The Doctrine of the Jainas, Described after the Old Sources c10.81

c10.81

Āyār. II 1 and Dasav. 5 contain many more details to which we cannot refer here, and it is especially in the latter section that we gain an insight into the deficiencies of human nature.² The cleanliness and, for this reason, the edibility of the alms (*phāsuya*³ *esaṇijja*) have been treated in summarizing representation of the Piṇḍanijjutti. The different qualities making them to become unacceptable—and they are so even in case of doubt (Āyār. II 54, 13)—are there indicated as 15 or 16 *uggama-dosa* or mistakes on the side of the giver, 16 *uppāyaṇa-d.* or ill-gotten acquisition of the receiver, 10 *gahaṇ'esaṇā-d.* and as either 4 or 5 *ghāsa-* or *paribhog'esaṇā-d.* or unclean condition and application.⁴ For these expressions compare Ṭhāṇ. 159a, 320a, 487a; Piṇḍanijj. v. 129ff. Some of the 46 (Piṇḍanijj. 659; Sthān. 159b)⁵ appear in the following on the ground of the earlier texts. Viy. 291 b already says that greedily eaten food is called *saingāla*, food eaten in a state of anger *sadhūma*, and food improved by admixtures *samjayaṇā-dosa-duṭṭha*. These are three of the *ghās'esaṇā-dosa*.