11. Samstava-pinda, when he flatters the layman.

12. Vidyapinda, when he makes a show of his learning; or when he conjures a god from whom to get alms.

13. Mantradosha, when he obliges the layman in some way or other.

14. Kurnayoga, when he makes himself invisible and then takes away the food, &c.

15. Yogapinda, when he teaches people spells, tricks, &c.

16. Mulakarman, when he teaches them how to obviate evils by roots, charms, &c.

There are ten faults of grahanaishana:

1. Sankita, when a monk accepts alms from a frightened layman.

2. Mrakshita, when the food is soiled (kharantita) by animate or inanimate matter.

3. Nikshipta, when the food is placed among animate things.

4. Pihita, when animate food is covered with inanimate matter, and vice versa.

5. Samhrita, when the layman has to take out the thing to be given from one vessel and puts it into another.

6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him.

7. Unmisrita, when the layman mixes up pure with impure food.

8. Aparita (?), when one joint possessor gives away from the store against the other's will.

9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c.

10. Khardita, when in giving alms he spills milk, &c.

There are four faults of paribhogaishana:

1. Samyogana, when the monk puts together the ingredients for a good meal.

2. Apramana, when he accepts a greater than the prescribed quantity of food.

3. Ingala, when he praises a rich man for his good fare, or dhuma, when he blames a poor man for his bad fare.

4. Akarana, when he eats choice food on other occasions than those laid down in the sacred texts.

^133:1 See next page. Aughika and aupagrahika. The former is explained samudayika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter.

^134:2 This means, according to the commentator, either in taking up or putting down, or with respect to the ogha and aupagrahika outfit, or with respect to substance and condition of mind.

^134:3 This verse, which is in a different metre (Arya), is apparently a later addition, and has probably been taken from an old commentary, the Kurni or the Bhashya.

^134:4 Agghusire = asushire, not perforated, not having holes. I translate according to the author of the Avakuri. The literal translation would give a wrong idea, as it would come to the same as the word bilavargita in the next verse.

^135:1 I.e. where the ground has been cleared not long ago by burning the grass, &c.

^135:2 Ogadhe, where the animate ground is covered by at least five digits of inanimate matter.