HOUSEHOLDER’S DHAMMA

Five Advantages for the Householder

The above teachings require some questioning. The first point is clearly untrue. If it were, then those who have much wealth are moral people, and those who do not are immoral. Yet, the world is full of hardworking, morally behaved people, who do not gain much wealth, while there is no shortage of people in crime, investment banking, and government, who are grossly immoral, and who are as rich as avarice¹. The teaching, ‘He gains much wealth’, reads like a promise of abundance. But what has gaining wealth got to do with renunciation? It would make more sense as an admonition for the householder to be generally calculated in his work and finances. At least that amounts to being mindful.

The second point is true, a good reputation does come from good ethical conduct. But it is also true that people in investment banking, and government frequently award themselves accolades and bonuses for exemplary behaviour.

The third is also true. But while ethical integrity is appreciated by like-minded people, it can also be exploited by the unscrupulous. This is a problem for the ethical layman, who finds himself having to work with liars and thieves. Relying on a thief to be honest, or a liar to tell the truth, risks turning oneself into a fool. This is not to recommend theft, and lying, or immoral behaviours, but not everyone is worth the same respect. Such is the urban environment.

The fourth point is not an avoidance of Alzheimer’s or dementia. It is about being clear over what constitutes the Dhamma, what is fact based, and faith based, and having practiced the technique of vipassanā long enough to be an integral part of one’s skills base.

The fifth point says good deeds lead to a good reappearance after death. This is an ideal scenario (For the fuller scenario see Chapter 11). This final point is universally appealing, although some Buddhist householders may wish to attempt their escape in the throes of death.

Warnings For The Householder

There is a comprehensive listing, in the Sigālaka Suttaṃ (DN31), warning householders to stay away from certain activities and people (also see Anguttara Nikaya 4.73).

Friends And Foes

There are four types of foes in friendly guise.

There are four types of friend.

Discussion

These ethical standards are clearly intended to attenuate mindless living. There’s nothing esoteric about them, we might even call them common sense. They are not nearly as demanding as the bhikkhu’s training precepts, but then, it is a mistake to think a bhikkhu’s level of commitment can be maintained in an urban environment, other than for brief and well-defined periods (arahants excepted).

It matters not a jot if a layman transgresses a precept occasionally, provided that on balance his effort to sustain a life of moderation is successful. Precepts are not dogmas, and should not be used to make a rod for one’s own back, or others for that matter. Drinking alcohol is not an issue, unless it leads to unskilful volition. Alcohol used medicinally is perfectly ethical. Precepts are ideals, and one’s effort starts within the context of one’s personal circumstances. The graduated approach says the individual must set the height of the bar for himself.

Urban life revolves around sense gratification. It is at odds with the renunciant’s mindset. Expecting urban life to accommodate renunciant practices is religious, and people understandably get offended. It is an imperialist sort of attitude that tries to religionise society. Urban life develops its own values and ethics, largely through case law and precedent and a democratic approach.

The urbanite with renunciant ideals will often feel pulled between the need to look after himself and his family and his ideals.

Buddhists have fought wars, although never in the name of Buddhism. The Pāli Canon simply does not contain the lexicon to call for war. The Buddha’s teaching of the bandits with a two-handled sword, says if a bhikkhu as much as gets angry at being cut up limb from limb, he would not be practicing the Buddha-Dhamma. This is a pacifist teaching intended for the renunciant. As a principle for urban life, it is the slow and painful road to oppression.

The above precepts tells us the layman’s ideals are not the same as a bhikkhus. A life of moderation is an excellent maxim for the householder with renunciant values. If he wishes to attempt any more than this, he should find a dedicated environment. It must be understood: the more dedicated the renunciation effort; the more dedicated the environment needs to be.

There is, however, a particular group of laity, known as upāsaka (masc. sing. Upāsako) and upāsikā (fem. Sing. Upāsikā). They follow more precepts than regular householders, but less than the Saṅgha . Then as today, they distinguished themselves from other laity by dressing in white, to signify they have taken vows of celibacy. Dressing in white to denote celibacy actually preceded Buddhism, and is still widely practiced throughout India and South East Asia, regardless of credo.

The simile to remember in respect of making a sustainable effort is found in the Sona Sutta (AN 6.55). The Buddha teaches that a string instrument can only play optimally when its strings are neither too tight nor too slack. The reader is warned; renunciative practices can become the royal road to misery, without being readied by the right teacher, perspectives and environment.

