What are impermanent acts

Coming back to nothing is not just about the future a few years from now.
Moment by moment, it comes back to nothing.
Impermanent also means that every moment is new.
The “actor” who played your “role” yesterday and the “actor” who plays you today are different actors.
Today I'm just going to perform on today's stage.
Every day, every second, a different actor changes the same character while touching the baton.
So, no matter what yesterday's story is, no matter what character they're playing today, or any unhappy character, they're just playing today.
Close your eyes, take a deep breath, and then think about your name, family, yesterday's events, and where you are now.
Yes, that is the setting for the characters you (actor) will perform today and now.
What I remember now is not that I remember, I downloaded the character settings.
What you own is today's character's item.
It's me and I'm not myself.

Let's take a close look at the parents' faces.
It's a familiar face, but I wonder if they've really been with these people the whole time?
Something strange.
My memory up until yesterday is just data.
This moment is my new self now.

　It's true that those who are born will die. However, it never comes back to nothing. I would like to explain a little bit about what “nothing” is often explained in Buddhism.

What is important when thinking about “nothing” is what is “there” and what is “nothing.” Not everything is there, and not everything is there.

What is “there”. That is, for example, the pot in front of our eyes. When we see a pot, we unmistakably think there is a pot there. That pot certainly does exist.

So, what is “nothing”? It is, for example, a pot, etc., which we assume exists as an entity. A pot is made of a mass of earth or glass. We simply give the name pot to that mass of soil or glass. If you break the pot into pieces with a hammer, fragments of soil or glass will remain, but there is no pot there. From this, too, an immutable pot, a pot that exists as an entity, is formed by itself You can see that there is no such thing as a pot.

The same goes for humans. It's true that I am here now. However, that “I” is just a name given to something with bodily or sensory effects made from cells. There is no “I” separate from the body or sensory effects, etc., nor is there an immutable “I”. Even though it changes constantly, “I” exists as a name.

Also, even when humans die, they do not become nothing. Both you and I have been through the world of reincarnation since a long time ago. Once you die, you will always be reborn into one of the worlds of heaven, humans, Ashura, animal life, hunger, or hell. Your everyday actions cause karma, and as a result, you will be reborn into one of the next worlds. If you do good deeds, you can have that much ease.
Therefore, instead of questioning what the meaning of human existence is, we must think about how to live better and how to break free from reincarnation. Simply put, “don't do bad things, do good things.” This is something that even small children can understand, but it's not something that can be done even when they become old.

To live is to lose

You might say that, but losing it means it was “mine.”
Buddhism is something that has already been denied since then. There's no such thing as “mine,” and I'm not even mine.
So, ultimately, we don't even think about life and death separately. I think we lose death because we have life. There is no life, no death.

So what am I here and now? It is me who is kept alive (made possible) by countless conditions.
There just happens to be something that isn't supposed to be there. When I look deeply at my life like that, I can even feel that “I can lose it.”

From a life of nothing, nothing, to a life of being, and being. Oh thank you, oh thank you, oh, it's precious.

Was the life of someone important to you that ended the life they had already given you had no meaning?
Or is the meal you're going to eat today meaningless because it's going to be poop anyway?

That kind of nihilism is an idea of people who didn't receive any seeds from their ancestors. Now that you've taken care of the seeds, let's pass them on to the next generation. The steps you take in life are the seeds for someone else.

And now that you've lived your life to the end, let's return to the world of “desolation.” If the lives we each receive are waves, the world that will return is the ocean. The ocean does not exist as a real world. However, in the same way that any small river ends up in the same ocean, the world where everyone returns is compared to the ocean.

Well, this is what Shakyamuni explains.

Impermanent

Impermanent Conduct (Impermanent Conduct): All Existence Changes Due to Relationships
It is the law (law/truth): This is the law (law/truth) of the world where life and death occur
Life and Destruction (Life and Destruction): Destroy everything that is caught up in life and death
Jakumetsu tsuiraku (jakumetsuiraku): Make it easy with desolation

Shakyamuni did not view “annihilation” pessimistically as “nothing,” but viewed it as “easy.” This feeling may not be easily conveyed, but it is very important in Buddhism.
I think the ultimate “ease” is being freed from all entrapment and not being able to regenerate anymore. That's “then why should I die sooner?” If I were to leave it like that, it's still in “obsession (obsession).”

The meaning of this life we have received can occur infinitely. That's the seed you sow.

Sakurako-sama

This is Kawaguchi Hidetoshi. This is my humble answer to the question.

The “nothing” described in the Heart Sutra is “denial of what is made up as an entity.”

We have a habit of being born with things and things as if they were, on the side of the thing itself, being held captive as if they were possible by something tangible that does not change forever and forever.

To put this habit in detail, it's called “Club Giving Up,” and Jikai-sama's explanation of the pot is really helpful.

However, it is the Heart Sutra that is explained as having no trace of dust (empty) that is actually established as such.

Well, when it comes to asking if there's nothing, that's not the case.

Actually, I and you both really exist right now.

There are various limitations, but of course there are things and things that have been recognized and captured.

However, although they do exist, their state is made up of how they are dependent on others (luck), and most simply, they can be due to various causal relationships (causes and conditions), and depending on that causal relationship, they change further. It does not exist as an entity, but changes in a way that depends on others is called “various acts are impermanent.”

Depending on the cause and cause, so does myself. The future will also depend on where I go, what I do, and the cause and effect of my work.

Both worldly happiness and enlightenment, which is the ultimate Buddhist happiness, depend on cause and effect. By reconciling good causes and relationships, we want to move towards good results.

Buddhism is also very useful for the sake of public happiness, and I would be grateful if you could continue with your studies.

Kawaguchi Hidetoshi Gassho