金句選讀(一) Selected Golden Quotes (I)

這邊摘錄了幾句筆者從高僧大德們聽來的

雖然當下聽是頗刺耳的，但後來就放棄掙扎了

分享給要滅苦的各位，或許會有些幫助

=========================分隔線==================================

醫生老是叫我不能吃這個不能吃那個，

但他自己從來不去看醫生

為什麼呢?? 因為害怕 !!!

觀別人的行為跟心很容易，觀自己的卻很難

修行就是這麼簡單也是這麼的難

簡單在只要一直不斷地覺知自己

難在很多人一下就覺得無聊而放棄堅持下去

我沒有比較特別，只是能夠堅持重複無趣的事

敵人(煩惱)強大的時候，暫時逃跑也是可以的

煩惱起來的時候知道它起來

煩惱消失的時候知道它消失

心特別散亂時就先修定，讓心力恢復後再去修觀

剛開始時沒辦法觀就先注意自己的呼吸修定

或是其他的業處，看自己的心喜歡什麼業處

即使是剎那定也有足夠的力量去觀照身心

喜歡美女帥哥的就修不淨觀

喜歡財富名聲的就觀無常

喜歡生氣的就修慈心觀

容易愚痴的就觀緣起，讀阿含經

迷失的時候知道迷失

清醒的時候知道清醒

懶惰的時候知道懶惰

沮喪的時候知道沮喪

喜悅的時候知道喜悅

生氣的時候知道生氣

驕傲的時候知道驕傲

正常的時候知道正常

不正常的時候知道不正常

執著的時候知道執著

黏著的時候知道黏著

欲貪、知見、我慢是大敵

聞慧、思慧不如修慧

不要只是知道，要做到!!

覺得自己很聰明、很厲害，修得很好是愚痴

解脫的最後一步是連能觀的那個都自然地放下了

不用執著於涅槃

================================

Here are a few quotes the author heard from eminent monks and masters:

Though they were quite harsh to hear at the time, I later gave up struggling.

I share them with all who seek to end suffering, hoping they might be of some help.

=========================Separator Line==================================

Doctors always tell me what not to eat,

But they themselves never go to see a doctor.

Why is that? Because they're afraid!!!

It's easy to observe others' behavior and minds, but very difficult to observe one's own.

Practice is both simple and difficult:

It's simple because all you have to do is continuously be aware of yourself.

It's difficult because many people quickly find it boring and give up persisting.

I'm not particularly special; I'm just able to persist in repetitive, uninteresting tasks.

When the enemy (defilements) is strong, it's okay to temporarily flee.

When defilements arise, know that they've arisen.

When defilements disappear, know that they've disappeared.

When the mind is particularly scattered, start with concentration practice to restore mental strength before practicing insight.

If you can't observe initially, focus on your breath for concentration,

Or on other meditation objects—see which objects your mind likes.

Even momentary concentration has enough power to reflect on body and mind.

If you like handsome men and women, practice observing impurity.

If you like wealth and fame, observe impermanence.

If you like getting angry, practice loving-kindness observation.

If you're easily deluded, observe dependent origination—read the Agama Sutras.

When lost, know that you're lost.

When awake, know that you're awake.

When lazy, know that you're lazy.

When discouraged, know that you're discouraged.

When joyful, know that you're joyful.

When angry, know that you're angry.

When proud, know that you're proud.

When normal, know that you're normal.

When abnormal, know that you're abnormal.

When attached, know that you're attached.

When clinging, know that you're clinging.

Desire, greed, views, and conceit are great enemies.

Listening and thinking are inferior to practicing wisdom.

Don't just know—do it!!

Feeling clever and capable, and thinking you've progressed well, is foolishness.

The final step to liberation is naturally letting go even of the ability to observe.

Don't cling even to Nirvana.

略說阿毗達摩(Brief Introduction to Abhidhamma)

