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alms, etc., and help him to inspect his baggage (cf. Bh 2, 75). But he performs his task without a word, just as one would for a near relation whom one loves but with whom one is angry (cf. T IV 26 a 11). This is how, according to the Bhāsa and Tikā of the Vavahāra-sutta (1, 17 and 2,5), the "second"-or, occasionally, the gañāvaccheiya-supports” the one who is “isolated" (cf. T III 35 b 1 f.). But it is not said that the superior must observe the same silence when by chance he offers food to his ward (ibid).
Even when, as in the case just discussed, the "service" is material, its most precious effects are evidently of a spiritual nature (compare supra 133): it is always salutary to act in accordance with the Rule. It is to attain this (and by virtue of the sn, Vav 2, 5 f.) that the anuparihāriya and the gaṇāvaccheiya help the penitent who has been forsaken by his strength.
But it is the spiritual character of the services done for the isolated : . religious to which attention is very graphically drawn in the commentaries of Vav 1, 17.
It seems that the parihara is arranged in such a way that the superior
can devote himself to the moral reformation of penitent. This can be seen p. 192 from a comparative examination of the assistance afforded to the one being
demoted and to the one being excluded, by a single helper - who is, generally, the āyariya. He visits them once a day, and on this occasion performs almost all the tasks which, as we have just seen, were divided between himself and the anuparihariya. When he is prevented, he appoints the "preceptor" or an “adept” to go in his place. After giving the reason for his coming, the substitute carries out the orders received from the teacher, in silence. He behaves, then, rather as does the "second" of the isolated monk; and the second”, considered in this light, appears as a messenger of the āyariya. It can be understood, then, that the service of the parilāriya had to be divided. If it is true that the latter could count upon a perpetual physical assistance, the task must have been very demanding. How could the acārya, whose duties were very numerous, have attended to it alonc?
As far as conduct (cūritra) is concerned, any “adept” at all is capable of giving good cxample, since by definition he kaows and applies the rules governing bogging (supra 47). There was thus no difficulty in entrusting bim with responsibilitics of this kind; so the superior was relieved : of them. He had, consequently, the necessary leisure to instruct his flock - ..
including the one who is isolated - to dispense to thorn his wisdom and 1. On the apotropic virtucs of knowledge according to the Hindus, sec GAMPERT, 199,
and 1. 1, where the, in some ways, tinstainable nature of the "hrahmin' Gora is recalled (TAGORE, Gora, fr. transl, Gotz-Fallon 493)
