View source for Philosophy:Householder (Buddhism)

{{short description|Term in Buddhist texts}}
{{Buddhist_term
| title=householder
| fontsize=100%
| mnw=ဂရှ်
| mnw-Latn=həròh
| pi={{IAST|gihin, gahattha,<br />gahapati}}
| sa={{IAST|gṛhin, gṛhastha,<br />gṛhapati}}
| si= ගිහි
| zh=居士
| km= គ្រហស្ថ<br>(Kror Hors)
| vi=Cư sĩ
| ja=居士
| bo=khyim-pa
| ta=இல்லறம்
| th=คฤหัสถ์ <br>({{RTGS|kha rue hat}})
}}
In English translations of [[Religion:Buddhist texts|Buddhist texts]], '''householder''' denotes a variety of terms. Most broadly, it refers to any layperson, and most narrowly, to a wealthy and prestigious familial patriarch.<ref>In regards to the narrower definition of what today is often translated from the Pali Canon as "householder," see, for instance, the description of ''{{IAST|gṛhaspati}}'' in Nattier (2003), pp. 22-25.  For more information, see Note 3 below.</ref>  In contemporary Buddhist communities, householder is often used synonymously with ''[[Religion:Laity|laity]]'', or non-[[Philosophy:Monasticism|monastics]].

The Buddhist notion of householder is often contrasted with that of wandering ascetics ({{lang-pi|{{IAST|Pāḷi}}}}: ''{{IAST|samaṇa}}''; [[Social:Sanskrit|Sanskrit]]: ''{{IAST|śramaṇa}}'') and monastics (''[[Philosophy:Bhikkhu|bhikkhu]]'' and ''bhikkhuni''), who would not live (for extended periods) in a normal house and who would pursue freedom from attachments to houses and families.

[[Philosophy:Upāsaka and Upāsikā|Upāsakas and upāsikās]], also called [[Philosophy:Śrāvaka|śrāvakas and śrāvikās]] - are householders and other laypersons who [[Philosophy:Refuge (Buddhism)|take refuge]] in the Three Jewels (the [[Biography:Gautama Buddha|Buddha]], the [[Philosophy:Dharma|teachings]] and the [[Philosophy:Sangha|community]]) and practice the Five Precepts.  In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposatha days. In Buddhist thought, the cultivation of ethical conduct and  [[Philosophy:Dāna|dāna]] or "almsgiving" will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely even if there is no further "Noble" Buddhist practice (connected with the Supramundane goal of Nibbana, "Unbinding"). This level of attainment is viewed as a proper aim for laypersons.<ref>Stewart McFarlane in Peter Harvey, ed., ''Buddhism.'' Continuum, 2001, pages 195-196.</ref>

In some traditional Buddhist societies, such as in Myanmar and Thailand, people transition between householder and monk and back to householder with regularity and celebration as in the practice of shinbyu among the Bamar people.<ref>In [http://news.bbc.co.uk/2/hi/asia-pacific/7014173.stm Buckley (2007)], a BBC News article describing Burma's monks, the subheading includes: "...even those who do not choose to become a 'career monk' usually enter the orders for short periods of their lives...." In addition, the article's initial source is a BBC Burmese service professional who mentions that during his adult life he himself entered monastic life three times, each time for a few weeks.</ref> One of the evolving features of Buddhism in the West is the increasing dissolution of the traditional distinction between monastics and laity.
{{quote|For all the diversity of Buddhist practices in the West, general trends in the recent transformations of Buddhist practice ... can be identified. These include an erosion of the distinction between professional and lay Buddhists; a decentralization of doctrinal authority; a diminished role for Buddhist monastics; an increasing spirit of egalitarianism; greater leadership roles for women; greater social activism; and, in many cases, an increasing emphasis on the psychological, as opposed to the purely religious, nature of practice.<ref>{{cite book|author1=Alan Wallace|editor1-last=Prebish|editor1-first=Charles S.|title=Westward dharma : Buddhism beyond Asia|date=2002|publisher=University of California Press|location=Berkeley [u.a.]|isbn=0-520-22625-9|page=35|url=http://www.alanwallace.org/The%20Spectrum%20of%20Buddhist%20Practice.pdf|access-date=2006-09-23|archive-url=https://web.archive.org/web/20061010053015/http://www.alanwallace.org/The%20Spectrum%20of%20Buddhist%20Practice.pdf|archive-date=2006-10-10|url-status=dead}}</ref>}}

==Theravada perspectives==
{{Peoplepalicanon}}
In the Pāli Canon, householders received diverse advice from the Buddha and his disciples.

Core householder practices include undertaking the Five Precepts and taking refuge in the Three Jewels.  In addition, the canon nurtures the essential bond between householders and monastics still apparent today in southeast Asian communities.

