“The observation that mind is without constancy.” To observe the mind is without constancy. Although the letter of mind is used here, it is not the character of such an implication that you consider the mind thinking simething in common sense. The mind refers to all the things. It is the pronoun that indicates myriad things. You know well about impermanence, without constancy. If you see the life itself, it is all clear. There is none who is doing what existed a moment ago. When seeing every part of body, there is none who is doing what existed a moment ago. We are formed to be like that.
I wonder on what you feel obsessive, where you are caught and troubled. There is nothing to suffer, nothing remains to suffer. Nothing is to be taken up as a problem. Which is the state of impermanence. All of you, you haven’t observed impermanence like that. Being without constancy, it is trivial with that level. Look truly. To put it in a beautiful word, it is that people do only what they have never experienced before, which means to live. Now we see like this (he looks around the room,) it is for the first time to see this. It is different from what we saw a moment ago. What we saw a moment ago is what we did a moment ago. What we do now is the first time. We never have done once until now. But here this brain takes it ‘again,’ ‘again and again,’ it is working like that. We do not see on such a way. There is not anything which existed a moment ago on this occasion. It is the same on whole body. As it is mentioned here ‘the mind,’ not only the body but all myriad things are acting such, which is said to observe that the mind is without constancy. As a way of studying, you practice to this degree, you will definitely become clear.
“The old Buddha Sokei says 'Non constancy is the Buddha-nature.'” Because there is such a thing, when we have really realized the state of this impermanent, we will know exactly what the Buddha realized, which is said. “Therefore, non-constancy understood by various things is also the Buddha-nature.” Every possible thing is said to be without constancy, though, the content is formed like this. It is so simple as this much, but human beings think that things a while ago or many years ago appear. You think like I am speaking. It is not such a thing really exists, but you think so. You only think so, such a thing, like that, with the way of thinking. In reality, there is not such a thing. To that extent, whether you can see what is called the mind, you can see the true state of things or not. It is that kind of practice, “the observation that mind is without constancy” in four abodes of mindfulness is.
Great Master Yoka Shinkaku was in China, and among the words left by him, there is this, “All things are impermanent, all is empty.” All the activities, all things, what we are acting now only exists. It remains nowhere before or since. Even though we acted, the thing does not remain anywhere, he says. Emptiness. “Just this is the Tathagata’s Great and Perfect realization.” This is the content that the Buddha got enlightened. It is wonderful, he said so.
“The present observation that mind is non-constancy is the Tathagata’s Great and Perfect realization, ” If the people become truly aware that the state of being now is only unfolding now, they are certainly saved. It is impossible to touch the state of being now to adjust. Are you all right? Clap! (he claps his hands) You cannot hear again this sound. Clap! It is over now. Clap! Without doing anything. Clap! It is good that you can hear it as it is. There is not the thing you only hear half of it. You can get all of it as it is. As it is said Great and Perfect realization, there is no deficiency. It is like that. Such a thing is clarified. 覚 “Kaku; realization” is to realize. It is self-awareness. There is no need to deal with. It is formed without necessity of improvement. Suppose if you notice a mistake and correct it, how will it be? If there is a person who has excellent ability to correct and he finds here what is mistaken and corrects it immediately, how will it be? If he corrects it as soon as he sees it, no one can find the mistake.
This is the matter of the body. If you feel pain and make it painless, if there is a person who make his body unpainful when he has a pain, he cannot notice his illness. It looks good, it looks good not to feel pain when being in pain, when being in pain it is really painful. It will become unknown if you touch it to correct. When you see a doctor, you change the part of the body painful from here to there, even if you complain that you have pain here, the doctor will say no problem and let you go home. In reality it hurts here. However, human beings are such animals. When there is something wrong, they try to rectify it. That is not so. To clarify that what is wrong is a wrong thing is the only way to correct a thing. To know that what is a mistake is a mistake is the saga. An ordinary person cheats an error. That is an ordinary person. The thing of the sort comes out here.
“Mind, even if it intends not to observe,” Not to see, you try not to see things of the kind. But “it follows the others,” is said. Because we always live with every movement together like this, it is impossible that only you are here. Look around. Look the way you are here. You live having all things be as your content. You don’t live without tatami mats, you don’t live without this room. You don’t live having removed all the air, do you? It is so. Truly, not knowing from which part to which part is the state of our own, it is “it follows the others.” There is no boundary that being up to here is the state of my own. This part is so clear that the parts seen as your own body are yourself and the rest is other’s matter, which is not so. You have eyes and if there weren’t things like those as circumstances, your eyes would not grow up. Those things are all the nutrition for eyes. Eyes eat those things to live. What can be seen like this raises eyes. When you were in the dead darkness, your eyes came to unable to see things. The functioning would be lost. If you made a person stay in a completely soundless room for many years, his would lose his hearing. Keeping someone in bedridden, he would come to unable to walk. All of them due to “it follows the others,” What surround you entirely become your nutrition. They are not different things. “if there is mind, there is also observation.” Probably there is not a person who has the body and without the mind. There is not a person who has the body and without the function of mind at all. Even if it is said commonly that being kept in a vegetative state or in a dead brain state, the body responds as it is touched when being touched. He may not have recognized. We are formed such.
