For example, the terms nibbana and nirvana have different meanings in early Buddhism compared to later traditions. In the Pali canon, nibbana is described as the unconditioned, experienced as the cessation of craving and clinging, beyond all conditioned phenomena. It entirely transcends samsara, not as a place but as freedom from the cycle of birth and death. In contrast, the nature of mind teachings in Dzogchen describe ultimate reality as the inseparability of awareness and emptiness. In this view, samsara and nirvana are said to be “one in basis, different in recognition”: The nature of mind is the same—obscuration vs. recognition makes the difference. This distinction carries significant implications for the understanding of buddhahood itself.

In early Buddhism, the Buddha is regarded as a historical figure who attained supreme enlightenment through his own efforts. He famously declared, “Unshakeable is the liberation of my mind. This is my last birth. Now there is no more renewed existence.”

Later Mahayana and Vajrayana traditions describe the Buddha as a transcendent cosmic principle manifesting through three bodies: the dharmakaya (truth body), which is the nature of ultimate reality beyond form; the sambhogakaya (bliss body), the subtle dimension of enlightened presence accessible to advanced bodhisattvas; and the nirmanakaya (emanation body), in which Buddha appears in human form in this world. These traditions teach that multiple buddhas exist in different realms, working to alleviate the suffering of beings.

What does this mean, then, for our own practice? Despite these quite different views of buddhahood and the ultimate goal, both approaches aim to reveal the nature of reality and support awakening. For me, this inquiry has led to the realization that at this point in my understanding, I simply cannot know which view is ultimately true—or even if that is the right question. Perhaps each framework of understanding serves the unique needs and aspirations of different practitioners.

Some find it best to follow a single tradition exclusively, while others, like me, after being well-established in one practice, then draw inspiration from multiple traditions, finding strength in their common roots. When asked what I practice, my response is simple: I practice not clinging to anything as being “I” or “mine,” and then wait to see where that leads.
A Moment Beyond Tradition

Sometimes a single moment can capture the essence of what many words are trying to convey. In the 1970s, during the annual three-month retreat at the Insight Meditation Society, we hosted Dipa Ma, one of our most revered and beloved teachers. She had extraordinary attainments in vipassana practice and various stages of enlightenment, along with mastery of all the various levels of concentration and the siddhis, or powers, which can arise from those practices. When asked what her mind was like, she replied, “There is concentration, peace, and love.” We all felt that in her presence—a vast emptiness and boundless love.