Those who systematically follow the Noble Eightfold Path as expounded by the Buddha through diligent practice, ultimately achieve complete enlightenment or Nibbāna and attain complete realisation of the Four Noble Truths. This means eliminating mental impurities (defilements) and progressing through four distinct stages of enlightenment (path attainments):
1. Stream Enterer (sotāpanna)
2. Once Returner (sakadagāmi)
3. Non-Returner (anāgāmi)
4. Arahant (arahatta)
So, to achieve all four stages of enlightenment and fully realise the Four Noble Truths, one must follow the Noble Eightfold Path. The eight noble practices outlined in the Noble Eightfold Path can be summarised into three key groups:
(1) the practice of morality (sīla) - right speech (sammā-vācā), right conduct (sammā-kammanta), right livelihood (sammā-ājīva),
(2) the development of concentration (samādhi): right effort (sammā-vāyama), right mindfulness (sammā-sati), right concentration (sammā-samādhi), and
(3) the development of wisdom (paññā): right view (sammā-diṭṭhi), right thinking (sammā-saṅkappa).
This process, commencing with the cultivation of proper moral conduct (sila), progresses to the cultivation of a concentrated mind (samadhi) and development of insight and correct wisdom (panna), can ultimately lead to complete liberation from rounds of rebirth, i.e. the attainment of Arahantship.
The practice of Sīla (morality) is a continuous and lifelong commitment that one must conscientiously uphold. Samādhi involves cultivating access (upacāra) or absorption (appanā or jhāna) concentration using one of the forty samatha meditation objects. Once an individual skillfully attains either access or absorption concentration, they can progress towards cultivating wisdom (paññā) to develop insight knowledge (vipassanā-ñāṇa). This development of insight knowledge is crucial for realising the Four Noble Truths and ultimately achieving Arahantship—both of which form the fundamental essence of the Buddha's teachings. However, the systematic and correct development of insight knowledge is of utmost importance. In contemporary times, there are numerous claims of enlightenment or 'awakenings' by individuals who do not follow the Noble Eightfold Path systematically or achieve insight knowledge through correct practice. This post aims to provide more accurate information on how genuine insight knowledge can be systematically developed.
The development of insight knowledge occurs through sixteen step-by-step stages, each building upon the previous one and leading the practitioner towards a deeper understanding of the realities. After one has successfully established concentration, then one can proceed towards developing the first vipassanā knowledge, which is–
(1) Knowledge of the distinction between mentality and materiality (Nāmarūpa-pariccheda-ñāṇa):
Merely directing attention and understanding the body as materiality (rūpa), understanding the mind, emotions and feelings as mentality (nāma) or even simply being to observe the body and mental actions do not constitute the achievement of knowledge of distinction between mentality and materiality. The proper achievement of this very profound and first vipassanā knowledge involves understanding the ultimate forms of materiality and mentality, including their characteristics, functions, manifestations, and proximate causes (Vism. 2.222). This involves discerning and fully understanding materiality (rūpa) in its ultimate form (in paramattha form) and mentality (nāma) in its ultimate form. Because the Buddha said that 'five clinging aggregates (i.e. the nāma-rūpa, mentality and materiality) are dukkha', one must penetrate these ultimate realities in order to fully grasp the Noble Truth of Suffering (dukkha-sacca).
The discernment of materiality and mentality are explained briefly in this post and methods to discernment are also briefly clarified in these video series: materiality and mentality.
Having distinguished the 28 categories of fundamental materiality, 52 varieties of mental factors and various types of minds from the standpoint of ultimate reality—whether internal or external, coarse or fine, inferior or superior, far or near—one can be regarded as having attained the first vipassanā (insight) knowledge: Nāmarūpa-pariccheda-ñāṇa. This insight knowledge in vipassanā holds significant importance, serving as the foundation for subsequent higher knowledge. The objects discerned at this stage, namely ultimate materiality and mentality, form the main objects of vipassanā contemplation. Therefore, the attainment of genuine advanced insight knowledge is not conceivable without first uncovering these fundamental realities at this stage.
