To say that the observation that feeling is suffering is that suffering is feeling. It is neither one’s own feeling nor the other’s feeling, it is not existent feeling, neither is it nonexistent feeling. It is the feeling of the living body, it is the suffering of the living body. It is to replace sweet ripen melon by bitter gourd, which is bitter to the skin, flesh, bones, and marrow. It is evenly bitter to the conscious mind and the unconscious mind. This observation is one of the divine practices and enlightenment. It is the divine practice and enlightenment which springs out from the calyxes and springs out from the roots. Thus, it has been said that sentient beings suffer, and furthermore, there are suffering sentient beings. Sentient beings are not self and they are not the others. Furthermore, there are suffering sentient beings, ultimately it is impossible to deceive others. Although sweet melons are evenly sweet to their calyxes, and bitter gourds are totally bitter to the roots, suffering should not be easily groped. We should ask ourselves, what is suffering?
     The observation that mind is impermanent: The old Buddha Sokei says “Non constancy is the Buddha-nature.” Therefore, non-constancy understood by various things is also the Buddha nature. Great Master Yoka Shinkaku says, “All things are impermanent, all is empty. Just this is the Tathagata’s Great and Perfect realization.” The present observation that mind is non-constancy is the Tathagata’s Great and Perfect realization, and it is the great and perfect realized Tathagata. 
     Mind, even if it intends not to observe, it follows the others, therefore, if there is mind, there is also observation. On the whole, reaching the Supreme Truth of Bodhi, the Supreme Right realization is, namely, non-constancy and the observation of the mind. The mind is not necessarily constant, because it separates the four corners; tetralemma, existence, nonexistence, both existence and nonexistence, neither existence nor nonexistence, and surpasses the hundred negations, so, fences, walls, tiles, pebbles, and stones large and small, these are the mind, and are non-constancy, and are precisely observation. 
     The observation that Dharma is without self. The long has a long Dharma-body, and the short has a short Dharma-body. Because it is the realized state of activity now, it is without self. A dog is without Buddha-nature, and a dog is with the Buddha nature. All sentient beings are without Buddha-nature. All Buddha-nature are without sentient beings. All buddhas are without sentient beings, all buddhas are without buddhas. All Buddha-nature are without Buddha-nature, all sentient beings are without sentient beings. Because it is like this, we learn that all Dharma being without all Dharma as the observation that Dharma is without self. You should know that it is to spring out with the whole body of being self-entanglement.  
     Shakyamuni Buddha says “All buddhas and bodhisattvas rest in this Dharma forever, which is a sacred womb.” Being so, all buddhas and bodhisattvas have regarded these four abodes of mindfulness as a sacred womb. You should know that they are the sacred womb of balanced realization and the sacred womb of subtle realization. It has already spoken of all buddhas and bodhisattvas, so buddhas who are not the subtle realization also regard this as sacred womb. Bodhisattvas who have sprung out being prior to balanced realization or beyond subtle realization also regard these four abodes of mindfulness as a sacred womb. Truly, the skin, fresh, bones, and marrow of the buddhas and the patriarchs are just the four abodes of mindfulness.  

    “To say that the observation that feeling is suffering.” Do we read like this? I would like to speak with simple example, to observe that the feeling is suffering. Problems happen because you hear someone talking, which you are usually doing. If other’s talk doesn’t come to your ears on this body, even if whatever he says, it does not become a problem. Having heard others talk, problems arise. It is the same with things. When you touch what other person does, when you see what he does, a problem arises. When you put something into your mouth and taste it, you take an issue on the taste. When you touched something, the thing that you touched becomes a problem. When smelled, what you smelled becomes a problem. That sort of thing is “the observation that the feeling is suffering,” which is said here. You all know it well. You are doing such in everyday life. Why does a problem arise? Why do you become distressed? In the truth, we are not formed that we suffer with what we received, of which we should learn.
     The talk might deviate from the topic a little. You see things like this that there exist things in such way, though, smart people have known what they are. To explain to be seen, when watching TV, you see that there are people and there are things, it looks like various things are really exist in the screen. However, it is only an image reflexed on a plate like glass really. Nothing exists inside. There is nothing like human beings or things you can touch. When the image that someone is eating tastefully or the image holding things, it is not that there is a rice bowl. When you see the image which a house is built, it is not that there is a box like a house. They are just images. This is the same content with that you see things now. You are looking at like that. Things can be seen as you see on TV. I am not a scientist and I didn’t study enough to know the details, light is reflected off all things, i.e. what is not absorbed is reflected. They are light waves. The wave of light. There are long waves and short waves. The long wave is red and the short wave is violet. When you see a rainbow, you know how it looks, the color. When pass through human eyes, when lights come into human eyes, they are refracted and divide by the difference between the long and the short, which we have learned. And they attach to the retinas, if there are a plenty of red and round waves it looks like round. If they become being square, it looks like square. It is this sort of thing. So, we recognize that things exist. In reality, they are only acting like that, eyes are. What? You think so.