“On the whole to reach the Supreme Truth of Bodhi, the Supreme Right realization is non-constancy” Well, the supreme state is said,though, to say what is the content is that it is just this reality. The truth called non-constancy is just maintained with the state of being now that is neither before nor after. We can recall what was yesterday, but we cannot do what was yesterday today. We tend to think what will be tomorrow but we cannot do now what will be tomorrow. Truly what we are doing now just exists now at where we are doing. This is the supreme state. You have nothing to say with that. Do you want anything more? Is it not enough? When living like that, People who have various jobs can manage to live. If you spend exactly being such way as it is on every occupation, on every spot, on every instance, you all can do better job. Which is really to observe the mind. The observation of the mind.
“Mind is not necessarily constant,” If there is always something like mind, there is not such a thing. The working without suchlike mind is called the mind for the present. To say what it is, when facing a red rose, we can see it red, when facing a white rose, we can see it white, which working exists. There is no fixed matter that we should see like this. Without any fixed matter, it comes to turn into the color as it is by what we touch. Turned into the color, then if it remains somewhere sticking, when touching next thing like this, we all separate to live from it completely from one thing to another. Which is called “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,” Four corners mean being or not being. That is being or that is not being, which is typically said. The hundred negations mean a lot of things are brought up such as it is not so, it is not so, it is not so. Because concerning our views, we have the habit of seeing things with the fixed idea. This is so strange. I can know well when talking with people. Even as for the person who is likely think himself that he has not such a fixed way of observation, he has unnoticeably his own way of thinking, which appears on various occasions. It is suchlike thing. Weighing on your mind is probably that sort of thing. While you live, if you are concerned when touching something, you always have yourself without knowing something which you think should be like this. Being so, you respond it when you touched. Why is he suchlike? Why has he done such a thing? Why did he say like that? You feel uneasy about that sort of thing, you have yourself like what is to be like this, what should be like this. You should know that such sort of thing make you dull.
Sometimes it is said, “I came for the first time, zazen is to become nothingness, it is to become no-mindedness, isn’t it?” Where have you studied? How is it like? Do you know what is to become no-mindedness? When I say such, everyone certainly had something this or that in his head. That is why they don’t accept honestly however much I talk to them. When I talk about what is different viewpoint from what they have learned, they say that he is strange, why he says such a thing, I haven’t come to study such a thing, and they don’t accept it. To that degree, you grasp things yourself, you are in strange situation. However, when you become honest and you have nothing in this (pointing himself), what was told enters yourself and know well. The people who take a long time to practice have always such things (possessions) a lot themselves. Without knowing, they have piled them up in themselves.
The state which are all separated from or cut off that sort of things is said “it separates the four corners and surpasses the hundred negations.” Then as written here, you will realize when you touch things called fences, walls, tiles, pebbles that exist around there, that is, pebbles, walls, broken fences which you don’t value. If you have possessions, you look at it “Who cares about?” You think that they are different what you are seeking for. Having seen a stone, you think “Is this the study of the Buddhist Way, the study of Buddhism?” Being said to look the pebble, you hardly think it the study of Buddhism. There is a fence over there, go and see, What? What is it all about? It will become such. It cannot be learning.
Here it is. “stones large and small,” Stone head is written the head of stone. When we go to Sekitozan, stone mountains, there are stones, big stones or small stones a lot of stones, which is in a tale and brought up. You can study on such way. In common parlance, there is the way observing things “as it is” that you use. Truly it is the strength to receive a thing as it is. If you practice it, you will have come to be different.
In the way that we see things, firstly like and dislike, rights and wrongs, roughly speaking, thing of that sort always appears at the moment we see things. We hold nothing but such kinds of views. There is few people who see a thing as it is. When we see a thing, we don’t see it comparing to the other thing. When you are said, “Look at this” and see it, you don’t see it comparing to the other. However, you see only this one quickly, feeling large or small, beautiful, suchlike thing appears. What is it? You are comparing it with something. You do it without knowing. You don’t see it truly as it is. You are not aware, are you? It is so simple thing, though. There is really a wonderful word “as it is,” but I wonder you can do seeing a thing as it is, you are doing it. Being so, it is said here “fences, walls, tiles, pebbles, and these are the mind, and are non-constancy, and are precisely observation.” To practice, there is nothing special. You do practice on what you are doing, with what you are touching. Although you practice with what it is, if you are not cautious about this matter, it cannot be done. Well, what makes you say difficult might be this point. This is the end of “the observation that mind is without constancy.”