4👑☸ Cattāri Ariya-saccaṃ 四聖諦

map of synonyms and antonyms

Ek’aggata citta (single-preoccupation of mind)

every single reference to ekagga and ekaggata in the suttas

STED 2nd Jhāna: where Ekodi-bhava occurs most frequently

Vitakka-vicārānaṃ vūpasamā	(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ	internal assurance,
🌄 cetaso ekodi-bhāvaṃ	🌄 mind transcended-into-singularity,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	🌗 second Jhāna (he) enters, dwells.

MN 122 ekodi-bhava = Do the 4 jhānas

♦ 188. “kathañc-ānanda, bhikkhu	And how does the monk
ajjhattameva cittaṃ	Internally {make the} mind
saṇṭhapeti sannisādeti	steadied, settled,
ekodiṃ karoti	transcended into singularity,
samādahati?	undistractified-&-lucidified?

idhānanda, bhikkhu	There is the case where a monk—
🚫💑 vivicc’eva kāmehi …	🚫💑 Quite-withdrawn (from) sensuality, …
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. …	🌘 first Jhāna (he) enters, dwells. …
🌗 dutiyaṃ jhānaṃ upasampajja viharati. …	🌗 second Jhāna (he) enters, dwells. …
🌖 tatiyaṃ jhānaṃ upasampajja viharati. …	🌖 third Jhāna (he) enters, dwells. …
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.

Vibbhanta [pp. of vibbhamati] = roaming, straying

1. roaming, straying; strayed, confused M i.171 (padhāna˚ giving up exertion), 247 (id.).

Usually in phrase ˚citta with wandering (or confused) mind S i.61 (see expln of C. at K.S. i.321) 204; iii.93; v.269; A i.70; ii.30; iii.391; It 90; J iv.459 (+kupit' indriya); Miln 324.

-- At DhsA 260 we find the cpd. vibbhanti

-- bhāva [vibbhanta in compn with bhu!] of citta, in meaning "wavering, roaming (of mind): so read for vibhatti -- bhāva.

Ekaggatā, Ekodi

Ekodi-bhava appears in the STED right concentration second jhāna formula, but not in the other 4 jhānas. One reasonable inference is that in first jhāna, with the thinking and evaluation performed by vitakka and vicāra, the samādhi of first jhāna is considered inferior, not qualified as “ekodi”.

We can infer that if Ekodi is in the 2nd jhāna, it’s in the higher jhānas and samādhi attainments as well.

limitations of existing translations

* one-pointed (mind): that's just wrong. See Ven. Thanissaro’s article “how pointy is one pointed (below)”

* unification of mind

* singular mind

* 'unification' and 'singular' are good translations, and they work, but they're vague and abstract. It doesn't tell you exactly what you're supposed to do in meditation to make the mind 'unified'.

* after surveying the different articles and approaches, I found the KN Ps explanation the most sensible, practical, and usable (you can teach someone how to meditate using those translations). Ajahn Lee’s (and Ven. Thanissaro’s translation of his Thai) for ekaggata-arammana (single preoccupation of mind) also matches the KN Ps definition very well.

ek'-agga = single-preoccupation

* following KN Ps, ek'-agga = single-predominant [theme], arammana = (object of) preoccupation

* citta ek'-agga = mind (has a) single-preoccupation

* mental energy is gathered, unified, into a single 'place', and fills the entire bandwidth of one's attention so that only this 'single-preoccupation' dominates one's awareness.

* There is single-minded focus on this single preoccupation, one is not distracted by other objects competing for the mind's attention.

* the 'preoccupation', theme of focus of one's attention, can be broad, narrow, big, small, vast, tiny, physical or mental. It is not restricted to a pin point in space, or a single "thing".

* One preoccupation, the theme, can have "many" attribute. For example, if the breath is the theme, then heat, pressure, eletrical currents, powerful vibrations, euphoria, are all part of the single theme of experiencing the breath in the entire body. Similarly, if one's theme is an 'earth kasina', the many attributes could entail size, spatial location (3 dimensional coordinates in space), brightness, quality of color, shape, etc.

ekodi-bhava = become-singular

* synonymous with ek'-agga

derivation

ek'-agga = eka + agga = one place

The other meaning of 'agga': the best, supreme, peak (of a mountain), the foremost, predominant

ek'-agga citta perhaps has this intended figurative meaning:

* one-peak mind (a mind operating at peak efficiency)

* singular-supreme mind ('singular' means exceptional, outstanding, of noteworthy distinction).

A mind that has attained second jhana is certainly exceptional and noteworthy.

Perhaps, the sense of 'agga' as a physical 'place', is represented by a mental place where one’s mental energy gathers, consolidates, in this one place, centered on a single-mental-preoccupation.

KN Ps definition gives 'agga' as the 'predominant (theme)' that the mind is focused on.

There's actually a preexisting English expression that matches 'ekagga citta' that agrees with KN Ps. It's called "being single minded."

ekodi-bhava

In the EBT, it seems to be synonymous with ekagga. Therefore:

ekodi-bhava = singular-(it has)-become = become-singular

now it makes sense

When MN 44 says samadhi = citassa ekaggata,

undistractable-lucidity = mind (with) single-preoccupation.

* you undistractify the mind, don't get distracted.

* you make the mind lucid, very sharp, very clear. Not dull, not fuzzy.

* you only have one preoccupation, not two, not three, not jumping around like a monkey.

You add passaddhi-bojjhanga (pacification-awakening-factor), then you get four jhanas. That's all there is to it, as far as instructions go.

4 jhanas in 1 step

1. pacify (exactly like 'fan song' in taiji).

4 jhanas in 2 steps

1. pacify

2. undistractify

4 jhanas in 3 steps

1. pacify body and mind, deeply relax, exactly like 'fan song' in taiji.

2. undistractify the mind, down to just a single preoccupation.

3. don't pacify the mind to the point of dullness or sleep, it needs to be sharp and clear, but deeply relaxed. That takes practice, and it requires a healthy body to tune and balance the mental energy between sharp clarity and drowsiness. It's not hard, but it takes time to train, and assiduity to not give up from impatience and frustration. Just like a child needs to eat day after day before growing to full strength. You can't stop eating for 3 months and expect to grow up healthy. You need to eat everyday. It's that easy. It's just that people want quick results and give up too quickly. Not enough assiduity, not enough resilience to adversity.

the secret is

assiduity (appamada) and learning to love the theme of your single-preoccupation. That’s what the first 4 factors of awakening are for (that precede passadhi/pacification). Techniques to use inspiring V&V (thinking and evaluation) that leads to willingly and gladly relinquishing V&V.

SN 48.9 STED samādhi-indriya of 5ind


♦ “katamañ-ca, bhikkhave, samādh-indriyaṃ?	"{And}-what, monks, (is) undistractable-lucidity-faculty?
idha, bhikkhave, ariya-sāvako	Here, monks, (a) disciple-of-the-noble-ones,
vossagg-ārammaṇaṃ karitvā	{having made} release-(as one’s)-preoccupation
labhati samādhiṃ,	(he) obtains undistractable-lucidity,
labhati cittassa ek’-aggataṃ —	(he) obtains mind (with) single-preoccupation -
idaṃ vuccati, bhikkhave, samādh-indriyaṃ.	this (is) called, *********, undistractable-lucidity-faculty.

Dictionary definitions

CPD; critical pali dict.

ek'-agga; CPD defn.

ek'-agga, m. and mfn. (eka + agga),

1. (m.) peace of mind, internal tranquillity;

2. (mfn.) single-pointed, agreed, closely attentive;

— 1. Abh 1035;

— aladdhā cittass' ~aṁ, Th 406 (= °-taṁ, Th-a II 173,9);

— 2. devā Tāvatiṁsā ~ā samāpajjiṁsu, D II 210,2 = 226,6 (Ee °-tā);

samāhitaṁ cittaṁ ~aṁ, Vin III 4,6 (samāhi- tattā eva ca ~aṁ acalaṁ nipphandanaṁ, Sp 141,19 = Ps I 124,18 = Mp II 243,32 = IV 88,12) = M I 21,33 = A I 147,6 = II 14,24 = Paṭis I 173,16 (= avikkhittaṁ, Paṭis-a 483,14);

cittaṁ bhāvehi ~aṁ, S I 188,21 = Sn 341 (Pj II 343,23) = Th 1225 = Thī 19 = 82 = Ap 549,3 = 609,13;

~o satthusāsane, 43,10 (buddhasāsane aham eva "eko" vinayadharānaṁ "aggo" seṭṭho uttamo ti attho, Ap-a 283,26);

~o naṁ damem' ahaṁ, Ap 67,12 (Ap-a 343,15);

cittaṁ ~aṁ karoti, Mil 139,32;

tassa pa- ṇītabhojanaṁ bhuttass' eva cittaṁ ~aṁ ahosi, Spk I 350,18;

nisinnassa ~assa sukhasamappitakālo viya yogi- no, II 83,9;

ekodiṁ karohī ti ~aṁ karohi, 233,23;

cittaṁ ~aṁ hoti, Sp 237,25 = 408,5 = Ps I 264,11 = II 215,22,29;

~ā hutvā dhammadesanaṁ paṭicchituṁ na sakkuṇissati, IV 76,18 ≠ 76,19;

so hi ~o hutvā appeti, As 115,13;

atha satto ~o hoti, 330,28;

tassa cittaṁ nānā- rammaṇesu vidhāvati, ~aṁ na hoti, Th-a I 189,6;

anto cittavikkhepābhāvena ~aṁ, III 192,27 ad Th 1225;

ekaṁ ārammaṇaṁ aggaṁ uttamaṁ assā ti ~o;

