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so far extends the six sense-bases..." the going of the sense bases. Of the six, friend, sense bases for contact, from their complete fading away and cessation, is the cessation of proliferation, the appeasement of proliferation. The third. 4. The Discourse to Ānanda 174. Then indeed the venerable Ānanda approached where the venerable Mahākoṭṭhika was; having approached, he exchanged greetings with the venerable Mahākoṭṭhika. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the venerable Ānanda said this to the venerable Mahākoṭṭhika: "Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there anything else?" "Not so, friend." "Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there nothing else?" "Not so, friend." "Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there both something and nothing else?" "Not so, friend." "Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there neither something nor nothing else?" "Not so, friend." "'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there anything else?' when asked this, you say, 'Not so, friend.' 'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there nothing else?' when asked this, you say, 'Not so, friend.' 'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there both something and nothing else?' when asked this, you say, 'Not so, friend.' 'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there neither something nor nothing else?' when asked this, you say, 'Not so, friend.' How then, friend, is the meaning of this statement to be understood?" "'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there anything else?' saying this, one proliferates the non-proliferated. 'Of the six, friend, sense bases for contact, from their complete fading away and cessation, is there nothing else?' saying this, one proliferates the non-proliferated. 'Of the six, friend, Friend, from the complete fading away and cessation of the six sense-bases, to say 'there is something else, and there is not something else' is to proliferate about the non-proliferated. Friend, from the complete fading away and cessation of the six sense-bases, to say 'there is neither something else nor is there not something else' is to proliferate about the non-proliferated. As far as, friend, the range of the six sense-bases extends, so far extends the range of proliferation. As far as the range of proliferation extends, so far extends the range of the six sense-bases. Friend, from the complete fading away and cessation of the six sense-bases, comes the cessation of proliferation, the appeasement of proliferation. The Fourth. 5. The Discourse to Upavāṇa 175. Then Venerable Upavāṇa approached Venerable Sāriputta; having approached, he exchanged greetings with Venerable Sāriputta. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Venerable Upavāṇa said this to Venerable Sāriputta: "Now, friend Sāriputta, does one make an end by wisdom?" "No, friend." "But, friend Sāriputta, does one make an end by conduct?" "No, friend." "But, friend Sāriputta, does one make an end by wisdom and conduct?" "No, friend." "But, friend Sāriputta, does one make an end apart from wisdom and conduct?" "No, friend." "When asked, 'Now, friend Sāriputta, does one make an end by wisdom?' you say, 'No, friend.' When asked, 'But, friend Sāriputta, does one make an end by conduct?' you say, 'No, friend.' When asked, 'But, friend Sāriputta, does one make an end by wisdom and conduct?' you say, 'No, friend.' When asked, 'But, friend Sāriputta, does one make an end apart from wisdom and conduct?' you say, 'No, friend.' Then how, friend, does one make an end?" "If, friend, one were to make an end by wisdom, one would make an end while still clinging. If, friend, one were to make an end by conduct, If he were an end-maker, being with clinging, he would be an end-maker. And if, friend, by knowledge and conduct, he were an end-maker, being with clinging, he would be an end-maker. And if, friend, apart from knowledge and conduct, he were an end-maker, a worldling would be an end-maker. For a worldling, friend, is apart from knowledge and conduct. Indeed, friend, one deficient in conduct does not know or see things as they are. One complete in conduct knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker. Fifth. 6. The Discourse on Aspiration 176. "A faithful monk, monks, aspiring rightly, should aspire thus: 'May I be like Sāriputta and Moggallāna!'" "This, monks, is the scale, this is the measure for my bhikkhu disciples, namely, Sāriputta and Moggallāna." "A faithful nun, monks, aspiring rightly, should aspire thus: 'May I be like the nun Khemā and Uppalavaṇṇā!'" "This, monks, is the scale, this is the measure for my bhikkhunī disciples, namely, the nun Khemā and Uppalavaṇṇā." "A faithful lay follower, monks, aspiring rightly, should aspire thus: 'May I be like Citta the householder and Hatthaka of Āḷavī!'" "This, monks, is the scale, this is the measure for my lay follower disciples, namely, Citta the householder and Hatthaka of Āḷavī." "A faithful laywoman follower, monks, aspiring rightly, should aspire thus: 'May I be like the laywoman Khujjuttarā and Nandamātā of Veḷukaṇḍakī!'" "This, monks, is the scale, this is the measure for my laywoman follower disciples, namely, the laywoman Khujjuttarā and Nandamātā of Veḷukaṇḍakī." Sixth. 7. The Discourse to Rāhula 177. Then indeed, Venerable Rāhula approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As Venerable Rāhula sat to one side, the Blessed One spoke to him thus: And whatever, Rahula, is the internal earth element, and whatever is the external earth element, that is just the earth element. 'This is not mine, I am not this, this is not my self,' thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element. And whatever, Rahula, is the internal water element, and whatever is the external water element, that is just the water element. 'This is not mine, I am not this, this is not my self,' thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element. And whatever, Rahula, is the internal fire element, and whatever is the external fire element, that is just the fire element. 'This is not mine, I am not this, this is not my self,' thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element. And whatever, Rahula, is the internal wind element, and whatever is the external wind element, that is just the wind element. 'This is not mine, I am not this, this is not my self,' thus should this be seen as it really is with right wisdom. Having seen this as it really is with right wisdom, one becomes disenchanted with the wind element, one's mind becomes dispassionate towards the wind element. When, Rahula, a monk does not perceive self or anything belonging to self in these four elements, this monk, Rahula, is said to have cut off craving, to have rolled back the fetters, and by rightly comprehending conceit, has made an end of suffering. The Seventh. 8. The Jambālī Sutta 178. "There are, monks, these four persons existing, found in the world. Which four? Here, monks, a monk dwells having attained a certain peaceful liberation of mind. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not incline towards, nor become confident in, the cessation of identity." does not settle, does not resolve. For such a monk, O monks, the cessation of personality is not to be expected. Just as, O monks, a man with a sticky hand might grasp a branch, his hand would stick, would cling, would be bound; even so, O monks, a monk dwells having attained a certain peaceful liberation of mind. He attends to the cessation of personality. As he attends to the cessation of personality, his mind does not leap into, does not become confident in, does not settle upon, does not resolve upon the cessation of personality. For such a monk, O monks, the cessation of personality is not to be expected. Here, O monks, a monk dwells having attained a certain peaceful liberation of mind. He attends to the cessation of personality. As he attends to the cessation of personality, his mind leaps into, becomes confident in, settles upon, resolves upon the cessation of personality. For such a monk, O monks, the cessation of personality is to be expected. Just as, O monks, a man with a clean hand might grasp a branch, his hand would neither stick, nor cling, nor be bound; even so, O monks, a monk dwells having attained a certain peaceful liberation of mind. He attends to the cessation of personality. As he attends to the cessation of personality, his mind leaps into, becomes confident in, settles upon, resolves upon the cessation of personality. For such a monk, O monks, the cessation of personality is to be expected. Here, O monks, a monk dwells having attained a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he attends to the breaking up of ignorance,