Thorough understanding and discernment of ultimate materiality and mentality at this stage results in realisation of the first noble truth: the Noble Truth of Suffering (dukkha-sacca).
(ii) Knowledge of conditionality (Paccaya-parigaha-ñāṇa):
This second vipassanā knowledge involves an understanding of the various conditions and factors that give rise to phenomena. It signifies insight into the interconnected and dependent nature of all realities (mentality and materiality), recognising the relationships and dependencies between causes and effects.
The Buddha elucidated the second noble truth, the Noble Truth of the Origin of Suffering (samudaya-sacca), through profound teachings on dependent origination (paṭiccasamuppāda) and conditional relations (paṭṭhāna). According to dependent origination, the Buddha explained that our present existence–present dukkha–is a result of ignorance (avijjā), craving (taṇhā), and accumulated kamma from past lives. These causal factors didn't arise in the present life; instead, they led to our current rebirth and the present materiality and mentality. Therefore, discerning our past lives becomes crucial for understanding the origin (samudaya) of our current and previous existences and comprehending how we are endowed with the present five clinging aggregates, the dukkha.
The Visuddhimagga Commentary Vol.2, pg. 237 emphasises that for any practitioner engaging in vipassanā, it is imperative to directly perceive and understand the varying effects of kamma partly. This entails penetrating ignorance (avijjā), craving (taṇhā), attachment (upādāna), volition (saṅkhāra), and past-life kamma through dependent origination (Paṭiccasamuppāda) to grasp the Noble Truth of the Origin of Suffering (samudaya-sacca) and comprehend the causes and effects of kamma partly. In the Mahānidānasutta (DN 15), the Buddha specifically mentioned that "... it is because of not understanding and not penetrating this teaching [dependent origination] that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration." Both Abhidhamma Commentary Vol. 2, pg. 189 and Visuddhimagga Vol. 2, pg.221 state that there is no single being that has achieved the cessation of suffering [even in the dreams] without realising the origin of suffering [samudaya-sacca] with dependent origination [paṭiccasamuppāda] through direct knowledge and understanding. Therefore, we must adhere strictly to the Buddha's words to cultivate a systematic realisation of the Noble Truth of the Origin of Suffering.
For those who can already discern ultimate materiality and mentality and have developed strong concentration, it is not complicated and tedious to discern the past materiality and mentality. With systematic guidelines (which are briefly explained here), meditators can discern their past lives for the development of direct understanding of the twelve factor of dependent origination:
Avijjā - Ignorance
Saṅkhāra - Volition
Viññāṇa - Consciousness
Nāma-rūpa - Mentality and materiality
Saḷāyatana - Six Sense Bases
Phassa - Contact
Vedanā - Feeling
Taṇhā - Craving
Upādāna - Grasping or Clinging
Bhava - Becoming or Existence
Jāti - Birth
Jarā-maraṇa - Aging and Death
... and discern the twelve linkages to penetrate cause of suffering and the effects. This involves contemplating how due to avijjā, saṅkhāra arises, and how due to saṅkhāra, viññāṇa arises and so on from numerous past lives to the present life and from this life to the next from ultimate reality perspective, not superficially from conventional perspective. This process, viewed from the ultimate reality perspective rather than from the conventional perspective, leads to the development of a profound understanding and realisation of the second noble truth: the Noble Truth of Origin of Suffering (samudaya-sacca).
(iii) Knowledge of comprehension (Sammasana-ñāṇa):
Now that the meditator has recognised and comprehended the fundamental aspects of mentality and materiality, along with their causes, through direct knowledge and understanding—and has utilised these discerned realities as a foundation for contemplation—they can embark on reflecting upon the characteristics of anicca (impermanence), dukkha (suffering/unsatisfactoriness), and anatta (non-self). At this juncture, authentic vipassanā contemplation commences.
