Karmic consequences of renouncing

The Watercooler
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What are the karmic consequences for giving up household life?

As this more often than not initially takes a toll on families and there is grief and loss from their perspective in most cases; it seems there is mixed karma in this endeavor and not purely good kamma. We can say each person is responsible for their own kamma, though neglect of a son or daughter’s love or as a father and mother, not having their parent present, even at a suitable age (after they’re 16-25 or older) can be a great loss to the family, especially when that person is good hearted and has played an inspiring role in the family for an extended period of time.

I understand young children who need our support, or elderly who may be in critical condition is most likely not the time to renounce. there is also the gray areas of married life and providing love and support for one’s spouse, efficiency in maintaining business, real estate, house maintenance and housekeeping.

Do we accept that consequence knowing that there’s mixed kamma, and striving to do our best as a monastic, post ordination? We know this world is suffering, and if we are to take the Buddha’s words to heart, it is of our own doing that we are born with this conundrum to begin with.

I’m confused about the timing of all of this, and if those “duties” we take upon ourselves is ever extinguished, or if it is more rites and rituals that we are adhering to by making sacrifices that are not in line with our authentic outlook of extinguishment. At a certain point of our practice, it seems to be dishonest to NOT live as a monastic, as we are only attempting to fool ourselves and others into thinking that we are reliably here for them, through thick and thin, and expressing our quasi-love in a sticky mess that draws back at our own leisure (our ability to pacify, tranquilize, and see through delusion that non-practitioners are not equally equipped with).

I mean for this to be a thread based upon nonbiased dhamma, to ground us into the truth of the matter, according to the suttas. Whether pleasing to hear or not, I hope that the suttas have some poignant advice for this sensitive topic.

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In DN 2 someone asks the Buddha:

Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, […] bakers, barbers, bathroom attendants, cooks, […etc]. All these live off the fruits of their profession which are apparent in this very life. With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life that’s likewise apparent in this very life?

The rest of the sutta is the Buddha’s answer of what karmic fruit is to be gained by going forth.

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I don’t think the sutras can answer this because they where made/framed beyond household life.

Are there «answers» inside householder life? Yes, I say there are, but that implies one has to let go of he structure of Buddhist structure, as defined by «as it is now», discover truth for oneself, and return to basic structure of «Buddhist» teachings for grounding and further development.

In short: one has to betray Buddha, the Buddha every Buddhist bow down to, and find one’s breaking point.

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The intention determines the karmic result, so if the intention is pure the result will be and if it’s mixed the result will be too. How other people react and the effects on them do not directly tell us anything about the quality of the intention of the person they are affected by.

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