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 extensive. Ancient people have given us much encouragement and utmost care. We learn from ancient books that in all virtuous teachings, confidence and belief are basic to achievement. Whether we are seeking true happiness in this lifetime or birth into the Western Pure Land (at the end of this lifetime), achievement depends on confidence and belief. We need to be particularly mindful of what the Buddha often says in sutras, "the world is impermanent, countries are fragile and in danger". Life is very short. When our next breath does not come, this life is over. Thus, having a thought of firm belief is a thought that arises from our good roots. Increasing our firm belief is increasing the maturing of these good roots. We need to exert ourselves and not wait for this to happen. If we believe that we will have a tomorrow or a next year and spend our time idly, then we will waste this precious life and fail to attain birth into the Western Pure Land. We are bound to regret this in the end. Therefore, we should build up our confidence and practice diligently.

In Buddhism, whether it is exoteric or esoteric teaching or any others, ancient patriarchs had taught us to cultivate from the basics. What is this "basic"? It is the mind. In worldly teachings, Guan-zi who lived during the Spring-Autumn Period once said that we are "to greet people with joy, as 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 a traditional way place, we first enter 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 has a huge smile representing joyfulness. His great stomach represents enormous tolerance and broad-mindedness), which teaches us to cultivate our minds, that we too need to be broadminded, tolerant and forgiving of others. The first requirement in learning Buddhism is to know how to treat everyone and all sentient beings with joy.

Our achievement lies in our own virtuous conduct, which is the integration of genuine learning and wisdom into our daily lives. Confucius was an average citizen without wealth or prestige. What did he accomplishment? Although Buddha Shakyamuni was a prince, he gave up his status, his throne and wealth and chose instead to lead the life of an ordinary citizen. What were his achievements? Both attained the mind of purity, equality and compassion to care for all sentient beings.

After almost fifty years of learning and practicing Buddhism, I have clarified the Buddha’s teachings into a guiding principle for practice. If our every rising thought, word and deed do not infringe upon this guiding principle and if we practice according to the teachings, we will naturally attain achievement. Throughout my life, I have never concealed my knowledge and practice of Buddhism, but have shared my experiences with everyone. When we cultivate our minds, we must first practice a mind of sincerity. Do not be afraid that others may treat us falsely, concentrate on treating them with sincerity. When others treat us falsely, it is because they do not understand the true reality or that all sentient beings in the universe arise from one origin and that the entire universe arises from our self-nature. Not understanding, it is logical that they would use false minds when interacting with others. Buddhas and Bodhisattvas understand the reality. After immersing myself in the Buddha’s teachings for almost fifty-years, I have also realized this reality. However, if we still treat others falsely after we have come to this understanding, then it is an offense that we should not repeat.

To nurture a mind of sincerity and purity is to let go of all attachments, to let go of the rights and wrongs of others. When we are free from these, we will have attained the mind of purity. To nurture our mind of non-discrimination, 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. The full title of the "Infinite Life Sutra" has given us the practice guidelines, which are purity, equality and awakening. In the Pure Land School, we practice to attain the mind of purity and equality to be awakened. Awakening is sincerity and compassion. It is the cultivation of our mind, to constantly care for all sentient beings, especially those in suffering.

Suffering covers a very profound and extensive area. Today, those with wealth and who hold high status in society also suffer. Most people have overlooked this fact. How do they suffer? After they die, they will fall in the three lower bad realms. How would they not suffer in misery? They are deluded in the midst of Five Desires of wealth, lust, fame, food/drink, and sleep and Six Dusts without self-realization. Although they may be practicing Buddhism, it serves more as a pleasure than actual learning. They have no knowledge on what Buddhism really is. They have no chance to listen to lectures or to study Buddhism. Instead, their affinity and condition lie in worldly interest (like entertainment and worldly affairs). Most people admire and envy them for leading a happy and fulfilling life. But they are completely wrong. How long could their happiness last? Afterwards, they will be reduced to the lower three bad realms. Buddhas and Bodhisattvas clearly recognized that these beings are suffering. The suffering ones are not necessarily the ones who lack the necessities of life. These sufferings are very apparent that we can see them in life. The ones that are not easily recognized are the wealthy and prestigious people who enjoy and waste their good fortunes and wealth, and not knowing to cultivate their minds. In the blink of an eye, they fall into the three lower realms. This kind of suffering has gone unnoticed by us. Nowadays, people who are living in poverty are those who spent their days chanting the Buddha’s name. Within a few years, they will become Buddhas or Bodisattvas after they reach the Western Pure Land and be forever free from all sufferings. But, most people today do not understand the true reality. They only see the present and not see into the future. Without decades of learning and practicing Buddhism, we too would not have this understanding.

