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Ordination Procedure FOR TWO OR MORE APPLICANTS Carrying a set of the three robes on their forearms and a tray of offerings in their hands, the applicants enter the gathering of bhikkhus. Laying the offerings down to their right and the robes down to their left, they then present the offerings to the Preceptor (Upajjhāya) and bow down three times with the five-point prostration: the forehead, two forearms, and two knees touching the floor. Then, as they continue to kneel, they place the robes once more on their forearms, join their hands in respect, and recite in unison the statements for taking refuge in the Triple Gem and requesting the Going-Forth, as follows: Taking Refuge & Requesting the Going-Forth (Pabbajjā) ESĀHAṀ BHANTE, SUCIRA-PARINIBBUTAM-PI, TAṀ BHAGAVANTAṀ SARAṆAṀ GACCHĀMI, DHAMMAÑCA BHIKKHU-SAṄGHAÑCA. LABHEYYĀHAṀ BHANTE, TASSA BHAGAVATO, DHAMMA-VINAYE PABBAJJAṀ. [LABHEYYAṀ UPASAMPADAṀ.] Venerable sir, I go for refuge to the Blessed One—though he long ago attained total unbinding—together with the Dhamma and the Bhikkhu Saṅgha. Venerable sir, may I obtain the Going-Forth in the Blessed One’s doctrine and discipline. [May I obtain the Acceptance.] (An applicant requesting only the Goingforth as a sāmaṇera should omit the sentence in brackets.) DUTIYAMP’ĀHAṀ BHANTE, SUCIRA-PARINIBBUTAM-PI, TAṀ BHAGAVANTAṀ SARAṆAṀ GACCHĀMI, DHAMMAÑCA BHIKKHU-SAṄGHAÑCA. LABHEYY’ĀHAṀ BHANTE, TASSA BHAGAVATO, DHAMMA-VINAYE PABBAJJAṀ. [LABHEYYAṀ UPASAMPADAṀ.] A second time, venerable sir, I go for refuge to the Blessed One—though he long ago attained total unbinding—together with the Dhamma and the Bhikkhu Saṅgha. Venerable sir, may I obtain the Going-Forth in the Blessed One’s doctrine and discipline. [May I obtain the Acceptance.] 2 2 TATIYAMP’ĀHAṀ BHANTE, SUCIRA-PARINIBBUTAM-PI, TAṀ BHAGAVANTAṀ SARAṆAṀ GACCHĀMI, DHAMMAÑCA BHIKKHU-SAṄGHAÑCA. LABHEYYĀHAṀ BHANTE, TASSA BHAGAVATO, DHAMMA-VINAYE PABBAJJAṀ. [LABHEYYAṀ UPASAMPADAṀ.] A third time, venerable sir, I go for refuge to the Blessed One—though he long ago attained total unbinding—together with the Dhamma and the Bhikkhu Saṅgha. Venerable sir, may I obtain the Going-Forth in the Blessed One’s doctrine and discipline. [May I obtain the Acceptance.] AHAṀ BHANTE PABBAJJAṀ YĀCĀMI. IMĀNI KĀSĀYĀNI VATTHĀNI GAHETVĀ, PABBĀJETHA MAṀ BHANTE, ANUKAMPAṀ UPĀDĀYA. Venerable sir, I request the Going-Forth. Having taken these ochre robes, please give me the Going-Forth, out of compassion for me. DUTIYAM-PI AHAṀ BHANTE PABBAJJAṀ YĀCĀMI. IMĀNI KĀSĀYĀNI VATTHĀNI GAHETVĀ, PABBĀJETHA MAṀ BHANTE, ANUKAMPAṀ UPĀDĀYA. A second time, venerable sir, I request the Going-Forth.… TATIYAM-PI AHAṀ BHANTE PABBAJJAṀ YĀCĀMI. IMĀNI KĀSĀYĀNI VATTHĀNI GAHETVĀ, PABBĀJETHA MAṀ BHANTE, ANUKAMPAṀ UPĀDĀYA. A third time, venerable sir, I request the Going-Forth.… Then the Upajjhāya receives the applicants’ sets of robes, and the applicants sit down with their legs folded to one side. Having placed the sets of robes in front of himself, the Upajjhāya instructs the applicants in the Triple Gem, advises them to develop conviction in it as their refuge, and reminds them of the purpose and benefits of ordination. After that, he teaches the applicants the following five basic objects of meditation. First he recites them in normal and reverse orders, with the applicants repeating them in unison word-by-word. Then he explains their meaning and the purpose of contemplating