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 neither existent feeling, nor 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 the Buddha-nature, and a dog is with the Buddha-nature. All sentient beings are without the 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 the Buddha-nature, all sentient beings are without sentient beings. Because it is like this, we learn that all dharmas are without all dharmas 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 think it should read in this way. I'd like to start with something simple. To observe that the feeling is suffering. When you hear someone talking, you have a problem, and that's what you usually do. If you don't hear what people are saying in this body of yours, no matter what they are saying, the problem probably won't happen.  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. 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, and this is what is generally referred to here as “the observation that the feeling is suffering.” I'm sure you are all well aware of this. It's something we do every day in our lives. Why do problems arise? Why do we suffer? The truth, the truth is that we are not formed to make ourselves suffer for what we have accepted, of which we should learn with this.
 This might be a bit of a digression, but I want to talk about it. You are looking at these things as if they are there, but the smart people seem to know better. To explain what it means to be able to see, when you are watching TV, you see people, objects, and other things on the screen as if they are really there. However, it is only an image reflexed on a piece of glass, really. There's nothing 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 there is a house built, there is no box that looks like a house, it is just an image.  It's the same content that you're actually seeing right now. You're looking at it like that. It's just that things look the way you see them on TV.

Well, I am not a scientist and I haven’t study it, so I don't know much about it, but light is reflected from everything, so-called non-absorbing things are reflected. That's light waves. The wave of light. That wave is light that has a long wave and a short wave. The longer one is, the closer to the red color is the longer one, and the purple one is the shorter one, and if you look at a rainbow, you can see how the colors turn out. When the waves pass through the human eye, they are refracted and the colors are divided when they enter the eye, based on the difference between long and short waves. And when it sticks to your retina, if there are many red spots, it will look round, and if there are red spots, it will look round. 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, In Buddhism, therefore, in regard to such things, it is said that the true form of things is formless. The real state of things is formless, the real figure is without form, which is said. You can't believe it, can you? So, there is no such thing as seeing things from this side. The fact that we can see things means that they are coming from the other side. The reflected light emitted by the other side comes to us, and this is how it is done. No matter how much we try from this side, it's impossible. But human beings do not think so and they think they can see things when they are facing this way. They think they can see things when they face them from this side. The light is always emitted from the other side like this, and when you just stay like this, you just meet it like that This is how it works.
So, if you put even a sheet of paper in front of you like this, the image will instantly disappear. This is because the light wave does not reach to the eyes. This is because the light waves do not reach our eyes. What used to reach us is now blocked by this, so the image disappears. What kind of image comes out is just the light coming in from this thing(paper) put out here, so you can only see this. That's how it works. That's how it is. You may wonder why this has anything to do with Buddhism, the teaching of the Buddha is the teaching which see through how we ourselves really are in that way. If we don't understand this, we think that there is always something left that we have seen. What it means to observe is to see what's going on.
“Feeling is suffering, suffering is feeling.” I will read on. Suffering is just feeling. We are made always to act becoming one with thing itself. Whether you like it or not, if you go there, you will always live with the things of the place where you went. On the one hand, it may be a troublesome thing, but on the other hand, it is the reason why we can live. If there is such a person who can only see what he likes and not what he doesn't like when he faces things like this, he will be in trouble. Regardless of whether we like or not, we can always accept everything in this way. This is how it's made.
If we look at the content, we can see that it explains, “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. I wonder if you can understand this. When you see something, you notice it because it can be seen before you notice that it is there. It' s not that you can see it only after you notice it. Oh, which do you think comes first? I wonder if things will appear there because we realized that there is something there. I wonder if you can see it. No, I don't think so. We just notice what is there, don't we? When we notice something, we think we have seen it, don't we? That's not true. The truth is that before we do that, it's already there.

When we see it like this, it's already all there when we do this. In short, the fact that it is there means that we can see it. We don't think to see, but when we open our eyes, everything comes out, all at once. And in the midst of all that, how many people are there, that person is, this person is, a new comer is, you start to do like that. That's what he' s talking about here.     Fundamentally it is not the way that you think it is. In simpler terms, it means that everything is already in its proper place from the beginning(before you knew it,) that refers to the way things are now. It is so complete and perfect that nothing is missing at the beginning. If everyone could understand this, it would be so much easier. We think that we need to do something to become real, or that there is something missing, or that we are lacking, so we try to do something about it and make it look like our ideal. However, when we take a closer look, we find that this is not the case. Even if we don't do anything about it, it is already perfectly formed.

“It is the feeling of the living body,” If you read this as "namami; living body," you will understand it better. Receiving in the living body, it is the way each one of us is living right now. The fact that we can see so many things in this room, even with so many people gathered here, all we're doing is just the state each one of us is in. No sign of other people seeing comes in anywhere, right? It's just the state this living thing is acting. But because there are so many different ways of thinking, and because we have the power to wonder how the person next to us sees things, or how that person sees things, we become concerned about other people. When we are concerned about others, we have no more use for the way we really see and touch right now. That's silly, isn't it? It would be foolish to live your life worrying about what other people are doing instead of seeing what you are doing. You read that right, “it is the suffering of the living body.”
Among the sufferings, the first thing listed in Buddhism is birth, aging, sickness, and death, which are called the four sufferings. The first one is that being born is the first thing listed as suffering. What? Is it suffering to be born? That's true, isn't it? Because we are born, we die. Because we are born, we are going to grow old. The suffering of old age. Because we are born, we suffer from diseases, wounds, and various other things. To put it another way, since we were born, in order to live, we all have to suffer and live, live and suffer to live. If it's just you, it's probably not so much, but if you have a family, things like that come up even more. Well, that's how you suffer in general, so. You have to learn how to enjoy yourself, 
otherwise it's no good.