The commentaries and the Visuddhimagga outline the sequence in developing insight meditation as follows:
1. discernment of the materiality (rūpa),
2. discernment of the mentality (nāma),
3. contemplation of both (nāmarūpa: as a paired occurence),
4. viewing both as conditioned (discerning dependent origination, paṭiccasamuppāda), and
5. applying the three characteristics (anicca, dukkha and anatta) to mind-body-conditions.
Therefore, one can advance to the practice of vipassanā only after deeply understanding the ultimate nature of mentality and materiality, along with their intricate causes and effects in such systematic and thorough manner.
In the practice of vipassanā meditation, it is important to contemplate alternatively between:
1. Internal aspects (internal five khandha),
2. External elements (external five khandha and inanimate objects, anupādinna rūpa),
3. Materiality (bhūta rūpa and upādā rūpa),
4. Mentality (four nāmakkhandha),
5. The impermanent (anicca) characteristic,
6. The unsatisfactory (dukkha) characteristic,
7. The non-self (anatta) characteristic.
This alternation in contemplation allows practitioners to explore and deepen their understanding through various dimensions in the course of vipassanā meditation. However, a practitioner starting off in the vipassanā practice must not contemplate whatever that is apparent or whatever one wishes to without guidelines. From this vipassanā stage onwards, for each vipassanā knowledge, systematic guidelines and contemplation methods are provided in the Visudhimagga, Paṭisambhidhāmagga and commentaries so that the wisdom and insight knowledge develops in a systematic manner.
In the Sammasanna-ñāṇa stage, over 50 contemplation methods are outlined in the Visuddhimagga, which provides different perspective on how the materiality and mentality are anicca, dukkha and anatta. For instance, the Paṭisambhidhāmagga and Visuddhimagga provided 10 ways to contemplate anicca (impermanent) on the mentality and materiality, such as contemplating on mentality and materiality in the past, present and future; internal or external; coarse or fine; inferior or superior; far or near as:
Anicaṃ = impermanent
Palokaṃ = having the nature of crumbling through sickness, ageing, and
Calaṃ = perishabile lacking solid composure and easily disturbed
Pabhaṅgu = unenduring because of perishing in array in every occasion, and
Addhuvaṃ = not stable and firm, no protection because of not protecting and
Vipariṇāmadhammaṃ = being corrupted, changing for the worse
Asarakaṃ = void of essence because of feebleness
Vibhavaṃ = always heading towards the state of perishing
Maccu = having the nature of heading towards death
Saṅkhataṃ = having to be formed by causes and conditioned continuously
There are 25 subsequent ways to explore dukkha and 5 more related to anatta (which won't be discussed at the moment). Additionally, there are various methods for contemplating materiality or mentality moment by moment in the past, present, and future. This involves considering materiality arising in different states such as hunger, fullness, sadness, joy, pleasantness, heat, cold, and in the sense doors, among others, through the lens of anicca, dukkha, and anatta. The teachings also provide techniques to contemplate on past vipassanā mind moments with subsequent vipassanā knowledge, enabling practitioners to grasp fully that there is no 'stable/self/essence/everlasting consciousness' aware of these ultimate realities.
(iv) Knowledge of arising and passing away (Udayabbaya-ñāṇa):
Having contemplated on the methods provided for practitioners to meditate on in the Sammasana-ñāṇa stage, one must move on to this subsequent fourth insight development stage. The objects of this stage of insight, udayabbaya-ñāṇa, are aggregates (khandha), sense bases (āyatana), elements (dhātu), truths (sacca), dependent origination (paṭiccasamuppāda) factors, as mentioned in the Paṭisambhidhāmagga. At the approach of this vipassanā knowledge, a lot of emphasis is given on contemplating on the anicca, dukkha and anatta nature of the causal relationships (based on dependent origination) to see that even the causes that give rise to the materiality and mentality are not worth developing attachment. The importance of such understanding and contemplation is highlighted in SN 35.141, Ajjhattadukkhahetusutta where the Buddha stated that "...the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent? The ear ... nose ... tongue ... body ... mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent.” As such, only when one can realise with one's wisdom and understand thoroughly can only develop disenchantment towards five aggregates and eliminate craving towards existences (bhava-taṇhā): one essential factor required for continued rounds of rebirth (continued dukkha).
