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DISCIPLES / RELATIVES

MALE DISCIPLES / RELATIVES
Ananda	Buddha’s cousin, who had a powerful retentive memory. Conferred The Chief Attendant of Buddha, when Buddha was 55 yrs old. Later became a Custodian of The Dhamma for his great knowledge and understanding The Dhamma. He could remember 82,000 texts from Buddha and 2,000 texts from the Sangha. He passed away at 120 yrs old.
Aniruddha (Also Anuruddha)	Aniruddha was one of the Shakya princes. He became blind one day for not sleeping, so he can listen to Buddha's teachings. Eventually gained Enlightenment and obtained the powers of the Heavenly Eye. Legend has it that not only could he see again, he could even see into the heavens. He was one of the seven Shakya princes who became disciples of the Buddha.When Buddha was going into final Nibbana, the Buddha asked the sagha whether there were any final questions. After three askings, it was Aniruddha who answered Buddha that there were no further questions.
Ahimsaka	Ahimsaka kumara was the earlier name of demonic Angulimala. Which means "Innocent"
Anathapindika	Was also known as Sudatta, a millionaire lay disciple of Buddha. He was the chief supporter of Buddha. Regard as the most generous Upasaka ( Buddha’s lay-followers). His name means "Feeder of The Helpless" He had 3 daughters, Maha Subhadha, Cula Subhada and Sumana. Only son, Kala. His wife Punnalakkhana all his children were Buddha disciples.
Angulimala	He was known as Ahimsaka (Innocent), was misled and became The "Thousand-finger garland" murderer. He killed nine hundred and ninety-nine lives, and wanted to take Buddha to be his 1,000th victim. Was converted and ordained by Buddha after meeting Him. He became an Arahant after punished for his crimes. Many Therevadin Buddhists used to bless the water by reciting this paritta of three stanzas and sprinkle on the head of the pregnant woman who is having difficulty in child-birth.
Alavaka	A man-eating demon converted to Buddha's disciple.
Asoka	The most famous Indian emperor who converted to Buddhism after learning The Dhamma in the 273 BCE . There after wars were banned. He was a lay Buddhist who contribute the expansion of Buddhism in India and Sri Lanka (Ceylon) by sending his children to preach the Dhamma.
Assaji	One for Five Ascetics (Kodananna, Bhadiya, Vappa and Mahanama) who left Ascetic Gotama.When Buddha who became Enlightened, all the five became Buddha’s first batch of disciples. Eventually all them attained Arahantship after hearing Anattalakhana Sutta. He converted Sariputta to become Buddha’s disciple.
Ajatasatta	A King who killed his own father. He was a chief supporter of Devatta. Later became Buddha lay disciple.
Bhadiya	One of the Five Ascetics, Kodanna, Assji, Vappa and Mahanama, who were the pioneers of Sangha.
Bhallika	He and Tapassu were merchants from Ukkala-Orissa (now Burma). When they met Buddha, they offered honey-coated dough to Buddha, when He emerged from His 7-week fasting. They became the first lay disciples of Buddha and received Buddha’s hairs as mementoes. The hairs were enshrined in Burma. See Tapassu.
Bimbisara	King of Magadha. Buddha’s first royal patron. When they first met, Ascetic Gotama promised to see the King when He becomes The Buddha. Hence, he was the first king Buddha visited. He became king at 15 years old. Rule for 42 year.
Channa	The Charioteer. He accompanied Prince Siddhatta to the wilderness on His Great Renunciation. He was instructed to return to palace with His garment and ornaments together with the hairs to inform the King Suddhodana of His renunciation. On the First Council Ven. Channa was charged for been extremely arrogant. He gained Arahantship upon repentance.
Cunda	An ironsmith who offered the last meal to Buddha. He became guilty-consciousness for causing dysentery to Buddha due to the food. Eventually, Buddha honoured Cunda as equal to Sujata, (who offered milk rice) for providing meritorious meals.
Gaya Kassapa	An ascetic with 200 disciples. Brother of Nadi Kassapa and Uruvela Kassapa Who became an Arahant after listening to Aditapariyaya Sutta.