them. 3 3 Basic Objects of Meditation KESĀ hair of the head LOMĀ hair of the body NAKHĀ nails DANTĀ teeth TACO skin TACO skin DANTĀ teeth NAKHĀ nails LOMĀ hair of the body KESĀ hair of the head The Upajjhāya then takes the aṅsa (the shoulder-cloth worn across the left shoulder) out of the first applicant’s set of robes, puts it over the applicant’s head, covering his left shoulder, and hands him back the rest of the robes, teaching him how they are to be worn. He then tells the applicant to go out and put them on. The applicant carries the set of robes on his forearms as before, and with hands joined in the gesture of respect, backs out (walking on his knees) to the edge of the platform or floor-covering before standing up and walking to a suitable place where he will put on the robes. A few bhikkhus leave the assembly to help him. As the applicant is leaving the gathering, the Upajjhāya repeats this procedure with the next applicant, and so on. After the applicant has put on the robes, he goes to another place on the ordination platform where an Ācariya or Teacher is sitting waiting to give him the Going to the Three Refuges and the Ten Precepts. The applicant presents a tray of offerings to the Ācariya and bows down three times before him (with the five-point prostration) and, while kneeling, recites the following passages: Requesting the Refuges & Precepts AHAṀ BHANTE SARAṆA-SĪLAṀ YĀCĀMI. Venerable sir, I request the Refuges and Precepts. DUTIYAM-PI AHAṀ BHANTE SARAṆA-SĪLAṀ YĀCĀMI. A second time, venerable sir, I request the Refuges and Precepts. TATIYAM-PI AHAṀ BHANTE SARAṆA-SĪLAṀ YĀCĀMI. A third time, venerable sir, I request the Refuges and Precepts. 4 4 Going for Refuge The Ācariya then recites the following passage of homage in Pāli three times, after which the applicant repeats it: NAMO TASSA BHAGAVATO ARAHATO SAMMĀ-SAMBUDDHASSA. (three times) Homage to the Exalted One, the Worthy One, the Rightly Self-awakened One. Then the Ācariya says: EVAṀ VADEHI (Say this). The applicant responds, ĀMA BHANTE (Yes, venerable sir). After telling the applicant to make a mental commitment to the Triple Gem as his refuge, the Ācariya chants—with the applicant repeating sentence by sentence—as follows: BUDDHAṀ SARAṆAṀ GACCHĀMI. I go to the Buddha for refuge. DHAMMAṀ SARAṆAṀ GACCHĀMI. I go to the Dhamma for refuge. SAṄGHAṀ SARAṆAṀ GACCHĀMI. I go to the Saṅgha for refuge. DUTIYAM-PI BUDDHAṀ SARAṆAṀ GACCHĀMI. A second time, I go to the Buddha for refuge. DUTIYAM-PI DHAMMAṀ SARAṆAṀ GACCHĀMI. A second time, I go to the Dhamma for refuge. DUTIYAM-PI SAṄGHAṀ SARAṆAṀ GACCHĀMI. A second time, I go to the Saṅgha for refuge. TATIYAM-PI BUDDHAṀ SARAṆAṀ GACCHĀMI. A third time, I go to the Buddha for refuge. TATIYAM-PI DHAMMAṀ SARAṆAṀ GACCHĀMI. A third time, I go to the Dhamma for refuge. 5 5 TATIYAM-PI SAṄGHAM SARANAM GACCHĀMI. A third time, I go to the Saṅgha for refuge. The Ācariya then states, SARAṆA-GAMANAṀ NIṬṬHITAṀ (This completes the Going for Refuge), to which the applicant replies, ĀMA BHANTE (Yes, sir). Undertaking the Precepts PĀṆĀTIPĀTĀ VERAMAṆ Ī, Refraining from killing living beings, ADINNĀDĀNĀ VERAMAṆ Ī, Refraining from taking what is not given, ABRAHMA-CARIYĀ VERAMAṆ Ī, Refraining from uncelibacy, MUSĀVĀDĀ VERAMAṆ Ī, Refraining from false speech, SURĀ-MERAYA-MAJJA-PAMĀDAṬṬHĀNĀ VERAMAṆ Ī, Refraining from distilled and fermented intoxicants that cause heedlessness, VIKĀLA-BHOJANĀ VERAMAṆ Ī, Refraining from eating at the forbidden time, NACCA-GĪTA-VĀDITA-VISŪKA-DASSANĀ VERAMAṆ Ī, Refraining from dancing, singing, music, and going to see entertainments, MĀLĀ-GANDHA-VILEPANA-DHĀRAṆA-MAṆḌANAVIBHŪSANAṬṬHĀNĀ VERAMAṆ Ī, Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics, UCCĀSAYANA-MAHĀSAYANĀ VERAMAṆ Ī, Refraining from using high or large beds and seats, JĀTARŪPA-RAJATA-PAṬIGGAHAṆĀ VERAMAṆ Ī Refraining from accepting money: IMĀNI DASA SIKKHĀPADĀNI SAMĀDIYĀMI. (Three times) I undertake these ten rules of training. 