Stages of Formation
.Preliminary Information:
In the earliest days of the Buddhist Sangha, to be a Buddhist was simply to be a monk. One would approach the Buddha, and asking to become his disciple the Buddha would simply respond “Ehi Bhikkhu” or “Come Monk." As time went on, gradually the process of becoming a follower of the Buddha would expand, as rules of order and further processes of admission were instituted to ensure harmony and spiritual growth within the sangha. Eventually, a process for the admission of laity (holding no aspiration to a monastic vocation) was instituted, culminating with the establishment of the historic Fourfold Sangha (of Monks, Nuns, Laymen, Laywomen).
As the Buddhist Sangha has expanded around the globe, and especially into our contemporary time, there have been various developments in both the stages of formation and the composition of the sangha that have not been universal, but have nonetheless proved efficacious in supporting spiritual maturation. The United Buddhist Church makes use of such a modified model of formation, that while mirroring closely the structure established by Shakyamuni Buddha, too honors the advancements of our various patriarchal ancestors in the Korean, Vietnamese, and Japanese traditions. Specifically our modifications center around various cultural realities and scientific insights that continue to shape our praxis as a living tradition. For instance, our model reflects a substantially autorhythmic (and most often, non-cloistered) training paradigm that has become the rule rather than the exception for Buddhists in the Western world, and increasingly beyond (which was also more or less typical during the Buddha's time).
Outside of the practical considerations that naturally fall aside beyond the walls of a cloistered training environment, the United Buddhist Church is particularly committed to examining doctrine and practice in the light of current scientific understanding and anthropological insight, so as to continually maintain a relevant container of Buddhist (rather than regional) culture. In this, our model does not concern itself with celibacy, and is committed to advancing gender equality throughout the (maha)sangha. Further, as a "United" order of Buddhist practitioners, the United Buddhist Church seamlessly blends our Mahayana Zen inheritance of Dharma Transmission and the recognition of awakening on whatever timeline that occurs, with the original Buddhist model of recognizing the value of time-in-grade in vetting vocational commitment and maturity, as related to the conferral of responsibility to the lineage, and its practitioners.
On Terminology and Presuppositions:
As the Buddhist Sangha has developed in the west, there have certainly been growing pains, often stemming from the terminology used in the definition of sangha and its composition, and the inherent expectations pertaining to various terms and definitions. In the English-speaking world, the word “ordination” has come to define the process of transmitting precepts and receiving individuals into the various folds of the sangha, and in many ways, this is something of a translative misnomer. While Buddhist clergy are most frequently identified as monastics (i.e. monks and nuns), occasionally the term priest has been used. The distinction here, we believe, is quite important.
By definition, a monk is a member of a monastic order dwelling in a monastery (note, the presence of the Greek rooted word forming element "monos" in each word), excluding then the early Buddhist Sangha which did not form monasteries, but rather existed as an itinerant, mendicant order (which closely aligns to the present autorhythmic, non-cloistered reality of not only the United Buddhist Church, but a great mass of the Western sangha). Conversely, a priest, by definition, is "one authorized to perform the sacred rites of a religion especially as a mediatory agent between humans and God", and etymologically implies "one put over others" (from the Latin "prevost"). Only in Japan have Buddhist clergy come close to embodying this aforementioned definition, being primarily concerned with sacerdotal ministry; of note, is the fact that this expression of Buddhist ministry is certainly not one that has translated widely into Western culture. Rather, it seems that the term "priest" has become somewhat preferred among the English-speaking sangha simply to delineate Buddhist clergy not living under vows of celibacy, or within a monastery (though this does not hold true under scrutiny).
It is the opinion of the United Buddhist Church that the shift in terminology from monk to priest is one that has shifted too, not only the expectations of laity and interfaith colleagues, but the charism of the individuals to whom to term is applied. Whereas monasticism carries imagery of a contemplative, inward focused life concentrated on spiritual practice, priesthood conveys a more outwardly focused vocation, concentrated on spiritual direction. Certainly the former defines the vocation of the majority of Buddhist clergy throughout the world. In a sense, it could be said that all Buddhist priests are monks, but not all Buddhist monks are priests. The outward minstration of liturgical forms is but an occasional responsibility of some qualified Buddhist clergy, whereas the personal, ongoing cultivation of Buddhist ideals is the lifelong practice of all.