Gavampati	Friends of Yasa, who together with Subahu, Punnaji and Vimala they became arahants.
Devadatta	Cousin also brother-in-law of Buddha, was a evil monk to wanted to murder Buddha but failed in many attempts. Although he suffered a woeful death for his heinous crimes, by his early part of his career of being a monk, he would become a Pacceka(Solitary) Buddha named Atthissara in distance future.
Dighanakha	An ascetic who became an Arhant at the same time with Sariputta.
Jivaka	A celebrated physician of The Buddha. He was abandoned in a basket by his mother,when he was a baby. Was adopted by Prince Komarabhacca. He induced King Ajatasatta to visit Buddha after he commited parricide.
Kaccana	He explained caste systems with King of Madhura
Kaludayi	Was a playmate of Buddha, when both were young. Sent by King Suddhodana to invite Buddha to the palace, after nine failed attempts by others. Buddha obliged to Kaludayi’s request . He became an Arahant.
Kakalika	Together with Devadatta who went astray. He is Chief disciple of Devadatta, who assalted Devadatta and caused his death.
Kassapa	Respectedly known as Mahakasyapa or Maha Kassapa.Was the most handsome disciple of Buddha who resembled Buddha in look. Because of his look-alike to Buddha, he became a forest monk to avoid being mistaken as Buddha. Legend said cremation of Buddha could not take place for 7 days, as funeral pyres could not ignite. Upon his return from the forest, the fire automatically ignited.
Katyayana	Katyayana was born to a rich family was extremely enthusiastic about spreading the Dharma. He realized the 10 qualities a propagator of the Dhamma must possess: knowing the Dharma, ability to explain the Dharma, public speaking ability, persuasiveness, skillful means, ability to follow what is preached, of pleasant appearance and personality, possessing right energy, tired-less, and commands respect. When propagating the Dharma, he perfected the 4 qualities of skillful means, using the right medicine for the right sickness, knowing the right time, and completeness of the Dharma. With the help of Katyayana, Buddhism spread quickly and widely during Buddha's time. The Buddha praised Katyayana as the foremost among his disciples in spread the Dharma.
Kolita	Lay name of Moggalana. Good friend of Upatissa (Sariputta).
Kondanna	The First Arahant student. He was the senior of the Five Ascetics who joined Ascetic Gotama in seeking the Truth through extreme asceticism. He was one of the eight Brahmins who called upon by King Suddhodana to name the infant Siddhatta. He was conferred as Annata Kondanna when he understood the 1st discourse of Buddha..
Maha Kassapa (Skt: Kasyapa)	Also known as Kassapa, was Brahmin of Magadha who became a close disciple of the Buddha, and was at the time of his death the most senior member of the Order. He therefore presided over the first Buddhist Council, held immediately after the passing. The Zen School regards him as their First Patriarch from the story of the 'transmission' of the 'Mind-seal' when the Buddha held up the golden flower and Maha Kassapa smiled. Legend has it that he then went to the Himalayas. He would meditate inside a mountain till the coming of the next Buddha, which is 6.7 billion years later. He would then pass on the Buddha's robes and alms bowl to the next Buddha.See Kassapa
Mahanama	One of the Five Ascetics became Buddha 1st disciple together with Kodananna, Assaji, Bhadiya and Vappa
Mahinda	Son of the Indian King Asoka and leader of a Buddhist missionary enterprise to Sri Lanka. Sometime around 250 B.C., Asoka sent his son and daughter, Sanghamitta, to Sri Lanka to establish the Dharma on the island. Mahinda converted the king, Devanampiya Tissa, and established a monastery that eventually developed into the Mahavihara or 'Great Monastery.' A branch of the Bodhi tree was brought from Bodhgaya. In a short time, a valid lineage was established, and the religion began to grow on the island, remaining today as a stronghold of Theravada Buddhism.