~assa bhāvo °-tā, Paṭis-a 230,7;

310,8 = Mhv-ṭ 8,1;

~o ti °-citto, Ap-a 374,25 ad Ap 101,1;

~aṁ °-cittaṁ susamā- hitaṁ, Ap-a 446,30;

vinīvaraṇaṁ ~aṁ, Saddh 458;

— ifc. an-°;

— °-citta, mfn., having a concentrated mind;

te kulaputtā . . . samāhitā ~ā, M I 32,22 = III 6,25 = S V 144,22 = A I 70,13;

ahaṁ . . . samāhito ~o, M I 210,27;

puggalo . . . samāhito ~o, A I 266,27 ≠ III 391,23;

sato ~' assa ajjhattaṁ susamāhito, II 29,21 (sa- tiyā samannāgato ārammaṇe ~o assa, Mp III 61,17);

~o yoniso ca manasikaroti, A III 175,4;

~o arahā c' amhi khīṇāsavo, Ud 46,7 (= avikkhittacitto, Ud-a 268,22);

yathā ~assa sammā dhammaṁ vipassato, Th 398 (Th-a II 169,24) = 1071;

taṁ ~ā suṇātha, Ja VI 292,7;

~ā (add pi?) ekamekā rahasi gatā atthaṁ nicintayitvā, 352,7*;

~o avikkhittacitto, Nidd I 478,13 (ad "ekodi") = 501,17 = 509,6;

ayaṁ parisā ~ā dhammaṁ suṇāti, Sp 202,31;

sabbe ~ā sannisinnā nisīdiṁsu, 1006,20;

abyag- gamanaso ti ~o, Spk I 163,23;

ekodi-nipakā ti ~ā, 109,20;

ekaggo ti ~o, Ap-a 374,25 ad Ap 101,1;

ekag- gaṁ ~aṁ susamāhitaṁ, Ap-a 446,30;

~ā, Mhv-ṭ 579,24 ad Mhv XXXI 100 ("ekaggamānasā");

udarapaṭalaṁ muñcitvā vatthusmiṁ gahite °-tā, As 311,11;

— ifc. an-°;

— °(a)ṭṭha, m., onepointedness as the meaning;

cittassa ~o abhiññeyyo, Paṭis I 17,14 ≠ 15,22 (samādhivasena cittassa ~o, Paṭis-a 98,7;

tesaṁ yeva samādhivasena ekārammaṇapariggahaṁ apekkhitvā ~o, 94,5);

~aṁ bujjhantī ti bojjhaṅgā, Paṭis II 118,28 ≠ 120,18;

tesaṁ yeva samādhivasena ekārammaṇaṁ apekkhitvā ~ena, Paṭis-a 236,27 ad Paṭis I 49,20 ("~ena samādhi");

— ifc. an-°;

— °-tā, f abstr., see below;

— °-bhâva, m., state of being concentrated;

ekaggatan ti ~aṁ, Paṭis-a 509,7;

cittassa ~o cittekaggatā, samādhiss' etaṁ nāma, As 118,16;

— °-mana(s), n., a concentrated mind;

~asā sabbe vaṇṇayissaṁ, Ap 461,24;

— °-mānasa, mfn., hav- ing a concentrated mind;

taṁ pāṭihāriyaṁ disvā pasann' ~ā devāmanussā arahattaṁ pattā, Mhv XXXI 100 (= pasannā ekaggacittā, Mhv-ṭ 579,23);

kāyavivekacittavi- vekānaṁ lābhena ~o, Att 21,33;

— Makkhaṇa, mfn., having concentration as a mark;

~o samādhi, Nett 28,14.

ekodi; CPD defn.

ekodi, m. and mfn. [eka + *ūti "web " or "effort";

BHS ekot[ī/i];

v. ūdi (for t > d cf. Geiger PLL § 38.3)], 1. (m.) concentration (of mind), "singleness (of mind)" (Ñm, Paṭis-Trsl.);

a calm, concentrated state of mind associated with jhāna = samādhi or ekagga(tā);

for earlier interpretations cf. Morris, JPTS 1885, pp. 32 foll., Levi, JAs 1916, p. 502, Renou, JAs 1939, p. 393 n. 1;

the proposed derivation < ekodhi is perhaps supported by the v.l. ekodhi, q. v.;

— Rem.: the trsl.s "predominance" and "aloofness" are supported by the etym. in the ct.s (eka = seṭṭha, asahāya;

udi [q. v.] < udeti, udāyati [see 1. below]) and in Sadd 315,21 (īdi udi ~i paṇḍito), but they do not fit the earliest canonical usage;

they were probably influenced by the etym. of the syn. ekagga(tā), which later replaced ~ ;

2. (mfn.) (a) unified, single, concen- trated;

(b) aloof, (mentally) secluded;

— 1. (m.) athavā sampayuttadhamme ud- āyatī (As: udayatī) ti udi (v. l. udi;

As om.), uṭṭhapetī ti attho;

seṭṭhaṭṭhena eko ca so udi cā ti (As Ee w.r. udiccā), samādhiss' etam adhivacanaṁ, iti imam ~iṁ bhāveti vaḍḍhetī ti idaṁ dutiyajjhānaṁ °-bhāvaṁ, Vism 156,24-27 = As 169,26-29;

so panâyaṁ ~i yasmā cetaso, na sattassa, na jīvassa, tasmā etaṁ cetaso °-bhāvan ti vuttaṁ, As 169,29-31 = Vism 156,28-29 = Moh 174,5-6;

°-bhūto ti eko seṭṭho (Ee w.r.) asahāyo va hutvā udetī ti ~i, It-a I 175,16;

°-bhāvan ti ettha vitakka-vicārehi anajjhārūḷhattā eko aggo seṭṭho udetī ti ~i, samādhi, Moh 174,4;

— 2. (mfn.) (a) in connection with jhāna: te jhānāni upasampajja ~i (pl.) nipakā (Ee prints as one word) satā, S I 52,6* (ekaggacittā c' eva paññā- nepakkena ca samannāgatā, Spk I 109,20) ≠ A III 354,22* (Mp III 378,2) ≠ Sn 962 (Pj II 572,20);

~ī ti ekaggacitto avikkhittacitto avisāhaṭamānaso (Mss. Bp S and Be add [inappropriately] samatho samādhindriyaṁ samādhibalaṁ ... pe ... sammāsamādhi) ti ~i, Nidd I 478,13-14 (ad Sn 962);

~ī ti adhicittasikkhaṁ pucchati, 478,20;

— cittaṁ ~iṁ karohi, S II 273,27 (~iṁ karohī ti ekaggaṁ karohi, Spk II 233,23);

— 2.(b) meaning differs only in Sv: jhānena ~i nipako sato, D II 267,5* (~ī ti ekībhāvaṁ gato, Sv 703,12);

— 2.(c) v. s. v. ekodibhāva;

— °-karoti, pr. 3 sg., to make single (of the mind), to concentrate (= samādahati);

sometimes printed as two words;

— forms: pres. 1 sg. ~omi, 3 sg. ~oti;

imper. 2 sg. ~ohi;

ger. ~-kātabbaṁ;

— cittaṁ saṇṭhapemi sannisādemi ~omi samādahāmi, M I 116,15 (ekodiṁ karomī ti ekaggaṁ karomi, Ps II 83,12);

cittaṁ ~omi, 249,30;

cittaṁ ~oti, III 111,21;

Peṭ 41,9;

pathame jhāne cittaṁ ~ohi (v.l. ~iṁ karohi), S IV 263,21;

264,14;

... samādhinimittt[sic ->OHP]e ... cittaṁ ... ~-kātabbaṁ, M III 112,17;

cittaṁ ~-kātabbaṁ, A II 94,22 (Mp III 116,22 prints as two words);

— Rem.: with karoti (both active and passive) ~ may be a separate word, a neuter nom. or acc. agreeing with cittaṁ, nom. or acc.;

with bhāvita ~ is certainly a cpd., and so it is probably a cpd. with hoti and bhūta, although the construction would allow the possibility of two separate words;

we nowhere find in Pāli the -ī- form which we should expect in a cpd.;

BHS has both -i- and -ī-;

the later ct.s perhaps regarded ~ as a noun;

— °(i)-aṭṭha, m. [ekodi + aṭṭha], "singleness as a meaning" (Ñm);

ekatte ~o abhiññeyyo, Paṭis I 18,2;

~aṁ bujjhantī ti bojjhaṅgā, II 120,23;

samādhissa ~o, Paṭis-a 98,12;

— °-nāmaka, mfn., called "e.";

ayañ ca ~o samādhi, Vism 156,30 = As 169,33 = Moh 174,7;

— °-bhāva, m. [BHS ekotībhāva], 1. singleness, unity (of mind), concentration;

2. solitude;

3. pre-eminence;

— 1. in set phrase with ref to second jhāna: ... ajjhattaṁ sampasādanaṁ cetaso ~aṁ, Vin III 4,10 (Sp 147,32-148,4) = D I 37,13 (Franke, D-Trsl. p. 39 n. 6 "Erhebung und Zusammenschluss des Geistes" is based upon a wrong etym.) = III 78,8 = 131,24 = 222,8 = M I 21,37 = 117,10 = III 14,26 = S II 273,15-31 (Spk II 233,23, v. supra s.v. ekodi-karohi) = III 236,14 = IV 264,2-17 = A II 127,2 = IV 66,25 = 112,4 = Nidd I 39,24 (Nidd-a I 135,3-20) qu. Paṭis-a 75,31;

