Toh 1614A Commentary on the Difficult Points of [the Mantra Beginning With] Ekavṛkṣa, Revealing the Profound Meaning of the Glorious “Tantra in Four Parts”
Pāli / Sanskrit:dpal gdan bzhi pa'i zab don ston pa shing gcig gi dka' 'grel bzhugs/
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An Explanation of the Commentary on the Difficult Points of the Ekavṛkṣa Tantra
Background
This scripture is a precious document belonging to the Kangyur Tantra section of Vajrayāna, composed in order to analyze and clarify the difficult points in the esoteric portion beginning with “Ekavṛkṣa” (A Single Tree). Ekavṛkṣa in Sanskrit means “the one and only tree,” symbolizing the single true nature of Buddha-nature mind that pervades the universe.
This work is directly related to the Tantra in Four Parts (Catuṣpīṭha Tantra), an important scripture in Vajrayāna. It is one of the highest esoteric texts, expressing the profound harmony of wisdom and means, of space and consciousness. The commentator inherited the explanatory tradition of earlier meditation masters, especially groups of close students associated with the Sakya and Nyingma schools.
The existence of a separate commentary explaining the “difficult points” (dka’ ’grel, from Sanskrit kārikā, “notes”) shows the need to clarify abstract concepts and complex practices. This reflects a characteristic of Tantra: the teachings are veiled in symbols and require a cool, discerning mind and guidance from a teacher.
Main Contents
This commentary focuses on presenting the “profound meaning” (zab don) hidden in the esoteric portion beginning with Ekavṛkṣa. In Vajrayāna Tantra, the “single tree” is not a physical object, but a symbol of the wisdom that unifies all phenomena into a single consciousness, the unborn and unceasing mind of Buddha-nature.
The work clarifies difficult points including: (1) the relationship between energy points (chakra) and the parts of the subtle body; (2) the way sound, image, and intention are transformed into the presence of deities (yidam); (3) the stages of the practice process from the stage of constructing the image (sādhana) to the stage of complete perfection (utpatti-sampannakrama).
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