阿毗達摩在巴利文的原意是指無上的法、大法

在三藏經典(經、律、論)中是歸類為論藏

是以系統性的方式將整個佛法做解釋

根據經典紀載這是佛到天界講給天人及其生母聽的

之後佛再講給舍利弗尊者，尊者智慧第一才能領會

聽完後再由其傳給其他比丘

由於是講給天人聽的，因此可知這在當時是相當困難的法

感謝現代科學的進步，許多內容現在的科學家已經證實

有些部分還沒有辦法證實，未來能否證實也不得而知

相信科學終究能解決所有問題或許是人類特有的傲慢也說不定

但又不得否認因為這樣的一群人，現在的人才能享有許多

回到主題，阿毗達摩，主要的內容可分為三大塊

名法，色法，涅槃

色法以巴利文原意是指會毀壞

以現在的說法就是泛指物質的一切

以筆者的認知或許能量之類的也涵蓋在內

畢竟粒子是具有波粒二象性的

裡面詳細列舉了各種不同的色法

共有28種

名法泛指一切的心理、認知、想像、記憶等等作用

有些部分現代醫學已經證實是大腦的功能

但因為目前科技對於大腦所知並不完全

這部分就先將有疑問的部分先擱置

先知道名法是涵蓋這些就足夠

心有89心、心所有52心所、心也可以簡化為一

18種色法(完成色) + 52心所 + 一心 + 涅槃 共72 種法

這是大略的去做分類，若要細分相信是還可以的

但是這些基本上就很難記，就先不要找自己麻煩了

為什麼佛說涅槃微細、難察

就是因為必須先由心去認知到前面的71種法

一個一個的辨識到後，知道這都不是涅槃

最後才能體證到涅槃

而且光體證到還不夠，還要一直維持

雖然說要維持，但這其實是心的工作

硬要叫它維持，它也不會理你的

為什麼涅槃是無為法並不是沒有原因的

雖說要一個一個去辨識

但是其實佛也提供了一些簡便法

像是四界分別、四念處之類的

直接簡化成名法、色法

有些人的心喜歡簡化，有些人的心喜歡詳細

隨自己的心去練習

真心想要滅苦的各位

或許要先問問自己的心

準備好去接受一切痛苦的真相沒有??

準備好接受所有的一切苦難，都是過去造作、都是緣起、都是無明導致沒有??

當上面的答案都是"是"的話

恭喜您，您已經踏進涅槃領域的一步了

有心想了解更多的可以參考阿含經(長、中、相應、增支、小)

也有很多大德們做了不少白話文跟注釋

網路上有很多的文章可以參考

筆者先前的文章也有提供連結

感謝佛、法、僧、居士

祝各位幸福無煩惱

==================================

Abhidhamma, in Pali, means "supreme teaching" or "great doctrine." In the Buddhist canon, it is classified under the Abhidhamma Pitaka, one of the three main divisions (Sutta, Vinaya, and Abhidhamma). The Abhidhamma systematically explains the entirety of the Buddha's teachings.

According to the scriptures, the Buddha delivered these teachings to the devas and his deceased mother in the heavenly realm. He later imparted them to Sariputta (Śāriputra), who was renowned for his exceptional wisdom and thus able to comprehend the profound teachings. Sariputta then transmitted these teachings to other monks.

Given that the Abhidhamma was originally taught to celestial beings, it indicates the complexity and depth of these doctrines. Modern scientific advancements have confirmed many of these teachings, although some remain beyond current scientific verification. It might be considered human arrogance to believe that science will eventually solve all mysteries, but it is undeniable that such a mindset has led to many modern conveniences.

Main Content of the Abhidhamma

The primary content of the Abhidhamma can be divided into three major areas: nāma (mental phenomena), rūpa (physical phenomena), and nibbāna (nirvana).

1. Rūpa (Physical Phenomena):

   • The Pali term "rūpa" implies that which is subject to decay. In modern terms, this encompasses all material entities. From the author's perspective, this might include energy, given the wave-particle duality of particles. The Abhidhamma details 28 types of rūpa.

2. Nāma (Mental Phenomena):

   • Nāma encompasses all psychological functions, including cognition, imagination, and memory. Some aspects have been confirmed by modern neuroscience as functions of the brain. However, given the current limits of scientific understanding of the brain, it is sufficient to recognize that nāma covers these mental activities. The mind is categorized into 89 types of consciousness (citta), 52 mental factors (cetasika), and can be simplified into a single mind.

3. Nibbāna (Nirvana):

   • Nibbāna is the ultimate goal, the cessation of all suffering.

Summary of the Classification

The Abhidhamma classifies phenomena into:

• 18 types of completed rūpa (material phenomena)
• 52 cetasikas (mental factors)
• One citta (mind)
• Nibbāna

This totals 72 types of phenomena. Although further subdivisions are possible, mastering these basic categories is already quite challenging.

Understanding Nibbāna

The Buddha described nibbāna as subtle and difficult to perceive because it requires the mind to recognize and distinguish the preceding 71 types of phenomena. Only after thoroughly discerning these can one realize what is not nibbāna and subsequently experience nibbāna.

