In the time of the Blessed Buddha, one received the going forth, ordination, and monkhood in the well-proclaimed Dharma and Vinaya in the following way: the Blessed Buddha allowed the postulants’ going forth and ordained them with the words, “Come, monk.” Thus when a person approached a monk with the wish to go forth, the postulant was led before the Blessed One, knowing that when the Blessed One said, “Come, monk,” he received the going forth, ordination, and monkhood in the well-proclaimed Dharma and Vinaya.

However, there came a case in which one postulant, while coming to see the Blessed One, died on the way and thus was prevented from receiving the going forth, ordination, and monkhood in the well-proclaimed Dharma and Vinaya. When the monks asked the Blessed One about it, he thought, “Alas! For those disciples who live a great distance away, the journey can be arduous.” He then said, “In light of what has happened, from this day forward, I permit the saṅgha to allow going forth and grant ordination.”

Although the Blessed One had decreed, “The saṅgha should allow going forth and grant ordination,” they did not know how to do that. So the monks asked the Blessed One about it, and he said, “If a person approaches a monk wishing to go forth, the monk should accept him. Once this is done and the entire saṅgha has assembled, the postulant should don the robes and prostrate to his seniors. The postulant should then kneel with palms joined and ask the saṅgha three times, after which the monk petitioner makes a motion to ratify the motion. The postulant’s going forth is allowed and he is ordained the moment this very act whose fourth member is a motion is accepted.”

The postulant would make the following request:

“Revered saṅgha, please listen. I, [postulant’s name], ask the saṅgha to allow my going forth and grant ordination into the monkhood. I ask that the compassionate and reverend saṅgha, out of compassion, allow my going forth and confer ordination on me.”

This would be repeated a second and a third time.

After that, one monk would act on the request. While seated he would say the following:

“Revered saṅgha, please listen. [Postulant’s name] has asked the saṅgha to allow his going forth and grant ordination into the monkhood. If the time is right and the saṅgha can accept it, I ask that the saṅgha grant their consent. I ask that the saṅgha allow [postulant’s name] to go forth and grant him ordination.”

The request would be acted on in the following way:

“Revered saṅgha, please listen. [Postulant’s name] has asked the saṅgha to allow his going forth and grant ordination into the monkhood. If the saṅgha allows his going forth and grants ordination, then I ask that any who can allow the going forth of the venerable [postulant’s name] and his ordination remain silent. I ask that any who cannot accept it speak up.”

After the first motion to act, the motion would be repeated a second and a third time. The saṅgha would acknowledge its acceptance and give its consent that the going forth of such and such a monk be allowed and that he be granted ordination by remaining silent.

Thus went the Early Rite.

Because those whose going forth was allowed and who were ordained under the Early Rite had no preceptor or instructor, they would go to the homes of brahmins and householders without being well washed or well dressed, while speaking shrilly and in loud voices, and behaving wildly. While there, they would beg for food, implore others to beg for food, grovel for soup, implore others to grovel for soup, and do still more that went against the teachings.

This prompted tīrthikas, knowledgeable men, and others to criticize, disparage, and slander them. They would say, “Since these ascetic sons of the Śākya have no preceptor and no instructor, they go to the houses of brahmins and householders without being well washed or well dressed, while speaking shrilly and in loud voices, and behaving wildly. While there, they beg for food, implore others to beg for food, grovel for soup, and implore others to grovel for soup. Who would give these shaven-headed ascetics alms or think to help them?”

One sick monk even died for lack of someone to nurse him. When that occurred, the monks asked the Blessed One about it, and the Blessed One thought, “I should permit my disciples to act as preceptors and instructors, so that they may allow others to go forth and care for the sick among them.”

The Blessed One proclaimed, “After considering the matter, I permit preceptors and instructors to allow going forth and grant ordination.”

When the Blessed One had permitted preceptors and instructors to allow going forth and grant ordination, the monks found themselves in a quandary, for they did not know what serving as a preceptor or instructor entailed.

So the Blessed One proclaimed, “There are five types of instructors and two types of preceptors. What are these five types of instructors? They are instructors of novices, privy advisors, officiants, givers of instruction, and recitation instructors. What is an instructor of novices? He is one who grants refuge and the foundations of the training. What is a privy advisor? He is one who inquires into private matters. What is an officiant? He is one who moves to act upon an act whose fourth member is a motion. What is a giver of refuge? He is one in whose presence you stay even for a single day. What is a recitation instructor? He is one who recites even a single verse of four lines three times, which you then repeat. What are the two types of preceptor? They are those who allow going forth and those who grant ordination.”

When the Blessed One permitted preceptors and instructors to allow going forth and grant ordination, the monks found themselves in a quandary, for they did not know how to do that. So the Blessed One proclaimed, “If someone approaches you with the wish to go forth, you should ascertain whether he has any impediments by questioning him. Having ascertained this, he should be given the layperson’s vows by having him go for refuge to the Three Jewels and promise to live as a lay brother.”

This is how to give the layperson’s vows. First, the postulant should prostrate to the Teacher. Then, once he has been made to prostrate, have him kneel before the instructor, join his palms together, and say:

“Reverend, heed me. I, [postulant’s name], will henceforth, for as long as I live, seek refuge in the Buddha, supreme among men; I will seek refuge in the Dharma, supreme among all that is free from attachment; I will seek refuge in the Saṅgha, supreme among communities. For as long as I live, I ask that you, reverend, accept me as a lay brother.”

The postulant repeats this a second and a third time, but in the third recitation, should say “instructor.” The instructor then says:

“This is the method.”

At which point the lay vow holder says:

“It is excellent.”

That is the giving of the layperson’s vows.

The postulant then expresses his commitment to the precepts with the following words:

“Instructor, heed me. Just as noble arhats renounced killing and swore to refrain from killing for as long as they lived, so do I, [postulant’s name], henceforth, for as long as I live, renounce killing and swear to refrain from killing. With this first branch, I pledge to train in, practice, and act upon the precepts of those noble arhats. Furthermore, noble arhats renounced and swore to refrain from stealing, sexual misconduct, lying, and intoxicating substances like grain alcohol and its by-products, which leave one uninhibited. Just so do I, [postulant’s name], too, for as long as I live, renounce and swear to refrain from stealing, sexual misconduct, lying, and intoxicating substances like grain alcohol and its by-products, which leave one uninhibited. With this, the fifth branch, I pledge to train in, practice, and act upon the precepts of those noble arhats.”

