“Shakyamuni Buddha says “All buddhas and bodhisattvas rest in this Dharma forever as it is a sacred womb (a sacred body of the buddha).” This is how we live our lives. This is the easiest thing in the world. And it's a holy womb. Can you call it sacred body of the buddha? I wonder if there's a long word for it. ‘Seitai choyo, a long rest in sacred womb.’ “So, all buddhas and bodhisattvas have regarded these Four Abodes of Mindfulness as a sacred womb, a sacred body of buddha. You should know that they are the sacred womb of balanced realization, and the sacred womb of subtle realization.” There are people who have listed 52 levels of enlightenment such as balanced realization or subtle realization. In this kind of academic research, there is an expression like this, but in a nutshell, it means no matter what the situation is. No matter what kind of person you are, you really just have to be able to see things like this in your own state of being right now. The first is the observation that the body is not pure, the second is the observation that feeling is suffering, the third is the observation that mind is without constancy, the fourth is the observation that Dharma is without self. This is the practice that the Buddha did. This is why in Buddhism there is the expression "The Three Dharma Seals" at the beginning. Namely, the Three Dharma Seals that all things are impermanent, all dharmas are selflessness, enlightenment leads serenity. That is how it is called as the truth of things.
“It has already spoken of all buddhas and bodhisattvas, and so buddhas are not the subtle realization, also regard it as the 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.” Not only enlightened people, but also those who are practicing go through the practice based on this. This way of being is called, “Truly, the skin, fresh, bones, and marrow of the buddhas and the patriarchs” The ways of lives of enlightened people are like this, if you look at the contents. If ask, what they are doing is the same as what we do every day, living in the same place together, but the place they are touching is different. There is big difference between just being there randomly or being able to receive the content correctly. If we don't really know how things are, even though we are living the same life, it is completely different. And that changes the way we live our lives completely. You may not be able to tell because it' s just someone's state of affairs. I know this well because there are many people around me who have been together for decades. These people come to change. Their lives get completely changed. If you ask them what they are doing, it's not that they are living a different life than before. They' re doing the same thing every day. Therefore, firstly there are the Four Abodes of Mindfulness, the four ways to touch things. That's where I'd like to end. It's easier for everyone to learn if there are bullet points and titles like this.
One more thing; “The observation that Dharma is without self.”
Dharma is things, or rules, I
should say. The way everything comes about, the regulations, the methods of
activity, the rules, there are big ones and small ones, and when I show them to
you like this, what we humans see like this are the rules. This one is this one
and this one (showing a different one) is this one, it is what it looks like. No
one decides, but this is how it should be. It doesn't mean that this is what it
looks like that this way (swapped). It is a rule. It's a way of being that
can't be violated. BANG! (Hitting
the desk) when I hit here, and I hit
there, BANG! (Hitting
the other part of the desk,) it's made in such a way that you can hear the
sound differently. No one has decided that. Loud sounds, even sounds like this,
this sound and that sound will absolutely never be heard in the same way.
Always, BANG! this sound is this
sound, BANG! (Hitting the other part
of the desk,) this sound is this sound, it is set up to be able to be heard as
the rule. They are not set by humans. We call it the law, the dharma. True Dharma,
or the way
things should be, it is the rule.
It says that there are no rules for that. No self. There is nothing central to it. Generally speaking, no-self means not setting oneself up. You don’t say “I am.” Saying “I am” is that there is the self. I I, I, I'm watching, I'm listening, I'm doing, that's what is called having the self. Then it is troublesome. There will always be conflicts with people, and you have to protect them. If we hold on our principles and opinion, and try to follow them, we are bound to come into conflict. But because there is no self in the rules of things, just as there is no self in my eyes, everything will be as it should be. There' s no self in the ears, so when there' s a sound, it always goes as it is. TAP! TAP! TAP! (Hitting the desk) That's how it's preached. When we sit, we are sitting. When we stand up, we become standing. How do we get away from sitting when we stand up, we don't know, but when we stand up, it is set that there is not sitting at all. That's what you call standing. When we sit, there is no such thing as standing at all. When someone does that, you say, "Oh, he's sitting. This is a rule. There are no regulations in it. There are no rules, but it's all so orderly. There are no principles or opinions, but the rules are in place without much deviation. It's a wonder.