Dhs 161 (As 169,21-170,30;

"supremely exalted", As-Trsl.) = Vibh 245,8 ("exalted development of mind" Vibh-Trsl.);

— Rem.: both tr sis are based on meaning 3., found only in ct.s;

v. infra and Rem. s.v. ekodi;

— in expl. of sammāsamādhi: Vibh 105,31 = Paṭis I 41,38 (Paṭis-a 184,31-185,4);

cetaso ~an ti: yā cittassa ṭhiti ... (= Dhs 24, which is expl. of sammāsamādhi) ... , Vibh 258,10 (ad Vibh 245,8);

— in expl. of adhicittasikkhā: Nidd I 39,24 (Nidd-a I 135,3-20): — tesaṁ (i. e. vitakka- vicārānaṁ) vūpasamā ~aṁ cittekaggataṁ hoti, tassa ~ena pīti pāripūriṁ gacchati, Peṭ 143,17-18 ("singleness", Ñm Peṭ-Trsl. § 586);

a jhānaṅga in second and fourth jhānas: Peṭ 147,3,5;

184,14,17;

but cf. ekaggatā at Abhidh-s 33,8;

— expl. in ct.s: ~an ti ... eko aggo seṭṭho udetī ti ekodi, samādhi;

taṁ bhāveti vaḍḍheti ti dutiyajjhānaṁ ~aṁ, Moh 174,3-4 (based on expl. in Sp 147,32-148,4 = Nidd-a I 135,3-20 = Paṭis-a 184,31-185,12 = Vism 156,20-157,9 (quoting Vibh 258,10) = As 169,21-170,27 (v. s.v. udi);

— 2. alternative rendering suggested in ct.s;

Ja V 256,5' (= ekavihārikaṁ);

— 3. a late etym.: cetaso ~an (D I 37,13) ti ādisu seṭṭhe (Be so;

Ee w.r. saṁsaṭṭhe), Ud-a 18,25 ≠ It-a I 37,16;

agga

agga, n., a house (perhaps related to agāra, as sa. °jñu : jānu°;

cf. Tr. PM 56);

only ifc. [°gga], see: uposatha°, uposatha-pavāraṇa°, khura°, gira°, dāna°, dhamma-savana°, bhatta°, yāga°, vassa°, salāka°. '

agga 1

1agga, [sa. agra and agrya], 1. mfn., first, fore- most;

— eminent, chief, most excellent;

highest, best (cf. adutiya +);

Abh 1162 (giving the signification 'excellence or greatness' of prp. pa-);

696, 715, 843 (cf. Ps I 136,26 = Sp I 173,5 (Sp-ṭ));

Vin I 24,14 (~o pamukho pāmokkho);

Pp 70,2 (~o seṭṭho pāmokkho uttamo);

DN II 15,10 (~o ahaṁ asmi lokassa, + jeṭṭho, seṭṭho) = MN III 123,21, cf. Ja I 53,18;

Mil 216,22;

— SN III 264,10 (~o seṭṭho [pā]- mokkho uttamo pavaro) = AN III 219,16 = V 182,5 = Vin I 278,28;

MN I 383,15 (~aṁ + seṭṭhaṁ, uttamaṁ, paṇītaṁ);

— SN IV 315,12 (khettaṁ ~aṁ, + majjhimaṁ, hīnaṁ);

It 98,12* (~amhi khettamhi);

AN V 63,3 (opp. hīna);

AN II 35,3* (~aṁ dhammaṁ) = It 88,19* (cf. Sn 696: dhamma-maggaṁ, by Pj alternatively taken = dham- maṁ aggaṁ);

Mil 162,27 (~o niyamo);

Ps I 99,20 (desanā ~ā ca garukā ca) ;

Vin III 90,20 (Sp: 'ayaṁ aggo mahācoro' ti = ayaṁ imesaṁ mahā- corānaṁ jeṭṭhacoro). — 2. n., (a) the first portion, forepart, beginning, Abh 843 (ādi-koṭṭhāsa-koṭīsu);

also first-fruits (cf. °-dāna);

Pj II 270,6 (pañca ~āni);

— (b) point, tip, top (of a tree), summit (of a mountain), Abh 542 (siro ~aṁ sikharo);

MN III 94,1 (opp. inula);

Pj I 192,6 (phussitāni ~āni);

— (c) the most excellent or principal thing or person, AN III 202,7;

AN II 17,14, 25, (Buddho);

often in the phrase: ~aṁ akkhā- yati (q. v.);

— Ja V 377,19* (= a precious gift, if not an error for agghaṁ (Tr.));

— 4 aggāni: AN II 79,1 (Mp;

Ed. by error aṅgāni);

— (d) the highest state (of holiness), ~āya parenti, AN V 2,19 (= arahatta, Mp) = 312,13;

It 82,2 (~e pasannā);

— loc. agge (adv.), instr. aggena (adv.), and abl. aggato (adv.), see separately;

cf. agga° in agga-dvāra, aggaṅguli, etc. — Ifc. ['gga] see: akkh'-a°, agg'-a°, agga-m-a°, aṅgul'-a°, adh'-a°, an-a°, anamata°, anīka°, anna°, ambila°, ayo°, aruṇa°, āyata°, āra°, uccha°, ud-a°, uddha°, eka°, etad-a°, ettāvat-a°, kaṭuka°, kanaka°, kaṇaya°, kara°, kalāpa°, kalīra°, kāma°, kuñcita°, kunta°, kumbha° (kumbhi-a°), kula°, kusa°, kūpa°, kesa°, koṭṭha°, khala°, khalabhaṇḍa°, khura°, khetta°, gandhab- ba-sura°, garuḷa°, gira°, chadana°-, chinna°, jalaja°, jina°, jivha°, tikkha°, tikhiṇa°, tiṇa°, tittaka° (tittika°), tūlika°, toraṇa° dāya°, dāy- ana° (or lāyana°), duma°, dhaja°, dhana°, nakha°, nata°, nara°, (nāna°-rasa), nāsika°, pañca°, pañña°, pabbata°, pariveṇa°, pāta°, pāda°, puthuka°, phala°, phussiṭa°, bala°, bhatta°, bhava°, bhikkha°, maṇḍala°, mad- da(na)°, madhura°, yasa°, (raja°?), rasa°, rāsa°, rukkha°, rūpa°, lābha°, lāyana° (or dāyana°), loka°, loma°, va° (vy-a°), vajira°, vāla°, vippa- sūna°, vimutt'-a° vihāra°, veṇi-y-a°, veṭṭa°, vedana°, veḷa°, vellita°, sañña°, satthavāha°, sam-a°, samādh'-a°, sambodhi-y-a°, sayana°, sāvaka°, sīla°, sukha°, (suta°-rūpa), sūna°, sūla°, seyya°, harita°.

ek[ī/i]-bhāva

ek[ī/i]-bhāva, m. [ts., but only in meaning 1 in sa.;

for -ī- see Sadd 875,1 foll.], the state of being one, i.e. 1. unity, oneness, unification;

2. loneliness, solitude (used as gloss for paṭisallāna and 1ekatta 2);

— 1. ayam pi dhammo ... sāmaggiyā ~āya saṁvattati, D III 245,23 = 246,3 = M I 322,7 = II 250,23,27 = 251,1 foll. = A III 289,18 foll. = 290,3 foll. = V 89,18,25 = 90,4 foll. =91,4 foll.;

ayam pi dhammo ... sāmaññāya ~āya saṁvattati, A IV 154,7 foll. = 155,5,13 = V 167,14 foll.;

ayam pi dhammo ... na sāmaññāya na ~āya saṁvattati, 164,27 = 165,5 foll.;

~āyā ti °'-atthāya ninnānākaraṇāya, Ps II 395,1 = Mp III 346,19;

~āyā ti nirantarabhāvatthāya, Mp IV 72,5;

na ~āyā ti na nirantarabhāvāya, V 56,2;

cittaṁ saṅghena saddhiṁ sametu samāgacchatu ~aṁ gacchatū ti vuttaṁ hoti, Kkh 46,37;

yathā c' etāsaṁ atthato ~o, Vism 161,27 (mhṭ Se I 273,7);

sītodakaṁ viya imhodakena sammoditaṁ ~aṁ ("like cold water mingling with hot") agamaṁsu, Sv 253,8 (ad D I 89,36 "saddhiṁ sammodiṁsu") = Spk I 129,8 (ad S I 68,7) = Sp 128,26 (ad Vin III 1,23) ≠ Ps I 110,8 (ad M I 16,18) = Mp II 103,21 (ad A I 55,23);

sammodati-m-evā ti ~am eva gacchati, Mp II 379,17;

taṁ savanañ ca dassanañ ca saṁsandati sameti atthato ~aṁ ("identity") gacchati, Mp IV 76,6;

so pi atthato ~am eva gacchati, Tikap-a 16,13;

abhisametabbabhāvena ~aṁ upanetvā vuttāni, Ud-a 20,3 (cf. tathā ekattena vuttāni, 20,5);

tatra hi nesaṁ avisesato ~o;

ten' evâha "n' atthi vimuttiyā nānattaṁ", Cp-a 328,28;

— 2. paṭisallīno Bhagavā ti ... nilīno ~aṁ upagamma, Sv 309,23;

ekodī ti ~aṁ gato, 703,12;

paṭisallānā ti ~ā, Spk II 300,10 (ad S III 92,27 "paṭisallānā vuṭṭhito");

tato ~ato vuṭṭhito, III 268,24 (ad S V 320,27 "paṭisallānā vuṭṭhito");

paṭilīno ti nilīno ~am upagato, M III 80,12 (ad A II 41,29);