Merely experiencing nibbāna is insufficient; maintaining this state requires continuous practice. However, this maintenance is the mind’s work, and it cannot be forced. This is why nibbāna is considered an unconditioned (asaṅkhata) phenomenon.

While the process involves recognizing each phenomenon individually, the Buddha provided simplified methods like the Four Great Elements (earth, water, fire, air) and the Four Foundations of Mindfulness (body, feelings, mind, dhammas). Some prefer detailed analysis, while others favor simplification—practice according to your disposition.

Encouragement for Practitioners

For those genuinely seeking to end suffering, first ask yourself if you are ready to accept the truth of all suffering, acknowledge that all difficulties are due to past actions, dependent origination, and ignorance. If your answer is "yes," congratulations, you have taken a step into the realm of nibbāna.

For further exploration, refer to the Āgama (Dīrgha, Madhyama, Saṃyukta, Ekottarika, and Kṣudraka Āgamas) and the numerous plain-language commentaries and annotations available online. Previous articles by the author also provide useful links.

Thanks to the Buddha, the Dhamma, the Sangha, and lay practitioners. May everyone be happy and free from suffering.

略說南傳、北傳佛教(Brief Discussion on Theravāda and Mahāyāna Buddhism)

南傳佛教又可稱為小乘、上座部

北傳佛教又可稱為大乘、大眾部

筆者不用南傳、北傳以外的說法稱呼是有原因的

光以字義就可以看得出其褒貶

不管是北對南還是南對北的攻擊

這早已持續了上千年

而這起源於提婆達多分裂僧團所導致

原始佛教並沒有出家人一定要吃素的戒律

原因在於出家人以化緣為主

施主有什麼能供養的就必須要接受

現代人物質條件寬裕能夠輕易取得素食

這是現代在家居士、僧伽與眾生的福報

北傳嘲笑南傳為自了漢不是一天兩天的事

但若是考據歷史，最原始的教義是讓人斷苦

演變到後面開始有大威力的菩薩跟無所不能的佛

這早已是偏離了當初的教導

而這一切佛早已預視到，也知道佛法終將滅去

持續一段無佛法的時期

直到下一個佛出世

修行不是為了得到他人的敬重、供養

修行是為了自己的利益為了能斷苦

也為了他人的利益所以傳法講法

佛成就之前也行了無量劫的菩薩道

若真的敬重菩薩，菩薩本就在人間

所有幫忙傳法、講法的居士、僧伽

用實際行為挽救生命的護士、醫生、消防員、防災士、台電員工

甚至提婆達多藉由示現造作定業，提醒莫入後塵

天魔波旬示現其貪念，再再都提醒觀自身過失的重要

都是菩薩

北傳佛教有定業不可消的說法

唯有願力可解

南傳則是認為定業(五無間)以外

是可以透過當世的努力而不受後有

望行者莫因差異而妄動無名，無有利益

宗教本是規範自己，用來脅迫他人，狂妄傲慢是愚痴所為

受報本是應當

臨時抱佛腳自有其功效在

殺人魔指蔓尚且能解脫清淨

行者又何需新造惡業障礙自己??

願行者幸福無煩惱

==========================

Theravāda Buddhism, also known as the "Southern Tradition" or "Hinayāna" (Lesser Vehicle), and Mahāyāna Buddhism, also known as the "Northern Tradition" or "Mahāyāna" (Greater Vehicle), are the two primary branches of Buddhism. I prefer using the terms "Southern Tradition" and "Northern Tradition" to avoid the inherent bias and connotations found in the alternative terms.

The conflicts and criticisms between the Northern and Southern traditions have been ongoing for over a thousand years, originating from the schism caused by Devadatta's attempt to split the Sangha. In early Buddhism, there were no precepts requiring monks to be vegetarians, as monks primarily relied on alms for sustenance. They were expected to accept whatever was offered by the lay donors. Today, the availability of vegetarian food is a blessing for modern lay practitioners, monks, and all sentient beings.

Misconceptions and Historical Context

The Northern Tradition often criticizes the Southern Tradition for being self-centered or "self-liberators" (pratyekabuddhas). However, historically, the original teachings of Buddhism focused on the cessation of suffering. Over time, the introduction of powerful Bodhisattvas and omnipotent Buddhas marked a significant departure from the original teachings. The Buddha foresaw these changes and the eventual decline of the Dharma, predicting a period without the Buddha's teachings until the emergence of the next Buddha.