Moggallana	Chief Disciple Also known as Kolita.A good friend of Sariputta. Rank No. 1 in psychic power amongst the Arahants. Buddha always discouraged all to display supernatural power except for Mogallana, he was even praised for using supernatural powers in propagating the Dhamma. In Mahayana traditon, Ullambana festival (7th Month or Ghost Festival) was based on his story to save his mother in Hell.
Nanda	Stepbrother of Buddha. On his marriage, he became a Bhikkhu. When he missed his beautiful betrothed wife, Janapada Kalyani,he wanted to go back laity. Buddha brought him to Tavatimsa Heaven to see celestial nymphs. His attachment was destroyed. Later, He became a disciple in respect of self-control. (Note his sister bear the same name in Romanised spelling)
Nagasena	An ascetic with 300 disciples. Brother of Uruvela Kassapa and Gaya Kassapa. Who became an Arahant after listening to Aditapariyaya Sutta.
Pachariya	A great surgeon of Kosambi who attended a injured man brought by Buddha and Ananda. The injured man, sent by Queen Magandiya, fell off from the tree while verbally abuse Buddha.
Punna Mantaniputta	The arharant who brought Ananda, Anuruddha, Bhadiya, Bhagu. Kimbila and Devadatta.to the order.
Pasenadi Kosala	A son of King Maha Kosala. He was proficient in arts. Her chief queen, Mallika asked Buddha to interpret his 16 Dreams, which ended his cruelty misled by other.
Punnaji	Friends of Yasa, who together with Subahu, Vimala and Gavampati they became arahants.
Purna	Purna was born to a rich Brahmin family. His father was the religious advisor of the King, and his uncle was Asita, the great sage who predicted that the baby Prince Siddharta would become a Buddha. Purna was well-learned in the Brahmin ways since young and was the best in debating the philosophies. There were many stories about him debating the Dharma with great monks of other religions, often winning them over to Buddhism.
Rahula	Son of Prince Siddhatta (Buddha).Rahula means fetter (obstacle / impediment) Became a samanera (novice monk) at the age of seven, when he first time saw his father, The Buddha. According to Tibetan Buddhism, he was the founder on Esoteric Buddhism.
Rohidas	A cobbler disciple of Buddha.
Sariputta	The Chief Disciple for Wisdom. Son of Vaganta. He is also known as Upatissa, an intelligent youth. A good friend Kolita. (Moggalana) Became an Arahant in 2 weeks.
Sena	A Barber desciple.
Sinha	An army general who seek Buddha advice on war and killing, when he was a junior soldier.
Sivali	Sivali was an important disciple of Lord Buddha. He was praised by the Buddha as the most miraculous monk for fortune. Sivali mantra praying for good luck and fortune:"Sivali ja Mahathero Devatanarapuchito Soraho Pajjayatimhi Sivali ja Mahathero Yakkhadeva Puchito Soraho Pajjayatimhi Ahang Wanthami Tang Sathatassatherassa Aetang Khunang Sotthilabhang Bhavantumae."
Sopaka	A 7 years old boy saved by Buddha in a cemetery. He was bound to a decomposed corpse by his step-father, and about to attack by jackals, Buddha saved him.He became one of the youngest desciple after Rahula.
Sudatta	Also known as Anathapindika a lay disciple of Buddha.
Suddhodana	Buddha’s father. Became a lay Arahant upon his death. According to the Vinaya, Suddhodana requested one had to seek permissions from living parents in order to become a monk. This took place when his grandson Rahula, was suppose to be a Crown Prince became a monk. Buddha accepted this request and became a compulsory condition to become a monk/nun.
Subahu	Friends of Yasa, who together with Vimala, Punnaji and Gavampati they became arahants.
Subhuti	When Subhuti was born, all the treasures and apparatus in the family disappeared! The fortune teller explained that it was a good sign, that Subhuti would become the foremost person in understanding emptiness. Of course all the treasures and apparatus in the family re-appeared after three days.The Buddha praised Subhuti as the foremost in realizing emptiness.
Sudhira	A young man fell into lust while on the way to become a monk, when seeing a beautiful Uppalavanna who also on the way to be a nun. He finally repent to Buddha and became His disciple.