Bhaguttherassa ... dhammakathaṁ kathento ~e ānisaṁsaṁ kathesi, Ps II 153,32 ≠ Ja III 489,30;

ahaṁ ~ena (" in solitude") viharissāmi, tvam pi ekā va vihara, VI 67,25';

ekatte ti ~e (Ee -i-), Ps I 112,32 (ad M I 16,31 foll.) = Mp V 67,10 (Ee -ī-;

ad A V 202,6);

~o te ruccatu, Ja VI 65,6' (ad 64,28* = 66,26* "ekattaṁ uparocataṁ");

ekatte ~e, Th-a I 130,12 (ad Th 49 "ekatta-nirataṁ");

~aṁ anuyutto payutto, Nidd-a II 49,24 (ad Nidd II 150,17 "ekattam anuyutto" = Nidd I 500,24);

tattha "kāyaviveko" ti kāyassa ~o "cittaviveko" ti aṭṭha samāpattiyo, Dhp-a II 103,6 (ad Dhp 75 "vivekaṁ anubrūhaye");

paṭisallānan ti ... sallānaṁ ekamantasevitā ~o, kāyaviveko ti attho, Pj II 123,1;

gaṇaṁ pakiritvā khipitvā pahāya ekacārike ~aṁ gate, Ja VI 102,4' (ad 100,8* "pakiracārī");

— °-gamana, n., "the becoming one (with something)";

tassa saha parisāya ~ena madhurassaro chavi-ādīni chinditvā aṭṭhimiñjaṁ āhacca aṭṭhāsi, Spk I 310,24 (ad S I 210,7 "evaṁ toseti");

— °ṅ-gata, mfn., gone to solitude, solitary;

paṭisallīno ti... jhānaratisevanavasena ~o, Ps III 266,20;

— °-rati, f., delight in solitude;

tasmâssa nāgassa nāgena cittaṁ sameti ~iyā ekasadisaṁ hoti, Sp 1152,16;

— °-sukha, n., "the pleasure of solitude" (Ñm);

tassa vinodanatthaṁ ~(a)-atthañ cā ti vuttaṁ hoti, Vism 34,10 (mhṭ Se I 95,3);

— °âbhirati, f., delight in solitude;

imassa sippassa ~i nipphatti, Pj II 92,29 ≠ 93,6. ekī-bhāva

ekī-bhavati

ekī-bhavati, pr. 3 sg. [ts.], to become one;

to be united;

yatth' imā mahānadiyo saṁsandanti samentī ti, yasmiṁ sambhijje etā mahānadiyo ~anti;

nirantarā savanti ti attho, Spk III 290,10 (ad S V 401,10-11);

tattha [Pañcālo ca Videho ca ubho] ekā bhavantū ti ~antu missībhavantu Gaṅgodakena Yamunodakaṁ viya aññadatthu saṁsandantu samentū ti vacan'-attho, Sadd 284,8 (ad J VI 412,15*);

for pp. v. s.v. ekī-bhūta.

ek[ī/i]-bhāva, m.

ek[ī/i]-bhāva, m. [ts., but only in meaning 1 in sa.;

for -ī- see Sadd 875,1 foll.], the state of being one, i.e. 1. unity, oneness, unification;

2. loneliness, solitude (used as gloss for paṭisallāna and 1ekatta 2);

— 1. ayam pi dhammo ... sāmaggiyā ~āya saṁvattati, D III 245,23 = 246,3 = M I 322,7 = II 250,23,27 = 251,1 foll. = A III 289,18 foll. = 290,3 foll. = V 89,18,25 = 90,4 foll. =91,4 foll.;

ayam pi dhammo ... sāmaññāya ~āya saṁvattati, A IV 154,7 foll. = 155,5,13 = V 167,14 foll.;

ayam pi dhammo ... na sāmaññāya na ~āya saṁvattati, 164,27 = 165,5 foll.;

~āyā ti °'-atthāya ninnānākaraṇāya, Ps II 395,1 = Mp III 346,19;

~āyā ti nirantarabhāvatthāya, Mp IV 72,5;

na ~āyā ti na nirantarabhāvāya, V 56,2;

cittaṁ saṅghena saddhiṁ sametu samāgacchatu ~aṁ gacchatū ti vuttaṁ hoti, Kkh 46,37;

yathā c' etāsaṁ atthato ~o, Vism 161,27 (mhṭ Se I 273,7);

sammodati-m-evā ti ~am eva gacchati, Mp II 379,17;

taṁ savanañ ca dassanañ ca saṁsandati sameti atthato ~aṁ ("identity") gacchati, Mp IV 76,6;

so pi atthato ~am eva gacchati, Tikap-a 16,13;

abhisametabbabhāvena ~aṁ upanetvā vuttāni, Ud-a 20,3 (cf. tathā ekattena vuttāni, 20,5);

tatra hi nesaṁ avisesato ~o;

ten' evâha "n' atthi vimuttiyā nānattaṁ", Cp-a 328,28;

— 2. paṭisallīno Bhagavā ti ... nilīno ~aṁ upagamma, Sv 309,23;

ekodī ti ~aṁ gato, 703,12;

paṭisallānā ti ~ā, Spk II 300,10 (ad S III 92,27 "paṭisallānā vuṭṭhito");

tato ~ato vuṭṭhito, III 268,24 (ad S V 320,27 "paṭisallānā vuṭṭhito");

paṭilīno ti nilīno ~am upagato, M III 80,12 (ad A II 41,29);

Bhaguttherassa ... dhammakathaṁ kathento ~e ānisaṁsaṁ kathesi, Ps II 153,32 ≠ Ja III 489,30;

ahaṁ ~ena (" in solitude") viharissāmi, tvam pi ekā va vihara, VI 67,25';

ekatte ti ~e (Ee -i-), Ps I 112,32 (ad M I 16,31 foll.) = Mp V 67,10 (Ee -ī-;

ad A V 202,6);

~o te ruccatu, Ja VI 65,6' (ad 64,28* = 66,26* "ekattaṁ uparocataṁ");

ekatte ~e, Th-a I 130,12 (ad Th 49 "ekatta-nirataṁ");

~aṁ anuyutto payutto, Nidd-a II 49,24 (ad Nidd II 150,17 "ekattam anuyutto" = Nidd I 500,24);

tattha "kāyaviveko" ti kāyassa ~o "cittaviveko" ti aṭṭha samāpattiyo, Dhp-a II 103,6 (ad Dhp 75 "vivekaṁ anubrūhaye");

paṭisallānan ti ... sallānaṁ ekamantasevitā ~o, kāyaviveko ti attho, Pj II 123,1;

gaṇaṁ pakiritvā khipitvā pahāya ekacārike ~aṁ gate, Ja VI 102,4' (ad 100,8* "pakiracārī");

— °-gamana, n., "the becoming one (with something)";

tassa saha parisāya ~ena madhurassaro chavi-ādīni chinditvā aṭṭhimiñjaṁ āhacca aṭṭhāsi, Spk I 310,24 (ad S I 210,7 "evaṁ toseti");

— °ṅ-gata, mfn., gone to solitude, solitary;

paṭisallīno ti... jhānaratisevanavasena ~o, Ps III 266,20;

— °-rati, f., delight in solitude;

tasmâssa nāgassa nāgena cittaṁ sameti ~iyā ekasadisaṁ hoti, Sp 1152,16;

— °-sukha, n., "the pleasure of solitude" (Ñm);

tassa vinodanatthaṁ ~(a)-atthañ cā ti vuttaṁ hoti, Vism 34,10 (mhṭ Se I 95,3);

— °âbhirati, f., delight in solitude;

imassa sippassa ~i nipphatti, Pj II 92,29 ≠ 93,6. ekī-bhāva

ekatta, n.,

(1)ekatta, n., [sa. ekatva],

1. (= ekabhāva, m.)

a. oneness, singleness, unity (which may imply continuity, identity) — esp. of (the support of) mental concentration (hence syn. of ekaggatā, jhāna);

b. a single concept or term, a collective notion;

a term in the singular;

the singular (as a gramm. category);

2. (= ekībhāva, m.) solitude, loneliness;

— see 2ekatta with Rem. (esp. on M III 104,19—108,13, ~ n. or mfn. ?);

— 1.a. ~aṁ ~ato sañjānāti, ~aṁ ~ato saññatvā ~aṁ maññati, ~asmiṁ maññati, ~ato maññati, ~am me ti maññati, ~aṁ abhi- nandati, M I 3,29-31 (opp. to nānatta;

= ekabhāva, Ps I 37,33-35, quoting other views at 38,5-8);

n' appahāya muni kāme n' ~am upapajjati, S I 49,9* (~an ti jhānaṁ, Spk I 107,21);

~e āvajjanaṭṭho + . . . sañjotanaṭṭho abhiññeyyo, Paṭis I 17,33—18,27 (42 expositions, vissaj- janāni;

~e ti ārammaṇ'-~e, ekârammaṇe ti attho, Paṭis-a 99,27;

"advertingin unity as a meaning is to be directly known", trsl. Ñm);

~e āvajjanaṭṭhaṁ + . . . sañjotanaṭṭhaṁ bujjhantī ti bojjhaṅgā, II 121,19—122,30 (same 42 items);

kathaṁ puthujjanassa ca sekhassa ca . . . cittassa abhinīhāro ~aṁ hoti, I 62,23,33 (= eko hoti, sakatthe bhāvavacanan ti veditabbaṁ . . . abhinī- hāro ti sāmi-atthe paccatta-vacanaṁ vā, Paṭis-a 270,27 foll.;

cf. 2ekatta);