Purpose of Practice

The purpose of practice is not to gain respect or offerings from others but for one's own benefit and the cessation of suffering. Teaching the Dharma is for the benefit of others. Before attaining enlightenment, the Buddha himself practiced the Bodhisattva path for countless eons. If one truly respects Bodhisattvas, it is important to recognize that Bodhisattvas are among us. Lay practitioners, monks, nurses, doctors, firefighters, disaster relief workers, power company employees, and even figures like Devadatta and Māra, who through their actions remind us of the importance of vigilance and mindfulness, are all considered Bodhisattvas.

Differing Views on Kamma

The Northern Tradition holds that certain karmic consequences are unchangeable and can only be alleviated through the power of vows. The Southern Tradition, however, believes that aside from the five heinous crimes (ānantarika kamma), karmic outcomes can be mitigated through diligent practice in this lifetime, thus preventing negative rebirths.

Encouragement for Practitioners

Practitioners should not be swayed by differences to the extent of creating further ignorance and harm. Religion is meant to regulate oneself, not to coerce others. Arrogance and fanaticism are signs of ignorance and bring about appropriate consequences.

Even last-minute reliance on the Buddha has its effectiveness. If Angulimala, a notorious killer, could attain purity and liberation, why should practitioners hinder themselves by creating new negative karma?

May all practitioners be happy and free from suffering.

關於修行這檔事(On the Matter of Practice)

這篇文章會較少使用專有名詞來說說修行

修行修行顧名思義就是修正自己的行為

嚴謹一點是包含起心動念

雖說修行但實無行可修，因緣而生也因緣而滅

時候到了自然就會走上這條路，不需勉強

對於大多數的人來說

只需要知道善有善報，惡有惡報

這在起心動念就已經算是無痴，是智相應

就足以降低轉世惡道的機會

光是知道這世間是無常、苦、無我

就已經是洞悉世間的實相

雖行未改但三法印已入心

就已經是遠離惡道

世間萬物無常

不得自主所以無我，所以苦

人生在世本就是各自體驗各自的

道是大家的，路是自己走的

人生online 想怎麼點技能點

想要過哪條劇情線本就隨意

想要多玩幾次online也是自由意志

玩太多次，累了不玩了也是自己的選擇

擔心是種詛咒，祝福及接受則是智慧

願各位幸福沒有煩惱

========================================

This article will discuss practice in simpler terms without using many technical terms.

"Practice" essentially means correcting one’s behavior. More precisely, it includes the regulation of one's thoughts and intentions. Although we speak of practice, there is truly no practice to be done; phenomena arise and cease due to causes and conditions. When the time is right, one naturally embarks on this path without force.

For most people, it suffices to understand that good deeds bring good results, and bad deeds bring bad results. This awareness, even at the level of thoughts and intentions, is considered non-delusion and is associated with wisdom, thereby reducing the chances of rebirth in unfortunate realms.

Simply recognizing that this world is impermanent, unsatisfactory, and non-self is already insight into the true nature of reality. Even if one’s actions have not yet changed, the understanding of the Three Marks of Existence (impermanence, suffering, and non-self) has already taken root, which distances one from unfortunate realms.

All things in the world are impermanent. Because they are not under our control, they are non-self, and therefore, they bring suffering. Life in this world is about individual experiences. The path is shared, but the journey is personal. Life is like an online game; how you allocate skill points and which storyline you follow is up to you. Whether you want to replay the game multiple times is a matter of free will. If you play too many times and get tired, you can choose to stop playing.

Worrying is a form of curse, while blessing and acceptance are wisdom. 

May all practitioners be happy and free from suffering.

法界大定歌訣

十方廣大無邊，三世流通不盡，

於此無邊不盡上，自住、續住，有妄想，回住，

無妄想，近住、伏住，寂住，如有昏沉，立即提醒，

無昏沉，最寂住、專住、等住，如是等住，自生、自顯、自然，

如是自然，息住、脈停、心休，如是心休，外內凝然一球，

如是一球，充滿法界去，如是法界，一念萬年去～

略說持戒(Brief Discussion on Observing Precepts)

