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(Even for direct knowledge, it should be elaborated for abandonment.) First. 2. The Discourse on Conceit 162. Monks, these are the three forms of conceit. Which three? The conceit 'I am better', the conceit 'I am equal', the conceit 'I am worse' – Monks, these are the three forms of conceit. Monks, for the direct knowledge, full understanding, utter destruction, and abandonment of these three forms of conceit, the noble eightfold path should be developed. Which is the noble eightfold path? Here, monks, a monk develops right view... he develops right concentration based on seclusion, based on dispassion, based on cessation, culminating in relinquishment... Monks, for the direct knowledge, full understanding, utter destruction, and abandonment of these three forms of conceit, this noble eightfold path should be developed. (As with the cravings, so it should be elaborated.) Second. 3. The Discourse on Fermentations 163. Monks, these are the three fermentations. Which three? The fermentation of sensual pleasures, the fermentation of existence, the fermentation of ignorance – Monks, these are the three fermentations. Monks, for the direct knowledge, full understanding, utter destruction, and abandonment of these three fermentations... this noble eightfold path should be developed. Third. 4. The Discourse on Becoming These three, monks, are existences. Which three? Existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere – these, monks, are the three existences. For the direct knowledge, full understanding, utter destruction, and abandonment of these three existences, monks, this Noble Eightfold Path should be developed. Fourth. These three, monks, are forms of suffering. Which three? The suffering of pain, the suffering of formations, the suffering of change – these, monks, are the three forms of suffering. For the direct knowledge, full understanding, utter destruction, and abandonment of these three forms of suffering, monks, the Eightfold Path should be developed. Fifth. These three, monks, are barrennesses. Which three? Lust is barrenness, hatred is barrenness, delusion is barrenness – these, monks, are the three barrennesses. For the direct knowledge, full understanding, utter destruction, and abandonment of these three barrennesses, monks, this Noble Eightfold Path should be developed. Sixth. These three, monks, are stains. Which three? Lust is a stain, hatred is a stain, delusion is a stain – these, monks, are the three stains. For the direct knowledge, full understanding, utter destruction, and abandonment of these three stains, monks, this Noble Eightfold Path should be developed. Seventh. These three, monks, are afflictions. Which three? Lust is an affliction, hatred is an affliction, delusion is an affliction – these, monks, are the three afflictions. For the direct knowledge, full understanding, utter destruction, and abandonment of these three afflictions, monks, this Noble Eightfold Path should be developed. Eighth. These three, monks, are feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling – these, monks, are the three feelings. For the direct knowledge, full understanding of these three feelings, monks, for the destruction, for the abandoning… this Noble Eightfold Path is to be developed.” The Ninth. 10. Craving Sutta 170. “Monks, there are these three cravings. Which three? Craving for sensual pleasures, craving for existence, craving for non-existence—these, monks, are the three cravings. For the direct knowledge, for the full understanding, for the destruction, for the abandoning of these three cravings… this Noble Eightfold Path is to be developed. Which Noble Eightfold Path? Here, monks, a monk develops right view, supported by seclusion, supported by dispassion, supported by cessation, culminating in relinquishment… develops right concentration, supported by seclusion, supported by dispassion, supported by cessation, culminating in relinquishment. For the direct knowledge, for the full understanding, for the destruction, for the abandoning of these three cravings… this Noble Eightfold Path is to be developed.” The Tenth. 11. Thirst Sutta 171. “Monks, there are these three thirsts. Which three? Thirst for sensual pleasures, thirst for existence, thirst for non-existence. For the direct knowledge, for the full understanding, for the destruction, for the abandoning of these three thirsts… ending in the subduing of lust, ending in the subduing of hatred, ending in the subduing of delusion… leading to the Deathless, bound for the Deathless, culminating in the Deathless… inclining to Nibbāna, tending to Nibbāna, gravitating towards Nibbāna. For the direct knowledge, for the full understanding, for the destruction, for the abandoning of these three thirsts… this Noble Eightfold Path is to be developed.” The Eleventh. The Chapter on Searches, the Seventh. Its Summary: Searches, distinctions, influxes, existence, suffering, barrenness; Defilement, affliction, and feelings, two cravings, and thirst. 