- A Simple Guide to Life
- Robert Bogoda
Innumerable books have been written about Buddhism, but most of these are far too
exhaustive, too specialized, or too scholarly to be of much practical help to the busy lay
Buddhist in search of concise guidance. A short, clear, and simple handbook on how to live
a proper Buddhist lay life was therefore a much felt need. The present essay attempts to
fill that gap by providing exactly what its title offers: A Simple Guide to Life.
For easy reference the essay has been divided into short, convenient sections. The
first section is theoretical in emphasis. It attempts to fix in the reader's mind the
essential principles of the Buddha's teaching, without complicated and sophisticated
explanations. The principles discussed here should serve as a clear-cut philosophy of
life, a framework which illuminates the meaning and purpose of the Buddhist life. These
principles will enable the lay Buddhist to understand his or her place in the larger
scheme of things, to order priorities, and to devise a proper way to achieve them. The
lack of a clear philosophy of life, so widespread today, is largely responsible for the
steady decline in ethical standards, both individually and socially, in Sri Lanka and in
the world as a whole.
The second section is concerned with the practical implications of adopting the
understanding of existence sketched in the first section. We here examine the visible
benefits of accepting the Buddha-Dhamma as a way of thinking and living; in this section
we will also throw a sidelong glance at what happens to a society when spiritual values
are abandoned in favour of an exclusive stress on material development.
The next two sections discuss respectively the need to draw up an individual life plan
and the obstacles likely to impede the successful implementation of that plan. The central
problem of a Buddhist lay follower is to combine a successful lay life with Buddhist moral
and spiritual principles. This problem can be solved by organizing one's life as a lay
Buddhist within the framework of the Noble Eightfold Path, which represents the Master's
teaching in practice. Because some degree of economic security is essential to growth in
the Dhamma, the Buddha was concerned with the material welfare of his lay disciples as
much as with their spiritual development. He did not deter them from seeking mundane
happiness, but he stressed that in pursuing mundane goals, the lay Buddhist should take
great care to avoid breaking the basic rules of morality. These rules are summed up in the
Five Precepts of virtue, the minimum code of ethics to be followed by a Buddhist
householder. As the Five Precepts are thus of such fundamental importance to a Buddhist
lay follower, a separate section is devoted to discussing them.
The remaining sections of the essay show how to apply the basic principles of Buddhism
to the other major areas of a Buddhist householder's life. The essay ends with a section
briefly describing what is expected of an ideal lay Buddhist in daily life. The guiding
maxim of the entire essay is: A little well done is better than a lot poorly done.
To sum up: The Buddha's teaching, which is unique in its completeness, is the most
rational and consistent plan for wholesome living. It is not based on dogma or blind
faith, but on facts and verifiable conclusions. It therefore offers a reasonable way of
life which should be attractive to any thinking person. Moreover, the Dhamma is completely
compatible with the advances of modern science and does not require clever
reinterpretations to avoid clashes with scientific discoveries.
The mere fact of accepting Buddhism intellectually, however, will not ensure happiness
and security. To yield its fruit the Buddha's teaching has to be utilized intelligently
and constructively in all the activities of our daily life. It has to be adopted, adapted,
and applied until all its basic principles are absorbed and made habitual by repeated
practice, for a theoretical knowledge of Buddhism is insufficient in itself.
If one wishes to make changes in the changing personality that one now is, these
changes will take time and patience. The lofty heights of Nibbana are not to be reached by
a sudden leap but by quiet, persistent endeavour over a long period, guided by the
Master's teaching. Let us not forget that a journey of a thousand miles begins with a
single step. Daily practice, beginning with the strict observance of the Five Precepts, is
the way to orderly progress along the path. Even a little practice every day brings the
practitioner a little nearer to the goal each day.
I take this opportunity to offer the merit of this gift of Dhamma most gratefully and
most devotedly to my parents, now no more. Such a gift excels all other gifts: Sabbadanam
dhammadanam jinati. May it redound to their happiness.
A Simple Guide to Life
1. The Right View of Life
To be happy, successful, and secure, we must first learn to see ourselves and the world
as they truly are and should then shape our everyday activities in keeping with this view.
We must also look for solutions to our problems in terms of the relationship of cause and
effect, for the universal law of causality operates in the field of human behaviour as
much as it does in the physical world.
The foundation for a fruitful life is an understanding of the moral law of kamma. Kamma
is volitional action, action that expresses morally determinate intentions or volitions.
We need to recognize clearly that wholesome and unwholesome deeds produce corresponding
good and bad results. As a person sows, so shall he reap. Good begets good, and evil
begets evil. This retributive power is inherent in volitional action or kamma.
Kamma is also cumulative. Not only do our deeds generate pleasant and painful results,
but in their cumulative force they also determine our character. The deeds we perform in
any one life are transmitted to future lives in the form of dispositions. These
dispositions constitute our character traits.
Inherent in the action is the power of producing its due result. This happens without
the intervention or help of any external agency. Buddhism denies the existence of a
Creator-God. Kamma is neither fate nor predestination, but our own willed action
considered as capable of producing results. Understanding the kammic moral law of cause
and effect, we will learn to control our actions in order to serve our own welfare as well
as to promote the good of others.
There are ten unwholesome courses of action (akusala-kammapatha), deeds which
originate from the defilements of greed, hatred, and delusion. These are: killing,
stealing, sexual misconduct, lying, slander, harsh speech, useless talk, covetousness, ill
will, and false views. Contrary to these, there are ten bases of merit (pu˝˝akiriya-vatthu),
deeds which spring from the virtuous qualities of detachment, goodwill, and wisdom, and
which generate wholesome kamma: generosity, morality, meditation, reverence, service,
transference of merit, rejoicing in the good deeds of others, hearing the Dhamma,
expounding the Dhamma, and straightening out one's views.
It is lack of right understanding and ignorance of the underlying laws of life that
account for the prevalence of materialism in today's world, even in the traditional
homelands of the Buddha-Dhamma. When people become convinced that everything perishes at
death, they lose sight of lofty ethical ideals and become indifferent to the long-range
consequences of their deeds. Their entire lives revolve around the blind pursuit of
sensual pleasures. Thus we find that today people worship money regardless of how it is
earned, hunt for pleasure no matter where it is found, chase power and fame regardless of
the cost to their personal integrity.
Ignorance of the law is no valid excuse in a court of law, and so it is with regard to
the moral law of kamma: the law operates regardless of whether one believes in it or not,
due effects following from their respective causes. Just as an infant will get burnt if it
touches fire regardless of whether or not it understands the dangers in playing with fire,
so those who violate the laws of morality will have to face the consequences when their
kamma ripens, regardless of whether or not they accept the teaching of kamma.
Just as a shadow is connected with an object, so is rebirth connected with kamma.
Craving (tanha), selfish desire, prompts us to do life-affirming deeds, kamma,
volitional action. No force in nature is ever lost, and moral energy is no exception. So
long as craving and ignorance remain in the mind, kamma must find expression at death. The
inevitable fruit of craving for existence is rebirth.
Buddhism affirms the continuity of the individual life-flux at death, but denies the
existence of a permanent soul. Mind is a flux of mental processes without any persisting
core, yet this flux, though insubstantial, continues from life to life as long as it is
driven on by the thirst for more becoming. The mind of a dying person, owing to the latent
craving for continued existence, grasps at some object, idea, or feeling connected with an
action done during his lifetime, and this grasping vitalizes an appropriate germ of life.
The new form of life may be human or non-human, in keeping with the kamma or moral forces
generated during the deceased's lifetime. The germ of life kindled by the process of
rebirth is endowed with an initial consciousness (called the patisandhicitta) in which lie
latent all the past impressions, characteristics, and tendencies of that particular
individual. Hence death leads to birth and birth to death. Rebirth is thus possible
without a transmigrating soul.