Sunita	The timid Scavenger. Was honoured by kings and nobles for his Arahantship
Tapussa	A merchants from Ukkala-Orissa (now Burma). They became the first lay disciples of Buddha together with Bhallika. Offered first meal to Buddha after his 49 days of meditation. It was said they receive Buddha’s hairs and were enshrined in Burmese temples till today.
Tukaran	Sudra
Upali	Royal barber from low caste, entered the order when Buddha first time returned to palace.He became the foremost in upkeeping the precepts, never breaking any of them. He was often asked by the Buddha to settle disputes among the Sangha.Upali's impartialness and strictness made him successful in all cases. Upali also consulted the Buddha in many precept doubts and monastic way of life, giving rise to many suttas.Later he became Buddha’s chief disciple on Vinaya (Monk Rules)
Upali (Not a disciple)	A well known wealthy and learned lay discipline of Nigantha Nataputta (Mahavira- Jainism). Was sent to debate with Buddha on theory of kamma. Upon losing the debate, he was convinced that his master, Mahavira was wrong and Buddha’s view was correct. Buddha refused to accept him as lay disciple as he wanted him to continue to serve Mahavira.
Upatissa	Another name of Sariputta.
Uruvela Kassapa	An ascetic ( Jatila) with 500 disciples before meeting Buddha. He was eldest brother of Nadi Kassapa and Gaya Kassapa. He was obsessed by misconception of Arahant. Buddha displayed many times His psyche power to convinced Buddha’s attainment. He became an Arahant after accepting Buddha. One of the challenges was suppressing a Serpent King in Uruvela’s fire chamber. He and two of his brother and all the disciples were converted.
Vappa Mahanama	One of the Five Ascetics, Kodanna, Assji, Bhadiya and Mahanama
Vimala	Friends of Yasa, who together with Subahu, Punnaji and Gavampati they became arahants.
Yasa	The 6th Arahant of Buddha. Son of a millionaire in Benares. His father became the first lay follower to seek refuge with the threefold formula. Yasa after hearing the discourse delivered to his father, he attained Arahantship. His mother and wife became the first two female lay followers. Yasa four distinguished friends, Vimala, Subahu, Punnaji and Gavampati too enter the Sangha and attained Arahantship after hearing the Dhamma. Fifty more friends became arhants, and in less than 2 months since Buddha’s enlightenment, there were sixty arhants from distinguished families and worthy sons and fathers.
FEMALE DISCIPLES / RELATIVES
Ambapali	A courtesan from a village near Vesali at Beluva. She turned down an expensive invitation because of Buddha’s visit. Her mangrove grove was offer to Buddha and His followers for rain retreat, which last 41 days. Buddha spent His Last Rain Retreat in her mangrove grove.
Bhaddha Kachayana	Ordained name of Yasodhara ( Prince Sidhharta's wife) became an arhahant by acquiring 4 Supermundane Paths and 4 Supermundane Fruitions of Sanctification.
Bhaddakapilani	She was one of the female disciple who was wife of Maha Kassapa in their lay lives. Both had not comsummate their marriage because they wanted religious lives but were forced into marriage.
Janapada Kalyani	Betrothed beautiful wife, of Nanda ,who wanted to return to laity because of her charm. However, her beauty was no match the celestial nymphs, when Nanda went to heaven. By comparison her and nymphs, she was like a female monkey.
Kassapa	The conceived nun who was accused by Devatta for having illicit affair while being a bhikuni. Was confirmed by Arhant Pajapati that she was innocent, as she was pregnant before her ordination.
Khema	The first female disciple,was a beautiful female consort of King Bimbisara. Ranked foremost for insight. She was one of the Chief Disciple of Buddha in the Female Order together with Uppalavanna.The perfect or model Buddhist nun (bhikkhuni) according to the Buddha. She became a wise teacher herself, giving answers to questions posed by King Pasenadi which turned out to be identical to the Buddha's own answers when he was asked the same questions.