Well let’s see, “The long has a long Dharma-body, and the short has a short Dharma- body.” It' s just this way of saying that the long ones are long and the short ones are short. It's natural, isn't it? In this case, a teacher brought a disciple who asked how he should practice to a bamboo grove. “How should I practice?” The teacher took him to the bamboo grove and told him to look at the bamboo over there and look at the bamboo over here. The disciple said that the bamboo over there was long and the bamboo over here was short, and the teacher said “That is fine.”
“Because they are the realized state of your activity now, they are without self.” The realized state of your activity now means that the state right in the midst of your living now is just like that. When facing the shoji screen, you surely become the state seeing the shoji screen, even if you don’t say you are seeing it. When you face to the fusuma like this, you certainly become like seeing the fusuma. You don't have to say I did, you don't know who became it. We became like fusuma, or like shoji, we don't know who became like that, we just became in this way. This is what has been said.
No Buddha nature in the dog, “A dog is without the Buddha-nature,” Well, maybe it's best not to touch this stuff too much, folks. It can get troublesome, it's all in our heads. When it comes to the question of whether or not there is Budd-nature, people who have studied Buddhism have a very tough time. The reason why they struggle is because they don't know what the word " Buddha-nature " or the character means, but they study it. Even though no one teaches it, once they read it, they immediately grasp something in themselves, something called Buddha nature. It is strange. They draw what looks like a Buddha. Then I asked them if they had ever seen a Buddha, and even though they had never seen a living Buddha, they all drew what they thought a Buddha should look like. That's why, when they walk around the city with their painted images, they wonder if that is a Buddha, or if this is a Buddha, or if they come across something that is similar to what they have painted, they immediately go along with it. That's a self-serving deduction, your own messed-up, to put it crudely. It's unreliable. Therefore, in order to study, it's really important to not have such a concept in our practice. Anyway, we all have that kind of thing without even knowing it. That's why one said that even when he sits, it's hard for him to become mindless. He says he can't be mindless, because he doesn't know what mindlessness is, so even if he could, he thinks he wouldn't be mindless. Oh! Even if he can do it on his own, he doesn't know that it's mindless, so if he doesn't think it's mindless, he says he's not doing it. So even if we have it, we don't know it's there. It's strange.
“A dog is without the Buddha-nature, and a dog is with the Buddha-nature.” This is a story about whether or not there is a Buddha nature in a dog, but whether or not to be is very interesting to human beings, isn't it? When saying the word "mu (無)", you probably read it as " not exist(ない)".When being said ‘mu (無)’, you will read it ‘not exist. (ない)’ First of all, let's talk about something very simple, Even though there is a sound called "mu, (無)" when one says "mu(無)," they say "nai" ( it does not exist.) You're saying things you can' t hear. Uh! When I say the word "mu", even though they can hear it, they say “nai,” there isn't. If you look at a letter and say "mu," even though the letter is there, you say “nai,” there isn’t. You are doing such a funny thing. Even if the word "exist" is written, even if the word "do not exist" is written, that is just the way it is being done. That is the state of the mind. When we face the word " Aru; being," we receive the word " Aru; being," and when we face the word " Mu; nothingness," we receive the word " Mu; nothingness" exactly as it is written, we, humans are set to be able to receive in that way. That is the working of so called the mind. Even if you don't know it, even if you don't know the characters, you can receive as it is, because even a child can. That's why you can learn. If you don't know the character for " Mu," it doesn't mean you can't write it. When I say, "Write it like this, write it exactly as it is," you see it, so you write it exactly as it is. It's okay if you don't know what that is. It's useful to be able to write it as it is. Say “Ah”, and make them say it out loud. That's how you are coming to be able to utter the pronunciation of Japanese. You don't know what it is, you don't know anything about it.