===Who is a householder?===
In traditional Indian society, a householder (Sanskrit ''[[Philosophy:Grihastha|gṛhastin]]'') is typically a settled adult male with a family. In the Pali canon, various Pali words have been translated into the English word "householder", including '''agārika''', '''gahapati''', '''gahattha''' and '''gihin'''.<ref>The [[Organization:Pali Text Society|Pali Text Society]]'s (PTS) "Pali-English Dictionary" provides the following definitions for these various householder-related Pali words (listed alphabetically below):
* <u>agārika</u> - "having a house..., householder, layman," juxtaposed with ''anagārika''.  Similarly, ''agārikā'' is translated as "housewife." (PTS, 1921-25, p. 3, entry for ''agārika''.)
* <u>gahapati</u> - "the possessor of a house, the head of the household, ''[[Social:Pater familias|pater familias]]''," often with a social status similar to high-ranking personages (Pali, ''khattiyā'') and brahmins, suggesting comfort and wealth; may be used as a form of address comparable to "Sir." (PTS, 1921-25, p. 248, entry for ''gahapati''.)  See also Buddhadatta, 2002, p. 96, where "gaha-ttha" is defined as "a layman; householder" and "gaha-pati" is defined as "master of a house"; and, Nattier (2003), pp. 22-25, which provides contextual information to support its conclusion: "The word ''{{IAST|gṛhapati}}'' [Sanskrit for the Pali ''gahapati''] is thus not an indicator of simple householder status but rather of significant social and financial standing, and it would have been applied only to a relatively limited segment of the lay Buddhist population."
* <u>gahattha</u> - "a householder, one who leads the life of a layman." (PTS, 1921-25, p. 247, entry for ''gaha'' with mention of use with the suffix ''-ttha.'')
* <u>gihin</u> - "a householder, one who leads a domestic life, a layman." (PTS, 1921-25, p. 251, entry for ''gihin''.)

In the Pali canon, these terms for "householder" can be combined with some other appellations.  For instance, in the Sāleyyaka Sutta (MN 41), the Buddha is addressed by ''sāleyyakā brāhmana-gahapatikā'' which, for instance, is translated by Bhikkhu Bodhi (2005, p. 156) as "brahmin householders of Sālā."

Within the Pali canon, there is a "Householder section" (''Gahapativagga'') in the following nikayas:
* the Majjhima Nikaya (MN 51 to MN 60) (see Nanamoli & Bodhi, 2001, pp. 441-519).
* the Samyutta Nikaya (SN 12.41 to SN 12.50) (see Bodhi, 2000, pp. 578-86, and, in the Sinhalese Tipitaka, http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/05-Gahapativaggo-e.html).
* the Anguttara Nikaya (AN 8.3) (see, in the Sinhalese Tipitaka, http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara5/8-atthakanipata/003-gahapativaggo-e.html).</ref>
Vocations most often associated with householders in the Pali canon are those of guild foreman, banker and merchant (Pali, ''{{IAST|seṭṭhi}}'') but other vocations are mentioned such as farmer and carpenter.<ref>See PTS (1921–25) entries for "Gahapati" (p.&nbsp;248; retrieved 2008-02-16 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:1150.pali) and "{{IAST|Seṭṭhi}}" (p.&nbsp;722; retrieved 2008-02-16 at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:1:416.pali).</ref> Gombrich (2002, pp.&nbsp;56–7) states:
<blockquote>Who were these people in terms of class or profession?  In the Canon, most of them evidently own land, but they usually have labourers to do the physical work.  Sometimes they are also in business.  In fact, they illustrate how it is in the first instance wealth derived from agriculture which provides business capital.  The average ''gahapati'' who gave material support to the Buddha and his Sangha thus seems to have been something like a gentleman farmer, perhaps with a town house.  On the other hand, inscriptions in the western Deccan, where Buddhism flourished in the early centuries CE, use the term ''gahapati'' to refer to urban merchants.  We must distinguish between reference and meaning: the meaning of ''gahapati'' is simple and unvarying, but the reference shifts with the social context.</blockquote>
Other people in the canon who are sometimes identified as "householders" in contemporary translations are simply those individuals who dwelt in a home or who had not renounced "home life" (Pali, ''agārasmā'') for "homelessness" (Pali, ''anagāriya'').

===Householder ethics===
While there is no formal "householder discipline" in the [[Philosophy:Vinaya|vinaya]] or "code of ethics", the ''Sigalovada Sutta'' (DN 31)<ref>DN 31 is translated in Narada (1996).</ref> has been referred to as "the Vinaya of the householder" (''gihi-vinaya'').<ref>This epithet is attributed to Buddhaghosa in Narada (1995) and is referenced in Bodhi (2005), p. 109; Hinüber (2000), p. 31; and Law (1932-33), p. 85, ''n''. 1.</ref>  This [[Philosophy:Sutra|sutta]] includes:
* an enumeration of the Five Precepts
* an analysis of good-hearted (Pali: ''su-hada'') friends
* a description of respectful actions for one's parents, teachers, spouse, friends, workers and religious guides.

Similarly, in the "Dhammika Sutta" (Sn 2.14),<ref>Ireland (1983).</ref> the Buddha articulates the "layman's rule of conduct" (Pali, ''gahatthavatta''),<ref>PTS, p. 247, under the entry for "gaha (1)"</ref> as follows:
* the Five Precepts
* the Eight Precepts for Uposatha days
* support of one's parents
* engaging in fair business.

