Dr Ariyathushel Arahant

By nature, in general, human beings tend to seek stable happiness and peace.

The only thing is that almost everyone knows how to be happy and peaceful, and there are many ways to experience happiness and peace, but they don't know how to experience stable happiness and peace. That's what Buddha has to reveal to you, or the path.

The path to nibbana does not ask you to merely meditate, travel around the world, maintain precepts or rules, live as a monk or householder, but something more precious than all such acts or actions, and that is to shape intentional actions or perform actions without grasping the ten fetters which abandon suffering through nature, in line with universal rhythm of mind; it shows you how to experience nibbana across its stages and universal truths.

Initially, you may seek peace and happiness within and out, on the middle path to attain Sotapanna. Outside, meaning you engage with others and society, and ensure you have access to food, accommodation, and the basics according to your preferences in the middle way. Inside, meaning you do your best to resolve what needs resolving (action) as life’s situations arise, let go of what you can't do (i.e understanding with wisdom), and do what you like, and make choices while ensuring you don't hurt yourself or anyone else through shaping intentional actions (i.e Dhamma), in the middle way.

By nature, human beings tend to seek peace and happiness. Once a person becomes a Sotapanna, they no longer seek peace and happiness as they already have such a state. After that, when too much happiness arises, they become joyful and free of the intention to cause harm, with stability in their mental continuum.

A person can cause harm by asking you to develop concentration based on a wrong view. From a cessation or nibbana point of view, anything other than letting go of the fetters and of doubts regarding the universal Triple Gem is a wrong view. Right view or the noble path begins when you train to let go of fetters and doubts about the universal Triple Gem. It’s not about merely uttering “I go to refuge in the Buddha, Dhamma, and Sangha" but about understanding who the universal Buddha is, what the universal Dhamma is, and who the universal Sangha is in depth.
In this way, nibbana is an understanding across stages, or the noble view and maintaining the noble view are noble concentration.

Initially, a person may hear about Dhamma merely through various views; later, they can link those views to the noble view.

Happiness and peace are sought by a mind that lacks them, and a mind that has them still has a world; so a Sotapanna and an Anagami still have a world not yet ceased.
Cessation means the absence or presence of happiness and non-happiness, and of peace and non-peace.

Initially, one needs to develop happiness as a Sotapanna to balance the nature of the mental continuum, getting there by practicing letting go of self-view, social practices, and rituals.

Nibbana has been revealed across stages by the universal Buddha. Yet, because ordinary Sanghas don’t know how to explain the stages, they explain them at a very basic level. You may link the basics to the noble path.
Initially, you would have a way to hear the basics, so you get to hear the basics, historical facts, philosophical aspects, meditations, jhanas, rituals, and lifestyles through ordinary Sanghas coming from various backgrounds. Therefore, you end up with a mixed view of Dhamma if you do not have access to noble Sanghas that reveal the path to the fourfold nibbana.
When you come to associate with noble friends or universal Sanghas, not merely with socially created Sanghas, it's the latter that’s been revealed to you. So what you have learned from ordinary Sanghas and the basics can be linked to the noble path.

All Sangha members belonging together and helping each other is what Buddha aimed for within Sangha communities. In that sense, there is nothing to compare; one is more venerable than the other, and so on along the noble path, as veneration is not what’s important, but what’s important is that you get to experience cessation from suffering. Thus, what you need to understand is that universal Buddha is the teacher of all human beings and gods, and the precise path to Buddha’s universal Dhamma truly abandon suffering with stability, truly precious, so that you can learn how not to take any other version of Dhamma or duplicate version of Dhamma or teaching of an outsider meaning Dhamma created, omitted, or altered by a member of Sangha community, is a better version than Buddha’s original or true version of universal Dhamma across stages either by mistake or not knowing merely for the purpose of letting go of suffering with stability for your self.

Dear friends, on the path to emptiness or cessation, who cares who’s who as long as you get to experience cessation from suffering with stability? That’s what we care about on the noble path. If you prefer to let go of suffering with stability, and that’s what you would like for yourself, you may apply the precise training path.

https://a.co/d/0iformtU
https://youtu.be/sywBwSSaBrw

Homage to the supremely enlightened Buddha🙏🙏🙏

There are two kinds of Dhamma: unprogressive Dhamma and progressive Dhamma.