103,1-8, 108,18 foll., II 183,1 foll. in contrast to nānatta;

cittaṁ ~e santiṭṭhati, I 162,26 (≠ Pj I 244,23);

katame te ~ā ? . . . , 163,1 foll.;

cattāro pi . . . ~aṁ upagamiṁsu, Ja I 80,29 ("the four alms-bowls became one");

~e nibbāne samāgamo °-samosaraṇaṁ, Vibh-mṭ Be 146,27 (≠ Sv-pṭ, Ps-pṭ, see °-samosaraṇa);

[~aṁ anupaṭṭhānaṁ, Paṭis Ee II 6,35 foll., see °-anuṭ- ṭhāna below;

— for ~aṁ at S II 61,4,14,25 read ekaṭṭhaṁ or ekatthaṁ, cf. v. l. and 64,7;

] — 1.b. yaṁ ekasaṅga- hitam, tam ~aṁ, ~aṁ ekena ñāṇena paṭivijjhati, Paṭis II 105,15—107,32 (of cattāri saccāni);

yassa-yaṁ-cittake ca ~ena niddiṭṭhe, Yam II 21,19 (so prob. read for Ee ekaṭṭhena niddiṭṭho;

~ena opp. to sakabhāvena [so read], 21,18);

~ena vā niddiṭṭhā, Peṭ 231,1 (cf. ekattatā below);

catasso pi hi etā satiyo maggaṭṭhena ~aṁ gac- chanti, Spk III 179,13 (ad S V 141,10);

sakalam pi satta- nikāyaṁ sāmaññato ~aṁ upanetvā, Ud-a 214,27 (of the word loka at Ud 33,15*);

attani garumhi ca ~e pi bahu- vacanaṁ dissati, 219,27 (ad Ud 35,24;

see expl. s. v. anvāsatta);

~aṁ âpajjati, As 39,32 foll.;

diguss' ~aṁ, Kacc 323 ≠ Sadd § 699;

§§ 700, 701 (dvande . . . ca) ≠ Kacc-v 324, 325;

Kāsī ice ādīni janapada-nāmattā rūḷhivasena bahuvacanān' eva bhavanti atthassa ~e pi, Sadd 205,18;

bhāvass' ~ā ekavacanam eva, 593,4;

Mogg-v III 25;

Mogg III 26;

— 2. dukkaraṁ pavive- kaṁ, durabhiramaṁ ~e, M I 16,31 foll. (= ekibhāve, Ps I 112,32) = A V 202,6 (= ekībhāve, Mp V 67,10);

~aṁ monaṁ akkhātaṁ, eko ce abhiramissati (or -asi), Sn 718;

tassa te sagga-kāmassa -am uparocataṁ, Ja VI 61,28* (ct. ekībhāvo te rocatu) = 66,26*;

jhānarato ~am anuyutto, Nidd I 500,25 = II 150,17 (ekībhāvaṁ anuyut- to payutto, Nidd-a II 49,24) ≠ It-a I 146,8;

sīhā viya nilīnā ~aṁ upagatā, Sv 684,25;

— ifc. arahattamagg°;

avyāpād°;

ālokasaññ°;

dānavossaggupaṭṭhān° (Paṭis I 167,13,15);

nirodhupaṭṭhān° (Paṭis I 167,15,18);

nekkh- amm° (Paṭis I 108,18;

II 183,3);

paṭhamajjhān° (Paṭis II 183,9);

vayalakkhaṇupaṭṭhān° (Paṭis I 167,14,17);

sama- thanimittupaṭṭhān° (Paṭis I 167,14,16);

— °-anupaṭṭhāna, n., non-establishment in unity;

saddhindriyassa + vase- na ~aṁ saddhindriyassa + atthaṅgamo hoti, Paṭis II 6,35—7,22 (Be and Paṭis-a so;

EeSe ekattaṁ anupaṭṭhā- naṁ split-cpd. ? or for ekatta-m-anup-?;

~an ti ekatte anupaṭṭhānaṁ, Paṭis-a 539,15);

— °-gata, mfn., arrived at unity, unified;

imehi catūhi ṭhānehi ~aṁ cittaṁ, Paṭis I 167,19;

~aṁ cittaṁ nānattakilese na ijjhatī ti āneñjaṁ, II 206,23 qu. Vism 386,19 and Ud-a 186,11;

— °-ggaha- ṇa, n., the apprehension of unity;

~ato sassata-diṭṭhiṁ upādiyati, Vism 585,8;

— °-cariyā, f., practice of, living in, solitude;

Mil 162,28;

— °-tā, f., the use of a com- mon, general term (opp. to vemattatā;

occurs under the heading of the hāra adhiṭṭhāna);

~āya dhammā ye pi ca vemattatāya niddiṭṭhā, Nett 4,9* (ekassa bhāvo ekat- taṁ, ekattam eva ~ā, Nett-a 24,2);

72,9*—78,19;

107,18—108,16;

Peṭ 102,18—104,3 and passim (for Ee ekattāya, e.g. 194,16,17, read ekattatāya or ekatāya);

— °-naya, m., method of unity or identity (method of ex- pllanation by considering the unity of a process;

the first in the group of four attha-nayas);

~o nānatta-nayo avyāpāra-nayo evaṁ dhammatā-nayo, Vism 584,36 = Vibh-a 198,13 = Sadd 396,21 (cf. Ud-a 9,15 and It-a I 20,12);

santānânupacchedo ~o nāma, Vism 585,5 = Vibh-a 198,18;

keci pana ekattan ti ~aṁ vadanti, Ps I 38,5 (ad M I 3,29);

— °-nānatta-pañha, m., question of identity or difference;

Kv-a Ee 1979 19,12;

— °-nānatta- bheda, m., distinction between identity and difference;

~aṁ dassetukāmo, Paṭis-a 270,25;

— °-nirata, mfn., fond of devoted to, solitude or unity (in concentration), or n., devotion to . . .;

na me phandati cittaṁ, ~aṁ hi me, Th 49 (ekatta = ekībhāva or ekaggatā or ekasa- bhāva nibbāna, Th-a I 130,10 foll.);

— [for °-paṭṭhāna, Paṭis Ee I 15,25, read ekattupaṭṭhāna];

— °-paññatti, f., description by a common, general term;

Peṭ 167,18 (so read for ekattha-p.);

206,18;

227,6;

— °-vāsa, m., living in union;

abhinandanti sabrahmacāri ~ena, A III 349,12,18 (tena saddhiṁ ekato vāsena . . . ekanta-vāsenā ti pi pāṭho, Mp III 374,25 foll.);

— °-samosaraṇa, n., arrival at, attainment of, unity;

Sv 754,35—755,28 (of satipaṭṭhāna;

Sv-pṭ II 366,25 foll. proposes ekatta = nibbāna as one expl.) = Ps I 240,4-33 (CeEe here read ekattha sam°;

Ps-pṭ = Sv-pṭ) = Vibh-a 215,34—216,28 (mṭ = Sv-pṭ);

— °-sambandha, m., relation to unity;

Paṭis-a 99,26;

°-sita, mfn., fixed on unity, concentrated;

yā 'yaṁ upekhā ekatta ~ā, M I 364,26 (ekaṁ āramma- ṇaṁ nissitattā ~ā nāma, Ps III 43,15);

367,7;

III 220,22,30,35;

— °-suñña, n., the voidness of (in) unity (expl. as karmadh., i.e. ekatta is a suñña, being void of nānatta);

Paṭis II 178,4 (ad "suñño loko", 178,8 foll., quoting S IV 54,3;

ekârammaṇe patiṭṭhitattā nānâram- maṇavikkhepâbhāvato ekattañ ca taṁ nānattena suññañ cā ti ~aṁ, Paṭis-a 633,6);

183,1 foll. (Paṭis-a 637,27 foll.);

— °âbhirati, f., delight in solitude;

Mil 162,29 (Mil-ṭ 30,11);

— ( ârammaṇa, v.s. v. 2ekatta);

— °(a)-ūpaṭṭhāna, n., the establishment of unity;

~aṁ aj- jhupekkhiati, Paṭis I 168,7,10 = 170,10,13 qu. Vism 148,4;

saddhindriyassa + vasena ~aṁ saddhindriyassa + sa- mudayo hoti, II 5,11—6,22 (~an ti ekârammaṇe acala- bhāvena bhusaṁ ṭhānaṁ uparûpari saddhindriyassa paccayo hoti, Paṭis-a 539,2);

°-vasena cittassa ṭhitaṭṭho abhiññeyyo, I 15,25 (so read for Ee ekattapaṭṭhāna-;

°-vasenā ti samādhi-yogena ca ekârammaṇe bhusampa- tiṭṭhāna-vasena ca, Paṭis-a 94,9);

°-vasena cittassa ṭhitaṭ- ṭhaṁ bujjhantī ti bojjhaṅgā, II 118,32;

°-kusalo hoti, 27,34;

28,2;

°-kusala-vasena, 29,29.

(2)ekatta, mfn.

