Catalogue of Ekodi Usages

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waryoffolly
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Joined: Fri Oct 04, 2013 8:30 pm

Catalogue of Ekodi Usages

Post by waryoffolly »

Catalogue of Ekodi Usages

I used Digital pali reader with search string 'ekodi' searching over the first four nikayas only, numberings are usually from digital pali reader, sometimes from suttacentral. If you can't find a sutta on suttacentral then likely you will find it plus or minus one away in the numbering. Translations are by Ajahn Sujato with occasional modification. My comments are in [], list of suttas with similar usages are in {}.

Going through the usages of ekodi has truly blown my mind. My comments here are more extensive than other catalogues as a result. I will need to write a separate post at a later date summarizing my analysis of this catalogue. Better for people to look directly at the snippets themselves anyways!


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1. Second Jhana formula
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DN 2
Furthermore, as the vitakka-vicara are stilled, a mendicant enters and remains in the second jhana, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without vitakka-vicara.
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
[modified the translation to be less controversial by replacing some words with the pali]

{DN 1, DN 2, DN 3, DN 9, DN 10, DN 17, DN 22, DN 33, MN 4, MN 8, MN 10, MN 13, MN 19. MN 25, MN 26, MN 27, MN 30, MN 31, MN 36, MN 38, MN 39, MN 45, MN 51, MN 60, MN 65, MN 94, MN 100, MN 101, MN 108, MN 111, MN 112, MN 113, MN 119, MN 122, MN 125, MN 138, MN 139, MN 141, SN 16.9, SN 21.1. SN 28.2, SN 36.19, SN 36.31, SN 40.2, SN 45.8, SN 48.10, SN 48.40, SN 53.1-12, SN 53.13-22, SN 54.8, AN 2.11-21, AN 3.59, AN 3.64, AN 3.75, AN 4.123, AN 4.163, AN 5.14, AN 7.53, AN 8.11, AN 8.30, AN 9.35, AN 11.16}

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2. Usage in a poem describing one who has reached the 'deathless brahma realm' (This answer is given by a Brahma to a past rebirth of the Buddha in order to lead him to rebirth in the Brahma Realm)
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DN 19
Standing on what, training in what may a mortal reach the deathless Brahmā realm?” “He among men, O brahmin, has given up possessions, become one, compassionate, carrion-free, and refraining from sex., Standing on that, training in that a mortal may reach the deathless Brahmā realm.”
Katthaṭṭhito kimhi ca sikkhamāno, Katthaṭṭhito kimhi ca sikkhamāno, “Hitvā mamattaṁ manujesu brahme, dibhūto karuṇedhimutto; Nirāmagandho virato methunasmā, Etthaṭṭhito ettha ca sikkhamāno; Pappoti macco amataṁ brahmalokan”ti.

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3. An explanation of oneness according to the Buddha's past life as a Brahmin ("Great steward")
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DN 19
Sir, I understand what ‘oneness’ means. It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘oneness’.
‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi. Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ, iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi.
[This is quite a strange definition of ekodibhuto. Since the dialogue is between a Brahma and a human Brahmin (in a past life of the Buddha it seems) in this sutta, I'm not sure we should take it as a legitimate definition. Also at the end the Buddha says that the path he was taught here (in his past life) led to rebirth in the realm of Brahma.]

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4. Buddha meditates unified
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DN 21
Absorbed, the Sakyan meditates, unified, alert, and mindful,
Sakyaputtova jhānena, ekodi nipako sato;

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5. Samadhi which is unified and not held in place by forceful restraint.
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DN 34
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.

