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Atonement may be light or severe depending on the intensity of the crime.
In pārājikā atonement, the monk is expelled from the order for good.
In sang hādidesa, a monk is separated from the order for a certain period of time.
In aniyata, the intensity of the crime is determined on the basis of some supporting proof, and then the monk is given an atonement on the basis of his fault.
In nissaggiya păcittiya, a monk confesses his lapse in the presence of the entire body of monks or in the presence of another monk, and expresses his resolve to be free from the lapse.
In pācittiya, a monk confesses and makes suitable atonement.
Seikhiya is an item of instruction which a monk is to fulfil. If he fails, he makes himself liable to atonement.
Adhikarana samatha lays down the method of pacification where a quarrel has started. If this is not obeyed, then the monks makes himself liable to atonement.
The method in which the atonement is performed by a monk varies between one order and the other. In the Jaina order, the atonement is given by the acārya or guru. The acarya or guru is versatile with the sruta knowledge, and has many great qualities, like seriousness, etc. He is not entitled to disclose to anyone the atonement given to a monk. We have the following in the Vyavahāra Sūtra:
A monk at fault must confess to his ācārya or upādhyāya without reservation. If they are not near him (and hence are not available to him, then he must confess in the presence of some learned monk of the order. If, for some reason, that too is not possible, then, he should confess to a monk who is pārasvastha, i.e., who puts on a monk's robe but who does not duly fulfil the code. If this also is
