In the Nik±ya’s we find detailed presentations on the way and methods of Dhamma practice. Sometimes these are presented as a threefold training, referred to in the C³¼avedalla Sutta as the “Three Aggregates” - t±yokhandha: Virtue, the aggregate of morality - s²lakhandha, Mind Development, the aggregate of contemplation - sam±dhikhandha and Wisdom, the aggregate of decrement - paññakhandha, leading the aspirant along the Noble Eightfold Path to the goal of Liberation:

“Friend Vis±kha, now then: Right Speech, Right Action and Right Livelihood are arranged within the aggregate of Virtue. Right Endeavor, Right Mindfulness and Right Development of the Mind are arranged within the aggregate of Mind Development. Right view and Right Intention are arranged within the aggregate of Wisdom.” - MN. 44

In the S±mañña-ph±la Sutta, a dialog with King Aj±tasattu, the Buddha explains “The fruits of the Homeless Life”, wherein he details the benefits of the threefold training; Beginning with Virtue - s²la; the life of proper conduct and restraint, which disciplines the mind, relinquishes worry over misdeeds, preparing the mind for penetrating the higher training. Next is Mind Development - sam±dhi; with the training of the renounced life and the mind cultivated with gentility, he sets his mind to introspective work, “ ...cross-legged, keeping his body erect, and his mental faculties alert, intent...” he knows and abandons the Five Hindrances; hankering after the world, malevolence and injury to other beings, torpor or dullness, worry and vexation, uncertainty and doubt. The abandonment of these giving rise to a gladdening of heart, “But when he knows the abandonment of the Five Hindrances, he looks upon himself as freed from debt, cured of disease, released from prison, a free man, safe and secure...” Now the mind is set right for penetrating Jh±na; the levels of mind cultivation and mystical insight (abhiññ±) leading to the third part of the triad, Wisdom - pañña; “With his mind composed, serene, purified and clear, without passion or depravity and with malleable intent he bends his mind to the knowledge of the destruction (khayañ±º±ya) of the Unwholesome Outflows (±sav±na½).” With self-training, restraint and the mind purified through insight and abandonment of impurities, he has entered upon the 'Path to Arahatship' - the Four Noble Truths and the Noble Eightfold Path. `Thus he knows the truth clearly “This is Suffering”, thus he knows the truth clearly “This is the Origin of Suffering”, thus he knows the truth clearly “This is the Extinction of Suffering”, thus he knows the truth clearly “This is the Way leading to the Extinction of Suffering”. And thus he knows clearly “These are the Unwholesome Outflows”, ... “This is the Origin of the Unwholesome Outflows”, ... “This is the Extinction of the Unwholesome Outflows”, ... “This is the Way leading to the Extinction of the Unwholesome Outflows.” With the arising of wisdom, the mind sees things as they truly are - yat±buta-ñ±nadassana, resulting is unprompted release of the last fetters:

And for him, because of his knowing and seeing, the mind has released the Unwholesome Outflow of Sense-desire, and the mind has released the Unwholesome Outflow of Becoming, and the mind has released the Unwholesome Outflow of Ignorance. And for him, thus released, he knows “This is Liberation!” (vimuttamiti ñ±ºa½ hoti). Gone is the possibility of rebirth (kh²º± j±ti), fulfilled is the renounced life, the goal has been reached (kata½ karaº²ya½), of this existence there is no further goal (n±para½ itthatt±y±ti).'

This is the final stage of Wisdom on the path to Arhat; final release - vimutti, resulting in ultimate voidness - paramam sunyam), ultimate Truth (paramam ariyasaccam), Nibbana.