Difference between revisions of "Upasaka" - New World Encyclopedia
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| − | + | '''Upāsaka''' (masculine) or '''Upāsikā''' (feminine) are from the [[Sanskrit]] and [[Pāli]] words for "attendant".<ref>Nattier (2003), p. 25, states that the etymology of ''upāsikā'' suggests "those who serve" and that the word is best understood as "'lay auxiliary' of the monastic community."</ref> This is the title of followers of [[Buddhism]] (or, historically, of [[Gautama Buddha]]) who are not [[bhiksu|monk]]s, [[bhiksuni|nun]]s or [[Samanera|novice]]s in a Buddhist order and who undertake certain vows.<ref>Nattier (2003), p. 25, notes: "...[T]he term ''upāsaka'' (fem. ''upāsikā'') ... is now increasingly recognized to be not a generic term for supporters of the Buddhist community who happen not to be monks or nuns, but a very precise category designating those lay adherents who have taken on specific vows. ...[T]hese dedicated lay Buddhists did not constitute a free-standing community, but were rather adjunct members of particular monastic organizations."</ref> While the terms have been simply translated as "lay follower," in modern times they have a connotation of dedicated piety better suggested by phrases such as "lay devotee" or "devout lay follower."<ref>[http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:3992.pali Rhys Davids & Stede, "Upāsaka," (1921-25), p. 150; Also, see Nattier (2003), p. 25.] Retrieved February 16, 2009.</ref> | |
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| − | '''Upāsaka''' (masculine) or '''Upāsikā''' (feminine) are from the [[Sanskrit]] and [[Pāli]] words for "attendant".<ref>Nattier (2003), p. 25, states that the etymology of ''upāsikā'' suggests "those who serve" and that the word is best understood as "'lay auxiliary' of the monastic community."</ref> This is the title of followers of [[Buddhism]] (or, historically, of [[Gautama Buddha]]) who are not [[bhiksu|monk]]s, [[bhiksuni|nun]]s or [[Samanera|novice]]s in a Buddhist order and who undertake certain vows.<ref>Nattier (2003), p. 25, notes: "...[T]he term ''upāsaka'' (fem. ''upāsikā'') ... is now increasingly recognized to be not a generic term for supporters of the Buddhist community who happen not to be monks or nuns, but a very precise category designating those lay adherents who have taken on specific vows. ...[T]hese dedicated lay Buddhists did not constitute a free-standing community, but were rather adjunct members of particular monastic organizations."</ref> While the terms have been simply translated as "lay follower," in modern times they have a connotation of dedicated piety better suggested by phrases such as "lay devotee" or "devout lay follower."<ref> | ||
==Precepts== | ==Precepts== | ||
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The five vows to be held by ''upāsakas'' are referred to as the "[[The Five Precepts|Five Precepts]]" (Pāli: ''pañcasīla''): | The five vows to be held by ''upāsakas'' are referred to as the "[[The Five Precepts|Five Precepts]]" (Pāli: ''pañcasīla''): | ||
# I will not take the life of a sentient being; | # I will not take the life of a sentient being; | ||
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# I will refrain from becoming intoxicated. | # I will refrain from becoming intoxicated. | ||
| − | In the [[Theravada]] tradition, on [[Uposatha]] days, devout lay practitioners may request the "[[Eight Precepts]]" from monastics (Pali: ''uposathaŋ samādiyati'').<ref> | + | In the [[Theravada]] tradition, on [[Uposatha]] days, devout lay practitioners may request the "[[Eight Precepts]]" from monastics (Pali: ''uposathaŋ samādiyati'').<ref>[http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:4011.pali Rhys Davids & Stede (1921-25), pp. 150-1, entry for "Uposatha,"] Retrieved February 16, 2009.</ref><ref>[http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html#ch3 Kariyawasam (1995), chapter 3, "Poya Days"] Retrieved February 16, 2009.</ref> |
==Initiation ceremonies== | ==Initiation ceremonies== | ||
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===Theravada traditions=== | ===Theravada traditions=== | ||
