pleasing, level, and without brambles— These are places people celebrate for siddhi. Avoid places with ravines, anthills, ash, or hair, Rubbish, charcoal, salt deposits, or excrement.
“The earth should be excavated, and a hut built there, One that is warm, strong, and plastered with clay. The door can be to the east, north, or west, But should never face to the south.
“To one side of the shrine chamber Hang the cloth image to be used in the rite, One showing the Victor revealing the sublime path, Or set out a beautiful wooden image to worship.
“A cloth image will grant a person siddhi When a weaver weaves it soft and smooth, When it is tightly woven and free of hairs, Properly proportioned, undamaged, and with its fringe intact.
“On that cloth, sprinkled with clean, fragrant water, Persons bathed, clean, and observing poṣadha Should use pigment from clean pots and free of cow bile To artfully draw using hair from a cow.
“Abundant offerings should be made to the image: Offerings of garlands, incense, lamps, food, and fragrance. It should be set up securely, facing west; In its presence they begin their quest for siddhi.
“Their hair should be tied in a topknot and shaved, And the color of their clothes changed with mineral dyes. They should wear either white garb, Or clothing made of leaves, hemp, flax, or bark.
“They should hold an attractive alms bowl, One made from gourd, iron, or clay. It should be shapely, not rough but smooth, And be undamaged, round, and free of cracks and holes.
“They should live near a pleasant town, not too close or too far, Where food and drink are available, and śūdras predominate. It should be hospitable to guests, And without brahmins of other traditions.
“Brahmins overcome with pride Are arrogant about their lineage and lack compassion. They create problems whenever they see People worshiping at shrines to the Sugata.
“How are brahmins inferior to the Buddha’s followers? They say, ‘Those of the śūdra caste Exist to serve and venerate brahmins. How could śūdras ever be fit to recite mantra?
“ ‘We worship gods and guests, perform the six activities, Serve the king and the god of fire, And do what we must for our sons— This is what concerns brahmins.
“ ‘Kṣatriyas and vaiśyas also do their duty, Therefore do not harbor any doubt.’ Speaking a slew of deceptive fallacies, They burn their minds and the minds of others.
“For those who understand virtue and nonvirtue, There is no difference between a brahmin and a śūdra. A person may think, ‘This is a brahmin, this is a śūdra,’ But those are concepts, nothing more.
“By focusing on the true path and following virtue, Śūdras too will pass beyond aging and death. By following a false path and behaving badly, Brahmins too will fall into unbearable hells.
“Those who are embodied, rife with impurity Cannot now be made pure by some other means. They are cleansed by ridding themselves of evil, And embracing only the meritorious.
“Base-minded yogis should not eat While obsessed with their longevity, As if a weary traveler beset with hunger and thirst, Who consumes the flesh of their own child.
“When too much is added, a scale rises effortlessly; Too little and it likewise falls. When proportionate, it instantly comes into balance— This is how an embodied being should eat their food.
“A person will set a sturdy pillar, for example, To keep an old house from collapsing. So too food stabilizes the machine of the body, And is like grease for a chariot’s axle.
“ ‘Food perpetuates the desire realm’— So said the Victor in one of his teachings. One should know the body to be like a plantain tree; Thus the mind should not desire food, drink, and the like.
“Using knowledge gained from the words of the Sugata, One should guard against the interactions of the six senses and sense objects. Taking up one of the various kinds of alms bowls, One should go for alms, gazing a plow’s length ahead.
“Smiling as she walks, speaking with sidelong glances, Her shapely body captivates the mind— A woman’s body strikes like a weapon, Stealing away men’s minds.
“One goes where they please, free of clinging. With their minds mentally disciplined, Rejecting concerns of high, middling, or otherwise, They go to other people’s homes in silence.
“They should return bringing all the alms received, And share the first portion as they please. After washing their feet, they should give some to guests, Then eat the food to care for their body.
“After eating at the appropriate time and bathing on the three occasions, They should make offerings of garlands, lamps, and incense, Sing praises, and present food that is free of meat and alcohol. Mantrins then sit on a mat of kuśa grass and recite.
“If incense, fragrant unguents, and the rest are not available, They should offer a variety of fragrant flowers, But avoid buka, arka bilva, bṛhatī, and kuśa, As they smell bad and are unappealing.
“When standing, seated, lying down, or asleep, Or when moving, reclining, eating, reading, and reciting, They should bring to mind the six recollections, Remaining aware of their respective qualities.”
Sutraya