Ajahn Buddhadassa 佛使比丘

When enjoying food, ordinary people always lose their mindfulness.

"Even while the food is still being chewed in the mouth and has not yet been swallowed, one has already experienced countless births and deaths in the cycle of existence."

When enjoying food, ordinary people always lose their mindfulness.

For those who crave sensory pleasures, the law of dependent origination (the principle of arising and ceasing) has already been fully operational within them.

Their experience of "deliciousness" is, in fact, the result of a complete set of dependent origination processes.

The chewing of the mouth cannot keep up with the desires of the heart; this is the nature of the hungry ghost.

Consider that even in the moment of chewing food, one has already gone through various operations of dependent origination.

Therefore, please observe carefully: the law of dependent origination is the cycle of suffering.

Dependent origination is a comprehensive analysis of suffering, revealing the mechanisms of its arising—

The fundamental cause of suffering lies in "attachment."

Only through attachment does suffering truly become suffering, in accordance with the definition of dependent origination.

If there is no attachment, no matter how painful the experience, it does not truly qualify as "suffering" according to dependent origination.

The suffering in dependent origination always relies on attachment.

🪷 Bhikkhu Buddhadasa

"The Teachings That Should Be Clarified," pages 358-359 

吃美食時，凡人總是失去正念。

「即使食物還在嘴裡咀嚼，尚未吞嚥，已在輪迴中經歷了無數次生死。」

吃美食時，凡人總是失去正念。

對那些貪圖口舌之欲的人來說，緣起法（因緣生滅的法則）早已在他們的內心運作得十分完整。

他們的「美味」體驗，實際上已是一整套緣起法的運作結果。

嘴巴的咀嚼趕不上內心的欲望，這正是餓鬼的特性。

試想，僅僅是嘴裡咀嚼美食的瞬間，就已經經歷了多種緣起法的運作。

因此，請細心觀察：緣起法，就是苦的輪迴。

緣起法，是對苦的全面解析，揭示苦的產生機制——

苦的根本原因在於「執著」，

只有執著，才會讓苦真正成為苦，符合緣起法的定義。

如果尚未執著，不管有多苦，那也不是真正符合緣起法的「苦」。

緣起法中的苦，始終依賴於執著。

🪷 佛使比丘（พุทธทาสภิกขุ）

《應當闡明的法》第 358-359 頁

Judge翻译泰语 

<<證得涅槃的人>>

證得涅槃的人是非常活躍的。 生、我的畢竟空， 就是擁有圓滿的智覺， 不管做什麼， 都一切無礙。 身、口、意三業清淨， 動作快而正確。 因為智覺是自然和自發的， 所以不可能犯錯。 這種心境， 稱為我空。 空了我的人， 也就是證得涅槃的人， 什麼事都會做， 而且不會做錯。 他的行動很多， 既快又好

---佛使比丘

"Those Who Have Attained Nibanna"

Those who have attained Nibanna are very active. birth and self are ultimately empty, which is to possess perfect wisdom. Regardless of what they do, everything is unobstructed. Their body, speech, and mind are pure, and their actions are quick and correct. Because their wisdom is natural and spontaneous, they cannot make mistakes. This state of mind is called "empty of self." Those who are empty of self, that is, those who have attained Nibanna, can do anything and will not go wrong. Their actions are many, both swift and good.
--- Bhikkhu Buddhadasa's Teachings

“Self-attachment” and “mine” fill every moment of negligence and ignorance.

However, we often fail to notice their existence, or even if we do, we consider them trivial, as if there is no problem.

Suppose we are angry at someone; we don't think it's related to “self-attachment” (ตัวกู) and “mine” (ของกู), but in reality, it is precisely “self-attachment” and “mine” that are causing trouble.

Without “self-attachment” and “mine,” anger would not arise.

Yet, people get angry with each other, insult, resent, and seek revenge, without realizing that this stems from “self-attachment.” This state is referred to as “the ignorant person,” or even “the wicked.”

The Root of Self-Attachment:

People always regard certain things as “self” and then develop attachments around them. Look at the quarreling children; why do they fight? Sometimes it’s just because one child stepped on another child's shadow, and the other immediately reacts by hitting them, saying loudly, “He stepped on my head, so I have to hit him!”

We are all accustomed to clinging to the “self,” enjoying it, and often do not recognize it as evil, inferior, or painful. On the contrary, we continually reinforce the existence of “self” and are unwilling to let it disappear. Upon careful observation of daily speech and behavior, we will find that “self-attachment” is everywhere. Even in self-talk, it is filled with the shadow of “I”; when conversing with others, it frequently reveals manifestations of “self-attachment.”

How to Recognize Self-Attachment?

When the mind becomes restless and confused, observe closely—you will find “self-attachment” lurking within.

—Bhikkhu Buddhadasa

chinese translation cred. to judge

「我執」與「我所」充滿在每一個疏忽、愚昧的瞬間。

然而，我們卻往往覺察不到它的存在，或者即使察覺到，也只是微不足道，似乎沒有什麼問題。

假設我們對某人生氣，我們不會覺得這與「我執」（ตัวกู）和「我所」（ของกู）有關，但實際上，它正是「我執」和「我所」在作祟。

如果沒有「我執」和「我所」，就不會生起愤怒。

然而，人們互相愤怒、辱骂、怨恨、報復，卻並未意識到這是源於「我執」。這種狀態就被稱為「愚痴之人」，甚至是「惡徒」。

自我執著的根源：

人們總是將某種東西視為「我」，然後圍繞它生起執著。看看那些爭吵的孩子，他們為什麼吵架？有時甚至只是因為一個孩子踩到了另一個孩子的影子，於是對方立刻動手打人，並大聲說：「他踩了我的頭，所以我要打他！」

我們都習慣於執著「自我」，喜歡「自我」，甚至不覺得這是邪惡的、低劣的、帶來痛苦的。相反，我們不斷強化「自我」的存在，不願讓它消失。仔細觀察日常的言語和行為，就會發現「我執」無處不在。即使是自言自語，也充滿著「我」的影子；與他人交談時，更是時時流露出「我執」的表現。

如何辨識「我執」？

當內心變得煩躁不安、混亂不清時，仔細觀察——你會發現，「我執」正潛藏其中。

—佛使比丘

translation cred. to judge 

狗在吠 ，不要吠回，

因为会增加多一隻的狗。

When dog barks , dont bark back

Because it will add one more dog

Ajahn buddhadassa