2.
The Chapter on Modes of Practice
1.
The Discourse in Brief
161. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge - these, monks, are the four practices." The first.
2.
The Discourse in Detail
162. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.
"And what, monks, is the difficult practice with sluggish direct knowledge? Here, monks, someone is by nature of intense lust, and he constantly experiences suffering and displeasure born of lust. He is by nature of intense hate, and he constantly experiences suffering and displeasure born of hate. He is by nature of intense delusion, and he constantly experiences suffering and displeasure born of delusion. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with sluggish direct knowledge.
"And what, monks, is the difficult practice with quick direct knowledge? Here, monks, someone is by nature of intense lust, and he constantly experiences suffering and displeasure born of lust. He is by nature of intense hate, and he constantly experiences suffering and displeasure born of hate. He is by nature of intense delusion, and he constantly experiences suffering and displeasure born of delusion. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with quick direct knowledge.
"And what, monks, is the easy practice with sluggish direct knowledge? Here, monks, someone is by nature not of intense lust, and he does not constantly experience suffering and displeasure born of lust. He is by nature not of intense hate, and he does not constantly experience suffering and displeasure born of hate. He is by nature not of intense delusion, and he does not constantly experience suffering and displeasure born of delusion. For him these five faculties become manifest as soft - the faith faculty, etc. the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with sluggish direct knowledge.
"And what, monks, is the easy practice with quick direct knowledge? Here, monks, someone is by nature not of intense lust, and he does not constantly experience suffering and displeasure born of lust. He is by nature not of intense hate, and he does not constantly experience suffering and displeasure born of hate. He is by nature not of intense delusion, and he does not constantly experience suffering and displeasure born of delusion. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with quick direct knowledge. These, monks, are the four practices." The second.
3.
The Discourse on Foulness
163. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.
"And what, monks, is the difficult practice with sluggish direct knowledge? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities; and the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with sluggish direct knowledge.
"And what, monks, is the difficult practice with quick direct knowledge? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities; and the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, etc. the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the difficult practice with quick direct knowledge.
"And what, monks, is the easy practice with sluggish direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, etc. the wisdom faculty. He, due to the softness of these five faculties, slowly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with sluggish direct knowledge.
"And what, monks, is the easy practice with quick direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion... etc. the second meditative absorption, etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, quickly attains the immediacy condition for the elimination of mental corruptions. This is called, monks, the easy practice with quick direct knowledge. These, monks, are the four practices." The third.
4.
The First Discourse on Endurance
164. "There are, monks, these four practices. What are the four? The practice of non-endurance, the practice of endurance, the practice of taming, the practice of calming. And what, monks, is the practice of non-endurance? Here, monks, a certain person reviles back one who reviles, irritates back one who irritates, quarrels back with one who quarrels. This is called, monks, the practice of non-endurance.
"And what, monks, is the practice of endurance? Here, monks, a certain person does not revile back one who reviles, does not irritate back one who irritates, does not quarrel back with one who quarrels. This is called, monks, the practice of endurance.
"And what, monks, is the practice of taming? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the eye-faculty; he commits to restraint of the eye-faculty. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. This is called, monks, the practice of taming.
"And what, monks, is the practice of calming? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, calms it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, calms them, puts an end to them, brings them to obliteration. This is called, monks, the practice of calming. These, monks, are the four practices." The fourth.
5.
The Second Discourse on Endurance
165. "There are, monks, these four practices. What are the four? The practice of non-endurance, the practice of endurance, the practice of taming, the practice of calming.
"And what, monks, is the practice of non-endurance? Here, monks, a certain person is not patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature does not endure arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. This is called, monks, the practice of non-endurance.
"And what, monks, is the practice of endurance? Here, monks, a certain person is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; he is one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening. This is called, monks, the practice of endurance.
"And what, monks, is the practice of taming? Here, monks, a monk, having seen a form with the eye, is not one who grasps at signs... etc. having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it; he guards the mind faculty; he commits to restraint of the mind faculty. This is called, monks, the practice of taming.
"And what, monks, is the practice of calming? Here, monks, a monk does not accept an arisen sensual thought, he abandons it, dispels it, calms it, puts an end to it, brings it to obliteration; an arisen thought of anger... etc. An arisen thought of violence... Whatever evil unwholesome mental states have arisen, he does not accept them, he abandons them, dispels them, calms them, puts an end to them, brings them to obliteration. This is called, monks, the practice of calming. These, monks, are the four practices." The fifth.
6.
The Discourse on Both
166. "There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge.
"There, monks, that practice which is difficult with sluggish direct knowledge, this practice, monks, is declared to be inferior in both respects. Because this practice is difficult, by this it is declared to be inferior; because this practice is sluggish, by this it is declared to be inferior. This, monks, is a practice declared to be inferior in both respects.
