Upasika Program of Portland
Upasika Training
Literally, the word Upasika means one who sits close by. In general usage it means a lay Buddhist who has taken refuge in the Triple Gem
The
Buddha - awakened one seeing/knowing clearly
The Dhamma - teachings
pointing out the way
The Sangha - community,
friends developing the way
Upasikas also endeavor to live in accordance with the Five Precepts, the basic moral guidelines that encourage respect for life and property, responsibility in relationships, truthfulness in speech and the avoidance of states of consciousness that impair mindfulness.
How did it all start?
The idea first arose in the English Forest Sangha (now known as the Lay Buddhist Community of Amaravati) in 1994 during discussions between the monastic and lay communities. The establishing of an Upasika program was seen as a way to support a growing interest amongst members of the lay community wishing to deepen their practice in the context of lay life. As the Forest Sangha tradition spread to Northern California the Upasika training program began to take root on American soil and continues to this day with the strong support of many.
After a visit to our community by Ajahn Pasanno in the fall of 2005 a few members of the Portland Friends of the Dhamma inquired about establishing an Upasika training program in our home town. With the blessings of both Ajahn's Pasanno and Amaro our first Upasika daylong was held in December of that year, increasing the number of Upasika's in the United States by a cool dozen.
What constitutes the Portland Training?
The Portland Chapter of the Upasika Program is lead by Ajahn Sudanto, Abbot of the Pacific Hermitage.
Recognizing the difficulty of maintaining individual practice in the world, Upasika Training:
Supports individual practice
Develops our practice through a commitment to others (Upasika's of Portland)
Provides settings for developing experiential understanding of the Dhamma
Encourages contact with the monastic Sangha and like-minded people
Prepares one to better communicate the Teachings to others
With the help of the following basic guidelines:
To live by The Three Refuges and Five Precepts*
To attend monthly Upasika gatherings **
To regularly attend one meditation group at Portland Friends of the Dhamma Center, beginning with a four month attendance to the Friday night group.
To observe the Uposatha in some manner (full and new moon days)
To cultivate the practice of daily meditation
To go on a retreat in the style of this monastic tradition at least once a year
To cultivate a basic knowledge of the Teachings.
To support the Abhayagiri monastic Sangha according to one's means
*When first joining the Upasika's of Portland program we are committing to live by these guidelines for four months. After four months we renew our commitment on a monthly basis. Once a year the Upasika's of Portland travel down to the Abhayagiri monastery for the Upasika Renewal Ceremony. These vows are a commitment to the Upasika program for one year.
**The Upasika sangha has the benefit of a close knit sitting group. This allows for ongoing familiarity and trust to build. If anyone is unable to attend for a period of 12 months or longer, we ask this person to consider themselves as a beginner and re-establish their connection as such.
What is meant by 'to support the Abhayagiri monastic Sangha'?
In reviewing the mission of the Portland Friends of the Dhamma Center we can see that to support this center is supporting the Abhayagiri monastery: you can review by clicking on Mission & History. Many Upasikas of Portland enjoy further supporting the monastic community of Abhyagiri. There will soon be an Upasikas of Portland online Newsletter sharing such adventures. Please check back soon.
How strictly are these guidelines observed?
Individual circumstances in lay life vary. Following the guidelines is encouraged to help maintain a commitment that can develop one's practice and deepen insight and compassion. The guidelines are not enforced externally. Rather, they reflect a desire to practice that comes from within, supported by a shared commitment with like-minded friends.
Does the Upasika Program in Portland differ in any way to the Upasika Program in California?
The Upasika Program in Portland supports those interested in deepening and/or exploring a commitment to the Buddha’s teachings as expressed through Thai Forest Monastic community of the Ajahn Chah/Amaravati/Abhayagiri Sangha. In light of our physical distance from the monastic community of Abhayagiri, we differ in ways of supporting a growing sense of connection with this lineage by:
meeting for a daylong of study once a month rather than every other
taking the Three Refuges and Five Precepts for four months at a time rather than one year
committing to sitting once a week with either the Tuesday night or Friday night meditation groups
visiting Abhayagiri monastery at least once a year
Do I have to take the Refuges and Precepts formally to participate in events?