AN 3.102
When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi.That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.
[Notice ekodibhava is used here! This is a samadhi with only thoughts of the dhamma which is not ekodibhava. Potentially it is first, if there truly is a distinction in the usages between ekodi (used when describing an action of unifying the mind), and ekodibhava (used to describe the state of complete unification starting in the second jhana) as I believe to be the case. That would place the na sasaṅkhāraniggayhavāritagato as jhana's 2-4 if correct. Furthermore notice that after stilling the mind this version of the pali has ekodi, BUT the variant readings have ekodibhavo instead! So if my thesis of ekodi=includes all four jhana, ekodibhava=includes only 2-4 jhana is correct then we should prefer the variant readings (in fact multiple other versions, four if I'm reading the suttacentral variant indicators correctly, have this variant, so the text we have here is the odd one out to only use ekodi! Also I searched, and this is the only case as far as I can tell where the variant readings exist to replace ekodi with ekodibhavam gacchati).]

AN 5.27
The knowledge arises: ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression'
‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati

{DN 34, AN 3.102, AN 5.27}

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6. Thinking too long would tire the body and stress the mind, so I unified my mind.
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MN 19
Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally.
Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṁ ūhaññeyya. Ūhate citte ārā cittaṁ samādhimhāti. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi
[the placing the mind and keeping it connected translation really would make no sense here]

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7. Abandoning bad thoughts to unify the mind
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MN 20
As they do so, those bad thoughts are given up and come to an end. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
[repeated for all of the ways to remove bad thoughts]

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8. After dhamma talk the Buddha unifies his mind.
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MN 36
When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which is my usual meditation.”
So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.

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9. Mind settles and unifies after each example of mindfulness of the body
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MN 119
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. That too is how a mendicant develops mindfulness of the body.
Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti.

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10. If a monk wishes to enter and remain in internal emptiness they should settle and unify the mind. Also an equation of this stock phrase (which is also in usages 6, 7, 8, 9, ie most usages outside of second jhana!) with all four jhana's.
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MN 122
Therefore, if a mendicant might wish: ‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and immerse their mind in samādhi internally. And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? [insert four jhana formula here]
Tasmātihānanda, bhikkhu cepi ākaṅkheyya: ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati? [insert four jhana formula here]
[It's very interesting to notice that here we have an explicit equation of this stock phrase to all four jhana's, not just the second! The reader of this catalogue may want to look at usages 6, and 7 again in light of this, and consider what the implications are. Moreover this sutta draws an explicit connection between practicing for internal/external sunnata and the four jhana's! There's actually quite a bit to unpack here, probably deserving of it's own separate analysis and post.]


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11. Poem describing the safety of the jhana's, notice the implicit reconfirmation of usage 10's equation of unifying (ekodi) with the four jhana's
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SN 2.11
“Like deer in a mosquito-free marsh, they will reach a safe place having entered the absorptions, unified, alert, and mindful.” “Like fish when the net is cut, they will reach the far shore having entered the absorptions, diligent, with vices discarded.”
“Te hi sotthiṁ gamissanti, kacchevāmakase magā; Jhānāni upasampajja, ekodi nipakā satā”ti. “Te hi pāraṁ gamissanti, chetvā jālaṁva ambujo; Jhānāni upasampajja, appamattā raṇañjahā”ti.
[corresponds with other passages, that the jhana's blind mara, and that the satipatthana are safe pastures to dwell in etc]

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12. Unify the mind [in the noble silence] of second jhana
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SN 21.1
‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to immersion in noble silence.’
‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti.
[straightforward reading is that noble silence here means no thinking/pondering. It's interesting here how ekodibhavam seems to refer to second jhana, but when used alone as ekodi it seems to refer to all four jhana's. Perhaps the point is that one is working on ekodi/unification (in in the process of unifying) in the first jhana, and has attained it (ie become unified) in the second?]

SN 40.2
Don’t neglect the second absorption, brahmin! Settle your mind in the second absorption; unify your mind and immerse it in the second absorption.
Mā, brāhmaṇa, dutiyaṁ jhānaṁ pamādo, dutiye jhāne cittaṁ saṇṭhapehi, dutiye jhāne cittaṁ ekodiṁ karohi, dutiye jhāne cittaṁ samādahā’ti.
[without the noble silence mention]
{SN 21.1, SN 40.2}

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13. When the mind is subdued with regards to the six bases of contact it unifies
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SN 35.246
In the same way, when a mendicant’s mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.
Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṁ udujitaṁ hoti sudujitaṁ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.


