The first rite was called pravrajyā (pabbajjā), ‘going forth from home’ (Mahā-v° I. 12). Persons admitted to this first degree of monkhood were called Ṡrāmaṇera (Sāmanera), ‘novices,’ though they were also called ‘new’ or ‘junior monks’ (Navako Bhikkhu). They might be admitted by a senior monk without appearing before any formal conclave; but not without the consent of their parents, and not without attaching themselves to a religious teacher (upādhyāya) after their admission. It is said that Gautama was urged by his father Ṡuddhodana to require the sanction of parents, in rather touching and remarkable words, to the following effect:—
‘The love for a son cuts into the cuticle (ćhavi); having cut into the cuticle, it cuts into the inner skin (ćamma); having cut into the inner skin, it cuts into the flesh; having cut into the flesh, it cuts into the tendons (nhāru or nahāru); having cut into the tendons, it cuts into the bones; having cut into the bones, it reaches the marrow (aṭṭhi-miṅjā), and abides in the marrow. Let not Pabbajjā, therefore, be performed on a son without his father’s and mother’s permission’ (Mahā-vagga I. 54).
The admission ceremony of a novice was extremely simple, and confined to certain acts and words on the part of the candidate, witnessed by any competent monk. The Saṅgha, as a body, took no part in it. The novice first cut off his hair, put on three yellow ragged garments (tri-ćīvara), adjusted the upper robe so as to leave the right shoulder bare, and then before a monk repeated three times the three-refuge formula:
‘I go for refuge to the Buddha (Buddhaṃ ṡaraṇaṃ gaććhāmi).’
‘I go for refuge to the Law (Dharmaṃ ṡaraṇaṃ gaććhāmi).’
‘I go for refuge to the Order (Saṅghaṃ ṡaraṇaṃ gaććhāmi).’
Very remarkably, this, the only prayer of true Buddhism, resembled the Gāyatrī or sacred prayer of the Veda (repeated by the Brahma-ćārī) in consisting of three times eight syllables. But if the Buddhist novice had a right to the Brahma-ćārī’s sacred cord (upavīta), this was probably abandoned on admission. He was then instructed in the Ten Precepts (Dasa-sīla or sikkhā-pada), which were really ten prohibitions (Mahā-vagga I. 56), requiring ten abstinences (veramaṇī):—
1. from destroying life (pāṇātipato = prāṇātipāta); 2. from taking anything not given (adinnādāna); 3. from unchastity (abrahmaćariyā); 4. from speaking falsely (musā-vāda = mṛishā-vāda); 5. from drinking strong drinks (surā); 6. from eating at forbidden times (vikāla-bhojana); 7. from dancing, singing, music, and worldly spectacles (visūka); 8. from garlands, scents, unguents or ornaments; 9. from the use of a high or broad bed; 10. from receiving gold or silver. The prohibition not to receive money, even in return for religious teaching or any supposed spiritual benefits conferred, was held to be most important, and was for a long time obeyed, though in the end monasteries became owners of large property and landed estates.
Of course the Upasampadā, or admission to full monkhood (described Mahā-vagga I. 76), was a more formal ceremony. A conclave (Saṅgha) of at least ten monks was required. The candidate had to appear before them, but was first instructed by some competent and learned monk as to the nature of the rite and the questions he would have to answer. This instructor also directed him to choose some other monk competent to act as his Upādhyāya (upajjhāya) or teacher for five years after his admission, and made him provide himself with an alms-bowl and with the usual yellow monkish vestments. Then his first instructor presented himself before the conclave and informed them that the candidate was ready to be admitted. Thereupon the novice came forward, adjusted his upper garment so as to cover the left shoulder, bowed down before the feet of the assembled monks, seated himself on the ground, and, raising his joined hands, asked three times for admission to the full monkhood, thus:—‘I entreat the Saṅgha for full monkhood (Upasampadā), have compassion on me and uproot me (ullumpatu mām) from the world,’ repeated thrice.
Thereupon he was questioned [not, as in our Ordination Service: ‘Are you inwardly moved by the Holy Spirit to take upon you this office?’ Not: ‘Will you apply all your diligence to frame and fashion your own life and that of your family so as to be wholesome examples?’ but] thus:—Are you free from leprosy, boils, consumption, fits, etc. Are you a male? Are you a free man and not in the royal service? Are you free from debts? Have you the consent of your parents? Are you full twenty years old? Have you an alms-bowl and vestments? What is your name? What is your teacher’s name?