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My story
Out of faith in the plain and common sense meaning of the
Suttas, out of love for the Buddha and the way he lived,
I have walked thousands of kilometres with little more
than three robes, a bowl and a blanket. With no money, no
organised support and no shoes, fuelled by a single meal
per day, regularly sleeping in groves and empty dwellings
found at the side of the road.
This life of asceticism and contentment described in the
Suttas, I have lived for over three years now with faith
and integrity. And I can tell you with the confidence of
personal experience that it is good, and that so long as
these two legs will bare me up, I shall do it until I
die. It is a way of life that is wide open and free. And
I have compassion for all who choose to live lives that
are crowded and dusty, whether in homes or temples or
monasteries.
Trust me
So with all of this in mind, I invite you to trust my
take on the Buddhas teaching. I am confident that I know
what Im talking about. Of course, it is one thing to be
confident, it is another thing to be correct. Thus while
I advocate myself as a person worth listening to and
following, Im not one to insist.
The Buddha taught if you want to know a persons wisdom
you need to engage him in discussion over a long period
of time with careful attention. If anything I say or
recommended doesnt sit right with you, then you should
question me about it. The delusion of the mind is a great
labyrinth, so I am grateful to be questioned or corrected
by those who reasonably believe that I what I say is
incorrect.
So thats enough on the subject of subjectivity, lets
get back to Plain Buddhism.
Pali Suttas
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This monk strays onto the road. A very large truck bears
down on him. As per his trained habit, he interprets this
very large truck as just another example of impermanence,
suffering and not self. And thus, this foolish monk is
soon no more.
Compare this to a wise and well-trained monk who
deliberately interprets with wisdom. When faced with a
speeding truck he also interprets the truck as
impermanent, suffering and not-self, but at the same time
he also deliberately and wisely interprets the truck as a
threat to his life and his practice. Thus he quickly and
gracefully steps out of the way and goes on to live a
fruitful life and eventually attains full enlightenment.
Plain approach to interpretation
After accepting that interpretation is necessary and
inevitable and a skill to be trained, a Plain Buddhist
approaches interpretation in a plain and straightforward
way. We start with literal interpretations. We apply
literal interpretations to our practice and we see what
happens. If the result is a long-term reduction in greed,
hatred and delusion, then we take it that the literal
interpretations are sound. If the result is a long term
increase, or neither increase nor decrease in the
defilements, then we pursue more metaphorical
interpretations. And then, we test each interpretation in
the same way until a sound interpretation is found. In
other words, we go with what works in real life. We
consider real-life results to have priority over
theoretical assertions.
Now to undergo this process with integrity, we must be
willing to entertain the possibility that the Suttas are
wrong. It would be blind dogmatism to assert that the
Suttas are right simply because we believe in them. That
is, we must be willing to entertain the possibility that
the Suttas are an incorrect recording of the Buddhas
teaching, or that they are a correct recording, but the
Buddha was wrong.
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A Plain Buddhist holds onto the faith that the Buddha was
right when he said that if a person practices the Noble
Eightfold Way then it is impossible for her to not become
enlightened. As per the Dhammacakkapavatana Sutta, a
Plain Buddhist really believes that the Wheel of the
Dhamma cannot be stopped by anything in the universe
except our own negligence.
In sum, a Dhamma that emphasises integrity and
consistency empowers us in everday life by arming us to
cut through all the hypocrisy of the world.
Renunciation and contentment
Plain Buddhism is also characterised by renunciation and
contentment. Today, Buddhism is renown for being a
religion of wisdom and compassion. This, however, is a
misrepresentation of the Buddhas teaching. Buddhism is
not a religion of wisdom and compassion. It is a religion
of wisdom, compassion and renunciation.
We need not be surprised that renunciation has dropped
out of mainstream accounts. It is because we want our
cake and to eat it too. We want wisdom and compassion
without having to give anything up.
Just as Jesus original message of renunciation and
contentment has been corrupted so that now people say
that if you believe in Jesus, he will help you get rich.
So too the Buddhas original message of renunciation and
humility has been corrupted so that people meditate to
manifest Porsches and attract large real estate
portfolios.
It is neither wise nor compassionate to walk further down
the path of materialism, consumerism and sensual
indulgence for they lead to chronic mental and physical
illness, social breakdown and environmental ruin. Thus,
wisdom and compassion without renunciation, is fake
wisdom and compassion.
One cannot claim oneselves to be a follower of the Buddha
while walking in the opposite direction that he walked.
To walk in his direction, one should have the attitude
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thought that
not
highly
large
people in
Talking point
Another advantage of wearing a life uniform is that it
becomes a talking point that helps us meet people and
gives us opportunities to share the Buddhas teaching.