“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.” Well, a lot of things are written variously. The reason why he writes so many similar things is because human beings have their own habits, and it is difficult for them to be honest. Touch them one by one like this, just as they are written. It will surely turn into what is written on it. But as soon as you start to think " Oh my God, there are so many of the same things, what the hell is this?” When you start thinking like this, you're doing something completely different from learning what's written here. You are dealing with what you are picturing in your head, not with what is written in this text. You know what it says.
Phenomena occur in various daily life. When we come in contact with various things, when we come in contact with the phenomenon, when we come in contact with the fact that it is a phenomenon, we should really value the fact, but as soon as we come in contact with the fact, we start treating it as what it is, humans are. When we start dealing with what it is, we are already without facts. The only thing we are dealing with is what we grasp in the way of thinking. So, even if we try to deal with what we grasp in the way of thinking, we will not be able to solve the problem. It's because we are thinking without facts. When we really solve something, we can't do it without the facts, no matter what the problem is. The fact that the problem has occurred itself is in the facts of this moment. It's not that there is a problem outside of that fact.
For example, I sometimes use this example, when this stove went out, and we want to know why this stove went out, when there are several stoves here, we leave the stove that went out alone, and open the other stoves to see what's going on and why the fire went out, there are some people who study it like that, too. But this stove didn't go out, so no matter how much you study this stove, the truth about why it really went out can only be found in this (the stove that went out.) Even if there are similar stoves, if this one really went out, the cause of its vanishing is inside this one. In that way they should study, the smart people should study like that in the general public. That's how smart people learn, even in general society. That's what it' all about that a lot of the same things are lined up like this, and whether you can really learn from that, one by one. I'm sure you'll bring up other things soon.
“Because it is like this, we learn all Dharmas being without all Dharmas as the observation that Dharmas is without self.” All Dharma is not within all Dharma. What it means is that the thing is just what it is. It's really just the way it is at the time. If you want to hear this sound, CLAP! (He claps his both hands) there is no other way but to hear it at this moment. No matter how many decades you've lived. This sound, CLAP! all you have to do is touch it like this. You said to let it out again, and I will, CLAP! You can' t hear what I just sounded earlier. That's the way it's been done. And now, CLAP! When you get to be able to hear the sound I've made in this way at once, it solves all the problems you' have been having with how to listen.
“You should know that springing out on the whole body from the self-entanglement.” There is really no other way to learn about things than to learn from the state of this thing called the body and mind of each one of us, when we learn things. People who have experienced this kind of thing have written books on how to learn about it, and there are many books that tell you how to understand it. That's why everyone reads books. However, when it comes down to what is written in the books, there is no need to read them. If you have the ability to look at yourself and learn, that's enough. No matter how great a book is, what it says is just what the person experienced through his or her own body. That's all there is to it, isn't it?
It's the first time I've seen something like this. (He looks around the room.) It's different from what I saw earlier. What I saw a moment ago is what I did a moment ago. I do it now, for the first time, ever. I've never done this before, not once. And yet, this head is saying again, again, again. I don't see it that way. There's nothing like what happened before, at a time like this. It is the whole body. It's not just the human body, as mentioned here in the word "mind," everything is acting in such a way. This is called seeing the impermanence of the mind. As a way of studying, if you make it this far, you will surely feel clearer.
Buddha Sokei says “Non constancy is the Buddha-nature.” It is said that because
there is such a thing, when we truly understand the state of this impermanent,
we can know exactly what the Buddha really realized. “Therefore, non-constancy understood by various things is also the
Buddha-nature.” You might say that all things are impermanent and
impermanent, but the contents are made in this way. It's such a simple thing,
but people think that things that happened a while ago, things that happened
years ago, are still coming up. You think like I am talking. It's not that it's
really happening, but you' re thinking that way. You are just thinking, such
things, like that, in the way of thinking. In the reality, there is not such a
thing. The question is whether or not you can see the mind to that extent, and
whether or not you can correctly see the state of things. That is what this
practice is all about. In the Four Abodes of Mind fulness “the observation that mind is without constancy” is.
