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Here, monks, a monk does not tolerate an arisen thought of sensual desire, but abandons it, dispels it, puts an end to it, makes it disappear; he does not tolerate an arisen thought of ill-will… he does not tolerate an arisen thought of harming… he does not tolerate any arisen evil unwholesome states, but abandons them, dispels them, puts an end to them, makes them disappear. This, monks, is called the path of tranquility. These, monks, are the four paths.” The fourth. 5. The Second Discourse on Patience “These, monks, are four paths. Which four? The path of impatience, the path of patience, the path of self-control, the path of tranquility. “And what, monks, is the path of impatience? Here, monks, someone is impatient with cold, with heat, with hunger of thirst, of the touch of gnats, mosquitoes, wind, sun, and creeping things, of ill-spoken, ill-addressed words, of bodily feelings that arise, painful, sharp, severe, bitter, disagreeable, unpleasant, life-threatening— he is not of a nature to endure them. This, bhikkhus, is called the path of impatience. And what, bhikkhus, is the path of patience? Here, bhikkhus, someone is patient with cold, heat, hunger, thirst, with the touch of gnats, mosquitoes, wind, sun, and creeping things, with ill-spoken, ill-addressed words, with bodily feelings that arise, painful, sharp, severe, bitter, disagreeable, unpleasant, life-threatening— he is of a nature to endure them. This, bhikkhus, is called the path of patience. And what, bhikkhus, is the path of self-control? Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not grasp at its signs... having heard a sound with the ear... having smelled an odor with the nose... having tasted a flavor with the tongue... having felt a tactile sensation with the body... having cognized a mental phenomenon with the mind, does not grasp at its signs, nor at its details. Because of which, if the mind-faculty were to remain unguarded, evil, unwholesome states of covetousness and displeasure might flow in upon him, for its restraint he practices; he guards the mind-faculty; he undertakes the restraint of the mind-faculty. This, bhikkhus, is called the path of self-control. And what, bhikkhus, is the path of tranquility? Here, bhikkhus, a bhikkhu, does not endure a arisen thought of sensual desire, he abandons it, dispels it, puts an end to it, makes it disappear, brings it to naught. He does not endure an arisen thought of ill-will... He does not endure an arisen thought of harming... He does not endure any arisen evil, unwholesome states, he abandons them, dispels them, puts an end to them, makes them disappear, brings them to naught. This, bhikkhus, is called the path of tranquility. These, bhikkhus, are the four paths. The Fifth. 6. The Discourse on Both These, bhikkhus, are four paths. Which four? Painful practice, slow insight; Painful practice, swift insight; Pleasant practice, slow insight; Pleasant practice, swift insight. "Here, monks, that practice which is painful and with slow insight, this practice, monks, is declared inferior in both respects. Because this practice is painful, it is declared inferior by this. And because this practice is slow, it is declared inferior by this. This practice, monks, is declared inferior in both respects. "Here, monks, that practice which is painful and with swift insight, this practice, monks, is declared inferior because of its painfulness. "Here, monks, that practice which is pleasant and with slow insight, this practice, monks, is declared inferior because of its slowness. "Here, monks, that practice which is pleasant and with swift insight, this practice, monks, is declared excellent in both respects. Because this practice is pleasant, it is declared excellent by this. And because this practice is swift, it is declared excellent by this. This practice, monks, is declared excellent in both respects. These, monks, are the four practices." The Sixth. 7. The Discourse on Mahāmoggallāna 167. Then indeed Venerable Sāriputta approached Venerable Mahāmoggallāna. Having approached, he exchanged greetings with Venerable Mahāmoggallāna. Having concluded courteous and memorable talk, he sat down to one side. Seated to one side, Venerable Sāriputta said this to Venerable Mahāmoggallāna: "These are four practices, friend Moggallāna. Which four? Painful practice, slow insight; Painful practice, swift insight; Pleasant practice, slow insight; Pleasant practice, swift insight. These, friend, are the four practices. Among these four practices, friend, relying on which practice was your mind liberated from the taints, without clinging?" "Four These, friend Sāriputta, are the ways. Which are the four? A way of suffering, with slow direct knowledge; a way of suffering, with quick direct knowledge; a way of ease, with slow direct knowledge; a way of ease, with quick direct knowledge. These, friend, are the four ways. Of these four ways, friend, the way that is suffering with quick direct knowledge, by relying on this way, my mind was liberated from the defilements, without clinging. The seventh. 