Plain Buddhists should be known throughout general
society as people who are willing to wear their religion
on their sleeve and who are able to speak confidently and
peacefully about why.
Lighthouses
And, last but not least, if a wisely practising Plain
Buddhist layperson wants to upgrade his practice in
relation to plain clothing, he can do what the deeply
faithful lay Buddhists in the Buddhas day did: wear a
life-uniform composed of all white clothing, thus
becoming a symbol of light, hope and purity wherever he
goes. A living, breathing stupa.
Summary
In summary, Plain Buddhist food and clothing consists of
food and clothing that emphasises the joy of plainness
and the happiness of virtue.
A Plain Buddhist does not eat for amusement, intoxication
or beauty but only for nutrition to sustain her practice.
She eats healthy food with plain flavours, in plain
eating environments with plain eating habits. She also
chooses to buy food that is fresh, local and organic. She
is as vegetarian as she can be given health constraints.
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wise disciple
old and to
meaningful
and death with
Old age and death are like the bogey-man that children
imagine lives under their beds. When we turn on the light
and invite children to look directly under their beds for
themselves, then over time their fear fades away. In the
same way, to overcome this pathological fear of old age
and death, we need to look old age and death in the eye,
we need to spend more time with old and dying people and
talk openly about the inevitability of old age and death.
Of course, old age and death are often very painful
things. But please have faith that it is possible to
endure pain peacefully. Indeed, I know for I live a life
of constant asceticism. I do it because Im preparing for
my old-age and death. Knowing clearly that I am fated to
grow old and die, I am training myself so that I may bear
that pain peacefully when it comes and so that I may
fully understand it when it comes.
Not-for-profit medicine
Now, the fourth principle of plain medicine is: Dont
make profits out of medicine. Medicine is not for the
sake of making money. Medicine is for the sake of healing
the sick. I see no reason why doctors should be paid
large salaries. If we engage the healing arts, we should
do it for the love of humanity, not the love of the
dollar.
When large amounts of money get mixed into medicine, then
too often doctors lose their interest in healing people.
In fact, many, at least subconsciously, become interested
in promoting sickness. After all, the sicker people are,
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the more likely they are to fork out money for whatever
medicine is on offer. Money corrupts and distorts many
doctors into being cronies to drug companies -- high
status and high salaried drug dealers.
Summary
In summary, the Buddha taught that sensual pleasures in
of themselves as well as attachment to sensual pleasures
are causes of great suffering.
Plain shelters are shelters that simply protect us from
the elements and provide seclusion. And there are four
principles of plain shelter: 1) live in multigenerational households, 2) live in a small home, 3)
build with natural and recycled building materials, and
4) join an intentional community.
Plain medicines are medicines that help us overcome pain
and make us healthy in the long-term. And the four
principles of plain medicine are: 1) take less painkillers, 2) use more herbal medicines, 3) stop looking
for medical cures to old age and death and 4) dont make
profits out of medicine.
Integrating Simple Living and Buddhism
To conclude, I should say that I am conscious that a lot
of what Im saying is old-hat to many of you, that is,
those of you who are into the simple living movement.
What is significant here is that Buddhism is an ancient
spirituality that affirms all that is good inside the
simple living movement and is capable of binding it with
deep spiritual insights that lead not just to ecological
sustainability, but social harmony, and profound
individual health and happiness. In a sense, the mission
of this Plain Buddhist Manifesto is to introduce
Buddhists to simple living and to introduce simple lifers
to Buddhism.
The synergies between Buddhism and simple living need to
be explored, harnessed and pressed into service. There is
a whole new world waiting to be created. Let us get
moving on the job at hand. Let us not wait even a single
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show compassion. Thus the east is covered and made safe and
secure.
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Supporting parents
Now, the first responsibility of children is to know
gratitude towards parents, thinking to themselves Having
been supported, I will support. Children should support
their parents through their entire life, not just in old
age.
This responsibility points towards the need for modern
people to make more of an effort to stay close to parents
for life. The honeymoon is over for modernity. Now we are
all feeling the long-term negative effects of familydislocation. Our families are scattered all-over the
world, and were not getting the physical, emotional and
spiritual support we used to get from family. We are
missing the clan, because clans can only aggregate if
children make an effort to stay close to their parents.
And, of course, this is particularly important when our
parents get old. It is simply wrong that so many elderly
people today live out their dotage in institutions.
Doing parents duties
The second responsibility of children is to take interest
in their parents' roles in society and to do their
parents societal duties. Children should go to work with
their parents regularly and help out with whatever they
can so that they can learn about the world outside of
home and school. Also, the more active parents are with
societal duties outside of paid work like looking after
relations or doing charitable activities, the more
opportunities children will have to participate.
