Ubasoku

[Ryumon]

I’m reading The Tale of Genji, or Genji Monogatori, and I’m also reading a companion book about the text with illustrations from the 16th century. At one point, the author says of one character the she is an ubasoku, “a word derived from the Sanskrit term upasaka that denotes a lay devotee who performs Buddhist austerities in the mountains and aims to acquire magico-religious powers.” That’s a bit different from the definition that we have used here. is this what the word meant back in the 11th century, when this story was written?

Gassho,
Ryūmon (Kirk)
Sat Lah

[Jundo]

Hi Ryumon,

That is only one use for the word, in my understanding. To quote Wiki-Roshi ...

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 novice monastics in a Buddhist order, and who undertake certain vows.[2] In modern times they have a connotation of dedicated piety that is best suggested by terms such as "lay devotee" or "devout lay follower". ... In the Pali Canon's Jivaka Sutta,[4] the Buddha is asked, "Lord, to what extent is one a lay follower (upāsako)?"[5] The Buddha replies that one takes refuge in the Triple Gem.[6] 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," ... 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).[30] 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.[31]

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 (海青), symbolic of their refuge in the Triple Jewel. A brown kasaya called a manyi (缦衣) 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 the wagesa, 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. {LINK}

So, it has some overlap with our "Jukai" ritual.

In our Sangha, we recognized some dear "old hand" members as Ubasoku in our Sangha awhile back (including you, Kirk! ) ... LINK

Now, in some corners of Japanese esoteric Buddhism, the term also came to me certain folks who practice austerities. This is especially in "Shugendo," a kind of "mountain Buddhism" that combines mystical elements, Shinto and nativist Japanese beliefs and a dab of other things ...

Shugendo is a syncretisation of Ancient Shinto with Buddhism. In the foundational animism of Japan, divinities in nature, gods, non human-beings, 'nature' and humans exist in concentric circles. This can be contrasted to theistic beliefs where God's ultimate existence lies outside of these concentric circles. Comparing it to a family - father would be Buddhism, mother Shintoism, and Shugendo their baby. You might think that it is like a strange love between a vampire and a human girl. But it is not a forbidden love story for Shugendo! It is more like a chemistry between religions. The more you learn mountain asceticism, the more deeply you understand what syncretisation and shinbutsu-shugo are.

I want to point out that the most important feature of Shugendo is that it is a religion for ubasoku (「優婆塞」= lay people). In Buddhism, the male monks are called Biku ( 「 比 丘 」 ) , the female monks are called Bikuni (「比丘尼」). In contrast, the practitioners who are lay (non-monastic) are called Ubasoku (「優婆塞」= male lay practitioners), Ubai/Ubasoka (「優婆夷」= female lay practitioners). The primary significance of Shugendo originates in a doctrine where lay people as well as monks and priests can dedicate their lives to practice.
https://www.ubasoku.net/whatisshugenriten2

So, some Shugendo are ubasoku, but not all ubasoku are shugendo!

Clear?

Gassho, J
stlah