He who wishes to be ordained in the Order of Bhikkhus must have himself cleared of the hindrances and prohibitions set forth in the Vinaya (Book of Discipline). This requires that ‘he is free from debt, from some prohibited kinds of diseases and from a law-suit of any kind. He must also be permitted to be ordained by his parents * or his master. Besides, he should be free from such domestic problems as those concerning wealth, family, or other household activities.
Having prepared himself, he should go to the main temple (Uposatha) of the Vihàra (monastery), he has selected and having made obeisance to the Buddhaimage there, he should first undergo the preliminary ordination as a sàmaõera (novice), as follows: When a number of bhikkhus have assembled for the purpose, he should carry on the forearms a prepared set of robes, all the time joining his hands in the gesture of respect. Then he should put down the set of robes on his left, take the tray of offerings (already put on the right), hand it to the Upajjhàya (Preceptor), prostrate himself three times (with the five elements of prostration: two knees, the two forearms, and the forehead touching the floor at the same time) before the Upajjhàya.
Then he should kneel down, again carry the set of robes on the forearms, and joining the hands in the gesture of respect, utter the following Pàli passages: Requesting the Going-Forth (Pabbajjà) Venerable Sir, I go for refuge to that Lord, though very long attained to Parinibbàna, together with the Dhamma and the Bhikkhu Sangha. May I obtain, Venerable Sir, the Going-Forth (as a sàmaõera) in the Dhamma-Vinaya of the Lord, (may I obtain the Acceptance).
For the second time, Venerable Sir, I go for refuge to that Lord, though very long attained to Parinibbàna, together with the Dhamma and the Bhikkhu Sangha. May I obtain, Venerable. Sir, the Going-Forth (as a sàmaõera) in the Dhamma-Vinaya of the Lord, (may I obtain the Acceptance).
For the third time, Venerable Sir, I, go for refuge to that Lord, though very long attained to Parinibbàna, together with the Dhamma and the Bhikkhu Sangha. May I obtain, Venerable Sir, the Going-Forth (as a sàmaõera) in the Dhamma-Vinaya of the Lord, (may I obtain the Acceptance).
Venerable Sir, I beg for the GoingForth. Having taken these yellowrobes, please give me the GoingForth, Venerable Sir, out of compassion for me. Dutiyampi Ahaü Bhante Pabbajjaü Yàcàmi. For the second time, Venerable Sir, I beg for the Going-Forth. Having taken these yellow-robes, please give me the Going-Forth, Venerable Sir, out of compassion for me.
For the third time, Venerable Sir, I beg for the Going-Forth. Having taken these yellow-robes, please give me the Going-Forth, Venerable Sir, out of compassion for me. Then the Upajjhàya will receive the applicant’s set of robes. Having placed it in front of himself, he instructs the applicant in the basic knowlege of the Triple Gem (the Buddha, the Dhamma, and the Sangha), telling him how he can go to it for refuge (as moral conduct, meditation, and wisdom) and how he can benefit by being ordained.
After that the Upajjhàya tells him to commit to memory the following five unattractive parts of the body, and after explaining the meaning and purpose of doing so, recites them in normal and reverse orders. The applicant will then repeat them after him, word by word, as follows
Unattractive Parts of the Body (normal order) Kesà hair of the head Lomà hair of the body Nakhà nails Dantà teeth Taco skin (reverse order) Taco skin Dantà teeth Nakhà nails Lomà hair of the body Kesà hair of the head
The Upajjhàya now takes the aüsa (the shoulder-cloth worn across the left shoulder) out of the set, puts it over the applicant ‘s head covering his left shoulder and hands back to him the rest of the robes, teaching him how to put them on. He then orders the applicant to go out and put on these robes.
A bhikkhu leaves the assembly to help him. Having been told to leave, the applicant carries the set of robes on the forearms as before, with hands joined in the gesture of respect, backs out (walking on his knees) to the edge of the platform or floor-covering before walking to a suitable place where he will put on the robes. When he has put on the robes, he goes to another place (on the ordination platform) where another elder bhikkhu sits called the âcariya or Teacher, waiting to give him the Going to the Three Refuges (saraõa) and the Ten Precepts (sãla).