| − | In traditional Theravada communities, a non-Buddhist becomes a Buddhist lay disciple by repeating the ancient formulas for the [[Three Refuges]] and the [[Five Precepts]] in response to the formal administrations of a monk. Newborns of Buddhist parents are traditionally initiated by being brought on their first outing to a temple on a full-moon or festival day where they are presented to the [[Triple Gem]].<ref> | + | In traditional Theravada communities, a non-Buddhist becomes a Buddhist lay disciple by repeating the ancient formulas for the [[Three Refuges]] and the [[Five Precepts]] in response to the formal administrations of a monk. Newborns of Buddhist parents are traditionally initiated by being brought on their first outing to a temple on a full-moon or festival day where they are presented to the [[Triple Gem]].<ref>[http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html#ch1 Kariyawasam (1995), chapter 1, "Initiation and Worship"] Retrieved February 16, 2009.</ref> |
===Mayahana/Vajrayana traditions=== | ===Mayahana/Vajrayana traditions=== | ||
In both the Chinese [[Ch'an]] and Japanese [[Zen]] traditions, a ceremony of taking refuge in the Triple Gem as well as the receiving of the precepts (''[[Jukai]]''; Jap., lit.: ''"taking the precepts"'', e.g.) is a type of lay ordination. | In both the Chinese [[Ch'an]] and Japanese [[Zen]] traditions, a ceremony of taking refuge in the Triple Gem as well as the receiving of the precepts (''[[Jukai]]''; Jap., lit.: ''"taking the precepts"'', e.g.) is a type of lay ordination. | ||
| − | The ordination procedures for receiving precepts in the Chinese tradition are laid out in the fourteenth chapter of the the Sutra on Upasaka Precepts | + | The ordination procedures for receiving precepts in the Chinese tradition are laid out in the fourteenth chapter of the the Sutra on Upasaka Precepts. |
| − | The disciple hoping to receive the precepts first pays respects to the six directions, which represent their parents, teacher, husband or wife, friends, religious master and employees (and, traditionally, servants). Honoring the six directions is a "means fulfilling one's reciprocal responsibilities in each of these relationships."<ref>http://www.buddhanet.net/e-learning/buddhism/bs-s08.htm</ref> | + | The disciple hoping to receive the precepts first pays respects to the six directions, which represent their parents, teacher, husband or wife, friends, religious master and employees (and, traditionally, servants). Honoring the six directions is a "means fulfilling one's reciprocal responsibilities in each of these relationships."<ref>[http://www.buddhanet.net/e-learning/buddhism/bs-s08.htm] Retrieved February 16, 2009.</ref> |
A person who has honored these relationships and paid his respects to the six directions must then receive permission from his parents to accept the precepts. If they agree, he informs his spouse and those under his employment. The disciple should then get permission from his king, though for obvious reasons this last procedure is no longer widely observed. | A person who has honored these relationships and paid his respects to the six directions must then receive permission from his parents to accept the precepts. If they agree, he informs his spouse and those under his employment. The disciple should then get permission from his king, though for obvious reasons this last procedure is no longer widely observed. | ||
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==Ceremonial dress== | ==Ceremonial dress== | ||
| − | Traditionally, in India, ''upāsakas'' wore white robes, representing a level of renunciation between lay people and monastics. For this reason, some traditional texts make reference to "white-robed lay people" (''avadāta-vassana'').<ref>Nattier (2003), p. 25 ''n''. 32. Relatedly, in the para-canonical [[Milindapanha]] (Miln. VI, 4), King Milinda refers to "a layman — clad in white, enjoying sense pleasures, dwelling as master in a house crowded with wife and children..." (Mendis, p. 112).</ref> This practice can still be found in contemporary Theravadin temples, especially during the occasion when a non-Buddhist converts to Buddhism or when one is observing the Eight Precepts on an ''uposatha'' day.<ref> | + | Traditionally, in India, ''upāsakas'' wore white robes, representing a level of renunciation between lay people and monastics. For this reason, some traditional texts make reference to "white-robed lay people" (''avadāta-vassana'').