Unprogressive Dhamma is when a monk remains a monk, or a household person remains a household person, until death; or at times, a few of them may even swap roles, so a household person becomes a monk, or a monk becomes a household person. In this way, a cyclic process leads to samsara and continuous suffering.
If a person’s understanding of self and others runs precisely in line with what’s seen from the society's point of view for their lifetime, that’s unprogressive Dhamma and Sangha, and a cyclic process leads to samsara and continuous suffering.

There is progressive Dhamma, where a monk or a household person, as seen in social practices, gives up the restriction on how they are seen by society and goes beyond such acts based on understanding (i.e intentional action) and the noble view, growing beyond those limits and experiencing Sotapanna. In this way, they transform much earlier than death, with no more cycles or at least a reduced cycle of thoughts leading to samsara.

Human nature is that when they have too much of something, they tend to get fed up with it and give up, though this is subject to individual differences. This can be explained as follows. When a wise ordinary person has had too much sadness and stress in their lives, they are more likely to get fed up of being sad, upset or distress to realize that merely getting sad, upset, or distress is useless, not doing anything beneficial, and through such understanding they can learn not to become sad again even when sad things happen, and not to get too much anxious, even when anxious things are about to happen when they realize through life experience that merely experiencing sadness and misery in mind won't necessarily change the outcomes; instead, working to resolve things is better or wholesome approach to daily life.
To practice the noble path and to let go of the first fetter (i.e self-view in the middle way), you may try this; when there are events happen which tend to make you experience thoughts of sadness, misery and alike, instead of becoming sad, miserable and alike, put conscious efforts to experience the opposite; so instead of becoming sad, try to become happy, instead of becoming miserable, try to become happy and joyful letting go of sadness and misery immediately by understanding dwelling on such states are pointless; try to keep the pain, extreme sadness, extreme worries and such states a side with no room for such states in mind as such states are pointless, unwholesome for the wellbeing of self by applying wisdom, instead preserve such energy to work on solving what is possible to solve and give up what’s not possible to solve in the middle way by aplying wisdom. You may initially try these practices for 5-10 minutes each day when stressful, sad, or miserable things happen, and gradually build to extend this practice of applying wisdom to stabilise your mind. What you will eventually realise is that if you try to become happy about something that you would typically become sad while trying to solve things to your best ability, nothing happens other than you retain your happiness and the quality of mind and quality of life. In this manner, practice letting go of sadness and miserable or suffering mind states in daily life and learn from life’s lessons through wisdom, not merely by focusing on the breath.

When a person with no vision asks another with no vision about the path, both can only guess and try, but they do not reach the final destination, especially if the path remains unknown to both, because they must seek what they do not know. In the same way, when an average ordinary person takes another ordinary person as a leader, teacher, sharer, or companion to walk the noble path, they are both likely to never find it.
On the contrary, when a wise ordinary person hears about the path or practice from someone who has already walked it and reached the final destination, they know exactly how to get there and have a chance to follow the noble path and reach the destination. The universally applicable noble path is developed through wisdom and a wise understanding beyond the conventional understanding of self and social practices in daily life.

Unlike other things in this world, which you can find by asking almost everyone where they find things they want so for example, to find a computer, typically, one would go to a shop (to find a doctor, one would typically go to a medical practice or a hospital, to find a monk, one would typically go to a monastery), but to find nibbana, which is not visible to sensory information or universal truths; truths that are shaped by karma that is not directly visible to sensory information, one has to understand one can find nibbana in places where Dhamma is explained across stages, as precisely as explained by the Buddha as a subject matter and one has given up grasping ten fetters in mind (and the body that bears such a mind) as a person or universal Sangha.

Universal truths are found in places you are most likely to disbelieve. If you ask why, it is because it concerns universal truths, and by nature, karma and universal truths go beyond social practices.

Nibbana is rare. Thus, what you commonly hear are the basics. What you rarely hear are universal truths, nibbana, the path to end suffering in nature’s way. If you are grasping the social framework, you will listen to those you like within it. If you are open to listening to what others say regardless of social frames, you will have the opportunity to hear the universal truths: the four stages of Dhamma and the progressive path to end samsara.

