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Dr Ariyathushel Arahant, Caxton House, Cambridge (2026)

25/09/2026

The nature of Dhamma in the universe is the law of karma: the principle that intentions have consequences. In other words, deluded understanding traps one and enslaves them in the thought process. It is with a deluded mind (i.e impure to see nature’s emptiness) that a person speaks or acts; suffering follows:
“All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a deluded mind, 'dukkha' follows him just as the wheel follows the footprint of the ox that draws the cart.”
-Dhp 1

A person does not experience reality directly through sensory information alone; they experience the mind’s construction as reality.
If you close your eyes, ears, nose and so on, the mind’s construction of the world does not disappear.
The eyes are limited; when the mind is limited, limited understanding enslaves one. Everything you perceive and understand through sensory information is a tiny fraction of ultimate truth.
Liberation requires you to understand beyond such things.

Deluded interpretation and understanding of Dhamma, or of universal truth and nature within you, and the way you understand yourself, others, and the world, make you experience suffering.
Letting go of delusion and deluded understanding of Dhamma and universal nature within you, and of how you understand yourself, others, and the world, lets you cease suffering in line with nature’s way.

In any human being, many thoughts are automatic by nature. At the stream-entry level, noble mindfulness is understanding impermanence through wisdom-based happiness, automatically and without conscious effort.
At the anagami state, noble mindfulness is understanding that the world brings dissatisfaction based on wisdom and equanimity.
At the arahant state, noble mindfulness is the cessation of delusion in thoughts.

When someone who does not know nibbana explains nibbana, they can't explain its stages in depth. Sometimes, when ordinary people explain mindfulness, they describe it as focusing attention on breath, sensation, or mental images, or as subject-object or jhana concentration through conscious effort. One must first study and become a medical doctor, then give medicine to others. One can give only when one has something within. This explains why, on the noble path, one must first develop noble wisdom and noble qualities within before giving to others, since one can't give what one doesn’t have. Still, after developing noble wisdom and noble qualities, one can give it to others. This explains why ordinary monks, nuns, and householders have shared ordinary views with each other over centuries. To progress further, you may surpass ordinary views to understand the universally applicable noble path that surpasses self-view and other fetters.
“One should first establish oneself in noble view; then only should one share with others…”
-Dhp 158

The universally applicable path let you to experience cessation from delusion, which explains why, during the early days (the first 20 years), the Buddha did not introduce monastic rules because they were not directly relevant to experiencing the four stages of universal Dhamma. Instead, you may comprehend the universal path: the nature of a being (not the nature of a monk, a householder, or a meditator, which are social constructions, to become free of delusion). You may comprehend the universal path in the middle way: let words, actions, thoughts be there but understand beyond such things with wisdom.

From one thought to another, the universe created within you continues regardless of what your mind constructs as reality based on social construction.
Yet by understanding your conscious, unconscious, and subconscious thoughts with wisdom that surpasses them, you become free in the middle way through conscious effort and nature’s way.

Nature has given human beings the ability to understand self, others and the world.
Nature has also given human beings the ability to understand emptiness beyond their conscious, subconscious, and unconscious thoughts through four stages of nature's Dhamma, which the Buddha discovered and revealed to all.

Homage to the supremely enlightened Buddha🙏🙏🙏

16/09/2026

"Paccattaṃ veditabbo viññūhi"
Dhamma; nibbana across stages are to be understood individually by the wise.

Nibbana is an understanding.
Self and the world are experienced by the six sense bases: the eye, ear, nose, tongue, body & mind. Nibbana, or emptiness, across stages can only be experienced by surpassing the six sense bases: the eye, ear, nose, tongue, body & mind. This can be explained as follows: The mind can work through conscious efforts, and there is an aspect of mind that functions subconsciously and another aspect of mind that work unconsciously, meaning automatically. If you try to experience nibbana through your mind alone, or restrict to your mind (conscious, subconscious, or unconscious), that is not emptiness, because the mind naturally responds to sensory information, whether through consciousness, the subconscious, the unconscious, or an automatic level; that’s the experience of a being. To experience cessation of a being, you have to surpass your sense base and go beyond what your mind presents, whether through consciousness, the subconscious, the unconscious, or an automatic level. To experience the end of suffering through Buddha's nibbana, in terms of practice, you may apply the middle way: combine conscious attempts to let go of unwholesome intent or fetters, self-view, social practices and doubts, while associating with nature's emptiness or the universal Triple Gem.