<ref>Nattier (2003), p. 25 ''n''. 32. Relatedly, in the para-canonical [[Milindapanha]] (Miln. VI, 4), King Milinda refers to "a layman — clad in white, enjoying sense pleasures, dwelling as master in a house crowded with wife and children..." (Mendis, p. 112).</ref> This practice can still be found in contemporary Theravadin temples, especially during the occasion when a non-Buddhist converts to Buddhism or when one is observing the Eight Precepts on an ''uposatha'' day.<ref>[http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html#ch3. Kariyawasam (1995), chapter 3, "Poya Days"] Retrieved February 16, 2009.</ref> |
In the Chinese tradition, both upāsakas and upāsikās are commonly seen wearing black robes, symbolic of refuge in the Triple Jewel. Brown [[kesa]]s worn outside the black robes are also commonly seen, symbolic of the upholding of the precepts. | In the Chinese tradition, both upāsakas and upāsikās are commonly seen wearing black robes, symbolic of refuge in the Triple Jewel. Brown [[kesa]]s worn outside the black robes are also commonly seen, symbolic of the upholding of the precepts. | ||
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==Famous lay followers== | ==Famous lay followers== | ||
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In the [[Vajrayana]] tradition, a well known Upasaka is Upasaka Dharmatala who serves as the attendant of the 16 [[arhats]]. He is seen to be an emanation of [[Avalokitesvara]]. | In the [[Vajrayana]] tradition, a well known Upasaka is Upasaka Dharmatala who serves as the attendant of the 16 [[arhats]]. He is seen to be an emanation of [[Avalokitesvara]]. | ||
==From the Buddhist scriptures== | ==From the Buddhist scriptures== | ||
| − | In the [[Pali Canon]]'s ''Jivaka Sutta'',<ref>In this article, regarding the Jivaka Sutta ([[Anguttara Nikaya | + | In the [[Pali Canon]]'s ''Jivaka Sutta'',<ref>In this article, regarding the Jivaka Sutta ([[''Anguttara Nikaya'']] 8.26), English translations are from [http://www.accesstoinsight.org/tipitaka/an/an08/an08.026.than.html Thanissaro (1997)] while the [[Pali]] is from [http://mettanet.org/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara5/8-atthakanipata/003-gahapativaggo-p.html SLTP (undated), 8.1.3.6.]</ref> the Buddha is asked, "Lord, to what extent is one a lay follower (''upāsako'')?"<ref>Thanissaro (1997). The Pali is: ''Kittāvatā nu kho bhante, upāsako hotīti'' (SLTP 8.1.3.1, undated).</ref> The Buddha replies that one takes refuge in the [[Triple Gem]].<ref> The Pali is: ''{{IAST|Yato kho jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṇghaṃ saraṇaṃ gato hoti, ettāvatā kho jīvaka, upāsako hotīti}}'' (SLTP 8.1.3.1, undated).</ref> Asked how one is a "virtuous lay follower" (''upāsako sīlavā''), the Buddha replies that one undertakes the [[Five Precepts]]. Asked how one practices being a lay follower "both for his own benefit & the benefit of others," the Buddha states that one is consummate oneself in and encourages others in the consummation of: conviction (''[[saddha|saddhā]]''); virtue (''[[sila|sīla]]''); generosity (''cāga''); visiting [[Bhikkhu|monks]]; and, hearing, remembering, analyzing, understanding and practicing the [[Dhamma]].<ref>Thanissaro (1997). SLTP (undated).</ref> |
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==Notes== | ==Notes== | ||
Revision as of 23:43, 16 February 2009
Upāsaka (masculine) or Upāsikā (feminine) are from the Sanskrit and Pāli words for "attendant".[1] This is the title of followers of Buddhism (or, historically, of Gautama Buddha) who are not monks, nuns or novices in a Buddhist order and who undertake certain vows.[2] While the terms have been simply translated as "lay follower," in modern times they have a connotation of dedicated piety better suggested by phrases such as "lay devotee" or "devout lay follower."[3]
Precepts
The five vows to be held by upāsakas are referred to as the "Five Precepts" (Pāli: pañcasīla):
- I will not take the life of a sentient being;
- I will not take what has not been given to me;
- I will refrain from sexual misconduct;
- I will refrain from false speech;
- I will refrain from becoming intoxicated.