The ''Mahanama sūtra'' has been called the "''locus classicus'' on the definition of ''upāsaka''."<ref>"Indian Views of the Buddhist Laity: Precepts and Upāsaka Status" by Giulio Agostini. PhD dissertation. Berkeley: 2004 pg 6</ref> This sutra is preserved in five versions (two in Pali, three in Chinese) representing two different recensions, one in the ''Samyuktagama/Samyuttanikaya'', the other in the ''Anguttaranikaya'' and in the ''Samyuktagama'' and further developed in the ''Abhidharmaskandha'', one of the canonical books of the Sarvastivadin Abhidharma.<ref>"Indian Views of the Buddhist Laity: Precepts and Upāsaka Status" by Giulio Agostini. PhD dissertation. Berkeley: 2004 pg 6</ref> In this sutra the Buddha defines an upāsaka in terms of faith (''śraddhā''), morality (''śīla''), liberality (''[[Philosophy:Tyāga|tyāga]]''), and wisdom (''prajñā''), as follows:<ref>"Indian Views of the Buddhist Laity: Precepts and Upāsaka Status" by Giulio Agostini. PhD dissertation. Berkeley: 2004 pg 7</ref>
* "One produces a deep thought of faith toward the Tathagata and is established in faith. He never lacks faith or is evil towards śramaṇas, brāhmaṇas, or deva, or māra, or brahmā. This is called the faith of an upāsaka."
* "Not to kill, not to steal, not to seduce, not to lie, and not to drink liquor, etc. This is called the morality of an upāsaka".
* "It is a rule (dharma) for an upāsaka that he should abandon stinginess. As for all living beings, without exception, stinginess, and envy are destroyed by him. Therefore, his mind should be devoid of stinginess and envy, and he should produce thoughts of liberality and personally donate, tirelessly. This is called 'possessed of liberality.'"
* "An upāsaka knows suffering according to reality, knows the collection  of suffering according to reality, knows the extinction of suffering according to reality, and knows the path to the extinction of suffering according to reality. He understands with certainty. This is called 'possessed of wisdom.'"

Some early schools, particularly the Sautrāntika, allowed for ''aparipūrṇa-upāsaka'' (partial lay vow holders), who took anywhere from one to four of the śīla observances.<ref>"Indian Views of the Buddhist Laity: Precepts and Upāsaka Status" by Giulio Agostini. PhD dissertation. Berkeley: 2004 pg 7</ref>

Other suttas in the canon likewise underline keeping the precepts, maintaining virtuous friends, homage to one's benefactors and earning one's wealth honestly.<ref>See, for instance, the Dighajanu Sutta.</ref>

Elsewhere in the Sutta Pitaka the Buddha provides moral instruction to householders and their family members<ref>For example, in DN 31, the Buddha addresses "Sigalaka the householder's son" (Bodhi, 2005, pp. 116-8).</ref> on how to be good parents, spouses and children.<ref>See, for instance, additional examples in Narada (1995) and in Bodhi (2005)'s chapter, "The Happiness Visible in this Present Life," pp. 107-142.</ref>

Buddha's advice to Buddhist laywomen is contained mostly in the Anguttara Nikaya 8:49; IV 269-71. His advice was as follows:
*  Be capable at one's work
*  Work with diligence and skill
*  Manage domestic help skillfully (if relevant) and treat them fairly
*  Perform household duties efficiently
*  Be hospitable to one's husband's parents and friends
*  Be faithful to one's husband; protect and invest family earnings
*  Discharge responsibilities lovingly and conscientiously; accomplish faith (faith in the possibility of enlightenment, and of the enlightenment of the Buddha.)
*  Accomplish moral discipline (observe/practise the five precepts.)
*  Practise generosity (cultivate a mind free from stinginess or avarice; delight in charity, giving and sharing.)
*  Cultivate wisdom (Perceive the impermanence of all things.).

The Buddha also gave advice on householders' financial matters. In the Anguttara Nikaya (4.61; II 65-68) it is said that the Buddha stated that there are four worthy ways in which to spend one's wealth:
*  On the everyday maintenance of the happiness of oneself and one's family (as well as any employees, friends and co-workers);
*  On providing insurance (against losses from fire, floods, unloved heirs and misfortune generally);
*  By making offerings to relatives, guests, ancestors ( offerings to ancestors are traditionally made, in a respectful Halloween type ritual, throughout Buddhist countries on [[Philosophy:Bon Festival|Ullambana]], in the eighth lunar month – around October. Food offerings and good deeds are done in order to relieve the sufferings of hungry ghosts and to help rescue one's ancestors from the lower realms, to secure rebirth for them in higher realms. Many people visit cemeteries to make offerings to departed ancestors), the ruler and the [[Religion:Deva (Buddhism)|devas]] (note that worshipping Devas will not bring you closer to enlightenment but it may give you some kind of material advantage);
*  By providing alms to monks and nuns who are devoted to the attainment of nibbana. In the Digha Nikaya (III) the Buddha is said to have advised Sigala, a young man, that he should spend one fourth of his income on daily expenses, invest half in his business and put aside one fourth as insurance against an emergency.

===Lay-monastic reciprocity===
Some suttas suggest that Buddhist renunciates are best going it alone.<ref>For instance, the Rhinoceros Sutta (Snp 1.3) (Thanissaro, 1997) has the frequent cautionary refrain: "wander alone like a rhinoceros."</ref>  Many others celebrate and provide instruction for a vital reciprocity between householders and monastics.  For instance, in the Khuddaka Nikaya,<ref>Itivuttaka 4.8 (Thanissaro, 2001).</ref> the Buddha articulates that "brahmins and householders" (Pali, ''brāhmanagahapatikā'') support monks by providing monks with robes, alms food, lodgings and medicine while monks teach brahmins and householders the Dhamma.  In this sutta, the Buddha declares:
:Householders & the homeless [monastics]
:in mutual dependence
:both reach the true Dhamma:
:the unsurpassed safety from bondage.<ref>Thanissaro (2001).</ref>

===Householders & future lives===
In the Pali canon, the pursuit of Nibbana (Skt: ''Nirvana'') within this lifetime usually starts with giving up the householder life.  This is due to the householder life's intrinsic attachments to a home, a spouse, children and the associated wealth necessary for maintaining the household.<ref>For instance, a recurrent refrain attributed to the Buddha in the nikāyas is:

:"Household life is crowded and dusty; life gone forth is wide open.  It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell." (MN 36, "The Greater Discourse to Saccaka," trans. {{IAST|Ñāṇamoli}} &amp; Bodhi, 2001, p. 335, para. 12.)
In Pali:
:{{IAST|''Abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṃkhalikhitaṃ brahmacariyaṃ carituṃ.''}}
This refrain is also found in DN 4, DN 6, MN 27, MN 38, MN 51, MN 60, MN 76, MN 79, MN 94, MN 100, MN 101, MN 125, SN 4.1.11, SN 11.1.6, AN 4.4.5.8, and AN 10.2.5.9.

