Dalai Lama XIV Bstan-ʼdzin-rgya-mtsho - Samsara, Nirvana and Buddha Nature

T HE FIRST VOLUME of The Library of Wisdom and Compassion , Approaching the Buddhist Path , explored the Buddhist view of life, mind, and emotions. It provided historical background, introduced us to a systematic approach to the spiritual path, and discussed how Buddhist ideas could pertain to contemporary issues. The second volume, The Foundation of Buddhist Practice , discussed gaining nondeceptive knowledge, rebirth, spiritual mentors, and how to structure a meditation session. From there we considered the essence of a meaningful life and karma the ethical dimension of our actions. If we use our lives wisely and make good ethical decisions, our deaths will be free from regret and fear. Having fortunate rebirths in the future, we will have conducive circumstances to continue our spiritual practice.

A fortunate rebirth is definitely desirable, but it is still within cyclic existence ( sasra ), bound by ignorance, afflictions, and polluted karma. The unsatisfactory circumstances ( dukha ) of sasra are immense and, knowing that, we seek to free ourselves from it. To do so, we must know its causes and whether those causes can be ceased. When convinced the causes can be stopped, we learn the path to eradicate them. Knowledge of guideposts along the way is helpful, as is continuously keeping our goal the genuine peace and freedom of nirva for all living beings in mind. Self-confidence and joyous effort are good friends on our journey to buddhahood.

While ostensibly this volume is about sasra and nirva, it is actually about our minds our minds that are sometimes tumultuous and at other times peaceful. Although our minds are always with us and are the basis of designation of the person, I, our minds remain a mystery to us. How can it be both the basis for the extreme dukha of sasra and the incredible bliss and fulfillment of nirva?

Knowledge of the two types of buddha nature answers this question. One is the naturally abiding buddha nature the emptiness of inherent existence of our minds which has always been and will always be the ultimate nature of our minds. The second is the transforming buddha nature the mind whose continuity goes on to awakening but at present is not yet freed from defilement. This mind serves as the basis for the emptiness that is the naturally abiding buddha nature. These two types of buddha nature are already present within us. The afflictions are not embedded in our minds; our minds are obscured by defilements but are not the nature of defilement. These obscuring factors can be forever eliminated by applying suitable antidotes.

This buddha nature is an indelible part of us. Each sentient being has it, so no matter how low we or others may fall as a result of our afflictions, afflictions and suffering are not our nature. We are worthwhile beings who deserve happiness. Our buddha nature can never be lost and we do not need to prove ourselves to anyone. The unpurified mind is sasra; the purified mind is the basis of nirva. All that is needed is our confidence and sincere effort to follow the path, purify our buddha nature, and cultivate awakened qualities. These are the topics of the present volume.

The prefaces of volumes 1 and 2 Approaching the Buddhist Path and The Foundation of Buddhist Practice contain longer explanations of the origin of the Library of Wisdom and Compassion. To give a brief account, it began with my requesting His Holiness in 1995 to write a short text on the stages of the path ( lamrim ) that lamas could use when teaching serious students new to Buddhism. Much to my surprise, His Holiness responded by saying that a larger book needed to be compiled first. Because the existing lamrim texts are excellent, there was no need to repeat them. This book needed to be different: It must contain material from the philosophical treatises so that readers will gain a deeper and more detailed explanation of the important points. It must contain material from the Pli Buddhist tradition so that Tibetan Buddhists will have a more expanded view of the Buddhas teachings that will lessen sectarianism and help students to appreciate the Buddhas remarkable skill and versatility in instructing people with diverse interests, aptitudes, and dispositions.