The twin Buddhist doctrines of kamma and rebirth are the "middle way" that
provides a satisfactory answer to the problem of life. The middle way avoids the extremes
of theism and materialism, preserving moral accountability without the problems raised by
positing an almighty yet benevolent God. A human being is the visible expression of his or
her own past action. One is born from one's past kamma, supported by one's present kamma,
and at death goes where one's accumulated kamma leads one.
Buddhism teaches that human beings evolve according to the quality of the kamma they
have performed during their lifetime. This supplies a rational basis for morality in place
of the commandments of a Creator-God. According to the Buddha's teachings, there can be
regression ("kammic descent") from the human plane to subhuman realms such as
the animal world, and progress ("kammic ascent") from the human plane to the
heavenly planes. Taking into account the dangers of a fall to subhuman realms, one should
always act with care. Virtue, based on a righteous code of conduct, protects one from
regression and ensures spiritual progress.
A true follower of the Buddha accepts the moral law of kamma as just, recognizing it as
the chief reason for the many inequalities among human beings in regard to health, wealth,
and wisdom. He also learns to face life's losses, disappointments, failures, and
adversities calmly, without complaining; for he knows that they are the result of his own
past misdeeds. If he asks himself: "Why has this happened to me?" the answer
will be expressed in terms of action and result. He will try to solve his problems to the
best of his ability and will adjust himself to the new situation when external change is
not possible. He will not act rashly, nor fall into despair, nor try to escape his
difficulties by resorting to drink, drugs, or suicide, as so often happens in Sri Lanka.
Such conduct only shows emotional immaturity and ignorance of the Buddha's teachings.
For a genuine Buddhist, then, one's everyday activities, by way of thought, word, and
deed, are more important than anything else in life. A proper understanding of the
Buddhist moral law of kamma and rebirth is essential for happy and sensible living and for
the welfare of the world. In the Buddha's own words:
The slayer gets a slayer in his turn;
The conqueror gets one who conquers him;
The abuser wins abuse, the annoyer frets.
Thus by the evolution of the deed,
A man who spoils is spoiled in his turn."
(Samyutta Nikaya, Kosala Samyutta, trans. by Sir Robert Chalmers)
Although we imagine ourselves to be a self -- a real substantial individual --
according to the Buddha's teaching we are in reality nothing more than a flame-like
process, an ever-changing combination of matter and mind, neither of which is the same for
two consecutive moments. All the components of our being are impermanent, unsatisfactory,
and devoid of self. Life is not a being, an identity, but a becoming; not a product, but a
process. There is in actuality no doer, only a doing; no thinker, only a thinking; no
goer, only a going.
The Buddha teaches us how to put an end to the beginningless cycle of rebirths in which
we undergo the manifold kinds of suffering. The way to end the cycle is by removing the
causes that drive it forward life after life. The principal cause is craving, which
assumes many forms. Craving impels a person to engage in action (kamma) designed to
satisfy the craving, yet as craving is essentially insatiable the result is rebirth.
Craving is a powerful mental force latent in all unenlightened beings. The cause of
craving is ignorance (avijja) of the true nature of life: not knowing that life is
an ever-changing process, subject to suffering, and totally devoid of a self or core. All
life, wherever it is found, bears this same nature: a process stamped with the three marks
of impermanence, unsatisfactoriness, and egolessness (anicca, dukkha, anatta).
The Buddha realized for himself the true nature of life and through this realization
attained to something beyond life and death: a reality that is permanent, blissful, and
deathless. This state cannot be described but has to be realized inwardly as a matter of
direct personal experience; it has to be attained for oneself and by oneself. This
ultimate reality, where thought expires in experience, is Nibbana, the goal of the
The Buddha's teachings may thus be condensed into these four verifiable truths, called
the Four Noble Truths: suffering, its cause (i.e. craving), its cessation (i.e. Nibbana),
and the way leading to cessation of suffering (i.e. the Noble Eightfold Path). These are
eternal truths, truths that do not change and cannot change with time and place.
The only way for us to avoid unhappiness and dissatisfaction is to eliminate the
craving that gives birth to it; for everything eagerly sought for and clung to is
impermanent. Nothing lasts forever -- no person, no object, no experience. Whatever arises
must perish, and to cling to the perishable sooner or later ends in suffering. It is by no
means easy to eliminate craving; in fact, it is the most difficult challenge of all. But
when we do so, we will reach a state of inward perfection and unshakable calm.
We can reach the end of suffering by cultivating the Noble Eightfold Path in its three
stages of morality, concentration, and wisdom -- sila, samadhi, pa˝˝a.
Morality purifies conduct and concentration makes the mind calm. When the mind is calm and
concentrated, wisdom arises, clear insight, the knowledge and vision of things as they
really are. With the arising of wisdom, craving in all its forms is forever destroyed; the
flame of life is then extinguished for want of fuel. The Unconditioned has been won --
Nibbana, which is deathless, blissful, and real.
The Noble Eightfold Path consists of the following eight factors, inter-related and
inter-connected, ordered into three groups:
Wisdom group (pa˝˝a)
1. Right understanding: knowledge of the true nature of life; understanding the Four
2. Right thought: thought free from sensuality, ill-will, and aggression.
Morality group (sila)
3. Right speech: abstinence from falsehood, slander, harsh speech, and useless words.
4. Right action: abstinence from killing, stealing, and sexual misconduct.
5. Right livelihood: avoiding any means of livelihood that involves harm or
exploitation of others.
Concentration group (samadhi)
6. Right effort: training the mind to avoid unwholesome mental states and to develop
wholesome mental states.
7. Right mindfulness: developing the power of attentiveness and awareness in regard to
the "four foundations of mindfulness" -- body, feelings, mind, and mental
8. Right concentration: cultivation of one-pointedness of mind.
These eight factors summarize the Buddha's teaching and its practice. They are the very
heart of the Buddha-Dhamma. It is not enough to know and admire the Dhamma; it must be
practised in daily life, for the difficulty of knowing what is right is nothing compared
to the difficulty of putting it into practice. We really know something only when we do it
repeatedly, when we make it part of our nature. The practical side of the Dhamma is the
threefold training in morality, concentration, and wisdom, which collectively constitute
the Noble Eightfold Path, the "middle way" discovered by the Blessed One for the
realization of Nibbana.
Monastics and laypeople alike tread the same path. Both start from the same foundation,
right understanding; both pursue the same goal, Nibbana. The only difference lies in the
degree of commitment to the practice and the pace of progress. But whether as a layperson
or as a monk, the systematic practice of the Eightfold Path will foster the growth of the
wholesome qualities leading to liberation -- generosity, goodwill, and wisdom. As these
qualities gradually reach maturity, they will weaken and finally snap the fetters of
greed, hatred, and delusion which have held us for so long in bondage to the round of
rebirth and suffering.
* * *
2. Benefits of Right Understanding
1. Right understanding is the foundation for developing a proper sense of values, so
sorely lacking in our age. Without right understanding our vision is dimmed and the way is
lost; all our efforts will be misguided and misdirected, all our plans for individual and
social development must flounder and fail. Such plans will have to be based on the
Eightfold Path with its emphasis on self-effort, self-control, and respect for the
When wrong views prevail we will operate with a perverted sense of values: we will
fling ourselves into the blind pursuit of wealth, power, and possessions; we will be
obsessed by the urge to conquer and dominate; we will pine for ruthless revenge; we will
dumbly conform to social conventions and norms. Right views will point us towards an
enlightened sense of values: towards detachment and kindness; towards generosity of spirit
and selfless service to others; towards the pursuit of wisdom and understanding. The
confusion and moral lunacy now prevalent in the world can be eased, if not eliminated, if
the path of the Buddha is followed. Right livelihood and right action, for instance, can
help us avoid the conflicts that result from a wrong way of life and wrong action, thereby
enabling a society to live in peace and harmony.
