Now it is the time for the Upajihàya or the âcariya to teach Anusàsana (an admonishment for bhikkhus) to the new bhikkhu. This may be done either within the assembled bhikkhus or at a prepared place outside the assembly, either while sitting or while standing. It should be done for all new bhikkhus at the same time if more than one has been ordained.
Anunnàsi Kho Bhagavà Upasampàdetvà Cattàro Nissaye Cattàri Ca Akaraõãyàni âcikkhituü Permitted to be told by the Lord to one having the Upasampadà are these four supports together with the four things never to be done.
The Four Supports
Almsfood
Piõóiyalopabhojanaü Nissàya Pabbajjà This Going-Forth has as its support almsfood. Tattha Te Yavajãvaü Ussaho Karaõãyo For the rest of your life you should make an effort with that. Atirekalàbho These are extra allowances: Saïghabhattaü A meal for the Sangha (in general, i.e., not specifying individuals), Uddesabhattaü a meal for specified (bhikkhus) Nimantanaü (a meal by) invitation, Salàkabhattaü a meal (given) by tickets, Pakkhikaü (a meal given) fortnightly, Uposathikaü (a meal on) Uposatha day, Pàñipadikaü a meal either on the day after the full moon or on the new moon day.
Rag-robes
Paüsukulacãvaraü Nissàya Pabbajjà This Going-Forth has as its support rag-robes. Tattha Te Yàvajãvaü Ussaho Karaõãyo For the rest of your life you should make an effort with that. Atirekalàbho (These are) extra allowances: Khomaü (robes made of) linen, Kappàsikaü cotton, Koseyyaü silk, Kambalaü wool, Sàõaü hemp, Bhaïgaü a mixture of these mentioned above.
Tree-root dwelling
Rukkhamålasenàsanaü Nissàya Pabbajjà This Going-Forth has as its support lodging at the root of a tree. Tattha Te Yavajãvaü Ussaho Karaõãyo For the rest of your life you should make an effort with that. Atirekalàbho (These are) extra allowances: Vihàro a dwelling with a peaked roof, Aóóhayogo a pent-roofed building, Pàsàdo a multi-storied building, Hammiyaü a large flat-roofed building, Guha a cave.
Fermented urine as medicine
Påtimuttabhesajjaü Nissàya Pabbajjà This Going-Forth has as its support fermented urine as medicine. Tattha Te Yàvajãvaü Ussaho Karaõãyo For the rest of your life you should make an effort with that. Atirekalàbho (These are) extra allowances: Sappi ghee, Navaõãtaü fresh butter, Telaü oil, Madhu honey, Phàõitaü sugar.
The Four Things never-to-be-done
Sexual intercourse
Upasampannena Bhikkhunà Methuno Dhammo Na Pañisevitabbo Antamaso Tiracchànagatàyapi When a bhikkhu has Upasampadà, he should not indulge in sexual intercourse, even with an animal. Yo Bhikkhu Methunaü Dhammaü Pañisevati Assamaõo Hoti AsakyaPuttiyo Whatever bhikkhu indulges in sexual intercourse, he is not a samaõa, not a Sakyaputtiya (son of the Lord of the Sakya clan, that is, not a follower of the Buddha who came from the Sakya family.)
Seyyathàpi Nàma Puriso Sãsacchinno Abhabbo Tena Sarãrabaõóhanena Jãvituü As a person with his head cut off could not become one to live with the (remaining) part of the body, Evameva Bhikkhu Methunaü Dhammaü Pañisevitvà so a bhikkhu, having indulged in sexual intercourse, Assamaõo Hoti Asakyaputtiyo is not a samaõa, not a Sakyaputtiya. Tante Yavajãvaü Akaraõãyaü. This should not be done by you for the rest of your life.
Taking what is not given
Upasampannena Bhikkhunà Adinnaü Theyyasaïkhàtaü Na âdàtabbaü Antamaso Tiõasalàkaü Upàdàya. When a bhikkhu has Upasampadà, he should not take with thieving intention what has not been given, even if it is only a blade of grass. Yo Bhikkhu Pàdaü Và Pàdarahaü Và Atirekapàdaü Và âdinnaü Theyyasaïkhàtaü âdiyati Assamaõo Hoti Asakyaputtiyo Whatever bhikkhu takes with thieving intention what has not been given, worth either one Pàda or the equivalent of one Pàda or more than one Pàda, he is not a samaõa, not a Sakyaputtiya.
Seyyathàpi Nàma Paõóupalaso Bandhana Pamutto Abhabbo Haritattàya Evameva Bhikkhu Pàdaü Và Pàdarahaü Và Atirekapàdaü Và âdinnaü Theyyasaïkhàtaü âdiyitvà Assamaõo Hoti Asakyaputtiyo. Tante Yavajãvaü Akaraniyaü. As a withered leaf removed from its stalk can never become green again, so a bhikkhu, having taken with thieving intention what has not been given, worth either one Pàda or the equivalent of one Pàda or more than one Pàda, is not a samaõa, not a Sakyaputtiya. This should not be done by you for the rest of your life.
Depriving of life
Upasampannena Bhikkhunà Sancicca Pàõo Jãvità Na Voropetabbo Antamaso Kunthakipillikaü Upàdàya When a bhikkhu has Upasampadà, he should not deprive a living being of life even if it is only a black or a white ant. Yo Bhikkhu Sancicca Manussaviggahaü Jãvità Voropeti Antamaso Gabbhapàtanaü Upàdàya Assamaõo Hoti Asakyaputtiyo Whatever bhikkhu deprives a human being of life, even in the manner of causing an abortion, he is not a samaõa, not a Sakyaputtiya.