More poetically, one finds in the ''Muni Sutta'' (Sn 1.12), verse 14 (trans. [http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.12.than.html Thanissaro, 1996]):
:As the crested,
:blue-necked peacock,
:when flying,
::never matches
:the wild goose
:in speed:
::Even so the householder
::never keeps up with the monk,
:the sage secluded,
::doing jhana
::in the forest.
</ref>  Thus, instead of advising householders to relinquish these and all attachments as a prerequisite for the complete liberation from samsara in this lifetime, the Buddha instructed householders on how to achieve "well-being and happiness" (''hita-[[Philosophy:Sukha|sukha]]'') in this and [[Philosophy:Rebirth (Buddhism)|future lives]] in a spiritually meaningful way.

In Buddhism, a householder's spiritual path is often conceived of in terms of making [[Philosophy:Merit (Buddhism)|merit]] (Pali: ''puñña'').  The primary bases for meritorious action in Buddhism are generosity (''[[Philosophy:Dāna|dāna]]''), ethical conduct (''sīla'') and mental development (''bhāvanā'').  Traditional Buddhist practices associated with such behaviors are summarized in the table below.

{{LayTheravadaRebirth}}

===Householders & Nibbana===
The Anguttara Nikaya (AN 6.119 and AN 6.120)<ref>In an on-line English-language Sinhalese Tipitaka, these suttas are identified as AN 6.12.3 and 6.12.4 respectively, and are available at http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara4/6-chakkanipata/012-samannavaggo-e.html.  An on-line Pali-language version of these Sinhalese suttas, identified as AN 6.2.17 through 6.2.34 (with a separate verse for each ''gahapati''), are available at http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara4/6-chakkanipata/012-samannavaggo-p.html.  In the [[Organization:Pali Text Society|PTS]] edition of the tipitaka, these passages are identified as A.iii, 450-51.</ref> identifies 19 householders (''gahapati'')<ref>Nyanaponika & Hecker (2003), p. 365, state that AN 6.120 refers to 21 "eminent lay disciples."  The actual Pali text itself explicitly identifies 18 householders (''gahapati'') and three lay disciples (''upasaka''; see also, ''savaka''); nonetheless, many of these identified householders are also identified as "foremost" (''agga'') lay disciples in AN 1.14.[http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html] {{Webarchive|url=https://web.archive.org/web/20080618235857/http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html |date=2008-06-18 }}  Tangentially, Bodhi (2005), p. 226, notes that a lay disciple is able to achieve the state of [[Philosophy:Four stages of enlightenment#Non-returner|nonreturner]] but is not able to achieve [[Philosophy:Arhat|arahantship]] unless upon death or, after realizing such, they immediately become monastics.</ref> who have "attained perfection" or, according to an alternate translation, "attained to certainty" (''ni{{IAST|ṭṭ}}hamgata'') and "seen deathlessness, seen deathlessness with their own eyes" (''amataddaso, {{IAST|amataṃ}} sacchikata'').<ref>See, for instance, Bodhi's translation of Samyutta Nikaya, chapter 43, where ''amata'' ("deathlessness" or "the deathless") and ''nibbana'' are synonyms (Bodhi, 2005, pp. 364-5).</ref> These householders are endowed (''samannāgato'') with six things (''chahi dhammehi''):
* unwavering [[Philosophy:Faith in Buddhism|faith]] (''aveccappasādena'') in the Buddha
* unwavering faith in the [[Philosophy:Dharma|Dhamma]]
* unwavering faith in the Sangha<ref>These first three objects of faith — the Buddha, the Dhamma and the Sangha — are known in Buddhism as the Three Jewels.  In the Pali Canon, in general, ''sangha'' (without an explicit modifier or other contextual information) can refer to either the community of monks (see Sangha) or the community of noble disciples (see sravaka and [[Philosophy:Arhat|arhat]]).</ref>
* noble moral discipline (''ariyena sīlena'')
* noble [[Philosophy:Wisdom in Buddhism|knowledge or wisdom]] (''ariyena ñānena'')
* noble [[Philosophy:Bodhi|release]] (''ariyāya vimuttiyā'')