To further conflate these issues, strictly speaking, monks are not ordained- rather, the term ordination (again, by definition) relates specifically to the act of making someone a priest or minister. Contrarily, monks become monks by the profession of vows as the container for their lives, in the accepting witness of a quorum of senior monks. In this, the United Buddhist Church has opted to not use the term "ordination" but rather "profession" in reference to formation within our order, so as to keep the focus of our commitments on personal practice, rather than public spiritual direction. We note plainly and pointedly that the title given to senior members of the Buddhist Sangha who have eventually been given the right and responsibility of teaching and guiding others has from the earliest times been "Acarya" which means "one who leads/teaches by example". In this, our emphasis and interest at all levels remains more on what we do, than on what we say. To again continue our examination of terms, monks in various world faith traditions may take vows of silence, whereas priests almost always function predominately as preachers.
As previously stated, the Buddhist Sangha in the time of the Buddha was an itinerant, mendicant order (rather than monastic, or priestly movement). Traditionally in the English-speaking world (and beyond), members of mendicant orders have been termed neither monks, nor priests, but rather as friars. Likely, this is the most accurate term to describe Buddhist clergy. However, seeing at the term "friar" is bound to the male gender, with no female equivalent having ever been rendered (due to the historical cultural expectations that women religious remain cloistered, rather than itinerant), the United Buddhist Church has opted to continue with reservation the use of the term "monk" to describe both our male and female professed clergy.
Uniquely, concerning laity the United Buddhist Church makes use of the term "oblate" to describe those who have taken the Three Refuge Vows, and have received the Five Precepts. We do so to describe their relationships as full members of the worldwide Buddhist religious order, whom, while not being professed clergy, none-the-less live life by vow in close relationship, and in sympathy with the charism of those professed. As such, oblates do not constitute a separate religious body, but are considered an extended part of the monastic community.
The leadership of the United Buddhist Church has spent a considerable amount of time discerning the most appropriate nomenclature for use in describing the processes, commitments, and stages of formal spiritual formation within the sangha, so as to convey the most accurate spirit and air of responsibility appertaining. What we have arrived at is certainly not perfect, and is likely subject to subtle shifting over time.
UBC's Fourfold Sangha:
Keeping in mind our third Missional Parameter, namely the "advancement of gender equality within the mahasangha", the United Buddhist Church has redefined the Fourfold Sangha to not only transcend moot gender distinctions, but also to portray the full spectrum of the composition of the sangha as we have come to inherit it. In expansion then, of the "Monks, Nuns, Laymen, Laywomen" schema, we define the Fourfold Sangha as:
Definitions and Descriptions:
In the earliest days of the Buddhist Sangha, to be a Buddhist was simply to be a monk. One would approach the Buddha, and asking to become his disciple the Buddha would simply respond “Ehi Bhikkhu” or “Come Monk." As time went on, gradually the process of becoming a follower of the Buddha would expand, as rules of order and further processes of admission were instituted to ensure harmony and spiritual growth within the sangha. Eventually, a process for the admission of laity (holding no aspiration to a monastic vocation) was instituted, culminating with the establishment of the historic Fourfold Sangha (of Monks, Nuns, Laymen, Laywomen).
As the Buddhist Sangha has expanded around the globe, and especially into our contemporary time, there have been various developments in both the stages of formation and the composition of the sangha that have not been universal, but have nonetheless proved efficacious in supporting spiritual maturation. The United Buddhist Church makes use of such a modified model of formation, that while mirroring closely the structure established by Shakyamuni Buddha, too honors the advancements of our various patriarchal ancestors in the Korean, Vietnamese, and Japanese traditions. Specifically our modifications center around various cultural realities and scientific insights that continue to shape our praxis as a living tradition. For instance, our model reflects a substantially autorhythmic (and most often, non-cloistered) training paradigm that has become the rule rather than the exception for Buddhists in the Western world, and increasingly beyond (which was also more or less typical during the Buddha's time).