Although in the affluent countries of the West people now enjoy high standards of goods
and services, the inward quality of their lives does not bear evidence of a corresponding
level of improvement. The reason for the poverty of their interior life is the neglect of
spiritual values. When materialism erodes the higher spiritual dimension of life, a plunge
into moral nihilism is bound to follow. We see this in the alarming statistics
characteristic of materialist society: in the increased rate of suicide, in the explosion
of crime, in the proliferation of sexual offenses, alcoholism, and drug abuse. This shows
that a one-sided stress on material development in a pleasure-seeking society is
ultimately self-destructive, like a piece of iron that is devoured by the rust arising
from within itself. Even knowledge and discipline on their own are not adequate, for
without moral ideals they may turn a society into nothing more than a mass-scale workshop
or military camp. It is only the cultivation of a proper sense of values that can make
society cultured and civilized in the true meaning of those terms.
2. Having right understanding will enable us to recognize that worldly values are
man-made and relative. These false worldly values lead people astray and make them suffer
in vain. A Buddha teaches authentic values, real values, values that are grounded in
timeless truth. A Buddha first realizes for himself the true nature of life, then he
reveals to blind worldlings the Dhamma, the eternal law of righteousness and truth. This
Dhamma includes the Four Noble Truths and the principles of kamma and rebirth. Any values
that deviate from these principles, no matter how widely they may be accepted as the
common norm, are worthless and deceptive. While those whose minds are shrouded in wrong
views will be deceived by them, one with right view will realize their hollowness at once.
3. Seeing that life involves incessant change and that it is subject to many forms of
suffering, one with right understanding learns to live simply and to regulate desire. A
wise and virtuous person is moderate in his desires and follows the middle way in all
matters. Understanding the close connection between craving and suffering, he will realize
the importance of holding desire in check by simple living. One with right understanding
is aware that real happiness is an inward state -- a quality of the mind -- and should
therefore be sought inwardly. Happiness is independent of external things, though of
course a certain degree of material security is necessary as a basis for inner
We require only four basic kinds of physical sustenance: wholesome food, clothing,
shelter, and medicine. Complementary to these, we have four mental needs: right knowledge,
virtue, guarding the doors of the senses, and meditation. These are the two sets of basic
requisites for leading a lofty life. Living simply, without superfluous possessions and
entanglements, leads to contentment and peace of mind, releasing time and energy to pursue
higher virtues and values. It is pride and vanity that keep us tied to false goals, and
the smaller the mind, the greater is the pride.
4. Buddhism upholds the objectivity of moral values, for its ethics is based on the law
of cause and effect in the moral sphere, and this law, like the physical law of gravity,
is an unvarying truth valid for all time. Good deeds and bad deeds will produce their
respective pleasant and painful fruits regardless of the views and wishes of the people
who engage in them. Recognizing the objectivity of the moral law and the undeviating
connection between deeds and their results, a person with right view will abstain from
wrong actions and adhere to the standards of wholesome conduct embodied in the Five
Precepts of virtuous conduct (discussed below).
5. As instability is inherent in life, the most unexpected things can happen. Therefore
the wise Buddhist recognizes the need to control his feelings. When calamity comes, we
must face it calmly, without lamenting or falling into despair. The ability to remain
equanimous amidst the fluctuations of fortune is a benefit of right understanding. We
should understand that everything that happens to us happens because of causes and
conditions for which we are ultimately responsible. Similarly, as we obtain some degree of
emotional control, we will be able to discard irrational fears and worries. The seeming
injustices of life, grievances, emotional maladjustments, etc., are all explained fully
and rationally by the law of kamma and rebirth. By understanding this law, we will see
that, in the final analysis, we are the architects of our own destiny.
6. A further fruit of right understanding is the ability to look at people, things, and
events objectively, stripped bare of likes and dislikes, of bias and prejudice. This
capacity for objectivity, a sign of true mental maturity, will issue in clearer thinking,
saner living, a marked reduction of susceptibility to the pernicious influence of the mass
media, and an improvement in inter-personal relationships.
7. One with right understanding will be able to think for himself. He is able to make
up his own mind, to form his own opinions, to face life's difficulties armed with the
principles of reality taught by the Buddha. The true Buddhist will not be a moral and
intellectual coward, but will be prepared to stand alone regardless of what others say or
think. Of course, he will seek advice when necessary, but he will make his own decisions
and have the courage of his convictions.
8. Right understanding will give us a purpose for living. A lay Buddhist must learn to
live purposefully, with a worthy aim -- both an immediate aim and an ultimate aim, the one
fitting harmoniously into the other. To be truly happy we require a simple but sound
philosophy of life. Philosophy is the keen desire to understand the nature of man and our
destiny in the universe. It gives life a sense of direction and meaning. Without one, we
either dream our way through life or muddle through life. A clear-cut philosophy makes
life meaningful and fruitful, enabling us to live in harmony with our fellows and with the
* * *
3. A Life Plan
To make the best use of our human potential, we need not only a practical aim in life,
but a life plan for achieving that aim. The preceding two sections of this essay show the
groundwork for developing a proper sense of values, the values essential for gaining
happiness, success, and security within the mundane life and for progressing towards the
ultimate goal of the Buddhist path, Nibbana. While we walk along the path to liberation,
as laypeople we have to live in the world, and our immediate objective will be to make our
life in the world both a means to worldly success and a stepping-stone to final
To accomplish this, we must organize our life within the framework of the Noble
Eightfold Path. We can best realize our immediate aims by drawing up an individual life
plan in keeping with our powers and circumstances. This life plan must be realistic. It
must envisage a realistic development of our innate potential, steering us towards the
fullest actualization of our possibilities.
At the start, we require an honest understanding of ourselves. It is pointless to
devise a workable life plan on the foundation stone of grandiose delusions about our
character and abilities. The more we find out about ourselves, by self-observation and
self-examination, the better will be our chances of self-improvement. We should ask
ourselves how far and to what degree we are generous, kind, even-tempered, considerate,
honest, sober in morals, truthful, diligent, energetic, industrious, cautious, patient,
tolerant, and tactful. These are the qualities of a well-developed Buddhist, the qualities
we ourselves should emulate.
We need to improve ourselves wherever we are weak. A little practice everyday is all
that is necessary. We should remember that the more often an action is performed, the
easier it becomes for us to perform it in the future and the stronger becomes the tendency
to do it again and again until it becomes a habit, an ingrained part of our character.
Our life plan should cover all the main areas of a normal householder's life, including
occupation, marriage, the procreation and raising of children, retirement, old age and
death. The happiness of lay life consists in finding out exactly what one can do and doing
it well. A clear mental picture of a practical aim in life and a realistic sketch of the
steps needed to achieve that aim will help guide us to the fulfilment of our ideal. We
tend to become what we really want to be, provided we act realistically and effectively to
realize our aim.
* * *
The following five states are likely to prevent or block the success of our efforts to
lead the upright life of a Buddhist lay follower. They are called by the Buddha the five
mental hindrances (pa˝canivarana) because they close the doors to both spiritual
and worldly progress. Although the Buddha originally taught them as the main obstacles to
meditation, with a little reflection we can see that they are equally detrimental to
success in our mundane undertakings.
1. The first of the five hindrances is sensual craving, obsessive hankering for
possessions or for the gratification of the senses. While the lay Buddhist will seek
wealth and possessions as an integral part of mundane happiness, he will also be aware of
the limits to be observed in their pursuit.He will recognize that if one obtains wealth
and position by unjust means, or becomes excessively attached to them, they will become a
source of misery and despair rather than of joy and contentment. Money alone cannot solve
all our problems. Many people never learn this, and spend their time and energy
accumulating wealth and the so-called "good things" it can buy. But in fact, the
more they acquire the more they want. Such people can never find happiness. A lay Buddhist
must be moderate in all things. Extreme desires -- for riches, the enjoyment of sex,
liquor, the ostentatious display of one's success -- are sure signs of internal
insecurity, things to be avoided.
