Good Morning fellow students and everyone. The principles in the “Treatise on Response and Retribution” are very profound and the cases, examples and accounts on cause and effect are numerous. The ancient people have shown us great kindness in encouraging us. The teachings in ancient books teach us that in all teachings, especially those that are virtuous; confidence and belief are crucial to achievement. Whether we seek true happiness in this lifetime or birth into the Western Pure Land, everything depends on confidence and belief. The Buddha often said in the sutras that “the world is impermanent, countries are fragile and in danger”. Life is very short. When our next breath does not come, this life will be over. Thus, having one thought of firm belief is one thought of good root. When our belief increases, our good roots will mature. We need to work to accomplish this and not just wait for it to happen. If we believe that we can wait until tomorrow or the next year and spend our time doing little, then we will waste this precious lifetime and fail to attain birth into the Western Pure Land. We will regret this in the end. Therefore, we should build our confidence and practice diligently.

In Buddhism, whether it is exoteric or esoteric teaching or any others, ancient patriarchs taught us to start from the basics. What are the basics? The mind. In worldly teachings, Guan-zi, who was from the Spring-Autumn Period once said, “Greet people with joy for they are like our brothers”. This is logical. “To greet people with anger will result in conflicts, war and death”. In Buddhism, we are taught to greet everyone with a smile. In Buddhist way places, the first thing we see as we enter is the Hall of Heavenly Guardians. In the center of the hall is Maitreya Bodhisattva, whose image is that of the historical monk, Bu-Dai. He teaches us to cultivate and broaden our minds, to tolerate and forgive others. The first requirement in learning Buddhism is to know how to regard all beings with joy. Our achievement lies in our own virtuous conduct, which is incorporating genuine learning and wisdom into our daily lives. Confucius was an average citizen without social status or wealth. How did he attain such remarkable accomplishments? Buddha Shakyamuni was a prince, yet he renounced his throne and his wealth to lead the life of an ordinary citizen. What were his achievements? Frankly speaking, he attained the pure, equal and compassionate mind to care for all sentient beings.

After almost fifty years of learning and practicing Buddhism, I have summarized the Buddha’s teachings into a single guiding principle for our practice. If our every rising thought, word and deed do not go against this guiding principle and we practice according to the teachings, we will naturally attain achievement. Throughout my life, I have never withheld any knowledge or experiences about Buddhism, but have shared and dedicated them to all who wish to learn. When we cultivate, we must first practice a mind of sincerity. Do not be afraid that others may treat us insincerely. Treat them with sincerity. We need to understand that when others treat us insincerely, it is due to their lack of understanding of the true reality. They do not understand that all sentient beings in the universe arise from one origin and that the entire universe arises from our self-nature. Thus, it is logical that they will use insincere minds when interacting with others. Buddhas and Bodhisattvas have understood the reality. After immersing myself in the Buddha’s teachings for almost fifty-years, I have also realized this reality. If we still treat others insincerely even after realizing this, then we are wrong. We should not repeat this mistake.

To nurture minds of sincerity and purity, we let go of all attachments, let go of the rights and wrongs of others. When we are free from all these, we will attain purity of mind. To nurture our non-discriminatory mind, we need to let go of all wandering and discriminatory thoughts, rights and wrongs, and inequalities. Then, a mind of equality will be attained. A mind of purity and equality is a mind of sincerity and awakening. Using this mind to regard all others and objects, our loving kindness will naturally reveal itself. Therefore, the full title of the “Infinite Life Sutra” has given us the practice guidelines, which are purity, equality and enlightenment. In the Pure Land School, we practice to attain purity and equality of mind. With this mind, we will be awakened. Awakening is sincerity and compassion. It is cultivating our mind, constantly caring for all sentient beings, especially those in suffering.

Suffering covers a very profound and extensive area. Today, those with wealth and high social status also suffer. Most people do not realize this. What are their sufferings? After they die, they will fall into the Three Bad Realms. How could they not suffer? They are deluded by the Five Desires of wealth, lust, fame, food or drink and sleep, and the Six Dusts. Although they may be practicing Buddhism, it is more of a pleasure than actual learning. They have no true understanding of Buddhism. They have no opportunity to listen to lectures or to learn of it. Instead, their affinity and condition lie in worldly interests (such as entertainment and worldly affairs). Most people admire and envy them, thinking that they lead happy and fulfilling lives. But these people are wrong. How long will such happiness last? After they die, they will descend to the Three Bad Realms. Buddhas and Bodhisattvas understand that all beings are suffering, not just those who lack the necessities of life. Their sufferings are just more apparent than those with wealth and prestige. The latter do not know how to cultivate their minds. In the blink of an eye, they will fall into the Three Bad Realms. This kind of suffering has gone unnoticed by us. Today, people living in poverty are those who spend their days chanting "Amituofo". In a few years, they will become Buddhas or Bodhisattvas after they attain birth into the Western Pure Land. They will be forever freed from sufferings. But, most people today do not understand the true reality. They only see the present, not the future. Without the decades of learning and practicing Buddhism, I too would lack this understanding.

