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

Buddha.m sara.nam gacchaami.

I go to the Buddha for refuge.

Dhamma.m sara.nam gacchaami.

I go to the Dhamma for refuge.

Sa"ngha.m sara.nam gacchaami.

I go to the Sa"ngha for refuge.

Dutiyampi buddha.m sara.nam gacchaami.

A second time, I go to the Buddha for refuge.

Dutiyampi dhamma.m sara.nam gacchaami.

A second time, I go to the Dhamma for refuge.

Dutiyampi sa"ngha.m sara.nam gacchaami.

A second time, I go to the Sa"ngha for refuge.

Tatiyampi buddha.m sara.nam gacchaami.

A third time, I go to the Buddha for refuge.

Tatiyampi dhamma.m sara.nam gacchaami.

A third time, I go to the Dhamma for refuge.

Tatiyampi sa"ngha.m sara.nam gacchaami.

A third time, I go to the Sa"ngha for refuge.

Paa.naatipaataa verama.nii,

Refraining from killing living beings,

Adinnaadaanaa verama.nii,

Refraining from taking what is not given,

Abrahmacariyaa verama.nii,

Refraining from unchaste conduct,

Musaavaadaa verama.nii,

Refraining from false speech,

Suraa-meraya-majja-pamaada.t.thaanaa verama.nii,

Refraining from distilled and fermented intoxicants that cause heedlessness,

Vikaala-bhojanaa verama.nii,

Refraining from eating at the forbidden time,

Nacca-giita-vaadita-visuuka-dassanaa verama.nii,

Refraining from dancing, singing, music, and going to see entertainments,

Maalaa-gandha-vilepana-dhaara.na-ma.n.dana-vibhuusana.t.thaanaa verama.nii,

Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics,

Uccaasayana-mahaasayanaa verama.nii,

Refraining from using high or large beds,

Jaataruupa-rajata-pa.tiggaha.naa verama.nii:

Refraining from accepting gold and silver [money]:

Imaani dasa sikkhaapadaani samaadiyaami.

I undertake these ten rules of training.

B. ACCEPTANCE

Scrutiny of the robes & bowl:

Ayante patto.
This is your bowl.

AAma, bhante.
Yes, venerable sir.

Aya.m sa"nghaa.ti.
This is the outer robe.

AAma, bhante.
Yes, venerable sir.

Aya.m uttaraasa"ngo.
This is the upper robe.

AAma, bhante.
Yes, venerable sir.

Aya.m antaravaasako.
This is the lower robe.

AAma, bhante.
Yes, venerable sir.

Gaccha amumhi okaase ti.t.thaahi.
Go stand in that spot over there.

Appointing oneself to instruct the applicant:

Su.naatu me bhante sa"ngho. (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Yadi sa"nghassa pattakalla.m, aha.m (Khemaka.m) anusaaseyya.m.

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:

Su.nasi (Khemaka) ayante sacca-kaalo bhuuta-kaalo. Ya.m jaata.m ta.m sa"ngha-majjhe pucchante. Santa.m atthiiti vattabba.m. Asanta.m n'attiiti vattabba.m. Maa kho vitthaasi. Maa kho ma"nku ahosi. Evanta.m pucchissanti. Santi te evaruupaa aabaadhaa?

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

Question:	Answer:
Ku.t.tha.m?	N'atthi, bhante.
Ga.n.do?	N'atthi, bhante.
Kilaaso?	N'atthi, bhante.
Soso?	N'atthi, bhante.
Apamaaro?	N'atthi, bhante.
Manussosi?	AAma, bhante.
Purisosi?	AAma, bhante.
Bhujissosi?	AAma, bhante.
Ana.nosi?	AAma, bhante.
Nasi raaja-bha.to?	AAma, bhante.
Anuññaatosi maataa-pituuhi?	AAma, bhante.
Paripu.n.na-viisati vassosi?	AAma, bhante.
Paripu.n.nante patta-ciivara.m?	AAma, bhante.
Kinnaamosi?	Aha.m bhante (Khemako) naama.
Ko naama te upajjhaayo?	Upajjhaayo me bhante aayasmaa (Jotiko) naama.