Having presented the tray of offerings to the âcariya and prostrated three times before him (with, as usual, the five-point prostration), the applicant, kneeling down, should recite the following passages:
Requesting the Refuges and Precepts
Venerable Sir, I beg for the Refuges and the Precepts. For the second time, Venerable Sir, I beg for the Refuges and the Precepts. For the third time, Venerable Sir, I beg for the Refuges and the Precepts. Giving the Three Refuges Then the âcariya thrice recites the following preliminary passage in Pàli which the applicant should repeat when he has finished.
This passage is as follows: Homage to the Exalted One, the Arahant, One perfectly Enlightened by himself. Then, when the âcariya says either Evaü Vadehi (say like this) or Yamahaü Vadàmi Taü Vadehi (what I say, you should say), the applicant replies, âma Bhante (Yes, Venerable Sir). After instructing the applicant to concentrate his mind on the Triple Gem, the âcariya chants and the applicant repeats, sentence by sentence, as follows:
Buddhaü Saraõaü Gacchàmi. To the Buddha I go for refuge. Dhammaü Saraõaü Gacchàmi. To the Dhamma I go for refuge. Saïghaü Saraõaü Gacchàmi. To the Sangha I go for refuge.
Dutiyampi Buddhaü Saraõaü Gacchàmi. For the second time, to the Buddha I go for refuge. Dutiyampi Dhammaü Saraõaü Gacchàmi. For the second time, to the Dhamma I go for refuge. Dutiyampi Saïghaü Saraõaü Gacchàmi. For the second time, to the Sangha I go for refuge.
Tatiyampi Buddhaü Saraõaü Gacchàmi. For the third time, to the Buddha I go for refuge. Tatiyampi Dhammaü Saraõaü Gacchàmi. For the third time, to the Dhamma I go for refuge. Tatiyampi Saïghaü Saraõaü Gacchàmi. For the third time, to the Sangha I go for refuge.
Then the âcariya says Saraõagamanàm Niññhitaü (This is the end of Going for Refuge) and the applicant replies, âma Bhante (Yes, Venerable Sir).
Giving the Ten precepts
Now the âcariya tells the applicant that the ordination as a sàmaõera is complete. Since he is now a sàmaõera he has to study and practise the Ten Precepts for sàmaõeras. He should chant them after the âcariya, clause by clause, as follows:
Pàõàtipàtà Veramaõã. Refraining from killing living creatures. Adinnàdànà Veramaõã. Refraining from taking what is not given. Abrahmacariyà Veramaõã. Refraining from unchaste conduct. Musàvàdà Veramaõã. Refraining from speaking falsely.
Suramerayamajjapamàdaññhàõà Veramaõã. Refraining from distilled and fermented intoxicants which are the occasion for carelessness. Vikàlabhojanà Veramaõã. Refraining from eating at the wrong time. Naccagãtavàditavisåkadassanà Veramaõã. Refraining from dancing, singing, music and going to see entertainments. Refraining from wearing garlands, smartening with perfumes and beautifying with cosmetics. Màlagandhavilepana Dhàraõamaõóanavibhusanaññhàõà Veramaõã. Uccasayanamahàsayanà Veramaõã. Refraining from lying on a high or large sleeping-place. Jàtaruparajatapañigahaõà Veramaõã. Refraining from accepting gold and silver (money). Imàni Dasasikkhàpadàni Samàdiyàmi. I undertake these Ten Rules of Training.
The ordination procedure for a sàmaõera is finished here. After chanting these Pàli passages, the applicant, now a sàmaõera, if he wants to be ordained as a bhikkhu, should prostrate himself three times and then take the alms-bowl (offered to him by lay-supporters) to the Upajjhàya. Then he puts is down on his left side and having given the tray of offerings to the Upajjhàya, prostrates again three times and, kneeling before the Upajjhàya with hands joined in the gesture of respect, chants the following Pàli passages:
Requesting Dependence (Nissaya)
Ahaü Bhante Nissayaü Yàcàmi. Venerable Sir, I beg for dependence. Dutiyampi Ahaü Bhante Nissayaü Yàcàmi. For the second time, Venerable Sir, I beg for dependence. Tatiyampi Ahaü Bhante Nissayaü Yàcàmi. For the third time, Venerable Sir, I beg for dependence. Upajjhàyo Me Bhante Hohi. (three times)
May you be my Preceptor, Venerable Sir. When the Upajjhàya says either Sàhu (it is well), or Lahu (it is convenient), or Opàyikaü (it is suitable), or Pañirupaü (it is proper), or Pàsàdikena Sampàdehi (make an effort with friendliness), the sàmaõera should respond each time: Sàdhu Bhante (Yes, Venerable Sir). Then the sàmaõera says three times the following: Ajjataggedàni Thero Mayhaü Bhàro Ahampi Therassa Bhàro.