The instructor then says:

“This is the method.”

At which point the lay vow holder says:

“It is excellent.”

This completes the layperson’s induction rite.

The postulant should then be directed to the monk petitioner. The monk petitioner asks the preceptor:

“Have you inquired into the private matters?”

A breach occurs if he makes a petition without inquiring.

The monk petitioner then petitions the saṅgha in the following way. Having laid out sitting mats, he strikes the gaṇḍī beam. Once he has informed the monks with a response to their queries, the entire saṅgha sits; either together in consensus or each in his own dwelling. The postulant is then made to prostrate to the seniormost in the saṅgha before taking his place in a kneeling position, with palms pressed together. The monk petitioner then addresses the saṅgha with these words:

“I ask you, reverend saṅgha, to listen. The postulant [postulant’s name] has asked the preceptor [preceptor’s name] to allow his going forth. He wants to leave the householder’s life, with its white clothes and unshaven head and face, and go forth in the well-proclaimed Dharma and Vinaya. [Postulant’s name] wants to go forth and, having shaven head and face, to don the saffron robes. He wants to go forth from home into homelessness under the guidance of this preceptor [preceptor’s name] so that he may rely solely on what is right. And if indeed he too is without impediments, should he be allowed to go forth?”

The whole saṅgha should reply:

“If he is without impediment, he should be allowed.”

If they say that, then all is well. A breach occurs if they do not.

That is how one informs the saṅgha of the wish to go forth.

Next, a request is made to the preceptor. The request should be made in the following way. The postulant is made to prostrate to and then kneel before the preceptor. With palms pressed together, he should say:

“Instructor, heed me. I, [postulant’s name], ask you, instructor, to serve as preceptor. Instructor, please act as my preceptor. Instructor, as preceptor, please allow my going forth.”

He repeats this a second and a third time, but the third time he should say “preceptor” in place of “instructor.” The preceptor then says:

“This is the method.”

To which the person wishing to go forth says:

“It is excellent.”

That is the request to the preceptor.

The postulant should then be entrusted to a monk who will shave the postulant’s hair and beard. The Blessed One decreed, “Do not shave off all of his hair but rather leave a tuft of hair at his crown.” So, after shaving off nearly all the postulant’s hair, the monk should ask the postulant:

“Shall I cut this tuft?”

If he answers “No, do not cut it,” then tell him to go.

But if he answers “Yes, I am happy for you to do so,” then cut it.

The postulant is then made to bathe. If the weather is cold, he may bathe with warm water. If the weather is warm, he should bathe with cold water.

The preceptor should then give him a begging bowl and saffron robes, which he accepts after bowing at the preceptor’s feet. The preceptor should then dress the postulant, checking to ensure he is not a person without genitalia, a person with two sets of genitalia, or a person with a fistula.

The Blessed One decreed that postulants should be examined, but the embarrassment that the monks’ examination caused to the naked and exposed postulants prompted the Blessed One to decree, “Do not examine him while naked. Examine him without his knowing, while he is putting on the under robe.”

That is how the first part of the ceremony should be performed.

Then the postulant should be inducted as a renunciant by first going for refuge. This is how he should be inducted.

The postulant is first made to prostrate to the Teacher. Then he is made to prostrate to the preceptor and kneel before him. Having pressed his palms together, he should say:

“Preceptor, heed me. I, [postulant’s name], will henceforth, for as long as I live, seek refuge in the Buddha, supreme among men; I will seek refuge in the Dharma, supreme among all that is free from attachment; I will seek refuge in the Saṅgha, supreme among communities. Following the example of going forth set by the Blessed One, the tathāgata, the arhat, the perfectly complete Buddha Śākyamuni, the lion of the Śākyas, the king of the Śākyas, I, in going forth, renounce the tokens of the householder life and embrace the tokens of the renunciant life.”

He repeats this a second and a third time. The preceptor then says:

“This is the method.”

At which point the renunciant says:

“It is excellent.”

That is the induction as a renunciant.

The postulant is then directed to the monk who will induct him into the novitiate. He again asks the preceptor whether the postulant is without impediments, and if, upon asking, he is, he should be inducted into the novitiate by going for refuge and promising to live as a novice.

The postulant should be inducted into the novitiate in the following way. The postulant is first made to prostrate to the Teacher. Then he is made to prostrate to and kneel before the instructor. Then, with his palms pressed together, he should say :

“Reverend, heed me. I, [postulant’s name], will henceforth, for as long as I live, seek refuge in the Buddha, supreme among men; I will seek refuge in the Dharma, supreme among pure doctrines; I will seek refuge in the Saṅgha, supreme among communities. I ask that you, reverend, accept me as a novice for as long as I live.”

The postulant repeats this a second and a third time, but the third time he says “instructor” in place of “reverend.” The instructor then says:

“This is the method.”

At which point the novice says:

“It is excellent.”

That is the giving of the novice vow.

Then, any monk other than the instructor should consult the sundial and announce the gnomon, the root, the time of day or night, and the season.

The novice should then promises to keep the precepts by reciting them. This should be done in the following way:

“Instructor, heed me. Just as noble arhats renounced and swore off killing for as long as they lived, so do I, [novice’s name], henceforth, for as long as I live, renounce and swear to refrain from killing. With this first branch, I pledge to train in, practice, and act upon the precepts of those noble arhats. Furthermore, noble arhats renounced stealing, sexual misconduct, lying, intoxicating substances like grain alcohol and its by-products which leave one uninhibited, singing, dancing, music, garlands, perfumes, jewelry, cosmetics, tall seating, grand seating, untimely eating, and accepting gold and silver, and thus ceased accepting gold and silver. Just so, henceforth, for as long as I live, so too do I, [novice’s name], renounce stealing, sexual misconduct, lying, intoxicating substances like grain alcohol and its by-products which leave one uninhibited, singing, dancing, music, garlands, perfumes, jewelry, cosmetics, tall seating, grand seating, untimely eating, and accepting gold and silver; thus will I cease to accept gold and silver. With these ten branches, I too pledge to train in, practice, and act upon the precepts of those noble arhats.”

The instructor then says:

“This is the method.”

At which point the novice says:

“It is excellent.”