Leprosy?	No, sir.
Boils?	No, sir.
Ringworm?	No, sir.
Tuberculosis?	No, sir.
Epilepsy?	No, sir.
Are you a human being?	Yes, sir.
Are you a man?	Yes, sir.
Are you a free man?	Yes, sir.
Are you free from debt?	Yes, sir.
Are you exempt from government service?	Yes, sir.
Do you have your parents' permission?	Yes, sir.
Are you fully 20 years old?	Yes, sir.
Are your bowl and robes complete?	Yes, sir.
What is your name?	Venerable sir, I am named (Khemako).
What is your preceptor's name?	Venerable sir, my preceptor is named (Jotiko).

Calling the applicant into the gathering:

Su.naatu me bhante sa"ngho. (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Anussi.t.tho so mayaa. Yadi sa"nghassa pattakalla.m, (Khemako) aagaccheyya.

AAgacchaahi.

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:

Sa"ngham-bhante upasampada.m yaacaami. Ullumpatu ma.m bhante sa"ngho anukampa.m upaadaaya.

Dutiyampi bhante sa"ngha.m upasampada.m yaacaami. Ullumpatu ma.m bhante sa"ngho anukampa.m upaadaaya.

Tatiyampi bhante sa"ngha.m upasampada.m yaacaami. Ullumpatu ma.m bhante sa"ngho anukampa.m upaadaaya.

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:

Su.naatu me bhante sa"ngho. Aya.m (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Yadi sa"nghassa pattakalla.m, aha.m (Khemaka.m) antaraayike dhamme puccheyya.m.

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.

Su.nasi (Khemaka) ayante sacca-kaalo bhuuta-kaalo. Ya.m jaata.m ta.m pucchaami. Santa.m atthiiti vattabba.m. Asanta.m n'attiiti vattabba.m. Santi te evaruupaa aabaadhaa?

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:

Su.naatu me bhante sa"ngho. Aya.m (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Parisuddho antaraayikehi dhammehi. Paripu.n.nassa patta-ciivara.m. (Khemako) sa"ngha.m upasampada.m yaacati, aayasmataa (Jotikena) upajjhaayena. Yadi sa"nghassa pattakalla.m, sa"ngho (Khemaka.m) upasampaadeyya, aayasmataa (Jotikena) upajjhaayena. Esaa ñatti.

Su.naatu me bhante sa"ngho. Aya.m (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Parisuddho antaraayikehi dhammehi. Paripu.n.nassa patta-ciivara.m. (Khemako) sa"ngha.m upasampada.m yaacati, aayasmataa (Jotikena) upajjhaayena. Sa"ngho (Khemaka.m) upasampaadeti, aayasmataa (Jotikena) upajjhaayena. Yass'aayasmato khamati, (Khemakassa) upasampadaa, aayasmataa (Jotikena) upajjhaayena, so tu.nhassa. Yassa nakkhamati, so bhaaseyya.

Dutiyampi etam-attha.m vadaami. Su.naatu me bhante sa"ngho. Aya.m (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Parisuddho antaraayikehi dhammehi. Paripu.n.nassa patta-ciivara.m. (Khemako) sa"ngha.m upasampada.m yaacati, aayasmataa (Jotikena) upajjhaayena. Sa"ngho (Khemaka.m) upasampaadeti, aayasmataa (Jotikena) upajjhaayena. Yass'aayasmato khamati, (Khemakassa) upasampadaa, aayasmataa (Jotikena) upajjhaayena, so tu.nhassa. Yassa nakkhamati, so bhaaseyya.

Tatiyampi etam-attha.m vadaami. Su.naatu me bhante sa"ngho. Aya.m (Khemako) aayasmato (Jotikassa) upasampadaapekkho. Parisuddho antaraayikehi dhammehi. Paripu.n.nassa patta-ciivara.m. (Khemako) sa"ngha.m upasampada.m yaacati, aayasmataa (Jotikena) upajjhaayena. Sa"ngho (Khemaka.m) upasampaadeti, aayasmataa (Jotikena) upajjhaayena. Yass'aayasmato khamati, (Khemakassa) upasampadaa, aayasmataa (Jotikena) upajjhaayena, so tu.nhassa. Yassa nakkhamati, so bhaaseyya.

