The VAJRA SIMPLETON

Ngak’chang Rinpoche and I always recommend that people keep their lives simple – but what might it mean to be simple, or to be a vajra simpleton?

Firstly – simple does not mean easy. Simplicity is to be found within the felt knowledge that we are insubstantial, impermanent, indistinct, discontinuous, and undefined – other than in the moment. This only becomes easy if we can live within the moment, rather than within the previous moment or within the next moment.

Simplicity within loving relationship means we simply love each other. I know that I love you, and I am completely confident that you love me – but this does not mean that I act perfectly all the time. When the person I love says Ouch! , then I simply say I am sorry that I did whatever it was. Even if there is no Ouch! – if I suspect that I might have acted hurtfully in some way – I say I am sorry. I say this because I know that the person I love tries not to be too sensitive to my occasional heavy-handedness. They make this effort because they love me, and I feel naturally moved to display appreciation because of that. Living in this way does not necessitate fear or ‘second guessing’. Conceptual complexity is unnecessary in the moment of being in love. Conceptual complexity prohibits perception of the ambience of loving warmth.

It is always simpler if we carry out what we declare to be our intention. There is no need to prevaricate. We simply engage in what is necessary to further our intention. To do otherwise is to waste precious moments in torturing ourselves and others with self-justification.

A Vajrayana practitioner aims to become the vajra simpleton. If I am not simple, there is danger of becoming a vajra schmuck. As a vajra schmuck one merely indulges everything that is vomited up by one’s neuroses. Sarcasm—for example—ill befits a Vajrayana practitioner. Sarcasm is merely a demonstration of complexity in terms of the unsuccessful attempt to hide irritation. Sarcasm is a complicated act of aggression. The vajra schmuck is no different from the person who acts in the same way but who at least has the honesty not to lay claim to spirituality. Simply speaking – the ordinary non-spiritual schmuck is more honest than the complicated spiritual schmuck. A person who engages with life in whatever way they wish (and who does not pretend to be spiritual) is a simpler person than one who thinks they are a spiritual practitioner (and then indulges whatever comes up). To be a vajra schmuck is to be highly complex and therefore highly unpleasant.

We need to be simple in order to undermine the fact that we are tricky people. Practitioners are intrinsically tricky. As Vajrayana practitioners, we all declare we want realisation, when in point of fact we do not – but then again we do – but then again we do not – but then again. . . These two oscillate. They are always playing off against each other. To be simple is to acknowledge the quality of the dichotomy in which I want realisation. I want to change – but I do not want realisation and I do not want to change. A Vajrayana practitioner needs to accept the simple frustration of this dichotomy.

Buddha Simplicity

We talk a lot about ‘process’ in the West, and this is why we talk about the yanas in terms of process: Sutra is long process. Tantra is short process. Dzogchen is instantaneous process. Dzogchen is the path of the vajra simpleton, and this is why we absolutely require the vajra master – as the physical presence of Buddha nature. Without the vajra master – we have no access to Buddha nature. The vajra simpleton is not without intelligence – but the vajra simpleton’s intelligence is his or her instantaneous recognition of the vajra master as a reflection of beginningless enlightenment.

Dharma Simplicity

A spiritual path must be defined as placing a stronger demand than one’s own fluctuating emotions. If this is not the case – one has no refuge within Sutrayana, let alone Tantra or Dzogchen. This is a simple statement but it is not necessarily easy to follow. At some point our spiritual path is going to undermine our feelings of solidity, permanence, separation, continuity, and definition. If it did not undermine our feelings of solidity, permanence, separation, continuity, and definition then—according to Dzogchen—it would fail to be a vehicle (a path to realisation). Being simple, however, is really knowing where your refuge is placed – and holding to it in the teeth of the process of being undermined.

Sangha Simplicity

Having a sangha is like having a family. You have an Uncle Albert who is cranky. You have your brother and your sister, and they are a little unpredictable in terms of their emotional stability under stress. Your father sometimes drinks a little too much, and says things he regrets. Your Mother gets upset about your father. All this notwithstanding, you do not complicate yourself by attempting to trade them in for a better less dysfunctional family. You are simply stuck with them because they are your family. You have to deal with them as they are. If they really are your family—if you really are related—then you simply deal with whatever arises. You simply have no other choice. You know you are never going to get another family, this is your family – and that is simple.