While some interpret this passage to indicate that these householders have attained [[Philosophy:Arhat|arhat]]ship, others interpret it to mean they have attained at least "stream entry" ([[Philosophy:Sotāpanna|sotāpanna]]) but not final release.<ref>See, for instance, Robinson & Johnson (1970/1982), p.&nbsp;41:
:The early teaching admitted that laypersons could attain the first three degrees of sainthood (stream-winner, once-returner, and non-returner); but whether they could become arhants was a disputed point.  The Buddha reportedly declared that he took no categorical stand, that with the laity as with the monks it is conduct that counts. The Sūtras list twenty lay followers who attained the highest goal without ever becoming monks.  Their case, though, is rarer than that of monks becoming arhants, and the household life is not considered propitious for the highest attainment.
For an example of an alternate view, see Mendis (2001, p.&nbsp;185, ''n''. 64):
:A famous passage at A.iii, 450-51 is often held to provide evidence for lay persons attaining arahantship and continuing to remain as householders, but such an interpretation is erroneous, based on mistaking the expression ''{{IAST|niṭṭhaṅgata}}'' to mean 'attained the goal,' when it actually means 'attained to certainty' and signifies a stream-enterer or one at some other [[Philosophy:Four stages of enlightenment|grade of noble attainment]] short of arhatship.</ref>  The para-canonical Milinda Pañha adds:
:"...[F]or a householder who has attained arahantship: either, that very day, he goes forth into homelessness or he attains final Nibbāna.  That day is not able to pass without one or other of these events taking place." (Miln. VII, 2)<ref>Mendis (2001), p. 119.  Mendis (2001), p. 185, ''n''. 64, further notes:
:This statement is not found as such in the canonical texts, but the idea it expresses seems to be based on the few instances recorded in the Suttas of lay persons attaining arahantship.  In such cases the lay person either immediately seeks admission into the Order, as in the case of Yasa ([[Philosophy:Vinaya|Vin]].i,17) or is a householder on the verge of death, as in the case mentioned at S.V,410...."</ref>

In the Tevijjavacchagotta Sutta (MN 71 / M I.483) the Buddha is asked by the ascetic Vacchagotta "is there any householder who, without abandoning the fetter of householdship, on the dissolution of the body has made an end to suffering?"  The Buddha replied "there is no householder who, without abandoning the fetter of householdship, on the dissolution of the body has made an end to suffering." <ref>The Middle Length Discourses of the Buddha. A 
Translation of the Majjhima Nikāya.  Bhikkhu Ñanamola and Bhikkhu Bodhi pg. 588</ref>

Attaining the state of [[Philosophy:Anāgāmi|anāgāmi]] or "non-returner" is portrayed in the early texts as the ideal goal for laity.<ref>Sarah Shaw, author of ''Buddhist Meditation: An Anthology of Texts from the Pāli Canon''. Routledge, 2006. [www.vesakday.net/vesak50/article/pdf_file/13_Buddhist_%20Meditation_Practices_West.pdf], page 8.</ref>

===Prominent householders in the Pali canon===
The following are examples of individuals who are explicitly identified as a "householder" in multiple suttas:
* '''Anathapindika''', is referenced for instance in AN 1.14.249 as "the householder Sudatta, the foremost lay devotee."<ref>In an on-line English-language Sinhalese Tipitaka, see http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html {{Webarchive|url=https://web.archive.org/web/20080618235857/http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html |date=2008-06-18 }}.  Also see, Nyanaponika & Hecker (2003), pp. 337-62.</ref>
* '''Citta''', referenced for instance in AN 1.14.250 as "the [foremost] householder for explaining the Teaching."<ref>In an on-line English-language Sinhalese Tipitaka, see http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html {{Webarchive|url=https://web.archive.org/web/20080618235857/http://www.metta.lk/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara1/1-ekanipata/014-Etadaggapali-e.html |date=2008-06-18 }}. Also see, Nyanaponika & Hecker (2003), pp. 365-72.</ref>  In SN 17.23, Citta is one of two male lay disciples identified for emulation by the Buddha.<ref>Bodhi (2000), p.&nbsp;688.  This sutta is entitled, "Only Son," and in it the Buddha states:
:"A faithful female lay follower, rightly imploring her only son, dear and beloved, might implore him thus: 'Dear, you should become like Citta the householder and Hatthaka of Alavaka — for this is the standard and criterion for my male disciples who are lay followers...."</ref>
* '''Hatthaka of Alavi''', one of the foremost lay male disciples of the Buddha, he is one of two male lay disciples identified for emulation by the Buddha.
* '''Nakulapita''' and '''Nakulamata''', referenced for instance in AN 1.14.257 and AN 1.14.266, respectively, as "the best confident" and the foremost "for undivided pleasantness."<ref>Also see AN 4.55 in Bodhi (2005), pp. 121-2, 433 ''n''. 3.  Note that, technically, Nakulapita is identified as the "householder" and, his spouse, Nakulamata as the "householder's wife."</ref>
* '''Visakha''', very generous female lay-disciple of the Buddha who, by listening frequently to Dhamma, and became a [[Philosophy:Sotāpanna|Stream-winner]].<ref>{{cite web |url=https://www.accesstoinsight.org/tipitaka/an/an08/an08.043.khan.html|title=Visakhuposatha Sutta: The Discourse to Visakha on the Uposatha with the Eight Practices|accessdate=17 June 2020}}</ref>


Other individuals who are not explicitly identified in the suttas as "householder" but who, by the aforementioned broader criteria, might be considered a householder include:
* '''Ghatikara''' was a potter in the time of the [[Religion:Kassapa Buddha|Kassapa Buddha]]. He was an ''anāgāmi'' and his chief supporter. ([http://www.vipassana.info/081-ghatikara-e1.htm MN 81]).