From this day onward the Thera’s burden will be mine, I shall be the burden of the Thera. (prostrate three times) Now the Upajjhàya tells the sàmaõera that it is now time for the Sangha to ordain him as a bhikkhu in the DhammaVinaya of the Buddha. In the Motion and Announcements the sàmaõera’s and the Upajjhàya’s names will be mentioned. The Upajjhàya tells him his own name and the sàmaõera’s (Pàli) name and instructs him to tell them to the âcariya(s) when he is questioned in process of ordination. Also the Pàli names of the requisites for a bhikkhu, such as the bowl and robes, are to be memorized by the sàmaõera.
Scrutiny of the Bowl and Robes
Now the âcariya who is appointed to make the formal Announcement puts the sling of the bowl crosswise on the sàmaõera’s left shoulder in such a way that the bowl hangs behind the sàmaõera. He then recites the Pàli name of the three robes, also of the alms-bowl. The sàmaõera should reply as follows: âcariya: (touching the bowl) Ayante Patto. (This is your alms-bowl). Sàmaõera: âma Bhante. (Yes, Sir.) âcariya: (touching the outer robe) Ayaü Saïghàñi. (This is the outer robe.) Sàmaõera: âma Bhante. (Yes, Sir.) âcariya: (touching the upper robe) Ayaü Uttaràsaïgo. (This is the upper robe.) Sàmaõera: âma Bhante. (Yes, Sir.) àcariya: (touching the under robe) Ayaü Antaravàsako. (This is the under robe.) Samaõera: âma, Bhante. (Yes, Sir.)
Then the âcariya will order the sàmaõera to go to a prepared place with the words Gaccha Amumhi Okàse Tiññhàhi (Go to that place and stand there). At this the sàmaõera will back away (on his knees) for some distance before going to the prepared place at least twelve cubits (or forearmspans, that is, six yards) away. This place is marked by a special piece of cloth laid there, intended as the âcariya’s standing place. Behind this at a distance of a foot or two the sàmaõera is to stand facing the assembled bhikkhus, hands joined in the gesture of respect. Care should be taken by the sàmaõera to go round this cloth and not to tread or stand on it.
Informing the Sangha of the Examination of the Applicant
Now the âcariya, having paid homage to the Triple Gem by prostrating himself three times, in the kneeling position joins his hands in the gesture of respect and recites three times the preliminary passage revering the Buddha: Namo Tassa Bhagavato Arahato Sammàsambuddhassa Homage to the Exalted One, the Arahant, perfectly Enlightened by himself. He then sits in the polite sideways sitting posture and informs the Sangha that he will examine the applicant for bhikkhuhood.
Suõàtu Me Bhante Saïgho Let the Sangha listen to me, Venerable Sir. (Itthannàmo) âyasmato (Itthannàmassa) Upasampadàpekkho. This (name) wishes for the Upasampadà from the Venerable (name of Preceptor). Yadi Saïghassa Pattakallaü If there is the complete preparedness of the Sangha, Ahaü (Itthannàmaü) Anusàseyyaü. I shall examine (name of the applicant).
In the bracketed words, Itthannàmo is to be replaced by the applicant’s name in the nominative case; Itthannàmassa by the Upajjhàya’s name in the genitive case; and Itthannàmaü by the applicant’s name in the accusative case.
Examination of the Applicant outside the Sangha
Then the âcariya gets up and goes to the cloth spread for him. Standing on it, he examines the applicant as follows: Suõàsi (Pàli name of applicant in the vocative case), Listen, (name of applicant), Ayante Saccakàlo Bhåtakàlo. This is the time for the truth, the time for what is factual. Yaü Jàtaü Taü Saïghamajjhe Pucchante. Whatever has occurred, that, in the midst of the Sangha, will be asked about. Santaü Atthãti Vattabbaü. Whatever is so, that should be told. Asantaü Natthãti Vattabbaü. Whatever is not so, that should be told.