6 6 This completes the ordination procedure for a sāmaṇera, or novice monk. The new sāmaṇera bows down three times. When all the sāmaṇeras are ready to request the Acceptance, the first step is for each of them to request Dependence on the Preceptor, a step that is done one by one, in groups of no more than three. The procedure is as follows: The sāmaṇera accepts the alms-bowl and a tray of offerings, each offered by a lay supporter. Taking the bowl between his forearms and the tray in his hands, he approaches the Upajjhāya. Putting the tray down to his right side and the bowl down to his left—near the Ācariya—he gives a tray of offerings to the Upajjhāya and bows again three times. Kneeling before the Upajjhāya, with hands joined in the gesture of respect, he chants the following: Requesting Dependence (Nissaya) AHAṀ BHANTE NISSAYAṀ YĀCĀMI. Venerable sir, I request dependence. DUTIYAM-PI AHAṀ BHANTE NISSAYAṀ YĀCĀMI. A second time, venerable sir, I request dependence. TATIYAM-PI AHAṀ BHANTE NISSAYAṀ YĀCĀMI. A third time, venerable sir, I request dependence. UPAJJHĀYO ME BHANTE HOHI. (three times) May you be my preceptor, venerable sir. When the Upajjhāya says: PAṬIRŪPAṀ (It is proper), OPĀYIKAṀ (It is suitable), PĀSĀDIKENA SAMPĀDEHI (Make an effort with friendliness), the sāmaṇera responds each time: SĀDHU BHANTE (Yes, venerable sir). Then the sāmaṇera says three times: AJJATAGGEDĀNI THERO MAYHAṀ BHĀRO, AHAM-PI THERASSA BHĀRO. From this day onward the Thera will be my responsibility; I will be the Thera’s responsibility. (Bow down three times) 7 7 When all two or three sāmaṇeras have requested Dependence, the Upajjhāya then tells them that the time has come for the Saṅgha to ordain them as bhikkhus in the Dhamma-Vinaya of the Buddha, and that, in the Motion and Announcements, the sāmaṇeras’ and Upajjhāya’s names will be mentioned. The Upajjhāya tells them his own name and each sāmaṇera’s Pāli name and instructs them to give this information to the Ācariyas when questioned about it. He also tells the sāmaṇeras to remember the Pāli names for the robes and bowl, which the Ācariyas are about to tell each sāmanera one by one. Scrutiny of the Bowl & Robes The first Ācariya puts the sling of the bowl crosswise on the first sāmaṇera’s left shoulder, with the bowl hanging behind the sāmaṇera’s back. The two Ācariyas then recite the Pāli names of the three robes and of the alms bowl, with the sāmaṇera replying, as follows: ĀCARIYA: (touching the bowl) AYAN-TE PATTO. (This is your alms bowl). SĀMAṆERA: ĀMA BHANTE. (Yes Sir.) ĀCARIYA: (touching the outer robe) AYAṀ SAṄGHĀṬI. (This is the outer robe.) SĀMAṆERA: ĀMA BHANTE. (Yes Sir.) ĀCARIYA: (touching the upper robe) AYAṀ UTTARĀSAṄGO. (This is the upper robe.) SĀMAṆERA: ĀMA BHANTE. (Yes Sir.) ĀCARIYA: (touching the under robe) AYAṀ ANTARAVĀSAKO. (This is the under robe.) SĀMAṆERA: ĀMA BHANTE. (Yes Sir.) Then the Ācariyas tell the sāmaṇera, GACCHA AMUMHI OKĀSE TIṬṬHĀHI (Go stand in that place). At this point the first sāmaṇera backs away on his knees for some distance before standing up and going to a prepared place at least twelve cubits (six meters) outside the assembly. This place is marked by a piece of cloth laid there, intended as the Ācariyas’ standing place. The sāmaṇera should be careful not to step or stand on this cloth. Instead, he should walk to one side of it and then stand behind it, facing the assembled bhikkhus, hands joined in the gesture of respect. 