(2)ekatta, mfn. [sa. ekâtman], of one nature, uni- form;

unique, exclusive, being the only one;

ct. expl.s: = ekasabhāva, mfn., eka, ekabhāva, mfn. ? — yā 'yaṁ upekhā ~ā ekatta-sitā, M I 364,26 (opp. yā 'yaṁ upekhā nānattā nānatta-sitā;

Ps III 43,13,14 = ekasabhā- vā, opp. nānāsabhāvā) = 367,7;

atthi upekhā ~ā ekatta- sitā, III 220,22 (Ps V 26,5 = ekā) ≠ 220,29,30,34 (qu. Ps II 115,9);

(kiṁ) sabbaṁ ~aṁ, S II 77,13,14 (opp. puthut- taṁ or puthattaṁ [sa. pṛthag-ātman];

~an ti ekasabhā- vaṁ niccasabhāvaṁ evā ti pucchati, Spk II 76,7);

~aṁ, Paṭis I 62,23,33 (quoted s. v. 1ekatta, but may belong here);

— arañña-saññaṁ yevamanasikarissati ~aṁ, A III 343,10 (~an ti ekasabhāvaṁ ekaggatābhūtaṁ arañña- saññaṁ yeva citte karissatī ti attho, Mp III 367,20);

atthi c' ev' idaṁ asuññataṁ yadidaṁ bhikkhusaṅghaṁ paṭicca ~aṁ, M III 104,19 (i. e. there is only the bhikkhusaṅgha;

~an ti ekabhāvaṁ [,] ekaṁ asuññataṁ atthī ti attho, eko asuññabhāvo atthī ti vuttaṁ hoti, Ps IV 151,11;

accord. to Ps-pṭ: paccatte upayogavacanaṁ, ekabhāvaṁ stands for ekabhāvo, which indicates an in- terpretation of the passage as containing ekatta, n. abstr.);

atthi c' ev' idaṁ asuññataṁ yadidaṁ araññasañ- ñaṁ + paṭicca . . . nevasaññānâsaññâyatanaṁ paṭicca ~aṁ, 104,29—107,21;

atthi c' ev' āyaṁ darathamattā yadidaṁ araññasaññaṁ + paṭicca . . . nevasaññānâsañ- ñâyatanasaññaṁ paṭicca ~aṁ, 104,26—107,17;

arañña- saññaṁ + paṭicca . . . animittaṁ cetosamādhiṁ paṭicca manasikaroti ~aṁ, 104,21—108,13 (~aṁ seems to be a subst. here, but paṭicca may have crept in from the passages quoted above;

in connection with paṭnavīsañ- ñaṁ Ps IV 153,4 proposes: paṭiccā ti paṭicca sambnū- taṁ);

— °-kāya, mfn. bhvr., having a body which is uniform;

sattā ~ā nānatta-saññino . . . ~ā ekatta-saññi- no, D II 69,6,8 = III 253,14,16 = A IV 40,4,7 = 401,12,14 qu. Nidd II 246,4,7;

— °-nimitta, n., a uniform (mental) object;

samāpannassa vedanā ~e yeva carati, Vibh-a 14,33 (paṭhavīkasiṇâdike ekasabhāve eva nimitte, Vibh- mṭ Be 13,10);

— °-vimokkha, mfn. bhvr., having a uni- form or unique liberation;

Paṭis II 35,30 (= ekasabhāvo vimokkho, Paṭis-a 552,33);

41,24 (magga-phalāni ekâ- rammaṇattā ekaniṭṭhattā ca ~o, nibbānaṁ adutiyattā ~o, Paṭis-a 559,23);

— °-saññā, f., mentality (notion, perception) of uniform nature;

yadi ~ānaṁ yadi nānat- ta-saññānaṁ, M II 230,1 (cf. Ps I 37,31—38,8, where an interpretation with ekatta may be alluded to);

— °-sañ- ñi(n), mfn. bhvr., having a mentality (notion, percep- tion) of uniform nature;

~ī attā hoti, D I 31,11 (samā- pannaka-vasena ~ī, Sv 119,15);

sattā nānatta-kāyā ~ino . . . ekatta-kāyā ~ino, II 69,3,8 (Sv 510,19-20) = HI 253,12,17 = A IV 40,1,7 (paṭhamajjhāna-vasena saññāya ekatta [abl.] . . . ~ino veditabbā, Mp IV 26,23) = 401,9,14 qu. Nidd II 246,1,7;

~im . . . saññim attānaṁ paññāpenti, M II 229,8,25;

— "ârammaṇa, n., a uni- form, unique support or object (or, if a cpd. with ekatta: an object consisting of unity);

cittaṁ na ~e samādhiyati, Vism 146,11 (~e ti paṭhavī-kasiṇâdi-vasena ekasabhāve ekaggatā-saṅkhāte ekattâvahe vā ārammaṇe, mhṭ Se I 248,12);

Sv 309,23;

316,3;

— Rem. It cannot,'in all cases, be decided with certainty whether we have to do with the subst. ekatta or the adj. 2ekatta;

re-interpre- tations and re-formulations sometimes appear to have been made in the course of scholastic tradition. For a treatment of the question see L. Schmithausen, '"Libera- ting Insight" and "Enlightenment" in Early Buddhism' in Studien zum Jainismus und Buddhismus, Gedenk- schrift für Ludwig Alsdorf 1981, especially with regard to M III 104,19—108,13 (see pp. 233 foll. esp. n. 122).

English words of interest

single-minded

(google)

sin·gle-mind·ed

ˈˌsiNGɡəl ˈˌmīndid/

adjective

adjective: single-minded; adjective: singleminded

having or concentrating on only one aim or purpose.

"the single-minded pursuit of profit"

synonyms: determined, committed, unswerving, unwavering, resolute, purposeful, devoted, dedicated, uncompromising, tireless, tenacious, persistent, indefatigable, dogged;

formal - pertinacious

"I got where I am with hard work and single-minded determination"

singular

sin·gu·lar

ˈsiNGɡyələr/

adjective

adjective: singular

Grammar

(of a word or form) denoting or referring to just one person or thing.

single; unique.

"she always thought of herself as singular, as his only daughter"

exceptionally good or great; remarkable.

"the singular beauty of the desert"

synonyms: remarkable, extraordinary, exceptional, outstanding, signal, notable, noteworthy; rare, unique, unparalleled, unprecedented, amazing, astonishing, phenomenal, astounding;

informal - fantastic, terrific

"the gallery's singular capacity to attract sponsors"

singularity

sin·gu·lar·i·ty

ˌsiNGɡyəˈlerədē/

noun

noun: singularity

the state, fact, quality, or condition of being singular.

"he believed in the singularity of all cultures"

synonyms: uniqueness, distinctiveness

"the singularity of their concerns"

a peculiarity or odd trait.

plural noun: singularities

synonyms: idiosyncrasy, quirk, foible, peculiarity, oddity, eccentricity

"his singularities"

PhysicsMathematics

a point at which a function takes an infinite value, especially in space-time when matter is infinitely dense, as at the center of a black hole.

Dmytro ekaggata thread

.	.

Pali Term: Ekaggatā

Patisambhidamagga-Atthakatha 1.230

The term 'ekaggatā' is defined in the following way:



Tattha cittassa ekaggatāti nānārammaṇavikkhepābhāvato ekaṃ ārammaṇaṃ aggaṃ uttamaṃ assāti ekaggo, ekaggassa bhāvo ekaggatā.	Here the 'ekaggatā' of the mind is the state (bhāvo) when one thing is predominant (ekaggo). One thing is predominant when there's no perplexity (vikkhepa) on multiple bases and one basis (ārammaṇa) is predominant (agga) and preeminent (uttama).

In practical terms, this means that the perceptual image (nimitta) of the meditation object colours all perception, - as, for example, in the practice of earth kasina:

Cattāri ārammaṇāni

181. Katame dhammā kusalā? Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati parittaṃ parittārammaṇaṃ pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā.

182. Katame dhammā kusalā? Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati parittaṃ appamāṇārammaṇaṃ pathavīkasiṇaṃ – tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā.

183. Katame dhammā kusalā? Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati appamāṇaṃ parittārammaṇaṃ pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā.

184. Katame dhammā kusalā? Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati appamāṇaṃ appamāṇārammaṇaṃ pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti…pe… ime dhammā kusalā.

Dhammasangani 37

Metta, Dmytro

Saddhammöpāyana 460

by Dmytro » Sun Mar 17, 2013 11:24 am

I have looked up a CPD article on ekaggatā and found another useful gloss:

ekaggatā ti cittassa ekālambanasaṇṭhiti

Saddhammöpāyana 460

which accords well with the above mentioned gloss from Patisambhidamagga-Atthakatha about the predominance of one ārammaṇa (Sanskrit ālambana).

Abhidharmakosha-bhashya

Dmytro wrote:

"Tattha cittassa ekaggatāti nānārammaṇavikkhepābhāvato ekaṃ ārammaṇaṃ aggaṃ uttamaṃ assāti ekaggo, ekaggassa bhāvo ekaggatā."

Patisambhidamagga-Atthakatha 1.230

"Here the 'ekaggatā' of the mind is the state (bhāvo) when one thing is predominant (ekaggo). One thing is predominant when there's no perplexity (vikkhepa) on multiple bases and one basis (ārammaṇa) is predominant (agga) and preeminent (uttama)."

Similarly Vasubandhu writes in Abhidharmakosha-bhashya:

10. Concentration (samādhi; ting nge 'dzin) is the one-pointedness of thought (cittaikāgratā) toward a cognitive object (agra = ālambana; i. 33); this is the factor by virtue of which thought, in an uninterrupted stream, remains focused on a cognitive object (viii.1).

[Question:] - What should one understand by ''allpication to a sinle object" (aikāgrya) or [the mental factor] samādhi?

[Answer:] - The fact that thoughts have a single cognitive object (ekālambanatā cittānām).

