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dearly as the parihāriya who commits the same crime - contrary to what happens in other cases. We can be sure that this scale of atonements is not imagioary. Other measures - such as that laid down by the su. 2,
27.(T IV 80 b 4 ff) corroborate it. At the end of the isolation”, con,' versation etc. can be resumed; but for a period which varies from five
days to a month, all commensality is forbidden; alapan’ādini sarvāṇi kriyante, navaram ekam bhojanam ekatra varjyate (80 b 11). It is the month
of the refusal of food”, or the month "of rejoicing”. In the same way, Malayagiri says that a vessel whose nauseous contents have left behind a
stench must be allowed time to lose this odour before further use. In the . same way also, when one leaves the tribunal after being acquitted, one . ..begins by receiving the congratulations of parents and friends before going :: off to celeberate the event with them. These comparisons explain the names
given to this extra nionth : pūti-nivvalana-māsa, pamoya-māsa (Bh 2, 367). 1. However the commentaries add another justification: because when he comes
out of his retreat the religious "does not eat in the "circle'” (na mandalyām bhunkte), his co-religious notice his emaciation, ply him with attentions
and offer him the food best suited to restoring his strength (ibid 368). :. :.. An examination of the indulgences from which the Vavahāra-sutta : .would have the parihari ya 'benefit shows likewise that the prohibition of
commensálity was the most important one: 1, 21 considers Jawful - on 4", condition that the elder has approved - discussions and study periods "!: between pure and isolated" religious; 2, 27 allows their co-habitation, ." if they are moved by a common desire to study thoroughly the instruction it of the Prophet (tirtakarópadešêcchaya na svachhandécchayā iccheyuh...
...ekatra sthāne eka-māsam vā...vastum, ad 2, 27, T IV 80 a 3 f.). But
they must take their meals apart (cf. supra). 1.'." The prohibitions of commensality seem to have been lifted only in
exceptional circumstances (2, 28, cf. K 4, 26; Vav 2, 29 f.). ! **** $ 35. According to 2, 28, the parihāriya can be invited by the elder 'to give
out the food. .Bh specify that he is asked to divide the choice dishes yikrti), because of the needs of the moment, the confidence that the
circle of the commensals” might have in a distribution by, one, whose
body is dessicated by mortification, or bis natural aptitude for apportio:,: ning food (Bh 2, 371f). For his part, the parihāriya has the right - but
he must seek express authorisation - to eat' what food remains on his . ..fingers (Bh 2, 374)... . it 'The commentaries' add that this is, in fact, a measure of clemency.
Indeed, not only does he lick his fingers, but whatever is left over after P.187. distribution is his:- just, as, legally, the left-overs go to the cook (sesa V sūpassa;: Bh 2; 374). By this strategem then the teacher, if he sees that the 1. Cr. (on kärpara ödana) Om PRAKASH, Foods and Drinks in Ancient India, P, 56 and
n. 3; Ch. MALAMOUD, WZKOSA, 16 (1972), p. 7-8 and n, 12; (ubi alia).
