1. Fundamental Virtues and the Triple Gem
Having humility, possessing an attitude of gentleness, and being ready to live in harmony and mutual respect with others is a vital spiritual foundation. Furthermore, having patience and endurance (khanti-dhamma) is itself a direct expression of the Dhamma.
For all of us who take refuge in the Triple Gem—the Buddha, the Dhamma, and the Sangha—we must cultivate Hiri and Ottappa: the healthy sense of shame towards wrongdoing and the wise fear of the consequences of unwholesome actions.
When we arrive at a sacred place like this, if we do not intentionally quiet our minds and look deeply, we might only perceive the external shapes and material symbols. But if we observe closely, what we see here is the Dhammacakka (the Wheel of Dhamma). It represents the gesture of turning the Wheel of Dhamma. When we reach this sanctuary, as Buddhists, we pay our respects and bow. During those moments of bowing, if we arouse the recollection of the Buddha, the Dhamma, and the Sangha within our minds, it is as if the Buddha himself is present right here, right now, giving this teaching directly to us. When this deep faith arises, we naturally bow with reverence and feel a protective care for the Buddha's teachings.
2. Turning the Wheel of Dhamma
If we look back in time to the dawn of Buddhism, the Buddha delivered his very first sermon—the Dhammacakkappavattana Sutta—to the group of five ascetics (pañcavaggiya) in the Deer Park. They were a community of spiritual practitioners sharing a common goal. Among them, Ven. Kondañña was the eldest.
As the Buddha expounded the sermon on Turning the Wheel of Dhamma, the Pali texts record that Ven. Kondañña attained the Eye of Dhamma. His mind was liberated and elevated, resembling a lotus flower that rises completely above the water’s surface, untouched by the mud and water below. Seeing the Truth, he immediately requested ordination from the Blessed One.
At that very moment, the Triple Gem—Buddha, Dhamma, and Sangha—became fully complete and established in this world. This marked the birth of the Dispensation. Thus, Ven. Kondañña became the first noble disciple of the Sangha. He attained this state by closing his eyes, silencing his thoughts, and listening to the Dhamma with absolute presence.
As for the remaining four ascetics, the Buddha had to continue teaching, explaining, and guiding them further before they, too, eventually saw the Dhamma and attained realization.
3. The Rarity of Human Birth and the Ancient Path
To be born as a human being in this existence is an extremely rare and difficult thing. And for us to have the opportunity to sit together like this, in this very room, to listen to the Dhamma is even rarer. Having the chance to hear these teachings is a highly precious opportunity.
Before any teacher or master speaks to you, they will usually guide you on the path of Virtue (Sīla), Concentration (Samādhi), and Wisdom (Paññā). In reality, the Dhamma we listen to is always the "same old thing." Why? Because our mental defilements (kilesas), our cravings (taṇhā), and our attachments (upādāna) are also the "same old things" we have carried over countless lifetimes. Therefore, every time we listen to the Dhamma, we are returning to the same truth to wear down our old defilements, training our bodies and minds to walk the path laid out by the Buddha.
The Buddha once declared that if we correctly practice this path (the Noble Eightfold Path), this world will never be empty of Arahants (fully enlightened beings). Even if we have not reached that ultimate stage today, as long as we do not abandon our efforts, we will eventually reach the destination. Therefore, we must never be negligent or careless in our lives.
4. The Mind as the Chief and the Illusion of the Five Aggregates
The Buddha taught that everything arises due to causes and conditions. Among all causes, our "mind" is the chief, the forerunner, and the most critical factor. If we fail to train and cultivate our minds, they will naturally decline and fall into lower states of misery and hardship.
Therefore, as practitioners, our task is to train the mind to be unified, still, and anchored in mindfulness. If we practice this consistently, we will begin to witness the state that is "neither arising nor ceasing." When we see this unconditioned nature, it means we are correctly practicing according to the Buddha's instructions.
The truth is that our "Form" (this physical body) is impermanent. All impermanent things are subject to change. What is impermanent is inherently stressful and unsatisfactory (dukkha), and what is stressful cannot be claimed as "me" or "ours" (anattā). Our bodies and minds are constantly being pressured by these three universal characteristics.
