This section includes only the fixed formulae for these transactions. Passages not from the Canon are given in brackets.

In the following example, Khemako is being accepted with Ven. Jotiko as his preceptor. In an actual ordination, these names should be replaced with the actual names of the applicant and preceptor, with the proper cases endings as follows:

If the stem of the name ends in —a, simply duplicate the case endings given in the example. If the stem has a different ending, decline the names as follows:

A. Going-Forth (Mv.I.54.3)

Buddhaṃ saraṇam gacchāmi.

Dhammaṃ saraṇam gacchāmi.

Saṅghaṃ saraṇam gacchāmi.

Dutiyam-pi buddhaṃ saraṇam gacchāmi.

Dutiyam-pi dhammaṃ saraṇam gacchāmi.

Dutiyam-pi saṅghaṃ saraṇam gacchāmi.

Tatiyam-pi buddhaṃ saraṇam gacchāmi.

Tatiyam-pi dhammaṃ saraṇam gacchāmi.

Tatiyam-pi saṅghaṃ saraṇam gacchāmi.

Ten training rules: (Mv.I.56)

Pāṇātipātā veramaṇī,

Adinnādānā veramaṇī,

Abrahma-cariyā veramaṇī,

Musā-vādā veramaṇī,

Surā-meraya-majja-pamādaṭṭhānā veramaṇī,

Vikāla-bhojanā veramaṇī,

Nacca-gīta-vādita-visūka-dassanā veramaṇī,

Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī,

Uccāsayana-mahāsayanā veramaṇī,

Jātarūpa-rajata-paṭiggahaṇā veramaṇī:

[Imāni dasa sikkhā-padāni samādiyāmi.

B. Acceptance

Taking a Preceptor: (Mv.I.25.7)

Applicant:

Uppajjhāyo me bhante hohi. (Three times)
Venerable sir, be my preceptor.

Preceptor:

Sāhu. (Very well.) or
Lahu. (Certainly.) or
Opāyikaṃ. (All right.) or
Paṭirūpaṃ. (It is proper.) or
Pāsādikena sampādehi. (Attain consummation in an amicable way.)

Scrutiny of the robes & bowl: (Mv.I.76.3)

Appointing oneself to instruct the applicant: (Mv.I.76.5)

Suṇātu me bhante saṅgho. (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ (Khemakaṃ) anusāseyyaṃ.

Venerable sirs, may the Community listen to me. (Khemako) is Venerable (Jotiko's) applicant for Acceptance. If the Community is ready, I will instruct (Khemako).

Instructing the applicant outside the gathering: (Mv.I.76.7)

Suṇasi (Khemaka) ayan-te sacca-kālo bhūta-kālo. Yaṃ jātaṃ taṃ saṅgha-majjhe pucchante. Santaṃ atthīti vattabbaṃ. Asantaṃ n'atthīti vattabbaṃ. Mā kho vitthāsi. Mā kho maṅku ahosi. Evan-taṃ pucchissanti: Santi te evarūpā ābādhā?

Listen, Khemako. This is your time for the truth, your time for what is factual. Things that have occurred will be asked about in the midst of the Community. [Or: You will be asked in the midst of the Community about things that have occurred.] Whatever is so should be affirmed. Whatever is not should be denied. Do not be embarrassed. Do not be abashed. They will ask you as follows: Do you have any diseases such as these?

Calling the applicant into the gathering: (Mv.I.76.8)

Suṇātu me bhante saṅgho. (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Anussiṭṭho so mayā. Yadi saṅghassa pattakallaṃ, (Khemako) āgaccheyya.

Āgacchāhi.

Venerable sirs, may the Community listen to me. (Khemako) is Venerable (Jotiko's) applicant for Acceptance. He has been instructed by me. If the Community is ready, (Khemako) may come.

Come.

Requesting Acceptance: (Mv.I.76.8)

Saṅgham-bhante upasampadaṃ yācāmi. Ullumpatu maṃ bhante saṅgho anukampaṃ upādāya.

Dutiyam-pi bhante saṅghaṃ upasampadaṃ yācāmi. Ullumpatu maṃ bhante saṅgho anukampaṃ upādāya.

