The second kind of nirvana is nirvana without remainder (parinirvana), where the life cycle terminates with no trace of the five skandhas, and no future retribution. From the perspective of individual liberation, an arhat or a buddha who enters nirvana without remainder will no longer appear in the three realms of existence. From the perspective of the bodhisattva path1 there are certain important differences, but for now I want to focus on how nirvana relates to cessation. Either one of these nirvanas is reached at the fourth fruition2 level of the arhat path, the level of 'no more learning.' The three previous stages are all called stages 'with further learning,' where there is still a need to practice.

Indeed, talk of liberation can be quite enticing and alluring, but until we become an arhat these lofty states have no relation to us. Talking too much about nirvana can trivialize the path, so let's continue talking about the path itself.

The Eightfold Noble Path

When the Buddha expounded the Four Noble Truths to five ascetic monks at Deer Park, he explained the fourth noble truth as the path away from suffering. By this he meant the eightfold noble path, which are the eight practices that can lead one to cessation. These are right view, right intention, right speech, right action, right livelihood, right perseverance, right mindfulness and right concentration.

This eightfold path is the middle way between extremes of indulgence and asceticism. Following the path of pleasure will not free one from suffering because happiness and pleasure are not lasting, and inevitably everyone encounters misfortune, illness, and death. On the other hand asceticism with its harshness and self-torment cannot, by itself, lead to wisdom and freedom from attachment. Free from these two extremes one should follow the stable and middle way of the eightfold path.