There is a man in China named Great Master Yoka Shinkaku in China. There is a saying that he left behind. “All things are impermanent, all is empty.” He says that all activities, various things, there is really only the appearance of activity now, and nowhere else later, even though that activity has taken place, there is no trace of it. Emptiness. “Just this is the Tathagata’s Great and Perfect realization.” The Buddha's enlightenment is wonderful like that, he says so.
“The present observation that mind is non-constancy is the Tathagata’s Great and Perfect realization,” When we realize that the way we are now is really just unfolding now, we can definitely be saved. There's no way to fix what's going on right now. Okay? CLAP! (He claps his hands) You can't hear this sound again. CLAP! It's all done. CLAP! Even though it doesn't do anything. CLAP! It's good that you can hear exactly as it sounds. It's not like you can only hear half of it. Everything is exactly as it should be, there is no shortage of things, as it is said Great and Perfect realization. That's what it looks like. That' s what is clear. 覚 “Kaku; realization” is being enlightened. It is self-awareness. There is no need to deal with, it's made in such a way that there's no need to fix it. What would you do if you noticed something wrong and fixed it? What if there is a person who has the ability to fix things, and when he sees something wrong here, he fixes it immediately? If he fixes it as soon as he sees it, the mistake will never be noticed.
Let me tell you something about the body. If there are people who treat their pain as if it is not painful when it is painful, or if there are people who take it as if it is not painful when it is, they will not be able to recognize their own body or illness. It looks good, when you're in pain, it looks better if it doesn't hurt, but when it hurts, it really hurts, and if you try to fix it, then you won't know, even when you go to the doctor. If you have a pain here(A) and you change it to a pain around here(B), and you say, "It hurts here(B)," they say, "What? It's nothing.” They will send you home. In the reality, it hurt here(A). But humans are that kind of animals, aren't we? When something is wrong, you try to make it right. That's not true. The only way to make things right is to make it clear that what is wrong is wrong, right? It is the saints who can recognize a mistake as a mistake. Ordinary people cover up their mistakes. That is an ordinary person. This kind of thing comes out in these parts.
“Mind, even if it intends not to observe,” We try to not see things, to not see such things. However, as it is said, “it follows the others,” we are always living together with all the movements, so it is impossible for us to be here all alone. Look around you. See how you are here now. You are living with all things as your content. We are not living without tatami mats. We are not living without the room. We are not living without all this air. Yes, we really don't know how much of it is the way of us, it is “it follows the others.” There is no boundary. This much is about me. Things are so clear here that we think of only the visible side of this body as ourselves, and the rest as the others. That's not true.
We have eyes and if there weren’t things like those as circumstances, the eyes would not grow. Those things are the nutrition of eyes. Eyes eat those things and live. To be able to see like this is what makes our eyes grow. If you put your eyes in complete darkness, you can't see things. They lose their ability to function. If you put a person in a room with no sound for years on end, he will lose his hearing. If you leave someone bedridden, he or she will not be able to walk. Because all of that is “it follows the others.” All the things around us are also the nutrients of this body. They are not separated, are they? “If there is mind, there is also observation.” There is no such a person who has a body but without a mind. There is no such a person who has only a body but no function of the mind. Even if you say that a person is placed in a vegetative state or a brain-dead state, if you touch him, his body will always react as you touched him. Even though he may not be conscious of it. That's how we' re made.
“On the whole to reach the Supreme Truth of Bodhi, the Supreme Right realization is non-constancy” Well, even if something is said to be the supreme state, if you ask what the content is, it is just this truth. The truth of non-constancy is that there really is neither after nor before, it's only carried through in the way things are now. We can recall what we did yesterday, but we can't do what we did yesterday today. We can think about tomorrow, but we can't do what we will do tomorrow right now. It's really just what you're doing right now, is right now where you're doing it. This is the highest state of being.There's really nothing more to say. Do you want something more, yet? Is there something missing? When you live like that, you can make a good living, I guess, if you have various occupations. If we spend our time staying the way we are properly, in our occupation, in each situation, and in each moment, we will be able to do good work. That's what it means t to observe the mind. The observation of the mind.