All Buddhas, Bodhisattvas and sages are compassionate. In Buddhism, we often say “Compassion is the basis and expedient ways are the means to help beings awaken”. With this compassionate heart and the use of expedient ways in our daily lives, we help to educate sentient beings to awaken. Practicing the teachings in our daily lives is cultivation. Practicing the teachings when interacting with people, matters and objects is helping others to be awakened. In other words, our cultivation and helping others to be awakened should accord with sincerity, purity, equality, proper understanding and compassion. We will then no longer be ordinary beings but sages. We would do well to practice filial piety to its utmost and have compassion and loving-kindness for all beings. When encountering goodness; joy and happiness will arise as we assist others to achieve. When encountering badness, we will be able to endure and tolerate all adversities. When we closely observe everything around us, we will see that those who are sincere and kind towards others have immeasurable good fortunes and virtues.

Buddha Shakyamuni and Confucius are excellent examples of this. Throughout his life, Confucius accorded with the Five Virtues of gentleness, kindness, respectfulness, thriftiness and humility when he interacted with others and dealt with matters. They are our role models in learning and cultivation. Buddhism is not a religion, but an education. In other words, Confucius and Buddha Shakyamuni are our best role models. They are what we would call voluntary social educators. As their students, we would do well to emulate them and follow their teachings. Master Yin-Guang especially advocated this book as a starting point for practice. This is using an appropriate method, the initial skillful method in practicing Buddhism.

We will now read the text. The first passage is “The Exalted One says, neither disasters nor good fortunes come without reasons and conditions, we incur them. The result of good and bad is like the shadow, accompanying the form”.

The first two sentences are the main principle of response and retribution. Actually, the rest of the text explains this first passage. The first sentence is primary and the second sentence is subordinate. With thorough understanding of these two sentences, we can hasten all good fortunes and avoid all misfortunes. We can become sages, virtuous people, patriarchs and Buddhas. Where do good fortunes and disasters come from? From our own deeds. This is the basic principle of response and retribution. It is as the Buddha said, “To break through all delusions and attain awakening. To escape sufferings and attain happiness”. Delusion and awakening are what we can control. Suffering and happiness are the results of what we have done. Wisdom and happiness are good fortunes. Delusion and suffering are misfortunes. This treatise mainly explains the intentions or minds of sages. Can we obtain good fortunes and happiness and avoid all misfortunes? To do so by requesting the protection of the Buddhas, Bodhisattvas and heavenly beings, and asking for forgiveness of our offenses is superstition. This conflicts with the principle of response and retribution. If we genuinely understand this passage, we will no longer plead with spiritual beings to protect us for we will understand that to do so is superstition.

"Neither disasters nor good fortunes come without reasons and conditions, we incur them". We are responsible for everything that happens to us. If we practice good deeds and refrain from all wrongdoings, we will obtain good fortunes. If we do not correct our faults and continue to do bad deeds, we will incur misfortunes. It has nothing to do with others. We need to understand this. Buddha Shakyamuni repeatedly said in Mahayana sutras, “The Buddhas do not liberate sentient beings”. This is true. How are sentient beings liberated? By self-realization, cultivation and liberation. This is the truth. Would self-realization, practice and liberation not be “We incur them”? It is not because of others that we fall into the Three Bad Realms or the Hell realms, but our own erroneous ways. How can we blame others for our own retributions? Although Buddhas and Bodhisattvas are very compassionate toward us, they are unable to increase our good fortunes, to bear the consequences for us or to eradicate our offenses. If they told us this, we would not believe them. Buddhas and Bodhisattvas taught us where good fortunes and misfortunes come from. Buddha Shakyamuni helps us to understand the truth and reach self-realization by clearly explaining to us the principle of the true reality of life and the universe. Once we realize this and no longer commit wrongdoings, misfortunes can then be eliminated. If we exert ourselves to practice good deeds, then good fortunes will be ours. This is the genuine teaching of Buddhas and Bodhisattvas. Once we have heard the teachings and have found them fair, reasonable and proper, we will accept them and seek our own good fortunes. It is the same for a person, family, society, country or world. I hope everyone will attend to his or her own practice. This is all for today. Thank you.