==Mahayana perspectives==
The Sigalovada Sutta has a parallel Chinese text.<ref>{{Cite web |url=http://w3.cbeta.org/result/normal/T01/0001_011.htm |title=Taisho Tripitaka Vol. 1, No. 1, Sutra 16 (佛說長阿含第二分善生經第十二) |access-date=2008-10-14 |archive-url=https://web.archive.org/web/20041206122315/http://w3.cbeta.org/result/normal/T01/0001_011.htm |archive-date=2004-12-06 |url-status=dead }}</ref> There are few differences between the Pali and Chinese versions.  Further discussion of householder duties is found in the fourteenth chapter of the Sutra on Upasaka Precepts.<ref>{{Cite web |url=http://www.cbeta.org/result/T24/T24n1488.htm |title=Taisho Tripitaka Vol. T24, No. 1488 (優婆塞戒經) |access-date=2008-10-30 |archive-url=https://web.archive.org/web/20150102033748/http://www.cbeta.org/result/T24/T24n1488.htm |archive-date=2015-01-02 |url-status=dead }}</ref>

Dogen recommended that householders meditate at least five minutes each day.<ref>{{Cite web |url=http://www.aszc.org/abbot/2000_Sept.html |title=Archived copy |access-date=2008-10-14 |archive-url=https://web.archive.org/web/20081017134436/http://www.aszc.org/abbot/2000_Sept.html |archive-date=2008-10-17 |url-status=dead }}</ref>

In the [[Philosophy:Zen|Zen]] tradition, [[Biography:Vimalakirti|Vimalakīrti]] and Páng Yùn were prominent householders/laypersons who achieved enlightenment.

==Vajrayana perspectives==
The Vajrayana tradition has produced many prominent householders including Marpa Lotsawa, Dromtön, the heart son of Atiśa, and [[Biography:Padmasambhava|Padmasambhava]]. to mention a few.


==Contemporary Buddhist householder practices==
Below common contemporary lay Buddhist practices are summarized.  Some of these practices — such as taking Refuge and meditating — are common to all major schools.  Other practices — such as taking the Eight Precepts or the Bodhisattva Vows — are not pan-Buddhist.

=== Theravada practices ===
For Theravada Buddhists, the following are practiced on a daily and weekly basis:

<u>Daily practice:</u> [[Unsolved:Prostration (Buddhism)|Paying Homage]] to the Triple Gem, taking [[Philosophy:Refuge (Buddhism)|Refuge]] in the Triple Gem, accepting the Five Precepts for [[Philosophy:Buddhist ethics|Śīla (moral discipline)]] cultivation, reciting & contemplating on the Sutta for [[Philosophy:Bhavana|Bhāvanā (cultivation of the heart/mind)]], practice [[Religion:Buddhist meditation|meditation]] to cultivate [[Philosophy:Sati (Buddhism)|Sati (mindfulness)]], cultivating generosity by giving and sharing (Pali: ''dana'').

<u>Special day practices (Uposatha, Vesakha Puja (Buddha Day), Asalha Puja (Dhamma Day) & Māgha Pūjā (Sangha Day)):</u> accepting the Eight Precepts, listening to Buddhist sermons, studying & contemplating on the [[Religion:Buddhist texts|Pāli Canon]], practice [[Religion:Buddhist meditation|meditation]], supporting and learning from the [[Philosophy:Bhikkhu|Sangha]], visiting and supporting [[Philosophy:Vihāra|Buddhist monasteries]].

<u>Other practices:</u> undertaking a pilgrimage.

=== Mahayana practices ===
<u>Daily practices:</u> Prostrations to the Triple Gem, taking refuge in the Triple Gem, taking the Five Precepts, chanting sutras and the names of buddhas/bodhisattvas, meditating, cultivating compassion and bodhichitta, recitation of [[Philosophy:Mantra|mantra]]s.

<u>Special day practices:</u> Upholding the eight precepts, listening to teachings, supporting Sangha, repentance, performing offering ceremonies to sentient beings

<u>Other practices:</u> Bodhisattva vows, going on a retreat.

=== Vajrayana practices ===
<u>Daily practices:</u> Prostrations, refuge, cultivating compassion and [[Philosophy:Bodhicitta|bodhicitta]], bodhisattva vows, tantric vows (if applicable), meditation in the form of Tantric [[Unsolved:Sādhanā|sādhanā]]s (if applicable), purification techniques, recitation of [[Philosophy:Mantra|mantra]]s

<u>Special day practices:</u> Eight precepts, listening to teachings, offering ceremonies.

<u>Other practices:</u> Studying texts, receiving initiations and personal practice instructions from the teacher.

