Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – ‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi.
Ñ(III,42): She was appeased. She prostrated herself in the direction taken by her son, and she said: 'Surely the Blessed One taught the way of the Rathavinīta, the way of the Nālaka, the way of the Tuvaṭaka, and the way of the great noble ones' heritages showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness.
Chew: Tuvaṭṭaka or Tuvaṭaka?
Han: Here, it is tuvaṭṭaka. But in Suttanipāta Pāḷi it is Tuvaṭaka.
Mahāsī Sayādaw also explained about the four ways:
(1) rathavinītapaṭipadaṃ = with reference to the way of practice as mentioned in MN 24 Rathavinīta sutta.
(2) nālakapaṭipadaṃ = with reference to Moneyya practice as mentioned in 11. Nālakasuttaṃ, Mahā vagga of Suttanipāta Pāḷi.
(3) tuvaṭṭakapaṭipadaṃ = with reference to the way of practice as mentioned in 14. Tuvaṭakasuttaṃ, Aṭṭhaka vagga of Suttanipāta Pāḷi.
(4) mahāariyavaṃsapaṭipadañca = with reference to the way of practice as mentioned in AN 4.28 Ariyavaṃsa sutta.
Ñ: So, although for three months he ate in the house of the mother who bore him, yet he never said "I am your son, you are my mother"! Oh, admirable man!'.
Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.
Ñ: Even mother and father are no impediment for one such as him, so how much less any other family that supports him.