Namely, all Buddhas, Bodhisattvas and sages are compassionate. In Buddhism, we often say "Having compassion and using expedient methods to help beings to be awakened". With this compassionate heart and the use of expedient ways in daily lives, we are educating and helping sentient beings to be awakened. Practicing the teachings in our daily lives is self-cultivation. Practicing the teachings when interacting with people, matters and objects is helping others to be awakened. In other words, self-cultivation and helping others to be awakened should accord with sincerity, purity, equality, proper understanding and compassion. We would then achieve and surpass the stage of an ordinary being to become a sage. Consequently, it enables us to practice filial piety to its utmost and harboring compassion and kindness toward all people and animals. Encountering the good, joy and happiness arise as we assist others in their achievements. Encountering the bad, we are able to endure and tolerate all adversities. When we observe closely everything around us, those who are sincere and show goodwill toward others have immeasurable good fortunes and virtues.

We can see and understand this from the conduct of Buddha Shakyamuni and Confucius. 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 should emulate them and follow their teachings. Master Yin-Guang especially advocated this book as a starting point to practice. This is using appropriate method, the initial skillful method in practicing Buddhism.

The first passage from the text is, "Neither disasters nor good fortunes will come without reasons and conditions, we incur them. The reward of good or bad is like the shadow accompanying the form." The first passage (first three lines) is the general principle of response and retribution. Actually, the rest of the text is the explanation of this first passage. The first two lines are the main theme and the last line of the passage contrast and bring forth its main theme. With thorough understanding of the first two lines, we can hasten all good fortunes and avoid all misfortunes. We can become sages, virtuous people, patriarchs or Buddhas. Where do good fortunes and misfortunes come from? They come from our own deeds. This is the fundamental principle of response and retribution. It is what the Buddha said, " to break through all delusions and attain awakening, and to escape sufferings and attaining happiness". Delusion and awakening are what we summon while suffering and happiness are what is summoned. 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 request protection or forgiveness from Buddhas, Bodhisattvas and heavenly beings is superstition. This conflicts with the principle of response and retribution. Once we thoroughly understand this passage, we will no longer ask spiritual beings for protection but to understand it to be superstition.

""Neither disasters nor good fortunes will come without reasons and conditions, we incur them." Disaster and good fortune are the results of our behavior. If we practice good deeds, refrain from all wrongdoings, we will obtain good fortunes. If we do not reform and instead continue to commit bad deeds, we will meet with misfortune. It has nothing to do with others. We need to understand this true principle. Hence, Buddha Shakyamuni repeatedly said in Mahayana sutras that "The Buddha do not emancipate sentient beings". These are honest words. How are sentient beings emancipated? By self-realization, self-practice and self-emancipation. This is the truth. Would self-realization, self-practice and self-emancipation not be "We incur them"? It is not by others’ doing that we fall in the lower three bad 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, bear our consequences for us or eradicate our offenses. If they were to teach in this way, then we will not believe them. Buddhas and Bodhisattvas taught us where do good fortunes and misfortunes come from. Buddha Shakyamuni helps us to understand the truth and reach self-realization by clearly explaining the principle of the true reality of life and the universe to us. Once we realized this and no longer commit wrongdoings, misfortunes can then be removed. If we exert ourselves to practice good deeds, then fortunes will be come to us. This is the genuine teachings of Buddhas and Bodhisattvas. Once we have heard the teachings and have found them to be fair, reasonable and justifiable, we accept it completely and seek our own good fortunes. It is the same for a person, family, society, nation or world. I hope everyone takes care of their own practice.