{| style="text-align:center; border-bottom:2px solid blue; font-size:85%; margin:0.5em auto" cellspacing="0" cellpadding="8"
|-
| colspan=2 | &nbsp;
| style="background:yellow; color:blue; border-top:2px solid blue;" colspan=3 | <big>'''Lay Buddhist practices by school'''</big>
<!--- HEADERS --->
|-
| colspan=2 | &nbsp;
| style="background:yellow;" | '''[[Philosophy:Theravada|Theravada]]'''
| style="background:yellow; border-left:1px solid blue;" | '''[[Philosophy:Mahayana|Mahayana]]'''
| style="background:yellow; border-left:1px solid blue;" | '''[[Philosophy:Vajrayana|Vajrayana]]'''
<!--- PROSTRATIONS --->
|-
| style="border-top:2px solid blue; background:orange; color:blue; vertical-align:middle" rowspan=3 | <small>D<br />E<br />V<br />O<br />T<br />I<br />O<br />N<br />A<br />L</small>
| style="border-top:2px solid blue; background:orange; color:black" | '''[[Unsolved:Prostration (Buddhism)|Prostrations]]'''
| style="border-top:2px solid blue" | daily
| style="border-top:2px solid blue" | dokusan<ref>Kapleau (1989), p. 191.</ref>
| style="border-top:2px solid blue" | daily
<!--- CHANTING --->
|-
| style="border-top:1px solid blue; background:orange; color:black" | '''Chanting'''
| style="border-top:1px solid blue" | daily
| style="border-top:1px solid blue" | regularly<ref>Daily chanting among Mahayana Buddhists can be found, for instance, among [[Religion:Nichiren|Nichiren]] and Pure Land practitioners.</ref>
| style="border-top:1px solid blue" | regularly
<!--- TAKING REFUGE --->
|-
| style="border-top:1px solid blue; background:orange; color:black" | '''Take&nbsp;[[Philosophy:Refuge (Buddhism)|Refuge]]'''
| style="border-top:1px solid blue" | daily
| style="border-top:1px solid blue" | daily
| style="border-top:1px solid blue" | daily
<!--- 5 PRECEPTS --->
|-
| style="border-top:2px solid blue; background:orange; color:blue; vertical-align:middle" rowspan=3 | <small>P<br />R<br />E<br />C<br />E<br />P<br />T<br />S</small>
| style="border-top:2px solid blue; background:orange; color:black;" | '''Five Precepts'''
| style="border-top:2px solid blue" | daily<ref>Examples in the Pali canon where the Buddha extols the practice of the Five Precepts included in the Dhammika Sutta and in the Sigalovada Sutta.</ref>
| style="border-top:2px solid blue" | daily
| style="border-top:2px solid blue" | daily
<!--- 8 PRECEPTS --->
|-
| style="border-top:1px solid blue; background:orange; color:black" | '''Eight Precepts'''
| style="border-top:1px solid blue" | Uposatha
| style="border-top:1px solid blue" | Uposatha<br>(sometimes)
| style="border-top:1px solid blue" | Uposatha
<!--- BODHISATTVA VOWS --->
|-
| style="border-top:1px solid blue; background:orange; color:black" | '''Bodhisattva vows'''
| style="border-top:1px solid blue" | —
| style="border-top:1px solid blue" | daily
| style="border-top:1px solid blue" | daily
<!--- MEDITATION --->
|-
| style="border-top:2px solid blue; background:orange; color:black" colspan=2 | '''[[Religion:Buddhist meditation|Meditation]]'''
| style="border-top:2px solid blue" | [[Philosophy:Vipassanā|vipassanā]],<br />[[Philosophy:Samatha|samatha]],<br />[[Philosophy:Mettā|mettā]]
| style="border-top:2px solid blue" | samatha,<br />vipassanā,<br />[[Unsolved:Zazen|zazen]],<br />[[Philosophy:Shikantaza|shikantaza]],<br />[[Unsolved:Kōan|kōan]],<br />nianfo,<br />mantras
| style="border-top:2px solid blue" | samatha,<br />vipassanā,<br />[[Philosophy:Tonglen|tonglen]], compassion, <br />tantric visualisations,<br />mantras, include tantric mantras
<!--- STUDYING TEXTS --->
|-
| style="border-top:2px solid blue; background:orange; color:black" colspan=2 | '''Study [[Religion:Buddhist texts|scriptures]]'''
| style="border-top:2px solid blue" | regularly
| style="border-top:2px solid blue" | dependent upon tradition
| style="border-top:2px solid blue" | regularly
<!--- SUPPORTING MONKS & MONASTERIES --->
|-
| style="border-top:1px solid blue; background:orange; color:black;" colspan=2 | '''Support [[Philosophy:Bhikkhu|monastics]]'''
| style="border-top:1px solid blue" | regularly
| style="border-top:1px solid blue" | regularly
| style="border-top:1px solid blue" | regularly
<!--- PILGRIMAGE --->
|-
| style="border-top:1px solid blue; background:orange; color:black" colspan=2 | '''Pilgrimage'''
| style="border-top:1px solid blue" | several sites<ref>In the Mahaparinibbana Sutta, the Buddha states that devotees can do pilgrimages to his birthplace, the place of his awakening, the place of his first teaching and the place of his death.  Other sites have also been traditionally recognized by Theravada practitioners.</ref>
| style="border-top:1px solid blue" | varies
| style="border-top:1px solid blue" | varies
|}

==See also==
* Practices:
{{col div|colwidth=20em}}
:*Alms
:*Dana
:*Funeral rites
:*Training methods
:*Liturgy
:*Householder vows
:*Puja
:*Uposatha
* Buddhist disciples:
:*[[Philosophy:Bhikkhu|Bhikkhu]], Bhikkhuni (Buddhist monastic disciples)
:*Upasaka, Upasika (Buddhist lay disciples)
* Suttas:
:*Dhammika Sutta (Sn 2.14)
:*Dighajanu Sutta (AN 8.54)
:*Sigalovada Sutta (DN 31)
{{colend}}

==Notes==
Note 1: gahapati is given as "upper middle class", see The winds of change, Himanshu P. Ray, Delhi 1994, p.&nbsp;20

