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scarifying purgation (visohittae: papa-mala-sphotanato nirmalikuryat); his firm purpose of amendment (akaranayae obbhutthittae); and finally his performance of the appropriate atonement. Vav 4, 20 f. associate aloyaṇā and padikkamana only.1
As can be seen, it is not merely expected of the offender that he takes steps to be delivered from evil. It is required that he completes this catharsis by a sort of conversion. The Mahanistha does not hesitate to say that, having removed the darts (salya) which were piercing him, he acquires correct faith, knowledge, conduct, and superior knowledge (kevala-jñāna), and that he attains deliverance (mokṣa) (I, 16*; 31 f.*; §13; cf. Uvav, infra 139).
The Uttarajjhaya has attempted to define the benefits which accrue at some of the stages just analysed. It is confession, here again, which allows one to pluck out the arrows preventing one from following the road to deliverance and condemning one to endless transmigration. Confession engenders rectitude, and consequently sincerity. One does not allow oneself to be led astray by desire for women or for eunuchs (sic!). One throws off previous bonds (29, 5; cf. infra).
P. 138
Self reproach makes one feel remorse (pacchaṇutavam). One divests oneself of all worldly attachments and one reforms oneself little by little (ibid 6).
As a result of the self-reproach, one experiences a feeling of humility. One turns away from blameworthy actions to praiseworthy ones, in such a way as to break the infinite chain of obstacles to salvation (ibid 7).
The repentance fills in the breaches which have been made in the vows...one behaves impeccably...(ibid 11; cf. infra 157).
According to Uttar 26 (41-42; cf. 49-50), the monks who apply themselves to the pursuit of perfect conduct (sāmāyāri) address their confession to the guru, at the end of each day and each night. It is preceded by kaussagga and by the greeting of the teacher, and is intimately associated with the subsequent repentance - which itself is followed, in the reverse order, by a salutation and kaussagga :
pariya-kaussaggo vandittāna tao gurum
desiyam (49 raiyam) tu aiyaram aloejja jahakkamam padikkamittu nissallo vandittäna tao gurum
kaussaggam tao kujja savva-dukkha-vimokkhanam
These famous stanzas show that the step from confession to repen. tance is not a great one; but it will be noticed that this text is not very 1. Compare GAMPERT 233-237.