“Together with one’s attainment of insight or understanding that surpass conventions and sensory information (eyes, ears, ..mind),three qualities have been abandoned, namely:
wrong belief in selfhood, doubt and dependence
on rites and ceremonies.
One is absolutely freed from the four states of misery,
and is incapable of committing the six major wrongdoings (including schism or dividing universally applicable noble path).
In the noble Sangha, this precious jewel is found.
On account of this truth, may there be well-being!”
-Ratana Sutta
https://youtu.be/sywBwSSaBrw

Having and not having are two sides of the world; not valuing either is how a person can experience emptiness.
Human beings haven't heard the four stages of Dhamma from Arahants for centuries. Only recently has true Dhamma appeared again within communities, and it’s a period of time when nibbana is given to qualified people. Just as flowers blossom in certain seasons, nibbana appears in communities from time to time; other times, only the basics, rules, rituals and ceremonies remain.

“But when a counterfeit of the true Dhamma arises in the world, with fewer noble people found in the communities, then the true Dhamma understanding disappears, preventing nibbana for those who seek it..”.
-Saddhammappatirūpakasutta, SN 16.13

Gold can be mixed; 18ct gold is 75% pure, and 9ct gold is 37.5% pure. Similarly, in today’s many versions of Dhamma, as well as in Dhamma presented over centuries, there are various percentages of pure or golden Dhamma. But as the percentage declines, your chances of developing the noble view decline.
The pure-gold version of Dhamma, or the universally applicable Triple Gem, should represent Dhamma that surpasses conventions, self-view, rituals, precepts (or mere actions), and other fetters.
“The ordinary monks considered the difficult circumstances, and they thought, 'How can we have a comfortable rains, live in peace and harmony, and get alms and food without trouble?”
Some said, “We could work for the ordinary householders, and they’ll support us in return.”
Others said, “There’s no need to work for the ordinary householders. Let’s instead take messages for them, and they’ll support us in return.”
Still others said, “There’s no need to work or take messages for them. Let’s instead talk up one another’s superhuman qualities to the ordinary householders: ‘That monk has the first absorption, that monk the second absorption, that monk the third, that monk the fourth; that monk is a stream-enterer, that monk a once-returner, that a non-returner, that a perfected one; that monk has the three true insights, and that the six direct knowledges.’ Then they’ll support us. In this way we’ll have a comfortable and harmonious rains, and get almsfood without trouble. This is the way to go.”
Then those monks did just that. And the people there thought, “We’re so fortunate that such monks have come to us for the rainy-season residence. Such virtuous and good monks have never before entered the rainy-season residence with us.” And they gave such food and drink to those monks that they did not even eat and drink themselves, or give to their parents, to their wives and children, to their slaves, servants, and workers, to their friends and companions, or to their relatives.
Uttarimanussadhamma-Bu Pj4

Existing evidence shows that during the Buddha’s time, some ordinary monks deceived people, and this remains the case today and in the future. That qualifies for expulsion from the Buddha’s path.
Some publicly claim to have experienced nibbana through jhanas; some claim to have experienced nibbana through meditation practices, and some claim they have found inner peace and recommend practice with confidence.
To discover universal truths and experience nibbana, one needs investigation with wisdom. You may question and investigate Dhamma matters; some people claim they represent Buddha’s Dhamma, and whether they represent it accurately as the Buddha explained it, or did you merely accept whatever they say?
Did you question why some ordinary monks falsely claim and act as though they have found inner peace, or nibbana within in many ways? Or did you just accept whatever they claim and act?

Creating a division between ordinary monks and ordinary householders, or dividing the universal Dhamma in any way, violates vinaya rules because the universal path is hidden and not revealed to those who seek it to end suffering.
A genuine ordinary person will declare practices and matters related to the Buddha's Dhamma as they heard them, like those in the Sangha who initially wrote the Pali Canon. This is because a genuine person cannot declare the Buddha's practices with confidence. Instead, they declare practices, claiming that is what they heard, without confirming. By understanding universal Dhamma precisely as described by the Buddha, spiritual friends in the communities may develop the noble vision to let go of suffering if they wish to.

