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Metta Mudita Noble Fellowship, 9 Caxton House, Broad Street, Cambridge (2026)

07/06/2026

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

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https://youtu.be/Il0jEMermTI

Homage to the supremely enlightened Buddha🙏🙏🙏

04/06/2026

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. 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.
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https://youtu.be/sywBwSSaBrw

Homage to the supremely enlightened Buddha🙏🙏🙏

31/05/2026

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 Sangha 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 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🙏🙏🙏

27/05/2026

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 samsara, 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 friends 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🙏🙏🙏

24/05/2026

You have often heard that a Sotapanna takes at most seven births to attain Arahantship. Yet perhaps you may not have thought about why it takes too long; the answer is that nibbana is what’s not visible through conventional understanding of self, social practices, rituals, or mere sensory information. Thus, an average person takes many births, or a long time, subject to individual differences in wisdom and karma, even to understand the very essence, regardless of whether they live in a monastic or home setting. By understanding the barriers to the universally applicable noble path, you can make progress.

Among many versions of Dhamma and Sangha, some versions invite you to blindly follow the practices, wear certain dresses, follow rituals, and engage in social practices that have been practiced for generations, but there is no evidence that people have experienced nibbana merely through such practices, leading to samsara, the path commonly taken by the Buddha’s ordinary disciples, subject to their wisdom.

Among many versions of Dhamma and Sangha, there is one version of Dhamma and Sangha that encourages you to not blindly follow the practices but critically evaluate practices without comparing people, without hurting self or another, perfect practice that has no restriction to dress code, rituals, suitable for all regardless they can wear a certain dress or too ill to wear a certain dress or maintain a posture but engages in direct practice of the mind to let go of grasping fetters, a universal path training in the mind. This is the path known to Buddha’s noble disciples, the path that becomes visible to wise ordinary disciples who have the potential to experience nibbana during this birth.

Academic subject matters are critically analysed when attempting to discover truth using scientific methods within scientific communities, without intending to compare individuals. The same can be applied to discovering universal truths, nibbana. To critically analyse, you may ask the following questions and see the answers.
> Before attaining Sotapanna, if someone were to engage in the following practices, would such practices or actions aid them or their followers in experiencing nibbana?
-Can walking in a street (or not walking in a street) give you nibbana? No
-Can wearing a monastic robe (red or white dress or cultured attire) and shaving the head, or not shaving the head, give you nibbana? No
-Can walking with friends, family or animals or not walking with friends, family or animals give you nibbana? No
-Can focusing on your breathing and observing thoughts in a non-judgmental manner give you nibbana? No
>Thereafter, you may answer the following questions.
-After attaining Sotapanna, if someone were to walk in the street (or not walk in the street), would it change nibbana state in a person’s mental continuum? No
-After attaining Sotapanna, if someone were to wear lounge wear, sleepwear, or cultured clothing (monastic robes, red, white clothing, etc.), can a dress change nibbana? No
-After attaining Sotapanna or nibbana, if someone were to walk with friends, family, or animals, or whoever, would it change nibbana in a person’s mental continuum? – No
-After attaining Sotapanna or nibbana, can the things a person does or does not do change nibbana in a person’s mental continuum? No

There are secondary practices, such as a conventional monk, a householder based on conventions and rituals, and engaging in ceremonies and events, which are useful for those who require many births to understand nibbana.
There are primary practices: understanding self beyond conventions with wisdom, and understanding beyond social practices and the like, that are useful for wise ordinary people who can experience nibbana (Sotapanna) during their present birth.
You may make your choice knowing the differences.

Homage to the supremely enlightened Buddha🙏🙏🙏

17/05/2026

It’s useful to discuss the barriers to experiencing nibbana. The reason spiritual friends often don't make progress through the stages of nibbana to cease suffering is that they take everything they hear and see as real, stable, or the ultimate truth.

In general, an ordinary person tends to assume that the self and others are stable since birth, subject to individual differences. Yet, a wise person can comprehend when matters related to universal truths are clarified and link the basics to the noble path.

