Place of Laity in Early Buddhism

Place of Laity in Early Buddhism examines the position and spiritual responsibilities of householders within the early Buddhist tradition. The article begins by explaining that early Buddhism was primarily a monastic movement aimed at persuading people to renounce worldly life. Lay supporters were initially seen as supporters rather than participants; there were no elaborate rites for them, and the ideal path was to enter the Sangha. However, as the Buddhist community grew, it became clear that a lay community was essential for its survival. The author traces the gradual development of specific practices for lay devotees (upāsakas and upāsikās). These included formally taking refuge in the Three Jewels (Trisarana), listening to discourses on uposatha days, occasionally observing the eight precepts, offering robes to monks, visiting pilgrimage sites, and venerating stupas containing relics. The article analyses discourses from the Pali canon addressed to householders such as Citta, Nakulapita, Hatthaka, Jīvaka, Punna, Upali, Seniya and others. Through these texts, the author shows that lay followers were taught fundamental doctrines like impermanence, non-self, moral causation and the cultivation of faith, generosity and mindfulness. Duties prescribed for householders included supporting parents, revering elders, using gentle speech, being charitable, avoiding malice and anger, and practising meditative recollection. The article notes differences among Nikayas: the Majjhima Nikāya’s Gahapativagga emphasises moral duties; the Samyutta Nikāya’s Gahapativagga encourages the practice of mindfulness and the abandonment of hindrances; the Anguttara Nikāya details virtues such as faith, moral restraint, modesty, learning, open-handedness and knowledge. It also discusses the spiritual status of lay devotees: while some achieved high attainments like non-returner (anāgāmī), Theravāda orthodoxy maintained that a householder could not become an arhat without renouncing worldly ties. Examples are given of wealthy disciples who attained Sotāpanna or Sakadāgāmi status. The article also records the duties of good householders as outlined in the Dīgha Nikāya’s Sigalovāda Sutta. In conclusion, the author argues that although early Buddhism promoted monastic renunciation as the ideal, it gradually incorporated practices for laypeople and acknowledged that lay followers could progress significantly on the path through moral living, generosity and devotion, even if the final goal of liberation was tied to monastic life.

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