Stepping into monastic life in the Vinaya Pitaka begins with Pabbajjā, or “going forth,” when a hopeful candidate—often a teenager or adult—requests novice ordination before at least four fully ordained monks. After offering a robe and alms‐bowl, the candidate takes on ten novice precepts (sīla), covering refraining from killing, stealing, sexual activity, false speech, intoxicants, eating after noon, entertainment, perfumes, luxurious beds, and handling money. From that moment, the name samanera (male) or samanerī (female) applies.

The major leap, Upasampadā (higher ordination), typically happens at twenty years of age, once a period of training under a preceptor has demonstrated genuine commitment. The candidate petitions the Sangha—requiring ten monks in larger assemblies (or five in smaller communities)—and the gathering convenes in a formal ordination hall. A senior monk proposes the question “Should so-and-so be admitted?” using the Kammavacā procedural verse. If no one voices an objection during the silent waiting period, the candidate kneels, offering the bowl and robes back to the community.

Next comes the recitation of the Patimokkha rules, during which monks voice “Svākkhāto bhikkhūnaṃ” (“Well-spoken, to the monks”) in assent. A preceptor then ceremonially bestows the monastic robes (cīvara) and the triple‐robe set, sealing the status of bhikkhu or bhikkhunī. From there, observance of 227 rules for bhikkhus (more for bhikkhunīs) begins immediately, guiding every aspect of communal life.

Even today, this blueprint still echoes across Theravāda monasteries from Sri Lanka’s jungle hermitages to Thailand’s vinaya colleges. In 2023, a revival movement in Australia reclaimed these exact steps for the first local bhikkhunī ordinations in decades. By and large, the procedure laid out over two millennia ago remains the backbone of monastic discipline—proof that a well‐crafted ritual can stand the test of time.