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one has not taken at all? As a matter of fact, one should say micchāmi dukkadam after having confessed the transgressions of the vows one has taken and after having recited sutra-portions relating to those vows only which one has taken. Then how has the practice of commonly referring transgressions 10 vrati (those who have taken vows) and avrati (those who have not taken vows) laymen alike by reciting one and the same 'Vamdillu' sūtra come into existence?
The answer to this question is as follows : Firstly, all laymen do not remember the entire Avasyaka-sūtra, and even if all of them remember it, it is beneficial to perform ūvuśyuka in a group rather than alone. And if some advanced laymen recite "Vamdittu' sutra, all accept it. In this way, there might have come into existence the group practice. The common people do not have the required degree of discrimination; this may also be a reason for the rise of group practice. On account of the lack of the required degree of discrimination it is very difficult for a common man to recite only those chosen sūtra-portions that concern him and leave out the rest; moreover, for him this act is such as may give rise to embarrassment and confusion. Therefore, it has been decided that as a rule the sūtra is to be recited in its entirety and that every one should confess and seek absolution from transgressions using one's faculty of discrimination.
Attacks on Pratikramana And their Refutation
Those who do not understand the usefulness and greatness of āvasyaka acts direct their attacks on pratikramana. The attacks relate to duration, knowledge of meaning, language and dislike.
(1) Some find the performance of the āvasyaka acı very long and feel that one who gets involved in it loses rest and peace. Those who think like this are lazy and without any sense of duty.
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