Typically, a person should have been sad and suffered, giving up suffering, to experience Sotapanna. Thereafter, when a Sotapanna becomes too happy, people, by nature, get fed up with having too much and happily give up to become more joyful and peaceful or free of hatred, with stability in the mental continuum. An ordinary person can maintain wisdom, peace and such qualities through conscious effort; nibbana, however, does so naturally and with stability. What most people forget is that the Sangha has levels; nibbana is part of samsara training.
Those who ask focus on various rituals, lifestyles, meditations, and breath; they are beginners, like infants on the noble path. Those who can understand deep Dhamma across stages are more advanced.
In general, these days, ordinary Sangha teaches Dhamma and Sangha at a flat level. Buddha has taught you progressive Dhamma, which has various levels.

Buddha has introduced you to the Sangha levels, but if you have not fully understood them as yet, that’s because you have not yet experienced Sotapanna. Yet, you have the potential to understand the levels of Dhamma and Sangha, and to grow in noble vision, letting go of suffering for yourself in a stable manner by linking the basic practices to the invisible noble path, which is precious because it abandons suffering with stability and is rare.

https://a.co/d/0iformtU
https://youtu.be/sywBwSSaBrw

Homage to the supremely enlightened Buddha 🙏🙏🙏

Among those who seek Buddha’s Dhamma, most do so because Buddha’s Dhamma provides protection from suffering and good things in this life and the next. In general, people think that those who wear a monastic robe and live in a monastic setting are actually following the Buddha’s Dhamma. But regardless of what people think, the truth is that, in general, the vast majority of those who wear a monastic robe and live in a monastic setting do not follow Buddha’s universal Dhamma. But why is it said so? Because ordinary Sanghas don't have intentional actions (i.e Dhamma) that are not grasping self-view, social practices, doubts, and other fetters in their minds, and in their mental continuum. That’s fine, as most such spiritual friends are still training. However, some of them do exactly the opposite of what Buddha said and walk far away from the noble path. Why is this said?
Buddha has said to explain the four stages of Dhamma step by step without bringing the self into the picture. But evidence shows some of the ordinary monks and nuns, from a conventional point of view, are full of self-view and bring themselves into the picture, and how?
So instead of explaining direct practices to those who seek Buddha’s Dhamma or nibbana, they talk about themselves, what they wore, what journeys they took, how they aspired, their teachers and colleagues, and personal stories, and so on, and even write books about such things.
Then, how is one supposed to represent Dhamma in line with the Buddha's nibbana and the practice?
One does not talk about things that are not relevant to nibbana or oneself; one may speak a few words about oneself only in brief as an introduction so that people can have some idea, but speak more about quality Dhamma, how to train the mind in the middle way, direct practices, and explain with accuracy across stages of nibbana precisely as said by the Buddha.

One reason some ordinary monks and nuns bring themselves into the picture is that they don't have much to say about the stages of nibbana; they don't know much about it, so they try to fill the gaps in audience time and presentations by saying more about themselves.
Instead, those who experience Arahantship can say unlimited things precisely about the four stages of nibbana. In this manner, the robe is not the banner of Arahants, as it can be easily worn by anyone. Instead, the way of explaining and understanding Dhamma is the banner of Arahants. This brings us to the question: why would you want to find someone who knows about Arahantship or an Arahant to understand universal Dhamma? Because they explain the precise path to Sotapanna, you can experience the stages of nibbana in the shortest possible time by following it. Then why would you want to experience Sotapanna? The answer would be to let go of sufferings arising from sensory information; the way you understand yourself, others, and the world with wisdom beyond conventions, to experience good things, protection in this life and after.

This brings us to discuss an important truth: merely to reveal the noble path, not to compare people as individuals. In general, when ordinary people describe Dhamma, they don't know how to describe Dhamma across stages, so to fill the gaps, they bring up personal stories , storytelling, rituals, and explain practices that are either not directly relevant to experiencing nibbana, practices that make your wisdom decline or restricted to basics, or practices that have no practicality for common people; imperfect practices. What evidence reveals is that sometimes, ordinary Sanghas, including monks, misinterpret the Buddha’s Dhamma, but some don't like to admit they don't know much about the fourfold nibbana, as they like to show off that they are great; this is the truth about some ordinary Sanghas subject to individual differences. Among ordinary monks, there are honest people who put genuine effort into developing noble qualities, those who work hard on Dhamma activities (action), while also committing themselves to shaping their intentional actions (Dhamma practice) to reduce grasping fetters, those who seek noble practice and teach the basics, claiming that this is what they heard, without conforming in the right way. This is why you see that when ancient discourses were written, they were written by ordinary Sanghas who were honest and merely talking about Dhamma matters, so they declared what they heard, but not what they knew, in the way it should be declared while ensuring they didn’t bring themselves into the picture.

