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HISTORY OF JAINA MONACHISM
153
This confession of faults was to be done not in a way as to create sympathy in the mind of the teacher so that he might give less prāyaścitta (ākampaïttā). The monks were not allowed to go to another guru who was well known for his liberality in giving less punishment (aņumāņaīttā). Confessing only those faults which were seen by the teacher (jam dittham), confessing only the major faults (bāyara) or only the minor ones (suhuma), confessing in a way as was not likely to let the ācārya hear properly (channa), doing so in a very loud voice (saddāülayam), confessing the same fault before different ācāryas (bahujana), doing so before a person who was not wellversed (avvatta), and confessing a fault before the guru who had done the same fault himself (tassevi), all these were deemed as faults of improper alocanā.63
Besides älocanā, there were nine kinds of prāyaścittas. They were : 64 (1) Padikkamaņa - condemnation of the transgression, (2) Tadubhaya - confession and condemnation, (3) Vivega - giving up transgressions,65 (4) Viüsagga - making kāyotsarga, (5) Tava - undergoing fasts, (6) Cheya-cutting of the paryāya or seniority, (7) Mūla — re-consecration, (8) Anavatthappā — temporary expulsion, (9) Pārañciya -- expulsion from the order.
Inspite of these various prāyaścittas, the texts of the Angas fail to give concrete examples of the execution of these rules of monastic jurisprudence. Only in the case of the last two prāyaścittas some details are given. The eighth prāyaścitta was prescribed for committing the theft of co-religionists, or of heretics (teņam), or striking somebody with a slap (hatthātāla).66
The pārāñcita was threefold : (a) duttha, (b) pamatta, (c) annamannam karemāņe.
63. Ibid. 64. Ibid., also 355b; Bhag. p. 920b; comm. pp. 920b ff.
65. The Aup. comm. explains it as 'aśuddhabhaktādivivecanam' (p. 78) and the Päiyasadda as 'parityāga' (Giving up of transgression?) (p. 1001).
66. Thān. p. 162b. BULL, DCRI.-20
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