“Mind is not necessarily constant,” If you ask me if there is always something like a mind, there is no such thing. The function which has nothing like the mind is called the mind for a while. What it means is that there is a function that we see red when we face a red rose and white when we face a white rose. There is nothing that forces us to look at it this way. There is nothing fixed, but depending on what you touch, this one exactly changes into the color (the state) as it is. Just because this one has changed, where does it stay, does it stick? When we come into contact with the next thing like this, we are all living in a state of detachment from the former one, from one thing to another. I think this is what is meant by “Mind is not necessarily constant,”
There is a saying, “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. Things like " there is" or " there isn't" is typical example. The hundred negations mean many things can be listed as " it is not so,” “it is not so,” “it is not so." We have the habit of seeing things from a fixed point of view. It' s strange, isn't it? When I talk to people, I can understand it very well. Even if someone seems like they don't have such a fixed view of things, before they know it, they have their own way of thinking. It' s about showing up in various places, that's what. That's probably what it means. That's probably what it means to be bothered, isn't it? Whenever you touch something in your life, whenever you are bothered by something, you have something inside of you that you think it must be like this without knowing it. So, when you touch it like this, you react to it. If you are bothered by such things as why they are like that, why they do such things, or why they talk like that, then you have something inside you that is like this, or should be like this. You should realize that these things are making you uncomfortable.
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 did you learn? How is it like? How do you know what it means to become no-mindedness? When I say such, everyone certainly has something this or that in his head. So, no matter how much I talk to him, he doesn't accept it honestly. When I talk about something that is different from the way they see things they have studied, they say, "That person is strange, why is he saying that? I don't think I came here to learn such things.” Saying that, they don't accept it. That's how grasping something inside yourself can cause strange situations. But when you truly become honest and you have nothing in this (pointing himself), what people say comes in quickly and you understand things. The people who take a long time to practice have always a lot of such things (possessions) in themselves. They are accumulating them without knowing it. The way of leaving or cutting off all such things would be “it separates the four corners and surpasses the hundred negations.” Then, as you can see here, when you come in contact with things called fences, walls, tiles, pebbles that exist around there, that is, pebbles, walls, broken fences that you don’t value, you come to realize. If you have possessions, you look at as if they are nothing. They think it is not what they are looking for. If you see a stone, you think if this is the study of Buddhism, if you are told to look at a stone, you would not think that it is the study of Buddhism. There's a wall over there, look at the wall, what's that? So what? That's how it works. It's impossible to study.
Here is another one. “stones large and small,” The word "stone head" is written as "head of stone," and when you go to a place called Seoktusan (石頭山), stone mountains, there are many stones, big ones and small ones, there is such a tale and it is mentioned here. That is the way we can study. In a more general way, there is a way of seeing things as they are, which you are using. It's really the power of receiving it exactly as it is. When you do that, things start to change. In our way of seeing things, there are things like likes and dislikes, good and bad, right and wrong, and, generally speaking, these things always happen the moment we see them. It's the only way to see things. There are few people who see things as they are. When we see something, we never see it in comparison to other things. When you say, "Look at this," you don't look at it in comparison to other things. And yet, when you look at them like this, they are big, or small, or beautiful, or what it is that comes up. You are comparing it to something. You're doing it without knowing it, aren't you? You're not really looking at the thing exactly as it is, are you? You don't realize it. It is so simple thing, though. There's a good word for it, "see things as they really are.” I wonder if you really can see things as they are. I wonder if you' re 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.” So that's how it comes out. It's not that there is something special about practicing.
You do it with the thing you're doing right now, the thing you're touching. Although you practice with what you are doing, but if you' re not careful, you can't do things like this. Well, maybe that's what makes us say it's difficult. So, this is the end of “the observation that mind is without constancy.”
ripen melon,” sweet ripen melon, what is it? Is it
a watermelon? “It means to replace by bitter gourd,” There is a footnote at the bottom of the page. This means that even though
we are formed excellent, we don’t know it, and live to suffer from the messy
way it is handled. The sweet melon is deliberately replaced with a bitter one.
That's because you don't know the thing. If you knew things well, you wouldn't
do such a foolish thing. You would eat sweet things while they are still sweet.