Homage to the supremely enlightened Buddha🙏🙏🙏

05/09/2026

If you can understand that it’s meaningless and unwise to suffer with suffering, which is a common way (what is common or putagjano, and that’s also an ignoble way or anariyo), as suffering is a part of life anyway, that can help you let go of suffering to enhance the quality of mind and quality of life.
In other words, if you realise that it is the meaninglessness to suffer with suffering events and life experiences based on wisdom or “nissarana”, you may train to let go of delusions about self-view, social practices (including rituals and mere precepts, or acts), while letting go of delusion for the world as it arises from sensory information.

People are born into places; most thoughts are automatic. Are you willing to train the automatic thinking process (and conscious thoughts) that functions in common or “putaggjano” mode to let go of such mode by applying wisdom to enhance the quality of mind and quality of life? If the answer is yes, you may try to train your mind in the universal noble path to let go of suffering with stability.

To develop the noble path, one has to ask questions and investigate oneself; one may question oneself, as one is the best to understand and guide oneself toward the cessation of suffering.

You may hear and apply the universal training from someone who has walked and completed the stages of nibbana, or from a qualified person, and test the practice to assess its reliability after applying it wholeheartedly.

To discover truths in you, you may question yourself;
Since ups and downs are a natural part of everyone's life, when life's difficulties arise, instead of becoming overly sad, ask yourself, "Why am I becoming sad?" When you reflect on this, you may find two viable answers: you feel sad because you have an underlying expectation that certain things should not happen the way they happen, or because you have strong likes or dislikes regarding certain experiences. Once you find these answers, take a further step to question yourself: "What made me think that sad things shouldn't happen, but in reality, anything can happen in life?" The answer lies in a misguided understanding of life, which leads a person to expect things to unfold exactly as they wish. When distressing events happen, instead of becoming overly distressed, focus on resolving what can be resolved and put more energy into that, rather than consuming energy worrying over such things. In this way, you can lead yourself to discovery by asking yourself questions, reflecting on yourself, and sharpening your wisdom through self-questioning.
First thing first, you have to be honest with yourself. For example, you may try to answer the following sample questions to let go of delusion by applying wisdom:
1. Do I truly value freedom from suffering through the greatest source of energy or universal wisdom (Buddhahood), leading to experience emptiness or nibbana or freedom from suffering, or do I value the world through its sensory information, social practices?
2. Can my mind become free from social constructions, or is it such that my mind can't help but get stuck and restricted by constructions?
3. Is it such that my mind values the world based on sensory information, with an underlying tendency to think such things are ultimate truths?

You may investigate your mind and understand when it has delusion. And let go of delusion by applying wisdom to become free from suffering arising from the mind’s construction and the world you experience through sensory information.
If you let go of delusion through conscious efforts, your mind's suffering decreases. To make it stable, you may engage in letting go of mental fetters through conscious effort while connecting with the emptiness in the mental continuum of those who represent the Triple Gem within. To do that, you may let go of the delusion of the common way of understanding your self to understand the universally applicable Triple Gem. This can be explained as follows;
One of the barriers to developing the noble path is a lack of self-awareness. Sometimes, when it comes to practising Dhamma, certain individuals can get carried away even without them knowing, so they may act, all dressed up and displaying themselves, talking about self (personal stories etc.) and showing to others (i.e intent) that I am a seeker of universal truths or nibbana or "I am a disciple of the Buddha or Dhamma or "I am a follower of Buddha and Dhamma", without necessarily letting go of delusion for the conventional self and other fetters within. Yet when the universe invites you to end the dressing-up events and show at the deathbed, all dresses have to be set aside, but the mental continuum goes on, transitioning in ordinary mode. Thus, you may investigate, understand, and guide your mind to let go of wanting to show off the “self” through Dhamma instead; focus on Dhamma, investigate and talk about universally applicable Dhamma matters without bringing the self into it, as discussed in the previous post.