You may wonder where the practice of four foundations of mindfulness (satipaṭṭhāna) are involved in these stages of insight development. From the sammasana-ñāṇa stage onwards, kayānupassanā (contemplation of the body) occurs when one is contemplating anicca, dukkha, anatta on the ultimate materiality and ultimate mentality. It is important to note that ultimate mentality falls into kāyānupassanā, as kāya (body) here refers to both materiality body (rūpa-kāya) and mental body (nāma-kāya). When one is contemplating on the mental factor of vedanā that occurs in every mind moment along with associated mental factors, then vedanānupassanā (contemplation of the feelings) is happening. Contemplating on the mind (consciousness or viññāṇa) along with associated mental factors is cittānupassanā (contemplation of the mind). Contemplating on the rest of the mental factors not mentioned above, dependent origination factors that are not included above is dhammānupassanā (contemplation of the mind-objects). Hence, simply reflecting on the body and its transformations, noting pain, or merely being mindful of the body as anicca, dukkha or anatta does not constitute authentic kāyānupassanā and will not pave the way for advanced vipassanā knowledge. Similarly, merely contemplating mental and physical feelings as anicca, dukkha or anatta without having realised ultimate realities falls short of genuine vedanānupassanā and the same applies to other foundations of mindfulness. It is essential to realise ultimate truths and comprehend causal effects beforehand for the authentic establishment of mindfulness foundations, ultimately leading to the realisation of Four Noble Truths.
At this vipassanā stage, a meditator can skilfully discern and contemplate on mentality and materiality that are arising momentarily. If one can perceive the arising and ceasing of the five khandha (nāma rūpa) during bodily postures and activities like walking, eating, etc. encompassing the three periods of past, future, and present both internally and externally, and can meditate on their three characteristics in such manner, then it is advisable to progress further in vipassanā meditation by observing only the perishing moments of all realities. This leads to the development of knowledge of dissolution.
(v) Knowledge of dissolution (Bhaṅga-ñāṇa)
As the understanding of dissolution progresses, the meditator now perceives only the passing away or dissolution (bhaṅga) of both mental and material phenomena, without distinct occurrences of arising (uppāda) or persistence (ṭhiti).Through this awareness of dissolution, the meditator eventually realises the absence of a self or individual, gaining a full grasp of the impermanence characteristic, and understanding that all formations are dukkha due to constant impermanence. Recognising that there is only a collection of formations all of which culminate in dissolution in the past, present and future; internal or external; coarse or fine; inferior or superior, the knowledge of fear (bhaya-ñāṇa) arises.
(vi) Knowledge of the fear or terror (Bhaya-ñāṇa)
By attaining a deep understanding of dissolution (bhaṅga-ñāṇa) and engaging in thorough contemplation on the perishing nature of everything within the thirty-one realms, both internally and externally, a practitioner may encounter a sense of helplessness, fear, and terror. This arises from recognising the continuous impermanence of all conditioned phenomena (saṅkhāradhamma). It is important to recognise that the fear and terror experienced during this insight stage is not rooted in anger (dosa), but rather stems from wisdom. This wisdom involves fully grasping and comprehending the reality that all conditioned phenomena are continuously perishing without any residue in the past, present, and future. The wisdom also grasps and understands fully the terrifying nature of constantly perishing conditioned formations as they really are.
