GOING-FORTH & ACCEPTANCE
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APPENDIX TWO
Going-forth & Acceptance
This section includes only the fixed formulae for these transactions. Passages not from the Canon are given in brackets.
In the following example, Khemako is being accepted with Ven. Jotiko as his preceptor. In an actual ordination, these names should be replaced with the actual names of the applicant and preceptor, with the proper cases endings as follows:
| -o | nominative case |
| -a | vocative case |
| -aṁ | accusative case |
| -assa | genitive case |
| -ena | instrumental case |
If the stem of the name ends in –a, simply duplicate the case endings given in the example. If the stem has a different ending, decline the names as follows:
| nominative: | -i | Assaji |
| vocative: | -i | Assaji |
| accusative: | -iṁ | Assajiṁ |
| genitive: | -issa or -ino | Assajissa, Assajino |
| instrumental: | -inā | Assajinā |
| nominative: | -ī | Vipassī |
| vocative: | -i | Vipassi |
| accusative: | -inaṁ | Vipassinaṁ |
| genitive: | -ino | Vipassino |
| instrumental: | -inā | Vipassinā |
| nominative: | -u (-ū) | Bhagu |
| vocative: | -u | Bhagu |
| accusative: | -uṁ | Bhaguṁ |
| genitive: | -ussa or -uno | Bhagussa, Bhaguno |
| instrumental: | -unā | Bhagunā |
| nominative: | -ā | Cakkhumā |
| vocative: | -ā or -a | Cakkhuma |
| accusative: | -antaṁ | Cakkhumantaṁ |
| genitive: | -ato | Cakkhumato |
| instrumental: | -atā | Cakkhumatā |
A. Going-forth (Mv.I.54.3)
Buddhaṁ saraṇam gacchāmi.
I go to the Buddha for refuge.
Dhammaṁ saraṇam gacchāmi.
I go to the Dhamma for refuge.
Saṅghaṁ saraṇam gacchāmi.
I go to the Saṅgha for refuge.
Dutiyam-pi buddhaṁ saraṇam gacchāmi.
A second time, I go to the Buddha for refuge.
Dutiyam-pi dhammaṁ saraṇam gacchāmi.
A second time, I go to the Dhamma for refuge.
Dutiyam-pi saṅghaṁ saraṇam gacchāmi.
A second time, I go to the Saṅgha for refuge.
Tatiyam-pi buddhaṁ saraṇam gacchāmi.
A third time, I go to the Buddha for refuge.
Tatiyam-pi dhammaṁ saraṇam gacchāmi.
A third time, I go to the Dhamma for refuge.
Tatiyam-pi saṅghaṁ saraṇam gacchāmi.
A third time, I go to the Saṅgha for refuge.
Ten training rules: (Mv.I.56)
Pāṇātipātā veramaṇī,
Refraining from killing living beings,
Adinnādānā veramaṇī,
Refraining from taking what is not given,
Abrahma-cariyā veramaṇī,
Refraining from uncelibate conduct,
Musā-vādā veramaṇī,
Refraining from false speech,
Surā-meraya-majja-pamādaṭṭhānā veramaṇī,
Refraining from alcohol and fermented liquors that cause heedlessness,
Vikāla-bhojanā veramaṇī,
Refraining from eating at the wrong time,
Nacca-gīta-vādita-visūka-dassanā veramaṇī,
Refraining from dancing, singing, music, and going to see entertainments,
Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī,
Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics,
Uccāsayana-mahāsayanā veramaṇī,
Refraining from using high or large beds,
Jātarūpa-rajata-paṭiggahaṇā veramaṇī:
Refraining from accepting gold and silver [money]:
[Imāni dasa sikkhā-padāni samādiyāmi.
I undertake these ten training rules.]
B. Acceptance
Taking a Preceptor: (Mv.I.25.7)
| Applicant: | Uppajjhāyo me bhante hohi. (Three times) Venerable sir, be my preceptor. |
| Preceptor: | Sāhu. (Very well.) or Lahu. (Certainly.) or Opāyikaṁ. (All right.) or Paṭirūpaṁ. (It is proper.) or Pāsādikena sampādehi. (Attain consummation in an amicable way.) |
Scrutiny of the robes & bowl: (Mv.I.76.3)
Ayan-te patto.