2. Ill will or hatred, the second hindrance, is the emotional opposite of
desire, yet it is an equally potent obstacle to personal development. Because we are
attracted to desirable things, we are repelled by what is undesirable. Like and dislike
are the two forces that delude the world, leading people astray into conflict and
confusion and drenching the earth with blood. Both are born of ignorance. Desire colours
everything in tinsel and drives us to acquire what we want. Hatred colours everything
black and drives us to destroy what we suspect is inimical to our interests. The best way
to overcome hatred is by cultivating lovingkindness, explained later in this essay.
3. Indolence and mental inertia is the next hindrance, the obstacle to strenuous
effort. The lazy person is not inclined to strive for correct understanding or high
standards of conduct. He is a drifter or a dreamer, easy prey to the thieves of craving
4. Restlessness and worry are twin hindrances very much in evidence today.
Restlessness is manifest in the agitation, impatience, thirst for excitement, and
unsettled character of our daily existence. Worry is the guilt and remorse that one feels
when one broods sadly or regretfully over an evil deed that has been done or a good deed
left undone. The best remedy for a lapse or transgression already committed is to decide
never to repeat it; the best remedy for neglecting to do good is to do it without delay.
5. The last hindrance is doubt. Doubt is the inability to decide, the lack of
resolution that prevents one from making a firm commitment to higher ideals and from
pursuing the good with a steady will.
These five hindrances are great handicaps to one's progress. They deprive the mind of
understanding and happiness and cause much unnecessary suffering. By cultivating the five
cardinal virtues -- confidence, energy, mindfulness, concentration, and wisdom -- and by
constant effort one can reduce their harmful influence.
* * *
Modern life is full of stress and strain. Therefore relaxation is a necessary
ingredient of happiness. By understanding the causes of stress and by regulating these
causes, we can live calmly even in the midst of strenuous activity.
Hard work without tension never killed anyone. Why is it then that some people always
work anxiously and feverishly? Generally, such a person is driven by craving, by intense
desire. He wants to achieve his goal so eagerly, with such avidity, that he simply cannot
rest until he gets it; or he is so fearful of losing something he prizes that he cannot
relax and enjoy the present moment; or he is driven by resentment against those who
obstruct his thirst; or he is constantly hankering after power, position, and prestige on
account of some irrational need to prove his worth to himself and others.
If a person wants to avoid stress and strain, then he will have to train his mind to
view everything he encounters -- persons, objects, events, and experiences --
realistically, as transient phenomena, dependently arisen through conditions. He should
reflect upon them in terms of the three characteristics -- as impermanent, unsatisfactory,
and without a self. Doing so will help to reduce the investment of self-concern in these
phenomena, and thereby will reduce the craving and attachment for them. He should also
avoid anger, anxiety, and pride -- the thoughts of "me" and "mine" --
since such emotions are productive of stress and strain. When one adopts this attitude to
life, one will discover greater detachment, deeper calm, more durable peace of heart even
amidst the same situations that previously produced nothing but stress and worry. The key
to managing stress is through the disciplining and mastery of the mind.
One can also reduce stress by forming good work habits. One should confine oneself to
doing one thing at a time, since attempts to juggle multiple tasks only lead to poor
results in all of them. One should keep work and leisure separate. One should work in a
relaxed frame of mind, repeatedly reminding oneself during the course of the day that one
can accomplish more work and better work if one works calmly and intersperses one's
routine with breaks.
The following additional disciplines will also be helpful in combatting stress and
1. Keeping the Five Precepts conscientiously. The feeling of guilt increases stress. By
observing the precepts, a person leads a blameless life and thereby enjoys freedom from
the nagging sense of guilt that harasses one who violates the basic rules of morality. A
guilty conscience is a vexing companion during the day, an uncomfortable bed-fellow at
2. Sense control. The mind is constantly attracted to pleasant sense objects and
repelled by unpleasant objects. Wandering recklessly among the objective fields, it
becomes scattered and distraught. By guarding the sense doors, this wasteful agitation is
checked. The mind becomes calm and settled, and as a result one experiences an unblemished
3. Meditation. Meditation, or bhavana, purifies the mind. As the mind is
gradually cleansed, one can see with greater clarity the true nature of life. One then
becomes increasingly detached from worldly things and develops an equanimity that cannot
be shaken by the fluctuations of fortune.
4. Cultivating the four sublime attitudes. The four sublime attitudes (brahmavihara)
are lovingkindness, compassion, altruistic joy, and equanimity. These are enlightened
emotions that reduce the stress and strain of daily life, improve interpersonal
relationships at home and in the workplace, promote racial accord and amity, help in the
development of an even mind, and increase calm and inner peace.
5. One final piece of practical advice: Time, energy, and funds are limited, while
wants are unlimited. Therefore a person must have a sense of priorities. A lay Buddhist,
in particular, must be able to discriminate: to know what is really essential to a
wholesome life; what is desirable but not urgent; what is trivial and dispensable; and
what is detrimental. Having made these distinctions, one must pursue what ranks high in
the scale of priorities and eschew what ranks low. This will enable one to avoid
unnecessary waste and worry, and help to promote balanced, frugal living.
* * *
6. Observing the Five Precepts
The minimal code of ethics followed by a lay Buddhist is the Five Precepts of virtue (pa˝casila).
These precepts are moral rules voluntarily undertaken to promote the purity of one's own
conduct and to avoid causing harm and suffering to others. Evil conduct is harmful to
oneself and others and strengthens the defilements of greed, hatred, and delusion. To
engage in unwholesome activity is not merely a matter of free choice: it is a violation of
the cosmic moral law entailing inevitable suffering both in this life and in future
existences. The opposite of evil conduct is virtue (sila). Virtue involves the
avoidance of immoral deeds by voluntarily accepting ethical principles of restraint.
Virtuous action springs from the three wholesome roots of non-attachment, goodwill, and
wisdom. By undertaking moral precepts one pledges to regulate one's conduct in accordance
with these three virtuous qualities.
The Five Precepts are as follows:
1. To abstain from killing living beings;
2. To abstain from taking what is not given, i.e. from stealing;
3. To abstain from sexual misconduct;
4. To abstain from false speech;
5. To abstain from intoxicants and harmful drugs.
Following the Five Precepts also implies shunning the five kinds of occupation
forbidden to a lay Buddhist: trading in arms, in human beings (i.e. including slavery and
prostitution), in flesh (i.e. breeding animals for slaughter), in intoxicants, and in
Virtue, though formulated negatively in the precepts, is not a mere negative state. To
the contrary, it is most decidedly a powerful mental achievement. To observe the precepts
conscientiously in one's daily life brings a simultaneous growth in mental purity,
skilfulness, and wisdom. Refraining from killing, for example, increases compassion and
lovingkindness for all living beings, two of the "sublime attitudes" extolled by
the Buddha. Honesty gives courage, generosity, and love of justice. Sexual restraint
results in physical strength, vitality, and keenness of the senses. Truthfulness makes for
uprightness. Avoiding intoxicants and stupefying drugs promotes clarity of mind. Finally,
mindfulness is essential to observing all the precepts, and one's constant effort to
maintain the precepts in turn issues in an increase in the clarity of mindfulness.
The habitual practice of the Five Precepts leads to increased self-control and strength
of character. The mind that succeeds in controlling desire, even to a slight degree, gains
in power. Desire is a force every bit as real as electricity. When desire is uncontrolled,
allowed to run riot, it expends itself in the pursuit of things that are harmful to
oneself and others. The Buddha's teaching, far from encouraging the proliferation of
desire, counsels us in the methods by which we may harness, divert, and sublimate the
powerful force of desire and use it for worthy ends.
Virtue is the first stage in the development of the Noble Eightfold Path; as explained
above, it comprises the path factors of Right Speech, Right Action, and Right Livelihood.
The energy conserved by virtue is then used for the practice of the second stage,
concentration of mind, which in turn is the soil for the growth of wisdom.