One of the difficulties that prevents growth in wisdom occurs when a person has an underlying tendency to treat sensory information and data as real, stable, or the ultimate truth. So when they learn the basics about self, monk, household, etc., they think these identities are real or truly valuable, with an underlying tendency to see them as stable. Yet, they are not.

On the path to the cessation of suffering, understanding the meaninglessness of treating data as stable is beneficial. By understanding data regarding the self as a mere projection, you may apply wisdom to let go of delusion. So when you meet teachers of Dhamma at the preliminary level, they ask you to hold onto such identities: monk or household.

Then, when you meet a sharer of Buddha's Dhamma at a higher level (i.e., Sotapanna and beyond), they ask you to give up grasping the identities you built on the basis of the primary teachings.

Sangha includes those who represent Dhamma at the basic level, and at the higher level, from Sotapanna to Arahant. Words are mere words; use words merely to understand beyond words; self, others, and the world with wisdom, without comparing one another as people, while respecting all beings. In this manner, Buddha's Dhamma has stages to progress. All Sanghas belong together in their teachings grounded in Buddha’s Dhamma at various levels. You may understand the subject matter, nibbana, with wisdom within you. By understanding with wisdom, you can link the preliminary Dhamma and Sangha to the path of emptiness, cessation, and nibbana across its stages.

Homage to the supremely enlightened Buddha🙏🙏🙏

16/05/2026

To a greater extent, the Sangha community has only heard ordinary views and Dhamma from ordinary people over the centuries.

For centuries, some ordinary people from ordinary perspectives have claimed that a person should not declare Arahantship, as doing so would make them feel pride.
Understanding; perception or perspective based on understanding of true-life experience with wisdom differs from that of an ordinary person to that of a Sotapanna.

Now you may hear the perspective of an Arahant.
Perspective is that, if I don't declare the Arahant state of mind when it's true, people misunderstand the universal Buddha's Dhamma.
As no one to represent Buddha or Buddha's Dhamma with accuracy or extremely rarely, instead, many represent Dhamma at an infant level (i.e., words of Dhamma without any reference to the four stages of nibbana), and if there is no evidence of people experiencing nibbana out of rituals, Buddha's universal Dhamma and Buddha’s words are taken as false by Sangha communities. Buddha's Dhamma is not visible to those who seek nibbana. Thus, there is a need to present Buddha’s Dhamma beyond rituals as evidence to reveal to those who are wise and seek the universal Buddha’s Dhamma.

At Sāvatthī.
“What do you think, Rāhula? Is perception of sights permanent or impermanent?”
“Impermanent, sir.” …
“… perception of sounds … perception of smells … perception of tastes … perception of touches … Is perception of ideas permanent or impermanent?”
“Impermanent, sir.” …
“Seeing this, a learned noble disciple grows disillusioned with the perception of sights, sounds, smells, tastes, touches, and ideas. …”
- Saññāsutta, SN 18.6

It is possible that even those who have good intentions to reveal Dhamma can experience random thoughts of desire to promoting self or pride as an ordinary person tends to have underlying tendencies for delusion, subject to individual differences.
People can have conceit about what they say or what they do not say. Conceit is a mental state, and the underlying tendency to have thoughts of pride or conceit can appear anytime, with reason, without reason, in a person’s mind.

Words are inherently empty, but how you understand words makes them alive or meaningful for you. Intention based on understanding of true-life experience with wisdom differs from that of an ordinary person to that of a Sotapanna.

At Sāvatthī.
“What do you think, Rāhula? Is intention regarding sights permanent or impermanent?”
“Impermanent, sir.” …
“… intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … Is intention regarding ideas permanent or impermanent?”
“Impermanent, sir.” …
“Seeing this, a learned noble disciple grows disillusioned with intention regarding sights, sounds, smells, tastes, touches, and ideas. …”
- Sañcetanāsutta, SN 18.7

Honest people among Sangha communities are rare, but among ordinary people who are honest, monks and householders will attain Sotapanna sooner.
If someone were to be honest about their experience of becoming a monk, based solely on rituals or on being a householder, they would have to say it is role-play. Sotapanna is not a role play but a mind state (i.e., intentional action or action performed without grasping fetters is Dhamma) in a person’s mind and body (namarupa).