Mà Kho Vitthàsi. Do not be embarrassed! Mà Kho Maïku Ahosi. Do not be confused! Evantaü Pucchissanti. They will ask you as follows: Santi Te Evaråpà âbhàdhà? Do you have diseases such as these? Kuññhaü? (leprosy?) (applicant) Natthi Bhante. (No, Sir.) Gaõóo? (ulceration?)* (applicant): Natthi Bhante. (No, Sir.) Kilàso? (ringworm?)* (applicant): Natthi Bhante. (No, Sir.) Soso? (consumption?) (applicant): Natthi Bhante. (No, Sir.) Apamàro? (epilepsy?) (applicant): Natthi Bhante. (No, Sir.)
Manussosi? (Are you a human being?) (applicant): Natthi Bhante. (No, Sir.) Purisosi? (Are you a man?) (applicant): âma Bhante. (Yes, Sir.) Bhujissosi? (Are you a free man?) (applicant): âma Bhante. (Yes, Sir.) Anaõosi? (Are you without debt?) (applicant): âma Bhante. (Yes, Sir.) Nasi Ràjabhato? (Are you exempt from goverment service?) (applicant): âma Bhante. (Yes, Sir.) Anunnàtosi Màtàpitåhi? (Have you been permitted by your mother and father?) (applicant) âma Bhante. (Yes, Sir.)
Paripuõõavãsati Vassosi? (Are you fully 20 years of age?) (applicant) âma Bhaõte. (Yes, Sir.) Paripuõõante Pattacãvaraü? (Have you the bowl and robes complete?) (applicant) âma Bhante. (Yes, Sir.) Kinnàmosi? (What is your name?) (applicant): Ahaü Bhante (name) Nàma. (Venerable Sir, I am named…). Ko Nàma Te Upajjhàyo? (What is your Preceptor’s name?) (applicant): Upajjhàyo Me Bhante âyasmà… Nàma. (My Preceptor’s name is Venerable… Sir.)
Informing the Sangha that the Applicant has been Examined
Then the âcariya comes back before the assembly, prostrates himself once, sits in the sidewise sitting posture, joins hands in the gesture of respect and chants the following Pàli passages for calling in the applicant. Suõàtu Me Bhante Saïgho. Let the Sangha listen to me, Venerable Sir. (Itthannàmo) âyasmato (Itthannàmassa) Upasampadàpekkho. (The applicant’s name) wishes for the Upasampadà from Venerable (the Preceptor’s name). Anusiññho So Mayà. He has been examined by me. Yadi Saïghassa Pattakallaü (Itthannàmo) âgaccheyya. If there is the complete preparedness of the Sangha, let (applicant’s name) come here.
(For Itthannàmo substitute the Pàli name of the applicant in the nominative case; for Itthannàmassa put in the Pàli name of the Upajjhàya, in the genitive case. The âcariya now turns to the applicant and calls him in by saying âgacchàhi (Come here!). Then the applicant approaches the assembly and prostrates himself three times before his Upajjhàya. During his prostration, the âcariya or a bhikkhu nearest to him holds the bowl-strap to prevent the bowl from falling about. After this, the applicant kneeling down, utters the following passages asking that he shall be ordained.
Requesting the Acceptance
(Upasampadà) Saïghambhante UpasampadaüYàcàmi. Venerable Sir, I beg for Upasampadà. Ullumpatu Maü Bhante Saïgho Anukampaü Upàdàya. May the Sangha raise me up out of compassion. Dutiyampi Bhante For the second time, Venerable Sir, Saïghaü Upasampadaü Yàcàmi. I beg for Upasampadà. Ullumpatu Maü Bhante Saïgho Anukampaü Upadàyà. May the Sangha raise me up out of compassion.
Tatiyampi Bhante For the third time, Venerable Sir, Saïghaü Upasampadaü Yàcàmi. I beg for Upasampadà. Ullumpatu Maü Bhante Saïgho Anukampaü Upàdàya. May the Sangha raise me up out of compassion.
The Upajjhàya then informs the Sangha as follows: Idàni Kho âvuso Ayaü (applicant’s Pàli name) Nàma Sàmaõero Mama Upasampadàpekkho. Now Reverend Sirs, this sàmaõera named (name) wishes for Upasampadà from me. Upasampadaü âkaïkhamàno Sanghaü Yàcati. Desiring Upasampadà, he begs it from the Sangha. Ahaü Sabbamimaü Saïghaü Ajjhesàmi. I request all this from the Sangha.