(vii) Knowledge of danger (Ādīnava-ñāṇa)
Upon maturity and perfection of bhaya-ñāṇa, the meditator will see the conditioned ultimate realities in all thirty-one realms do not bring any fruitfulness, are perishing constantly and are not worthy of refuge. The meditator will realise that he cannot escape from constant arising and perishing nature of all formations and cannot find the inherent ‘atta or soul’ in all formations in all the realms, and the three durations of past, present and future. Due to the powerful of knowledge of dissolution, one starts to realise the danger in all realities. The meditator realises the danger of all realities and the danger to being endowed with the conditioned realities that is inherently fearful, the association of mental and material realities since birth and in previous existences. The practitioner now comprehends that there is absolutely no benefit or worthiness in clinging to mentality and materiality, and that doing so only leads to immeasurable suffering in the future. This understanding is known as the ādīnava-ñaṇa, the knowledge of danger.
(viii) Knowledge of disenchantment (Nibbidā-ñāṇa)
When the meditator’s insight becomes mature at adīnava-ñāṇa stage, due to contemplation of the fearful and dangerous nature of mentality-materiality, one starts to realise that all formations are not worthy of longing for and the feeling of disenchantment and dissatisfaction towards kāma lōka (sensual desire realm), rūpa lōka (material realm) and arūpa lōka (immaterial realm) arise. One starts to realise the absence of all conditioned realities (saṅkhāradhamma), the Nibbāna is the ultimate supreme bliss that is free from frightfulness and danger. This is the knowledge of nibbidā.
(ix) Knowledge of desire for liberation (Muñcitukamyatā-ñāṇa)
The stronger the disenchantment becomes, the greater the longer for liberation from perishing, frightful and dangerous conditioned realities (saṅkhāradhamma) becomes. The meditator longs for liberation and only liberation at this stage, similar to how a fish or snake caught up in a net, longing to escape.
(x) Knowledge of reflective contemplation (Paṭisaṅkhā-ñāṇa)
With the strong desire for liberation from all formations, the meditator begins contemplating on the conditioned realities, i.e. the mentality and materiality repeatedly to gain deeper understanding on the true nature of realities. It is recommended at this stage to contemplate on all conditioned realities (saṅkhāradhamma) sing the forty ‘to’ techniques. Additionally, in the Visuddhimagga commentaries, sixty contemplation techniques are also given to strengthen reflective contemplation and cultivate understanding of realities from different perspectives.
(xi) Knowledge of equanimity about conditioned formations (Saṅkhārupekkhā-ñāṇa)
Advancement through the stage of reconsideration knowledge is characterised by the cultivation of equanimity about all conditioned formations. This advancement in wisdom leads the meditator into a phase known as the knowledge of equanimity regarding formation. In this phase, it is crucial to exert strong mindfulness to ensure a harmonious balance between faith (saddhā) and wisdom (paññā), energy (vīriya) and concentration (samādhi).
During this stage, the meditator perceives that all conditioned formations are not to be clung to, and is able to develop equanimity on all formations. There is a pure acceptance that stems from superior understanding and equanimity that as long as one is endowed with the five clinging aggregates, they will inevitably face adversities of birth, old age, sickness, death and the constant dukkha of aggregates that are inherently impermanent, suffering, and non-self. Clinging to existences diminishes at this stage due to a robust understanding through vipassanā.
Concurrently, this knowledge represents a crucial phase, demanding vigilant mindfulness to safeguard and advance it. Following this stage is the knowledge of conformity and change of lineage, which leads to the attainment of the Noble Path and Fruit Knowledge, resulting in the attainment of Sotāpanna, Sakadagāmi, Anāgāmi, or Arahatta. The realisation of the Noble Path (ariyamagga) and Noble Fruition (ariyaphala) can only occur when the five faculties—faith, energy, mindfulness, concentration, and wisdom—are balanced.
