Editing Theravada (section)

===Lay devotee===
[[File:Vesak_in_Uttaradit_(Thailand)_1.jpg|left|thumb|The ceremony walks with lighted candles in hand around a temple on [[Vesak]]ha Puja in [[Uttaradit]], Thailand.]]
In Pāli the word for a male lay devotee is [[Upasaka]] and a female devotee is Upasika. One of the duties of the lay followers, as taught by the Buddha, is to look after the needs of the monk/nuns. They are to see that the monk/nuns do not suffer from lack of the four requisites: food, clothing, shelter and medicine. As neither monks nor nuns are allowed to have an occupation, they depend entirely on the laity for their sustenance. In return for this charity, they are expected to lead exemplary lives.

In Myanmar and Thailand, the monastery was and is still regarded as a seat of learning. Theravādin monasteries have been providing free education to many children since ancient times. In fact, today about half of the primary schools in Thailand are located in monasteries. Religious rituals and ceremonies held in a monastery are always accompanied by social activities. In times of crisis, it is to the monks that people bring their problems for counsel and monks often took up the role of mediators in most disputes. Traditionally, a ranking monk will deliver a sermon [[Uposatha|four times a month]]: when the moon waxes and wanes and the day before the new and full moons. The laity also have a chance to learn meditation from the monks during these times.

It is also possible for a lay disciple to become enlightened. As [[Bhikkhu Bodhi]] notes, "The Suttas and commentaries do record a few cases of lay disciples attaining the final goal of Nirvana. However, such disciples either attain Arahantship on the brink of death or enter the monastic order soon after their attainment. They do not continue to dwell at home as Arahant householders, for dwelling at home is incompatible with the state of one who has severed all craving."<ref>Bhikkhu Bodhi, ''In the Buddha's Words'', Wisdom Publications 2005; p. 376.</ref>

In the modern era, it is now common for lay disciples to practice meditation, attend lay meditation centers and even aim for awakening. The impetus for this trend began in Myanmar and was supported by prime minister [[U Nu]] who himself established the International Meditation Center (IMC) in [[Yangon]].<ref name=":9">Swearer, Donald K. The Buddhist World of Southeast Asia: Second Edition, p. 178.</ref> Modern lay teachers such as [[Ba Khin|U Ba Khin]] (who was also the Accountant General of the [[Post-independence Burma, 1948–62|Union of Burma]]) promoted meditation as part of a laypersons daily routine.<ref name=":9" /> According to Donald K Swearer, another development in modern Theravāda is "the formation of lay Buddhist associations that have partially assumed the social service responsibilities formerly associated with the monastery".<ref name=":9" /> These include social service and activist organizations such as the [[Young Men's Buddhist Association]] of Colombo, the All Ceylon Buddhist Congress, the [[Sarvodaya Shramadana Movement|Sarvodaya Shramadana]] of A. T. Ariyaratne, the NGO's founded by [[Sulak Sivaraksa]] such as Santi Pracha.<ref>Swearer, Donald K. ''The Buddhist World of Southeast Asia'': Second Edition, p. 187.</ref>