The observance of the Five Precepts is a voluntary act which each individual must take
up on his or her own initiative. The Buddha did not formulate the precepts as
commandments, nor did he threaten anyone with punishment for violating them. However, this
much has to be said: The Buddha perfectly understood the workings of the universe, and he
proclaimed the inviolable moral law of cause and effect: good deeds beget pleasant fruits,
evil deeds beget painful fruits. The Five Precepts are the guidelines the Buddha has
bequeathed us to steer us away from evil conduct and towards the lines of conduct that
will prove most beneficial for ourselves and others. When we mould our actions by the Five
Precepts, we are acting in accordance with the Dhamma, avoiding future misery and building
up protection and happiness for ourselves and others both here and in the hereafter. Thus
the closer we live to the Five Precepts, the greater will be the blessing power of our
* * *
7. Controlling the Emotions
An emotion is a state of deep feeling, an "inward stirring" which can act as
a motivation for action. Emotions are often associated with the instincts, the inborn
tendencies to act in specific ways in specific situations. Human beings are conditioned to
a very great extent by their emotions, by their likes and dislikes. Too often their
emotions are biased by self-interest and egotism, even to the extent that they overwhelm
sense and reason, compelling us to act in ways that, in saner moments, we regard with
Emotions generally arise in response to the spontaneous evaluation of perceptions. A
person evaluates his or her percepts -- of another person, an object, a situation -- as
desirable or undesirable, as helpful or as threatening. On the basis of this evaluation an
emotion will arise in response to the situation: desire for those things positively
evaluated, aversion or fear towards those things seen in a negative light. Emotions may be
harmful, such as lust, anger, and fear, or wholesome, such as sympathy and compassion.
While desire and aversion are the prototypes of the unwholesome emotions, lovingkindness
and compassion are outstanding examples of emotions that ennoble us and elevate human
People vary widely in their emotional development and in the range and strength of
their emotions. While one person is passionate and impulsive, another is cool and
reflective; while one is quick to anger, another is patient; while one is emotionally
impassive, another is capable of running through a wide range of emotions in less time
than a finger snap. One important reason for these differences is that each individual
brings along a different kammic inheritance of tendencies and character traits from
previous lives. Whether emotions are repressed or expressed, indulged in or sublimated,
depends on a combination of factors: innate temperament, family background, and the ethos
and traditions of the larger society.
We cannot grow in the Dhamma or find happiness without some degree of emotional
control. A person who easily gets angry spoils his own happiness and disturbs the peace of
mind of others as well. Instinctive emotions are the raw material of character. If an
instinctive impulse is misdirected or repressed, much harm and suffering may ensue. But if
the energy that is normally channeled into this emotion is redirected towards a worthy
object, the force of the emotion will be sublimated in a way that results in great benefit
to oneself and to the community. For the Buddhist, the worthiest of all ideals is the
attainment of Nibbana; hence it is the quest for this ideal that has the capacity to
absorb and transform our emotional life. Such a noble ideal has the power of evoking and
harmonizing all our emotional energies so that they guide us towards the realization of
our ultimate good.
Without deliberate effort, emotions will not be under the direct control of the will.
The Buddhist training aims at mastering the emotions. The first step in gaining such
mastery is the observance of the Five Precepts. Practising the precepts in everyday life
will help us to control the grosser forms of craving and emotion. The next step is to
train the mind to control the emotions just as they begin to arise. This is accomplished
by mindfulness: by objectively watching, with close attention, the emotions that arise and
swiftly ascribing a name to them, a mental label thus: "mind with lust,"
"mind with anger," "mind with jealousy," "mind with sorrow,"
etc. Once we have named the emotion, we are then in a better position to let it go,
without being swept away by it. The moment one calmly registers the fact that one is angry
-- when one is aware of the fact that a mind with anger has arisen -- one then ceases to
be angry. A mind that is occupied with the wholesome thought of mindful awareness has no
scope within it simultaneously for an unwholesome thought of anger.
This same procedure should be adopted with any other harmful emotion that arises. At
the start it may prove helpful if, during the course of the day, one mentally repeats to
oneself a formula such as: "What am I feeling now?" or "What am I thinking
now?" and immediately answers the question thus: "I am feeling angry," or
"I am feeling jealous," etc. We should also investigate, even later, when and
why anger -- or any other adverse emotion -- overwhelmed us then, and thus avoid
such situations and responses in the future.
By patient and persistent practice we can gradually gain control over our harmful
emotions. The discipline and effort involved is worthwhile, for it will bring greater
harmony internally -- in one's own mind -- and externally, in one's relations with others.
The key to such control is firm adherence to the basic precepts of morality and, above
all, mindfulness of one's own thoughts and emotions.
* * *
8. Beware of Bias and Propaganda
Buddhism teaches the need for clear thinking, self-control, self-help, and meditation.
Although each human being is endowed with a mind, very few of us use that mind to think
for ourselves. The great majority of people today allow others to do their thinking for
The mind absorbs a great deal of poison from the outer environment by continuous
exposure to suggestions from others. This mental passivity has become especially baneful
with the development of the mass media. Radio, television, and newspapers, pulp journals
and tabloids, blare their messages at us every minute of the day, and their power of
penetration is reinforced by the ingrained human disposition to accept what we are told
and to comply with what we are urged to do. Bombarded left and right by ten thousand
inducements, we no longer think our own thoughts, feel our own emotions, or initiate our
own actions; instead, we think as others want us to think, feel as others want us to feel,
act in ways that will win the approval of our peers and superiors. The pull of the crowd
has become irresistible.
Every time we open a newspaper, turn on the radio, or sit down before the television
set, we are immediately subjected to propaganda, advertising, and subtle social
suggestions. This is done daily, deliberately and systematically. All these media are
teaching us to suspend our capacity for thought, or if we are to think at all, to think as
they would like us to think. Newspapers, for instance, seek to command assent not only by
their editorials and opinion columns, but by their layout, language, and lines of
Those who exploit the media in this manner are generally small but powerful groups: the
owners and sponsors of the media, advertising agencies, the masters of commerce. Such
people are motivated primarily by self-interest, greed for wealth and power, a sense of
self-importance. Often they play dominant roles in various walks of life, including
politics, business, law, medicine, and education. Among the general public the role of
reason tends to be subordinate to that of emotion, while mental inertia and indifference
make the conquest of reason easier. Hence, by shaping public opinion through the
manipulation of the media, a small minority is able to control the majority.
Those who comprise this small but powerful minority all have something to sell.
Commercial advertisements make us want more and more goods that bring us no real
happiness, no real peace of mind. We are told that our felicity depends on having a radio,
television, video player, stereo set, and computer games. Yet, however much we deck
ourselves with all these instruments of diversion, we still feel our lives painfully
The speed, power, and efficiency of all these technological and social developments
within a purely materialistic society such as ours has led to a rising incidence of stress
disease and mental breakdown. Those who do not crack under pressure find other escape
routes, such as drugs, alcohol, and psychotic cults, while for those who cannot cope at
all there remains the last resort: suicide, which has reached alarming proportions in our
How then is a Buddhist to protect himself or herself from the baneful influences to
which we are everywhere exposed in the modern world? As lay Buddhists we should always
adopt a critical attitude towards the written and spoken word and should always apply
mindfulness to protect ourselves from being emotionally swayed by those who seek to win
our favour. We should stand back from the topic under review and examine it objectively
from all angles. Only after appraising the alternatives should we arrive at a decision or
When we hear a particular opinion being voiced, we should make an effort to find out
who the writer or speaker is, what interests he or she represents, including political
affiliations, religious leanings, and social background. We should also never forget that
there are at least two sides to any issue, and that we are more likely to arrive at a
correct stand if we first give unbiased consideration to both sides. Before arriving at a
conclusion, one should gather all the relevant facts, maintain a calm mind free from
emotional excitation, and prevent oneself from being swayed by preferences and anger,
praise and blame. The same principle of objective thinking should also be applied to other
matters in everyday life.
