四分律刪繁補闕行事鈔 3.397

3.397

初中，集僧已，安受者見處立，作法同前。白言：「大德僧聽！彼某甲，從某甲出家。若僧時到僧忍聽：某甲從某甲出家。白如是。」《五百問》云：二人得度沙彌，一人不合。《五分》、《十誦》：先與五戒，後受十戒。《善見》：當禮僧足，往闍梨所，禮已，互跪合掌，教言：「汝當隨我語，教汝受三歸。」答云：「爾！」《出要律儀》云捉師衣角者，出在人情，世末流變也。律文似對僧所。理須生建立勝緣，應問遮難，一同僧法；必若有者，五戒不發，何況具、十。文如僧中。

Under the first: after assembling the saṃgha, place the recipient standing in a place within sight, performing the procedure as before. Announce: 'Let the venerable saṃgha listen! That person So-and-so renounces household life under So-and-so. If the time has arrived for the saṃgha, let the saṃgha consent: So-and-so renounces household life under So-and-so. Such is the motion.' The Five Hundred Questions states: Two persons may ordain a śrāmaṇera; one person is not permissible. The Pañcavargika and Daśādhyāya state: First give the five precepts, afterwards receive the ten precepts. The Samantapāsādikā states: One should bow to the feet of the saṃgha, go to the ācārya's place, and having bowed, kneel on one knee with palms joined; [the master] instructs: 'You should repeat after my words; I instruct you to receive the three refuges.' They answer: 'Yes!' The Cuyap lüyi states holding the hem of the master's robe, which arose from human sentiment and is a degeneration of the latter-day world. The Vinaya text seems to face the presence of the saṃgha. In principle, one must engender and establish superior conditions, and should inquire about the impediments and hindrances just as in the saṃgha ritual. If there are indeed any, the five precepts do not arise, let alone the full precepts or the ten. The text is as in the saṃgha [ordination].