By Helmuth Euler
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Therefore, the first verse of Lama Tsong Khapa’s Lines of Experience is a salutation to the Buddha. There is a Tibetan saying that just as a pure stream of water must have its source in pure mountain snow, an authentic teaching of the Dharma must have its origin in the teachings of Shakyamuni Buddha. That is why there is such emphasis placed on the lineage of the teachings. In this verse, then, the author reflects upon the qualities of the Buddha’s body, speech and mind. The qualities of Buddha’s body are presented from the point of view of the perfection of the causes that have created it.
In this way, through the practice of Dharma, we transform our undisciplined mind into one that is disciplined. THE BASIS FOR TRANSFORMATION How do we know that it is possible to transform our mind? There are two bases for this. One is the fundamental law of impermanence; that all things and events are subject to transformation and change. If we examine this more deeply, we will realize that at every instant, everything that exists is going through a process of change. Even though, for example, we speak of yesterday’s person as existing unchanged today, we are all aware at a gross, experiential level of the laws of impermanence; that, for instance, even the earth on which we live will one day come to an end.
The title, A Lamp for the Path to Enlightenment, suggests that this text presents the method, or process, by which we can actualize this state of enlightenment. When we speak about enlightenment and the path leading to it, we are naturally speaking about a quality, or state, of mind. In the final analysis, enlightenment is nothing other than a perfected state of mind. Enlightenment should not be understood as some kind of physical location or rank or status that is conferred upon us. It is the state of mind where all negativities and limitations have been purified, and all potentials of positive qualities fully perfected and realized.