"There, monks, that practice which is difficult with quick direct knowledge, this practice, monks, is declared to be inferior because of its difficulty.
"There, monks, that practice which is easy with sluggish direct knowledge, this practice, monks, is declared to be inferior because of its sluggishness.
"There, monks, that practice which is easy with quick direct knowledge, this practice, monks, is declared to be sublime in both respects. Because this practice is easy, by this it is declared to be sublime; because this practice is quick, by this it is declared to be sublime. This, monks, is a practice declared to be sublime in both respects. These, monks, are the four practices." The sixth.
7.
The Discourse to Mahāmoggallāna
167. Then the Venerable Sāriputta approached the Venerable Mahāmoggallāna; having approached, he exchanged friendly greetings with the Venerable Mahāmoggallāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna -
"There are, friend Moggallāna, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, following which practice has your mind become liberated from the mental corruptions by non-clinging?"
"There are, friend Sāriputta, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, that practice which is difficult with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging." The seventh.
8.
The Discourse to Sāriputta
168. Then the Venerable Mahāmoggallāna approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta -
"There are, friend Sāriputta, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, following which practice has your mind become liberated from the mental corruptions by non-clinging?"
"There are, friend Moggallāna, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge. These, friend, are the four practices. Of these four practices, friend, that practice which is easy with quick direct knowledge - following this practice, my mind has become liberated from the mental corruptions by non-clinging." The eighth.
9.
The Discourse on With Activity
169. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person is an attainer of final nibbāna through exertion in this very life. Here again, monks, a certain person is an attainer of final nibbāna through exertion upon the collapse of the body. Here again, monks, a certain person is an attainer of final nibbāna without exertion in this very life. Here again, monks, a certain person is an attainer of final nibbāna without exertion upon the collapse of the body.
"And how, monks, is a person an attainer of final nibbāna through exertion in this very life? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities. And the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the exceeding nature of these five faculties, is an attainer of final nibbāna through exertion in this very life. Thus, monks, a person is an attainer of final nibbāna through exertion in this very life.
"And how, monks, is a person an attainer of final nibbāna through exertion upon the collapse of the body? Here, monks, a monk dwells observing foulness in the body, perceiving repulsiveness in food, perceiving discontent in the whole world, observing impermanence in all activities. And the perception of death is well established internally for him. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties become manifest as soft - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. He, due to the softness of these five faculties, is an attainer of final nibbāna through exertion upon the collapse of the body. Thus, monks, a person is an attainer of final nibbāna through exertion upon the collapse of the body.
"And how, monks, is a person an attainer of final nibbāna without exertion in this very life? Here, monks, a monk, quite secluded from sensual pleasures, etc. the first meditative absorption, etc. the second meditative absorption, etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, etc. the power of wisdom. For him these five faculties become manifest as exceeding - the faith faculty, etc. the wisdom faculty. He, due to the exceeding nature of these five faculties, is an attainer of final nibbāna without exertion in this very life. Thus, monks, a person is an attainer of final nibbāna without exertion in this very life.
"And how, monks, is a person an attainer of final nibbāna without exertion upon the collapse of the body? Here, monks, a monk, quite secluded from sensual pleasures, etc. the first meditative absorption, etc. the second meditative absorption, etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. He dwells in dependence on these five powers of a trainee - the power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom. For him these five faculties... etc. the wisdom faculty. He, due to the softness of these five faculties, upon the collapse of the body, becomes an attainer of final nibbāna without exertion. Thus, monks, a person is an attainer of final nibbāna without exertion upon the collapse of the body. These, monks, are the four persons existing and found in the world." The ninth.
10.
The Discourse on the Yoked Pair
170. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. There the Venerable Ānanda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Ānanda. The Venerable Ānanda said this -
"Whoever indeed, friends, whether monk or nun, declares the attainment of arahantship in my presence, all of them do so by four paths, or by one or other of them.
"Which four? Here, friends, a monk develops insight meditation preceded by serenity meditation. For him developing insight meditation preceded by serenity meditation, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.
"Furthermore, friends, a monk develops serenity meditation preceded by insight meditation. For him developing serenity meditation preceded by insight meditation, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.
"Furthermore, friends, a monk develops serenity and insight meditation in conjunction. For him developing serenity and insight meditation in conjunction, the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.
"Furthermore, friends, a monk's mind is seized by restlessness concerning the Teaching. There comes a time, friends, when that mind stands still internally, settles, becomes unified, becomes concentrated. For him the path arises. He practises, develops, and cultivates that path. For him practising, developing, and cultivating that path, the mental fetters are abandoned, the underlying tendencies come to an end.
"Whoever indeed, friends, whether monk or nun, declares the attainment of arahantship in my presence, all of them do so by these four paths, or by one or other of them." The tenth.
The Practice Chapter is the second.
Its summary:
Moggallāna, Sāriputta, With Activities, and with In Tandem.