持戒的部分有分在家居士跟出家眾

出家眾的戒條以波羅提木叉為主

這部分有興趣的可自行去網路搜尋

在家的居士通常以五戒為主

也有人會在特定日子持八戒

五戒主要是殺、盜、淫、妄、酒

殺生的定義為在身、語、意上做出努力要斷絕生命

該生命因此而斷絕

因此在網上謾罵而導致對象自殺是犯戒，須注意

其中需特別注意的是殺父、殺母、殺阿羅漢

現代人要有福份遇到阿羅漢是很不容易的事

但還是要謹慎

殺父、殺母的部分則是要注意在父母臨終前

若因為其病痛而代其告知醫生放棄治療

或是告知病人所有事都已辦妥可以安心離去

這類言行都是犯殺業，需特別慎重

較佳的作法是請其憶念所做過的善事轉移注意力減輕疼痛

直到臨終

若父母修習佛法且具有觀智及定力此時是最佳證果的時機

切不可在此時忘失正念(名色非我、無常、苦、無我)

偷盜的定義是拿取任何不屬於自己之物

淫對在家居士而言，可將其視為對伴侶之外的對象做淫事

妄語這部分以現在人的生活型態

基本上是一講話就可以算破戒了

真要講話主要以討論佛經內容和禪修為主較不易犯戒


酒的部分包含了麻醉品，值得注意的是，若是為了醫療用是被允許的


對於戒詳細的定義有興趣者可參考律藏中的比丘戒


持戒一時有持戒一時的功效

若因定力不足而破戒，記得悔過後再繼續受戒持戒

一時破戒不應自暴自棄，而一破再破

佛經中獵鹿鬼的記載說明了持戒和破戒各自的果報

望行者莫忘失正念，知迷即離

====================================

Observing precepts differs for lay practitioners and monastics. Monastics follow the rules of the Pātimokkha, which can be explored further online for those interested.

For lay practitioners, the five precepts are typically observed, with some choosing to observe the eight precepts on specific days. The five precepts are: refraining from killing, stealing, sexual misconduct, false speech, and intoxicants.

The Five Precepts

1. Refraining from Killing (Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi):

   • The definition involves intentional effort through body, speech, or mind to terminate a life, resulting in the death of that being.
   • For example, causing someone to commit suicide through online harassment is a violation of this precept.
   • Special attention is given to the killing of parents or Arahants, which is considered a grave offense. Modern encounters with Arahants are rare, but caution is still advised.
   • Regarding parents, actions such as advising doctors to cease treatment due to their suffering or reassuring them that everything is taken care of so they can let go, may be considered violations of the precept. Instead, encouraging them to recollect their good deeds to divert their attention and alleviate pain until their passing is recommended. If parents practice Buddhism and possess insight and concentration, this is the best time for them to attain fruition. It is crucial not to lose right mindfulness (nāma-rūpa as non-self, impermanent, and suffering) at this time.

2. Refraining from Stealing (Adinnādāna veramaṇī sikkhāpadaṃ samādiyāmi):

   • This precept is violated by taking anything that does not belong to oneself.

3. Refraining from Sexual Misconduct (Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi):

   • For lay practitioners, this generally refers to engaging in sexual acts with anyone other than one's partner.

4. Refraining from False Speech (Musāvāda veramaṇī sikkhāpadaṃ samādiyāmi):

   • Given modern lifestyles, breaking this precept can be very easy. To avoid violations, conversations should ideally focus on discussing Buddhist scriptures and meditation.

5. Refraining from Intoxicants (Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi):

   • This includes avoiding narcotics. However, medicinal use is permitted.

For a detailed understanding of these precepts, one can refer to the Bhikkhu Patimokkha in the Vinaya Pitaka.

Observing precepts even for a short time has its benefits. If one breaks a precept due to insufficient concentration, they should repent and resume observing the precepts. Breaking a precept should not lead to despair or further violations. The story of the hunter and the deer in the scriptures illustrates the respective outcomes of observing and breaking precepts.

Practitioners should always maintain right mindfulness and, upon recognizing delusion, should immediately abandon it.

略說聖者(Brief Discussion on Noble Ones)