That marks the end of the rite of induction into the novitiate.

Then, if the novice has reached the age of twenty, the preceptor should give him his begging bowl and robes and request the presence of a monk officiant. The preceptor should also request the presence of the monk who will serve as privy advisor, and that of any other monk who will enter the ceremony site.

When the monks are seated and have a quorum, they should each individually investigate whether they have incurred any faults in the past half a month that need to be restrained, confessed, or excused. Recognizing those faults, they should make amends by resolving to restrain themselves, confessing them, or having them excused before taking their places.

All of the saṅgha then take their places in concord or in an inner circle. In the Middle Country, a quorum of ten monks is needed. In outlying areas, if there are no other monks, then a Vinaya master and a quorum of five will suffice. The ordinand should first prostrate to the Teacher, then prostate three times to each monk. Either of the two types of prostration—bowing prostrate with all four limbs and head, or a kneeling bow—is permissible.

This is how the opening occasion is conducted.

Then, a request should be made to the preceptor. The request is made in the following way. The ordinand should be made to prostrate to the preceptor and then squat before him, with his two heels pressed to a grass mat on bricks so as to relieve pressure on the nerves. Pressing his palms together, he should say, employing whichever address is appropriate—“Preceptor” if addressing the preceptor, “Instructor” if addressing the instructor, or “Reverend” if addressing a monk:

“Reverend, heed me. I, [ordinand’s name], ask you, reverend, to serve as preceptor. Reverend, please act as my preceptor. Reverend, please grant me ordination.”

This is repeated a second and a third time, but the third time he says “preceptor” in place of “instructor” or “reverend.” The preceptor then says:

“This is the method.”

At which point the ordinand says:

“It is excellent.”

That is the request to the preceptor.

The preceptor himself should then take possession of the three robes for the ordinand. It is best if the ordinand has a set of robes already cut and sewn, in which case they are sanctioned as follows. Each of the three robes are folded and laid over the ordinand’s left shoulder, after which both preceptor and ordinand rise. They both take the robe called the “mantle” in their hands, and the novice says:

“Preceptor, heed me. This is my, [ordinand’s name]’s, robe, woven, good, right, and fit to wear. I take possession of this robe as a mantle.”

The ordinand repeats this a second and a third time. The preceptor should then say:

“This is the method.”

At which point the ordinand says:

“It is excellent.”

After that, he takes the upper robe in his hands and says:

“Preceptor, heed me. This is my, [ordinand’s name]’s, robe, woven, good, right, and fit to wear. I take possession of this robe as an upper robe.”

This is repeated a second and a third time. The preceptor should then say:

“This is the method.”

At which point the ordinand says:

“It is excellent.”

Next, he takes the lower robe in his hands and says:

“Preceptor, heed me. This is my, [ordinand’s name]’s, robe, woven, good, right, and fit to wear. I take possession of this robe as a lower robe.”

This is repeated a second and a third time. The preceptor should then:

“This is the method.”

At which point the student says:

“It is excellent.”

After that, the ordinand should put the robes on, along with the mantle if there is one, and prostrate to the saṅgha that has assembled to ordain him. That is how the ordinand should take possession of robes that have already been cut and sewn.

If the ordinand’s robes have not already been cut and sewn, the ordinand should take possession of the materials in the following way. The materials for the three robes should be folded separately and laid on the student’s left shoulder, after which the ordinand and the preceptor both rise. They both take the material for the robe called the mantle in their hands, and the ordinand should say:

“Preceptor, heed me. I take possession of this, my, [ordinand’s name]’s, Dharma robe, as a mantle. If you wish, I will divide it into nine or more patches and those into sections of two and a half and more. If not prevented from doing so, I will wash them, lay them out, cut them, piece them together, stitch them, sew them together, and dye them. Or, I will patch additional pieces onto this. As circumstances allow, this robe will be right and fit to wear.”

This is repeated a second and a third time. The preceptor should then say:

“This is the method.”

At which point the student says:

“It is excellent.”

After that, they both take the material for the upper robe in their hands, and the ordinand should say:

“Preceptor, heed me. I take possession of this, my, [ordinand’s name]’s, robe, as an upper robe. If you please, I will divide it into seven patches and those into sections of two and a half. If not prevented from doing so, I will wash them, lay them out, cut them, piece them together, stitch them, sew them together, and dye them. Or, I will patch additional pieces onto this. As circumstance allows, this robe will be right and fit to wear.”

This is repeated a second and a third time. The preceptor should then say:

“This is the method.”

At which point the student says:

“It is excellent.”

Next, they both take the material for the lower robe in their hands, and the ordinand should say:

“Preceptor, heed me. I take possession of this, my, [ordinand’s name]’s, robe, as a lower robe. If you please, I will divide it into five patches and those into sections of two and a half. If not prevented from doing so, I will wash them, lay them out, cut them, piece them together, stitch them, sew them together, and dye them. Or, I will patch additional pieces onto this. As circumstances allow, this Dharma robe will be right and fit to wear.”

This is repeated a second and a third time. The preceptor should then say:

“This is the method.”

At which point the student says:

“It is excellent.”

That is the taking possession of robes that have not already been cut and sewn.

Then the begging bowl should be shown. It should be shown in the following way. One monk places the begging bowl in his left hand and covers it with his right hand, then bows to each of the monks, starting with the seniormost, and as he stands before them, he should ask the following question:

“Reverend or venerable, heed me. Venerable [monk’s name], is this begging bowl too small, too large, or too pale?”

If all the monks agree the begging bowl is none of those, they should each say:

“The begging bowl is fine.”

If they should say that, then all is well. A breach occurs if they do not say that.

That is the showing of the begging bowl.

Then, the preceptor himself should take possession of the begging bowl for the ordinand. He should do so in the following way. Both rise, and the ordinand places the begging bowl in his left hand while he covers it with his right hand and says the following:

“Preceptor, heed me. This is my, [ordinand’s name]’s, begging bowl, fit to eat from. I take possession of this sage’s bowl as a container for alms begged.”

This is repeated a second and a third time. The preceptor then says:

“This is the method.”

At which point the student says:

“It is excellent.”

That is the taking possession of the begging bowl.

He is made to join his palms and stand facing the assembly.