Sàdhu âvuso Sabboyaü Saïgho Imaü (Pàli name of the applicant in the accusative case) Nàma Sàmaõeraü Antaràyike Dhamme Pucchitvà, Tattha Pattakallataü ¥atvà ¥atticatutthena Kammena Akuppena Thànàrahena Upasampàdemàti Kammasanniññhànaü Karotu. Well, Revered Sirs, when all the Sangha, having questioned this sàmaõera named (name) about, the obstructing circumstances, and acknowledged complete preparedness, then we shall give Upasampadà by the Act of Four (announcements) including the motion which is firm and proper to the occasion, bringing the Act to a conclusion.
(In case there is present in the assembly a bhikkhu who is older in Vassa that the Upajjhàya, the Pàli word âvuso must be changed to Bhante.)
Examination of the Applicant inside the Sangha
Then the âcariya informs the Sangha of his duties as follows: Suõàtu Me Bhante Saïgho Ayaü (applicant’s name in the nominative case) âyasmato (Upajjhàya’s name in the genitive case) Upasampadàpekkho. Let the Sangha listen to me, Venerable Sir. This (name) wishes for Upasampadà from the Venerable (name of Upajjhàya). Yadi Saïghassa Pattakallaü If there is the complete preparedness of the Sangha, Ahaü (applicants name in the accusative case) Antaràyike Dhamme Puccheyyaü. I shall ask (applicant’s name) about the obstructing circumstances. Suõasi (applicant’s name in the nominative case) Ayante Saccakàlo Bhåtakàlo. Listen, (applicant’s name), this is the time for the truth, the time for what is factual. Yaü Jàtaü Taü Pucchàmi. Whatever has occurred, that I ask you. Santaü Atthãti Vattabbaü. Whatever is so, that should be told.
Asantaü Natthãti Vattabbaü. Whatever is not so, that should be told. Santi Te Evaråpà Abàdha? Do you have diseases such as these? (After this, the process of questioning and answering between the âcariya and the applicant is carried on in the same manner as given above until the last question and answer: Ko Nàma Te Upajjhàyo? (What is your Preceptor’s name?) Upajjhàyo Me Bhante âyasmà… Nàma. My Preceptor’s name is Venerable…, Sir.)
The Motion and the Three Announcements
After the process of examination, the âcariya chants the following Motion and Announcements to the Sangha: Suõàtu Me Bhante Saïgho Let the Sangha listed to me, Venerable Sir. Ayaü (applicant’s name in the nominative case) âyasmato (Preceptor’s name in the genitive case) Upasampadàpekkho. This (applicant’s name) wishes for Upasampadà from Venerable (Preceptor’s name) Parisuddho Antaràyikehi Dhammehi. He is free of the obstructing circumstances. Paripuõõassa Pattacãvaraü. (Applicant’s name in the nominative case)
Saïghaü Upasampadaü Yàcati. His bowl and robes are complete. (Applicant’s name) begs Upasampadà from the Sangha âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. with Venerable (Preceptor’s name) as Preceptor. Yadi Saïghassa Pattakallaü If there is the complete preparedness of the Sangha, Saïgho (applicant’s name in the accusative case) Upasampàdeyya âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. let the Sangha give (applicant’s name) Upasampadà with Venerable (Preceptor’s name) as Preceptor.
Esà ¥atti. Suõàtu Me Bhante Saïgho. This is the motion. Let the Sangha listen listen to me, Venerable Sir. Ayaü (applicant’s name in the nominative case) âyasmato (Preceptor’s name in the genitive case) Upasampadàpekkho. This (applicant’s name) wishes for Upasampadà from Venerable (Preceptor’s name).
Parisuddho Antaràyikehi Dhammehi. He is free of the obstructing circumstances. Paripuõõassa Pattacãvaraü. His bowl and robes are complete. (Applicant’s name in the nominative case) Saïghaü Upasampadaü Yàcati. (Applicant’s name) begs Upasampadà from the Sangha âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. with Venerable (Preceptor’s name) as Preceptor.
Saïgho (applicant’s name in the accusative case) Upasampàdeti âyasmatà (Preceptor s name in the instrumental case) Upajjhàyena. The Sangha is giving (name) Upasampadà with Venerable (Preceptor’s name) as Preceptor. Yassàyasmato Khamati (applicant’s name in the genitive case) Upasampadà âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. So Tuõhassa If Upasampada is agreeable to the Venerable Ones of (applicant’s name) with Venerable (Preceptor’s name) as Preceptor, let them be silent.