Again the Portland program differs slightly from the program at Abhayagiri. In Northern California Upasika daylongs can be attended by anyone whether making a commitment to the Precepts or not. Here in Portland, to maximize support of our practice as living by the Precepts and in light of lacking the daily example of monastics living in such a way (and beyond), our Upasika daylongs are for those making at least a four month commitment. Once a year we will be traveling down as a group to join the 'Upasika Renewal Day' at Abhayagiri where we can, if so choosing, commit to the precepts for one year.
How often does the Upasika Portland Program gather and what takes place?
We gather for a daylong of meditation and study once a month. Dates for our Upasika daylongs are posted in our calendar.
Does it cost anything?
There is no fee to participate. This program, our center and the Abhayagiri monastery are completely supported through the goodwill and generosity of those so inspired. We are deeply grateful for any means of support for these communities whether that be in time, effort, financial (tax deductible) or any combination appropriate for all.
What Are You Studying?
In 2010, the Upasikas are studying The Bhikkhu's Rules: A Guide for Laypeople. The topics for each month are below.
March:
• The Preface
To understand from where Ariyesako Bhikkhu is drawing his text and the format of the book. It also has a wonderful paragraph on tolerance and not using the rules to judge anyone else's behavior. (3 pgs)
• The Introduction (3 pgs)
• Beginners' Questions (7 pgs)
Good introductory questions and answers, which can be skipped by folks with more experience
The Frequently Asked Questions are interesting, but are covered in more detailed in the text, so we'll cover them anyway.
April:
The Upasika Day will be down at Abhayagiri Monastery.
May:
• Establishing a Background, pp. 31-46 and Appendix A: Lay, Novice and Siladhara Precepts
Understanding a life with the container of rules by which to live, who those people are (bhikkhus, samameras), general outline and understanding of the Vinaya and Patimokkha, including the consequences of offenses
• Etiquette pp. 120-121
How to show respect (including bowing).
• Names and Forms of Address pp. 121-122
How to address them.
June:
• Possessions and Offerings I, pp. 65-72
Understanding the four requisites and how in general we offer and bhikkhus receive.
• Lodgings pp. 104-105
Since our first task for the Hermitage is to find appropriate lodgings, this should be a good place to start to look at offerings in detail. Shelter is the third requisite.
July:
• Edibles and Drinkables: Alms Food pp. 76-88, Fruit Juices, pp. 88-89, Medicines or Tonics pp. 90-91, Lifetime Medicines p. 92, Drugs and Alcohol pp. 92-93
This is a major area of interaction between laypeople and monastics and frequently an area of concern for laypeople. This should help us feel more confident in what and when we offer the monastics for their sustenance and well-being.
August:
• Harmlessness pp. 48-52; Relationships pp. 53-64
Understanding how monastics relate to the world in terms of harmlessness and in relationships will help us, especially perhaps the women in relating to the monks, to know how to be with them appropriately so that they are not in danger of committing an offense.
September:
• Right Livelihood for a Bhikkhu pp. 106-116
This includes all facets of how a monastic behaves, including proper behavior inside and outside the monastery, relationships with families, teaching the dhamma, etc.
Understanding the constraints on their behavior helps us not to behave around them in ways that may present difficulties for them.
• Clothing pp. 73-75
Understanding the rules around the robe and the robe cloth; it is possible we may offer robe cloth if we have a katina or pa ba at the end of the vassa.
• Valuables and Money pp. 94-103
Understanding how monastics relate to valuables and money will help us in knowing how and what is appropriate to offer for their well-being.
October:
• Disputes p. 117 and Communal Harmony Appendix B pp. 130-134
Being aware that the Hermitage is their community with its own rules for their communal life will help us when we are there to know how to behave appropriately.
• Schools of Buddhism pp. 118-120
Understanding the role of Vinaya and the different schools.
