To further the understanding that there is no attā, no self, Buddhadāsa Bhikkhu explains in detail how dhātus are merely natural elements which are anattā (not-self). He notes that there are that two categories of dhātus—one with the characteristic of constant change and the other stable or immutable. He describes these in detail and reminds us that if we are successful in our study and understanding of paṭicca-samuppāda (dependent origination) and our investigation and practice of ānāpānasati (mindfulness with breathing), then we will have sufficient knowledge and ability to deal wisely and successfully with the dhātus. If we thoroughly understand the dhātus then there will not remain any more feelings or thoughts of attā (self), and then we won’t have any more problems in life.

This Dhamma teaching was offered by Tan Ajahn on 4th August 1991.
Live English translation by Santikaro Bhikkhu; 67 minutes

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About Buddhadasa Bhikkhu

Buddhadasa Bhikkhu went forth as a bhikkhu at the age of twenty in 1926. After a few years of study in Bangkok, which convinced him that “purity is not to be found in the big city,” he felt inspiration to live close with nature in order to investigate the Buddha-Dhamma. Thus he established Suan Mokkhabalarama in 1932 near his hometown of Pum Riang in Southern Thailand. At that time it was the region’s only forest Dhamma Center and one of its few places dedicated to vipassana meditation. Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over the years so that it became “one of the most influential events of Buddhist history in Thailand.”

After the founding of Suan Mokkh, he studied all schools of Buddhism, as well as other major religious traditions. This interest served practical rather than scholarly aims. He sought to unite all genuinely religious people in order to work together to help, as he put it, “drag humanity out from under the power of materialism.” This broadmindedness won him friends and students from around the world, including Christians, Muslims, Hindus, and Sikhs.

Ajahn Buddhadasa worked painstakingly to establish and explain the correct and essential principles of what he called “pristine Buddhism,” the original realization of the Lord Buddha before it was buried under commentaries, ritualism, and clerical politics. He based his work on extensive research of the Pali texts (Canon and commentary)—especially the Buddha’s discourses (Sutta Pitaka)—followed by personal experiment and practice with these teachings. Then he taught what he could truly say quenches dukkha (dissatisfaction, suffering). His goal was to produce a complete set of references for present and future research and practice. He always took an approach that was scientific, straight-forward, and practical.

Although his formal education only went as far as ninth grade and beginning Pali studies, he received five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists. Doctoral dissertations continue to be written about him and his legacy. His books can be found in bookstores around the country and are favorites as gifts.

His teachings and selfless example inspired progressive elements in Thai society, especially the young. Since the 1960s, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teachings and advice. He inspired monks involved in nature conservation and community development, and provided a valuable link between scriptural tradition and today’s engaged Buddhist practice.

His final project established an International Dhamma Hermitage near Suan Mokkh to provide facilities for:

1. Courses to introduce foreigners to the correct understanding of Buddhist principles and practice

2. Meetings among Buddhists from around the world to establish and agree upon the ‘heart of Buddhism’

3. Bring together leaders from all religions for the sake of mutual good understanding and cooperation to drag the world out from under the tyranny of materialism.

In addition he encouraged support of a Dhamma-Mata project, a women’s residential facility dedicated to study-practice.