So, how you change sweet melon by bitter one? See the example in your own life. You were suddenly slapped on the cheek. That's all there is to it, but you'd immediately change it by saying, "What are you doing? you instantly change it like that. This will cause problems, won't it? In fact, PAN! (He hit his cheek,) this is all there is to it, but you treat it like that, "What are you doing?” When a person gets a little older and his memory gets worse, and he starts repeating the same thing over and over again, the people listening will say, "Shut up, and that one too.” It's all about this. They' re changing it. Look closely. It's just what's being said at that moment, nothing else. There is nothing else. There is no such thing as talking again or saying the same thing.
Do you know about that kind of thing,
all of you? It's a story manipulated in your head. In the real ear, there is no
word because sound is vibration of air. When the vibration of air touches the
eardrum, the vibration is merely transmitted. That’s how sound works. As you
have studied it, you may probably know it. That is why when the vibration
stopped, the sound is nowhere to be heard. That's how it always is.
Because human beings have learned language, however, we don’t hear the vibrating sound, we change it into words. We think we hear a sound. They say that a crow caws,
is bitter to the skin, flesh, bones, and marrow.” Once that happens, you suffer so much you
can't keep still. You just made a selfish mistake, but you suffer with your
whole body. IThis is one of the divine practices and enlightenment.” Suffering, for example, when you
are in thorough pain, there is no room for any other thoughts. You' re there just for the pain, so
you can be saved. People who have been sick, had surgeries, and experienced all
kinds of things know it well. It is the same with poverty. When you are so poor
that you have nothing left to throw away, you can be saved. In common parlance,
such a thing is called that a cornered rat bites the cat. A cornered rat bites
the cat. It's the other way around. Normally, the cat takes the mouse, but
something out of the ordinary comes out. Power comes out. As long as you are
poor and still have the desire to be rich, you will suffer, but when you are
bottomless poor, you have nothing to lose. That is good. There is such a world.
People are saved when they become bottomless poor. That's why, they are
cornered, and when they are cornered, they will go into personal bankruptcy.
That's the kind of system we have in our society. You throw away everything in
personal bankruptcy, things you own. Isn't it right? If so, you are not going
to be ill-treated any more, right? Like a debtor's hell. In return, you
probably won't be able to get a loan, even if you go to a bank. You'll be on
the black list. However, as long as you have this one body, you can continue to
live. There is such a system, isn't there? “One
of the divine practices and enlightenment” There is such an interesting
“It is the divine practice and enlightenment which springs out from the calyxes and springs out from the roots.” Can I say that there is no such thing as bound, connected, or inconvenient? What inconveniences people is solely their own way of thinking. It' s our own way of thinking that cripples us, binding us. It' s like we're all connected, unbreakable, and hard to break. In fact, it's not true. In reality, there is not such a thing. We live a life of complete detachment from such things. If you think it is a lie, you simply look at this painting of the Buddha entering nirvana hanging here, and look at the stove, look at the wall, look at it like this, and what happens when you look at it like this is that because you properly accept it one by one, the previous thing is freely separated, and you are able to see it properly like this. You are formed like that. There is nothing that you can't see the next time you see it, because what you saw before is in the way. However, if something comes to mind, even just a glimpse of it, “Oh that is” such kind of thing arises, you can't see it even though you should be seeing it.
It is the same with people's talks. If you try to understand what people are saying and listen to them by doing various things, you will not be able to hear what they are saying. If you really listen to what is being said, it is unconditional. You don't need to grope for what the other person is saying. Just stay with what you hear. Then you'll understand things. I'm sure of it. You think you can't understand what is being said, so you twist your brain while listening, so you can't keep up with what is being said. What I was talking about here, you keep making it an issue, I'm talking more and more and more, but you keep making it an issue only here. When I finished speaking, I asked what it was like, but you couldn't understand what I said. The context is not connected. That's the way it is in most everyday conversations. Now that I am talking with effort, if you stay in silence, you can hear everything being said as it is. You are formed that all are audible to ears. If you listen with your thoughts and thinking, or various things attached to it, it becomes a mess. It's not what the other is saying. You change it to your own way of receiving, or your own way of understanding, it is replacing the sweet fruit by the bitter fruit, which is mentioned a little while ago. In such way, people suffer, being bound by their own way of thinking. We can be more liberated.