<references />

==References==
* Bodhi, Bhikkhu (trans.) (2000). ''The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya''.  Boston: Wisdom Publications. {{ISBN|0-86171-331-1}}.
* Bodhi, Bhikkhu (ed.) (2005), ''In the Buddha's Words: An Anthology of Discourses from the Pali Canon''. Somerville, MA: Wisdom Publications. {{ISBN|0-86171-491-1}}.
* Buckley, Sarah (26 Sept 2007). "Who are Burma's monks?"  Retrieved 26 Sep 2007 from "BBC News" at http://news.bbc.co.uk/2/hi/asia-pacific/7014173.stm.
* Buddhadatta Mahathera, A. P. (2002). ''Concise Pali-English Dictionary''. Delhi:Motilal Banarsidass. {{ISBN|81-208-0605-0}}.
* Gombrich, Richard (2002). ''Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo''. London: Routledge. {{ISBN|0-415-07585-8}}.
* Hinüber, Oskar von (2000). ''A Handbook on Pāli Literature''. Berlin: de Gruyter. {{ISBN|3-11-016738-7}}.
* Ireland, John D. (trans.) (1983). ''Sn 2.14, Dhammika Sutta: Dhammika (excerpt)''. Available on-line at http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.14.irel.html.
* Kapleau, Philip (1989). ''Zen: Merging of East and West''. NY:Anchor Book. {{ISBN|0-385-26104-7}}.
* Law, Bimala Churn (1932–33), "Nirvana and Buddhist Laymen" in the ''Annals of the Bhandarkar Oriental Research Institute'', Vol. 14, 1932–1933, pp.&nbsp;80–86. Available on-line at: http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/lawn.htm.
* Mendis, N.K.G. (2001). ''The Questions of King Milinda: An Abridgement of the Milindapañha''. Kandy: Buddhist Publication Society. {{ISBN|955-24-0067-8}}
* {{IAST|Ñāṇamoli}}, Bhikkhu (trans.) & Bhikkhu Bodhi (ed.) (2001). ''The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikāya''.  Boston: Wisdom Publications. {{ISBN|0-86171-072-X}}.
* Narada Thera (1995). ''Everyman's Ethics: Four Discourses of the Buddha''.  Available on-line at: http://www.accesstoinsight.org/lib/authors/narada/wheel014.html.
* Narada Thera (trans.) (1996). ''DN 31, Sigalovada Sutta: The Discourse to Sigala, The Layperson's Code of Discipline''. Available on-line at: http://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html.
* Nattier, Jan (2003). ''A Few Good Men: The Bodhisattva Path according to The Inquiry of Ugra ({{IAST|Ugraparpṛcchā}})''. Honolulu: University of Hawai'i Press. {{ISBN|0-8248-2607-8}}.
* Nyanaponika Thera & Hellmuth Hecker, Bhikkhu Bodhi (ed.) (2003). ''Great Disciples of the Buddha: Their Lives, their Works, their Legacy''. Somerville, MA:Wisdom Publications. {{ISBN|0-86171-381-8}}.
* [[Organization:Pali Text Society|Pali Text Society]] (PTS) (1921–1925). ''The Pali Text Society's Pali-English Dictionary''. Chipstead: Pali Text Society.  Available on-line at: http://dsal.uchicago.edu/dictionaries/pali/.
* Robinson, Richard H. and Willard L. Johnson (1970; 3rd ed., 1982). ''The Buddhist Religion: A Historical Introduction'' (Belmont, CA: Wadsworth Publishing). {{ISBN|0-534-01027-X}}.
* Thanissaro Bhikkhu (trans.) (1996). ''Muni Sutta: The Sage'' (Sn 1.12). Available on-line at: http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.12.than.html.
* Thanissaro Bhikkhu (trans.) (1997). ''Khaggavisana Sutta: A Rhinoceros Horn'' (Sn 1.3). Available on-line at: https://web.archive.org/web/20080704202056/http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp1-03.html.
* Thanissaro Bhikkhu (trans.) (2001). ''The Group of Fours.'' (Iti. 100-112).  Available on-line at http://www.accesstoinsight.org/tipitaka/kn/iti/iti.4.100-112.than.html.  Itivuttaka 4.8 is available at http://www.accesstoinsight.org/tipitaka/kn/iti/iti.4.100-112.than.html#iti-107.
* Wallace, Alan (2002). "The Spectrum of Buddhist Practice in the West" ''in'' Charles Prebish & Martin Baumann (eds.), ''Westward Dharma: Buddhism Beyond Asia''. Berkeley:University of California Press. {{ISBN|0-520-22625-9}}. Also available on-line at: https://web.archive.org/web/20061010053015/http://www.alanwallace.org/The%20Spectrum%20of%20Buddhist%20Practice.pdf.

==External links==
* [http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:1308.pali "Gahapati"] and [https://web.archive.org/web/20080511175752/http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:1303.pali "Gaha-ttha"] - two [[Organization:Pali Text Society|PTS]] Pali-English Dictionary (PED) entries related to "householder."
* [http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html "Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence"], by Bhikkhu Khantipalo (Wheel No. 206/207, 1982)
* [http://www.buddhanet.net/pdf_file/ritepath.pdf "The Eightfold Path for the Householder"], by Jack Kornfield
* [http://www.buddhistchannel.tv/index.php?id=8,1036,0,0,1,0 "How would Buddha handle your kids?"], by John Bullitt (The Buddhist Channel, April 14, 2005)
* [https://web.archive.org/web/20061014183352/http://www.dharma.org/ims/news/archive/ks_interview.htm "A Seamless Process: Practice On and Off the Cushion"], an IMS interview with Kamala Masters & Steve Armstrong.
* [http://according-to-buddha.nibbanam.com/ According to Buddha]
* [http://dhammawheel.nibbanam.com/ Chanting service of Theravada texts]
* [https://web.archive.org/web/20101102225156/http://metta.lk/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima2/054-potaliya-e1.html Majjhima Nikaya 54: To The Householder Potaliya]


[[Category:Buddhist terminology]]

{{Sourceattribution|Householder (Buddhism)|1}}