“...When kusa grass is wrongly grasped, it only cuts the hand. So too, the spiritual practice in life, when wrongly taken, drags you to hell.
Any lax intentional act, any observance done with unwholesome intent (or intent grasping self-view and other fetters), or suspicious spiritual life, is not very fruitful.”
That’s what the godling Tāyana said... “
-Tāyanasutta, Sn 2.8

https://youtu.be/xf5xKpIG2XI
https://youtu.be/DY3ugOAP2Hk
Homage to the supremely enlightened Buddha🙏🙏🙏

26/08/2026

“How many lamps are there
that light up the world?...
-Māgadhasutta, SN 2.4

If a person could truly know how great a source of light the Buddha is for allowing one to abandon suffering and universal laws, they would leave everything and come to the practice.
Not merely believing, not merely accepting or refusing but investigating Dhamma-related matters, one can develop the noble vision.
..the Buddha is the best of blazes:
this is the supreme radiance.”
-Māgadhasutta, SN 2.4

Someone can have suffering in mind (since childhood or at any age) with reason or without reason, and they seek escape through realisation of the dissatisfactory nature of things that are changing in worldly life through sensory information; and they take refuge in the Buddha and the Buddha’s precise version of the universal practice to experience Sotapanna.

"After hearing the discourse given by the Buddha, Visakha, her grandfather and all her five hundred companions attained Sotapatti Fruition."
-Dhp 53

For those who seek universal truths and stable peace, seeking wise questions and answers is very beneficial.
For someone who wants to close the mind to universal truth and is happy with temporary peace merely by taking in beliefs, either accepting or refusing them without self-investigation, not thinking with wisdom, or allocating time available to think with wisdom to focusing attention on the breath, thoughts, or feelings, and alike is beneficial. Knowing the differences, one may choose the suitable training path.

Merely accepting beliefs is suitable for those who hold them by faith alone, without investigation. Faith alone is not sufficient to develop the noble path.
To progress in the universal path, one requires the willingness to investigate by applying wisdom, and that’s because nibbana is not something an ordinary person knows through precision; it is something new for them (new experience), and it requires discovery.
Thus, opening the mind to the truth requires you to investigate your degree of current understanding or faith further, and to examine universally applicable truths. It is through wise investigation (not merely accepting or rejecting based on beliefs) that one can develop into confirmed confidence (a key stepping stone to Stream entry or Sotapanna) based on evidence.

Seeking and discovering truths requires wise questioning, seeking answers, investigation, and a more scientific, evidence-based approach suitable for truth seekers.

Some people may have a natural tendency to be wise; they naturally don’t merely accept or reject things but investigate and accept or reject them based on evidence; for them, the noble path is well-suited.
Certain individuals may lack interest in investigation but are happy to fully embrace beliefs; for them, a closed approach, temporary happiness and peace through meditations, rituals, and conventional lifestyles are suitable.
There are individual variations; depending on each individual's mental state, they may adopt an initial practice, either remain a beginner for many years and sometimes for their lifetime, or make progress and enter the Noble Path.

At the preliminary stage of Dhamma practice or at the foundation level, whether as an ordinary monk, ordinary householder, or a meditator, one often requires, i.e., engaging in wholesome acts (i.e., making offerings or developing gratitude and responsibility for those who have helped and are helping in many ways, including parents, teachers and gradually expand to include everyone (friends, strangers, all beings with no discrimination) into that practice while also considering cause and effect, taking precepts or rules and meditation, meaning reflecting on Dhamma). Thereafter, to make progress, one needs to shape intentions, as discussed in the previous post.

To begin investigation, should you prefer, you may try to answer the following questions:
1. There are people who do not self-declare themselves as experiencing nibbana, but whom other people claim to experience nibbana.
There are people who initially self-declare that they have experienced nibbana, invite others to come and see what they've experienced within, and others come to know about it personally as they test the practice for themselves and experience it within.
Among these two categories of people, which is following the footsteps of the Buddha?

2. There are people who declare nothing related to nibbana but explain practices that are not relevant to the four stages of nibbana.
Others explain the four stages of nibbana, either declaring they are ordinary people or not declaring anything.
Among these two categories of people, which is a closer representation of the Buddha?

3. There are people who declare a practice limited to a certain category of people (not universal), or practices that require mere conscious effort but are neither natural nor practical for all.
Rarely is it someone who declares a universal training path.
Among these two categories of people, which is closer to the representation of the Buddha?

4. Some people declare practices for nibbana at a flat level, in a manner not aligned with the Buddha, and thus do not explain them in depth with regard to the four stages of nibbana.
Rarely does anyone clarify the practices associated with the four stages of nibbana.
Among these two categories of people, which is closer to the representation of the Buddha?