In the Theravada tradition, on Uposatha days, devout lay practitioners may request the "Eight Precepts" from monastics (Pali: uposathaŋ samādiyati).[4][5]
Initiation ceremonies
Theravada traditions
In traditional Theravada communities, a non-Buddhist becomes a Buddhist lay disciple by repeating the ancient formulas for the Three Refuges and the Five Precepts in response to the formal administrations of a monk. Newborns of Buddhist parents are traditionally initiated by being brought on their first outing to a temple on a full-moon or festival day where they are presented to the Triple Gem.[6]
Mayahana/Vajrayana traditions
In both the Chinese Ch'an and Japanese Zen traditions, a ceremony of taking refuge in the Triple Gem as well as the receiving of the precepts (Jukai; Jap., lit.: "taking the precepts", e.g.) is a type of lay ordination.
The ordination procedures for receiving precepts in the Chinese tradition are laid out in the fourteenth chapter of the the Sutra on Upasaka Precepts.
The disciple hoping to receive the precepts first pays respects to the six directions, which represent their parents, teacher, husband or wife, friends, religious master and employees (and, traditionally, servants). Honoring the six directions is a "means fulfilling one's reciprocal responsibilities in each of these relationships."[7]
A person who has honored these relationships and paid his respects to the six directions must then receive permission from his parents to accept the precepts. If they agree, he informs his spouse and those under his employment. The disciple should then get permission from his king, though for obvious reasons this last procedure is no longer widely observed.
The disciple, having paid his respects to the six directions and having the relevant permissions, may now ask a monastic to help him receive the precepts. (In modern times, these ceremonies are normally held on a regular basis at temples and presided over by the temple master, and one would not ask a random monk or nun to perform the ceremony.)
The monastic and disciple then engage in a dialog, with the monastic asking questions and the disciple answering. The monastic asks the disciple if he has paid respects to the six directions and if he has the relevant permissions. The monk will ask a series of questions that ensure the practitioner has not committed grave offenses and is both physically and mentally fit to receive the precepts.
The monastic explains the benefits of the precepts as well as the negative consequences of breaking them, and asks if the disciple is prepared to accept them and remain dedicated to the Triple Gem. Next, the monastic asks the disciple if to follow additional habits to prevent breaking the precepts, to discourage others from breaking them, and to avoid excessive attachment to the five skandhas. If the practitioner is prepared, the monk asks the disciple to practice all the advice for six months while remaining under the monk's regular observation.
If, after six months, the disciple has upheld the precepts well, he may ask the monastic for formal taking of the precepts. The disciple will then take refuge in the Triple Gem, and the monastic will then ensure the disciple is prepared to take on all (as opposed to only some) of the precepts. If the disciple commits to accepting all the precepts, and recites them with the monk, then he has finished his lay ordination.
The chapter closes with a description of consequences of breaking the precepts and the obligations that one must take on after receiving the precepts.
Ceremonial dress
Traditionally, in India, upāsakas wore white robes, representing a level of renunciation between lay people and monastics. For this reason, some traditional texts make reference to "white-robed lay people" (avadāta-vassana).[8] This practice can still be found in contemporary Theravadin temples, especially during the occasion when a non-Buddhist converts to Buddhism or when one is observing the Eight Precepts on an uposatha day.[9]
In the Chinese tradition, both upāsakas and upāsikās are commonly seen wearing black robes, symbolic of refuge in the Triple Jewel. Brown kesas worn outside the black robes are also commonly seen, symbolic of the upholding of the precepts.
Some Japanese Zen laity can also be seen wearing a wagesa, a formal ribbon-shaped garment but also a more simplified type of kesa.
Famous lay followers
In the Vajrayana tradition, a well known Upasaka is Upasaka Dharmatala who serves as the attendant of the 16 arhats. He is seen to be an emanation of Avalokitesvara.
From the Buddhist scriptures
In the Pali Canon's Jivaka Sutta,[10] the Buddha is asked, "Lord, to what extent is one a lay follower (upāsako)?"[11] The Buddha replies that one takes refuge in the Triple Gem.[12] Asked how one is a "virtuous lay follower" (upāsako sīlavā), the Buddha replies that one undertakes the Five Precepts. Asked how one practices being a lay follower "both for his own benefit & the benefit of others," the Buddha states that one is consummate oneself in and encourages others in the consummation of: conviction (saddhā); virtue (sīla); generosity (cāga); visiting monks; and, hearing, remembering, analyzing, understanding and practicing the Dhamma.[13]
Notes
- ↑ Nattier (2003), p. 25, states that the etymology of upāsikā suggests "those who serve" and that the word is best understood as "'lay auxiliary' of the monastic community."
