AN 4.161 · In Brief
AN 4.161 · Saṅkhittasutta
“Mendicants, there are four ways of practice. What four?
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā—
These are the four ways of practice.”
imā kho, bhikkhave, catasso paṭipadā”ti.
Paṭhamaṁ.
AN 4.162 · In Detail
AN 4.162 · Vitthārasutta
“Mendicants, there are four ways of practice. What four?
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā.
And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.
And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.
And what’s pleasant practice with slow insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.
And what’s the pleasant practice with swift insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.
These are the four ways of practice.”
Imā kho, bhikkhave, catasso paṭipadā”ti.
Dutiyaṁ.
AN 4.163 · Ugly
AN 4.163 · Asubhasutta
“Mendicants, there are four ways of practice. What four?
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā.
And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.
And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.
And what’s the pleasant practice with slow insight? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.
And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.
These are the four ways of practice.”
Imā kho, bhikkhave, catasso paṭipadā”ti.
Tatiyaṁ.
AN 4.164 · Patient (1st)
AN 4.164 · Paṭhamakhamasutta
“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.
Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.
And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.
Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Ayaṁ vuccati, bhikkhave, khamā paṭipadā.
And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.
Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Ayaṁ vuccati, bhikkhave, damā paṭipadā.
And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice.
Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti. Ayaṁ vuccati, bhikkhave, samā paṭipadā.
These are the four ways of practice.”
Imā kho, bhikkhave, catasso paṭipadā”ti.
Catutthaṁ.
AN 4.165 · Patience (2nd)
AN 4.165 · Dutiyakhamasutta
“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
And what’s the impatient practice? It’s when someone cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice.
Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.
And what’s the patient practice? It’s when someone endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the patient practice.
Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Ayaṁ vuccati, bhikkhave, khamā paṭipadā.
And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.
Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti …pe… sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Ayaṁ vuccati, bhikkhave, damā paṭipadā.
And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice.
Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti. Ayaṁ vuccati, bhikkhave, samā paṭipadā.
These are the four ways of practice.”
Imā kho, bhikkhave, catasso paṭipadā”ti.
Pañcamaṁ.
AN 4.166 · Both
AN 4.166 · Ubhayasutta
“Mendicants, there are four ways of practice. What four?
“Catasso imā, bhikkhave, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā.
Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.
Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṁ paṭipadā dukkhā, imināpāyaṁ hīnā akkhāyati; yampāyaṁ paṭipadā dandhā, imināpāyaṁ hīnā akkhāyati. Ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.
The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.
The pleasant practice with slow insight is said to be inferior because it’s slow.
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.
The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways.
Tatra, bhikkhave, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṁ paṭipadā sukhā, imināpāyaṁ paṇītā akkhāyati; yampāyaṁ paṭipadā khippā, imināpāyaṁ paṇītā akkhāyati. Ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.
These are the four ways of practice.”
Imā kho, bhikkhave, catasso paṭipadā”ti.
Chaṭṭhaṁ.
AN 4.167 · Moggallāna’s Practice
AN 4.167 · Mahāmoggallānasutta
Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:
Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca:
“Reverend Moggallāna, there are four ways of practice. What four?
“Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā.
These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?
“Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”
“Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā dukkhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.
Sattamaṁ.
AN 4.168 · Sāriputta’s Practice
AN 4.168 · Sāriputtasutta
Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
“Reverend Sāriputta, there are four ways of practice. What four?
“Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso?
Painful practice with slow insight,
Dukkhā paṭipadā dandhābhiññā,
painful practice with swift insight,
dukkhā paṭipadā khippābhiññā,
pleasant practice with slow insight, and
sukhā paṭipadā dandhābhiññā,
pleasant practice with swift insight.
sukhā paṭipadā khippābhiññā.
These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?
“Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”
“Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā sukhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.
Aṭṭhamaṁ.
AN 4.169 · Extra Effort
AN 4.169 · Sasaṅkhārasutta
“Mendicants, these four individuals are found in the world. What four?
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
One individual is fully extinguished in this very life by making extra effort.
Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
One individual is fully extinguished when the body breaks up by making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
One individual is fully extinguished in this very life without making extra effort.
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
One individual is fully extinguished when the body breaks up without making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
And how is an individual fully extinguished in this very life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life by making extra effort. That’s how an individual is fully extinguished in this very life by making extra effort.
Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
How is an individual fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up by making extra effort. That’s how an individual is fully extinguished when the body breaks up by making extra effort.
Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
And how is an individual fully extinguished in this very life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life without making extra effort. That’s how an individual is fully extinguished in this very life without making extra effort.
Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
And how is an individual fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up without making extra effort. That’s how an individual is fully extinguished when the body breaks up without making extra effort.
Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
These are the four individuals found in the world.”
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
Navamaṁ.
AN 4.170 · In Conjunction
AN 4.170 · Yuganaddhasutta
So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Reverend,” they replied. Ānanda said this:
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:
“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.
What four?
Katamehi catūhi?
Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti. Tassa samathapubbaṅgamaṁ vipassanaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.
Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti. Tassa vipassanāpubbaṅgamaṁ samathaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.
Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti. Tassa samathavipassanaṁ yuganaddhaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.
Another mendicant’s heart is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti. Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti.
Dasamaṁ.
Paṭipadāvaggo dutiyo.
Tassuddānaṁ
Saṅkhittaṁ vitthārāsubhaṁ,Dve khamā ubhayena ca;Moggallāno sāriputto,Sasaṅkhāraṁ yuganaddhena cāti.