8 8 While the first sāmaṇera is leaving the assembly, the second sāmaṇera moves to the spot where the first sāmaṇera was kneeling, so that the first Ācariya can place the sling of the bowl over the second sāmaṇera’s shoulder, and the two Ācariyas repeat the instruction as above. Informing the Saṅgha of the Instruction of the Applicants When all two or three applicants have been sent outside the assembly, the Ācariyas pay homage to the Triple Gem by bowing down three times. Staying in the kneeling position, with hands in the gesture of respect, they recite three times the preliminary passage revering the Buddha: NAMO TASSA BHAGAVATO ARAHATO SAMMĀ-SAMBUDDHASSA. (three times) Homage to the Exalted One, the Worthy One, the Rightly Self-awakened One. They then sit with legs folded to one side and inform the Saṅgha that they will instruct the applicants. SUṆĀTU ME BHANTE SAṄGHO. ṬHITATTO CA NIPAKO CA ĀYASMATO KHEMAKASSA UPASAMPADĀPEKKHĀ. YADI SAṄGHASSA PATTAKALLAṀ, AHAṀ ṬHITATTAÑ-CA NIPAKAÑ-CA ANUSĀSEYYAṀ. Let the Saṅgha listen to me, venerable sirs. Ṭhitatto and Nipako are Venerable Khemako’s applicants for Acceptance. If the Saṅgha is ready, I will instruct Ṭhitatto and Nipako. Instruction of the Applicants outside the Saṅgha Then the Ācariyas get up, go to stand on the cloth spread for them, and examine the applicants one by one, as follows: SUṆASI ṬHITATTA, AYAN-TE SACCA-KĀLO BHŪTA-KĀLO. YAṀ JĀTAṀ TAṀ SAṄGHA-MAJJHE PUCCHANTE. SANTAṀ ATTHĪTI VATTABBAṀ. ASANTAṀ N’ATTHĪTI VATTABBAṀ. Listen, Ṭhitatto. This is the time for the truth, the time for what is factual. In the midst of the Saṅgha they ask about things that have occurred. Whatever is so should be affirmed. Whatever is not should be denied. 9 9 MĀ KHO VITTHĀSI. Don’t be bashful. MĀ KHO MAṄKU AHOSI. Don’t be embarrassed. EVAN-TAṀ PUCCHISSANTI. They will ask you as follows: SANTI TE EVARŪPA ĀBĀDHĀ? Do you have any diseases such as these? KUṬṬHAM? (leprosy?) (APPLICANT): N’ATTHI BHANTE. (No, Sir.) GAṆḌO? (boils?) (APPLICANT): N’ATTHI BHANTE. (No, Sir.) KILĀSO? (ringworm?) (APPLICANT): N’ATTHI BHANTE. (No, Sir.) SOSO? (tuberculosis?) (APPLICANT): N’ATTHI BHANTE. (No, Sir.) APAMĀRO? (epilepsy?) (APPLICANT): N’ATTHI BHANTE. (No, Sir.) MANUSSOSI? (Are you a human being?) (APPLICANT): ĀMA BHANTE. (Yes, Sir.) PURISOSI? (Are you a man?) (APPLICANT): ĀMA BHANTE. (Yes, Sir.) BHUJISSOSI? (Are you a free man?) (APPLICANT): ĀMA BHANTE. (Yes, Sir.) ANAṆOSI? (Are you free from debt?) (APPLICANT): ĀMA BHANTE. (Yes, Sir.) NASI RĀJABHAṬO? (Are you exempt (APPLICANT): ĀMA BHANTE. from government service?) (Yes, Sir.) ANUÑÑĀTOSI MĀTĀPITŪHI? (Do you have your parents’ permission?) (APPLICANT): ĀMA BHANTE. (Yes, Sir.) PARIPUṆṆA-VĪSATI VASSOSI? (APPLICANT): ĀMA BHANTE. (Are you fully 20 years old?) (Yes, Sir.) PARIPUṆṆAN-TE PATTA-CĪVARAṀ? (APPLICANT): ĀMA BHANTE. (Are your bowl and robes complete?) (Yes, Sir.) KINNĀMOSI? (What is your name?) (APPLICANT): AHAṀ BHANTE ṬHITATTO NĀMA. 10 10 (Venerabie Sir, my name is Ṭhitatto.) KO