This is your bowl.
[Āma, bhante.
Yes, venerable sir.]
Ayaṁ saṅghāṭi.
This is the outer robe.
[Āma, bhante.
Yes, venerable sir.]
Ayaṁ uttarāsaṅgo.
This is the upper robe.
[Āma, bhante.
Yes, venerable sir.]
Ayaṁ antaravāsako.
This is the lower robe.
[Āma, bhante.
Yes, venerable sir.]
Gaccha amumhi okāse tiṭṭhāhi.
Go stand in that spot over there.
Appointing oneself to instruct the applicant: (Mv.I.76.5)
Suṇātu me bhante saṅgho. (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Yadi saṅghassa pattakallaṁ, ahaṁ (Khemakaṁ) anusāseyyaṁ.
Venerable sirs, may the Community listen to me. (Khemako) is Venerable (Jotiko’s) applicant for Acceptance. If the Community is ready, I will instruct (Khemako).
Instructing the applicant outside the gathering: (Mv.I.76.7)
Suṇasi (Khemaka) ayan-te sacca-kālo bhūta-kālo. Yaṁ jātaṁ taṁ saṅgha-majjhe pucchante. Santaṁ atthīti vattabbaṁ. Asantaṁ n’atthīti vattabbaṁ. Mā kho vitthāsi. Mā kho maṅku ahosi. Evan-taṁ pucchissanti: Santi te evarūpā ābādhā?
Listen, Khemako. This is your time for the truth, your time for what is factual. They ask (§) in the midst of the Community about what has occurred. Whatever is so should be affirmed. Whatever is not should be denied. Do not be embarrassed. Do not be abashed. They will ask about that in this way: Do you have any diseases such as these?
| Question: | Answer: |
| Kuṭṭhaṁ? | N’atthi, bhante. |
| Gaṇḍo? | N’atthi, bhante. |
| Kilāso? | N’atthi, bhante. |
| Soso? | N’atthi, bhante. |
| Apamāro? | N’atthi, bhante. |
| Manusso’si? | Āma, bhante. |
| Puriso’si? | Āma, bhante. |
| Bhujisso’si? | Āma, bhante. |
| Anaṇo’si? | Āma, bhante. |
| N’asi rāja-bhaṭo? | Āma, bhante. |
| Anuññāto’si mātā-pitūhi? | Āma, bhante. |
| Paripuṇṇa-vīsati vasso’si? | Āma, bhante. |
| Paripuṇṇan-te patta-cīvaraṁ? | Āma, bhante. |
| Kin-nāmo’si? | Ahaṁ bhante (Khemako) nāma. |
| Ko nāma te upajjhāyo? | Upajjhāyo me bhante āyasmā (Jotiko) nāma. |
| Question: | Answer: |
| Leprosy? | No, sir. |
| Boils? | No, sir. |
| Eczema? | No, sir. |
| Tuberculosis? | No, sir. |
| Epilepsy? | No, sir. |
| Are you a human being? | Yes, sir. |
| Are you a man? | Yes, sir. |
| Are you a free man? | Yes, sir. |
| Are you free from debt? | Yes, sir. |
| Are you exempt from government service? | Yes, sir. |
| Do you have your parents’ permission? | Yes, sir. |
| Are you fully 20 years old? | Yes, sir. |
| Are your bowl and robes complete? | Yes, sir. |
| What is your name? | Venerable sir, I am named (Khemako). |
| What is your preceptor’s name? | Venerable sir, my preceptor is named (Jotiko). |
Calling the applicant into the gathering: (Mv.I.76.8)
Suṇātu me bhante saṅgho. (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Anussiṭṭho so mayā. Yadi saṅghassa pattakallaṁ, (Khemako) āgaccheyya.
Āgacchāhi.
Venerable sirs, may the Community listen to me. (Khemako) is Venerable (Jotiko’s) applicant for Acceptance. He has been instructed by me. If the Community is ready, (Khemako) may come.
Come.
Requesting Acceptance: (Mv.I.76.8)
Saṅgham-bhante upasampadaṁ yācāmi. Ullumpatu maṁ bhante saṅgho anukampaṁ upādāya.