Khujjuttara	A servant of Queen Samavati, who listened to Buddha sermons everyday and return to palace to tell Queen Samavati what she learned from Buddha. She secured many converts by teaching the Dhamma.
Kissagotami	A hysterical mother who brough her dead baby to Buddha for help. Buddha asked for a handful of mustard seeds from house that no death occurred, as the medicine to revive her baby. She later became a disciple after understanding Buddha's teaching of non-attachement.
Magandiya (Not a disciple)	Although she was not a disciple of Buddha but her parents were. She was a beautiful maid was offer to Buddha for marriage. Buddha mentioned beautiful body was also like urine and dung.She was offended and took revenge on Buddha, when she became a Chief Queen.
Mahamaya	The natural mother of Lord Buddha. She died seven days after the birth of Shakyamuni.
Mahapajapati	Another name for Pajapati Gotami. She was the sister of Mahamaya, the mother of Shakyamuni Buddha. She married King Suddhodana after Queen May passed away. Mahapajapati then became the step/foster mother of Shakyamuni, and treated Shakyamuni as her own son. After the death of King Suddhodana, Mahapajapati was ordained as the first woman admitted to Buddhist Order.
Maha Subhadha	Daughter of Anathapindika had 2 sisters, Cula Subhada and Sumana. One brother, Kala. Both she and her younger sister attained Sotapatti.
Mallika	A devout queen who counselled her husband King Pasenadi. She stopped her husband barbarous acts based on wrong interpretations of the 16 Dreams by seeking Buddha advice.
Nakulamata	A faithful wife who recited her virtues to save her husband.
Pajapati Gotami	Better known as Mahapajapati. Stepmother also aunt of Buddha. Younger sister of Buddha nature mother. Upon death of King Suddhodana, her husband, she became The Founder of Female Order (Bhikkuni). She passed away at 78.SeeMahapajapati
Pamita	Aunt of Buddha, mother of Devadatta and Yosodhara (Prince Siddhatta’s wife) Wife of King Suppabuddha.
Patacara	A mad woman running around naked. She lost two children, husband, parents, brothers under very tragic circumstance in a row.She went to Buddha and hearing Buddha's teaching, she recovered from her insanity and became a nun.. She became a source of consolation for bereaved mothers.
Samavati	Pious and lovable queen without ill will. Was burnt to death by her rival yet radiated loving-kindness to the murderer.
Sanghamitta	Sent by her father Emperor with her brother Mahinda to Sri Lanka to establish the Dharma on the island.
Subhadda	Sister of Sumana who both carry exemplary characters and had implicit faith on Buddha.
Sujata	The milkmaid who offer milk rice to Buddha prior to His Enlightenment.
Sujata	Daughter-in-law of Anathpindika, a chief supporter layman to Buddha. She had no respects for her parents-in-law. Was lectured by Buddha on the 7 kinds of wives.
Sumana	Sister of Subhadda who both carry exemplary characters and strong faith on Buddha..
Suppiya	Very devout lady who unable to buy flesh for making herbal soup for a sick monk, used flesh from her thigh.
Uppalavanna	Chief female disciple for Bhikkunis together with Khema.She was a beautiful woman, which considered a curse to her misfortune even until the last hour of her ordination that she attracted a young man, Sudhira who wanted to be a monk to fall into lust.
Visaka	Daughter of a millionaire, Dhananjaya. At 7 years old she attained the first stage of sainthood (Sotapatti) after listening to Buddha’s teaching. She had the strength of man yet gifted of all women’s charms. She settled Bhikkhus disputes and some Vinaya owing to her intervention. She was said to lived to 120 year old with 10 sons and 10 daughers.
Visakha	Chief Benefactress of the order.
Yasodhara	Prince Siddhatta’s (Buddha) wife also a princess cousin and bore Prince Rahula their only son. She is also known as Rahulamata, Bimba and Bhaddakaccana (Bhaddha Kachayana) The First Bhikkuni although The Order was not formed until her mother-in-law, Pajapati started it.

