Religious Prayascittas according to old Jaina Ritual

Author(s): Collete Caillat
Publisher: Z_Mahavir_Jain_Vidyalay_Suvarna_Mahotsav_Granth_Part_1_012002.pdf and Mahavir_Jain_Vidyalay_Suvarna_

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THE RELIGIOUS' PRĀYAŚCITTAS : 101
seems that most bhikkhus did not possess the necessary strength.58 In any case, the veyāvaļiya played a very important part in linking all the members of the samgha and gana together. While the teachers devoted much of their activity to the material and spiritual welfare of their pupils, these had to serve their masters. Moreover, it will appear that, in the course of the hardest pāyacchittas, some proficient monk and even the superiors were requested to do the penitent's service.
On the other hand, the veyāvadiya could prove prejudicial to the common monks' progress. Therefore, the teachers were advised to take all necessary measures so that the service would not exhaust the pupils or prevent them from proper study and meditation.59 Various provisions, however, point to the conclusion that veyāvadiya soon ranked as one of the noblest observances.60
THE FIRST PÄYACCHITTA (äloyanā; alocanä). The practice of confession was already established in India at the time when Buddha s and Mahāvīra's communities were developing. It has been stressed that the Brahmanical teachers considered it a very important observance, just like the heterodox did.61 But it seems to have been performed more systematically and perhaps more solemnly among the Bauddhas and Jainas than among the Hindus.
On the other hand, the benefits acquired through confessing are very similar in the Buddhist and Jaina books. According to the latter, all faults should be quickly washed away by the adequate atonement; but this, in its turn, cannot succeed except after a correct diagnosis, which the aloyaņā alone can make possible. Hence, it must be true and honest. The difficulty of this undertaking is acknowledged : it needs fortitude, and, therefore, can be already looked upon as a kind of pāyacchitta (supra). Moreover, a good monk should express his regrets along with his fault.62
A stereotyped formula, which occurs in the canonical books, details the different stages on the path leading from confession to expiation. Even if the sequence is partly artificial, it shows that the
58 Cf. VavBh 1, 298. 59 As for the able niggantha, he could, in his turn, if necessary, resort
to the niravekkhas' practice. 60 Cf. VavȚ III 8 b; 10 b-11 a. 61 Wilhelm Gampert, Die Sühnezeremonien in der Altindischen
Rechtsliteratur 233. 62 Cf. VavŢ II 57 b 1; 59 a 4 f,