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14. Unify the mind in the first-fourth jhana formless attainments, and signless samadhi
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SN 40.1
‘Moggallāna, Moggallāna! Don’t neglect the first absorption, brahmin! Settle your mind in the first absorption; unify your mind and immerse it in the first absorption.’
‘moggallāna, moggallāna. Mā, brāhmaṇa, paṭhamaṁ jhānaṁ pamādo, paṭhame jhāne cittaṁ saṇṭhapehi, paṭhame jhāne cittaṁ ekodiṁ karohi, paṭhame jhāne cittaṁ samādahā’ti
[As we've seen before in usage 10, this is another example where ekodi also explicitly refers to the first jhana! Repeat for all four jhana's in suttas SN 40.1- SN 40.4, formless in SN 40.5 - SN 40.8, and signless in SN 40.9]

{SN 40.1, SN 40.2, SN 40.3, SN 40.4, SN 40.5, SN 40.6, SN 40.7, SN 40.8, SN 40.9}

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15. Unify the mind while practicing satipatthana
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SN 47.4
Please, reverends, meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, immersed in samādhi, and unified, so as to truly know the body.
Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṁ ñāṇāya;
[This is explicitly telling us that satipatthana practice should be done with a mind unified in samadhi combining the stock formula with each satipatthana. Repeated for each satipatthana. Also notice that the union of vipassana and samatha is implied as being done here in satipatthana! Finally given that the stock formula definition of ekodi in ten is equated to the four jhana's, it is heavily implied that satipatthana practice is done in the four jhana's. Of course, here the exact formula isn't used explicitly though. I also included this usage in my ekagga catalogue, notice it is used as well here.]

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16. How should the mind be unified? (A question to ask those skilled in samadhi)
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AN 4.94
‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’
‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ. Kathaṁ cittaṁ samādahātabban’ti?

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17. A way of eliminating the fetters. The path is born and it is equal to the stock formula in usage 10.
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AN 4.170
Another mendicant’s mind is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.
[Notice the extreme similarity to MN 19. In MN 19 we have restless thoughts that are abandoned to develop jhana. Similarly here we have restlessness with regards towards the teachings abandoned to develop all four jhana's. It's also pretty similar to AN 3.102. Also notice that the birth of the path is explicitly stated to be the stock ekodi formula, and this stock ekodi formula is the four jhanas. This is pretty clear: birth of the path (i.e. stream entry) = four jhana's or something done inside the four jhana's to lead to the birth of the path.]

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18. Another poem about the jhana's
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AN 6.45

In the same way, in the noble one’s training, Tatheva ariyavinaye,
whoever is grounded in faith, saddhā yassa patiṭṭhitā;
with conscience and prudence, Hirīmano ca ottappī,
wise, and ethically restrained, paññavā sīlasaṁvuto.
is said to live happily Eso kho ariyavinaye,
in the noble one’s training. ‘sukhajīvī’ti vuccati;

After gaining spiritual bliss, Nirāmisaṁ sukhaṁ laddhā,
they concentrate on equanimity. upekkhaṁ adhitiṭṭhati.
They give up the five hindrances, Pañca nīvaraṇe hitvā,
constantly energetic, niccaṁ āraddhavīriyo;
and enter the absorptions, Jhānāni upasampajja,
unified, alert, and mindful. ekodi nipako sato.

Truly knowing in this way Evaṁ ñatvā yathābhūtaṁ,
the end of all fetters, sabbasaṁyojanakkhaye;
by not grasping in any way, Sabbaso anupādāya,
their mind is rightly freed. sammā cittaṁ vimuccati.