Practice requires you to seek and comprehend universal truths, which provide you with protection.
"...In the Buddha is this precious jewel.
By this truth may there be well-being..."
-Ratana Sutta

https://a.co/d/0hqTIoeq
https://youtu.be/Il0jEMermTI

Homage to the supremely enlightened Buddha🙏🙏🙏

Society is imperfect; Dhamma, meaning the development of the noble right view in one’s mental continuum, is perfection.

As you've grown up, interacting with the family, you've likely realized there were good events and good times, bad and distressing situations, and relationships that were not perfect, leading to distress from time to time through personal experience. Then, as you met friends and associated with them, you experienced both good and bad events, including situations where your friends left you in distress. Then, as you join a primary school, high school, or university, you realize through experience that things that happen bring both good and stressful experiences. Even if you enter a friendship or relationship, sometimes people in it can make you feel stressed. Then, as you join to spend time fully engaged in Dhamma activities in a monastery, you realize there are good people and also people who can put you down. In this manner, if you understand the broader picture beyond families, friends, workplaces, and monasteries, and recognize that greed, hate, and delusion are commonly injected into daily interactions no matter where you go in societies, that's awakening to true life experience. Awakening to true life experience with wisdom is what you need to develop the noble vision.

If you meet a friend who appears to be nice but does bad things behind your back, and you can understand that people have two or more faces, that’s your awakening to the truth through such friendships. Then, if you are at the workplace and the workplace appears to treat you well but is ready to displace you at any time, that’s an awakening to the truth about workplaces. Then, if you meet monks in monasteries who appear to represent Buddha but don't explain to you the four stages of universal Dhamma in depth, if you can comprehend that they don't represent Buddha in the way they describe Dhamma, that’s your awakening to truth to see monks beyond what they represent with wisdom.

If you have thoughts of sadness and become aware of them and understand that it’s meaningless to get overly sad over sad events, instead do what needs to be done to resolve things; that’s your awakening to the truth about yourself and applying wisdom to your thoughts.

Domestic abuse can happen in the hands of people you trusted the most. Those who should have cared for you can betray you.
Human beings are complex; it is unwise to generalize that all family members are good or all of them are bad, all friends are good or all friends are bad, or that all monks are good or all of them are bad. Instead you may apply wisdom to understand beyond what you experience within daily interactions with wisdom to not hurt your self by cutting the delusion.
Cutting the delusion means reducing expectations that others should always be honest and nice to you, and so on. Let go of what is gone, but take the lessons learned from past experience to shape the future for betterment or the present. Do not overly worry about the future, but do your best to make things happen in the best possible way. Do not overly stay in the present moment in an extreme manner; live in the present moment in a wholesome manner, doing what needs doing while cutting off unwholesome intentional actions that could hurt you. Likewise, fulfill your responsibilities to others within your capacity, but not to the point of excess. In the middle way, let go of extreme ways; this is how you practice the noble path.
Practicing Dhamma is not merely about living in the present but about understanding what’s wholesome and unwholesome in each thought in your mental continuum, in a stable manner.

Maybe some of the ordinary Sanghas don't want you to know the universal truths; some of them may not care whether you discover it. Thus, when someone declares Arahantship, instead of merely accepting or rejecting, you have a self-responsibility to investigate how they describe the Buddha’s Dhamma; do they represent the Dhamma exactly as the Buddha said? If yes, you may accept that they represent Dhamma as the Buddha said merely to understand nibbana, not to compare people at the individual level, but to apply the practice of renouncing the fetters to experience nibbana, merely for the intended purpose.