Patanjali says in Yoga-sutra



Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ\|\|11\|\|	Diminution (kṣaya) of attention to all (objects) (sarva-arthatā) and the emergence/development --udaya-- (udayau) of one-pointedness --ekāgratā-- (ekāgratayoḥ) (is) the mutation (pariṇāmaḥ) of Samādhi --perfect concentration or absorption-- (samādhi) of mind (cittasya)\|\|11\|\|

http://www.sanskrit-sanscrito.com.ar/en ... sutras/629

How Pointy is One-pointedness?

by Thanissaro Bhikkhu

(converted from PDF file with some reformatting and hyperlinks added for easy access to sutta references)

MN 44 samādhi = cittass’ek’aggatā

A Pali sutta, MN 44, defines concentration as cittass’ek’aggatā, which is often translated as “one-pointedness of mind”:

cittassa = “of the mind” or “of the heart,”

eka = one, agga = point,

-tā = -ness.

MN 43 one-pointedness is factor in 1st jhāna

MN 43 states further that one-pointedness is a factor of the first jhāna, the beginning level of right concentration.

From these passages, it has been argued that if one’s awareness in concentration or jhāna is truly one-pointed, it should be no larger than a point, which means that it would be incapable of thinking, of hearing sounds, or even of being aware of the physical body. However, this interpretation imposes too narrow a meaning on the word ek’aggatā, one that is foreign to the linguistic usage of the Pali Canon.

agga is also summit, topmost, supreme

A. To begin with, agga has many other meanings besides “point.” In fact, it has two primary clusters of meanings, in neither of which is “point” the central focus.

The first cluster centers on the fact that a summit of a mountain is called its agga. Clustered around this meaning are ideas of agga as the topmost part of something (such as the ridge of a roof), the tip of something (such as the tip of a blade of grass), and the best or supreme example of something (such as the Buddha as the agga of all beings).

AN 5:80 plays with these meanings of agga

when it criticizes monks of the future who will “search for the tiptop flavors (ras’agga) with the tip of the tongue (jivh’agga).”

agga is a meeting place

The second cluster of meanings for agga centers on the idea of “meeting place.” A hall where monks gather for the uposatha, for example, is called an uposath’agga. The spot where they gather for their meals is called a bhatt’agga.

Given that the object of concentration is said to be a dwelling (vihāra), and that a person enters and dwells (viharati) in the levels of jhāna, this second cluster of meanings may be the more relevant one here. A mind with a single agga, in this case, would simply be a mind gathered around one object, and need not be reduced to a single point.

B. An even more telling way to determine the meanings of ek’agga and ek’aggatā is, instead of dividing these words into their roots, to look at the ways in which the Canon uses them to describe minds.

1. Two passages, one from the Vinaya and one from a sutta, show what ek’agga means in the everyday context of listening to the Dhamma.

Mv.II.3.4 “We listen with an ek’agga mind, an unscattered...

In Mv.II.3.4, the phrase, “we pay attention,” in the instructions for how to listen to the Pāṭimokkha, is defined as: “We listen with an ek’agga mind, an unscattered mind, an undistracted mind.” Even if ek’agga were translated as “one-pointed” here, the “point” is obviously not so restricted as to make the ears fall silent. Otherwise, we would not be able to hear the Pāṭimokkha at all. And the fact that the mind is ek’agga doesn’t mean that we can’t also hear other sounds aside from the Pāṭimokkha. It’s just that those sounds don’t make the mind lose its focus on a single theme.

AN 5:151 with ek'agga mind one can listen and think

In AN 5:151, the Buddha lists five qualities that enable one, when listening to the true Dhamma, to “alight on assuredness, on the rightness of skillful qualities.” The five qualities are:

“One doesn’t hold the talk in contempt.

“One doesn’t hold the speaker in contempt.

“One doesn’t hold oneself in contempt.

“One listens to the Dhamma with an unscattered mind, an ek’agga mind.

“One attends appropriately.”

Because appropriate attention means to contemplate experiences in terms of the four noble truths (see MN 2), this passage shows that when the mind is ek’agga, it’s not only able to hear. It can also think at the same time. If it couldn’t hear or think, it couldn’t make sense of the Dhamma talk. So again, even if we translate ek’agga as “one-pointed,” the one-pointed mind is not so pointy that it cannot think or hear sounds. This would defeat the purpose of listening to the Dhamma and would get in the way of “alighting on assuredness.”

MN 43 ek'agga as jhāna factor, can think

2. As for the way in which ek’agga is used in describing the mind in concentration, a passage in MN 43 defines the factors of the first jhāna as these:

“directed thought, evaluation, rapture, pleasure, and one-pointedness of mind.”

It has been argued that this statement contains a contradiction, in that the compilers of MN 43 did not realize that one-pointedness precluded thought and evaluation. But perhaps they knew their own language well enough to realize that ek’aggatā—being gathered into oneness—did not preclude the powers of thought.

AN 5.28 4th jhāna simile, whole body

3. The standard similes for right concentration (DN 2; AN 5:28; MN 119) all emphasize that the mind in right concentration is aware of the entire body. For example, here is the simile for the highest level of jhāna, the fourth:

“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna:

purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.

To get around the reference to “entire body” in these similes, those who propose that a one-pointed mind can be aware of only one point interpret “body” in this context as meaning a purely mental body, such as the body of one’s thoughts. But that would mean

(a) that the similes’ emphasis on pervading the entire body would meaningless if the mental body is reduced to a small point and

(b) that the Buddha was extremely sloppy and misleading in his choice of similes to describe concentration. If the purpose of jhāna is blot out awareness of the body, why would he choose a simile for the fourth jhāna in which the entire body is pervaded with awareness?

MN 52, MN 111, and AN 9:36 awakening during jhāna

4. MN 52, MN 111, and AN 9:36 show that the ability to use appropriate attention to analyze any of the four jhānas while still in the state of ek’aggatā is an important skill in reaching awakening. In each case, this analysis entails applying appropriate attention: seeing the experience of the jhāna in terms of the four noble truths, and applying the appropriate duty to each truth:

comprehending stress, abandoning its cause, realizing its cessation, and developing the path to its cessation. For instance, AN 9:36 describes how, after mastering the first jhāna, one might analyze it in a way that leads to release:

“Suppose that an archer or archer’s apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk, quite secluded from sensuality secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’

“Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters [self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world.”

As MN 111 makes especially clear, this sort of analysis can be accomplished while one is still in the state of jhāna. To view the phenomena experienced in the first jhāna in terms of form, feeling, perception, fabrication, and consciousness is to regard them as instances of the five clinging-aggregates, which is the definition of the first noble truth. To regard them as inconstant, etc., is to apply the duty appropriate to the first noble truth, which is to comprehend that truth to the point of dispassion (SN 22:23).

In this way, the Buddha’s recommendations for alighting on the Dhamma while in jhāna parallel those for alighting on the Dhamma while listening to a Dhamma talk: Don’t hold the Buddha in contempt, i.e., give his teachings a fair hearing and a fair test. Show your lack of contempt for your meditation object by giving it your full attention and mastering concentration. Show your lack of

contempt for yourself by convincing yourself that you can do this. Gather the mind around its one object. And analyze the component factors of the mind’s one-pointedness with appropriate attention.

This ability to analyze a state of concentration in this way while the mind is still gathered around its single object is a crucial skill in attaining release. For this reason, the term that defines concentration— cittass’ek’aggatā—shouldn’t be defined in so narrow a sense that it would obstruct any efforts to master that skill and gain its benefits.

EKODI = Eka + udi (transcend, rise above)

https://dhammawheel.com/viewtopic.php?f=23&t=34407

Sanskrit:

¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨

Eka+udi (transcend - escape)

उदि udi [ ud-√ i ]

See उद् Ud: (var. uc, uj, un, ut) - particle and prefix to verbs and nouns. (As implying superiority in place , rank , station , or power) up , upwards upon, on over , above. - and √ इ i : appear (BṛĀrUp.), arise from (ChUp.), escape (RV. AV. ŚBr.)

- to come out or arise from - (RV. AV. ŚBr.)

- to escape - (ChUp.)

- to go up to , proceed or move up - (RV. AV. VS.)

Pali

¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨

Ekodi

Eka-Udi (idem)

°°°°°°°°°°°

EKA

°°°°°°°°°°°

Pali [PTS]

¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨

1. “one” as number, either with or without contrast to two or more； often also “single” opp．to nānā various, many.

2. one, by oneself, one only, alone, solitary.

Sanskrit:

¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨

एक Eka:

- One - (RV.)

- alone , solitary , single , that one only - (RV.)

°°°°°°°°°°°

UDI

°°°°°°°°°°°

(or udī) - artificial adj．form． fr．udeti, meaning “rising, excelling”.

tovincent’s sutta examples

With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and transcendence of citta, and consists of pīti & sukha born from its establishment; without thought and examination*.

vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

AN 3.5 (+ many same suttas extracts)

* Vicāra (विचर् vicar [ vi-√ car ]) : the "thought-concretisation" (the outcome of investigation, pondering & choice, that ensues thinking in different directions) - the "mental" undertaking that results (viz. the wish to act or conduct one's self after examination).

But, bhikkhus, there comes a time when his citta becomes internally steady, composed, transcended and established.

That establishment is peaceful and sublime, gained by full tranquilization, and attained to transcendence; it is not reined in and checked by forcefully suppressing [the defilements].

Hoti so, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati.

So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.

AN 3.101

Steady your citta (make your citta stand still) in noble silence

ariye tuṇhībhāve cittaṃ saṇṭhapehi,

Transcend your citta in noble silence,

ariye tuṇhībhāve cittaṃ ekodibhāvaṃ karohi,

Establish your citta in noble silence.’

ariye tuṇhībhāve cittaṃ samādahā’ti.