Outside of the practical considerations that naturally fall aside beyond the walls of a cloistered training environment, the United Buddhist Church is particularly committed to examining doctrine and practice in the light of current scientific understanding and anthropological insight, so as to continually maintain a relevant container of Buddhist (rather than regional) culture. In this, our model does not concern itself with celibacy, and is committed to advancing gender equality throughout the (maha)sangha. Further, as a "United" order of Buddhist practitioners, the United Buddhist Church seamlessly blends our Mahayana Zen inheritance of Dharma Transmission and the recognition of awakening on whatever timeline that occurs, with the original Buddhist model of recognizing the value of time-in-grade in vetting vocational commitment and maturity, as related to the conferral of responsibility to the lineage, and its practitioners.
On Terminology and Presuppositions:
As the Buddhist Sangha has developed in the west, there have certainly been growing pains, often stemming from the terminology used in the definition of sangha and its composition, and the inherent expectations pertaining to various terms and definitions. In the English-speaking world, the word “ordination” has come to define the process of transmitting precepts and receiving individuals into the various folds of the sangha, and in many ways, this is something of a translative misnomer. While Buddhist clergy are most frequently identified as monastics (i.e. monks and nuns), occasionally the term priest has been used. The distinction here, we believe, is quite important.
By definition, a monk is a member of a monastic order dwelling in a monastery (note, the presence of the Greek rooted word forming element "monos" in each word), excluding then the early Buddhist Sangha which did not form monasteries, but rather existed as an itinerant, mendicant order (which closely aligns to the present autorhythmic, non-cloistered reality of not only the United Buddhist Church, but a great mass of the Western sangha). Conversely, a priest, by definition, is "one authorized to perform the sacred rites of a religion especially as a mediatory agent between humans and God", and etymologically implies "one put over others" (from the Latin "prevost"). Only in Japan have Buddhist clergy come close to embodying this aforementioned definition, being primarily concerned with sacerdotal ministry; of note, is the fact that this expression of Buddhist ministry is certainly not one that has translated widely into Western culture. Rather, it seems that the term "priest" has become somewhat preferred among the English-speaking sangha simply to delineate Buddhist clergy not living under vows of celibacy, or within a monastery (though this does not hold true under scrutiny).
It is the opinion of the United Buddhist Church that the shift in terminology from monk to priest is one that has shifted too, not only the expectations of laity and interfaith colleagues, but the charism of the individuals to whom to term is applied. Whereas monasticism carries imagery of a contemplative, inward focused life concentrated on spiritual practice, priesthood conveys a more outwardly focused vocation, concentrated on spiritual direction. Certainly the former defines the vocation of the majority of Buddhist clergy throughout the world. In a sense, it could be said that all Buddhist priests are monks, but not all Buddhist monks are priests. The outward minstration of liturgical forms is but an occasional responsibility of some qualified Buddhist clergy, whereas the personal, ongoing cultivation of Buddhist ideals is the lifelong practice of all.
To further conflate these issues, strictly speaking, monks are not ordained- rather, the term ordination (again, by definition) relates specifically to the act of making someone a priest or minister. Contrarily, monks become monks by the profession of vows as the container for their lives, in the accepting witness of a quorum of senior monks. In this, the United Buddhist Church has opted to not use the term "ordination" but rather "profession" in reference to formation within our order, so as to keep the focus of our commitments on personal practice, rather than public spiritual direction. We note plainly and pointedly that the title given to senior members of the Buddhist Sangha who have eventually been given the right and responsibility of teaching and guiding others has from the earliest times been "Acarya" which means "one who leads/teaches by example". In this, our emphasis and interest at all levels remains more on what we do, than on what we say. To again continue our examination of terms, monks in various world faith traditions may take vows of silence, whereas priests almost always function predominately as preachers.
As previously stated, the Buddhist Sangha in the time of the Buddha was an itinerant, mendicant order (rather than monastic, or priestly movement). Traditionally in the English-speaking world (and beyond), members of mendicant orders have been termed neither monks, nor priests, but rather as friars. Likely, this is the most accurate term to describe Buddhist clergy. However, seeing at the term "friar" is bound to the male gender, with no female equivalent having ever been rendered (due to the historical cultural expectations that women religious remain cloistered, rather than itinerant), the United Buddhist Church has opted to continue with reservation the use of the term "monk" to describe both our male and female professed clergy.