As we practice, we see that things that exist simply exist as they are. This body (the physical aspect) and the mind (the mental aspect) manifest through four states:
Feeling (vedanā): pleasant, unpleasant, or neutral sensations.
Perception (saññā): memory and recognition.
Mental Formations (saṅkhāra): thoughts and mental fabrications.
Consciousness (viññāṇa): sensory awareness.
All of these mental states, memories, and thoughts arise and pass away. They are completely devoid of an abiding core, just like a "shadow." We cannot hold onto our own shadow. If we try to grasp a shadow and treat it as a solid self, it is because our minds have not been properly trained through Dhamma practice.
When we mistake the shadow for who we are, the Buddha terms this "delusion" (moha) or "ignorance" (avijjā)—the spiritual blindness that veils our eyes and blocks our path. These are the defilements, cravings, and ignorance residing within all of our hearts, making us feel weak, discouraged, and darkened.
5. Overcoming Hindrances and Cultivating Merit in Aging
Whenever unwholesome states arise and darken our minds, the Buddha instructs us to let them go, to abandon them, and to brighten our hearts by doing good. Those darkening states are "hindrances" (nīvaraṇa)—obstacles that prevent us from seeing the truth.
When your mind becomes restless, dark, or unsettled, there is no need to get angry or frustrated with yourself. Simply practice resting the mind in mindfulness (sati). If you do this, the light of wisdom will naturally dawn. On the other hand, finding delight in worldly, transient pleasures is not the way of a true practitioner. We must see the inherent danger of spinning around in this cycle of Samsara.
While we still have life and breath, we must diligently build wholesome actions (kamma) and let goodness arise in our hearts, using it as a shield to close the gates to the lower realms.
The physical bodies of everyone gathered here differ according to age. As we reach our later years, we must recognize that living past 100 is highly uncommon. Therefore, the Buddha urged us not to be complacent. Even if it is a small amount of merit, make the effort to let it arise.
This body is composed of the four elements: earth, water, fire, and wind. When it dies and decomposes, it simply returns to its original, natural state. If we reflect on this, by the time we reach about 80 years of age, we should be ready to let go of this physical frame. When that day arrives, we must freely surrender it, returning this body to nature.
If we have never practiced meditation and Dhamma, we will never see the defects and drawbacks of this body. We will remain lost, immersed in physical pleasures and pains. Dhamma practice is the only way to see this suffering and find the path of liberation.
6. Closing Thoughts
Luang Por Boonchan jokingly said that Luang Por Yao is a very eloquent speaker who is excellent at delivering Dhamma talks. But really, I am not good at giving talks. Ajahn Golf said, yet when Luang Por starts, Luang Por ends up speaking for two hours! If Luang Por were actually good at it, we would probably be sitting here listening until tomorrow morning! (Laughs)
Most of you here have heard many Dhamma talks before and possess a wealth of learned wisdom (sutamaya-paññā). Hearing these truths again tonight serves to make your memory and understanding of the Dhamma clearer and more stable.
As long as we harbor doubts about the law of kamma, merit, and demerit, those doubts will lead us to speak and act wrongly. But once we have Right View (Sammā-diṭṭhi), we will have unwavering faith in the Buddha's teachings.
When we clearly realize that "this is impermanent, this is suffering," the mind of the listener who contemplates wisely becomes bright and joyful. This is the great benefit, merit, and blessing of listening attentively to the Dhamma tonight.
May you all be well and prosperous in the Dhamma.
Disclaimer
Please Note: This transcript and translation have been prepared by volunteers as a service to the community, aiming to make the Dhamma teachings accessible to English speakers.
While every effort has been made to accurately capture the essence, warmth, and profound meaning of the original discourse, translations across languages and cultural contexts are inherently imperfect. This text should be used as a guide for contemplation rather than a definitive, literal transcript. Any errors, omissions, or misinterpretations are entirely the responsibility of the translators and do not reflect upon the purity of the Dhamma or the teacher.