If we properly understand the working of kamma and rebirth, we will recognize that no
one can be alike, and thus we will also avoid drawing comparisons; for this is a world of
comparisons as well as of propaganda. The only meaningful comparison that one should make
is between the person that one was a month ago, a year ago, or a decade ago, and the
person that one is now: physically, intellectually, morally, and financially. If there has
been no improvement, or insufficient improvement, one should inquire why this is so and
remedy one's deficiencies without delay. If this annual stocktaking is done regularly, it
will be most beneficial. Putting aside pride and prejudice, revising one's values and
outlook, one will then lead a simpler, saner, and happier life.
* * *
9. A Happy Family Life
For the adult it is natural to love one person of the opposite sex. The lay Buddhist
will recognize that there is nothing "sinful" or shameful in sex, and hence will
not suffer from a guilt complex over sexual desire. At the same time he or she will be
aware that sexual desire, like any other form of desire, must be regulated and controlled
to avoid harm to oneself and to others.
In a successful marriage the contracting parties must realize that love is a sentiment
far wider than sexual attraction. If one person really loves another, he or she has to
learn to give without expecting anything in return. Only in this way can the problem of
sex be solved satisfactorily. Further, the would-be partners should ask themselves,
"What do I expect of my partner?" and should find out objectively to what extent
the prospective partner has the requisite qualities. One might enlist the help of a
trustworthy, balanced friend who has known the would-be partner for some time and might be
in a better position to offer a correct evaluation. There are obvious dangers in being
one's own marriage broker. Too often one is inclined to endow the would-be partner with
qualities and virtues that she (or he) clearly lacks in the eyes of the unbiased observer.
This danger has to be frankly acknowledged, for disillusionment might otherwise set in
sooner or later, and then the stage is set for marital discontent and misery.
No doubt, in married life sex is important, but it must be kept in its proper place, as
an expression of marital love. Sex is by no means the sole concern of married life; only
when it is subordinated to personal love and affection does sexuality provide a truly
satisfying emotional experience. Above and beyond sexual compatibility, a happy marriage
calls for mutual understanding and adjustments, for sacrifices and selflessness, for
tolerance and patience. Married life becomes truly a blessing rather than a curse when it
is viewed as a partnership of two persons who are committed to think more of the
partnership than they do of themselves, who are ready to make the mutual effort necessary
to attain harmony and contentment.
Most married couples hope to have children. Children differ, for each brings his or her
own kammic inheritance from many past lives, a kammic inheritance that includes potential
tendencies that set the general tone and trend of the child's character. This fact
indicates both the responsibilities and the limitations of the parents in the upbringing
of their children.
The child spends most of the formative years of his or her life at home, and early in
life learns to follow by imitation the values and lifestyle of the parents. Schools and
other influential agencies cannot supplant or replace the parents. Buddhist parents should
recognize their solemn obligation to serve as models for their children. They should
therefore regularly observe the Five Precepts and show their children by example that the
Dhamma yet lives and rules their daily lives. Parents must be aware that the child has
immense potentials for both good and evil, and thus must fulfil their responsibility to
help the child to develop his or her potential for good and to check the potential for
evil. It is only if parents bestow their loving care and attention on their child that the
child will be able to satisfy the hopes and aspirations of the parents.
The Buddha has advised parents to guide their children, to supply their needs, to see
to their education, to give them in marriage at the proper time, and to attend to all
other aspects of their well-being. Unfortunately, however, many parents today do not
discharge these duties, with the result that too often children go astray. Responsible
Buddhist parents must be prepared to forgo their own pleasure in order to attend to the
upbringing of their children. They must realize that the home influence is ultimately what
matters most in forming the child's character, outweighing all other outside influences to
which the child may be exposed. In areas where the parents lack adequate expertise, they
should be prepared to consult a non-technical manual on proper child rearing.
The first five years of a child's life are the most crucial in the formation of his or
her character, and it is at this stage that they are most susceptible to the influence of
the parents. Thereafter the needs of the child change, and will continue to change
radically at different stages of development. Parents should remember this and meet the
new needs as they arise.
In the early years three factors are essential for balanced and wholesome growth:
parental love and affection; a stable home environment; and scope for creative activity
and personal initiative. Young children learn largely by imitation. If parents show
emotional maturity, avoid quarrels, respect and trust each other, and do likewise with
their children, then the children will develop characters that are sound both morally and
psychologically. When the child is brought up with love and understanding, with insight
into his or her changing needs, nourished with high ideals and lofty aspirations, then he
or she will have a secure foundation upon which to build a character and a future. In this
way the very first steps along the Buddha's path will have been well planted.
Adolescence is a period of stress and strain, when children may be inclined to rebel
against parental authority. It is therefore at this stage that the greatest love and
understanding are called for. In adolescence, as the sexual instinct awakens, sensible
Buddhist parents should be capable of guiding their children and helping them to adjust to
the changes taking place in their bodies and their lives. When children ask their parents
questions about sex, the parents should be ready to answer them calmly and briefly in a
matter-of-fact way, just as they would answer any other question. If parents are unable to
tell the adolescent children the facts of life in an unself-conscious manner they might
give them a suitable book to enable them to instruct themselves about the subject. Above
all, in this age of sexually provocative entertainment, irresponsible promiscuity, and an
exploding AIDS epidemic, withholding vital information is not a means of protecting the
youngster but of exposing him or her to danger.
When parental control, supervision, and proper guidance are lacking, the children often
incline to delinquency and drugs. Parents should therefore take greater interest in their
children, should spend more time with them, should know how they use their leisure, and
should make the acquaintance of their friends. Real problem children are few; it is only
problem parents who are many.
As the child reaches maturity it is the duty of the parents to help him wisely choose a
suitable career as well as a mate, but the child's wishes in these spheres have to be
respected. To order the young person about as if he or she were still a child is only to
Since we live in a world of keen competition in many areas of life, wise Buddhist
parents will limit the size of their family in order to give their children the best. In
developing countries like Sri Lanka, where the rate of reproduction is generally higher
than the rate of production of real wealth, this is a necessary measure to eliminate
poverty, especially among the working classes in both town and countryside, whose families
are generally large with many dependants. Buddhism is not opposed to population control,
except by means of abortion, and with the world's resources dwindling today under dense
population pressure, Buddhist parents should recognize the need for family limitation to
ensure the best for the children.
In a country like Sri Lanka it is the duty of the state to popularize family limitation
by making freely available safe, effective, and inexpensive methods of birth control.
Production that is centred on the population at large -- rather than on enhancing the
wealth of a privileged few -- using appropriate technology, with just distribution of
resources and extensive family planning, will increase real wealth and help to improve the
quality of life of the masses, provided they also cultivate a wise sense of values.
Otherwise they will always remain poor.
The moral and spiritual edification of the children should accompany their physical and
emotional development. As they grow up, parents should teach them the essentials of the
Buddha-Dhamma, using simple language and everyday examples. They should explain the
working of the moral law of kamma and rebirth, should instruct them in the proper rules of
conduct, and should clarify the reasons for practising virtue in daily life. Furthermore,
in a Buddhist country children should be regularly taken to the temple, especially on
quiet days. They should be enrolled in Dhamma school if such is available, and should be
encouraged to ask their questions and discuss their problems with wise and virtuous
bhikkhus. The Dhamma, after all, is intended to guide us in how to live this very life we
are leading now. It is the art of happiness here and now, and the path to deliverance in
Materialism is steadily eroding traditional values, moral, spiritual, and social. The
influence of materialism now reaches even the remote villages, the ancient strongholds of
the Buddhist way of life. But young people who have been rightly brought up by Buddhist
parents to discover the value of the Dhamma for themselves are unlikely to be led astray.
* * *
10. The Practice of Benevolence
The desire to do good, to bring about the happiness and well-being of others, is
effectively cultivated in Buddhism by the systematic practice of the four "sublime
attitudes" (brahmavihara): lovingkindness (metta), compassion (karuna),
altruistic joy (mudita), and equanimity (upekkha). By cultivating these
qualities a Buddhist can gradually remove the mental defilements such as hatred, cruelty,
and envy, and bring into being the most exalted virtues. The sublime attitudes elevate
human beings to a divine-like stature; they break the barriers that separate individuals
and groups; they build bridges more solid than those constructed of stone and steel.