Buddhist Calendar

The Buddhist householder community is free to make contact with the Saṅgha on full moon days, which fall mostly around mid-month, and are called Uposatha Days ³ (Sr. upavasatha). The Saṅgha usually meets more frequently, on the full and new moons (MN83:3. MN146:15. DN26:5).

Prior to the Buddhist Saṅgha, new moon days were periods of Brahmin fasting, which preceded sacrifices. Gathering at these times of the month entered the Buddhist calendar at the request of King Bimbisara⁴,⁵ although not as a fast day. Bhikkhus and bhikkhunis residing in a locality would gather, and privately recite the Pāṭimokkha (bhikkhu and bhikkhunis’ code of conduct), and confess and relate any offences committed, or spotted (MN108:10). On alternate months, the Saṅgha taught the laypeople, and the laity made material donations to the Saṅgha.

Since Siddhatta Gotama’s death, a few additions have been made to the Buddhist calendar.

Magha Puja (usually in February)

This day is sometimes referred to as Saṅgha Day. It commemorates an occasion when, perchance, an assembly of 1,250 arahants gathered around the Buddha. One thousand of them were Arahants who had been ordained by the Buddha, and the rest had been ordained by the elders Moggallāna and Sāriputta. The Buddha gave the famous Ovada-Patimokkha Gatha, which is a summary of the main points of the Dhamma in verse form, before sending them out to spread the doctrine⁶.

Visakha Puja (Vesak) (usually in May)

This day actually commemorates Siddhatta Gotama’s birth, enlightenment, and Parinibbāna, all of which took place during a full-moon. It is referred to as Buddha Day.

Asalha Puja (usually in July, 7th calendar month and 8th lunar month)

This day is sometimes called Dhamma Day, and it commemorates the Buddha’s first discourse, which he gave to the group of five ascetics, with whom he had practiced for several years. The annual Rains retreat (Vassa) begins the following day.

Pavāranā Day (usually in October)

Two activities follow the ending of the Rain Retreat (Vassa). The Saṅgha has Pavāranā (Invitation) Day, and then beginning with the following full moon, for the ensuing month is the kathina festival. This is the one time in the year when the laity may offer robes to the Saṅgha, in addition to other Saṅgha requirements.

Pavāranā day came about anciently, when a group of bhikkhus decided to implement a code of silence, for the duration of the rains, in order to minimise interpersonal conflict. When the Buddha heard of this, he was not entirely pleased, as it interfered with the usual, on-going practice of accountability. He instructed the bhikkhus to hold a Pavāranā day. This required bhikkhus to present themselves before their peers, and report, or confess, any offences they have committed, or have seen, heard, or suspected, during the rains retreat.

Pavāranā is not the same as the catholic confessional box. There is no penance to pay, although contriteness is expected. Pavāranā can be thought of as a form of vipassanā-held-aloud. Just as apperceptive awareness is used to attenuate involuntary mental activity in oneself, so too, someone else’s awareness of oneself can also have an attenuating effect.

Ānāpānasati Day (usually in November)

There was a noted rain retreat when the Buddha was so pleased with the progress of the assembled bhikkhus, he encouraged them to extend their retreat for yet another month. As the four month rain retreat ended (on a full-moon day), he gave a noted discourse on mindfulness of breathing (Ānāpānasati MN118).

Komudi moon

A month after the Rain retreat ends, there is the November Komudi full moon⁷ (DN 2:1). Anciently, there was a particular assembly at this time, which came to be remembered for the Buddha’s comments. He described the assembly as one worthy of the gifts brought by the laity. It was an assembly when small gifts became great gifts, and great gifts became greater. So merit worthy were the Saṅgha, he said it was worth travelling a journey so long, it would require a travel bag of provisions (MN118:3-8).

Laymans’ Uposatha day

Uposatha day is an occasion when some laity will increase the number of precepts they ordinarily observe from five (pañcasīla) to eight (attha-sila).

Discussion

Despite Uposatha being historically a day to increase the rigour of one’s practice, today’s laity routinely turn up at local monasteries with offerings of homemade food. As one would expect, these offerings reflect the nations they originate from, and they are frequently exquisite. This makes Uposatha day in some monasteries a decidedly banquetorial affair. This is questionable, for a day intended as an opportunity to raise the bar in one’s renunciant practice.