     Being so, in Buddhism, regarding that sort of thing, it is said that the real figure of things has no form. The real state of things is formless, the real figure is without form, which is said. You cannot believe it. Hence, to see things facing from this side does not exist at all. That things can be seen is to come into from the other side. The reflected light which the other side emits has just come to do to this side. It is useless however we do something from this side. But human beings do not think so and they think to be able to see when facing like this. They think that they can see when they face from this side. The reflected light always emitted from the other side such, we only come across it as it is. The mechanism is formed like this. Therefore, even if a paper is put in front of eyes, the image will instantly vanish. This is because the light wave does not reach to the eyes. Because what has been reached till now is shuttered by this, the image is vanishes. If I say what kind of image comes out instead, as the light that is emitted by this (paper) put here, we can see only this one. It is like that. You may think how this is related to Buddhism though, the teaching of the Buddha is the teaching which see through how we ourselves really are in that way. If you are not aware this, you surely think that there remains what you have seen. Observation means to see how it is.
     “Feeling is suffering, suffering is feeling.” I will read. Suffering is just feeling. We are formed that we always act coming together with things. Even if you like or dislike, when you go there, you come to live together with the things at the place where you went. Viewed from one side, it might be troublesome, but looking at the opposite side, that is why we can live. When facing things like this, if there is a person who can see what he likes and cannot see what he dislikes, it is awful. Regardless of whether we like or dislike, we can surely accept it as it is like this, we are formed such. 
     Seeing the content, “It is neither one’s own feeling nor the other’s feeling, it is neither existent feeling nor nonexistent feeling.” Which is explained. It is not to accept the thing of the other side to this side or to put things of the other side into this side, or it is not one’s own possession, which is all written here. To exist or not to exist. To say it plainly, it is not to be the composition of accepting from the beginning. It is not the composition that things exist on the other side and the person on this side see them. What do you see? Can you follow?
     When you see things, before you notice that there are things, you notice because there is the fact that things are seen. It is not that they are seen after you noticed it. Oh, which do you think is the first? Because you notice that they exist, do things come out there or are they seen? No, it is not. We only notice things existing. When we noticed that things had existed, we think they were seen. The truth is different. In truth, before we do such a thing, it has already been such as it is. Seen like this, when I do this suddenly, everything has been already existed. To be seen like this, everything had already been there when we instantly did open eyes such. In short, to be is to be seen. Without intension to see, when you open your eyes like this, all come out at once. And among what can be seen, how many people are, that person is, this person is, the new comer is, you start to do such, which is explained here. 
     Fundamentally it is not the way that you think. In plain words, it is that from the beginning, (without knowing) all are provided (it is the state of being now.) It is so complete and perfect that nothing lacks at the beginning. If you can understand that, you will gain ease immediately. We think that we cannot be real one without doing something or somehow, we are lacking something, or we don’t have enough, because we think such, we set out touching it to form ourselves as our ideal figure. However, if looking closely, it is different. Without dealing, we are perfectly formed with it. 
       “It is the feeling of the living body,” When we read it “namami”, living body, it will be easy to understand. To receive with namami, living body. It is the state of now, the living body of you each. In this room, you can see things this much, even these people gather, what you are doing is to be the way of you each now. The notion that the other person is watching comes into nowhere. It is the acting state of your living body. But there are various ways of thinking, you wonder how the person sitting next sees, how that person is looking at, you have the strength to think like that, you care for other people. When you care for other people, you have nothing to do with what you really see or touch now. It is silly. You don’t observe what you are doing and live only caring what other people are doing, which is foolish. “it is the suffering of the living body.” It is read as such.
     In suffering, what is mentioned first is birth, illness, aging, and death, which is called four sufferings. The first is to be born, which comes first. What? Is being born suffering? Yes, it is. Since we are born, we will die. Since we are born, we get old. The suffering of aging. Because we were born, we get sick or get injured, we experience variously. In other words, because we were born, in order to live, you feverishly live through suffering, lead life, and suffer to live. Being only yourself is OK, but in case of having a family, that sort of thing would rather take place. In general people suffer like that. Being so we should learn how to enjoy.