這篇會粗略的講述從初果到阿羅漢各個階段

主要是以經典記載跟高僧大德們口述為內容來源

苟達瑪佛以不放逸不精進故成就

至於菩薩道筆者所知甚微，就不提了，以解脫道為主



聖者是指證悟到涅槃者， 一共會體會到四次

若沒有搭配智慧去持戒、修定，是無法證悟到涅槃的

若只具備見地同樣也無法徹底解脫

這裡的智慧指的是清楚各個禪定的清淨非涅槃，非造作，唯有心能覺知涅槃

由此可知敏銳的心是重要的

故在修定時不要去壓迫心令其不動，而是自然的等待其專注

覺知涅槃以毗婆舍那中的觀四念處(身、受、心、法)尤為重要

藉由讓心不斷地感受無常、苦、無我，心則會逐步地放下

初果聖者(須陀洹)， 根據清淨道論記載，初果聖者的慧，屬於見地慧，其餘聖者皆是修地慧

初果聖者斷除身見、戒禁取、疑

也就是對於佛法所說的八正道、四聖諦

不再懷疑

也不會認為八正道以外的方法可以證得涅槃

也不會誤將身體、五蘊、靈魂、大我、神我，等等等(名色)認為是我


初果之後的聖者屬修地慧，原因在於其定力足以觀見名色的實相，也就是無常、無我、苦


二果斯陀含為一來，相較於初果對於貪嗔癡又更減輕


三果阿那含為不來，已斷除欲界的煩惱，由於還未徹底地放下心(名法)，因此將在色界天證得四果


四果阿羅漢，對於世間一切不再執取，名也好，色也好，通通放下

在不斷地觀照到實相後心自然就放下了，不需刻意造作放下

在覺知能觀照的那個也是因緣而生滅，無常、無我，極樂變為極苦，也就放下了

其感覺就像是拔草後就直接丟掉，念頭也像浮雲一般飄來後就飄走

就連涅槃也不再執著，實無聖者僅有名色的生滅

若有人認為既然是空，一切皆斷滅，那也不用持戒，也不用修定，此為邪見

若有人執取其相續性認為一切有，此也為邪見

相續中的生滅才是實相

對於名色法等專有名詞不瞭解者，建議先看過阿毗達摩

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This article will briefly discuss the various stages from Sotāpanna to Arahant, primarily based on canonical texts and the oral teachings of esteemed monks.

Gautama Buddha achieved enlightenment through diligence and effort. As for the Bodhisattva path, my knowledge is limited, so I will focus on the path of liberation.

A Noble One refers to someone who has realized Nibbāna, experiencing it a total of four times. Without pairing wisdom with observing precepts and developing concentration, it is impossible to realize Nibbāna. Likewise, having mere insight without full practice also does not lead to complete liberation.

The wisdom referred to here is the understanding that various states of jhāna are pure but not Nibbāna, uncreated, and only the mind can perceive Nibbāna. This indicates the importance of a keen mind. Therefore, in practicing concentration, do not force the mind to be immobile but let it naturally become focused.

Awareness of Nibbāna is particularly significant in the practice of Vipassanā, focusing on the Four Foundations of Mindfulness (body, feelings, mind, and dhammas). By continuously experiencing impermanence, suffering, and non-self, the mind will gradually let go.

Sotāpanna (Stream-enterer)

According to the Visuddhimagga, the wisdom of a Sotāpanna is that of "insight into view" (diṭṭhi-visuddhi), while the wisdom of the other Noble Ones is that of "insight into practice" (bhāvanā-visuddhi).

A Sotāpanna eradicates sakkāya-diṭṭhi (identity view), vicikicchā (doubt), and sīlabbata-parāmāsa (attachment to rites and rituals). This means they no longer doubt the Eightfold Path and the Four Noble Truths taught by the Buddha. They also no longer believe that methods outside the Eightfold Path can lead to Nibbāna, nor do they mistake the body, five aggregates, soul, or self (nāma-rūpa) as 'I'.

Sakadāgāmī (Once-returner)

A Sakadāgāmī significantly reduces sensual desire (kāma-rāga) and ill-will (vyāpāda) compared to a Sotāpanna. They return to the human world only once more before attaining Nibbāna.

Anāgāmī (Non-returner)

An Anāgāmī eradicates all sensual desire and ill-will. They will not return to the sensual realm (kāmadhātu) and will attain Nibbāna in the form realm (rūpadhātu).

Arahant (Fully Enlightened One)

An Arahant completely lets go of all attachment to the world, whether to nāma or rūpa. Through continuous observation of reality, the mind naturally lets go without intentional effort. Observing the impermanence, non-self, and inherent suffering of everything, including Nibbāna, leads to ultimate detachment.

The experience is akin to pulling out weeds and immediately discarding them; thoughts come and go like passing clouds. Even Nibbāna is not clung to, realizing that there is no true 'Noble One'—only the arising and ceasing of nāma and rūpa.

If someone believes that, because everything is empty, there is no need to observe precepts or develop concentration, this is a wrong view. Similarly, if someone clings to the idea of continuity and believes that everything exists permanently, this is also a wrong view. The true nature of reality is the arising and ceasing within continuity.

For those unfamiliar with terms like nāma and rūpa, it is recommended to first study the Abhidhamma.