Upasampanno sa"nghena (Khemako), aayasmataa (Jotikena) upajjhaayena. Khamati sa"nghassa, tasmaa tu.nhii. Evameta.m dhaarayaami.

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 accepts (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.

Accepting a pair of applicants:

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

Appointing oneself to instruct the applicants:

Su.naatu me bhante sa"ngho. (DHIIRO) CA (ABHAYO) CA aayasmato (Suvacassa) UPASAMPADAAPEKKHAA. Yadi sa"nghassa pattakalla.m, aha.m (DHIIRAÑCA ABHAYAÑCA) anusaaseyya.m.

Calling the applicants into the gathering:

Su.naatu me bhante sa"ngho. (DHIIRO) CA (ABHAYO) CA aayasmato (Suvacassa) UPASAMPADAAPEKKHAA. ANUSI.T.THAA TE mayaa. Yadi sa"nghassa pattakalla.m, (DHIIRO) CA (ABHAYO) CA AAGACCHEYYU"M.

AAGACCHATHA.

Requesting Acceptance:

Sa"ngham-bhante upasampada.m YAACAAMA. Ullumpatu NO bhante sa"ngho anukampa.m upaadaaya.

Dutiyampi bhante sa"ngha.m upasampada.m YAACAAMA. Ullumpatu NO bhante sa"ngho anukampa.m upaadaaya.

Tatiyampi bhante sa"ngha.m upasampada.m YAACAAMA. Ullumpatu NO bhante sa"ngho anukampa.m upaadaaya.

Appointing oneself to question the applicants:

Su.naatu me bhante sa"ngho. AYAÑCA (DHIIRO) AYAÑCA (ABHAYO) aayasmato (Suvacassa) UPASAMPADAAPEKKHAA. Yadi sa"nghassa pattakalla.m, aha.m (DHIIRAÑCA ABHAYAÑCA) antaraayike dhamme puccheyya.m.

Transaction statement:

Su.naatu me bhante sa"ngho. AYAÑCA (DHIIRO) AYAÑCA (ABHAYO) aayasmato (Suvacassa) UPASAMPADAAPEKKHAA. PARISUDDHAA antaraayikehi dhammehi. PARIPU.N.NAMIMESA"M patta-ciivara.m. (DHIIRO) CA (ABHAYO) CA sa"ngha.m upasampada.m YAACANTI, aayasmataa (Suvacena) upajjhaayena. Yadi sa"nghassa pattakalla.m, sa"ngho (DHIIRAÑCA ABHAYAÑCA) upasampaadeyya, aayasmata (Suvacena) upajjhaayena. Esaa ñatti.

Su.naatu me bhante sa"ngho. AYAÑCA (DHIIRO) AYAÑCA (ABHAYO) aayasmato (Suvacassa) UPASAMPADAAPEKKHAA. PARISUDDHAA antaraayikehi dhammehi. PARIPU.N.NAMIMESA"M patta-ciivara.m. (DHIIRO) CA (ABHAYO) CA sa"ngha.m upasampada.m YAACANTI, aayasmataa (Suvacena) upajjhaayena. Sa"ngho (DHIIRAÑCA ABHAYAÑCA) UPASAMPAADETI, aayasmataa (Suvacena) upajjhaayena. Yass'aayasmato khamati, (DHIIRASSA) CA (ABHAYASSA) CA upasampadaa, aayasmataa (Suvacena) upajjhaayena, so tu.nhassa. Yassa nakkhamati, so bhaaseyya.

Dutiyampi etam-attha.m vadaami. Su.naatu me bhante sa"ngho. AYAÑCA (DHIIRO) AYAÑCA (ABHAYO) aayasmato (Suvacassa) UPASAMPADAAPEKKHAA ... so bhaaseyya.

