The Seattle Betsuin Buddhist Temple, host for the 2008 Northwest District Buddhist Convention, cordially invites you to “Come Home to the Nembutsu” on February 15-17, 2008. This 61st annual convention will take place at the Doubletree Guest Suites, 16500 Southcenter Parkway in Seattle, Washington.

For more information visit http://www.seattlebetsuin.com/ 

Siddhārtha Gautama (Sanskrit; Pali: Siddhāttha Gotama) was a spiritual teacher from ancient India and the historical founder of Buddhism. He is universally recognized by Buddhists as the Supreme Buddha of our age. The time of his birth and death are uncertain: a majority of 20th century historians date his lifetime from circa 563 BCE to 483 BCE, while some more recent scholars have suggested dates around 410 or 400 BCE for his death. This alternative chronology has not yet been accepted by other historians.

Gautama, also known as Shakyamuni (“sage of the Shakyas”, in Pali “Å›akamui”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were summarized after his death and memorized by the saá¹…gha. Passed down by oral tradition, the Tripiaka, the collection of discourses attributed to Gautama, was committed to writing about 400 years later.

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching his doctrine and discipline to an extremely diverse range of people— from nobles to outcaste street sweepers, mass murderers such as Angulimala and cannibals such as Alavaka. This extended to many adherents of rival philosophies and religions. The Buddha founded the community of Buddhist monks and nuns (the Sangha) to continue the dispensation after his Parinirvāna (Pāli: Parinibbāna) or “complete Nirvāna”, and made thousands of converts. His religion was open to all races and classes and had no caste structure. He was also subject to attack from opposition religious groups, including attempted murders and framings.

The sangha travelled from place to place in India, expounding the dharma. This occurred throughout the year, except during the four months of the vassana rainy season. Due to the heavy amount of flooding, travelling was difficult, and ascetics of all religions in that time did not travel, since it was more difficult to do so without stepping on submerged animal life, unwittingly killing them. During this period, the sangha would retreat to a monastery, public park or a forest and people would come to them.

The first vassana was spent at Varanasi when the sangha was first formed. After this, he travelled to Rajagaha, the capital of Magadha to visit King Bimbisara, in accordance with his promise after enlightenment. It was during this visit that Sariputta and Mahamoggallana were converted by Assaji, one of the first five disciples; they were to become the Buddha’s two foremost disciples. The Buddha then spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, the capital of Magadha. The monastery, which was of a moderate distance from the city centre was donated by Bimbisara.

Upon hearing of the enlightenment, Suddhodana dispatched royal delegations to ask the Buddha to return to Kapilavastu. Nine delegations were sent in all, but the delegates joined the sangha and became arahants. Neglecting worldly matters, they did not convey their message. The tenth delegation, lead by Kaludayi, a childhood friend, resulted in the message being successfully conveyed as well as becoming an arahant. Since it was not the vassana, the Buddha agreed, and two years after his enlightenment, took a two month journey to Kapilavastu by foot, preaching the dharma along the way. Upon his return, the royal palace had prepared the midday meal, but since no specific invitation had come, the sangha went for an alms round in Kapilavastu. Hearing this, Suddhodana hurried to seen and reproached the Buddha, stating “Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms”, to which the Buddha replied
“     That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms     ”

Suddhodana invited the sangha back to the royal palace for the meal, followed by a dharma talk, after which he became a sotapanna. During the visit, many members of the royal family joined the sangha. His cousins Ananda and Anuruddha were to become two of his five chief disciples. His son Rahula also joined the sangha at the age of seven, and was one of the ten chief disciples. His half-brother Nanda also joined the sangha and became an arahant. Another cousin Devadatta also became a monk although he later became an enemy and tried to kill the Buddha on multiple occasions.