Children need to regularly take part in activities that
have real consequences for real people. This is the best
way to foster in them a sense of responsibility,
empowerment, belonging and self-esteem.
Maintaining family tradition
The third responsibility of children is to know respect
for elders and to maintain family traditions. This duty
is often misunderstood as meaning that children should
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Self-control
Principle number seven: Just as Venerable Anuruddha
considered cooperative living as a way of being diligent,
self-controlled and resolute, lay-Buddhists should have
the same attitude to community life. That is to say, layBuddhists living in community should not behave as lazy
hippies. A deeply authentic Buddhist way of life is not a
holiday. Its meant to be hard work. And the joy that
comes from it whether as monks, nuns, laymen or laywomen
should always be the joy of hard but meaningful work. In
this way, Buddhists work hard and have fun at the same
time.
Respect for elders
Principle number eight: Just as Venerable Anuruddha and
his friends accorded to the Buddha the highest honour by
preparing a seat for him and setting out water for
washing his feet, lay-Buddhists should make respect for
elders a central part of their culture. However, in
Buddhism, a person in not made an elder by their
biological age or by the years they have been in the
robes, after all the Buddha was venerated by many who
were older than him and who had been ascetics for longer
than him. In Buddhism, one is an elder to the extent that
one has mastered the qualities of faith, virtue,
generosity and wisdom.
Regular meetings
Principle number nine: Just as Venerable Anuruddha and
his friends met every five nights to speak about the
Dhamma, lay-Buddhist communities should have regular
assemblies based on the Dhamma. For example to hear
Dhamma talks, to discuss the Dhamma or to resolve issues
within the community based on the principles of the
Dhamma.
Homeless wandering Sangha
Principle number ten: Just as the Buddha wandered about
without considering himself a part of any particular
community of monks and was thus able to advise and
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in
in
in
in
in
living beings
weapons
meat
intoxicants and
poisons
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sees in real life ones own good, and the good of others,
and the good of both. On that occasion even those hymns
that have not been recited over a long period recur to
the mind, let alone those that have been recited.
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But is there, Master nanda, any single monk who has been
chosen by the Sangha and appointed by a number of elder
monks thus: He will be our refuge after the Blessed One
has gone, and whom you now have recourse to?
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Noble virtue
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Noble restraint
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Full awareness
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Living in Concord
"Again, Bhante, kings quarrel with kings, nobles with
nobles, brahmins with brahmins, householders with
householders; mother quarrels with child, child with
mother, father with child, child with father; brother
quarrels with brother, brother with sister, sister with
brother, friend with friend.
But here I see monks living in concord, with mutual
appreciation, without disputing, blending like milk and
water, viewing each other with kindly eyes. I do not see
any other assembly elsewhere with such concord. This too,
Bhante, is why I infer according to Dhamma about the
Blessed One: 'The Blessed One is rightly and fully
awakened, the Dhamma is well proclaimed by the Blessed
One, the Sangha of the Blessed One's disciples is
practising the good way.'
Happy and healthy
"Again, Bhante, I have walked and wandered from park to
park and from garden to garden. There I have seen some
samanas and brahmins who are lean, wretched, unsightly,
jaundiced, with veins standing out on their limbs, such
that people would not want to look at them again.
I have thought: 'Surely these venerable ones are leading
the holy life in discontent, or they have done some evil
deed and are concealing it, so lean, wretched ,
unsightly, jaundiced are they, with veins standing out on
their limbs, such that people would not want to look at
them again.'
I went up to them and asked: 'Why are you venerable ones
so lean, wretched, unsightly, jaundiced, with veins
standing out on your limbs, such that people would not
want to look at you again?' Their reply was: 'It is our
family sickness, great king.'
But here I see monks smiling and
joyful, plainly delighting, their
at ease, unruffled, subsisting on
abiding with mind [as aloof] as a
cheerful, sincerely
faculties fresh, living
what others give,
wild deer's.
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the dark days when the sky was dusty and our hearts were
hungry, and we're committed to never returning to life
for the sake of the dollar, and we all agree to live ever
on for the sake of developing long-term happiness, peace
and freedom for everyone.
Finally, we invite you to join the Plain Buddhist
Revolution by being willing to dream good dreams and to
believe in good dreams. We call you to faith. And we call
you to action.
That is my Dhamma offering to you this evening. Let us
sit together for a few moments to contemplate what has
been said. May all beings both seen and unseen rejoice in
the goodness and merit of this Dhamma talk, and may it
lead to the long- term happiness, peace and freedom of
all living beings.
Sadhu. Sadhu. Sadhu.
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