Seyyathàpi Nàma Puthusilà Dvidhà Bhinnà Appañisandhikà Hoti Evameva Bhikkhu Sancicca Manussaviggahaü Jãvità Voropetvà Assamaõo Hoti Asakyaputtiyo As a solid block of stone broken in two cannot be joined together again, so a bhikkhu, having purposely deprived a human being of life, is not a samaõa, not a Sakyaputtiya. Tante Yavajãvam Akaraõãyam This should not be done by you for the rest of your life.
Laying claim to superior human states
Upasampannena Bhikkhunà Uttarimanussadhammo Na Ullapitabbo Antamaso Sunnàgare Abhiramàmãti When a bhikkhu has Upasampadà, he should not lay claim to a superior human state, even (saying), ‘I delight in lonely places.’ Yo Bhikkhu Pàpiccho Icchàpakato Asantaü Abhåtaü Uttarimanussadhammaü Ullapati Jhànaü Và Vimokkhaü Và Samàdhiü Và Samàpattiü Và Maggaü Và Phalaü Và Assamaõo Hoti Asakyaputtiyo Whatever bhikkhu, having evil desires, overwhelmed with covetousness, lays claim to a superior human state which is not, which is non-factual, (that is to say), concentration or freedom or collectedness or attainment, the Path or the Fruit, he is not a samaõa, not a Sakyaputtiya.
Seyyathàpi Nàma Tàlo Matthakacchinno Abhabbo Puna Viruëhiyà Evameva Bhikkhu Pàpiccho Icchàpakato Asantaü Abhåtaü Uttarimanussadhammaü Ullapitvà Assamaõo Hoti Asakyaputtiyo As a sugar-palm, cut off at the crown is incapable of further growth, so a bhikkhu, having evil desires, over whelmed with covetousness, having laid claim to a superior human state, which is not, which is non-factual, is not a samaõa, not a Sakyaputtiya. Tante Yàvajãvaü Akaraõiyaü This should not be done by you for the rest of your life.
Anekapariyàyena Kho Pana Tena Bhagavatà Jànatà Passatà Arahatà Sammàsambuddhena Sãlaü Sammadakkhàtaü Samàdhi Sammadakkhàto Pannà Sammadakkhàtà Yàvadeva Tassa Madanimmadanassa In various ways has moral conduct been rightly expounded, collectedness been rightly expounded, wisdom been rightly expounded by the Lord, the One-who-knows, the One-who-sees, the Arahant, the Perfect Buddha, for the subduing of intoxication, Pipàsavinayassa for the getting rid of thirst, Alayasamugghatassa for the uprooting of attachment, Vaññåpacchedassa for the breaking of the round (of re-birth), Taõhakkhayassa for the destruction of craving, Viràgassa for dispassion, Nirodhassa for cessation, Nibbànassa Sacchikiriyàya for the realization of Nibbàna.
Tattha Sãlaparibhàvito Samàdhi Mahapphalo Hoti Mahànisaüso Now when moral conduct is thoroughly developed, collectedness is of great fruit, of great advantage; Samàdhiparibhàvità Pannà Mahapphalà Hoti Mahànisaüsà when collectedness is thoroughly developed, wisdom is of great fruit, of great advantage; Pannàparibhàvitaü Cittaü Sammadeva âsavehi Vimuccati when wisdom is thoroughly developed, the heart is freed completely from the pollutions (àsava),
Seyyathãdaü Kàmàsavà Bhavàsavà âvijjàsavà which are in brief: the pollution of sensuality, the pollution for existence, and the pollution of unknowing. Tasmàtiha Te Imasmiü Tathagatappavedite Dhammavinaye Sakkaccaü Therefore, having well-prepared yourself in this Dhamma-Vinaya made known by the Tathàgata, Adhisãlasikkhà Sikkhitabbà you should train yourself with the training in the supreme moral conduct, Adhicittasikkhà Sikkhitabbà the training in supreme collectedness, Adhipannàsikkhà Sikkhitabbà the training in supreme wisdom, Tattha Appamàdena Sampàdetabbaü and thus with diligence you should strive.
Then the new bhikkhu takes a seat within the assembly. In case there are offerings for the Upajjhàya and the âcariya or for the other bhikkhus there, he should receive them and present them to the Upajjhàya and so on. The place to receive these offerings will have been prepared and the new bhikkhu should go out of the assembly and sit there. An offering from a layman can be received by him into his hands, but when a laywoman hands him offerings, he should receive them with a special oblong piece of cloth (already in his set of robes) spread lengthwise in front of him which he holds by one end while the laywoman puts the offering on the other end.
Having finished with the offerings, the new bhikkhu comes back to his place. While the assembled bhikkhus chant the Anumodanà passages (acknowledgement of the merit-making) and the blessing passages, he should dedicate the merit arising from being ordained to deceased members of his family, etc., at the same time pouring out water. During the stanzas beginning with Yathà… (see, Appendix III), he pours all the water from a small flask into a little bowl (signifying that he gives all of the merit to others in less fortunate births). At the end of the Yathà… passages, when all the bhikkhus chant the stanzas So Atthaladdho… (for a single ordination) or Te Atthaladdhà… (for the collective ordination, including sàmaõeras), and the Bhavatu Sabba… (see, Appendix III) the new bhikkhu is to join his hands in the gesture of respect until the end of the chanting.
By Somdet Phra Sangharàja Pussadeva of Wat Ràjapratisñhasthita Mahàsãmàràma.