The monk officiant should then ask the monk who will serve as privy advisor:

“Who has the preceptor [preceptor’s name] asked to serve as privy advisor to this ordinand [ordinand’s name]?”

Whoever was named privy advisor responds:

“It is I, [privy advisor’s name].”

The monk officiant should then ask the monk who will serve as privy advisor:

“Are you, [inquistor’s name], willing to inquire into the private matters of this ordinand [ordinand’s name] at the behest of the preceptor [preceptor’s name]?”

He should respond by saying:

“I am willing to do so.”

That is the privy advisor’s expression of willingness.

The monk officiant next makes an act of motion alone so that the monk who will serve as privy advisor may question the student about impediments.

This is how that is done. While seated, he should say the following:

“Reverend saṅgha, please listen. This monk, [privy advisor’s name], is willing to serve as privy advisor to the ordinand [ordinand’s name], at the behest of the preceptor [preceptor’s name]. If that is so, and the time is right and the saṅgha can accept it, I ask that the saṅgha grant their permission. This monk, [privy advisor’s name], shall act as privy advisor to the ordinand [ordinand’s name] at the behest of the preceptor [preceptor’s name].”

This is the motion. That is the act that moves to appoint the privy advisor.

The monk who is serving as privy advisor then leaves the inner circle. The ordinand is made to prostrate to and kneel before him. When he has joined his palms, the privy advisor should say:

“Listen, venerable. It is time for you to be truthful. It is time for you to be forthcoming. I shall ask you a few questions. Do not be apprehensive. Answer simply by saying what is so is so, and what is not is not. Are you a male?”

The postulant responds:

“I am a male.”

The privy advisor asks:

“Do you have male organs?”

The postulant responds:

“I do.”

The privy advisor asks:

“Have you reached the age of twenty?”

The postulant responds:

“I have reached that age.”

The privy advisor asks:

“Do you have all three robes and a begging bowl?”

The postulant responds:

“I have them all.”

The privy advisor asks:

“Are your parents still living?”

If the ordinand says his parents are still living, he is then asked:

“Have your parents given you leave?”

The ordinand responds:

“They have given me leave.”

If the ordinand says his parents are deceased, he is asked:

“Are you a bondsman? Are you a captive? Are you a pledge? Are you a pawn? Are you an indentured servant? Are you an officer of the king? Are you a threat to the king? Have you worked to harm the king? Have you worked to harm the king or enlisted others to do so? Are you a known bandit or thief? Are you a person who has undergone castration? Are you a person labeled a paṇḍaka? Have you violated a nun? Are you an impostor? Are you duplicitous? Have you been ousted? Are you a tīrthika? Are you a convert to a tīrthika order? Are you a patricide? Are you a matricide? Have you killed an arhat? Have you caused a schism in the saṅgha? Have you maliciously drawn blood from a tathāgata? Are you a shape shifter? Are you an animal?”

The ordinand responds:

“No.”

If the ordinand responds that he is not these things, the privy advisor asks him:

“Have you incurred some debts, be they large or small?”

If the ordinand responds “I have incurred some,” the privy advisor asks:

“Are you able to repay them once you have been ordained?”

If the ordinand responds “No, I am unable,” the privy advisor tells him:

“In that case, I ask you to leave.”

If the ordinand responds “I am able to repay them after I have been ordained, the privy advisor asks him:

“Have you gone forth before?”

If the ordinand responds “I have gone forth before,” the privy advisor asks him:

“Did you not transgress and incur one of the four defeats? Did you properly offer back your precepts when you stepped down?”

If the ordinand responds “An offense occurred,” the privy advisor tells him:

“In that case, I ask you to leave.”

If the ordinand responds “No offense occurred,” the privy advisor asks him:

“Have you now gone forth?”

If the ordinand responds “I have gone forth,” the privy advisor asks him:

“Have you properly lived the holy life?”

The ordinand responds:

“I have lived it properly.”

If the ordinand says he has lived the holy life properly, the privy advisor asks him:

“What is your name? What is your preceptor’s name?”

The ordinand responds:

“My name is [ordinand’s name] and my preceptor’s name, who will speak on my behalf, is [preceptor’s name].”

The privy advisor asks him:

“Venerable, please listen. Human bodies are subject to diseases that manifest on the body in these ways: as oozing pustules, large pustules, small pustules, exanthema, leprosy, oozing rashes, dry rashes, welts, scabs, consumption, pulmonary consumption, fits, anal fistula, fluid retention, elephantiasis, urethral fistula, a latent or raging fever, fevers which last a day, two day fevers, tertian fevers, quartan fevers, complexes, daily fevers, chronic fevers, dissipation, abscesses, vomiting and diarrhea, hiccoughs, coughs, asthma, carbuncles, pain in the extremities, tumors, blood disorders, jaundice, hemorrhoids, nausea, urinary retention, fatigue, pyrexia, arthritis, and bone pain. Do any of these physical conditions or others like them afflict your body?”

The ordinand responds:

“They do not.”

The privy advisor says to him:

“Venerable, listen. The learned fellow brahmacārin will ask the same questions I have just now asked you but in front of the saṅgha community. Once there, do not be apprehensive. Answer simply by saying what is so is so, and what is not is not. Stay here until you are called.”

The monk who inquired into private matters then stands before the senior monks, bows, and says the following:

“Venerable saṅgha, please listen. If the preceptor [preceptor’s name] were to again ask the ordinand [ordinand’s name] about the private matters regarding impediments I have inquired into, he too will find that the ordinand is utterly free of impediments. If that is indeed the case, and the ordinand is asked, ‘Which of these do you have?’ he will respond, ‘I have none at all.’ ”

If he says that, then all is well. A breach occurs if he does not say that.

The ordinand is then brought into the inner circle and prostrates before the seniormost of those gathered. The monk officiant then prompts him to ask for ordination.

The ordinand first prostrates to the Teacher, then before the seniormost monk. He then squats with his two heels pressed to a grass mat on bricks so as to relieve pressure on the nerves. Joining his palms, he says:

“Venerable saṅgha, please listen. The preceptor, [preceptor’s name], speaking on my, [ordinand’s name], behalf, seeks consent from the saṅgha for ordination. If the saṅgha allows the motion of the preceptor [preceptor’s name], who speaks on my, [ordinand’s name], behalf, I ask that the venerable saṅgha grant me ordination. I ask that the venerable saṅgha guide me. I ask that the venerable saṅgha accept charge of me. I ask that the venerable saṅgha show me the way. I ask that the venerable and compassionate saṅgha, in their compassion, extend their compassion to me.”