Tatiyam-pi bhante saṅghaṃ upasampadaṃ yācāmi. Ullumpatu maṃ bhante saṅgho anukampaṃ upādāya.

Venerable sirs, I request Acceptance from the Community. May the Community, out of sympathy, lift me up.

A second time ... A third time, venerable sirs, I request Acceptance from the Community. May the Community, out of sympathy, lift me up.

Appointing oneself to question the applicant: (Mv.I.76.9)

Suṇātu me bhante saṅgho. Ayaṃ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ (Khemakaṃ) antarāyike dhamme puccheyyaṃ.

Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko's) applicant for Acceptance. If the Community is ready, I will ask (Khemako) about the obstructing factors.

Suṇasi (Khemaka) ayan-te sacca-kālo bhūta-kālo. Yaṃ jātaṃ taṃ pucchāmi. Santaṃ atthīti vattabbaṃ. Asantaṃ n'attīti vattabbaṃ. Santi te evarūpā ābādhā?

Listen, (Khemako). This is the time for the truth, the time for what is factual. I ask you about things that have occurred. Whatever is so should be affirmed. Whatever is not should be denied. Do you have any diseases such as these?

(Questions and answers as before.)

Transaction statement: (Mv.I.76.10-12)

Suṇātu me bhante saṅgho. Ayaṃ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ'assa patta-cīvaraṃ. (Khemako) saṅghaṃ upasampadaṃ yācati, āyasmatā (Jotikena) upajjhāyena. Yadi saṅghassa pattakallaṃ, saṅgho (Khemakaṃ) upasampādeyya, āyasmatā (Jotikena) upajjhāyena. Esā ñatti.

Suṇātu me bhante saṅgho. Ayaṃ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ'assa patta-cīvaraṃ. (Khemako) saṅghaṃ upasampadaṃ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṃ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass'āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh'assa. Yassa nakkhamati, so bhāseyya.

Dutiyam-pi etam-atthaṃ vadāmi. Suṇātu me bhante saṅgho. Ayaṃ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ'assa patta-cīvaraṃ. (Khemako) saṅghaṃ upasampadaṃ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṃ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass'āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh'assa. Yassa nakkhamati, so bhāseyya.

Tatiyam-pi etam-atthaṃ vadāmi. Suṇātu me bhante saṅgho. Ayaṃ (Khemako) āyasmato (Jotikassa) upasampadāpekkho. Parisuddho antarāyikehi dhammehi. Paripuṇṇ'assa patta-cīvaraṃ. (Khemako) saṅghaṃ upasampadaṃ yācati, āyasmatā (Jotikena) upajjhāyena. Saṅgho (Khemakaṃ) upasampādeti, āyasmatā (Jotikena) upajjhāyena. Yass'āyasmato khamati, (Khemakassa) upasampadā, āyasmatā (Jotikena) upajjhāyena, so tuṇh'assa. Yassa nakkhamati, so bhāseyya.

Upasampanno saṅghena (Khemako), āyasmatā (Jotikena) upajjhāyena. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṃ dhārayāmi.

Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko's) applicant for Acceptance. He is free of the obstructing factors. His bowl and robes are complete. (Khemako) requests Acceptance from the Community with Venerable (Jotiko) as preceptor. If the Community is ready, it should accept (Khemako) with Venerable (Jotiko) as preceptor. This is the motion.

Venerable sirs, may the Community listen to me. This (Khemako) is Venerable (Jotiko's) applicant for Acceptance. He is free of the obstructing factors. His bowl and robes are complete. (Khemako) requests Acceptance from the Community with Venerable (Jotiko) as preceptor. The Community is accepting (Khemako) with Venerable (Jotiko) as preceptor. He to whom the Acceptance of (Khemako) with Venerable (Jotiko) as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak.

A second time ... A third time I speak of this matter. Venerable sirs, may the Community listen to me... He to whom it is not agreeable should speak.

(Khemako) has been accepted by the Community, with Venerable (Jotiko) as preceptor. This is agreeable to the Community, therefore it is silent. Thus do I hold it.

