thankful.

At first the Buddha admitted converts to the order himself, but he
subsequently prescribed two simple ceremonies for admission to the
novitiate and to full privileges respectively. They are often described
as ordinations but are rather applications from postulants which are
granted by a Chapter consisting of at least ten members. The first,
called pabbajja or going forth--that is leaving the world--is effected
when the would-be novice, duly shorn and robed in yellow, recites the
three refuges and the ten precepts[537]. Full membership is obtained by
the further ceremony called upasampada. The postulant, who must be at
least twenty years old, is examined in order to ascertain that he is
_sui juris_ and has no disqualifying disease or other impediment. Then
he is introduced to the Chapter by "a learned and competent monk" who
asks those who are in favour of his admission to signify the same by
their silence and those who are not, to speak. If this formula is
repeated three times without calling forth objection, the upasampada is
complete. The newly admitted Bhikkhu must have an Upajjhaya or preceptor
on whom he waits as a servant, seeing to his clothes, bath, bed, etc. In
return the preceptor gives him spiritual instruction, supervises his
conduct and tends him when sick.

The Chapter which had power to accept new monks and regulate discipline
consisted of the monks inhabiting a parish or district, whose extent was
fixed by the Sangha itself. Its reality as a corporate body was secured
by stringent regulations that under no excuse must the Bhikkhus resident
in a parish omit to assemble on Uposatha days[538]. The Vinaya[539]
represents the initiative for these simple observances as coming not
from the Buddha but from King Bimbisara, who pointed out that the
adherents of other schools met on fixed days and that it would be well
if his disciples did the same. He assented and ordered that when they
met they should recite a formula called Patimokkha which is still in
use. It is a confessional service, in which a list of offences is read
out and the brethren are asked three times after each item "Are you pure
in this matter?" Silence indicates a good conscience. Only if a monk has
anything to confess does he speak. It is then in the power of the
assembly to prescribe some form of expiation. The offender may be
rebuked, suspended or even expelled. But he must admit his guilt.
Otherwise disciplinary measures are forbi