Of his disciples, Sariputta, Mahamoggallana, Mahakasyapa, Ananda and Anuruddha comprised the five chief disciples. His ten foremost disciples were completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

In the fifth vassana, the Buddha was staying at Mahavana near Vesali. Hearing of the impending death of Suddhodana, the Buddha went to his father and preached the dharma, and Suddhodana became an arahant prior to death. The death and cremation led to the creation of the order of nuns. Buddhist texts record that he was reluctant to ordain women as nuns. His foster mother Maha Pajapati approached him asking to join the sangha, but the Buddha refused, and began the journey from Kapilavastu back to Rajagaha. Maha Pajapati was so intent on renouncing the world that she lead a group of royal Sakyan and Koliyan ladies, following the sangha to Rajagaha. The Buddha eventually accepted them five years after the formation of the Sangha on the grounds that their capacity for enlightenment was equal to that of men (and the Lotus Sutra, in Chapter 12, contains a description of the dragon king’s daughter attaining enlightenment in her present body), but he gave them certain additional rules (Vinaya) to follow. This occurred after Ananda interceded on their behalf. Yasodhara also became a nun, with both becoming arahants.

During his ministry, Devadatta (who was not an arahant) frequently tried to undermine the Buddha. At one point Devadatta asked the Buddha to stand aside to let him lead the sangha. The Buddha declined, and stated that Devadatta’s actions did not reflect on the Triple Gem, but on him alone. Devadatta conspired with Prince Ajatasattu, son of Bimbisara, so that they would kill and usurp the Buddha and Bimbisara respectively. Devadatta attempted three times to kill the Buddha. The first attempt involved the hiring of a group of archers, whom upon meeting the Buddha became disciples. A second attempt followed when Devadatta attempted to roll a large boulder down a hill. It hit another rock and splintered, only grazing the Buddha in the foot. A final attempt by plying an elephant with alcohol and setting it loose again failed. Failing this, Devadatta attempted to cause a schism in the sangha, by proposing extra restrictions on the vinaya. When the Buddha declined, he started a breakaway order, criticising the Buddha’s laxity. At first, he managed to convert some of the bhikkhus, but Sariputta and Mahamoggallana expounded the dharma to them and succeeded in winning them back.

When the Buddha reached the age of 55, he made Ananda his chief attendant.

The student said: Since you don’t know, teacher, why do you,
nevertheless, say that you do not abide within clarity?

Chao-chou said: It’s enough to ask about the matter. Bow and
withdraw.

`The Great Way is not difficult. It just avoids picking and choosing.’This is from the beginning of a poem called “Faith in the Heart,” “Trust

in the Heart-Mind,” by the Third Great Ancestor, third in line from

Bodhidharma, Bodhidharma being number one, that starts off

The Great Way is not difficult.

It just avoids picking and choosing.

Just don’t love or hate

And everything will be clear.

DO you think master was finding himsel in no ansrble position or he was giving some serious message to his displ or he didn’t answer bcos he think that answer will bcom question soon ????
As soon as you set out to describe it, you diminish it. You apply your attachments, delusions and anger to it. As Zooey told Farany if we talk about it we will lose it. MU
but if we will not talk about it we have already lost it.

“Sit with me in divine faith and believe in me and I’ll be there. Remember, I am here for all beings until the last soul passes off the earth.” Kuan Yin

You may already be familiar with Goddess Kuan Yin. Considered the premiere female deity in the Chinese Pantheon, this Goddess has traditionally been (in Chinese culture) the protector of mothers and children. She has also been patroness and protector of fishermen. Not surprisingly, in the manuscript: The Living Word of Kuan Yin copyright 2006 Hope Bradford & Lena Lees, the Goddess speaks extensively on the power of motherly love, compassion and loving-kindness. Beyond her wise and prophetic words, however, are her parables–chapter vignettes demonstrating her profound teachings explaining one’s creation of personal reality and immortality.
Everchanging, Kuan Yin could, at any juncture, transform her guise. The embodiment of her empathetic and powerful message, her forms show the divine dynamic that is the God Force. Transmuting with ecstatic abandon, Kuan Yin demonstrates how we are all a part of this vital dynamic. Appearing to psychic channel, Lena Lees as thousand-arms Kuan Yin, she could morph into “bigger than life”, godlike forms, demonstrating our full god-potential. Insisting evil does not exist, that nothing can overcome the God Force, Kuan Yin emphasizes there is no reason to fear. Teaching that no one is better than the next, she stresses the importance of accepting differences and the development of community.
Explaining it is necessary to return to this earth odyssey, experiencing even the darkness to finally enter Nirvana (which is Oneness), Kuan Yin insists that it is the earth experience which represents the most important step in our entire evolution:

“Human mistakes and inaccuracies are no less important than divinity…the incredible process of being human allows for the higher self to acknowledge and extract divinity from one’s trials and tribulations.”

Further, Kuan Yin advises that what is needed on earth is “compassion for the untruth”. Touching untruth’s shoulder with the utmost tenderness, she shows her infinite capacity for love and forgiveness. Stemming the tide of war and destruction can only occur, the Goddess maintains, through the “sprinkling elements of truth and healing”.
This process requires one be centered upon and understand the issues of his or her life from a place of detachment. To examine one’s life from this perspective allows the Higher Self to participate in daily choices and problem solving. While ego is responsible for maintaining the self during waking reality, much of the pressure of decision-making can be mitigated when allowing one’s relationship with the higher-self to unfold.
Divinity is not, according to this Deity, some distant or unattainable ideal. Rather is intimately associated with all that is considered part of a “realistic life”. To spiritually assess one’s personal dramas from a place of detachment; to regard them as integral to spiritual growth is an enlightened choice. This personal choice, in itself, has the power to transform the course of one’s life path.
Manifesting during each of Lena’s trances, Kuan Yin did not arrive with a list of instructions. Nor was there a user’s manual. Insisting that her kaleidoscopic shape shifting harbors the mysteries of the universe, the Venerated-One explains that it rests upon each of us to unravel the meanings of her vast array of amazing and mysterious forms.
While instantaneous metamorphosis is, indeed, a very impressive skill, the full extent of Kuan Yin’s upaya-kaushalya (expedient means) is truly stupendous. The fantastical and sometimes whimsical props and spiritual tools she brings with her to each channeled session are to illustrate her spiritual teachings. One must wonder if Kuan Yin is limited in any way—whether her ability for metamorphism is, indeed, infinite.
During the years spent creating this manuscript, I’ve come to recognize Kuan Yin’s characteristic metamorphisms occurring in my dreams. Aware of her coming to me as a host of humans, I’ve also viewed (while sound asleep) her many and varied animal transformations: a black stallion, a turtle, a Brahman cow and her calf and a variety of beautiful birds.
Once, beset by continuing obstacles and frustrations, I dreamt of a giant winged ant buzzing around the room and then coming towards me. I couldn’t help but wonder if it was Kuan Yin encouraging me to stay the course. In Native American lore, ant possesses the very special medicine of patience and fortitude.

A few days later, staring at the computer monitor, I sensed something blocking my field of vision. Constantly brushing from my brow what I thought was a loose strand of hair: I finally thrust off my glasses only to find a stray ant patiently scouting the top rim. Thoroughly searching the area, his appeared to be a lone expedition.
Because of the synchronicity occurring throughout the writing of this manuscript, I have come to believe that the channeling chronicled herein, was not accidental, that this manuscript possesses its own timeline and destiny. Kuan Yin had the intent to come to Lena and myself, that this material be manifest here and now.
This is not to say that Lena and I didn’t have a choice in the matter. However, once we were committed to seeing the project through, we both experienced unexpected and profound changes in our lives. While Kuan Yin insists there really is no beginning or end to such an undertaking, there appeared to be (through visions and dreams) an organized and purposeful structure to the communications.
There has been a pattern—that during historical periods of great strife (for instance, now, following 9/11, the Afghanistan and Iraqi Wars and recent geological catastrophes: the Indian Ocean Tsunami as well as hurricane Katrina), the spiritual “Elders” once again return to earth to assist humans in our quest for spiritual consciousness, to help us remember who we truly are. Considered an “Ascended Master” and “Elder”, Kuan Yin’s appearance at this moment in history conforms to this pre-existing pattern.