Dutiyam-pi bhante saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ bhante saṅgho anukampaṁ upādāya.
Tatiyam-pi bhante saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ bhante saṅgho anukampaṁ upādāya.
Venerable sirs, I request Acceptance from the Community. May the Community, out of sympathy, lift me up.
A second time… A third time, venerable sirs, I request Acceptance from the Community. May the Community, out of sympathy, lift me up.
Appointing oneself to question the applicant: (Mv.I.76.9)
Suṇātu me bhante saṅgho. Ayaṁ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Yadi saṅghassa pattakallaṁ, ahaṁ (Khemakaṁ) antarāyike dhamme puccheyyaṁ.
Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko’s) applicant for Acceptance. If the Community is ready, I will ask (Khemako) about the obstructing factors.
Suṇasi (Khemaka) ayan-te sacca-kālo bhūta-kālo. Yaṁ jātaṁ taṁ pucchāmi. Santaṁ atthīti vattabbaṁ. Asantaṁ n’attīti vattabbaṁ. Santi te evarūpā ābādhā?
Listen, (Khemako). This is the time for the truth, the time for what is factual. I ask you about things that have occurred. Whatever is so should be affirmed. Whatever is not should be denied. Do you have any diseases such as these?
(Questions and answers as before.)
Transaction statement: (Mv.I.76.10-12)
Suṇātu me bhante saṅgho. Ayaṁ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ’assa patta-cīvaraṁ. (Khemako) saṅghaṁ upasampadaṁ yācati, āyasmatā (Jotikena) upajjhāyena. Yadi saṅghassa pattakallaṁ, saṅgho (Khemakaṁ) upasampādeyya, āyasmatā (Jotikena) upajjhāyena. Esā ñatti.
Suṇātu me bhante saṅgho. Ayaṁ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ’assa patta-cīvaraṁ. (Khemako) saṅghaṁ upasampadaṁ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṁ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass’āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Ayaṁ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ’assa patta-cīvaraṁ. (Khemako) saṅghaṁ upasampadaṁ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṁ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass’āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Tatiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Ayaṁ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ’assa patta-cīvaraṁ. (Khemako) saṅghaṁ upasampadaṁ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṁ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass’āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Upasampanno saṅghena (Khemako), āyasmatā (Jotikena) upajjhāyena. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi.
Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko’s) applicant for Acceptance. He is free of the obstructing factors. His bowl and robes are complete. (Khemako) requests Acceptance from the Community with Venerable (Jotiko) as preceptor. If the Community is ready, it should accept (Khemako) with Venerable (Jotiko) as preceptor. This is the motion.
Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko’s) applicant for Acceptance. He is free of the obstructing factors. His bowl and robes are complete. (Khemako) requests Acceptance from the Community with Venerable (Jotiko) as preceptor. The Community is accepting (Khemako) with Venerable (Jotiko) as preceptor. He to whom the Acceptance of (Khemako) with Venerable (Jotiko) as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak.
A second time… A third time I speak of this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak.
(Khemako) has been accepted by the Community, with Venerable (Jotiko) as preceptor. This is agreeable to the Community, therefore it is silent. Thus do I hold it.
C. Accepting a pair of applicants:
In the following passages, the phrases differing from those used for a single applicant are capitalized. In this example, Dhīro and Abhayo are being accepted with Ven. Suvaco as their preceptor.
Appointing oneself to instruct the applicants:
Suṇātu me bhante saṅgho. (DHĪRO) CA (ABHAYO) CA āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ. Yadi saṅghassa pattakallaṁ, ahaṁ (DHĪRAÑCA ABHAYAÑCA) anusāseyyaṁ.
Calling the applicants into the gathering:
Suṇātu me bhante saṅgho. (DHĪRO) CA (ABHAYO) CA āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ. ANUSIṬṬHĀ TE mayā. Yadi saṅghassa pattakallaṁ, (DHĪRO) CA (ABHAYO) CA ĀGACCHEYYUṀ.
ĀGACCHATHA.
