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Criticism is prohibited. Both criticism and atonement should be done in front of a worthy person, so that it can remain confidential. / In the Buddhist tradition, there is a provision for atonement in front of the community of monks. The Vinaya Pitaka states that on the Krishna Chaturdashi and Purnima of every month, all monks should gather in the Uposathagar. The Tathagata Buddha told his successor Sangha. Therefore, a learned monk is appointed to the post of head of the assembly and the Patimokkha is recited. At the end of each case, the question is asked whether all the monks present are pure in the said matters? If any monk wants to criticize his fault in this regard, the Sangha contemplates on it and purifies him. The same question is repeated for the second and third time. After everyone's approval, one by one cases are read further. Similarly, the nuns recite the Bhikkhuni Patimokkha. It is true that the atonement methods of both traditions are different. But both have psychological aspects. Both traditions expect the purity of heart and simplicity of thoughts of the seeker who is atoning. In the first objective, two types of atonement are mentioned: original atonement and subsequent atonement. / Original atonement is of five types: violence, falsehood, stealing, sexual misconduct, and attachment. Subsequent atonement is of ten types. Subsequent atonement is in the form of future, past, with a limit, controlled, concrete, abstract, quantified, complete, symbolic and non-acceptance. In the above words, the ten types of subsequent atonement are: Pindavishuddhi, five samitis, external penance, internal penance, Bhikshapratima and Abhigha. Original atonement and subsequent atonement are also of two types: Darya and Kalpya. Atonement without reason is Dapka and atonement with reason is Kalpika. The commentator has presented discussions at various places to clarify the subject. / The present commentary has 34625 verses. After the commentary, short commentaries explaining the meanings of the Pragama in simple and easy-to-understand language have been written, whose language is a mixture of ancient Gujarati-Rajasthani. This is known as Balavabodh and Tabba. / Dharmasimha Muni of the Stanakvasi tradition has also written Tabba on the Vyavahar Sutra, but it is still unpublished. The Hindi translation of the Vyavahar Sutra by Acharya Amolkarishiji Maharaj has been published. Jivraj Ghelabhai Doshi has also published a Gujarati translation. Shubing Leipzig wrote it in 1918 with German commentary. / Which was published in 1923 by the Jain Sahitya Samiti, Pune. Pujya Ghasilalji M. has published the Cheda Sutras only with Sanskrit commentary. The Vyavahar Sutra was published in 1980 from Agam Anuyog Prakashan, Sanderao. Which was edited by Agammarmgy Muni Shri Kanhaiyalalji M. "Kamal". The present editor, Muni Shri Kanhaiyalalji M. "Kamal", had earlier edited and published the three Ved Sutras: Prayar-Dasha, Kappasuttam and Bahar Suttam. Based on the same, the present three Agamas are being edited and published in more detail. Nishita has already been published. This publication of the four Cheda Sutras with original, meaning and discussion is glorious in itself. With the publication of these three Pragama, [71]