You're not supposed to walk in front of people like this, it's just OK to turn sideways and walk past them. They say that it is common sense when crossing in front of people, or we should not cross in front of others, it is not so. We are bound by common sense. Why is it that when it's a child, you let them go by like this, you let them scamper about with smile. When an adult pass by, it won’t be that easy. There are sweets like this. When a child comes in and eats a piece of it, they say, "Oh, " and when an adult eats it, they say, "How did he grow up?” They even say they want to see the faces of the people who raised them, and the faces of their parents. It's interesting.
When so many people are seated in a row like this, depending on where you sit, problems may occur. When we are invited to other places, such as a wedding banquet, there is a table there, so we can sit anywhere we want, but if we sit in a wrong place, we will get into trouble. In fact, there are no rules. Someone else has the rules, and the rules in their head make them inconvenient. Once you are free from such kind of thing, you will have a fun. It is the divine power that human beings have. We all have it. It is nothing special. Nowadays you will be questioned if you perform a medical procedure without the qualification of doctor. In the old days, when medical care was not yet advanced, parents would do what they could to help their children if something happened there. And even if they lost a life because of it. Well, there are various things, just to name a few.
Nowadays, there are so many rules and regulations, and these rules and regulations have made it difficult for people to get around, even in various facilities. I heard that even in nursing homes, it is really difficult. If someone who uses the service asks a staff to buy something to eat, he or she can' t do it. It's not that they can' t do it, they can, but they have the promise; the rule. The staff says, “I could do it, but there is a rule. I did it and went back to the office and report them, I would be scalded why I did it. So, I cannot do.” It has become a crippled world. They can' t even do cleaning. When a user asks that as the room is dirty, please clean it, the staff answers that is not part of the deal. While the staff is staying for one hour, the user can receive whatever she wants as she pays wage. They don't do things without promises. That's funny. In such a situation, a person with divine power can deviate from such things and freely do things that make people pleased. They have that kind of power, don't they? Well, that is the true meaning of divine power, isn't it? It's not like jumping over the top of Mt. Fuji.
“This has been said that sentient beings suffer, and more, there are suffering sentient beings.” Do we read like this? Sentient beings are all living things. We are all part of it. If we don't know things well, we will suffer from very little things in our life. “Sentient beings are not self and they are not the others.” The person next to you has nothing to do with you, that’s not true. We're already here together, living like this right now. This is what's going on in our own flesh and blood. Look at each one of us. But this brain here (pointing his head) understands that this is just me, and the others are all other people. If we take another look, we can see that there are so many of us here, who is doing this? To put it very simply, this is what your eyes are seeing right now. It's not what other people's eyes see. So much so that all of this is the content of your own life. This is it. To be able to see that there are so many people here. It means that our eyes are acting vividly right now, that's it. It's not about the others. So, it's not that we don't care. It's all our own content, and that's why we learn from it. It is really a wonder. When someone falls down there, if we happen to touch the way he fell, this thing will respond. We don't know where we learned it. We do not go in ignorance, do we?
I know many of you drive cars, for instance, there is a crosswalk here. There's an old lady standing there. We were driving along here for a while. We drove casually, but we could see the crosswalk and the woman standing. While we were driving, I talked with the driver, he said that he was not able to know whether the woman would cross the crossing or not. He was driving. When driving, he was very concerned about, he said. He said, “If she wants to cross, she can do so, if she doesn't, she won't,” it would be good if she could express her will properly. “I cannot know. Because I cannot know so that I am nervous and scared.” At that time, I said to him, “You know well. You are so clear. You know clearly that the old woman is hesitating to cross, and yet, because you have a strong sense of your own way of thinking, I'm sure you'll say something when you bump into her because she doesn't give you a proper sign. It's not like that. You who are on this side know how the situation is.” We know better than that. When we know that something is dangerous, we should go carefully, but that we say, "That one.”
For example, there is a hedge over here.