- ↑ Nattier (2003), p. 25, notes: "...[T]he term upāsaka (fem. upāsikā) ... is now increasingly recognized to be not a generic term for supporters of the Buddhist community who happen not to be monks or nuns, but a very precise category designating those lay adherents who have taken on specific vows. ...[T]hese dedicated lay Buddhists did not constitute a free-standing community, but were rather adjunct members of particular monastic organizations."
- ↑ Rhys Davids & Stede, "Upāsaka," (1921-25), p. 150; Also, see Nattier (2003), p. 25. Retrieved February 16, 2009.
- ↑ Rhys Davids & Stede (1921-25), pp. 150-1, entry for "Uposatha," Retrieved February 16, 2009.
- ↑ Kariyawasam (1995), chapter 3, "Poya Days" Retrieved February 16, 2009.
- ↑ Kariyawasam (1995), chapter 1, "Initiation and Worship" Retrieved February 16, 2009.
- ↑ [1] Retrieved February 16, 2009.
- ↑ Nattier (2003), p. 25 n. 32. Relatedly, in the para-canonical Milindapanha (Miln. VI, 4), King Milinda refers to "a layman — clad in white, enjoying sense pleasures, dwelling as master in a house crowded with wife and children..." (Mendis, p. 112).
- ↑ Kariyawasam (1995), chapter 3, "Poya Days" Retrieved February 16, 2009.
- ↑ In this article, regarding the Jivaka Sutta (''Anguttara Nikaya'' 8.26), English translations are from Thanissaro (1997) while the Pali is from SLTP (undated), 8.1.3.6.
- ↑ Thanissaro (1997). The Pali is: Kittāvatā nu kho bhante, upāsako hotīti (SLTP 8.1.3.1, undated).
- ↑ The Pali is: Yato kho jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṇghaṃ saraṇaṃ gato hoti, ettāvatā kho jīvaka, upāsako hotīti (SLTP 8.1.3.1, undated).
- ↑ Thanissaro (1997). SLTP (undated).
Bibliography
- Encyclopædia Britannica (2007). "Upasaka." Retrieved 2007-10-24 from "Encyclopædia Britannica Online" at http://www.britannica.com/eb/article-9074383.
- Harvey, Peter (1990). An introduction to Buddhism: Teachings, history and practices. Cambridge: Cambridge University. ISBN 0-521-31333-3.
- Kariyawasam, A.G.S. (1995). Buddhist Ceremonies and Rituals of Sri Lanka (The Wheel Publication No. 402/404). Kandy, Sri Lanka: Buddhist Publication Society. Retrieved 2007-10-22 from "Access to Insight" (1996 transcription) at http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html.
- Mendis, N.K.G. (2001). The Questions of King Milinda: An Abridgement of the Milindapañha. Kandy: Buddhist Publication Society. ISBN 955-24-0067-8
- Nattier, Jan (2003). A Few Good Men: The Bodhisattva Path according to The Inquiry of Ugra (Ugraparpṛcchā). Honolulu: University of Hawai'i Press. ISBN 0-8248-2607-8.
- Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society’s Pali–English dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/. Retrieved on 2006-12-26.
- Sri Lanka Buddha Jayanti Tipitaka Series [SLTP] (undated). Gahapativaggo [in Pali] (AN 8). Available on-line at http://mettanet.org/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara5/8-atthakanipata/003-gahapativaggo-p.html. Retrieved on 2007-04-28.
- Thanissaro Bhikkhu (trans.) (1997). Jivaka Sutta: To Jivaka (On Being a Lay Follower) (AN 8.26). Available on-line at http://www.accesstoinsight.org/tipitaka/an/an08/an08.026.than.html. Retrieved on 2007-04-28.
External links
- Theravada resources for Upasakas Retrieved February 16, 2009.
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