That is repeated a second and a third time.

The monk officiant makes an act of motion alone so that the ordinand can be asked before the saṅgha about impediments. While seated, the monk officiant says:

“Venerable saṅgha, please listen. The ordinand [ordinand’s name] seeks consent from the saṅgha to receive ordination from the preceptor [preceptor’s name]. If he has asked the saṅgha to give consent to the preceptor [preceptor’s name] to grant ordination to the ordinand, and if the time is right and the saṅgha can accept it, I ask that the saṅgha grant their consent. Before the saṅgha, I shall ask about the impediments faced by the ordinand [ordinand’s name] who is to be ordained by the preceptor [preceptor’s name].”

The monk officiant then inquires into impediments before the saṅgha. The ordinand prostrates to the officiant and then squats with his two heels pressed to a grass mat on bricks so as to relieve pressure on the nerves. The ordinand then joins his palms as the monk officiant inquires into impediments.

“Listen, venerable. It is time for you to be truthful. It is time to come forth. I shall ask you a few questions. Do not be apprehensive. Answer simply by saying what is so is so, and what is not is not. Are you a male?”

The postulant responds:

“I am a male.”

The privy advisor asks:

“Do you have male organs?”

The postulant responds:

“I do.”

The privy advisor asks:

“Have you reached the age of twenty?”

The postulant responds:

“I have reached that age.”

The privy advisor asks:

“Do you have all three robes and a begging bowl?”

The postulant responds:

“I have them all.”

The privy advisor asks:

“Are your parents still living?”

If the ordinand says his parents are still living, he is then asked:

“Have your parents given you leave?”

The ordinand responds:

“They have given me leave.”

If the ordinand says his parents are deceased, he is asked:

“Are you a bondsman? Are you a captive? Are you a pledge? Are you a pawn? Are you an indentured servant? Are you an officer of the king? Are you a threat to the king? Have you worked to harm the king? Have you worked to harm the king or enlisted others to do so? Are you a known bandit or thief? Are you a person who has undergone castration? Are you a person labeled a paṇḍaka? Have you violated a nun? Are you an impostor? Are you duplicitous? Have you been ousted? Are you a tīrthika? Are you a convert to a tīrthika order? Are you a patricide? Are you a matricide? Have you killed an arhat? Have you caused a schism in the saṅgha? Have you maliciously drawn blood from a tathāgata? Are you a shape shifter? Are you an animal?”

The ordinand responds:

“No.”

If the ordinand responds that he is not these things, the privy advisor should ask him:

“Have you incurred some debts, be they large or small?”

If the ordinand responds “I have incurred some,” the privy advisor should ask him:

“Are you able to repay them once you have been ordained?”

If the ordinand responds “No, I am unable,” the privy advisor should tell him:

“In that case, I ask you to leave.”

If the ordinand responds “I am able to repay them after I have been ordained, the privy advisor should ask him:

“Have you gone forth before?”

If the ordinand responds “I have gone forth before,” he privy advisor should ask him:

“Have you incurred an offense of one of the four defeats? Did you properly offer back your precepts when you stepped down?”

If the ordinand responds “An offense occurred,” the privy advisor should tell him:

“In that case, I ask you to leave.”

If the ordinand responds “No offense occurred,” the privy advisor should ask him:

“Have you now gone forth?”

If the ordinand responds “I have gone forth,” the privy advisor should ask him:

“Have you properly lived the holy life?”

The ordinand responds:

“I have lived it properly.”

If the ordinand says he has lived the holy life properly, the privy advisor should ask him:

“What is your name? What is your preceptor’s name?”

The ordinand responds:

“My name is [ordinand’s name] and my preceptor’s name, who will speak on my behalf, is [preceptor’s name].”

The privy advisor should ask him:

“Venerable, please listen. Human bodies are subject to diseases that manifest on the body in these ways: as oozing pustules, large pustules, small pustules, exanthema, leprosy, oozing rashes, dry rashes, welts, scabs, consumption, pulmonary consumption, fits, anal fistula, fluid retention, elephantiasis, urethral fistula, a latent or raging fever, fevers which last a day, two day fevers, tertian fevers, quartan fevers, complexes, daily fevers, chronic fevers, dissipation, abscesses, vomiting and diarrhea, hiccoughs, coughs, asthma, carbuncles, pain in the extremities, tumors, blood disorders, jaundice, hemorrhoids, nausea, urinary retention, fatigue, pyrexia, arthritis, and bone pain. Do any of these physical conditions or others like them afflict your body?”

The ordinand responds:

“They do not.”

“Listen, venerable. In the midst of the saṅgha, my knowledgeable fellow brahamcārin will ask you these questions that I have just now asked you. Do not hold back there! What is so, say it is so. What is not so, say it is not so. Stay here and do not come until you have been called.”

That is the privy advice. Then the monk serving as privy advisor should stand at the head of the eldest monk’s row and say the following with a bow:

“Venerable saṅgha, please listen. If I have advised the ordinand [ordinand’s name] at the behest of the preceptor [preceptor’s name] and found him to be without impediments, shall he come?”

The whole saṅgha should say:

“If he is without impediment, he should come.”

If that is said, then all is well. A breach occurs if it is not. That is the request to come. The ordinand is then brought into the inner circle and prostrates before the seniormost of those gathered. The monk officiant should then prompt him to ask for ordination. The ordinand first prostrates to the Teacher, then before the seniormost monk. He then squats with his two heels resting on a brick so as to relieve pressure on the nerves.

Joining his palms, he says:

“Venerable saṅgha, please listen. The preceptor, [preceptor’s name], speaking on my, [ordinand’s name], behalf, seeks consent from the saṅgha for ordination. If the saṅgha allows the petition of the preceptor [preceptor’s name], who speaks on my, [ordinand’s name], behalf, I ask that the venerable saṅgha grant me ordination. I ask that the venerable saṅgha guide me. I ask that the venerable saṅgha accept charge of me. I ask that the venerable saṅgha show me the way. I ask that the venerable and compassionate saṅgha, in their compassion, extend their compassion to me.”