Uniquely, concerning laity the United Buddhist Church makes use of the term "oblate" to describe those who have taken the Three Refuge Vows, and have received the Five Precepts. We do so to describe their relationships as full members of the worldwide Buddhist religious order, whom, while not being professed clergy, none-the-less live life by vow in close relationship, and in sympathy with the charism of those professed. As such, oblates do not constitute a separate religious body, but are considered an extended part of the monastic community.
The leadership of the United Buddhist Church has spent a considerable amount of time discerning the most appropriate nomenclature for use in describing the processes, commitments, and stages of formal spiritual formation within the sangha, so as to convey the most accurate spirit and air of responsibility appertaining. What we have arrived at is certainly not perfect, and is likely subject to subtle shifting over time.
UBC's Fourfold Sangha:
Keeping in mind our third Missional Parameter, namely the "advancement of gender equality within the mahasangha", the United Buddhist Church has redefined the Fourfold Sangha to not only transcend moot gender distinctions, but also to portray the full spectrum of the composition of the sangha as we have come to inherit it. In expansion then, of the "Monks, Nuns, Laymen, Laywomen" schema, we define the Fourfold Sangha as:
- Oblature (Laity)
- Upāsaka/ikā
- Diaconate (Deacons)
- Temporary, Transitional, and Permanent Anagārika/ya
- Presbyterate (Professed Monks)
- Śrāmaṇera/ī
- Bhikṣu/ṇī
- Episcopate (Bishops/Lineage Holders)
- Ācārya/iṇī
- Upādhāya/ikā
Definitions and Descriptions:
- Oblature (Laity / Upāsaka/ikā)
- The Oblate, as an extended member of the monastic community shares in the life and charism of the professed monks, without the additional formational commitments inherent to be being professed as clergy. Oblates take the Three Refuge Vows and receive the Five Precepts, a religious name, and a single stripe yellow kāṣāya of our lineage (representing their connection to the monastic sangha).
- While the Oblature has the character of a promise of mutual fidelity on the part of both the oblate and the wider fourfold community, it does not itself imply any permanent vow. In this, oblates embrace monastic discipline according to their ability, and support the monks in carrying the spirit of their mutual charism into the world. This mutual agreement is revocable on either side, but only for serious reasons.
- Aspirancy (Aspirants)
- Occasionally, oblates will seemingly be called to lives of further commitment on their spiritual journey. While not a formal stage of formation within the United Buddhist Church, aspirancy is a time of intentional conversation and mutual discernment, between an aspirant and the community, moderated by an appropriate Bishop. While there is are formal commitments during aspirancy (which unfolds over an indeterminate period of time, beginning when an aspirant formally expresses their intentions to an appropriate Bishop), the aspirant will explore their spiritual, emotional, and social maturity through intentional dialogue, increased personal spiritual practice (both privately and in community), reading, and often, written reflection.
- Generally speaking, in addition to already holding the vows and precepts of an oblate, aspirants should be at least eighteen years old and have completed their secondary education with an adequate record to enable them to later pursue professional, and graduate education as deemed necessary for a professed vocation.
- Diaconate (Deacons / Anagārika/ya)
- Having received initial approval, and expressing a desire to keep moving toward a professed vocation, an aspirant may at an appropriate time be invited to be received into the diaconate for a period of postulancy, that is, a further time of discernment. Diaconate and deacon are English terms derived from the Greek word "diákonos" which means "servant", "waiting-person", "minister", and even "messenger"; it corresponds with the traditional Buddhist role of Anagārika/ya.
- In the original Buddhist Sangha, professed monks were restricted by their rule of life from many tasks that would prove to yet be necessary in the environments where Buddhism has been transplanted outside of the Indus River Valley. These tasks included for instance, the handling of money, driving, cooking, digging and cutting plants, and the role of Anagārika/ya developed to aid the monks in these tasks as attendents. Eventually, the interpretations of the monastic rule of life changed with time in many places so that the role of Anagārika/ya became less necessary (though notably it still persists in this form in Southeast Asia), but the role continued as a stage of intentional spiritual formation on the path to becoming a monk.