5. Some people present Dhamma matters on the surface while including their personal self-view, placing great importance on themselves, their stories, tradition, teachers, lineage, travels, friends, and things related to the conventional self. All that is made of conventional understanding is a projection, a delusion (an electromagnetic force field interpreted by the nervous system at the atomic level). Do you want to continue living in delusion, thinking it is the ultimate truth? Or do you want conventions to be there, as you cannot escape them, but not think they are the ultimate truths? Meaning, do not give them too much value, but understand beyond such things with wisdom. Which is closer to universal truths and emptiness?
Rare are those who do not bring themselves into the picture.
Typically, noble people talk of Dhamma matters without bringing their personal, conventional self-view into the picture, except in rare cases where it benefits the seeker in strengthening noble vision.
Why is that? Because who they are as a conventional self is of no importance to your practice, but their noble vision related to Buddha's Dhamma is important to you, as you can develop noble vision and enter the noble path.
In the noble path, we don't intend to compare people as individuals, as all beings are precious, and the universal training path is revealed merely for the purpose of letting go of suffering with stability, for those who seek it, and to experience nibbana.

To follow the Noble Path, it is necessary that you possess some degree of wisdom yourself, and these questions are presented for you to find answers and discover which path you want to take. Buddha and Arahants can show you the way to practice and fruition. If you seek to escape suffering with stability, you have to find what they show you within you naturally through wise questioning, investigation, and discovery. Noble Path opens to wise individuals willing to investigate the truth.

https://youtu.be/xf5xKpIG2XI
https://youtu.be/DY3ugOAP2Hk

Homage to the supremely enlightened Buddha🙏🙏🙏

17/08/2026

Most spiritual friends are well aware of three kinds of training that are helpful for entering the noble path: dana (generosity), sila (morality) and bhavana (wise reflection), but not in-depth. The ordinary Sangha explains them, but they need to be elaborated in depth as follows.

Dana or generosity:
Dana is of two kinds: offering material offerings to the Buddha, arahants, anagamis, sakadagamis, and sotapannas in order to experience Sotapanna (stream entry) and beyond.
Offering gratitude and the inner self to the Buddha and Dhamma (and noble Sanghas) by letting go of self-view and other fetters within you as dana.

Sila has two kinds: external and internal.
External sila means shaping external actions and words (body and speech), regardless of intentions.
Internal sila means shaping intentions (that can be developed across four stages of nibbana).

Bavana, or wise reflection, has two kinds: external and internal.
External refers to paying attention to sensations, thoughts, and breath and the like.
Internal reflection means understanding the meaninglessness of suffering with what causes suffering with wisdom or “nissarana", and letting go of suffering through investigation of one’s own mind, to letting go of self-view and other fetters.

Entering universal emptiness or cessation requires you to constantly engage in letting go of the first three fetters in the mind while enhancing wholesomeness through inner generosity (gratitude, a mind state) and inner precepts (intentions or the noble view, a mind state), and combining them.

"Friends, when one thing is developed and cultivated, it leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana.
What one thing? Recollection of the Buddha. (Universal Dhamma, universal Sanghas..)..
-AN 1.296-298

Infants do not understand what to eat or drink and what they like. Yet once they grow up, adults know what is what. In the same way, to grow on the noble path, it is beneficial to know what is what and know precisely to experience cessation from suffering with stability in nature’s way, that is Buddha’s universal path.
The aspects of generosity (dana) include gratitude and responsibility, To do wholesome and to shape thinking, doing, and acting, you initially need to know what is what, and this can be elaborated as follows.

Teachers must be cared for and appreciated because they have taught students new things and various things. Good parents should be respected because they have done much for children. Even those who contribute to society in many ways, including doctors, cleaners and plumbers, should be respected and appreciated because they have taken on difficult jobs that help others. The homeless, those without caste, the severely ill either physically or mentally, and the severely disabled should be cared for and respected for who they are and their circumstances. Ordinary monks, householders, and meditators should be respected for sharing the basics of practices related to letting go of suffering, and noble Sanghas should be respected for revealing how you can link existing practices to the noble path, which supports you to experience stages of nibbana. When you respect all beings, you can't hurt anyone.