NĀMA TE UPAJJHĀYO? (APPLICANT): UPAJJHĀYO (What is your Preceptor’s name?) ME BHANTE ĀYASMĀ KHEMAKO NĀMA. (My Preceptor’s name is Venerable Khemako, Sir.) Informing the Saṅgha that the Applicants have been instructed When all two or three applicants have been instructed, the Ācariyas return to the assembly, bow down once, sit with legs folded to one side, with hands in the gesture of respect, and chant the following Pāli passages for summoning the applicants. SUṆĀTU ME BHANTE SAṄGHO. Let the Saṅgha listen to me venerable sirs. ṬHITATTO CA NIPAKO CA Ṭhitatto and Nipako are ĀYASMATO KHEMAKASSA Venerable Khemako’s UPASAMPADĀPEKKHĀ. applicants for Acceptance. ANUSIṬṬHĀ TE MAYĀ. They have been instructed by me. YADI SAṄGHASSA PATTAKALLAṀ, If the Saṅgha is ready, let ṬHITATTO CA NIPAKO CA Ṭhitatto and Nipako come ĀGACCHEYYUṀ. here. The Acariya now turns to the applicants and calls them in by saying ĀGACCHATHA (Come here!). The applicants approach the assembly and bow down three times before the Upajjhāya. While they are bowing, the Ācariyas and other bhikkhus nearby hold the bowl-straps to prevent the bowls from falling about. After this, the applicants, while kneeling, request Acceptance into the Saṅgha, reciting in unison as follows: Requesting Acceptance (Upasampadā) SAṄGHAM-BHANTE Venerable sirs, we request UPASAMPADAṀ YĀCĀMA. Acceptance from the Saṅgha. ULLUMPATU NO BHANTE May the Saṅgha raise us up SAṄGHO ANUKAMPAṀ UPĀDĀYA. out of compassion. 11 11 DUTIYAM-PI BHANTE SAṄGHAṀ A second time, venerable sirs, UPASAMPADAṀ YĀCĀMA…. we request acceptance from the Saṅgha.… TATIYAM-PI BHANTE SAṄGHAṀ A third time, venerable sirs, UPASAMPADAṀ YĀCĀMA…. we request acceptance from the Saṅgha.… The Upajjhāya then informs the Saṅgha as follows: IDĀNI KHO BHANTE Now, venerable sirs, this AYAÑ-CA ṬHITATTO NĀMA sāmaṇera named Ṭhitatto and SĀMAṆERO and this sāmaṇera named AYAÑ-CA NIPAKO NĀMA SĀMAṆERO Nipako are my applicants for MAMA UPASAMPADĀPEKKHĀ. Acceptance. UPASAMPADAṀ ĀKAṄKHAMĀNĀ Desiring Acceptance, they SAṄGHAM YĀCANTI. request it from the Saṅgha. AHAṀ SABBAM-IMAṀ I propose all this to the SAṄGHAṀ AJJHESĀMI. Saṅgha. SĀDHU BHANTE SABBO’YAṀ SAṄGHO It would be well, venerable IMAÑ-CA ṬHITATTAṀ NĀMA sirs, if, when all the Saṅgha SĀMAṆERAṀ has questioned this sāmaṇera IMAÑ-CA NIPAKAṀ NĀMA named Ṭhitatto and this SĀMAṆERAṀ sāmaṇera named Nipako ANTARĀYIKE DHAMME PUCCHITVĀ, about the obstructing factors, TATTHA PATTAKALLATTAṀ ÑATVĀ, and has acknowledged its readiness, ÑATTI-CATUTTHENA KAMMENA we give Acceptance by the AKUPPENA ṬHĀNĀRAHENA Act of Four Announcements UPASAMPĀDEMĀTI which is final, proper to the KAMMA-SANNIṬṬHĀNAṀ occasion, and brings the Act KAROTU. to a conclusion. 12 12 Questioning the Applicants inside the Saṅgha The Ācariyas then state the following: SUṆĀTU ME BHANTE SAṄGHO. Let the Saṅgha listen to me, venerable sirs. AYAÑ-CA ṬHITATTO This Ṭhitatto and AYAÑ-CA NIPAKO this Nipako are ĀYASMATO KHEMAKASSA Venerable Khemako’s UPASAMPADĀPEKKHĀ. applicants for Acceptance. YADI SAṄGHASSA PATTAKALLAṀ, If the Saṅgha is ready, AHAṀ ṬHITATTAÑ-CA I will ask Ṭhitatto and Nipako NIPAKAÑ-CA ANTARĀYIKE about the obstructing factors. DHAMME PUCCHEYYAṀ. After this, the Ācariyas question each applicant, one by one, beginning with a slightly different set of instructions: SUṆASI ṬHITATTA Listen, (applicant s name), AYAN-TE SACCA-KĀLO this is your time for the truth, BHŪTA-KĀLO. your time for what is factual. YAṀ JĀTAṀ TAṀ PUCCHĀMI. I ask