Yassa Na Khamati So Bhàseyya He to whom it is not agreeable, he should speak. Dutiyampi Etamatthaü Vadàmi. A second time I speak about this matter. Suõàtu Me Bhante Saïgho Let the Sangha listen to me, Venerable Sir. Ayaü (applicant’s name in the nominative case) âyasmato (Preceptor’s name in the genitive case) Upasampadàpekkho. This (applicant’s name) wishes for Upasampadà from Venerable (Preceptor’s name).
Parisuddho Antaràyikehi Dhammehi. He is free of the obstructing circumstances. Paripuõõassa Pattacãvaraü. (Applicant’s name in the nominative case) Saïghaü Upasampadaü Yàcati âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. His bowl and robes are complete. (Applicant’s name) begs Upasampadà from the Sangha with Venerable (Preceptor’s name) as Preceptor.
Saïgho (applicant’s name in the accusative case) Upasampàdeti âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. The Sangha is giving (applicant’s name) Upasampadà with Venerable (Preceptor’s name) as Preceptor. Yassàyasmato Khamati (applicant’s name in the genitive case) Upasampadà âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. So Tuõhassa If Upasampadà is agreeable to the Venerable ones of (applicant’s name) with Venerable (Preceptor’s name) as Preceptor, let them be silent. Yassa Na Khamati So Bhàseyya He to whom it is not agreeable, he should speak.
Tatiyampi Etamatthaü Vadàmi. A third time I speak about this matter. Suõàtu Me Bhante Saïgho Let the Sangha listen to me, Venerable Sir. Ayaü (applicant’s name in the nominative case) âyasmato (Preceptor’s name in the genitive case) Upasampadàpekkho. This (applicant’s name) wishes for Upasampadà from Venerable (Preceptor’s name). Parisuddho Antaràyikehi Dhammehi. He is free of the obstructing circumstances. Paripuõõassa Pattacãvaraü. His bowl and robes are complete. (applicant’s name in the nominative case) Saïghaü Upasampadaü Yàcati (Applicant’s name) begs Upasampadà from the Sangha
âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. with Venerable (Preceptor’s name) as Preceptor. Saïgho (applicant’s name in the accusative case) Upasampàdeti âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. The Sangha is giving (applicant’s name) Upasampadà with Venerable (Preceptor’s name) as Preceptor. Yassàyasmato Khamati (applicant’s name in the genitive case) Upasampadà âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena.
If Upasampadà is agreeable to the Venerable Ones of (applicant’s name) with Venerable (Preceptor’s name) as Preceptor, So Tuõhassa let them be silent. Yassa Na Khamati He to whom it is not agreeable, So Bhàseyya. he should speak. Upasampanno Saïghena (applicant’s name in the nominative case) âyasmatà (Preceptor’s name in the instrumental case) Upajjhàyena. By the Sangha Upasampadà has been given to (applicant’s name) with Venerable (Preceptor’s name) as Preceptor. Khamati Saïghassa It is agreeable to the Sangha Tasmà Tuõhã therefore it is silent. Evametaü Dhàrayàmi. Thus do I hold it.
These four Announcements are to be made in full. On no account is an omission permitted. The first Announcement is called the ¥atti or Motion, and the following three are called Anusàvanà or Information. Thus ordination is to be made by four complete Announcements.
If two or three applicants will be ordained at the same time, the following proceedings must be done separately: 1) Going for Refuge to the Triple Gem 2) Undertaking the Precepts 3) Asking permission to be Dependent upon the Upajjhàya 4) Scrutiny of the bowl and robes 5) Examination of the applicant by the âcariya, both outside the Sangha and in the presence of the Sangha.
Proceedings other than those mentioned above can be done collectively, but the Pàli verbs and the possessive forms there must agree with the names and numbers in grammatical relation, (see, Appendix IV, p. 119). When there are many applicants to be ordained at the same time, the collective method of ordination may be convenient and is a saving of time, but is very improper and misleading when the Upajjhàya or the âcariya know little of the Pàli language. So it is advisable that in an assembly of bhikkhus where there is no one who knows Pàli grammar, the collective method of ordination should never be done. Moreover, the ordination of more than three applicants at the same time can never be allowed. From the conclusion of the ordination the applicant is one having the state of Upasampadà and has communion (saüvàsa) with the Sangha. The âcariya having taken the bowl from him, the new bhikkhu prostrates three times and sits in his place within the assembly of bhikkhus.
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.