Householder denotes a variety of terms. Most broadly, it refers to any layperson, and most narrowly, to a wealthy and prestigious familial patriarch. In contemporary Buddhist communities, householder is often used synonymously with laity, or non-monastics.

The Buddhist notion of householder is often contrasted with that of wandering ascetics (śramaṇa) and monastics (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.

Lay disciples (upasaka and upasika) are householders and other laypersons who take refuge in the Triple Gem (the Buddha, his teaching and his community) and practice the Five Precepts. In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposathadays. In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. This level of attainment is viewed as a proper aim for laity.

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. One of the evolving features of Buddhism in the West is the increasing dissolution of the traditional distinction between monastics and laity.In the Pali canon, householders received diverse advice from the Buddha and his disciples. Some householders (who were also lay disciples) were even identified as having achieved nibbana.

Core householder practices include undertaking the Five Precepts and taking refuge in the Triple Gem. In addition, the canon nurtures the essential bond between householders and monastics still apparent today in southeast Asian communities. What is a householder?

In traditional Indian society, a householder (grihastha) is typically a settled adult male with a family. In the Buddhist Pali canon, various Pali words have been translated into the English word "householder" including agārika, gahapati, gahattha and gihin. Vocations most often associated with householders in the Pali canon are those of guild foreman, banker and merchant but other vocations are mentioned such as farmer and carpenter. 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" or "code of ethics" in the ancient Buddhist Code of Ethics (Pali, Vinaya), the Sigalovada Sutta (DN 31) has been referred to as "the Vinaya of the householder" (gihi-vinaya). This 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), the Buddha articulates the "layman's rule of conduct" (Pali,gahatthavatta), 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." 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. In this sutra the Buddha defines an upāsaka in terms of faith (śraddhā, morality (śīla), liberality (tyāga), and wisdom (prajñā), as follows:

• "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.

Other suttas in the canon likewise underline keeping the precepts, maintaining virtuous friends, homage to one's benefactors and earning one's wealth honestly.

Elsewhere in the Sutta Pitaka the Buddha provides moral instruction to householders and their family members on how to be good parents, spouses and children.

Buddha's advice to Buddhist lay women 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 Ulumbana, 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 Monarch and the 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. Many others celebrate and provide instruction for a vital reciprocity between householders and monastics. For instance, in the Khuddaka Nikaya, 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.

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. 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-sukha) in this and future lives in a spiritually meaningful way.

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

Lay Theravada Practices: For a Fortunate Rebirth
FAITH (Saddhā)	GIVING (Dāna)	VIRTUE (Sīla)	MIND (Bhāvanā)	WISDOM (Paññā)
Buddha · Dhamma · Sangha	Charity · Almsgiving	5 Precepts · 8 Precepts	Metta · Vipassanā	4 Noble Truths · 3 Characteristics
Based on: Dighajanu Sutta, Velama Sutta, Dhammika Sutta.				view • talk • edit

Householders & Nibbana

The Anguttara Nikaya (AN 6.119 and AN 6.120) identifies 19 householders (gahapati) who have "attained perfection" or, according to an alternate translation, "attained to certainty" (niṭṭhamgata) and "seen deathlessness, seen deathlessness with their own eyes" (amataddaso,amataṃ sacchikata). These householders are endowed (samannāgato) with six things (chahi dhammehi):