That is repeated a second and a third time. The monk officiant makes an act of motion alone so that the ordinand can be asked before the saṅgha about impediments.

While seated, the monk officiant says:

“Venerable saṅgha, please listen. The ordinand [ordinand’s name] seeks consent from the saṅgha to receive ordination from the preceptor [preceptor’s name]. If he has petitioned the saṅgha to give consent to the preceptor [preceptor’s name] to grant ordination to the ordinand, and if the time is right and the saṅgha can allow it, I ask that the saṅgha grant its consent. Before the saṅgha, I shall ask about the impediments faced by the ordinand [ordinand’s name] who is to be ordained by the preceptor [preceptor’s name].”

That is the request. The monk officiant then inquires into impediments before the saṅgha. The ordinand prostrates to the officiant and then squats with his two heels resting on a brick so as to relieve pressure on the nerves. The ordinand should then join his palms as the monk officiant inquires into impediments.

This was the inquiry into impediments in the inner circle.

After that, the monk officiant makes a motion to the saṅgha. While seated, he says:

“Venerable saṅgha, please listen. The ordinand [ordinand’s name] has sought consent from the saṅgha to receive ordination from the preceptor [preceptor’s name]. He has asked the saṅgha to give consent for the preceptor [preceptor’s name] to grant ordination to the ordinand [ordinand’s name]. He is a male, has male organs, has reached twenty years of age, and has all three robes and a begging bowl. He has attested that he is without impediments. If the saṅgha gives consent for the preceptor [preceptor’s name] to grant ordination to the ordinand [ordinand’s name], and if the time is right and the saṅgha can accept it, I ask that the saṅgha give consent.”

This is how the motion to act should be made:

“Venerable saṅgha, please listen. The ordinand [ordinand’s name] has sought consent from the saṅgha to receive ordination from the preceptor [preceptor’s name]. He has asked the saṅgha to give consent for the preceptor [preceptor’s name] to grant ordination to the ordinand [ordinand’s name]. He is a male, has male organs, has reached twenty years of age, and has all three robes and a begging bowl. He has attested that he is without impediments. The saṅgha gives consent for the preceptor [preceptor’s name] to grant ordination to the ordinand [ordinand’s name]. Therefore, if the saṅgha grants consent for the preceptor [preceptor’s name] to grant ordination to ordinand [ordinand’s name], then venerables, those who can accept the preceptor [preceptor’s name] granting ordination to the ordinand [ordinand’s name] remain silent. I ask that any who cannot accept it speak up.”

This is the first motion to act. This is repeated a second and a third time. The saṅgha acknowledges its acceptance and gives its consent to the preceptor to grant ordination to the ordinand by remaining silent.

This concludes the ordination portion of the rite.

Next, measuring the length of a shadow.

When the Blessed One decreed, “Measure the length of a shadow,” the monks measured the length of a shadow using a long stick, prompting the Blessed One to order, “Do not measure the length of a shadow with a long stick.” When the monks measured the length of a shadow in steps, it proved too difficult, prompting the Blessed One to order, “Do not measure the length of a shadow in steps. Measure it like this, using splints of wood.” When the monks measured the length of a shadow using long splints, it also proved too difficult, prompting the Blessed One to order, “Measure with a splint just four finger widths tall. A splint of exactly that length shall be called a ‘gnomon.’ ”

That is the marking of time by the length of the shadow.

The different parts of the day and night are then described with these words:

“The different parts of the day and night are described as morning, noon, evening, the first watch of the night, the latter half of the first watch, the midnight watch, the latter half of the midnight watch, the last watch of the night, the latter half of the last watch of the night, pre-dawn, dawn, before sunrise, sunrise, an eighth of the sun’s passage, a quarter of the sun’s passage, midday, a quarter of the sun’s passage remaining, an eighth of the sun’s passage remaining, before sunset, sunset, before the stars appear, and after the stars appear.”

That is the explanation of the different parts of the day and night.

The length of the seasons are then described:

“There are five seasons: the cold season, springtime, the rainy season, the short rainy season, and the long rainy season. The cold season lasts four months, springtime lasts four months, the rainy season lasts one month, the short rainy season lasts a day, while the long rainy season is one day shy of three months.”

That is the description of the length of the seasons.

The supports are then explained:

“Listen, venerable [newly ordained monk’s name]. The Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha has declared four supports to be supports for monks who have gone forth and been ordained. If one abides by them, the monk who has gone forth and been ordained in the well-proclaimed Dharma and Vinaya will be a genuine monk. What are the four?

As for clothes, it is preferable that you find a pile of discarded rags suitable. If one abides by that, one will be a genuine monk who has gone forth and been ordained in the well-proclaimed Dharma and Vinaya. Will you, [newly ordained monk’s name], delight in living on clothes from a pile of discarded rags for so long as you live?”

The newly ordained monk responds:

“I will so delight.”

He is then told:

“Or further, if you were to receive silk or a large piece of cotton, wool, muslin, raw silk, a large piece of wool, red wool, lambswool, a red shawl, fine Kāśī cotton, cloth of a fitting color, ill-colored cloth, woolen cloth, hempen cloth, linen, cotton cloth, dugūla cloth, koṭampa cloth, Aparāntin cloth, or were to receive any other appropriate cloth from the saṅgha or a person, you may also accept that, provided you take the proper amount. Will you commit yourself to subsisting on such supports?”

The newly ordained monk responds:

“I will so commit myself.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. As for food, it is preferable that you find begging for alms suitable. If one abides by that, one will be a genuine monk who has gone forth and been ordained in the well-proclaimed Dharma and Vinaya. Will you, [newly ordained monk’s name], delight in living on alms for so long as you live?”

The newly ordained monk responds:

“I will so delight.”

He is then told:

“Or further, if you were to receive cooked grains, gruel, soup; special food prepared for feasts on the fifth, the eighth, the fourteenth, or the full moon; or everyday fare; or be invited to a banquet, or be invited on a whim, or receive vegetables, or receive any other appropriate food from the saṅgha or a person, you may also accept that, provided you take the proper amount. Will you commit yourself to subsisting on such supports?”

The newly ordained monk responds:

“I will so commit myself.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. As for shelter, it is preferable that you find shelter at the foot of a tree suitable. If one abides by that, one will be a genuine monk who has gone forth and been ordained in the well-proclaimed Dharma and Vinaya. Will you, [newly ordained monk’s name], delight in living in shelter at the foot of a tree for so long as you live?”