Requesting Acceptance:
Saṅgham-bhante upasampadaṁ YĀCĀMA. Ullumpatu NO bhante saṅgho anukampaṁ upādāya.
Dutiyam-pi bhante saṅghaṁ upasampadaṁ YĀCĀMA. Ullumpatu NO bhante saṅgho anukampaṁ upādāya.
Tatiyam-pi bhante saṅghaṁ upasampadaṁ YĀCĀMA. Ullumpatu NO bhante saṅgho anukampaṁ upādāya.
Appointing oneself to question the applicants:
Suṇātu me bhante saṅgho. AYAÑCA (DHĪRO) AYAÑCA (ABHAYO) āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ. Yadi saṅghassa pattakallaṁ, ahaṁ (DHĪRAÑCA ABHAYAÑCA) antarāyike dhamme puccheyyaṁ.
Transaction statement:
Suṇātu me bhante saṅgho. AYAÑCA (DHĪRO) AYAÑCA (ABHAYO) āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ. PARISUDDHĀ antarāyikehi dhammehi. PARIPUṆṆAM-IMESAṀ patta-cīvaraṁ. (DHĪRO) CA (ABHAYO) CA saṅghaṁ upasampadaṁ YĀCANTI, āyasmatā (Suvacena) upajjhāyena. Yadi saṅghassa pattakallaṁ, saṅgho (DHĪRAÑCA ABHAYAÑCA) upasampādeyya, āyasmata (Suvacena) upajjhāyena. Esā ñatti.
Suṇātu me bhante saṅgho. AYAÑCA (DHĪRO) AYAÑCA (ABHAYO) āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ. PARISUDDHĀ antarāyikehi dhammehi. PARIPUṆṆAM-IMESAṀ patta-cīvaraṁ. (DHĪRO) CA (ABHAYO) CA saṅghaṁ upasampadaṁ YĀCANTI, āyasmatā (Suvacena) upajjhāyena. Saṅgho (DHĪRAÑCA ABHAYAÑCA) UPASAMPĀDETI, āyasmatā (Suvacena) upajjhāyena. Yass’āyasmato khamati, (DHĪRASSA) CA (ABHAYASSA) CA upasampadā, āyasmatā (Suvacena) upajjhāyena, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. AYAÑCA (DHĪRO) AYAÑCA (ABHAYO) āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ…. so bhāseyya.
Tatiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. AYAÑCA (DHĪRO) AYAÑCA (ABHAYO) āyasmato (Suvacassa) UPASAMPADĀPEKKHĀ…. so bhāseyya.
UPASAMPANNĀ saṅghena (DHĪRO) CA (ABHAYO) CA, āyasmatā (Suvacena) upajjhāyena. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi.
D. Admonition
[Anuññāsi kho bhagavā upasampādetvā cattāro nissaye cattāri ca akaraṇīyāni ācikkhituṁ.
The Blessed One has given permission that, when one as been accepted, one be told the four supports, together with the four things never to be done.]
The Four Supports: (Mv.I.77.1)
Alms-food
Piṇḍiyālopa-bhojanaṁ nissāya pabbajjā, tattha te yāva-jīvaṁ ussāho karaṇīyo. Atireka-lābho saṅgha-bhattaṁ uddesa-bhattaṁ nimantanaṁ salāka-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 Community, 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 te yāva-jīvaṁ ussāho karaṇīyo. 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
Rukkha-mūla-senāsanaṁ nissāya pabbajjā, tattha te yāva-jīvaṁ ussāho karaṇīyo. 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 te yāva-jīvaṁ ussāho karaṇīyo. 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: (Mv.I.78.2-5)
Sexual intercourse
Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. 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. Tan-te yāva-jīvaṁ akaraṇīyaṁ.
A bhikkhu who has been accepted should not engage in sexual intercourse, even with a female 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
Upasampannena bhikkhunā adinnaṁ theyya-saṅkhātaṁ na ādātabbaṁ, antamaso tiṇa-salākaṁ upādāya. Yo bhikkhu pādaṁ vā pādārahaṁ vā atireka-pādaṁ vā adinnaṁ theyya-saṅkhātaṁ ādiyati, assamaṇo hoti asakya-puttiyo.