If you were to excessively depend on others, thinking they will provide you with the noble path, that would be an extreme practice, not Buddha’s path. Instead, you may hear what others say, but also apply your own wisdom to analyze and understand it; that’s the middle path. In other words, instead of merely relying on others to provide you with the noble path, you may apply wisdom to discover the noble practice leading to the universal noble path through careful investigation.

Delusion is when you generalize and think that all those who claim to represent Buddha actually do. Delusion is thinking that what you like should always happen, or that what you dislike should not happen. To let go of delusion, you need to surpass self-view, social practices, and other fetters with wisdom across stages of nibbana. In this manner, you don't have to focus on your breath or be restricted to it or your thoughts (you may do so if you wish as a beginner, knowing such practices are merely the basics, but don’t just get stuck there; instead, expand your practice to link to the noble path). Expand beyond your breath and thoughts to experience unlimited freedom from breath, thoughts, self-view, society, people, beyond what they are, to understand the universally applicable noble path, or the right view.

https://a.co/d/02Mn80v5

https://youtu.be/sywBwSSaBrw

Homage to the supremely enlightened Buddha🙏🙏🙏

Practice towards nibbana requires a growth approach, meaning explaining the practices at each stage of nibbana, from Sotapanna to Arahant. Yet, in general, when ordinary people or the ordinary Sangha explain Dhamma, they do so at a flat level. This can be explained as follows.

Let’s say an ordinary monk may tell you to be mindful to experience peace, or nibbana, within. Being mindful in the present moment through conscious effort is one thing, the basics. The way to develop the noble understanding of self-view and social practices in a person’s mental continuum across the stages of nibbana is another matter. This can be explained as follows.

Human beings have the natural ability to maintain mindfulness in their activities; surgeons can perform surgeries, teachers can teach, drivers can drive a vehicle, even people who take drugs can retain some degree of mindfulness, so some people can cross the road safely with a certain degree of mindfulness in the present moment, and even a child can have some degree of natural mindfulness as they naturally have a degree of mindfulness to live in the present. Mindfulness has stages. Then a person can take it to the next level, apply Dhamma by putting conscious effort into retaining mindfulness based on right view at the ordinary level; not to do unwholesome things for self (not to hurt self or others) by letting go of grasping self-view, social practice, and other fetters.

Mindfulness has to be developed across stages. Noble mindfulness at the Sotapanna level is that a Sotapanna has a constant understanding of impermanence and wisdom, and confirmed confidence in the Triple Gem in their mental continuum. Noble mindfulness at an Anagami level is that an Anagami has a constant understanding of impotence and of how sensory pleasures can bring disintegration as they change with wisdom and confirmed confidence in the Triple Gem in their mental continuum. An Arahant has an understanding of their thoughts as they occur with wisdom and freedom from thoughts, and gratitude towards the universal Buddha for allowing them to experience nibbana, and that’s the noble mindfulness in the Arahant state.

“…Mindfully one abandons wrong view, mindfully one enters upon and abides in right view: this is one’s right mindfulness..."
- Mahācattārīsakasutta, MN 117

Thus, everything that ordinary Sanghas tell you to practice, whether it's compassion, kindness, peace, wisdom, jhanas, various meditation practices, breathing, walking, such things have to be elaborated across stages of nibbana.
Dhamma path is like a ladder; you have to develop it step by step, as it has various levels.

For an ordinary person, one may initially focus on breath to take a break from rushing thoughts for a few minutes and associate with ordinary Sanghas to learn the basics. Thereafter, you may engage in letting go of fetters with daily activities while associating with the universal Triple Gem.
Carrying Dhamma merely through oral transmission over centuries shows that little Dhamma understanding remains today. Dear friends, if you prefer reading more about Buddha’s nibbana, you may read the following book. The same book will be available through an Indian publisher soon.
https://a.co/d/014CeH4v

There are 3 versions of Dhamma: one is Buddha’s Dhamma, the universal truth, where wisdom, karma, and merit make monks, or mind states, and a renunciation that happens at an unexpected time, outside rituals. Second are versions of Dhamma that are not universal truths but social truths, created by someone other than the Buddha and carried on by their followers. They say monks and traditions are socially constructed, and third, new versions of non-dhamma that suggest do whatever, say whatever, but forget about Sotapanna, Sakadagami, Aagami, and Arahant. The first version provides an abundance of suffering with stability. The second and third versions tend to offer rituals, gains, honor, social practices, and spiritual practices that may provide temporary relief without stability, leading to a worldly life, continued delusion, and an inability to escape the cycle of thoughts in nature's ways. This explains why the universal Buddha told you that disciples who have not yet experienced Sotapanna are still outsiders. You may pick your path knowing the differences. Thus, if you seek a stable way out of suffering, Buddha’s nibbana, you may link the second and the third versions of Dhamma to the universal noble path.