An infant may eat a dress that is meant to be worn. In the same way, when it comes to follow the noble path, someone can respect and appreciate something that is not directly contributing to experiencing nibbana. The universe has a natural order and law, and that’s why Buddha has explained the nature’s law to you. For example, if you were to respect your mother for the reason you respect a teacher, that is not appropriate, as you have a different reason to respect and care for your parents within your capacity. If you were to respect Sangha who hold the Devadatta-like views or non-noble views, that would not help you experience nibbana, but it would help you engage in other practices you may choose to pursue. What to practice and what not to practice is an individual choice but knowing what the noble path is and what is not is helpful, as it refines the noble view through which you can enter the universal training path.

Even after someone has experienced the four stages of nibbana, they are still grateful to teachers, parents, friends, those who helped in many ways, those who contribute to society, and to all beings for merely being. However, if someone wants to experience universal Dhamma across stages, they have to follow the universal laws, appreciate and be grateful to those who share the universal path; it is through the path one can experience nibbana. Thus , to discover the universal training path, you may investigate the mind and explore reasons for your intentions, cause and effect. In doing so, when you respect all, you can't hurt your self or another.

https://youtu.be/xf5xKpIG2XI
https://youtu.be/DY3ugOAP2Hk

“Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep.”
-Mahānidānasutta, DN 15

Homage to the supremely enlightened Buddha🙏🙏🙏

15/08/2026

Investigating current practices using a scientific approach (i.e systematic review) is a useful way to produce an overview of common practices, show gaps, and reveal how you can connect your existing practices to the universally applicable noble path merely for the purpose of letting go of suffering, enhancing mind states and quality of life.

Mindfulness practices suit those learning the basics of letting go of suffering. If someone needs a break from the constant flow of thoughts, especially stressful ones, they can focus on their breath or sensations to pause temporarily. Yet, mindfulness practices are limited, so sharers or teachers generally ask you to stop multitasking and focus on one task at a time. Yet some individuals can multitask and reflect on broader life experiences of suffering simultaneously, and for them, it would be appropriate to develop further practices to let go of suffering in daily life. This can be explained as follows;
Certain individuals may have a natural ability to reflect on broader life experiences while engaging in everyday activities. When they experience disappointment, frustration, sadness, misery, or anxiety, and alike, some of them will have the potential to develop further; the ability to immediately think and understand that life is hard, and that’s the nature of life. Then to immediately apply wisdom to understand that getting too sad, anxious, or frustrated and alike, is not needed; in the sense that making things hard for you when things are hard is not wise, especially since life in general is hard anyway, and there are sufferings. When life creates suffering, instead of suffering with it, you can divert energy to resolving what can be resolved and be happy with that as long as you have done your best, and understand that experiencing too much sadness, frustrations, and alike are not beneficial, as they don't impact the outcome; rather, they make you exhausted, and keep them aside. So instead of merely observing thoughts and letting go, you can adopt an investigative approach where you ask wise questions of yourself and your thoughts (e.g., why do I feel sad? If I feel sad, in what way is it helpful? Is it wise or unwise, etc.), and investigate your mind to discover the reasons for suffering, and apply wisdom to let go of suffering.

Letting go through mindfulness-based practices while attending to one task is attention-based letting go. Applying wisdom to investigate the mind and understanding worldly experiences, and letting go of suffering when suffering occurs while multitasking- is a preliminary approach to entering the noble path; it is more advanced. The latter is suitable for advanced practitioners (those with an advanced mind state or a deeper understanding of life experience, or “nissarana,” as discussed in a previous post).

When you hear practices from ordinary Sanghas who practice what they describe, you can learn the basics. Thereafter, you can expand the practices by hearing the universal path from noble friends.

You can link man-made versions of these practices (or mere conscious practices) to the universally applicable noble path.

Human beings are capable of thinking, speaking, and doing many things, and controlling certain things under will. Yet there are certain things, such as birth, death, and certain illnesses, that people don't control, and in such circumstances, nature takes control of beings. By surpassing what is conscious with wisdom, you can guide yourself in letting go of sufferings in a more stable manner. Buddha’s version of enlightenment (e.g., Stream winner) is a happening. When a person is reborn into emptiness in their mental continuum, their suffering ceases across stages.

Homage to the supremely enlightened Buddha🙏🙏🙏

Dr Ariyathushel Arahant

25/09/2026

16/09/2026

05/09/2026

26/08/2026

17/08/2026

15/08/2026

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