C. Accepting a pair of applicants:

In the following passages, the phrases differing from those used for a single applicant are capitalized. In this example, Dhīro and Abhayo are being accepted with Ven. Suvaco as their preceptor.

Appointing oneself to instruct the applicants:

Suṇātu me bhante saṅgho. (Dhīro) ca (Abhayo) ca āyasmato (Suvacassa) upasampadāpekkhā. Yadi saṅghassa pattakallaṃ, ahaṃ (Dhīrañca Abhayañca) anusāseyyaṃ.

Calling the applicants into the gathering:

Suṇātu me bhante saṅgho. (Dhīro) ca (Abhayo) ca āyasmato (Suvacassa) upasampadāpekkhā. Anusiṭṭhā te mayā. Yadi saṅghassa pattakallaṃ, (Dhīro) ca (Abhayo) ca āgaccheyyuṂ.

Āgacchatha.

Requesting Acceptance:

Saṅgham-bhante upasampadaṃ yācāma. Ullumpatu no bhante saṅgho anukampaṃ upādāya.

Dutiyam-pi bhante saṅghaṃ upasampadaṃ yācāma. Ullumpatu no bhante saṅgho anukampaṃ upādāya.

Tatiyam-pi bhante saṅghaṃ upasampadaṃ yācāma. Ullumpatu no bhante saṅgho anukampaṃ upādāya.

Appointing oneself to question the applicants:

Suṇātu me bhante saṅgho. ayañca (Dhīro) ayañca (Abhayo) āyasmato (Suvacassa) upasampadāpekkhā. Yadi saṅghassa pattakallaṃ, ahaṃ (Dhīrañca Abhayañca) antarāyike dhamme puccheyyaṃ.

Transaction statement:

Suṇātu me bhante saṅgho. ayañca (Dhīro) ayañca (Abhayo) āyasmato (Suvacassa) upasampadāpekkhā. parisuddhā antarāyikehi dhammehi. paripuṇṇam-imesaṂ patta-cīvaraṃ. (Dhīro) ca (Abhayo) ca saṅghaṃ upasampadaṃ yācanti, āyasmatā (Suvacena) upajjhāyena. Yadi saṅghassa pattakallaṃ, saṅgho (Dhīrañca Abhayañca) upasampādeyya, āyasmata (Suvacena) upajjhāyena. Esā ñatti.

Suṇātu me bhante saṅgho. ayañca (Dhīro) ayañca (Abhayo) āyasmato (Suvacassa) upasampadāpekkhā. parisuddhā antarāyikehi dhammehi. paripuṇṇam-imesaṂ patta-cīvaraṃ. (Dhīro) ca (Abhayo) ca saṅghaṃ upasampadaṃ yācanti, āyasmatā (Suvacena) upajjhāyena. Saṅgho (Dhīrañca Abhayañca) upasampādeti, āyasmatā (Suvacena) upajjhāyena. Yass'āyasmato khamati, (Dhīrassa) ca (Abhayassa) ca upasampadā, āyasmatā (Suvacena) upajjhāyena, so tuṇh'assa. Yassa nakkhamati, so bhāseyya.

Dutiyam-pi etam-atthaṃ vadāmi. Suṇātu me bhante saṅgho. ayañca (Dhīro) ayañca (Abhayo) āyasmato (Suvacassa) upasampadāpekkhā... so bhāseyya.

Tatiyam-pi etam-atthaṃ vadāmi. Suṇātu me bhante saṅgho. ayañca (Dhīro) ayañca (Abhayo) āyasmato (Suvacassa) upasampadāpekkhā... so bhāseyya.

upasampannā saṅghena (Dhīro) ca (Abhayo) ca, āyasmatā (Suvacena) upajjhāyena. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṃ dhārayāmi.

D. Admonition

[Anuññāsi kho bhagavā upasampādetvā cattāro nissaye cattāri ca akaraṇīyāni ācikkhituṃ.

The Blessed One has given permission that, when one as been accepted, one be told the four supports, together with the four things never to be done.]