Homage to the supremely enlightened Buddha🙏🙏🙏

If the universal Buddha happened to appear in a human form today, you would likely approach Buddha to clarify doubts regarding Dhamma and Sangha matters. Thus, when Dhamma matters are misinterpreted or rather not fully comprehended by those who claim to represent Buddha’s Dhamma and claim they are the Sangha, when they do not interpret Dhamma in the way it was intended by the Buddha, those who truly represent the Buddha have a responsibility to clarify such matters with immense loving kindness for the community of Sangha. Some Ordinary people are concerned with merits, and some of them may be concerned with how clarifying, analyzing Sangha matters would impact merits and samara, fair enough for them, but those who have completed the four-fold nibbana and represent universal Buddha, Buddha’s Dhamma, have a greater responsibility to universal Buddha, universal Dhamma, and the community of Sangha across the universe to reveal practices that prevent or delay nibbana, and how they can link the basics to the universal noble path.

Universal rhythm is cyclical, so you have to eat again and again. Thoughts come again and again. Birth comes again and again. The tendency for a seed to grow is provided by nature. Tendency for a being to transform, and the possibility to regrow into another form, are provided by nature. Nibbana cuts off that. Thus, nibbana is not about becoming a monk or a householder, since you have lived your life either as a monk or a householder, or a spiritual practitioner, and you know for yourself, you have not experienced Sotapanna, you may take that evidence to comprehend the deeper truths, such things are not directly related to the path to nibbana. What you do, a meditator, a peace walker, indicate your actions, but not the mind state and its underlying tendencies, and actions alone are not higher Dhamma; it is intentional actions. Thus, when someone presents a robot monk as a monk, they are not presenting intentional actions but actions alone, a symbol. The same applies to monks and householders; their engagement in Dhamma-related activities is not necessarily indicative of their mind’s underlying tendencies. Nibbana is about cutting off underlying tendencies, as Dhamma means intentional actions or actions done without grasping the fetters at various stages.
In other words, whatever actions you do, you should make use of such things merely to let go of grasping self-view, rituals, social practices, and other fetters. Nibbana is about cutting off underlying tendencies, as Dhamma means intentional actions or actions done without grasping the fetters at various stages. The noble path is universal, not social.

Nowadays, there are many ordinary monks who are actively working on Dhamma-related matters, which is good, but they may give priority to training their minds while doing such activities, especially when someone has an ordinary mind state, it’s not out of danger as yet in the cyclic process of samsara; when someone who has not completed the four stages of nibbana too much active on public line, it can be dangerous for their mind’s growth, if their minds gets delighted (based on delusion); even if someone gets to experience random thoughts of delight on such experiences. Out of immeasurable kindness to them, this is a gentle reminder that if you are actively working on Dhamma activities, you may still give priority to working on experiencing Sotapanna by letting go of grasping the fetters. The same applies to those who live in various homes.

How do you escape sufferings coming in an ordinary mind?
To begin with, applying wisdom to experience freedom from conventional understanding of self and social practices is the way to escape the universal rhythm of the ordinary mind, or the path to Sotapanna.

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https://www.ziffybees.com/.../the-facts-about-the.../
https://youtu.be/sywBwSSaBrw

"Just like the bulls, leaders and captains of the herd, who crossed the Ganges to safety are the friends who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.
Just like the strong and tractable cattle who crossed the Ganges to safety are the friends who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore.
Just like the bullocks and heifers who crossed the Ganges to safety are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.
Just like the calves and weak cattle who crossed the Ganges to safety are the friends who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore.
Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety are the friends who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore..."
-Cūḷagopālakasutta, MN 34

Homage to the supremely enlightened Buddha🙏🙏🙏