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ancient (the nom. sing. is in-o). Neither K nor Vav mention the twicedaily confession.
It is to confession that, according to Malayagiri, the Vavahārasutta devotes the first sultas of the first lesson, those which are sometimes numbered from 1 to 10 corresponding to the su. 1-20 of the Schubring edition : iha (...) saryany apy alocanā-sūtrāņi kila sarva-samkhyayā daśa bhavanti (T III 20 a 9). There it is seen indeed that the sentence varies according to the frapkness and truthfulness of the confession.
The ceremonial is described in the su. 1, 35; 4, 21 lay down that the religious who has set out on his peregrinations for more than four to five days must confess and repent as soon as he sees his thera; 5, 19, says that, theoretically, confession should not be made between ordinary monks and nuns "of the same commensality” (sambhoiya).
The Vav Bh 7 define three sorts of confession : alocanā tri-vidhety uktam (II 16 6 13). They are called : 1. vihar'āloyanā; 2. uvasampayâloyanā (upasampad-alocana); 3. avarah'aloyanā (aparādh'alocana). The first is the confession of the religious lise, which is exposed to the scrutiny of all : vihāram ... prakațayanti (T II 17 a 6). According to the commentaries, it is this confession which the monks address to the superior of their "commensality" at definite times in their itinerant iife (T II 17 a-b; cf. 38 6 9; infra 146 f.). This first sort of confession could, then, be consi. dered normal. The two others occur in particular cases,
The second confession is that which the religious makes in order to creioin” a company to which he is a stranger. The third is confession of an "offence” by a religious who has come from another company espe. cially for this purpose.
I will discuss later the way in which each of these three types of 39 confession is made. I preface this with some general observations : about
the specific virtues of the observance (compare supra 136), the qualities of the confessor and the penitent, and the various rules common to the three varieties. Some similarities will be noted in passing between the beliefs and customs of the Jainas, those of the Hindus and especially those of the Buddhists. All three proclaim the vital importance of confession.
This person is a true believer who, like a docile horse, is not led astray by any temptation, who conquers himself and runs straight to the feet of his teacher to confess as soon as possible (Bh 1, 48 f.). In this way he removes the darts of his unconfessed faults (šalya). Should he so 1.. Vihara signifies, indeed, the life in religion; the monks must not settle anywhere,
except during the monsoon.
