Ekakanipāta - The Book of the Ones

The Buddha describes the abandoning of greed as a security for non-returning.

The Buddha describes the abandoning of aversion as a security for non-returning.

The Buddha describes the abandoning of delusion as a security for non-returning.

The Buddha describes the abandoning of anger as a security for non-returning.

The Buddha describes the abandoning of contempt as a security for non-returning.

The Buddha describes the abandoning of conceit as a security for non-returning.

One is incapable of ending suffering without directly knowing and completely comprehending everything, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending conceit, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending aversion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending aversion, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending delusion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending delusion, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending anger, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

There is no other single internal factor as helpful as radical attention for a trainee bhikkhu who is aspiring for the highest goal.

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

The Buddha shares the consequences of causing division within the Saṅgha.

The Buddha shares the benefits of harmony within the Saṅgha.

The Buddha shares the consequences for a person acting with a corrupted mind.

The Buddha shares the consequences for a person acting with a settled mind.

The Buddha shares the results of developing a mind of loving-kindness based on his recollection of past lives.

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 on and undergoing repeated existence 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-kindness. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.