UPĀSAKA AND UPĀSIKĀ

Five vows to be held by upāsakas are referred to as the "Five Precepts" (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). Initiation ceremoniesTheravada 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 or by himself in front of a Stupa or a Buddha image. 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. 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 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 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." 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). 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. In the Chinese tradition, both upāsakas and upāsikās are permitted to wear robes for temple ceremonies and retreats, as well as home practice. Upāsakas and upāsikās wear long sleeved black robes called haiqing, symbolic of their refuge in the Triple Jewel. A brown kasaya called a manyi worn outside the black robes is symbolic of their upholding of the precepts. Unlike monastics, they are not permitted to regularly wear robes outside functions other than temple activities or Buddhist disciplines. Some Japanese laity can also be seen wearing a rakusu, a short cloth worn around the neck of Zen Buddhist laity. Another form is thewagesa, a short surplice in the form of a strip of brocade fabric worn around the neck, with the temple mon emblazoned on it. It also acts as a simplified type of kasaya. 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, the Buddha is asked, "Lord, to what extent is one a lay follower (upāsako)?" The Buddha replies that one takes refuge in the Triple Gem. 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
Buddhist lay men are called upāsaka and lay women upāsikā. Both words are derived from ‘to sit close’ (upāsati) and ‘to attend to’ (upāsana). Lay men and women make up half the fourfold assembly of the Buddhist community, the other half being monks (bhikkhū) and nuns (bhikkhunī). The Tipiṭaka says that if there were no lay disciples accomplished in the Dhamma then the holy life is incomplete. The Buddha said that to be a lay Buddhist one has to have taken the Three Refuges and to sincerely practise the five Precepts. This, of course, is the bare minimum. The Buddha expected the highest ethical, intellectual and spiritual aspirations from all his disciples. The Dhamma was meant for all, it can be realized by all and, therefore, it should be practised by all. The Buddha said: ‘Whether in a householder or a monastic, I praise right practice. And whether they be a householder or a monastic, if they practise in the right way, then because of their right practice, they will be winners of the Truth, of the Dhamma, of the Skilful.’ Some lay people today believe that it is sufficient for them to just worship the Buddha or other worthy persons. The Buddha would have agreed with this but his idea of what constitutes truly meaningful worship was in a different category from bowing, putting the hands in a praying gesture and placing flowers on shrines. He said: ‘The monk or the nun, the layman or lay woman who lives by the Dhamma and perfectly fulfils it, it is they who honour me with the highest reverence.’ One of the lay person’s most important duties is to provide the basic necessities, the four requisites, to monks and nuns. The Buddha envisaged the ideal relationship between his lay and monastic disciples as being symbiotic – lay people providing monastics with their material needs and monastics providing lay people with spiritual guidance and example. But the Buddha was aware that if lay people remain content with being simply a provision shop for monks and nuns, that the Buddhist community would be severely imbalanced and incomplete. Thus he admonished his lay disciples: ‘You must not be satisfied with the thought, “We have given the Saṅgha the requisites.”’ Some of the other things that the Buddha expected of his sincere lay disciples includes doing good works, having integrity in their business dealings, being a true friend to others, visiting and comforting the sick going on meditation retreats from time to time in short, practicing the Noble Eightfold Path in all its depth and breadth. But, of course, one can only practise the Buddha’s teaching if one knows it and, therefore, the Buddha also expected his lay disciples to be well-versed in the Dhamma. He said: ‘I shall not pass into final Nirvāṇa until the laymen and laywomen are accomplished and well-trained, learned and erudite, knowers of the Dhamma, living by Dhamma and walking the path of Dhamma, not until they pass on to others what they have received from their Teacher and teach it, proclaim it, establish it, explain it, promote it and clarify it, not until they are able to use it to refute false teachings and impart this wondrous Dhamma.’ Richard Hunn (1949–2006) had the lay-Buddhist name of Upasaka Wen Shu. He was the disciple of Charles Luk (1898–1978) and practiced traditional Ch’an Buddhism, as taught to Charles Luk by the Chinese Buddhist master Xu Yun (1840-1959). Ch’an is the Chinese word for the Indian Sanskrit ‘Dhyana’, which literally translates as ‘abstract contemplation’, or ‘meditation’. Within the Chinese school of Ch’an Buddhism, it has a further meaning: ‘This is often translated as Dhyana . in other contexts, but in the “Transmission of the Mind” or Ch’an School proper, it has a wider meaning. Though Ch’an adherents do indeed cultivate dhyana and prajna, or stillness and wisdom, the Ch’an School understands this is in a dynamic and not static way. Bodhidharma’s mission was to ‘point directly to the Mind’ for outright cognisance of the Dharmakaya or Buddha-body without passing through the gradual stages mentioned in the teaching school.’ Richard Hunn edited the English translation of the Chinese text of the autobiography of Ch’an master Xu Yun in 1987, which was subsequently published through Element Books in 1988. Richard Hunn expanded on the original translation by Charles Luk, comparing the English text to the Chinese original, the Xu Yun He Shang Nian Pu , editing and making revisions where required. He also added extra notes, a glossary and the use of modern pinyin. Several passages were re-written or added, constituting new translations. Richard Hunn had this to say about the project: ‘Now, with the Element edition, I would like to remember my Kalyanamitra and kind friend, Charles Luk, who worked so hard to present many fine translations of the Chinese Buddhist texts, besides which I must thank Irene Luk, his daughter, for continuing to take an interest in her father’s work and allowing this text to become available again, albeit in modified form.’ In 1990, Richard Hunn relocated to Lancashire to further his academic studies within the field of Chinese Buddhism. Prior to this however, he spent many years living in Thorpe Hamlet, Norfolk, where he served as an authority on traditional Ch’an Buddhism. His knowledge and expertise were focused through the Norwich Ch’an Association – a loose affiliation of like minded people dedicated to spiritual practice. People would visit from the UK, or from abroad seeking Ch’an instruction and every so often, Richard Hunn would hold ‘Ch’an Weeks’, intensive meditational retreats that could last from between two days to two weeks. This is an ancient tradition dating back to Song Dynasty (960–1279) China that recognises the importance of the laity and lay practice within Ch’an Buddhism, and follows the ‘enlightened lay-person’ example of Vimalakirti.5 Another crucial and important part of Richard Hunn’s Ch’an teaching method evolved around the tradition of instruction by letter-writing. This involves the ability to use words in such away so as to affect change in the mind of the reader. It is a tradition exemplified by Song the Dynasty Ch’an master Ta Hui (1089–1163)6 who whilst living in the remote hills, never-the-less kept-up a wide Ch’an dialogue through the Chinese postal service. During this time period, Richard Hunn also wrote reviews for the Middle Way, the journal of the Buddhist Society of the UK. He concentrated on newly published works of the Buddhist genre, but also commented on books within his own particular areas of expertise: Chinese philosophy, Buddhism, Daoism and Confucianism. His particular specialism was the Yijing , or Classic of Change, and it’s various derivatives and works of influence. Richard Hunn spent much of the later years of his life working upon his own translation of the Yijing. The work was unpublished due to his untimely death from cancer, but a sampler of the book went down well at the Frankfurt book-fair. The Yijing was being translated while he was researching another book entitled ‘Zen In China: The Roots of Tradition’ (Element Books). This research eventually led to Richard Hunn relocating to Kyoto, Japan in 1991 to further his studies. He spent the remaining fifteen years of his life happily in Japan where he re-married. He continued his research whilst teaching English to Japanese students, bringing groups of his students to the UK as part of an exchange programme. Richard Hunn and his wife would practice Kyudo (Japanese archery), and continued to do so up until he was diagnosed with cancer in 2005. Richard Hunn died on the 1st of October, 2006 at the age of 57 years. Richard Hunn dedicated his life to the preservation of the English translations of Chinese Buddhist texts created by his teacher, Charles Luk. Charles Luk was given the task of translating key Buddhist texts into English by Master Xu Yun. Today, this essential work is continued through the website entitled ‘Richard Hunn Association for Ch’an Study’. Founded by Richard Hunn in 2004 during one of his visits to the UK, it continues to grow through the guidance of Richard Hunn’s Ch’an students in the UK. The current custodian of the website trained with Richard Hunn over a seventeen period and has an archive of written material to draw from, written by Richard Hunn over that time period. Ch’an however, is a practical affair: ‘From all the Chinese Ch’an records, it is easy to determine that at least 80% of the “awakening experiences” in fact took place during apparently mundane activities…working in the fields, cooking rice, hearing one’s name called, a slap, a kick! And there is reason for this. Continued introspection or “turning back” of the mind arouses an “inner potentiality” (nei chih), which eventually breaks through into “ordinary” consciousness. One then sees that seemingly conditioned events…one’s own self…all surroundings…arise in this marvellous emptiness…’ To this end Richard Hunn advocated a broad appeal coupled with the exactness of study. He always dedicated his work to Master Xu Yun and to Charles Luk. In recent years, the Venerable Shih Ying-fa, and the Venerable Lama Pawo have both selflessly given their time to this crucial task of Dharma preservation. PUBLICATIONS OF THE BUDDHIST TEXT TRANSLATIONS SOCIETY SOON TO BE AVAILABLE. The Vajra Bodhi Sea Publication Society announces that translations under preparation by the Buddhist Text Translation Society of the Sino-American Buddhist Association are now nearing completion and will be published in the near future.