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## English Translation:
**202**
The sixth part concerning air and the first and second parts concerning food - these four parts exist.
**314.** Eating food while praising it in a state of unconsciousness is called *sa-angar* food, and eating food while criticizing it is called *sadhum* food.
**Pinḍaniryukti**
**314/1.** That which is burning fuel but has not yet become embers is called *sadhum*. The same fuel, when burnt and the smoke has gone out, is called *angar*.
**314/2.** Even if a muni eats food before it is time, if he does so while inflamed by the fire of attachment, he quickly burns up his *charitra* (conduct) like a glowing ember.
**314/3.** The burning fire of hatred, with the smoke of aversion, continues to burn until it has made the *charitra* (conduct) like embers.
**315.** Food eaten with attachment is *sa-angar*, and food eaten with hatred is *sadhum*. One should know the forty-six faults in the method of eating (15 in origin, 16 in production, 10 in consumption, and 5 in combination, etc.).
**316.** This is the teaching of the discourse: that the ascetic muni should eat food, for the sake of meditation and study, free from past embers (attachment) and free from past smoke (hatred).
**317.** A muni, even while eating, practices dharma for six reasons, and even while abstaining from food, practices dharma for six reasons.
**318.** These are the six reasons for eating: 1. To pacify the pain of hunger, 2. To perform *vaiyāvṛttya* (daily activities), 3. To cleanse the *īryāpath* (path of conduct), 4. For the sake of *preksha* (contemplation) and other restraints, 5. To sustain life, and 6. To reflect on scriptures, contemplate dharma, and increase dharma.
**318/1.** There is no pain like hunger, therefore one should eat to pacify it. A hungry person is not capable of performing *vaiyāvṛttya*, therefore one should eat.
**318/2.** A hungry person cannot cleanse the *īryāpath*, therefore one should eat to cleanse the *īryāpath*. One should eat for the sake of *preksha* and other restraints. If one does not eat, the body becomes weak, therefore one should eat (to sustain life). If one does not eat, one becomes incapable of reflecting on scriptures, contemplating dharma, and performing *anupreksha* (reflection), therefore one should eat.
**1.** In the 16 faults of origin, the inclusion of *adhyavapūraka* (supplementary) in *miśrajāta* (mixed) results in only 15 faults of origin being considered here (Māvṛ P. 176).