8. The Chapter on Floods 1. Flood Sutta 172. At Sāvatthī. “Monks, there are these four floods. Which four? The flood of sensual pleasures, the flood of existence, the flood of views, the flood of ignorance—these, monks, are the four floods. For the direct knowledge, for the full understanding, for the destruction, for the abandoning of these four floods… for their utter destruction, for their abandonment... ...this Noble Eightfold Path is to be developed. (As with 'seeking', so everything is to be expanded.) First. 173. "Monks, there are these four yokes. What are the four? The yoke of sensual desire, the yoke of becoming, the yoke of views, the yoke of ignorance – these, monks, are the four yokes. For the direct knowledge, for the full understanding, for the utter destruction, for the abandonment of these four yokes, this Noble Eightfold Path is to be developed." Second. 174. "Monks, there are these four clingings. What are the four? Clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to a doctrine of self – these, monks, are the four clingings. For the direct knowledge, for the full understanding, for the utter destruction, for the abandonment of these four clingings, this Noble Eightfold Path is to be developed." Third. 175. "Monks, there are these four bodily ties. What are the four? Covetousness, a bodily tie; ill will, a bodily tie; adherence to rites and rituals, a bodily tie; insistence that 'this is the truth', a bodily tie – these, monks, are the four bodily ties. For the direct knowledge, for the full understanding, for the utter destruction, for the abandonment of these four bodily ties, this Noble Eightfold Path is to be developed." Fourth. 176. "Monks, there are these seven latent tendencies. What are the seven? The latent tendency of sensual passion, the latent tendency of aversion, the latent tendency of views, the latent tendency of doubt, the latent tendency of conceit, the latent tendency of passion for becoming, the latent tendency of ignorance – these, monks, are the seven latent tendencies. For the direct knowledge, for the full understanding, for the utter destruction, for the abandonment of these seven latent tendencies, this Noble Eightfold Path is to be developed." Fifth. 177. "Monks, there are these five strands of sensual pleasure. What are the five? Forms cognizable by the eye – agreeable, desirable, charming, pleasing, accompanied by sensual desire, and arousing passion; Sounds cognizable by the ear – agreeable, desirable, charming, pleasing, accompanied by sensual desire, and arousing passion; Odors cognizable by the nose – agreeable, desirable, charming, pleasing, accompanied by sensual desire, and arousing passion; Tastes cognizable by the tongue – agreeable, desirable, charming, pleasing, accompanied by sensual desire, and arousing passion; Tangibles cognizable by the body – agreeable, desirable, charming, pleasing, accompanied by sensual desire, and arousing passion." ... nose-cognizable odors... ...tongue-cognizable tastes... ...body-cognizable tangibles, desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing – these, monks, are the five strands of sensual pleasure. For the direct knowledge, full understanding, utter destruction, and abandonment of these five strands of sensual pleasure, monks, this Noble Eightfold Path is to be developed. The Sixth. 7. Discourse on Hindrances "There are these five, monks, hindrances. Which five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt – these, monks, are the five hindrances. For the direct knowledge, full understanding, utter destruction, and abandonment of these five hindrances, monks, this Noble Eightfold Path is to be developed." The Seventh. 8. Discourse on the Aggregates of Clinging "There are these five, monks, aggregates of clinging. Which five? Namely: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to mental formations, the aggregate of clinging to consciousness. These, monks, are the five aggregates of clinging. For the direct knowledge, full understanding, utter destruction, and abandonment of these five aggregates of clinging, monks, this Noble Eightfold Path is to be developed." The Eighth. 9. Discourse on the Lower Fetters "There are these five, monks, lower fetters. Which five? Personality view, doubt, clinging to rules and observances, sensual desire, ill will – these, monks, are the five lower fetters. For the direct knowledge, full understanding, utter destruction, and abandonment of these five lower fetters, monks, this Noble Eightfold Path is to be developed." The Ninth. 10. Discourse on the Higher Fetters