Introduction

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 readers mind the essential principles of the Buddhas teaching, without complicated and sophisticated explanations. The principles discussed here should serve as a clear cut philosophy of life, a framework that 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 favor 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 ones life as a lay Buddhist within the framework of the Noble Eightfold Path, which represents the Masters 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 householders 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 Buddhas 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 Buddhas 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 endeavor over a long period, guided by the Masters 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!