(xii) Knowledge of conformity (Anuloma-ñāṇa)
The knowledge of conformity or adaptation naturally emerges once the preceding knowledge of equanimity about formations reaches its full maturity. The purpose of the knowledge of conformity is to align the insights developed and the wisdom already acquired with the thirty-seven requisites of enlightenment that will soon unfold during the path moment (the attainment/enlightenment moment). The thirty-seven requisites of enlightenment comprise:
1. Four foundations of mindfulness
2. Four types of right effort
3. Four bases of mental power
4. Five spiritual faculties
5. Five spiritual powers
6. Seven factors of enlightenment
7. The Noble Eightfold Path
(xiii) Knowledge of change of lineage (Gotrabhu-ñāṇa):
After the work of conformity has been done at the previous knowledge phase, the gotrabhū-ñāṇa (change of lineage knowledge) arises by taking Nibbāna as the object, which is signless (absent of nimitta), unconditioned, and the cessation of all conditioned formations. This is the highest and most superior vipassana knowledge which completes the work of contemplation and arises only once. This is the point a practitioner will not fall back to lower vipassanā knowledge as the mind stops taking formations (mentality and menetality) as object. Instead, the mind takes the unconditioned and signless state of Nibbana as its object. It is known as the change of lineage because from now on, by entering the supra-mundane path of liberation, the meditator no longer belongs to the category of the worldling (puthujjana) but to the category of the Noble ones (ariyā).
(xiv) Knowledge of the Path (Magga-ñāṇa):
Following the knowledge of change of lineage, the knowledge of the path of Stream Entry (sotāpanna magga-ñāṇa) swiftly ensues. In this moment of the Stream Entry path, which only happens once for one mind moment only, the path knowledge is extremely powerful enough to successfully eradicate without remainder three of the ten fetters that bind beings to the cycle of birth and death (the rounds of rebirth) which are (a) personality view (sakkāya-diṭṭhi), (b) sceptical doubt (vicikicchā), and (c) attachment to wrongful rites and rituals (sīlabbata-parāmāsa). Out of the three, sakkāya-diṭṭhi is the most dangerous and can only be eliminated during this Path moment. The Buddha gave us the following analogy in Gaddula Sutta: "Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; in the same way, an uninstructed, run-of-the-mill person [who has personality view: sakkāya-diṭṭhi] — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form." This illustration emphasises that as long as one has not eliminated personality view, they will be reborn and endure endless dukkha. This erroneous view is also the cause for being reborn in the four woeful realms. Through the elimination of such a fetter, a Sotāpanna noble person will not descend to the four lower realms from the next rebirth onwards, and that individual will attain Parinibbāna (no more rebirth; final existence) by the seventh life at most.
With the attainment of this path knowledge, there is a simultaneous realisation of the Four Noble Truths:
1. Complete understanding of the Noble Truth of Suffering
2. Complete realisation of the Origin of Suffering and release from craving of existences
3. Realisation of Nibbāna
4. Full cultivation of the Noble Eightfold Path
(xv) Knowledge of the Fruition (Phala-ñāṇa):
The path knowledge arises for a single mind moment (one time) only, and is promptly succeeded by two to three moments of the knowledge of the Fruition of Stream Entry (sotāpanna-phala-ñāṇa).
(xvi) Knowledge of Reviewing (Paccavekkhanā-ñāṇa):
After the two or three moments of Fruition knowledge, the subsequent knowledge of reviewing arises. This knowledge performs the following five functions:
To review the path
To review the fruition
To review the fetters (defilements) abandoned
To review the fetters remaining to be abandoned
To review Nibbāna
At the end of the reviewing, it can be said that the work of the Noble Eightfold Path for the realisation of the Four Noble Truths has been accomplished, as all aspects of the Four Noble Truths have been fully understood and penetrated.
Upon reaching the Path and Fruition of Stream Entry, with consistent and continued engagement in insight meditation and with the progression of sequential insights, the meditator can ultimately achieve the Knowledge of the Path, Knowledge of Fruition, and the Knowledge of Reviewing for the attainment of the higher three stages of enlightenment: Sakadagāmi (Once Returner), Anāgāmi (Non-Returner), and Arahant.