When someone becomes a monk through rituals alone, they must play a role; they must act as a wise and understanding person and give advice to people on how to find nibbana. Evidence shows that almost everyone (except a very few noble Sangha members in monastic settings) teaches Buddha’s Dhamma without referring to the four stages of nibbana or without explaining the primary practices for experiencing Sotapanna. This is detrimental to Dhamma and Sanga. Instead, you may contribute to growth of Dhamma and Sangha.
To do that, instead of putting too much pressure on spiritual friends who play the role of a noble saint in a monastic setting, you may take a responsible action: provide the support and facilities required for them to develop the noble vision. The same applies to spiritual friends in home settings.

Dhamma is not for showing off who is who as people or to compare, but merely to let go of suffering by applying noble wisdom. Along with noble wisdom come noble qualities at the stages of nibbana. Thus, spiritual friends may unite to develop the noble vision leading to the four stages of Buddha’s Dhamma within. Uniting physically in a single location is one thing; uniting in noble vision within each person is another. By uniting in noble vision, you may contribute to developing the noble Sangha on Buddha’s path.
If you are seeking the Buddha and Dhamma, understand Buddha and Dhamma within, as the world is created within. Triple Gem: universally applicable Buddha, universal Dhamma, and universal Sangha can only be found in the Dhamma that reveals the four stages of nibbana. During Buddha’s time, celebratory-style promotions were less common, so people heard the Dhamma, or subject matters related to training the mind through the four stages of Dhamma, but could not recognize Buddha if they met the Buddha in person; the true Dhamma and Sangha are typically not found in promotions but in those who explain the four stages of the Dhamma. The true teachings that go beyond self-view and rituals were the priority, not the person. You may link conventional Dhamma practices, including promotions used to teach the basics of the Buddha’s Dhamma, to the noble path, regardless of whether you live in a monastic or household setting, to experience blissful Sotapanna.

“Now at that time a gentleman named Pukkusāti had commenced a spiritual practice by his free will in the Buddha’s name, and the practice of going forth of one’s own volition was common during Buddha’s time. And it was he who had first taken up residence in the workshop. Then the Buddha approached Pukkusāti and said, “Friend, if it is no trouble, I’d like to spend a single night in the workshop.
“The potter’s workshop is spacious. Stay as long as you please.”
Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down in his presence. Then it occurred to the Buddha, “This gentleman’s behavior is impressive. Why don’t I question him?”
So the Buddha said to Pukkusāti, “In whose name have you gone forth? Who is your Teacher? Whose teaching do you believe in?”
“Reverend, there is the Buddha Gotama—a Sakyan, gone forth from a Sakyan family. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ I’ve gone forth of my own volition and commenced my spiritual practice in his name. That Blessed One is my Teacher, and I believe in his teaching.”
“But where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“In the northern lands there is a city called Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”
“But have you ever seen that Buddha? Would you recognize him if you saw him?”
“No, I’ve never seen him, and I wouldn’t recognize him if I did.
Then it occurred to the Buddha, “This gentleman has gone forth in my name. Why don’t I teach him Nibbana; the universal Dhamma? So the Buddha said to Pukkusāti, “I shall teach you the Dhamma. Listen and apply your mind well, I will speak…”
-Dhātu-vibhaṅga Sutta, MN 140

The practice of the noble path or Sotapanna indicates training the mind to let go of grasping the fetters; self-view, rituals, and social practices while recalling the noble wisdom and noble qualities of the universally applicable Triple Gem within your daily life. If you seek escape suffering in mind, you may develop a sense of urgency for developing the noble vision.

“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.
…Recollection of the noble Dhamma …
…Recollection of the noble Saṅgha …
-An 1.296-298

Homage to the supremely enlightened Buddha for revealing the universal Dhamma, nibbana across stages for all those who follow the training path with precision🙏🙏🙏

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