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.
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