(Translation started from Grand Master’s discourse)

Under the ordination shrine, Grand Master asks the students who were taking the ordination vows, “Are you voluntarily receiving the ordination vows, and are willing to uphold them without violation for the rest of your life?”

The renouncing students loudly answered, “Yes.”

Grand Master asks a second time, “Please answer again. Are you voluntarily receiving the ordination vows, and are willing to uphold them without violation for the rest of your life?”

The renouncing students replied again loudly with, “Yes.”

Grand Master continues: The second answer was louder than the first (audience laughter). This means that when you were answering the first time, you were still quite apprehensive; whereas your second answer was firm, filled with dedication and determination.

Upon your response, your ordination vows have just been validated because all the Buddhas, Bodhisattvas, and deities enshrined on the altar have witnessed this occasion. When I asked you if you were willing to uphold the ordination vows without violating them, you all answered “Yes.” This can be referred to as “Proper Acceptance.” What this represents is that from this moment forth, the genuine precepts have been engraved on your body and your mind. Both your body and mind are responsible for upholding the ordination vows without violation.

I have mentioned before that you cannot simply answer “yes,” yet on the other hand use your foot and secretly write “no.” There was a master who taught that if there are precepts that you do not wish to follow, you can refuse to follow them by writing “no” with your foot. If the Buddhas and Bodhisattvas see the word “no,” they will not impart the precepts on you. In fact, your manner of acceptance is considered inappropriate as you failed to follow the receiving protocol properly. Therefore, this is a very critical moment.

You are all formally gathered in front of an authentic shrine with all the deities and Root Guru present. Additionally, the vajra masters, reverends, dharma instructors, senior reverends, dharma assistants and holy disciples are also here as witnesses. This type of witness encompasses “Personal Witness,” “Revered Witness,” and “Eye Witness.” Now that you have just taken the ordination vows, from this moment forward, you have to observe them. Using your utmost effort and concentration, try to maintain the vows diligently without violation for the rest of your life.
　
I have mentioned before that in True Buddha School, the lama dress is our “Field of Blessing Robe” (a literal translation of another name for a monk's robe). When you wear it, you are blessed. Moreover, you have planted the seed of dharma and the seed of blessing into your heart. [To bring the seeds into fruition,] you have to realize the nature of the mind, awaken and see the Buddha nature, and then attain enlightenment. Once you have abandoned an ordinary life, you have left it behind forever. Instead, you have forever taken refuge in the Buddha, Dharma, and Sangha. Your task now is to propagate the proper Buddha Dharma and doctrines, and to carry on the Tathagata’s manifold activities. For this reason, ordination vows should be strictly followed to avoid incurring precept violations.

Suppose that one day you think of wearing layman’s clothing. Then, you put on a hat thinking that your bald head is ugly. Afterwards, you put on a leather belt, a pair of leather shoes and other beautiful accessories. You wander around town to enjoy yourself and indulge in the night life. On that very day, you have not gained any blessings as you have just defiled your heart. For this reason, the monk’s attire can not just be discarded, unless you want to return back to a mundane life. Returning to an ordinary life is permissible, but you have to first notify the Buddhas and Bodhisattvas of your desire in becoming a lay person again. Then, you may take off the monk’s attire and grow your hair out. This is allowed because the act of renunciation cannot be forced upon one. If I force you or anyone to renounce, these incidents will become media headlines and may cause a lot of trouble. This is why monks and nuns are allowed to return to an ordinary life.

Based on the Buddha’s rules, a nun may return to an ordinary life only once, after which she cannot become a nun again. As for a monk, he may return back to a mundane life, renounce again and repeat the processes over again. It seems like he can continue this process indefinitely. There seems to be an inequality between the male and female disciples (audience laughter). It was the Buddha that decided upon this rule, not myself. I am not the one to blame since I believe in equality between males and females. Although I am your Root Guru, I am afraid to comment on this subject anymore because I do not dare to upset the higher beings (audience laughter). There is, however, one precept that the Buddha made very clear; that is, female disciples are only allowed to renounce once, whereas male disciples can renounce and return to the mundane life several times.

From all that I have said, you should now have a clear understanding of the ordination rules. It is now your responsibility to follow them wholeheartedly. If however you cannot honestly uphold the precepts, I cannot do anything about this either.

Now, I would like to ask you for the third time: Are you voluntarily taking the ordination vows, and are willing to uphold them without violation for the rest of your life?

The renouncing students all answered, “Yes.”

I can feel that your will power is very strong. This has truly been a genuine renunciation ceremony (loud applause from the audience). Excellent! Now let’s start the tonsuring (loud applause again).