Once Returner (Sakadāgāmi)
As soon as one has achieved the Knowledge of the Path as a Once Returner (Sakadāgāmi-magga-ñāṇa), the Path moment weakens of all other remaining defilements/fetters. Unlike Stream Entry Path moment, a Sakadāgāmi (Once Returner) Path moment doesn't fully eliminate any fetters. Similar to the previous stage, the Knowledge of the Path of a Once Returner lasts only a single mind moment (for once only), and this is succeeded by the Knowledge of Fruition of Once Returner (Sakadāgāmi Phala-ñāṇa). Subsequently, the knowledge of reviewing (Paccavekkhaṇa-ñāṇa) emerges to review the same five reviewing functions. Before attaining Parinibbāna, a Once Returner is destined for one more rebirth in the sensual world.
Non-Returner (Anāgāmi)
When a Sakadāgāmi noble disciple continues to cultivate insight meditation, and the insight knowledge matures, the Knowledge of the Path of Non-Returner (Anāgāmi-magga–ñāṇa) arises. This moment on the Path entails the complete eradication of the two lower fetters—sense desire (kāma-rāga) and ill-will (dosa). An Anāgāmi noble disciple has yet to eliminate the subtler higher fetters of conceit (māna), desires for material- and immaterial-realm rebirths (rūpa- and arūpa-rāga), restlessness (uddhacca), and ignorance (avijjā). The Non-Returner avoids rebirth in the sensual realm, instead being reborn as a brahma in one of the five fine material worlds known as pure abodes (suddhāvāsa), where they ultimately attain Parinibbāna.
Arahant
Lastly, when the insight knowledge of an Anāgāmi noble disciple matures, the Knowledge of the Path of Arahantship (Arahatta-magga-ñāṇa) occurs and this very powerful Path knowledge performs the job of the elimination of the five remaining fetters without remainder:
1. Desire to be born in the fine material world (rūpa-rāga)
2. Desire to be born in the immaterial world (arūpa-rāga)
3. Conceit (māna)
4. Restlessness (uddhacca)
5. Ignorance (avijjā)
Arahant noble disciples are referred to as 'asekkha'—individuals who require no further training, as they have accomplished the ultimate goal and grasped key essence of the Buddha's teachings, which is the achievement of liberation from rounds of rebirth by eliminating all fetters and mental defilements, with a particular emphasis on avijjā (ignorance) and taṇhā (craving), the principal factors binding individuals to continuous cycles of rebirth.
The very existence where one gains Arahantship marks as the last and final existence, and upon the demise of the physical body, there will be no subsequent rebirth.
In the Bhavasutta, the Buddha mentioned that, "...kamma is the field, consciousness the seed, and craving the moisture. The intention and aspiration of living beings, hindered by ignorance and fettered by craving, are established in/tuned to a lower property. Thus, there is the production of renewed becoming in the future." Hence, to put an end to future existences, one must entirely eradicate both ignorance and craving. It's crucial to note that karma, which will yield its consequences either in the present life or in a future rebirth, cannot be cleansed or eliminated. The sole approach is to eliminate the foundational conditions that give rise to kamma, namely, ignorance and craving. Upon attaining Arahantship, the root conditions that give causes kamma, namely the defilements, are completely eradicated. Thus, all kamma accumulated before reaching Arahantship cannot give rise to future existences anymore. However, they cannot evade the repercussions of their accumulated kamma in this ultimate lifetime, signifying that both their wholesome and unwholesome past kamma can manifest their effects in this final existence when conditions are right.
One of the key essence of this post is to emphasise that for genuine insight knowledge to emerge and the realisation of the Four Noble Truths to unfold, a systematic and accurate comprehension of ultimate materiality and mentality, coupled with an understanding of their causal relations, is paramount because these elements serve as the exclusive objects of vipassanā contemplation. I also encourage you to read this post, where I address the shortcomings of the widespread form of 'vipassanā' currently in practice. Only with a profound understanding of these realities can one embark on vipassanā practice in alignment with the teachings of the Buddha. Without such a foundation, the practice may not create the conducive conditions for the genuine realisation of the Four Noble Truths and the ultimate goal of liberation.
May you realise the Four Noble Truths in this lifetime.