How does “Shou-in Buddha-nature” cure the four sufferings of “Living, Aging, Disease, and Death”?

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
except 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, that’s all with these four
sufferings. Among these, all the suffers
humans feel are included.
*
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:
“Shou-in” of “Shou-in Buddha-nature”
means True Identity. Since true identity
means the main body,
“Shou-in Buddha-nature” means
the main body of Buddha-nature.
In this case, the fact that “true identity”
and “main body” have the same
meaning can be explained with the
following analogy.

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 true identity,
and it represents the main body of
Buddha-nature simultaneously.
Also, the main body of Buddha-nature
is Buddha-nature itself. 
Therefore, originally, since “Shou-in
Buddha-nature” is Buddha-nature itself,
there is no need to distinguish
between “Buddha-nature” and
“Shou-in Buddha-nature.”
However, in order to distinguish
“Shou-in Buddha-nature” from
“Ryou-in Buddha-nature” and
“En-in Buddha-nature, the main body
of Buddha-nature is named
“Shou-in Buddha-nature.”

“Shou-in Buddha-nature” is 
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.

(Note)　Because “Shou-in Buddha-
nature” is the main body of Buddha-
nature and refers to Buddha-nature
itself, I will use the abbreviated name
“Buddha-nature” from here on to
explain “Shou-in Buddha-nature.”
In other words, I will first explain
Buddha-nature in general, and then
return to the topic of “Shou-in
Buddha-nature” later.

Buddha-nature can sometimes
manifest as “Law” in the phenomenal
world.
When Buddha-nature appears as
Law, it appears as
“The Law that creates all phenomena
in the phenomenal world.”
It also appears as
“The Law that manages the creation
and disappearance of all phenomena.”
Therefore, Buddha-nature is, as I stated
above, the main body of the entire
phenomenal world.
I also talked about this in my previous
article.

In that case, where does
“The Power to create all phenomena” or
“The Power to manage them” come
from?
They originate from Buddha-nature 
and arise from Buddha-nature.
Buddha-nature is the source of these
powers.
This is because Buddha-nature exists
in all things, including phenomena,
matter, and life, etc, in the whole
universe. Therefore, Buddha-nature can
become the source of the power of the
Law of Origin.

In conclusion, from Buddha-nature
comes 
“The power to create all phenomena”
and “The power to manage them.”
Therefore, Buddha-nature is
the main body of the Law of Origin.

You can possess “The Law of
Mighty Power” in human size

Usually, “The power of the law that
creates all phenomena” forms
large-scale cosmic phenomena such
as planets like Earth, the Sun, Solar
Systems, Galaxies, and Black Hole
at the cores of Galaxy. (Image Below)

However, when you use that law,
you can use it as a law of daily basis.
You can use that law to reform
or improve your own life,
or to solve issues that are occurring
in your society or country.
In other words, we can use
“The Law, which is usually forming
huge cosmic phenomena,” that is,
the Law of Origin, on a familiar,
human-sized scale.

The reason we can do this is because
there is no scale of big and small, in
Buddha-nature or the Law of Origin.
Basically, there is no scale of big and
small in the Law.
You cannot say, “It is a big Law
because it is the Law that establishes
huge cosmic phenomena,” or,
“It is a small Law because it is the Law
that forms the physically small body of
a human being.”
This is because there is no “scale of
big and small” in the Law.
*
However, the following fact can be
said with certainty:
It is the fact that the law that you use,
even if you use it on a human-sized
scale, is extremely strong and has
enormous power.
This is because the power of that law
is the law that makes the formation of
all enormous cosmic phenomena
possible. At the same time, it is also
the law that creates even exquisite
human bodies.

If you were to use that law for the
purpose of “Ending war” or
“Achieving peace and prosperity for
a certain country,” that law would
exert its enormous power, and would
achieve that goal far stronger than
any other law.
I would like you to be firmly convinced
of that.

The Law of Origin values
Specialized Laws

In that case, that law will create
a peaceful society and a peaceful world,
together with all the specialized Laws
that exist in the world.
This is because the Law of Origin takes
care of the specialized laws of each
special field very seriously.
The Law of Origin ensures a well
overall environment, so that the power
of the specialized laws of each special
field can be fully utilized.
And you are the sole owner of
“The Law of Origin.”

Question

What does the following mean
specifically?
“The Law of Origin ensures a well
overall environment, so that the power
of the specialized laws of each field
can be fully utilized.”

Answer

For instance, if you often perform
“Mercy and Wisdom actions,”
those actions will become EN (Trigger),
and Buddha-nature will appear in the
world.
Buddha-nature is the main body of
the Law of Origin.
If Buddha-nature appears, the power
of the Law of Origin will be exerted,
and the world and society will be
at peace.
If the world becomes peaceful and
prosperous, specialized laws in politics
and economics, medical laws, and
various laws in people’s lives will
all be put to good use.
And those specialized laws will
become “more useful specialized laws” 
for people’s lives and livelihoods.