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.” I guess we read in this way. I'd like to start with something very simple. To observe that the feeling is suffering. Problems happen because you heard someone talk. This is the kind of thing that people usually do. If other’s talk doesn’t come to your ears on this body, no matter what they are saying, you won't have any problem. It happens when you hear it.
It is the same with things. If you touch the person doing it and you see them doing it, then you have a problem with them. 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 are well aware of this. You are doing such in everyday life. Why do problems arise? Why do we suffer? In truth, we are not formed that we suffer with what we received, of which we should learn.

This might be a bit of a digression, the talk. You see things like this that there exist things in such way, though, smart people better what they are. To explain to be seen, when watching TV, you see that there are people and there are various things on the screen, and it looks as if they are really there. But, it is only an image reflexed on a piece of glass really. Nothing exists inside. There is nothing that looks like a person or nothing that you can touch. Even if you see an image of a person eating a delicious meal or holding something, there is no rice bowl there. Even if you see a house being built, there is no box, no box that looks like a house, it is just an image. This is the same content with that you are seeing things now. You are looking at like that. Things can be seen as you see on TV. 
Well, I am not a scientist and I haven’t study so I don't know much about it, but light is reflected from everything, so-called non-absorbing things are 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 what it is like, the colors. When the wave passes through the human eye, when it enters the human eye, based on the difference between the long one and the short one, when it enters the eye, it is refracted and the color is divided, is what we are learning. And when it sticks to your retina, if there are many red spots, it will look round if there are red spots. If it becomes a square, it looks like a square. That's how we perceive things to be. In reality, the eye is just doing that kind of activity. You must be thinking, "What?     
In Buddhism, therefore, 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. When you see something, it is because it is coming from the other side. The reflected light which the other side emits has just come to this side and that’s what work on us and no matter how much we do from this side, it's impossible. 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 like that, we only come across it when you're just doing this. That how it works.
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. What used to reach is now blocked by this, so the image disappears. If I say what kind of image comes out instead is only the light that is emitted by this (paper) put out here, we can see only this one. That's how it works. 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 think that there is always something left that you have seen. Observation means to see how it is. 

“Feeling is suffering, suffering is feeling.”
I will read on. Suffering is just feeling. We are formed that we always act coming together with things. whether you like it or not, whenever you go to a place, you come to live together with the things at the place you go. , On the one hand, it might be troublesome, but on the other hand, that is the reason why we can live. When facing things like this, if there was a person who could see what he liked and not what he disliked, he would be in trouble. Regardless of whether we like or not, we can always accept everything in this way, we are formed such.
     Seeing the content, it is explained “It is neither one’s own feeling nor the other’s feeling, it is neither existent feeling nor nonexistent feeling.” 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 a structure of acceptance from the beginning. It is not the structure that there are things over there, there are people over here and they see things. What do you see? Can you understand?

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 since after you noticed them. Oh, which do you think comes first? Because you notice that they exist, do things come out there and are they seen? No, it is not like that. We only notice what is there. When we notice that things exist, we think they are seen. The truth is different. In truth, before we do such a thing, it has already been such.
Being seen like this, when I do this, it's already all there. In other words, to be there is to be seen. You don’t even think to see, but when you open your eyes, everything comes 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 it is. In plain words, it means that everything is in place from the beginning. It is so complete and perfect that nothing lacks at the beginning. If you could understand that, you would be much easier. 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. But if you look at it more closely, it's not like that. You don't have to work on it, it's perfectly formed.  

“It is the feeling of the living body,” When we read it “namami”, living body, we will understand it better. Receiving in the living body; namami. It is the state, each one of us is living right now. The fact that you can see all these things in this room, even though there are so many people gathered here, all you are doing is your own state of being. 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 looks, how that person is looking at, you have the power to think like that, you care for other people. When you are concerned about other people, have no use for the way you are really seeing and touching. It's foolish to live your life worrying about what other people are doing and not observing what you're doing. “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 of them is to be born, which comes first. What? Is it suffering to be born? Yes, it is. Since we are born, we die. Since we are born, we get old. The suffering of old age. 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. If it's just you, but if you have a family, then it's even more so. In general people suffer like that. Being so we should learn how to enjoy.