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"By this, I might be a renunciant," or "By this, I might be a deva," or "By this, I might be a human," or "By this, I might be with form," or "By this, I might be without form," or "By this, I might be percipient," or "By this, I might be non-percipient," or "By this, I might be neither percipient nor non-percipient" – thus is it, "By this, I might be thus." (13) And how is it, "By this, I might be like this"? Comparing oneself to another person, "As that warrior is, by this, so might I be a warrior," or "As that brahmin is, by this, so might I be a brahmin,"...and so on... "As that neither percipient nor non-percipient being is, by this, so might I be neither percipient nor non-percipient" – thus is it, "By this, I might be like this." (14) And how is it, "By this, I might be otherwise"? Comparing oneself to another person, "As that warrior is, by this, I might not be such a warrior," or "As that brahmin is, by this, I might not be such a brahmin,"...and so on... "As that neither percipient nor non-percipient being is, by this, I might not be such a neither percipient nor non-percipient being" – thus is it, "By this, I might be otherwise." (15) And how is it, "By this, I might not be"? Having made some phenomenon a basis, form...feeling...perception...formations...consciousness, one obtains desire, "By this, I might not be." One obtains conceit, "By this, I might not be." One obtains views, "By this, I might not be." When that exists, these elaborations arise: "By this, I might not be thus," or "By this, I might not be like this," or "By this, I might not be otherwise." (16) And how is it, "By this, I might not be thus"? "By this, I might not be a warrior," or "By this, I might not be a brahmin," or By this, I might be a merchant, By this, I might be a laborer, By this, I might be a householder, By this, I might be one gone forth, By this, I might be a deity, By this, I might be a human being, By this, I might be one with form, By this, I might be one without form, By this, I might be one with perception, By this, I might be one without perception, By this, I might be one neither with perception nor without perception – Thus, by this, I am in such a state. (17) And how, by this, am I thus? Comparing with another person: Just as that warrior, by this, I am likewise a warrior, Just as that brahmin, by this, I am likewise a brahmin, ... (and so on for the others) ... Just as that one neither with perception nor without perception, by this, I am likewise one neither with perception nor without perception – Thus, by this, I am thus. (18) And how, by this, am I otherwise? Comparing with another person: Just as that warrior, by this, I am not likewise a warrior, Just as that brahmin, by this, I am not likewise a brahmin, ... (and so on for the others) ... Just as that one neither with perception nor without perception, by this, I am not likewise one neither with perception nor without perception – Thus, by this, I am otherwise. These are the eighteen proliferations of craving based on the external. Thus, these eighteen proliferations of craving based on the internal, and these eighteen proliferations of craving based on the external, having gathered them together, having combined them, become thirty-six proliferations of craving. Thus, such are the thirty-six proliferations of craving in the past, the thirty-six proliferations of craving in the future, the thirty-six proliferations of craving in the present, having gathered them together, having combined them, there are one hundred and eight proliferations of craving. 977. Among these, what are the sixty-two views spoken of by the Blessed One in the Brahmajāla Discourse? Four eternalist views, four partial-eternalist views, four (views of) the end... Views of eternity and finitude, four wriggling eel-like views, two views of fortuitous origination, sixteen views of conscious existence, eight views of unconscious existence, eight views of neither conscious nor unconscious existence, seven views of annihilation, five views of Nibbāna in this very life – These sixty-two speculative views were declared by the Blessed One in the exposition of the Brahmajāla. The Analysis of Minor Matters is concluded.