Even though every community has a need to reaffirm its integrity, one would have thought a Buddhist community would more appropriately timetable any sensational gatherings between Uposatha days, not on them.

Uposatha Day at Home

Whilst residing in a dedicated environment, such as a monastery or meditation centre, brief periods of increased renunciation can be taken in one’s stride. The layman’s effort can be raised to match even those in robes. But Uposatha day for the laity does not have to have anything to do with a monastery or centre. It is a day for the laity to give time over to practicing vipassanā. It is a day for breaking habits and dependencies while – and crucially – maintaining equanimity. Habit is mindless activity and breaking them can lead to stress. How well this stress, and any other hindrance, is transcended is central to the practice. As simple and brief as these extra precepts may appear, they cannot be casually undertaken, as the distractions of an urban environment are many.

One’s practice can be increased at home, although some forethought is required. Precept seven is generally taken to include television. Precept eight may amount to sitting cross-legged on the floor, or using a dining chair for the rest of the day, even though there are easy chairs in the same room. Bhikkhus use only low-slung beds, so the layman may choose to do the same, and sleep on a mattress on the floor. The technical dimensions of an acceptable mattress for a bhikkhu is no higher than eight of the Buddha’s fingerbreadths, which is taken to be 16.7 cm (Buddhist Monastic Code I Chapter 8.9). This is in fact, a comfortable depth for even a modern mattress. Even so, a different sleeping arrangement may not provide the same refreshing sleep, and the next day will not be made any easier for this. This means one’s effort must be carried over into the next day, as tiredness will mar purity of consciousness, if it is allowed.

The reader must not think these precepts are religious practices. They are not acts of penitence or ritual obligations. They are vehicles for practice and preserving core renunciant skills. There is nothing wrong with working on a bespoke practice for just part of the day. After all, the Buddha’s graduated approach started with the personal circumstances people presented him, and progressed from there. So too, one should start with one’s personal circumstances. Not smoking or eating less for the last nine, or six hours of the day, will likely provide an ample challenge for pitting one’s strength of equanimity against the forces of mind and body.

Whatever behaviours are worked on, they should be undertaken for a timetabled period only. It is better to have a shorter period of success, than a longer period of failure. We tend to return to what we are successful at. Whatever you do, purity of consciousness is the way.

Expect particular difficulties where there are chemical dependencies, such as to caffeine, nicotine, alcohol, or anything else. When chemical dependencies are involved, the extreme effects of renunciation can be reached within hours instead of days. This means, consciousness will see-saw from pure to defiled, several times or more per minute. This is fine in a dedicated environment, where one is free to push one’s boundaries. But pushing one’s boundaries in an urban environment is foolish, unless circumstances call upon one to do so. A limited practice is a more suitable prescription for the urban environment. It is far more intelligent to accept one’s mind is not wieldy, and know you are struggling, than pretend otherwise. This is not failure. You are simply being true about reality as it is, and that is a success. Think of this scenario as damage limitation by contemplation.

If you do follow your own regime, be clear about the parameters you have set for yourself. Resolve means nothing if you don’t know what you are doing. Rely on a calendar and clock when setting the terms you intend to meet. These are two empirical measures that can always be relied upon.

Always review a period of dedicated effort for how appropriate it was. Was the day, the timings and duration right? How well did you keep your mind pure in moments when there was nothing to do? Were mind(s), and mind-objects, overwhelming at times, or were your objectives too easy?

Whatever one’s practice amounts to, adopt a policy of ending it in a moment of success, that is to say, in a moment of equanimity. Even if the mind has to be quietened by force for several seconds. This psychological strategy ensures that even if your imagination makes you feel you were less than successful, the fact remains you were not completely unsuccessful, and therefore you did have some success. Make this an integral part of your Uposatha practice.

You don’t have to practice only on Uposatha days. This is not a religious practice.

Successes should always be acknowledged:

Reviewing one’s successes bolsters moral, adds longevity to one’s practice, and can also be used as a graduated approach to a meditation.

Regular and brief practices over the long term is a sure way to embody the renunciant’s skill-set. If we take anything with us when we die, we take the sum of our experience (wisdom and kamma). This means Uposatha day a very useful strategy for the layman.