To that poised one, rightly freed Tassa sammā vimuttassa,
with the end of the fetters of rebirth, ñāṇañce hoti tādino;
the knowledge comes: ‘Akuppā me vimuttī’ti,
‘My freedom is unshakable.’ bhavasaṁyojanakkhaye.

This is the ultimate knowledge. Etaṁ kho paramaṁ ñāṇaṁ,
This is the supreme happiness. etaṁ sukhamanuttaraṁ;
Sorrowless, stainless, secure: Asokaṁ virajaṁ khemaṁ,
this is the highest freedom from debt.” etaṁ ānaṇyamuttaman”ti.
[A careful reading of this snippet can clear up confusion about many, many aspects of this dhamma. Study it closely!! Also compare this to the upanisa sutta and other suttas similar to it.]

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19. Can't wield psychic power without samadhi that is unified
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AN 6.70
“Mendicants, it’s totally impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power:
So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṁ iddhividhaṁ paccanubhavissati


Extra: Usages with the 'ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.' stock formula which usage 10 equates to the four jhana's.
Usages 6,7,8,9,10,12,13, 16 [asking how to do the stock formula], 17
waryoffolly
Posts: 346
Joined: Fri Oct 04, 2013 8:30 pm

Re: Catalogue of Ekodi Usages

Post by waryoffolly »

Some Analysis of Ekodi Usages

The first interesting thing to note is that ekodi is used in multiple ways. Ekodi (on it's own without bhava) can refer to a mind which is already unified as in usages 4, 11, 18 (all are poetry, so ekodi-bhuto may have been shortened to ekodi here!), or it can be used to describe the process of unifying the mind leading to samadhi as in usages 6,7,8,9,10,12,13,16,17 where it occurs as 'ekodi hoti' or 'ekodi karoti'. Clearly it is more commonly used to describe the process of unifying the mind. The stock formula in usages 6,7,8.9, 10, 12,13,16, 17 is also explicitly defined as practicing the four jhana's in usage 10 (MN 122). This process of unifying the mind can also be used to describe transitioning between each of the 8 progressive attainments (plus animitta samadhi) as in usage 14. Also notice that usage 14 is not using the same formula as in 10 (where the equation of that formula to the four jhana's is made) which is why here ekodi can be used to describe unifying the mind in the formless instead of just the 4 jhana's.

In contrast, when ekodi occurs as 'ekodibhava' it is more often used to describe a mind which is already unified as in usages 1, 5, 15, and 19. Usage five, second example (AN 3.102), is interesting because the version of the pali in suttacentral has ekodi but four variant readings all have ekodibhuto or something similar matching the formula for the samadhi being discussed which also uses ekodibhava ('na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato'). Also note that for other usages of ekodi in the canon, variant readings do not make this same switch from ekodi-> ekodibhava. Please double check me on this! So the fact that ekodibhuto is used in four variants here is significant, and makes the version of the canon on suttacentral the odd one out. In usage twelve we do see 'make the mind unified-become', which could be used to argued against my claim that typically ekodi refers to the process of unification while ekodi-bhava usually refers to a mind already become unified. However it is the only usage I found of ekodi-bhava which is used this way, and the other four usages of ekodi-bhava vastly outnumber it due to the inclusion of the second jhana formula in usage 1.

It is also interesting to note that practicing for first jhana is described as 'unifying the mind in the first jhana' in usage 15, and that the first jhana is included in the stock formula definition in usage 10 (MN 122). This is despite ekodibhavam not being mentioned until the second jhana formula. I interpret as meaning the first jhana has some degree of unification, but it isn't fully unified-become yet until the second due to the presence of vitakka-vicara. Notice that this interpretation fits nicely with usage 5,example 2 (AN 3.102) where a samadhi is described which has only thoughts of the dhamma, but that samadhi is not yet ekodibhavadhigato.

Note: AN 3.102 using digital pali reader is AN 3.101 using suttacentral. This is the “gold panner sutta”
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