The newly ordained monk responds:

“I will delight in living so.”

He is then told:

Or further, if you were to find shelter in a cell, a hall, an upper room, a veranda, a yard, a rotunda, a mansion, a veranda above a gatehouse, a rooftop shed, a shed, a wooden hut, an earthen cave, a rock cave, a mountain cave, a grass hut, a hut of leaves, a walkway, a path, a burrowed-out crevice, or a natural crevice, or find any other appropriate shelter from the saṅgha or a person, you may also accept that, provided you take its proper measure. Will you commit yourself to subsisting on such supports?

The newly ordained monk responds:

“I will so commit myself.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. As for medicines, it is preferable that you find an herbal decoction suitable. If one abides by that, the monk who has gone forth and been ordained in the well-proclaimed Dharma and Vinaya will be a genuine monk. Will you, [newly ordained monk’s name], delight in living by herbal decoctions for so long as you live?”

The newly ordained monk responds:

“I will delight in living so.”

He is then told:

“Or further, if you were to receive ghee, sesame oil, honey, molasses, food fit for a time, fit for a period, tonics kept for seven days, lifelong medicines, medicinal roots, medicinal stalks, medicinal leaves, medicinal fruits, or any other appropriate medicines from the saṅgha or a person, you may also accept them, provided you take the proper amount. Will you commit yourself to subsisting on such supports?”

The newly ordained monk responds:

“I will so commit myself.”

Then those things that lead to an offense are explained:

“Listen, venerable [newly ordained monk’s name]. The Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha, has declared four things that lead to an offense for monks who have gone forth and been ordained. If a monk were to engage in them, he would immediately disqualify himself as a monk, disqualify himself as an ascetic, disqualify himself as an heir of the Śākya, and would fall from monkhood. It would leave his spiritual practice in tatters, leave him ruined, wrecked, fallen, and defeated. There would be no way to restore his spiritual practice. It is like a palmyra tree: if you were to lop off its crown, it would no longer be green, nor would it flourish, grow, or expand. What are the four? They are desires, clinging to desires, longing for desires, and pursuing desires, which the Blessed One criticized in many ways. It was abandoning desires that he honored; it was renouncing them, rejecting them, forsaking them; it was freedom from desires, their cessation, their pacification, and their vanishing that he esteemed, reverenced, honored, and venerated.

“Venerable, since from now on you should not even fix your eyes with attachment upon a woman, what need is there to mention engaging in an act of sexual intercourse in which a couple’s two organs meet? The Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha declared that if any monk, who has the same training as other monks, were to engage in the act of sexual intercourse without first offering back his training with training intact, he is liable, at the least, to wind up among those born as animals. As that monk has suffered a defeat, he should not remain. If a monk were to do such a thing, he would immediately disqualify himself as a monk, disqualify himself as a spiritual practitioner, disqualify himself as an heir of the Śākya, and would fall from monkhood. It would leave his spiritual practice in tatters, leave him ruined, wrecked, fallen, and defeated. There would be no way to restore his spiritual practice. It is like a palmyra tree: If you were to lop off its crown, it would no longer be green, nor would it flourish, grow, or expand. From this day forward, you must endeavor to fully safeguard your intentions by being mindful of and attentive to forsaking improper arrangements, improper actions, and improper behavior. Do you accept not to engage in such things?”

The newly ordained monk responds:

“I will not engage in such things.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. The Blessed One criticized stealing in many ways, and esteemed, reverenced, honored, and venerated the forsaking of stealing. Venerable, since, from now on, you should not, with thieving intent, take from another so much as the husk of a sesame seed, what need is there to mention five measures of gold or more? Venerable, the Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha declared that if any monk takes something of another’s—in the community or outside the monastery—which he has not been given, that is counted as tantamount to stealing, no matter how much he has stolen, whereby the king or his minister could rightly say to him, ‘O! You are a thief! A fool! An idiot! A robber!’ and execute, bind, or exile him. If a monk thus takes what has not been given, that monk also incurs a defeat and so should not remain. If a monk were to do such things, he would immediately disqualify himself as a monk, disqualify himself as an ascetic, disqualify himself as an heir of the Śākya, and would fall from monkhood. It would leave his spiritual practice in tatters, leave him ruined, wrecked, fallen, and defeated. There would be no way to restore his spiritual practice. It is like a palmyra tree: if you were to lop off its crown, it would no longer be green, nor would it flourish, grow, or expand. From this day forward, you must endeavor to fully safeguard your intentions by being mindful of and attentive to forsaking improper arrangements, improper actions, and improper behavior. Do you accept not to engage in such things?”

The newly ordained monk responds:

“I will not engage in such things.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. The Blessed One criticized killing in many ways and esteemed, reverenced, honored, and venerated the forsaking of killing. Venerable, since, from now on, you should not so much as kill an ant intentionally, what need is there to mention a human or a human embryo? Venerable, the Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha declared that if any monk intentionally kills a human, or a human embryo, with his own hands, or gives them a weapon, sends an assassin to them, pressures them, or extols the merits of death to them, then say this to him: ‘Oh! Why do you visit such negativity, filth, and evil on the living? Oh! You, who are alive and well, you suggest it would be better to die. In your mind, do you desire and scheme, while pressuring them with the many things you say?’ The Blessed One declared that if, initiated by that monk’s extolling the merits of death, the time comes that it happens, then that monk incurs a defeat and thus should not remain. If a monk were to do such things as these, he would immediately disqualify himself as a monk, disqualify himself as an ascetic, disqualify himself as an heir of the Śākya, and would fall from monkhood. It would leave his spiritual practice in tatters, leave him ruined, wrecked, fallen, and defeated. There would be no way to restore his spiritual practice. It is like a palmyra tree: if you were to lop off its crown, it would no longer be green, nor would it flourish, grow, or expand. From this day forward, you must endeavor to fully safeguard your intentions by being mindful of and attentive to forsaking improper arrangements, improper actions, and improper behavior. Do you accept not to engage in such things?”

The newly ordained monk responds:

“I will not engage in such things.”