1. Metta is goodwill, lovingkindness, universal love; a feeling of friendliness
and heartfelt concern for all living beings, human or non-human, in all situations. The
chief mark of metta is a benevolent attitude: a keen desire to promote the welfare
of others. Metta subdues the vice of hatred in all its varied shades: anger,
ill-will, aversion, and resentment. The Buddha said:
Hatreds do not cease through hatreds
Anywhere at anytime.
Through love alone do they cease:
This is an eternal law.
(Dhp. v. 5)
This stanza is of special significance to us in this nuclear era when the most
appalling destructiveness has erupted all over the globe. Peace will never be achieved by
meeting force with force, bombs with bombs, violence with retaliation. Metta or
lovingkindness is the only effective answer to violence and destructiveness, whether by
conventional weapons or nuclear missiles.
2. Karuna is the attitude conveyed by such terms as compassion, sympathy, pity,
and mercy. Its basic characteristic is sympathy for all who suffer, and it arouses a
desire to relieve or remove the pain and suffering of others. Karuna helps to
eliminate callousness and indifference to others' woes. It is the direct antidote to
cruelty, another vice common in the world today. It is compassion that prompts one to
serve others selflessly, expecting nothing, not even gratitude, in return.
3. Mudita is altruistic joy, appreciative joy: the desire to see others
rejoicing in their happiness, the ability to share the happiness and success of others.
This attitude is the complement of karuna: while karuna shares the sorrow of
others, mudita shares their joy. Mudita is the direct antidote to envy. Envy
arises over the good fortune of others: it resents those who achieve position, prestige,
power, and success. But one who practises mudita will not only be happy when others
do well, but will try to promote their progress and welfare. Hence this attitude is of
vital importance for achieving social concord and peace.
4. Upekkha, the last of the four sublime attitudes, is equanimity. Upekkha
establishes an even or balanced mind in an unbalanced world with fluctuating fortunes and
circumstances: gain and loss, fame and ill-repute, praise and blame, pleasure and pain. Upekkha
also looks upon all beings impartially, as heirs to the results of their own actions,
without attachment or aversion. Upekkha is the serene neutrality of the one who
The constant, methodical, and deliberate cultivation of these sublime virtues in
everyday life transforms the attitudes and outlook of the practitioner. They should be the
foundation of all Buddhist social action, as well as of individual and collective peace
and harmony. Buddhist social welfare work may take many forms, but what is most essential
is the spirit in which it is performed. This spirit should be marked by the subordination
of the private good to the good of the whole. For Buddhist social work to be of real
value, action should spring from genuine love, sympathy, and understanding for one's
fellow humans, guided by knowledge and training. Welfare work should be the perfect
expression of compassion, untouched by condescension, washed clean of pride -- even of the
pride of doing good. It should be a sheer manifestation of the brotherhood of all human
The four sublime attitudes should be diligently cultivated with unremitting effort by
every true follower of the Master. These qualities never become obsolete. They convey a
universal message which transforms us into universal human beings.
* * *
11. Freeing the Mind
Mind occupies the pre-eminent place in Buddhism, for everything that one says or does
first arises in the mind as a thought. To have a well-trained mind is indeed to possess a
treasure. When a person trains the mind, turns inward to examine and cleanse his own mind,
he will find therein a vast storehouse of happiness. Real happiness is a quality of the
mind which has to be sought and found in the mind. The Buddha teaches that non-attachment
to worldly pleasures is a greater happiness than the enjoyment of worldly pleasures.
Nibbana is the highest happiness, the happiness of relief from suffering and from repeated
birth, and this happiness is only to be attained by freeing the mind from its defilements.
The misguided worldling thinks otherwise. In his view the enjoyment of sensual
pleasures is the only real happiness. He forgets, however, that sensual happiness arises
merely from the gratification of desire, and thus that this happiness must fade when the
desired object is obtained. Nor will the multiplication of desires make sensual pleasure
permanent, for there is no permanence in the passing. The pursuit of sensual pleasures
ends only in restlessness and dissatisfaction.
The aim of Buddhist mental culture is to gain direct intuitive knowledge of the real
nature of existence by systematic training of the mind through meditation. This practice
issues in detachment and thus frees the mind from its delusions. Meditation leads the mind
from the pain-laden things of the world to the sorrowless, transcendent state of
deliverance, Nibbana. The basic cause of rebirth and suffering is ignorance of the true
nature of life. We consider what is passing, unsatisfactory, and empty to be permanent, a
source of true happiness, and substantial. This delusion sustains the craving for more
existence and leads to the accumulation of kamma. Meditation is designed to lead
step-by-step to the dissolution of these delusions and thereby to freedom from the grip of
There are two kinds of meditation recognized in Buddhism: the development of
tranquillity (samatha-bhavana), which emphasizes concentration, and the development
of insight (vipassana-bhavana), which emphasizes wisdom. These two types of
meditation respectively correspond to the second and third groups of the Noble Eightfold
Path, the concentration group and the wisdom group. Concentration means one-pointedness of
the mind, the ability to fix the mind on a single object to the exclusion of all else.
Concentration is not an end in itself, but to be developed primarily because it is the
basis for wisdom, the ability to see things exactly as they are. It is this wisdom that
frees the mind from bondage.
To train the mind is not at all easy, for the mind has long been accustomed to flow in
the channels of greed, hatred, and delusion; through ages we have relished sense
pleasures, raged with anger, wallowed in torpor, fidgeted restlessly, and vacillated with
doubt. Such habits are indeed difficult to break. Moreover, it is the very nature of the
untrained mind to wander from one idea to another. Thus when the meditator sits down to
begin the practice, strange thoughts may dance before his mind. To overcome these
disturbances, the Buddha has taught five methods of expelling distracting thoughts:
1. Develop a good thought opposed to the distracting one; for example, develop a
thought of lovingkindness to expel a thought of hatred.
2. Reflect on the evil consequences of distracting thoughts; for example, ill will or
anger may lead to harsh words or an exchange of blows, to making enemies, or to something
3. Turn the mind away from the disturbing thought and fix it on some beneficial idea or
towards some useful activity.
4. Trace the cause of the uprisen evil thought and reflect on whether it will serve any
5. Struggle directly with the evil thought to crush it and subdue it.
At the outset meditation will be a continual effort to pull the mind back whenever it
strays from the subject of meditation. It will seem impossible to focus the attention on
the selected subject for more than a few seconds at a stretch. With continued practice,
however, one will refine one's skills until one can keep the mind focused steadily and
calmly on the chosen topic for increasingly longer periods. Then the practice becomes more
engaging, more rewarding, and also less tiring. Eventually one's efforts will culminate in
one-pointedness of mind, samadhi.
With the attainment of the one-pointed mind, the meditator turns this pure, steady,
clear mind to the contemplation of existence itself. This marks the beginning of vipassana-bhavana,
the meditative development of insight. The meditator mindfully investigates his own
compound of the "five aggregates." He sees that the body, or form, is made up of
changing physical qualities, while mind itself consists of fleeting mental factors:
feeling, perception, mental formations (intentions, emotions, thoughts, desires, etc.),
and consciousness. He sees that these all occur in mutual dependence, all in a flow. There
is no substantial self, no immortal soul within them to be called "I" or
"mine." As the impermanence, the unsatisfactoriness, and the selfless nature of
the five aggregates become manifest to the meditator, he realizes that nothing conditioned
is worth clinging to; for everything conditioned is fleeting, and in the fleeting it is
impossible to find stable happiness. This is pa˝˝a, wisdom, the third and final
stage in the Noble Eightfold Path.