- Today, deacons make a commitment to increased presence, and practice within the sangha, serving the monks in their ministering to the laity, thereby gaining unique insights that aid in clarifying their vocational aspirations. Deacons receive the Eight Precepts, and the basic daily (non-ceremonial) habit of a novice monk and are referred to as "Brother ____" or "Sister _____". Committing for an initial period of one year, at this stage, there are several possibilities that may unfold after the culmination of the initial commitment:
- Transitional Deacon: In some cases, the postulancy will yield that a vocational calling to profession may become quite affirmatively and mutually clear, in which case they would proceed at an appropriate time to transition to the novitiate. Further, it is possible that simply more time for discernment may required on behalf of the postulant and/or the community, in which case the deacon will renew their precepts and commitment for an additional year.
- Permanent Deacon: In other cases, the postulant may realize that while they do not have a calling to profession as this time, they are quite content with their practice and service within the diaconate, in which case they may petition to remain committed as an Anagārika/ya, renewing their precepts and commitment appropriately.
- Temporary Deacon: Finally, it is possible that through the initial year of postulancy within the diaconate, a deacon may discern that their vocation remains within the role and responsibility of an oblate, in which case they formally return their additional precepts, and robe, continuing honorably as an oblate.
- Presbyterate (Professed Monks)
- Novice Profession (Novice Monks / Śrāmaṇera/ī)
- Should the Anagārika/ya (Deacon) affirmatively and mutually discern a vocational calling to the professed life of a monk, they will at an appropriate time be invited to receive the Ten Precepts of a Novice Monk in a Pravrajya ("Going Forth") Ceremony, before an appropriately assembled quorum of (not less than three) solemnly professed monks led by a qualified lineage holding preceptor. During this ceremony the candidate's head is shaved, and in addition to the Ten Precepts, the novice-to-be receives their tonsure name, a ceremonial grey butterfly robe, and the three-fold yellow kāṣāya of our lineage. Novice Monks are addressed as "The Reverend ______".
- The novice profession entails a period of a minimum of two years (which may be extended), during which time the novice monk continues to discern their religious vocation, and to deeply experience the monastic community's way of life so as to become rooted in mind and heart with the spirit of the Buddhist clerical order. The novitiate is a period to build resolve, commitment, and integration.
- During the novitiate, the novice monk will begin to be formally mentored in the intricacies of our lineage's liturgical tradition, alongside receiving advanced training in the skills of pastoral care considered necessary for solemn profession.
- Solemn Profession (Monks / Bhikṣu/ṇī)
- At the completion of the initial two year period, a novice monk will once again be examined for their resolve, and fitness for professed life. It is not uncommon for the novice period to extend beyond the initial two year commitment, and still, sometimes it is and adequate enough time period for a candidate to prepare to move forward into solemn profession.
- Solemn profession is known throughout the Buddhist order as Upasampadā, which literally means "Nearing the Ascetic Tradition". To enter this stage of vocational formation, which is expected to be a lifelong commitment, the candidate must be at least twenty years old, and meet a number of requirements handed down from the time of the historical Buddha. Ideally the Upasampadā ceremony will take place before an appropriately assembled quorum of ten, or even ideally twenty solemnly professed monks (though, in exceptional circumstances, not less than five) led by three duly qualified preceptors. During this ceremony, the candidate receives the full transmission of precepts which, since the time of the historical Buddha are revealed only to those individuals receiving them, alongside the earthen colored robes of a Bhikṣu/ṇī, to include the five, seven, and nine-fold yellow kāṣāya of our lineage.
- After solemn profession, the monk's spiritual formation continues throughout the duration of their life, in a process commonly known in the Western world as "conversatio morum" or "continual conversion of life". Specifically the formal education of the monk continues for a minimum period of five years (known classically in the Buddhist order as "Nissāya" or "dependence"), wherein they formally serve and study with their root teacher, engaging the disciplines of solemnly professed life, and gaining the necessary skill set to begin leading others. After this five year period (which, again, is frequently extended), the monk may be invested as an elder and teacher (Ācārya/iṇī), which is a formal ceremony in which the monk's root teacher declares their stability, and competence in the monastic life to be such that supporting others is possible. After a minimum of ten years in solemn profession, or a minimum of five years after having been invested as an Ācārya/iṇī, a monk may qualify as a lineage holder (Upādhāya/ikā), and a rare ceremony would be held to declare them as such.
- Novice Profession (Novice Monks / Śrāmaṇera/ī)