When dhamma is understood, it benefits those who practice dhamma. When dhamma is misunderstood, it produces no benefit to those who practice dhamma. Although the term “dhamma” is used in many ways by ordinary people, dhamma means sotapanna and above.

It appears that the practice leading to Nibbana is interpreted in many ways across societies. The reason why many views exist regarding dhamma practice including divisions is simply due to the fact that ordinary people have different understandings of dhamma. Nevertheless, the deep understanding of dhamma among noble people does not differ (except for their level of attainment) but remains the same, and those who have gained understanding up to arahat-ship for themselves can explain the training to others with reasons. If a person does not gain a deep understanding of dhamma, it is unreasonable to expect that the person can explain the training path (or the dhamma leading to Nibbana) to another, as it would be saying without knowing, and explaining the training path to Nibbana without knowing is an irresponsible act. Such an act can mislead and prevent Nibbana for others or those who seek it. This is why it was normal to declare attainment of enlightenment during Buddha’s time so that they could explain the practice to others, and those who have truly attained such a state declare such attainment without bringing themselves into the picture, without ego or desire to gain for themselves but simply for others to gain. A wrong training path can prevent others from gaining Nibbana, as for centuries, it is rare to find noble ones, and those who have gained the right understanding, declare and share their understanding with others and without any discrimination and desires, which is a noble act.

Therefore, the practice described by an ordinary person is not the same as the practice clarified by a noble disciple or friend, and the path leading to Nibbana depends on noble friends or noble sangha, who are genuinely caring nice people, who avoid mistreating others on any ground in practice.

The practice of dhamma leading to Nibbana can be developed by understanding and applying the understanding to oneself in a middle way. How can one train mental detachment in a middle way? Practice in the middle way means reducing clinging to things to reach cessation (arahatship). How can one reduce clinging to things in a practical manner? For example, clinging to the lifestyle of a monk (desire for gains, honor) is equivalent to clinging to the lifestyle of a householder (desire for gains, honor, etc.). Clinging can be reduced by reducing the value given to things in mind by understanding the impermanent nature of such things, may it be the lifestyle of a monk or the lifestyle of a householder. Saying “I have a lifestyle” or “I do not have a lifestyle” indicates two sides, and the middle way of training, meaning having or not having, should be given equal value or importance, in doing so not clinging to such things.

Let’s take another example. Happiness is one side and unhappiness is another side. The middle-way practice means not clinging to “happiness” or “unhappiness” by understanding that both happiness and unhappy states are impermanent and what is impermanent. When they change, they can bring suffering. Because changing things can bring suffering, knowing that can help one to maintain a stable mind under any circumstances, to not cling in a way to the anagami state, and to give up middle mind training later.

To understand deep dhamma, one needs to understand beyond ordinary ways, and ordinary ways of identifying dhamma may include religion, division, rites and rituals, ceremonies, or lifestyle based on social practices. An aspect of middle-way training of mind requires not giving too much value to these identities in mind or clinging to such things.

Some of the common ways of practicing dhamma include mediation practice or reading stories or discourses, including mediation practices to live in the present moment with an underlying tendency to identify and cling. A wise practitioner who has practiced dhamma in common ways, such as by reading books and stories, and engaging in mediation for a long without gaining a fruition might want to question the practitioner’s own practice and reconsider practicing beyond ordinary ways. How to practice beyond ordinary ways depends on one’s understanding and applying the understanding to one’s daily life, a practice that requires full integration into one’s daily life and lifestyle.