The path is virtue, concentration, and wisdom.

The practice of virtue is the cultivation of the mind. Initially, it is about training the mind to remain with the body and mind, making it peaceful and stable. Then, it involves teaching the mind about the nature of the world, the body, and the mind. What we call the world is just a concept. So, the practice is to help the mind learn about the truth of form and name, body, and mind. Eventually, it lets go. Once it lets go, it is no longer suffering. The world is suffering, but the mind is not. So, the ultimate goal is to practice until one day we transcend suffering. When craving ceases, the concept also ceases. That's the end of suffering.

When we meditate until the mind breaks free, there are two aspects. The first aspect is that it transcends suffering; it transcends concepts. The second aspect is that it overcomes suffering and concepts. Suffering has ceased, but craving remains. It is still part of the resultant karma. Though suffering has ended, craving remains. We call this the 'anupadisesa-nibbana,' the residue of craving.

On the day when craving ceases, and karma breaks, the concepts also break. That's called the 'nibbana without residue.' At that point, nothing remains. All that is left is the Dharma. The mind and Dharma merge into one, not lost or eliminated. It is called 'parinibbana.' There is no concept left. If you still think there is form and name, it's not 'nibbana.' If you think it's the annihilation of everything, it's not like that. If you think there's still something remaining, it's not 'nibbana.' When you don't think of form and name anymore, it's not nibbana; it's not annihilation. It is the ending of everything.

Understanding nibbana is challenging. There is the practice of wisdom, which is to understand that the body and mind are not self. The practice helps remove suffering and concepts.