The "The Book of the Ones" contains 27 discourses, each dealing with a single important concept or teaching. These are concise and focus on the essence of a single point, often discussing the fundamentals of the Dhamma.
Ekakanipāta - The Book of the Ones
The Buddha describes the abandoning of greed as the guarantee for non-returning.
The Buddha describes the abandoning of aversion as the guarantee for non-returning.
The Buddha describes the abandoning of delusion as the guarantee for non-returning.
The Buddha describes the abandoning of anger as the guarantee for non-returning.
The Buddha describes the abandoning of contempt as the guarantee for non-returning.
The Buddha describes the abandoning of conceit as the guarantee for non-returning.
One is incapable of ending suffering without directly knowing, not completely understanding the all, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully understanding the all, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely understanding conceit, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully understanding conceit, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending greed, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending greed, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending aversion, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending delusion, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending delusion, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not completely comprehending anger, without the mind not detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending anger, with the mind detaching from it, and by abandoning it.
One is incapable of ending suffering without directly knowing, not fully comprehending contempt, with the mind not detaching from it, and without abandoning it. One is capable of ending suffering by directly knowing, by fully comprehending contempt, with the mind detaching from it, and by abandoning it.
The Blessed One explains the barrier of ignorance as surpassing all other barriers, causing beings to transmigrate through repeated existence for a long time.
The Buddha describes craving as the single fetter by which beings are bound that causes them to wander and transmigrate for a long time.
The Buddha shares on the importance of wise attention for a trainee bhikkhu.
The Buddha shares on the importance of good friendship for a trainee bhikkhu.
The Buddha shares the consequences of causing division within the monastic community.
The Buddha shares the benefits of harmony within the monastic community.
The Buddha shares the consequences for a person acting with a corrupted mind based on his direct knowledge.
The Buddha shares the benefits for a person acting with a pure mind based on his direct knowledge.
The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.
Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.
The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.
One who has transgressed the principle of intentional lying is capable of committing any evil deed.
If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.
The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.