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eka-biji(n)

, mfn. [eka + *bīji(n); BHS ekavīcika,
on which see La Vallée Poussin, L'Abhidharmakosa,
Vol. IV, pp. 208-9], single-seeded, a "one-seeder";
"single-germ
(one of the three kinds of stream-enterer)"
(Ñm., Nett Trsl. p. 293); cf. infra 2.a.; "Der noch
einmal Aufkeimende"
(Nyanatiloka, Buddhistisches
Wörterbuch, s.v.
); the individual who, by destroying the
first three
saṁyojanas, has become a sotâpanna (and
thus is
a-vinipāta-dhamma, niyata, sambodhi-parāyana,
A I 232,1 foll.), and who, having only one "seed" (of
khandha) left, will, after returning to the state of human
existence, make an end of suffering
(v. 1.a.) "here"
(idha, v. 2.b.); cf. Kv Trsl., p. 77, n. 3; — although the
fundamental meaning is clear and the basic gloss more
or less fixed, details sometimes vary
(cf. Bhagavatā gahi-
ta-nāma-vasen' eva c' etāni etesaṁ nāmāni [viz. ~,
kolaṅkola, sattakkhattuparama]; ettakaṁ hi ṭhānaṁ
gato ~ī nāma hoti . . . ti Bhagavatā etesaṁ namaṁ
gahitam; niyamato pana ayaṁ ~ī, ayaṁ kolaṅkolo
ayaṁ sattakkhattuparamo ti n' atthi, Spk III 238,27-31
Pp-a 196,25-29); and the relative positions of ~ and sa-
kad-āgāmi(n) sometimes seem confused (v. infra 1.b.);
— 1.a. yo sotâpanno hutvā ekam eva atta-bhāvaṁ ja-
netvā arahattaṁ pāpuṇāti ayaṁ ~ī nāma, Spk III 238,9-10;
ekacco puggalo sīlesu paripūra-kārī hoti, samādhis-
miṁ na paripūra-kārī, paññāya na paripūra-kārī, so
tiṇṇaṁ saṁyojananaṁ parikkhaya ~i hoti, ekaṁ yeva
mlānusakaṁ bhavaṁ nibbattetvā dukkhass' antaṁ kara-
ti, A IV 380,24-381,1; I 233,17-19; (ekass' eva bhavassa
bījaṁ etassa atthī ti ~ī, Mp II 349,33) = 235,2-4; Vism
709,35—710,1; tiṇṇaṁ saṁyojanānaṁ parikkhaya sotâ-
panno hoti, a-vinipāta-dhammo niyato sambodhi-pa-
rāyano; so ekaṁ (BeSe so; Ee etaṁ) yeva mānusakaṁ
(Ee -ss-) bhavaṁ nibbattetvā dukkhass' antaṁ karoti,
ayaṁ vuccati puggalo ~ī, Pp 16,11-14 (qu. Spk III
238,12-15); ~ī-niddese (q.v.) khandha-bījaṁ nāma kathi-
tam; yassa hi sotāpannassa ekaṁ yeva khandha-bījaṁ
atthi ekaṁ atta-bhāva-gahaṇaṁ, so ~ī nāma, Pp-a
196,21-23 ≠ Paṭis-a 464,21-23; mānusakaṁ bhavan (Ee
-ā-) ti idaṁ pan' ettha desanā-mattam eva. deva-bhā-
vaṁ nibbattetī ti pi pana vattuṁ vaṭṭati yeva . . . missa-
kabhava-vasen' eva pan' ettha sattakkhattuparama-ko-
laṅkolo, mānusakabhava-nibbattako yeva ca ~ī gahito
ti, Pp-a 196,23—197,20; khandhapaṭipāṭiyā ekaṁ kam-
maṁ kilesabījaṁ assā ti ~ī. so hi ekasmiñ ñeva bhave
khīṇāsavo hoti, Moh 249,17; cf. Vism-mhṭ Se III 654,18;
~ī puggalo eka-bījitā-niyato, Kv 471,16-11 = 475,15-16;
— 1.b. The difference between the ~ and the sakad-
āgāmi(n): the latter still has two paṭisandhis to undergo;
~issa ekā va paṭisandhi, sakad-āgāmissa dve paṭisan-
dhiyo. idaṁ tesaṁ nānākaraṇan ti, Pp-a 198,7-8; never-
useless, when mentioned in a progression, the
sakad-
āgāmi(n) is placed immediately after the ~ in an increas-
ing series, but before the — in a decreasing series; he
thus appears to have progressed further, especially as he
is characterised as having reduced passions; for the for-
mer cf.
A I 233,19-21 (so tiṇṇaṁ saṁyojanānaṁ parik-
khayā rāga-dosa-mohānaṁ tanuttā sakadāgāmī hoti sa-
kid eva imaṁ lokaṁ āgantvā dukkhassa antaṁ karoti);
Pp 16,11-18 and the mātikā Pp 3 nos. 37-40; for the latter
cf.