Tatiyampi etam-attha.m vadaami. Su.naatu me bhante sa"ngho. AYAÑCA (DHIIRO) AYAÑCA (ABHAYO) aayasmato (Suvacassa) UPASAMPADAAPEKKHAA ... so bhaaseyya.

UPASAMPANNAA sa"nghena (DHIIRO) CA (ABHAYO) CA, aayasmataa (Suvacena) upajjhaayena. Khamati sa"nghassa, tasmaa tu.nhii. Evameta.m dhaarayaami.

C. ADMONITION

Anuññaasi kho bhagavaa upasampaadetvaa cattaaro nissaye cattaari ca akara.niiyaani aacikkhitu.m.

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

Alms-food

Pi.n.diyaalopa-bhojana.m nissaaya pabbajjaa, tattha te yaava-jiiva.m ussaaho kara.niiyo. Atireka-laabho sa"ngha-bhatta.m uddesa-bhatta.m nimantana.m salaaka-bhatta.m pakkhika.m uposathika.m paa.tipadika.m.

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

Rag-robes

Pa.msukuula-ciivara.m nissaaya pabbajjaa, tattha te yaava-jiiva.m ussaaho kara.niiyo. Atireka-laabho khoma.m kappaasika.m koseyya.m kambala.m saa.na.m bha"nga.m.

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, hemp, (or) a mixture of these.

Dwelling at the foot of a tree

Rukkha-muula-senaasana.m nissaaya pabbajjaa, tattha te yaava-jiiva.m ussaaho kara.niiyo. Atireka-laabho vihaaro a.d.dhayogo paasaado hammiya.m guhaa.

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

Puutimutta-bhesajja.m nissaaya pabbajjaa, tattha te yaava-jiiva.m ussaaho kara.niiyo. Atireka-laabho sappi navaniita.m tela.m madhu phaa.nita.m.

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

Sexual intercourse

Upasampannena bhikkhunaa methuno dhammo na pa.tisevitabbo, antamaso tiracchaanagataayapi. Yo bhikkhu methuna.m dhamma.m pa.tisevati, assama.no hoti asakya-puttiyo.

Seyyathaapi naama puriso siisacchinno abhabbo tena sariira-bandhanena jiivitu.m, evameva bhikkhu methuna.m dhamma.m pa.tisevitvaa assama.no hoti asakya-puttiyo. Tante yaava-jiiva.m akara.niiya.m.

A bhikkhu who has been accepted should not indulge in sexual intercourse, even with an animal. Any bhikkhu who indulges in sexual intercourse is not a contemplative, not a son of the Sakyan. Just as a person with his head cut off could not live with the remainder of his body, in the same way a bhikkhu who has indulged in sexual intercourse is not a contemplative, not a son of the Sakyan. You are not to do this for the rest of your life.

Taking what is not given

Upasampannena bhikkhunaa adinna.m theyya-sa"nkhaata.m na aadaatabba.m, antamaso ti.na-salaaka.m upaadaaya. Yo bhikkhu paada.m vaa paadaaraha.m vaa atireka-paada.m vaa adinna.m theyya-sa"nkhaata.m aadiyati, assama.no hoti asakya-puttiyo.

Seyyathaapi naama pa.n.dupalaaso bandhana pamutto abhabbo haritattaaya, evameva bhikkhu paada.m vaa paadaaraha.m vaa atireka-paada.m vaa adinna.m theyya-sa"nkhaata.m aadiyitvaa assama.no hoti asakya-puttiyo. Tante yaava-jiiva.m akara.niiya.m.

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

Depriving a human being of life

Upasampannena bhikkhunaa sañcicca paa.no jiivitaa na voropetabbo, antamaso kunthakipillika.m upaadaaya. Yo bhikkhu sañcicca manussaviggaha.m jiivitaa voropeti, antamaso gabba-paatana.m upaadaaya, assama.no hoti asakya-puttiyo.

Seyyathaapi naama puthusilaa dvidhaa bhinnaa appa.tisandhikaa hoti, evameva bhikkhu sañcicca manussaviggama.m jiivitaa voropetvaa, assama.no hoti asakya-puttiyo. Tante yaava-jiiva.m akara.niiya.m.