you about things that have occurred. SANTAṀ ATTHĪTI VATTABBAṀ. Whatever is so should be affirmed. ASANTAṀ N’ATTHĪTI VATTABBAṀ. Whatever is not should be denied. SANTI TE EVARŪPĀ ĀBĀDHĀ? Do you have any diseases such as these? After this, the Ācariyas and applicant repeat the same dialogue as before up through the last question and answer: KO NĀMA TE UPAJJHĀYO? (What is your Preceptor’s name?) UPAJJHĀYO ME BHANTE (My Preceptor’s name is ĀYASMĀ KHEMAKO NĀMA. Khemako, venerable sir.) The Motion and the Three Announcements When all the applicants have been questioned, the Ācariyas chant the following 13 13 Motion and Announcements to the Saṅgha: SUṆĀTU ME BHANTE SAṄGHO. Let the Saṅgha listen to me, venerable sirs. AYAÑ-CA ṬHITATTO This Ṭhitatto and this AYAÑ-CA NIPAKO Nipako are ĀYASMATO KHEMAKASSA Venerable Khemako’s UPASAMPADĀPEKKHĀ. applicants for Acceptance. PARISUDDHĀ ANTARĀYIKEHI They are free of the obstructing DHAMMEHI. factors. PARIPUṆṆĀNAM-IMESAṀ Their bowl and robes are complete. PATTA-CĪVARAṀ. ṬHITATTO CA NIPAKO CA Ṭhitatto and Nipako request SAṄGHAṀ UPASAMPADAṀ Acceptance from the Saṅgha, YĀCANTI, ĀYASMATĀ with Venerable Khemako KHEMAKENA UPAJJHĀYENA. as Preceptor. YADI SAṄGHASSA If the Saṅgha is ready, PATTAKALLAṀ, SAṄGHO the Saṅgha should give ṬHITATTAÑ-CA NIPAKAÑ-CA Ṭhitatto and Nipako UPASAMPĀDEYYA, ĀYASMATĀ Acceptance with Venerable KHEMAKENA UPAJJHĀYENA. Khemako as Preceptor. ESĀ ÑATTI. This is the motion. * SUṆĀTU ME BHANTE SAṄGHO. Let the Saṅgha listen to me, venerable sirs. AYAÑ-CA ṬHITATTO This Ṭhitatto and this AYAÑ-CA NIPAKO Nipako are ĀYASMATO KHEMAKASSA Venerable Khemako’s UPASAMPADĀPEKKHĀ. applicants for Acceptance. PARISUDDHĀ ANTARĀYIKEHI They are free of the obstructing DHAMMEHI. factors. PARIPUṆṆĀNAM-IMESAṀ Their bowl and robes are complete. PATTA-CĪVARAṀ. ṬHITATTO CA NIPAKO CA Ṭhitatto and Nipako request 14 14 SAṄGHAṀ UPASAMPADAṀ Acceptance from the Saṅgha, YĀCANTI, ĀYASMATĀ with Venerable Khemako KHEMAKENA UPAJJHĀYENA. as Preceptor. SAṄGHO ṬHITATTAÑ-CA The Saṅgha is giving Ṭhitatto NIPAKAÑ-CA UPASAMPĀDETI, and Nipako Acceptance, ĀYASMATĀ KHEMAKENA with Venerable Khemako UPAJJHĀYENA. as Preceptor. YASSĀYASMATO KHAMATI, He to whom the Acceptance ṬHITATTASSA CA NIPAKASSA CA of Ṭhitatto and Nipako UPASAMPADĀ, ĀYASMATĀ with Venerable Khemako KHEMAKENA UPAJJHĀYENA, as Preceptor is agreeable, SO TUṆHASSA. should be silent. YASSA NA KHAMATI, He to whom it is not SO BHĀSEYYA. agreeable, should speak. DUTIYAM-PI ETAM-ATTHAṀ A second time I speak about VADĀMI *… this matter … TATIYAM-PI ETAM-ATTHAṀ A third time I speak about VADĀMI *… this matter … UPASAMPANNĀ SAṄGHENA Ṭhitatto and Nipako have been ṬHITATTO CA NIPAKO CA accepted by the Saṅgha ĀYASMATĀ KHEMAKENA with Venerable Khemako UPAJJHĀYENA. as Preceptor. KHAMATI SAṄGHASSA. This is agreeable to the Saṅgha, TASMĀ TUṆHĪ. therefore it is silent. EVAM-ETAṀ DHĀRAYĀMI. Thus do I hold it. From the conclusion of the Anusāvanā the applicants have been accepted as bhikkhus and have affiliation (saṁvāsa) with the Saṅgha. After the Ācariyas have taken the bowl from them, the new bhikkhus bow down three times and sit in their place within the assembly of bhikkhus. 15 15 ADMONITION (ANUSĀSANA) When all the new bhikkhus have been ordained, the Preceptor teaches them this Admonition. ANUÑÑĀSI KHO BHAGAVĀ UPASAMPĀDETVĀ CATTĀRO NISSAYE CATTĀRI CA AKARAṆ ĪYĀNI ĀCIKKHITUṀ. The Blessed One has given permission to tell these four supports, together with the four things never to be done, to one who has received Acceptance. The Four Supports Alms-food PIṆḌIYĀLOPA-BHOJANAṀ NISSĀYA PABBAJJĀ, TATTHA VO YĀVA-JĪVAṀ USSĀHO KARAṆ ĪYO. ATIREKA-LĀBHO: SAṄGHA-BHATTAṀ UDDESA-BHATTAṀ NIMANTANAṀ SĀLĀKA-BHATTAṀ PAKKHIKAṀ UPOSATHIKAṀ PĀṬIPADIKAṀ. Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that. The extra allowances are: a meal for the Saṅgha, a meal for a specific number of bhikkhus, a meal for bhikkhus invited by name, a meal given by tickets, a meal given fortnightly, a meal on the Uposatha day, a meal on the day after the Uposatha. Rag-robes PAṀSUKŪLA-CĪVARAṀ NISSĀYA PABBAJJĀ, TATTHA VO YĀVA-JĪVAṀ USSĀHO KARAṆ ĪYO. ATIREKA-LĀBHO: KHOMAṀ KAPPĀSIKAṀ KOSEYYAṀ KAMBALAṀ SĀṆAṀ BHAṄGAṀ. Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that. The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp. Dwelling at the foot of a tree 16 16 RUKKHAMŪLA-SENĀSANAṀ NISSĀYA PABBAJJĀ, TATTHA VO YĀVA-JĪVAṀ USSĀHO KARAṆ ĪYO. ATIREKA-LĀBHO: VIHĀRO AḌḌHAYOGO PĀSĀDO HAMMIYAṀ GUHĀ. Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that. The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell. Fermented urine as medicine PŪTIMUTTA-BHESAJJAṀ NISSĀYA PABBAJJĀ, TATTHA VO YĀVA-JĪVAṀ USSĀHO KARAṆ ĪYO. ATIREKA-LĀBHO: SAPPI NAVANĪTAṀ TELAṀ MADHU PHĀṆITAṀ. Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that. The extra allowances are: ghee, fresh butter, oil, honey, sugar. The Four Things Never to be Done Sexual Intercourse UPASAMPANNENA BHIKKHUNĀ METHUNO DHAMMO NA PAṬISEVITABBO, ANTAMASO TIRACCHĀNAGATĀYA-PI. YO BHIKKHU METHUNAṀ DHAMMAṀ PAṬISEVATI, ASSAMAṆO HOTI ASAKYA-PUTTIYO. SEYYATHĀPI NĀMA PURISO SĪSACCHINNO ABHABBO TENA SARĪRA-BANDHANENA JĪVITUṀ, EVAM-EVA BHIKKHU METHUNAṀ DHAMMAṀ PAṬISEVITVĀ ASSAMAṆO HOTI ASAKYA-PUTTIYO. TAṀ VO YĀVA-JĪVAṀ AKARAṆ ĪYAṀ. When a bhikkhu has received Acceptance he should not engage in sexual intercourse, even with an animal. Any bhikkhu who engages in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. Just as a person with his head cut off could not live with it fastened back on his body, in the same way a bhikkhu who has engaged in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life. Taking what is not given 17 17 UPASAMPANNENA BHIKKHUNĀ ADINNAṀ THEYYASAṄKHĀTAṀ NA ĀDĀTABBAṀ, ANTAMASO TIṆA-SALĀKAṀ UPĀDĀYA. YO BHIKKHU PĀDAṀ VĀ PĀDĀRAHAṀ VĀ ATIREKA-PĀDAṀ VĀ ADINNAṀ THEYYASAṄKHĀTAṀ ĀDIYATI, ASSAMAṆO HOTI ASAKYA-PUTTIYO. SEYYATHĀPI NĀMA PAṆḌUPALĀSO BANDHANĀ PAMUTTO ABHABBO HARITATTĀYA, EVAM-EVA BHIKKHU PĀDAṀ VĀ PĀDĀRAHAṀ VĀ ATIREKA-PĀDAṀ VĀ ADINNAṀ THEYYASAṄKHĀTAṀ ĀDIYITVĀ ASSAMAṆO HOTI ASAKYA-PUTTIYO. TAṀ VO YĀVA-JĪVAṀ AKARAṆ ĪYAṀ. When a bhikkhu has received Acceptance he should not, in what is reckoned a theft, take what has not been given, even if only a blade of grass. Any bhikkhu who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. Just as a withered leaf removed from its stem can never become green again, in the same way a bhikkhu who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life. Depriving a Human Being of life UPASAMPANNENA BHIKKHUNĀ SAÑCICCA PĀṆO JĪVITĀ NA VOROPETABBO, ANTAMASO KUNTHAKIPILLIKAṀ UPĀDĀYA. YO BHIKKHU SAÑCICCA MANUSSAVIGGAHAṀ JĪVITĀ VOROPETI, ANTAMASO GABBHA-PĀTANAṀ UPĀDĀYA, ASSAMAṆO HOTI ASAKYA-PUTTIYO. SEYYATHĀPI NĀMA PUTHU-SILĀ DVIDHĀ BHINNĀ APPAṬISANDHIKĀ HOTI, EVAM-EVA BHIKKHU SAÑCICCA MANUSSAVIGGAHAṀ JĪVITĀ VOROPETVĀ ASSAMAṆO HOTI ASAKYA-PUTTIYO. TAṀ VO YĀVA-JĪVAṀ AKARAṆ ĪYAṀ. When a bhikkhu has received Acceptance he should not