He is then told:

“Listen, venerable [newly ordained monk’s name]. The Blessed One criticized lying in many ways and esteemed, reverenced, honored, and extolled venerated the forsaking of lying. Venerable, since, from now on, you should not knowingly speak falsely even in the hopes of getting a laugh, what need is there to mention intentionally claiming to possess superhuman qualities? Venerable, the Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha declared that any monk who claims to have attained the final superhuman quality, or an exalted or specific superhuman human quality, while in a state of nonperception or nondiscernment, one who, while devoid of knowledge, insight, and first-hand experience, claims, ‘I know this, I have seen this,’ even though he has not, that monk incurs a defeat, unless at some other time, wanting to come clean about the offense that has occurred, he says, at another’s urging or not, ‘Venerables, I declared I knew something I did not know. I declared I saw something I did not see. I spoke duplicitously and fraudulently,’ in which case it is only excessive pride.

“The Blessed One declared that such a monk has incurred a defeat and thus should not remain. Such a monk claims, ‘What do I know? I know suffering. I know its origin. I know its cessation. I know its path. What do I see? I see gods. I see the nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas. The gods also see me. The nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas also see me. I hear the voices of the gods. I hear the voices of the nāga, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas. The gods also hear my voice. The nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas also hear my voice. I go to see the gods. I go to see the nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas too. The gods come to see me. The nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas also come see me.’

“He claims, ‘I converse with the gods. I chat with them. We delight one another, and I always keep their company. I converse with the nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas. I chat with them. We delight one another. And I always keep their company. The gods converse with me. They chat with me. We delight one another. And they always keep my company. The nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, pretas, piśācas, kumbhāṇḍas, pūtanas, kaṭapūtanas, and pāṃśukūla piśācas converse with me. They chat with me. We delight one another. And they always keep my company.’

“Though he has no such attainments, he claims, ‘I have gained recognition of impermanence, recognition of the suffering in impermanence, recognition of the selflessness of suffering, recognition of aversion to food, recognition of dislike for all worlds, recognition of drawbacks, recognition of abandonment, recognition of freedom from desirous attachment, recognition of cessation, recognition of death, recognition of ugliness, recognition of putrefaction, recognition of suppuration, recognition of bloating, recognition of decomposition, recognition of moldering, recognition of red rot, recognition of disintegration, recognition of bare bones, and recognition of the discernment of emptiness.’

“Though he has no such attainments, he claims, ‘I have attained the first, second, third, and fourth dhyānas; loving kindness, compassion, joy, and equanimity; the abode of infinite space, the abode of infinite consciousness, the abode of nothingness, the abode of neither recognition nor nonrecognition, the fruition of stream enterer, the fruition of once-returner, the fruition of non-returner, the fruition of arhatship, miraculous abilities, the divine ear, and knowledge of manifold minds, previous lives, the onset of death and birth, and the exhaustion of defilements. I, an arhat absorbed in the eight liberations, have been freed from the two.’

“If a monk were to do such things, he would immediately disqualify himself as a monk, disqualify himself as an ascetic, disqualify himself as an heir of the Śākya, and would fall from monkhood. It would leave his spiritual practice in tatters, leave him ruined, wrecked, fallen, and defeated. There would be no way to restore his spiritual practice. It is like a palmyra tree: if you were to lop off its crown, it would no longer be green, nor would it flourish, grow, or expand.

“From this day forward, you must endeavor to fully safeguard your intentions by being mindful of and attentive to forsaking improper arrangements, improper actions, and improper behavior. Do you accept not to engage in such things?”

The newly ordained monk responds:

“I will not engage in such things.”

Explain those things that constitute spiritual practice:

“Listen, venerable [newly ordained monk’s name]. The Blessed One, the tathāgata, arhat, perfectly awakened, omniscient, all-seeing Buddha has declared four observances to constitute spiritual practice. What are those four observances? Venerable, from now on, though you be rebuked, do not rebuke in return; though you be assaulted, do not assault in return; though you be struck, do not strike back; and though you be reproached, do not reproach in return. Do you accept to engage in such observances?”

The newly ordained monk responds:

“I will engage in those observances.”

Announce the perfect fulfillment of his greatest desire:

“Listen, venerable. As you have irreproachably secured a suitable preceptor, a suitable instructor, the consent of the saṅgha, and an act whose fourth member is a motion, it would not be right to disregard your wish, your wanting monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya. And so I declare that you have gone forth and been ordained.”

Enjoin him to practice the equally applicable ethical code:

“Listen, venerable. A person ordained today trains in the very same training that a monk ordained for one hundred years trains in. Just so, one ordained for one hundred years trains in the very same training that a monk ordained today trains in. Since the ethical code is equally applicable, the training is equally applicable, and because the recitation of the Prātimokṣasūtra is equally applicable, from now on you must not neglect what you must train in.”

Enjoin the newly ordained monk to bond with his role model in the renunciant life:

“From now on, you should think of your preceptor as your father. For his part, your preceptor will think of you as his son. From this day forth, you should serve your preceptor for as long as you shall live. For his part, your preceptor will nurse you unto death, for so long as you live.”

Enjoin him to dwell in tranquility:

“From now on, have respect for your fellow brahmacārin—elders, the middle-aged, and the young— defer to them, and remain in thrall to them.”

Enjoin him to carry out his obligations:

“From now on, you should receive instructions, learn them, and recite them. Become skilled in the aggregates, become skilled in the sense spheres, become skilled in the seats of the senses, become skilled in interdependent arising, become skilled in right and wrong, attain what you have not yet attained, realize what you have not yet realized, actualize what you have not yet actualized—do not let your effort lag.”

Inform him of what he must do to fully understand his unspoken commitments:

“These things that I have told you are but a rough overview of the foundations of your training. You shall hear more every half-month when the Prātimokṣasūtra is recited. As for the rest, it will be taught at length to by your instructor, your preceptor, a common preceptor, a common instructor, those to whom you speak, with whom you converse, familiars, and friends.”

Enjoin him to heed what he reveres:

“You have been ordained

Into the teachings of the most wise.

To find leisure and opportunity is rare,

So heed them perfectly.

Knowing all, the Perfectly Awakened One,

Whose name denotes truth, proclaimed

That going forth is for the beautiful

And ordination for the pure.”

Finally, enjoin him in the methods together with the instructions that should be practiced:

“Venerable, as you have been ordained, you must be conscientious.”

This marks the end of the monk’s ordination rite.