The Four Supports: (Mv.I.77.1)

Almsfood

Piṇḍiyālopa-bhojanaṃ nissāya pabbajjā, tattha te yāva-jīvaṃ ussāho karaṇīyo. Atireka-lābho saṅgha-bhattaṃ uddesa-bhattaṃ nimantanaṃ salāka-bhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ.

Going-Forth has almsfood as its support. For the rest of your life you are to endeavor at that. The extra allowances are: a meal for the Community, a meal for a specific number of bhikkhus, a meal for bhikkhus invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the uposatha.

Rag-robes

Paṃsukūla-cīvaraṃ nissāya pabbajjā, tattha te yāva-jīvaṃ ussāho karaṇīyo. Atireka-lābho khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅgaṃ.

Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that. The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp.

Dwelling at the foot of a tree

Rukkha-mūla-senāsanaṃ nissāya pabbajjā, tattha te yāva-jīvaṃ ussāho karaṇīyo. Atireka-lābho vihāro aḍḍhayogo pāsādo hammiyaṃ guhā.

Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that. The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.

Fermented urine as medicine

Pūtimutta-bhesajjaṃ nissāya pabbajjā, tattha te yāva-jīvaṃ ussāho karaṇīyo. Atireka-lābho sappi navanītaṃ telaṃ madhu phāṇitaṃ.

Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that. The extra allowances are: ghee, fresh butter, oil, honey, sugar.

The Four Things Never to be Done: (Mv.I.78.2-5)

Sexual intercourse

Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. Yo bhikkhu methunaṃ dhammaṃ paṭisevati, assamaṇo hoti asakya-puttiyo.

Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīra-bandhanena jīvituṃ, evam-eva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṃ akaraṇīyaṃ.

A bhikkhu who has been accepted should not engage in sexual intercourse, even with a female animal. Any bhikkhu who engages in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. Just as a person with his head cut off could not live with it fastened (back) on his body, in the same way a bhikkhu who has engaged in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life.

Taking what is not given

Upasampannena bhikkhunā adinnaṃ theyya-saṅkhātaṃ na ādātabbaṃ, antamaso tiṇa-salākaṃ upādāya. Yo bhikkhu pādaṃ vā pādārahaṃ vā atireka-pādaṃ vā adinnaṃ theyya-saṅkhātaṃ ādiyati, assamaṇo hoti asakya-puttiyo.

Seyyathāpi nāma paṇḍupalāso bandhana-pamutto abhabbo haritattāya, evam-eva bhikkhu pādaṃ vā pādārahaṃ vā atireka-pādaṃ vā adinnaṃ theyya-saṅkhātaṃ ādiyitvā assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṃ akaraṇīyaṃ.

A bhikkhu who has been accepted should not, in what is reckoned a theft, take what has not been given, even if it is only a blade of grass. Any bhikkhu who, in what is reckoned a theft, takes what has not been given — worth either one Pāda, the equivalent of one Pāda, or more — is not a contemplative, not one of the sons of the Sakyan. Just as a withered leaf removed from its stem can never become green again, in the same way a bhikkhu who, in what is reckoned a theft, has taken what has not been given — worth either one Pāda, the equivalent of one Pāda, or more — is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life.

Depriving a human being of life

Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kuntha-kipillikaṃ upādāya. Yo bhikkhu sañcicca manussa-viggahaṃ jīvitā voropeti, antamaso gabbha-pātanaṃ upādāya, assamaṇo hoti asakya-puttiyo.

Seyyathāpi nāma puthusilā dvidhā bhinnā appaṭisandhikā hoti, evam-eva bhikkhu sañcicca manussa-viggahaṃ jīvitā voropetvā, assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṃ akaraṇīyaṃ.

A bhikkhu who has been accepted should not deprive a living being of life, even if it is only a black or white ant. Any bhikkhu who intentionally deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not one of the sons of the Sakyan. Just as a solid block of stone broken in two cannot be joined together again, in the same way a bhikkhu who has intentionally deprived a human being of life is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life.

Claiming unfactual superior human states

Upasampannena bhikkhunā uttari-manussa-dhammo na ullapitabbo, antamaso suññāgāre abhiramāmīti. Yo bhikkhu pāpiccho icchā-pakato asantaṃ abhūtaṃ uttari-manussa-dhammaṃ ullapati, jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ vā phalaṃ vā, assamaṇo hoti asakya-puttiyo.

Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evam-eva bhikkhu pāpiccho icchā-pakato asantaṃ abhūtaṃ uttari-manussa-dhammaṃ ullapitvā, assamaṇo hoti asakya-puttiyo. Tan-te yāva-jīvaṃ akaraṇīyaṃ.

A bhikkhu who has been accepted should not lay claim to a superior human state, even to the extent of saying, "I delight in an empty dwelling." Any bhikkhu who — with evil desires, overwhelmed with greed — lays claim to a superior human state that is unfactual and non-existent in himself — absorption, freedom, concentration, attainment, path, or fruition — is not a contemplative, not one of the sons of the Sakyan. Just as a Palmyra palm cut off at the crown is incapable of further growth, in the same way a bhikkhu who — with evil desires, overwhelmed with greed — has lain claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not one of the sons of the Sakyan. You are not to do this for the rest of your life.

(When giving the Admonition to two or more new bhikkhus at the same time, change the word te to vo throughout. Thus,

E. Probation For An Applicant Previously Ordained In Another Religion:

Request for probation: (Mv.I.38.3)

Ahaṃ bhante Itthannāmo añña-titthiya-pubbo imasmiṃ dhamma-vinaye ākaṅkhāmi upasampadaṃ. So'haṃ bhante saṅghaṃ cattāro māse parivāsaṃ yācāmi.

Ahaṃ bhante Itthannāmo añña-titthiya-pubbo imasmiṃ dhamma-vinaye ākaṅkhāmi upasampadaṃ. So'haṃ dutiyam-pi bhante saṅghaṃ cattāro māse parivāsaṃ yācāmi.

Ahaṃ bhante Itthannāmo añña-titthiya-pubbo imasmiṃ dhamma-vinaye ākaṅkhāmi upasampadaṃ. So'haṃ tatiyam-pi bhante saṅghaṃ cattāro māse parivāsaṃ yācāmi.

Venerable sirs, I — (name), previously a member of another religion — desire Acceptance into this Dhamma-vinaya. I ask the Community for probation for four months.

Venerable sirs, I — (name), previously a member of another religion — desire Acceptance into this Dhamma-vinaya. A second time ... A third time, I ask the Community for probation for four months.

Transaction statement: (Mv.I.38.4)

Suṇātu me bhante saṅgho. Ayaṃ Itthannāmo añña-titthiya-pubbo imasmiṃ dhamma-vinaye ākaṅkhati upasampadaṃ. So saṅghaṃ cattāro māse parivāsaṃ yācati. Yadi saṅghassa pattakallaṃ, saṅgho Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsaṃ dadeyya. Esā ñatti.

Suṇātu me bhante saṅgho. Ayaṃ Itthannāmo añña-titthiya-pubbo imasmiṃ dhamma-vinaye ākaṅkhati upasampadaṃ. So saṅghaṃ cattāro māse parivāsaṃ yācati. Saṅgho Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsaṃ deti. Yass'āyasmato khamati, Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāsassa dānaṃ, so tuṇh'assa. Yassa nakkhamati, so bhāseyya.

Dinno saṅghena Itthannāmassa añña-titthiya-pubbassa cattāro māse parivāso. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṃ dhārayāmi.

Venerable sirs, may the Community listen to me. This (name), previously a member of another religion, desires Acceptance in this Dhamma- vinaya. He asks the Community for probation for four months. If the Community is ready, it should grant (name), previously a member of another religion, probation for four months. This is the motion.

Venerable sirs, may the Community listen to me. This (name), previously a member of another religion, desires Acceptance in this Dhamma-vinaya. He asks the Community for probation for four months. The Community is granting (name), previously a member of another religion, probation for four months. He to whom the granting of probation for four months to (name), previously a member of another religion, is agreeable should remain silent. He to whom it is not agreeable should speak.

Probation for four months has been granted by the Community to (name), previously a member of another religion. This is agreeable to the Community, therefore it is silent. Thus do I hold it.