These “Living, Aging, Disease, and
Death” are the “four kinds of suffering,”
and unless some kind of action is taken,
the “suffering” will continue to occur.
The four sufferings of “Living, Aging,
Disease, and Death” are four kinds of
fundamental suffering of the body
and mind.
“Aging,” “Disease,” and “Death” refer
to the suffering of old age, disease, and
death.
The first “Living” means “the suffering
of living,” and refers to all the suffering
of living other than old age, disease, and
death. For instance, it includes all the
suffering that comes with “living,”
such as financial suffering, suffering in
daily life, and suffering in relationships.
The four sufferings of “Living, Aging,
Disease, and Death” are also sufferings
of the mind.
If the body suffers, the mind will also
suffer.
Therefore, the four sufferings make up
all the suffering that humans feel.
*
Humans have had the suffering of
“Living, Aging, Disease, and Death”
since countless past lives, and lived
tens of millions, hundreds of millions,
or even trillions of times of lives.
And arrives at the Present life.
(Table Below)
And even now, the suffering of
“Living, Aging, Disease, and Death”
exists. They will also exist in future
lives. In this respect, it is the same
as “No Bright/Bon-nō” and “Karma.”
“Shou-in Buddha-nature”
overcomes the four sufferings
of “Living, Aging, Disease, and
Death”
So how can we treat the “suffering
body”, that is, the four sufferings of
“Living, Aging, Disease, and Death”?
In conclusion, the suffering body
can be treated by
“Shou-in Buddha-nature.”
(Table Below)
Just as “Ryou-in Buddha-nature”
treated ‘No Bright/Bon-nō’ and
“En-in Buddha-nature” treated
‘Karma’, “Shou-in Buddha-nature”
treats the ‘suffering body’.
Also, “Shou-in Buddha-nature”
treats the ‘suffering body’ means
overcoming the four sufferings of
“Living, Aging, Disease, and Death”.
*
Next, I will talk about how
“Shou-in Buddha-nature” overcomes
the “suffering body“.
What is “Shou-in Buddha-nature”?
I have already talked about
“Shou-in Buddha-nature” in a previous
article.
→ https://wp.me/P8lyV2-2P0
The analogy I mentioned in my
previous article is important, so
let me talk over it again:
For instance, there is a woman
called Ms. A who always appears in
front of everyone wearing
10 different masks.
As a result, no one knows Ms. A’s
true identity.
In reality, Ms. A’s true identity is
a woman named Olivia.
No one knows this.
However, Mr. B, who knows that
very well, tells everyone one day.
“You know that woman who always
shows up wearing 10 different
masks? That person is actually Olivia.”
Then everyone realizes that
Ms. A’s true identity is Olivia.
In this way, “Shou-in” of “Shou-in
Buddha-nature” means true identity.
In other words, true identity is
“a person’s main body.”
If the true identity of Ms. A, who
appears wearing 10 different masks,
is Olivia, then Ms. A’s main body is Olivia.
The opposite is also true.
If the main body of Ms. A is Olivia,
then the true identity of Ms. A who
wears 10 different masks, is Olivia.
True Identity is equal to the Main Body.
In the same way, “Shou-in” of
“Shou-in Buddha-nature” means
the main body of Buddha-nature.
However, the main body of Buddha-
nature is Buddha-nature itself.
Therefore, in reality, since
“Shou-in Buddha-nature” is Buddha-
nature itself, there is no need to
distinguish between “Buddha-nature”
and “main body.”
However, in order to distinguish it
from “Ryou-in Buddha-nature” and
“En-in Buddha-nature,”
“Shou-in Buddha-nature” is named
“The main body of Buddha-nature.”
“Shou-in Buddha-nature” is also
the main body of all phenomena
Furthermore, “Shou-in Buddha-nature,”
which is the main body of Buddha-
nature, is also the main body of the
entire phenomenal world.
To be continued at a later date