You can see the shadows flickering somehow. You know it. But you couldn't
understand it, you said. It's strange, isn't it? Although you don't know who
was there or what's there, you do know that there was some movement. But you say
you are not sure. You say you don't know. That's why you say he or she popped
out of nowhere. No, it is not so. No, it' not. We know that. It's an amazing
ability. But because we say “we're,” sometimes things get worse.
The car in front of you stopped. If the car in front of you stops, something must be going on. When the car stops and you think you can pass on the right, you hit a person walking or a bicycle with a bang. You knew it, you knew that the car in front of you stopped. If the car stopped like this, even if it does not come into your eyes, even if you cannot see the other side of the car in front of you, the most obvious thing is that the car in front of you has stopped. You said it stopped suddenly. That's right, it stopped suddenly, didn't it? In any case, things rarely turn out the way you think they will. Yet, we are formed that our bodies can understand everything that is not as we think it is.
We do various works and when there is a
person to work with, if I am here and I touch his or her movements like this, I
can know all about them. Although we understand everything, there are many
people who don't want to go along with a movement that is different from what
they want. Isn't that kind of a problem? That's what these places are all about.
“Sentient beings are not self and they
are not the others” “Furthermore,
there are suffering sentient beings.” or “Thus it has been said that
sentient beings suffer, and furthermore, there are suffering sentient beings.”
After that there is the phrase, “ultimately it is impossible to deceive others.” This is what I have just told you. There is no such thing as being deceived by others. No matter what it is, it is settled properly. If you don't like what that person is saying, it means that you've been properly listening to that person before, and that's why you've been able to make that kind of decision. When you're listening properly, you're not listening to something that you don't want to hear, so you can hear it properly. After listening, you try to process it with your own way of thinking, which causes many things to happen. It is said that ultimately it is impossible to deceive others, isn’t it? I guess it means not to be deceived.
CLAP! (He claps his hands) When I have you hear this sound, CLAP! If I ask you how you heard it, and people say all kinds of things about it, your own, CLAP! the sound you are now hearing with your ears is not deceived by others at all. It's really clear. It' s fine, without anyone's help. What, it sounded like that? People might say variously, but when you hear like that, CLAP! you are not deceived by others at all. That's how they are made. That's how it's made to be properly heard. This is the point which we should see on practice.
The Four Abodes of Mindfulness is four thoughts. Now, the second one. We are studying the part, “It is the observation that feeling is suffering.” The next part says that what is sweet is totally sweet and what is bitter is totally bitter. But “suffering should not be easily groped.” When you have worries, pains, and other things in your life, you need to see what's really going on, what the problem is, and how it's happening, and treat it as a teaching material in your practice.
“We should ask ourselves,” he says that you should ask yourself. The other said something like this, CLAP! (He claps his hand) if the other person says something like this, it will be heard as such. That's the first thing. After that, what will happen is that you will come up with your own way of looking at things, your own way of thinking, and various thing, then you start dealing with them, and they will bother you. The other side said this, CLAP! Isn't this the thing that makes you suffer? What do you think? As I mentioned earlier, the ears can only hear while there is vibration. Who cares about what you don't hear? After hearing it, hold on to it, and make it matter, who is doing such? I guess it hurts when someone slaps you like this, but then the pain goes away. But because the slap is still in your memory, when you see that person, you want to say a few words about what he or she did to you the other day. Now, if you are asked if the pain that you were hit with at that time is still in your body, it is nowhere to be found. It means what is the problem? You have to ask yourself.
“We should ask ourselves,” he says, “What the hell is suffering?” “What is suffering?” Suffering, we say we suffer, but what the hell is suffering? There is nothing to lose if you stop thinking about all the things you are thinking about when you are suffering. If you didn't think about it, your life would be a mess, and a lot of things would be lost, that's not true at all. It's easier when you're not thinking about unnecessary things. Is it more fun to hold on to suffering all the time? Is your life worth living if you have to deal with it? Is that why you spend so much time on it? Do you spend a lot of time doing things you've already done and fixing them to your liking? That's not practice, is it?
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.
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
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.
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.
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.