deprive a living being of life, even if it is only a black or white ant. Any bhikkhu who 18 18 intentionally deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not one of the sons of the Sakyan. Just as a block of stone split in half cannot be joined together again, in the same way a bhikkhu who has intentionally deprived a human being of life is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life. Claiming Unfactual Superior Human States UPASAMPANNENA BHIKKHUNĀ UTTARI-MANUSSA-DHAMMO NA ULLAPITABBO, ANTAMASO SUÑÑĀGĀRE ABHIRAMĀMĪTI. YO BHIKKHU PĀPICCHO ICCHĀ-PAKATO ASANTAṀ ABHŪTAṀ UTTARI-MANUSSA-DHAMMAṀ ULLAPATI, JHĀNAṀ VĀ VIMOKKHAṀ VĀ SAMĀDHIṀ VĀ SAMĀPATTIṀ VĀ MAGGAṀ VĀ PHALAṀ VĀ, ASSAMAṆO HOTI ASAKYAPUTTIYO. SEYYATHĀPI NĀMA TĀLO MATTHAKACCHINNO ABHABBO PUNA VIRUḶHIYĀ, EVAM-EVA BHIKKHU PĀPICCHO ICCHĀ-PAKATO ASANTAṀ ABHŪTAṀ UTTARI-MANUSSADHAMMAṀ ULLAPITVĀ ASSAMAṆO HOTI ASAKYA-PUTTIYO. TAṀ VO YĀVA-JĪVAṀ AKARAṆ ĪYANTI. When a bhikkhu has received Acceptance he should not claim a superior human state, even to the extent of saying, “I delight in an empty dwelling.” Any bhikkhu who, with evil desires, overwhelmed with greed, claims a superior human state that is unfactual and non-existent in himself—absorption, freedom, concentration, attainment, path, or fruition—is not a contemplative, not one of the sons of the Sakyan. Just as a palmyra palm cut off at the crown is incapable of further growth, in the same way a bhikkhu with evil desires, overwhelmed with greed, who has laid claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life. ANEKA-PARIYĀYENA KHO PANA TENA BHAGAVATĀ JĀNATĀ PASSATĀ ARAHATĀ SAMMĀ-SAMBUDDHENA, SĪLAṀ SAMMADAKKHĀTAṀ SAMĀDHI SAMMADAKKHĀTO PAÑÑĀ 19 19 SAMMADAKKHĀTĀ, YĀVADEVA TASSA MADANIMMADANASSA PIPĀSA-VINAYASSA ĀLAYA-SAMUGGHĀTASSA VAṬṬU-PACCHEDASSA TAṆHAKKHAYASSA VIRĀGASSA NIRODHASSA NIBBĀNASSA SACCHI-KIRIYĀYA. In various ways has virtue been rightly expounded, concentration rightly expounded, discernment rightly expounded by the Blessed One, the One-whoknows, the One-who-sees, the Worthy One, the Rightly Self-Awakened One, for subduing intoxication, for eliminating thirst, for uprooting attachment, for breaking the round (of rebirth), for putting an end to craving, for dispassion, for cessation, for the realization of unbinding. TATTHA SĪLA-PARIBHĀVITO SAMĀDHI MAHAPPHALO HOTI MAHĀNISAṀSO, SAMĀDHI-PARIBHĀVITĀ PAÑÑĀ MAHAPPHALĀ HOTI MAHĀNISAṀSĀ, PAÑÑĀ-PARIBHĀVITAṀ CITTAṀ SAMMADEVA ĀSAVEHI VIMUCCATI, SEYYATHĪDAṀ, KĀMĀSAVĀ BHAVĀSAVĀ AVIJJĀSAVĀ. Now concentration, when infused with virtue, is of great fruit, of great benefit; discernment, when infused with concentration, is of great fruit, of great benefit; the heart, when infused with discernment, is rightly released from effluents (āsava): from the sensuality-effluent, from the becoming-effluent, from the ignorance-effluent. TASMĀTIHA VO IMASMIṀ TATHĀGATAPPAVEDITE DHAMMAVINAYE, SAKKACCAṀ ADHISĪLA-SIKKHĀ SIKKHITABBĀ, ADHICITTA-SIKKHĀ SIKKHITABBĀ, ADHIPAÑÑĀ-SIKKHĀ SIKKHITABBĀ, TATTHA APPAMĀDENA SAMPĀDETABBAṀ. So, when this doctrine and discipline have made known by the Tathāgata, you are to train yourself attentively in the training in heightened virtue, the training in heightened consciousness, the training in heightened discernment. You should heedfully strive to completion. At the end of the Admonition, the new bhikkhus accept it by saying, in unison: ĀMA BHANTE (Yes, Sir), and then bow down three times. This completes the ordination procedure.
