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CHAPTER VII p. 171 . .. THE SIXTH ATONEMENT : ISOLATION
(parihara) afterwards replaced by mortification (tava, tavo; lapas)
The atonement called parihāra consists in separating the offender from religious whose conduct is pure until he has finished expiating his transgression : pariharo varjanam sadhor iti gamyate äpannapariharah tatha hi : sa prāyaścitti avisuddhalvad visuddha-caranaiḥ sadhubhir yāvat prāyaściltapratipallya na vifuddho bhavati, tāval parihriyale (Vav Ţ II, 11 a 9 ff.). This is the gloss which Malayagiri puts on the term when commenting upon Von 1 . Subsequently, he often replaces it by tapas (Bh : tava, lavo), but it is the same penance which is signified, at least in Vav Bh Ţ II, III, IV. With the description just given as a basis, I shall render parihara by
isolation" - a loose translation, doubtless, but one which has the advantage of not being tainted with foreign values, as would excommunication”,
for example.. : : The religious subjected to this atonement has a special status, duly P laid down in K 6, 14 - that of the religious “who is doing penance", :: nivvisamāņa-kappatthir (cf. Lehre § 162, with references to Thân). .
• As a consequence of this sort of eviction, the religious is hence
forward "outside the company" and "without concern for it" (gaccha. niggaya, niravekkha). Theoretically he is classed with the jinakappiva and the .. . ahālandiya (Vay Ţ III 48 6 2; IV 7 62).
.: Henceforward'he considers only himself (att'altha-cintaga, Bh 1, 363). . In other words, according to two 'interpretations which complete rather
than exclude one another; (1) he concerns himself oply with his own affairs .. and takes no notice of the novices, the sick, the old, etc. (atmana eva
kevalasyârtham bhakt'adi-lakṣaṇam cintayati na balādinām, Ţ III, 30 b, cf. ..i IV 22 6:6 6:; supra 75); (2) he directs his attention to his own spiritual 2 . Wana
welfare and to attain this, makes his conduct conform scrupulously to the - rule (kalpa-samācārad ity atmartha-cintakaḥ T III, ibid). .
.. .. . The semantic specialisation of the word parihara is admitted without
dispute by the commentaries. Nevertheless they profess to recognise, in p. 172 opposition to this "incurred parihara" (apanna parihāra), a "pärihāra of the E pure”, or perhaps a "pure parihara"(śuddhaparihara) (cf. ? Il 11 a).
It would consist in practising the rule, either while one was comple:.tely pure, or in all the purity of the rule. Parihara would then sigoify ..: paribhoga "perfomance, exec'ition" (ibid). Instead of the compound which
