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... task, discouraging some from relaxing their zeal and others from under
taking excessive mortification which surpassed their physical and moral strength.
Once the rigorously hierarchic nature of monastic society was well established, the doctors could propose clear and firm references, so as to make thc penance proportional to the offence. If some uncertainty persists, it is because there often remains a margin between theory and application and also because, beliefs and customs having evolved, it was not always easy to adapt the institutions.
It is generally possible in a community to remedy speedily the occasional faults of offenders. The penances and different kinds of mortification were quite naturally complemented by the reciprocal
devotion of the members of the group who were called upon to render .." one another many "services”.
Tbis, however, was not without its disadvantages. Altruistic pre. occupations were in danger of absorbing the time and energy of the ... monks. It was the superiors' duty to ward off this danger by securing a
balance in the exercises of their filocks. Besides, the doctors had guaran. teed to the religious the possibility - which varied according to capabilityof removing themselves from the communal life to devote themselves completely to their personal salvation. The old ideal of the solitary had not been repudiated by the Jainas, but simply adapted and moderated.
The conflict between the two ways of life - eremitical and cenobitical does not show itself in their ancient disciplinary treatises. Among the Buddhists, it could be seen in someway dramatically symbolised by the struggle between the great Kāśyapa and Ananda. If one were to re-read the account of the council of Rājagrha as it is reported by the Ta tche tou louen, one would notice the role of observances which are likewise favoured by the Jainas - and particularly the capital importance accorded to confession.
Ānanda is considered undesirable at the council because he has not
broken his bonds. "He said to the great Kāśyapa : "I have the power and the p. 215 strength, and in the long run I would have been able to find the way,
but the Arhat, in the law of Buddha, can serve nobody, be at nobody's .. disposal, carry out no order. This is why I have remained in an inferior position, and why my ties have not been entirely broken'.
[...] The Great Käsyapa said, You have committed six kinds of faults duşkrta. You must make a full confession of these faults in the Samgha'. Ānanda said that he agreed with this and would follow the instructions of the äyuşmat Mahākāsya pa and of the Samgba. Then Ananda fell on his knees, joined his hands, uncovered his right shoulder.