With the development of wisdom, ignorance ceases in all its forms and shades. Craving
and kamma, the fuel for the flame of becoming, is exhausted, and no more fresh fuel is
supplied. Hence the flame of existence burns out for lack of fuel. When such a person who
has reached the goal passes away, he no longer takes rebirth in any realm of becoming. He
has attained Nibbana, the Deathless.
* * *
12. Mindfulness of Breathing
Mindfulness of breathing (anapanasati) is an excellent subject of meditation
particularly useful to the busy layperson, as it can be practised safely by anyone,
anywhere, at any time. To practise this type of meditation, one should first adopt a
seated meditation posture. Those who can sit comfortably in full lotus or half-lotus
posture may adopt those positions; those who find this difficult may assume any
cross-legged sitting posture that enables them to hold upright the upper part of the body;
those who find even this difficult may sit on a straight-backed chair. The torso should be
held erect but not stiff; the hands should be placed one over the other on the lap; and
(for those who sit in a chair) the feet should rest on the floor.
The meditator should then breathe calmly and naturally, mentally following the whole
breath in and out without a break in attentiveness. At the outset one should simply
breathe in and out without reflecting about it. One may fix the attention on the nostrils
or upper lip, wherever the breath is felt most distinctly as one breathes in and out.
There the attention should remain.
As one proceeds with the observation of the breath, one becomes more and more deeply
concentrated upon it. One then feels light in body and mind, very calm and peaceful; one
may even feel as if one were floating in the air. When strong calm is established and the
mind becomes one-pointed, one may then turn one's attention towards the development of
insight (vipassana), aiming to gain direct insight into the true nature of
existence. This type of meditation, when successful, leads by stages to the realization of
Apart from its ultimate benefits, mindfulness of breathing has an immediate value that
can be seen in one's daily life. It promotes detachment and objectivity. It allows one the
mental distance needed to arrive at wise decisions in the countless difficulties of daily
life. Regular practice of this meditation brings increased concentration and self-control,
improved mindfulness, and is also conducive to healthy and relaxed living.
* * *
13. Facing Death with Equanimity
Death is the only absolutely certain thing in life, yet how many of us plan for it and
prepare ourselves adequately in advance to face it calmly? All human beings must die. The
body disintegrates, breaks apart, and turns to ashes and dust. The only thing we own that
remains with us beyond death is our kamma, our intentional deeds. Our deeds continue,
bringing into being a new form of life until all craving is extinguished. We are born and
evolve according to the quality of our kamma. Good deeds will produce a good rebirth, bad
deeds a bad rebirth.
The materialistic view that a human being is merely a biological result of the union of
sperm and ovum which utterly terminates in death is inadequate as a total explanation of
human life. Nature and nurture, heredity and the environment, cannot by themselves
explain, for example, why twins born of the same parents, physically almost identical,
enjoying equal privileges, brought up in the same environment, often exhibit widely
different characteristics, mental, moral, and emotional. Moreover, science would meet
difficulties accounting for the existence of infant prodigies and the recollection of past
lives, particularly by children.
A realistic Buddhist, knowing that death is inevitable, plans for it and trains himself
to face it with equanimity. He also knows that the best way to plan for death is to lead a
virtuous and upright life. Thus the devoted Buddhist regularly observes the Five Precepts,
performs many kind and generous acts, and endeavours to lessen his greed and hate. The
fact that one has led a blameless life will be an added solace and source of strength at
death. The fear of death then loses its force and sting.
In preparing for death, a householder should fulfil his obligations to his family, to
others, and to his religion. In practice, this means leaving behind a sufficient income
for one's family, making out a proper last will, planning one's own funeral arrangements,
and providing funds for the maintenance of virtuous and learned monks who observe the
rules of discipline and who can preach the correct Dhamma.
The Buddha teaches his lay followers, as well as the monks and nuns, that they should
often reflect on the inevitability of death: "Death is certain, life is
uncertain" (maranam niyatam, jivitam aniyatam). These words are a clarion call
reminding us of the need to put our own house in order, morally and philosophically,
without delay, and to face each day as if it were our last. The world of today would
indeed be a happier and safer place to live if people the world over would only pay heed
to this call.
* * *
14. The Good Buddhist
The preceding sections of this essay will help the Buddhist lay follower to understand,
from a practical angle, the main points of the Buddha's teachings as they bear on the
conduct of daily life. Constant practice of these principles will ensure that they are
built into his character, enabling him to develop into a well-rounded human being, a
centre of sanity in a confused world adrift in fashionable philosophies full of empty
At the very minimum a lay follower of the Buddha must keep the Five Precepts, which
enables him to develop virtue in regard to his bodily and verbal behaviour. But one should
not stop with this. One who seeks the true perfection of happiness must also attend to the
cultivation of the mind. One must be mindful of the arising of unwholesome states such as
greed, anger, and delusion, and know how to deal with them effectively when they threaten
to throw one off balance. One should proceed even further and attempt to cultivate the
mind systematically through the practice of meditation for tranquillity and insight.
The society in which we live is a reflection of the minds of the human beings who have
created that society. If our society has become corrupt, rife with immorality, and
destructive of the higher potentials of human nature, that is because the people who
comprise that society have allowed themselves to drift into corrupt and immoral states of
mind. The quality of a society inevitably rests on the quality of the lives led by the
persons who make up that society. One single individual may not be able to change the
whole society for the better. But each one of us can, at any rate, transform the world of
our own mind.
How is this to be done? By observing the Five Precepts flawlessly, by being as mindful
as possible in everyday life, by cleansing the mind of its blemishes, by cultivating the
four sublime states, by meditating energetically every day, by listening to discourses on
the Dhamma and clarifying one's doubts about the teaching. By following these guidelines
one is sure to reap their fruits: peace of mind, contentment, the absence of inner
conflicts even in the midst of our confusing and chaotic world.
A good Buddhist should ever seek the opportunity to do deeds of mercy, kindness, and
charity. He should be keen on helping those less fortunate than himself. When practising
giving, however, one should give with discrimination, as the Buddha advises: viceyya
danam databbam. Thus the most needy will be benefited with the things they need most.
A good Buddhist should set apart a few minutes every day to review the day's
happenings, and to see whether or not he has strayed from the Master's teachings. If so,
he should inquire why he has done so in order to avoid a future repetition. Methodical
reading on the Dhamma will also help one to put the whole of life into the right
perspective. It is a useful habit to read daily an inspiring discourse of the Buddha, such
as the Mahamangala Sutta, or to recite some verses of the Dhammapada and reflect for a few
moments on their relevance to one's own life. Doing so will help one to forget one's
trifling worries and troubles, to clarify one's thinking, and to recall the ultimate
values and truths upon which one should build one's life.
The Buddha's teachings consist of virtue, concentration, and wisdom. Only with their
practice will the Buddha-Dhamma flourish; when they are neglected, the Buddha-Dhamma will
decline. This fact should always be remembered by those who are anxious to avert the
decline and disappearance of the Sasana. As religion withers the world over, more and more
attention is paid to empty rites, rituals, and ceremonies, while little or no attention is
paid to the actual practice of the principles of religion as they bear on real life. It is
this, however, that matters most.
By following the above guidelines, a good Buddhist will grow in all aspects of the
Dhamma. These guidelines will help to mould one's whole personality, to instil the true
principles of the Dhamma into one's understanding, to train the emotions and to discipline
the will. Doing so will conduce to the ultimate best interest of oneself, and help one to
make one's life a blessing for others as well.
May you and I and all other beings
be well and happy.
About the Author
Robert Bogoda was born in 1918 in Colombo, the business capital of Sri Lanka. His
secondary education was cut short by the sudden demise of his father, which compelled him
to work at a modest job as a teacher. While engaged in teaching, he obtained by self study
the B.Sc. (Econ.) and M.Sc. (Econ.) degrees from the University of London, specializing in
Social Administration. Now retired, he pursues his interests in Buddhism and social
welfare. The essay "A Simple Guide to Life" was written against this background.