8. Sāriputta Sutta 168. Then Venerable Mahāmoggallāna 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 Mahāmoggallāna said this to Venerable Sāriputta: "These four, friend Sāriputta, are the ways. Which are the four? A way of suffering, with slow direct knowledge; a way of suffering, with quick direct knowledge; a way of ease, with slow direct knowledge; a way of ease, with quick direct knowledge. These, friend, are the four ways. Of these four ways, friend, by relying on which way was your mind liberated from the defilements, without clinging?" "These four, friend Moggallāna, are the ways. Which are the four? A way of suffering, with slow direct knowledge; a way of suffering, with quick direct knowledge; a way of ease, with slow direct knowledge; a way of ease, with quick direct knowledge. These, friend, are the four ways. Of these four ways, friend, the way that is ease with quick direct knowledge, by relying on this way, my mind was liberated from the defilements, without clinging." The eighth. 9. Sasaṅkhāra Sutta 169. "These four, bhikkhus, are individuals existing, found in the world. Which are the four? Here, bhikkhus, a certain individual attains Nibbāna with effort in this very life. But here, bhikkhus, a certain individual attains Nibbāna with effort upon the breaking up of the body. But here, bhikkhus, a certain individual in this very life... Thus, in this very life, he attains Nibbāna without exertion. But here, monks, some individual, at the breaking up of the body, attains Nibbāna without exertion. And how, monks, does an individual attain Nibbāna with exertion in this very life? Here, monks, a bhikkhu dwells contemplating impurity in the body, perceiving repulsion in food, perceiving non-delight in the whole world, contemplating impermanence in all formations. And the perception of death is well-established within him. He dwells relying on these five powers of a trainee – the power of faith, the power of shame, the power of dread, the power of energy, the power of wisdom. For him, these five faculties appear exceedingly strong – the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Because of the exceeding strength of these five faculties, he attains Nibbāna with exertion in this very life. Thus, monks, does an individual attain Nibbāna with exertion in this very life. And how, monks, does an individual attain Nibbāna with exertion at the breaking up of the body? Here, monks, a bhikkhu dwells contemplating impurity in the body, perceiving repulsion in food, perceiving non-delight in the whole world, contemplating impermanence in all formations. And the perception of death is well-established within him. He dwells relying on these five powers of a trainee – the power of faith, the power of shame, the power of dread, the power of energy, the power of wisdom. For him, these five faculties appear weak – the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Because of the weakness of these five faculties, he attains Nibbāna with exertion at the breaking up of the body. Thus, monks, does an individual attain Nibbāna with exertion at the breaking up of the body. And how, monks, does an individual attain Nibbāna without exertion in this very life? Here, monks, a bhikkhu, quite secluded from sensual pleasures (...) the first jhāna (...) the second jhāna (...) the third jhāna (...) the fourth He dwells having attained the fourth jhāna. He dwells relying on these five powers of a trainee: the power of faith… …the power of wisdom. For him, these five faculties become extremely strong: the faculty of faith… …the faculty of wisdom. Because of the extreme strength of these five faculties, he attains final Nibbāna without exertion in this very life. Thus, monks, a person attains final Nibbāna without exertion in this very life. “And how, monks, does a person attain final Nibbāna without exertion after the break-up of the body? Here, monks, a monk, quite secluded from sensual pleasures… …attains and dwells in the first jhāna… …the second jhāna… …the third jhāna… …the fourth jhāna. He dwells relying on these five powers of a trainee: the power of faith, the power of shame, the power of dread of wrongdoing, the power of energy, the power of wisdom. For him, these five faculties… …the faculty of wisdom. Because of the mildness of these five faculties, he attains final Nibbāna without exertion after the break-up of the body. Thus, monks, a person attains final Nibbāna without exertion after the break-up of the body. These, monks, are the four persons existing, found in the world.