Is there later Commentary etc that has explained more of the Oneness and is it the feeling of Oneness or one-pointness of mind?
Can you please provide a sutta reference(s) so users know the context of your question?
for Iâm devoted to oneness.
A monk, mindful, his mind well-released, contemplating the right Dhamma
at the right times,
on coming to oneness
should annihilate darkness," the Blessed One said.
https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.16.than.html
âcontemplating the right Dhamma
at the right times,
on coming
to oneness
should annihilate
darkness,â"âSn 4.16
Oneness means one-pointed concentration and the role tranquillity plays with other factors in eradication of defilements.
"4 Not only does absorption attainment entail
the temporary removal of the hindrances, it also makes it much
more difficult for them to invade the mind on later occasions.85 On
emerging from deep concentration the mind is âmalleableâ, âworkableâ, and âsteadyâ,86 so that one can easily direct it to seeing things âas they truly areâ.âAnalayo
Just as a surgeon must tranquillize the patient, so the hindrances can be operated on and removed when the mind is tranquil and they can be more easily seen.
Itâs hard to know truly if it meant that only. Altought Nidessa I says
One delights inâjhÄna, is intent on oneness, reveres the supreme good.â
Excerpt From
The Suttanipata
Bodhi
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But what happens when Superiority,Equal,Inferior tendency is removed. When I am is removed.
âOnenessâ can represent a few different words. In the linked verse, itâs ekatta, which is literally âonenessâ. Similar terms include ekodibhÄva, ekaggatÄ, ekÄyana, etc.
As a rule, when we see âoneâ in a contemplative context, it refers to samÄdhi AKA jhanas. Itâs language, though, so it can sometimes be a bit loose.
Another usage is in metaphysics, where the proposition âall is onenessâ is rejected as extreme. This probably refers to such ideas as the Brahmanical unity of the self and the cosmos. These metaphysics, in turn, may be inspired and informed by jhanic experiences.
âOneâ also shows up in Khp 4: "What is the one? All sentient beings are sustained by food. "
(Trans: Ven. Sujato).
All conditioned beings depend not just on food in the usual sense, but are necessarily dependent on other nutriments, ÄhÄra, to arise and temporarily manifest: food,
sense-impressions, volitional thought/kamma, and consciousness (viññana).
Ven. Nyanaponika Thera has a useful summary here: The Four Nutriments of Life: An Anthology of Buddhist Texts
Hope this is helpful.