SN 21.1

Bhikkhus, when a bhikkhu’s citta has been subdued, well subdued, regarding the six fields of experience through contact, it then becomes inwardly steady, settled, transcended, and established.

bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.

SN 35.246

Moggāllana, do not be negligent, brahmin, regarding the expression-less (manifestation-less) establishment of ceto. Steady your citta in the expression-less concentration of ceto, transcend your citta in the expression-less establishment of ceto, establish your citta in the expression-less establishment of ceto.

Moggallāna, moggallāna. Mā, brāhmaṇa, animittaṃ cetosamādhiṃ pamādo, animitte cetosamādhismiṃ cittaṃ saṇṭhapehi, animitte cetosamādhismiṃ cittaṃ ekodiṃ karohi, animitte cetosamādhismiṃ cittaṃ samādahā’ti.

SN 40.9

Come friends, fetch apart (distinctively) the noticeable body (breath) among the body, ardent, clearly discerning, having transcended , with a serenely distinctive citta, established and partaking in oneness*; in order to know the body according to how it has come to be.

Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya.

(Idem for the other khandhas)

SN 47.4

* Note: "oneness" of citta :

The noun "citta" is derived from the participle of the verbal root √ चित् cit.

Citta means "the 'thing' that has intended and designed (RV.), that has appeared and be conspicuous (RV. TS.), that has thought and reflected upon (TS. ŚBr. ChUp. MBh.), and comprehended.

Citta is a past participle. It is something "of the past". It is the first elemental and "pristine" stage of the cit. Citta appears first in the saṅkhārā nidāna. Then the more it descends (avakkanti) in the subsequent links (nidānas) of paṭiccasamuppāda, the more it gets"polluted", so to speak.

The "oneness" of citta is about recovering this primary dimension. Although one knows that this is not an end in itself. For the citta had, as its primary motive, the intention, the aim, the wish (RV. VS. AV. TBr.) and the longing for (ChUp.) making things to appear (RV.), so they could be comprehended.

Once one's citta/ceto has comprehended (in the saḷāyatana nidāna) - one must stop thinking & reflecting - one does not need to make things conspicuous (to his/her citta) any longer; and one does not need to wish, or intent, or desire anything anymore.

One just goes back to the original "oneness" of the citta, and abandons it as well (withdrawal from citta = cittavūpakāsena SN 46.3).

Cetaso (ceto) ekodibhāva is just transcending the ceto, towards the superior established (samādhi) citta (free from wordly sensory stimuli and intentions).

Ekodi essay by Bhante Sujato

https://discourse.suttacentral.net/t/ekodi-is-a-curiously-obscure-term-does-it-mean-web/3823

(some hyperlinks added to essay for easy navigation as reference)

In the grand old tradition of Buddhist studies, we have spent a lot of time discussing various aspects of meditation, especially to do with samadhi. As you know, like all translators I struggle with trying to render these well in English.

One term that is perhaps unduly neglected is ekodi. This is found very centrally in the formula for the second jhana, usually translated "unification" or "oneness".

Ekodi perhaps used 10 times more than ekaggata

The curious thing is that mostly we discuss its cousin, ekaggatā, and relegate ekodi to a footnote, as a synonym. But the fact is that ekodi occurs far more often in the EBTs, maybe ten times as often (although counting is difficult due to abbreviations).

Even more significantly, it is placed right in the middle of the jhana formula, which by any account must be the oldest and most important statement on samadhi/jhana in the EBTs. By contrast, ekaggatā occurs only in more marginal cases, where it serves to define or act as synonym for samādhi.

In form, ekaggatā feels like a formal, obvious word, whereas ekodi feels more quirky, less standard.

ekaggatā was introduced to normalize the unfamiliar ekodi

In fact, it feels like ekaggatā was introduced to normalize the unfamiliar ekodi, and in later texts it came to virtually supplant it. I am not suggesting that this shift postdates the Buddha. It could well have been introduced by him. But its takeover of Buddhist meditation vocabulary is certainly an artifact of the Abhidhamma age.

That ekodi was sidelined is no mystery when we realize that its etymology and exact meaning are obscure. This has been debated by scholars for over a hundred years, without any really compelling conclusion.

The PTS Dictionary suggests the correct reading should be ekodhi, and traces its etymology to ava-dahati. If correct, this would be nice and simple, as it becomes simply a variant of samādhi, from the same root.

The problem, though, is that the reading ekodi is very widely attested, and the Sanskrit version ekoti does not support this derivation. Thus Edgerton in his Buddhist Hybrid Sanskrit (BHS) Dictionary supports Lévi and Renou in tracing oti to ūti in the sense of “web”. This is an obscure word, not otherwise found in Pali, and not very well attested in Sanskrit either.

Ekoti as "web" or "effort"

The Critical Pali Dictionary accepts ūti, but allows as possible meanings either “web” or “effort”. But it seems hard to understand what “effort” could mean here, so this should be discounted. Cone’s Dictionary of Pali says “perhaps” it means web, citing the BHS usage.

Why the tendency to ascribe the sense to such an obscure term? These references all hark back to a single reference in the Śatapatha Brahmaṇa. This is a text on interpretation and practice of Vedic ritual, which preceded the Buddha, and was probably located in a similar area. In other words, it is a relevant text for the linguistic culture of the EBTs. The passage occurs at SB 12.2.2.4. (Titus text, with translation by Eggeling. If anyone has a more modern translation, that would be useful!)

pṛṣṭhyābhiplavau tantre kurvīteti ha smāha paiṅgyaḥ

‘Let him make the Prishthya and Abhiplava two warps,’ said Paiṅgya;

tayo stotrāṇi ca śastrāṇi ca saṃcārayed iti sa yat saṃcārayati tasmād ime prāṇā nānā santa ekotayaḥ samānam ūtim anusaṃcaranty atha yan na saṃcārayet pramāyuko yajamānaḥ syād eṣa ha vai pramāyuko yo 'ndho vā badhiro vā

let him make their Stotras and Sastras run together:’ inasmuch as he makes them run together, these (channels of the) vital airs, though separate from one another, run together, with one and the same aim, into a common web; but were he not to make them run together, the Sacrificer would be liable to perish; and liable to perish, indeed, is one who is either blind or deaf.

The text answers an obscure problem of interpretation of the ritual. The question had been asked as two how different rituals, the Prishthya and Abhiplava, could be reconciled. The answer calls upon a metaphor of weaving. The “two warps" (tantra) are the webs of cloth that are woven together to become one. Like this:

(picture)

Or this: (picture)

It’s a lovely image, showing how in the Vedic tradition, the different approaches to ritual were integrated, with the idea that what results is better, stronger, and more beautiful than the individual rituals.

This metaphor works nicely in the context of samādhi. The different “strands” of the mind are woven together to produce a whole that’s greater than the sum of the parts.

If this is, indeed, the correct derivation, then the question is to what extent is it still relevant in the EBTs. This reference is obscure, and it would hardly have been known to anyone outside of brahmanical ritual specialists. It’s not like, say, the Gayatri Mantra, which would have been familiar to everyone. Nowhere in the Buddhist texts is there a specific evocation of this metaphor in this context; the imagery of weaving is, rather, associated with craving and rebirth.

ekaggata = unification, ekodi-bhāva = unity

Perhaps, then, the metaphor had already receded, and the term was felt to mean simply “unified”. But as a more idiomatic term, it was gradually replaced with the clearer ekaggatā. We could reflect this difference by using “unification” for ekaggatā and “unity” for ekodibhāva.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Ek'agga, Ekodi, antonyms

Ek’agga, ekodi...

map of synonyms and antonyms

Ek’aggata citta (single-preoccupation of mind)

Ekodi-bhava (become singular)

STED 2nd Jhāna: where Ekodi-bhava occurs most frequently

MN 122 ekodi-bhava = Do the 4 jhānas

Dictionary def.

Vibbhanta [pp. of vibbhamati] = roaming, straying

Ekaggatā, Ekodi

limitations of existing translations

ek'-agga = single-preoccupation

ekodi-bhava = become-singular

derivation

now it makes sense

4 jhanas in 1 step

4 jhanas in 2 steps

4 jhanas in 3 steps

the secret is

SN 48.9 STED samādhi-indriya of 5ind

Dictionary definitions

CPD; critical pali dict.

ek'-agga; CPD defn.

ekodi; CPD defn.

agga

agga 1

ek[ī/i]-bhāva

ekī-bhavati

ek[ī/i]-bhāva, m.

ekatta, n.,

(2)ekatta, mfn.

English words of interest

single-minded

singular

singularity

Dmytro ekaggata thread

Pali Term: Ekaggatā

Patisambhidamagga-Atthakatha 1.230

Saddhammöpāyana 460

Abhidharmakosha-bhashya

Patanjali says in Yoga-sutra

How Pointy is One-pointedness?

MN 44 samādhi = cittass’ek’aggatā

MN 43 one-pointedness is factor in 1st jhāna

agga is also summit, topmost, supreme

AN 5:80 plays with these meanings of agga

agga is a meeting place

Mv.II.3.4 “We listen with an ek’agga mind, an unscattered...

AN 5:151 with ek'agga mind one can listen and think

MN 43 ek'agga as jhāna factor, can think

AN 5.28 4th jhāna simile, whole body

MN 52, MN 111, and AN 9:36 awakening during jhāna

EKODI = Eka + udi (transcend, rise above)

tovincent’s sutta examples

Ekodi essay by Bhante Sujato

Ekodi perhaps used 10 times more than ekaggata

ekaggatā was introduced to normalize the unfamiliar ekodi

Ekoti as "web" or "effort"

ekaggata = unification, ekodi-bhāva = unity

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