Seyyathāpi nāma paṇḍupalāso bandhana-pamutto abhabbo haritattāya, evam-eva bhikkhu pādaṁ vā pādārahaṁ vā atireka-pādaṁ vā adinnaṁ theyya-saṅkhātaṁ ādiyitvā assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṁ akaraṇīyaṁ.
A bhikkhu who has been accepted should not, in what is reckoned a theft, take what has not been given, even if it is 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, has taken 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 kuntha-kipillikaṁ upādāya. Yo bhikkhu sañcicca manussa-viggahaṁ jīvitā voropeti, antamaso gabbha-pātanaṁ upādāya, assamaṇo hoti asakya-puttiyo.
Seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evam-eva bhikkhu sañcicca manussa-viggahaṁ jīvitā voropetvā, assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṁ akaraṇīyaṁ.
A bhikkhu who has been accepted should not deprive a living being of life, even if it is only a black or white ant. Any bhikkhu who 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 solid block of stone broken in two 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 asakya-puttiyo.
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evam-eva bhikkhu pāpiccho icchā-pakato asantaṁ abhūtaṁ uttari-manussa-dhammaṁ ullapitvā, assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṁ akaraṇīyaṁ.
A bhikkhu who has been accepted should not lay claim to 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—lays claim to 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 who—with evil desires, overwhelmed with greed—has lain 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.
(When giving the Admonition to two or more new bhikkhus at the same time, change the word TE to VO throughout. Thus,
tattha te yāva-jīvaṁ → tattha vo yāva-jīvaṁ;
tan-te yāva-jīvaṁ → taṁ vo yāva-jīvaṁ.
E. Probation for an applicant previously ordained in another religion:
Request for probation: (Mv.I.38.3)
Ahaṁ bhante Itthannāmo añña-titthiya-pubbo imasmiṁ dhamma-vinaye ākaṅkhāmi upasampadaṁ. So’haṁ bhante saṅghaṁ cattāro māse parivāsaṁ yācāmi.
Ahaṁ bhante Itthannāmo añña-titthiya-pubbo imasmiṁ dhamma-vinaye ākaṅkhāmi upasampadaṁ. So’haṁ dutiyam-pi bhante saṅghaṁ cattāro māse parivāsaṁ yācāmi.
Ahaṁ bhante Itthannāmo añña-titthiya-pubbo imasmiṁ dhamma-vinaye ākaṅkhāmi upasampadaṁ. So’haṁ tatiyam-pi bhante saṅghaṁ cattāro māse parivāsaṁ yācāmi.
Venerable sirs, I—(name), previously a member of another religion—desire Acceptance into this Dhamma-vinaya. I ask the Community for probation for four months.
Venerable sirs, I—(name), previously a member of another religion—desire Acceptance into this Dhamma-vinaya. A second time… A third time, I ask the Community for probation for four months.
Transaction statement: (Mv.I.38.4)
Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo añña-titthiya-pubbo imasmiṁ dhamma-vinaye ākaṅkhati upasampadaṁ. So saṅghaṁ cattāro māse parivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsaṁ dadeyya. Esā ñatti.
Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo añña-titthiya-pubbo imasmiṁ dhamma-vinaye ākaṅkhati upasampadaṁ. So saṅghaṁ cattāro māse parivāsaṁ yācati. Saṅgho Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsaṁ deti. Yass’āyasmato khamati, Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsassa dānaṁ, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Dinno saṅghena Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāso. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi.
Venerable sirs, may the Community listen to me. This (name), previously a member of another religion, desires Acceptance in this Dhamma- vinaya. He asks the Community for probation for four months. If the Community is ready, it should grant (name), previously a member of another religion, probation for four months. This is the motion.
Venerable sirs, may the Community listen to me. This (name), previously a member of another religion, desires Acceptance in this Dhamma-vinaya. He asks the Community for probation for four months. The Community is granting (name), previously a member of another religion, probation for four months. He to whom the granting of probation for four months to (name), previously a member of another religion, is agreeable should remain silent. He to whom it is not agreeable should speak.
Probation for four months has been granted by the Community to (name), previously a member of another religion. This is agreeable to the Community, therefore it is silent. Thus do I hold it.