• unwavering faith (aveccappasādena) in the Buddha
• unwavering faith in the Teaching (dhamma)
• unwavering faith in the Community (sangha)
• noble moral discipline (ariyena sīlena)
• noble knowledge (ariyena ñānena)
• noble release (ariyāya vimuttiyā)

While some interpret this passage to indicate that these householders have attained arahantship, others interpret it to mean they have attained at least "stream entry" (sotapatti) but not final release. The para-canonical Milindapañha 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)

Attaining the state of non-returner is portrayed in the early texts as the ideal goal for laity.

Prominent householders in the Pali canon

The following are examples of individuals who are explicitly identified as a "householder" (Pali, gahapati) in multiple suttas:

• Anathapindika, is referenced for instance in AN 1.14.249 as "the householder Sudatta, the foremost lay devotee."
• Citta, referenced for instance in AN 1.14.250 as "the [foremost] householder for explaining the Teaching." In SN 17.23, Citta 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."

Other individuals who are not explicitly identified in the suttas as "householder" but who, by the aforementioned broader critera, might be considered a householder include:

• Ghatikara was a potter in the time of Buddha Kassapa. He was an Anagami and the chief supporter of Buddha Kassapa (MN 81).

Mahayana perspectives

The Sigalovada Sutta has a parallel Chinese text. 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.

Dogen recommended that householders meditate at least five minutes each day.

In the Zen tradition, Vimalakīrti and Páng Yùn were prominent householders/laypersons who achieved enlightenment.

Vajrayana perspectives

The Vajrayana tradition has produced many prominent householders, from Marpa to Dromton Gyalwa Jungne, the heart son of Atisha; Padmasambhava to mention a few. The ngakpa is an ordained Tantrica, sometimes a householder with certain vows (dependent upon Lama and Lineage) that make them the householder equivalent of an ordained bikshu. The path of a Tantrica or Ngakpa (mas.) or Ngakma (fem.) is a rigorous discipline whereby one "enjoys the sense-fields' as a part of one's practice. A practitioner utilizes the whole of the phenomenal world as one's path. Marrying, raising children, working jobs, leisure, art, play etc. are all means to realize the enlightened state or Rigpa, non-dual awareness. A Ngakpa or Ngakma does not need to be a householder particularly, but is still encouraged to 'immerse oneself' in the world at large. The Ngakpa tradition is unfortunately not widely known due to the prominence of monastic Buddhism (especially in Tibetan Buddhism). At times the Ngakpa/ma path is even disparged by those who misunderstand the symbolism and structure of the path.

As such, we can see the prominence of householders in the Vajrayana tradition. One can, however, be a householder without taking the vows of a Ngakpa. Simply holding the five precepts, bodhisattva vows and the tantric vows while practising diligently can result in enlightenment.

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:

Daily practice: prostrations to the Triple Gem, taking refuge in the Triple Gem, taking the Five Precepts, chanting other verses, meditating,giving and sharing (Pali: dana).

Special day practices (Uposatha): practicing the Eight Precepts, studying Buddhist scriptures, visiting and supporting Buddhist monks, visiting and supporting Buddhist monasteries.

Other practices: undertaking a pilgrimage.

Mahayana practices

Daily practices: Prostrations to the Triple Gem, taking refuge in the Triple Gem, taking the Five Precepts, chanting sutras and the Buddha's name, meditating, cultivating compassion and bodhichitta.

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

Other practices: Bodhisattva vows.

Vajrayana practices

Daily practices: Prostrations, refuge, cultivating compassion and bodhichitta, bodhisattva vows, tantric vows (if applicable), meditation in the form of Tantric sadhanas (if applicable), purification techniques, recitation of mantras

Special day practices: 8 precepts, listening to teachings, offering ceremonies.

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