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kappa-fthito aham te, anuparihari ya esa te gito 183 (Bh 1, 362 a=Nis Bh 6 594 a). In other words, the penitent does not
have to separate himself from the guru as he does from all the other monks.
The teacher and the "second" are the two men who are going to devote themselves to his "service" (karanijjam veyāvadiyam). The
second”, who follows the penitent's every step?, is, if possible, a former parihāriya, who will thus know how to help him should the need arise; failing this, another religious is chosen who will at least be of robust constitution.
puvvam kaya-parihāro, tass 'asat 'iyaro vi dadha-deho (Bh 3626=Nis Bh 6 6594 b). The "second" has a particular status: that of the religious “who. has atoned": nivvitthakāiya-kappaţthir (K 6, 14 and p. 47; Lehre § 162, referring to Thân 167 b; 371 a).
The suttas Vav 1, 17-20 say nothing about the "servants" of the person who is subjected to "isolation"; but 2, 5 and 2, 6 specify the help wbich his "second" and the "coadjutor" (gaņāvaccheiya) respectively will give him, if bis strength begins to fail.
Moreover, whatever the circumstances, the "isolated monk” is always subject to, and the responsiiblity of, a monk who is following the · Rule. Consequently, when in a group of two or more religious who live
together, they are all offenders, one of them must be fictitiously "established" "regular" by his companions for the whole length, of their penance (kappagam thavaillā, kal pasthitam sthāpayitva...), after which he, in turn. performs bis (Vav. 2, 2, 4; Ţ IV 15 b-17 b; cf. Lehre § 162, referring to SBE 45, p. 157, n. 3).
The services performed for the penitent will be examined later. They will take on their full significance after his position has been defined. This position is evoked in the formula thavanijjam ghavaitta (Vav 1,
which is. it must be admitted, ambiguous. Thesitates between two interpretations : "having made arrangements for appointed) the men”? (that is the guru and the "second'', III. 30 b 3; compare Bh 1 360
u 29 8 f.; Bh 1, 373, Ţ ibid 33 b 12); or “having instituted the arrangements”, “haviog taken the necessary steps" (III 30 6°3: 31 6 10. evam sthapanāyām stha pilayām). Although the first interpretation would
be admitted-and though soon it may have been the only one (it . 184 seem to be admitted-and though som
is the one recognised by the Hindi commentary), there seems no doubt that we must adopt the second which has been recorded by Malayagiri I kalpasthitenánuparihāyikena ca yathā-yogam..vak syamāņa-vaiyāvytyam karani vam
Vav T III 28 a 1 f.; cf. 33 b 13. 2. anu pascāt prsthato lagnah san gacchatity anugaccharity anuparthart (ibid 300