S V 204,26—205,3 (imesaṁ kho . . . pañcannaṁ in-
driyānaṁ samattā paripūrattā arahaṁ hoti . . . tato mu-
dutarehi sakadāgāmī hoti, tato mudutarehi ~ī . . . [=
yo sotâpanno hutvā ekam eva attabhāvaṁ janetvā ara-
hattaṁ pāpuṇāti, Spk III 238,9-10]; in Abhidh-k-vy,
however, the ekavīcika appears to have progressed fur-
ther than the
sakṛdāgāmin, both still being in the kāma-
dhātu (cf. A. Bareau, Les religions de l'Inde, Paris 1966
III 60); this variation is perhaps due to a confusion of
the fourfold classification
sotâpanna, sakadāgāmi(n),
anāgāmi(n) and araha(t) with the threefold division sat-
takkhattuparama, kolaṅkola and ~ ; — 2.a. Generally
considered together with the other two
sotāpannas; Pj I
182,21; 186,26; ~ī hoti paṭhamo sotâpanno, Peṭ 30,17
(superior to the kolaṅkola and sattakkhattu(ṁ)parama,
viz. the middle and lowest sotāpannas); Kv 104,7; 214,3,
etc.; Pp-a 196,26 foll.; Vibh-a 430,8 (ad Vibh 336,20);
considered with the kolaṅkola, Kv-a 138,13; all three
sotāpannas being perfectly trained in adhi-sīla, but not
in
adhi-citta and adhi-paññā (cf. A IV 380,24 foll.,
supra; I 233,6 foll.); their mutual status is determined by
the strength or weakness of their five
(vipassan')indriyas;
. . . ~ī . . . tato mudutarehi kolaṅkolo hoti, tato mudu-
tarehi sattakkhattuparamo hoti, S V 205,3-4; Spk III
238,5 foll.; ko . . . tesaṁ etaṁ pabhedaṁ niyametī ti ?
. . . tiṇṇaṁ maggānaṁ vipassanā niyametī ti vādo . . .
yujjati, Pp-a 196,30—197,5; sace hi upari-tiṇṇaṁ maggā-
naṁ vipassanā balavatī hoti, ~ī nāma hoti. tato manda-
tarāya kolaṅkolo . . . , 197,5-7 = Spk III 239,7-8; ~ī
kolaṅkolo sattakkhattuparamo ti indriyānaṁ tikkha-
majjha-mudu-bhāvena tayo hi sotāpannā, It-a I 85,32
foll.; cf. II 124,17foll.; Moh 200,9 foll.; cf. 249,18 foll.;
paṭhamamagga-paññaṁ . . . bhāvetvā, mandāya vipas-
sanāya āgato mudindriyo pi sattakkhattuparamo nāma
hoti; . . . tikkhāya vipassanāya āgato tikkhindriyo ~ī
nāma hoti . . . , Vism 709,29-35 ("with keen insight and
keen faculties", Ñm; cf.
Vimutt Trsl. 308); Paṭis-a
464,29-465,3; sotāpatti-phale ṭhitā: ugghaṭita-ññū ~ī
hoti, vipañcita-ññū kolaṅkolo ca hoti, neyyo sattakkhat-
tuparamo hoti, Peṭ 30,23-26; 178,13 foll.; — piecemeal
acquiring of the states of ~ etc. is excluded;
Kv 213,35
214,3; — 2.b. These three are cited among the nine
puggalas who are free from all had destiny, although
they die
sa-upādi-sesa; A IV 379,24 foll.; 380,24 foll.;
they are, with the sakadāgāmins and the arahats, among
the five
diṭṭhi-sampannas and sotāpannas who reach
attainment here;
tesaṁ diṭṭhi-sampannānaṁ (/sotāpan-
nānaṁ) pañcannaṁ idha niṭṭhā? . . . sattakkhattupara-
massa kolaṅkolassa ~issa sakadāgāmissa yo ca diṭṭh'
eva dhamme arahā, A V 119,25—120,2 (idha niṭṭhā ti,
imasmiṁ yeva [BeSe add loke] parinibbānaṁ, Mp V
44,2); 120,9-19 = Paṭis I 161,4-10; 161,15-21 ≠ Pp 74,22-25
(idhā ti kāmâvacarabhūmiyaṁ, Pp-a; cf. ime tayo pi
sotāpannā kāma-bhava-vasena vuttā; rūpârūpa-bhave
puna bahukā pi patisandhiyo ganhanti, Paṭis-a 465,3-5);
Spk III 238,9-10 (v. supra, Lb.)'; Moh 256,24 foll.; —
2.c. The same three with the saddhânusāri(n) and the
dhammânusāri(n) can serve to demonstrate "the type of
Thread dealing with seeing"
(Ñm; dassanabhāgiyaṁ sut-
taṁ pañcahi puggalehi niddisitabbaṁ ~inā . . . , Nett
189,27-29); — 3. Eight ~ : for, in addition to the distinct-
ion
(in each of the three categories of sotāpanna) be-
tween the
saddhā-vimuttas and the paññā-vimuttas (cf.
the
saddhânusārins and dhammânusārins, S V 205,5
foll.; Ud-a 306,10 foll.), the ~ are further divided into
four classes according to their
paṭipadā (q.v.); thus
(2x4 =) 8 ~, etc., (and 8x3 sotāpannas), Mp II
350,30—351,8; Spk III 239,25—240,8; Pp-a 197,21-28. eka-bijin