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 purposely deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not a son 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 purposely deprived a human being of life is not a contemplative, not a son of the Sakyan. You are not to do this for the rest of your life.

Claiming unfactual superior human states

Upasampannena bhikkhunaa uttari-manussa-dhammo na ullapitabbo, antamaso suññaagaare abhiramaamiiti. Yo bhikkhu paapiccho icchaa-pakato asanta.m abhuuta.m uttari-manussa-dhamma.m ullapati, jhaana.m vaa vimokkha.m vaa samaadhi.m vaa samaapatti.m vaa magga.m vaa phala.m vaa, assama.no hoti asakya-puttiyo.

Seyyathaapi naama taalo matthakacchinno abhabbo puna viru.lhiyaa, evameva bhikkhu paapiccho icchaa-pakato asanta.m abhuuta.m uttari-manussa-dhamma.m ullapitvaa, assama.no hoti asakya-puttiyo. Tante yaava-jiiva.m akara.niiyanti.

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 a son of the Sakyan. Just as a sugar palm cut off at the crown is incapable of further growth, in the same way a bhikkhu who -- with evil desires, overwhelmed with greed -- lays claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not a son of the Sakyan. You are not to do this for the rest of your life.

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

tattha te yaava-jiiva.m     becomes tattha vo yaava-jiiva.m;

tante yaava-jiiva.m     becomes ta.m vo yaava-jiiva.m.

D. PROBATION FOR AN APPLICANT PREVIOUSLY ORDAINED AS A SECTARIAN

Requesting probation:

Aha.m bhante Itthannaamo aññatitthiya-pubbo imasmi.m dhamma-vinaye aaka"nkhaami upasampada.m. Soha.m bhante sa"ngha.m cattaaro maase parivaasa.m yaacaami.

Aha.m bhante Itthannaamo aññatitthiya-pubbo imasmi.m dhamma-vinaye aaka"nkhaami upasampada.m. Soha.m dutiyampi bhante sa"ngha.m cattaaro maase parivaasa.m yaacaami.

Aha.m bhante Itthannaamo aññatitthiya-pubbo imasmi.m dhamma-vinaye aaka"nkhaami upasampada.m. Soha.m tatiyampi bhante sa"ngha.m cattaaro maase parivaasa.m yaacaami.

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

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

Transaction statement:

Su.naatu me bhante sa"ngho. Aya.m Itthannaamo aññatitthiya-pubbo imasmi.m dhamma-vinaye aaka"nkhati upasampada.m. So sa"ngha.m cattaaro maase parivaasa.m yaacati. Yadi sa"nghassa pattakalla.m, sa"ngho Itthannaamassa aññatitthiya-pubbassa cattaaro maase parivaasa.m dadeyya. Esaa ñatti.

Su.naatu me bhante sa"ngho. Aya.m Itthannaamo aññatitthiya-pubbo imasmi.m dhamma-vinaye aaka"nkhati upasampada.m. So sa"ngha.m cattaaro maase parivaasa.m yaacati. Sa"ngho Itthannaamassa aññatitthiya-pubbassa cattaaro maase parivaasa.m deti. Yass'aayasmato khamati, Itthannaamassa aññatitthiya-pubbassa cattaaro maase parivaasassa daana.m, so tu.nhassa. Yassa nakkhamati, so bhaaseyya.

Dinno sa"nghena Itthannaamassa aññatitthiya-pubbassa cattaaro maase parivaaso. Khamati sa"nghassa, tasmaa tu.nhii. Evameta.m dhaarayaami.

Venerable sirs, may the Community listen to me. This (name), previously a member of another sect, 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 sect, probation for four months. This is the motion.

Venerable sirs, may the Community listen to me. This (name), previously a member of another sect, desires Acceptance in this Dhamma-vinaya. He asks the Community for probation for four months. The Community grants (name), previously a member of another sect, probation for four months. He to whom the granting of probation for four months to (name), previously a member of another sect, 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 sect. This is agreeable to the Community, therefore it is silent. Thus do I hold it.