Transcribing the Kuan Yin material I recognized certain former Elder teachings, for example, Kuan Yin’s assertion of “the great mix of karma and free will”. This canon, however, is accompanied by an important caveat, that karma does not possess the iron grip on our lives many would suppose. We are not meant to suffer, nor are we are destined to endure endless entrapping, “made-up” realities. Rather, upon resolving whatever limiting beliefs one might possess, one is free to then focus upon creating endless possibilities.
Showing us the Crown of Creation, Kuan Yin professes that we are here not only to experience the wonder and beauty of being alive but to also learn from her and from those spiritual speakers who preceded her. Desiring that we fully experience our humanity by marveling at and participating in all the sights, sounds and smells this earth has to offer, Kuan Yin stresses that one’s earthly incarnation is an opportunity for the divine.
An essential cornerstone of the Deity’s canons is that a realistic life allows for the higher self to pluck divinity from one’s everyday life drama. The embodiment of her universal principles, Kuan Yin declares there exists only eternity, knowledge and bliss and that we, as humans, are constantly dealing with seen and unseen forces:

“You are riding the karmic wave and the wind can shift. Everyone must take what they see and deal with that which is unseen.”

Throughout the manuscript ageless Goddess, Kuan Yin, also spoke of collective (soul) agreements, spiritual contracts comprised of specific mindsets, creating personal as well as global realities. She wants us to understand how limiting collective agreements are responsible for much of humanity’s despair, and that we have greater control over our reality than we might believe.
With the concepts of reincarnation, karma, free will and soul agreements forming her bulwark, the entirety of the Kuan Yin precepts is as unique and authentic as it is compelling. Placing nurturing and motherly love at the foundation of her teachings, Kuan Yin decrees, “Loving kindness is the most potent energy of all.”
Insisting that desire is why we’re here on earth: to taste, to experience, Kuan Yin cautions not to become attached to the outcome. According to the Goddess, attachment to a certain goal can create a “negative driving force”. Distinguishing between the two, Kuan Yin characterizes desire as a natural human drive whereas attachment to a goal encourages artificial expectations and outcomes. Relinquishing ego’s need to “grab onto” and “take things to personally”, trusting in one’s natural impulses without presupposing the outcome, one has an opportunity, here and now, to experience authentic spontaneity and spiritual liberation.
Kuan Yin professes that even when all hopes and dreams have been dashed, when everything has been destroyed, humanity will eternally possess the attributes of loving kindness and free will. Those born of this precious earth are capable of transcendence through utilization of these inherent human traits.
Dedicating this book to “all the people who feel left behind, who don’t believe they measure up”, Kuan Yin wants her readers to know that spirituality is liberating and that even a moment of meditation is potent. Further, she emphasizes that loving others and praying for their well-being is “the most incredible thing a person can do”.
Guided, by Kuan Yin, through spectacular astral vistas, Lena’s trances were gateways to illumination with visionary sojourns spanning the earth plane and beyond.Embellishing each amazing journey is Kuan Yin’s ability to transform herself into any shape she so desires. Her transformations utilize two primary modes: metaphor and archetype. While entertaining, her metamorphoses are intended to be much more. As she has expressed, her shape shifting allows her to take whatever forms necessary to convey her spiritual teachings.

So, it is told, many in the East have sought and found her loving and comforting visage and words. Her many forms have been immortalized; elaborately sculpted and painted in temples and pagodas throughout the eastern hemisphere.
It is said that the Deity is capable of assuming thirty-three distinct forms and that seven of them are feminine. Doing her own thing, she is the “action figure”, the dynamic embodiment of her empathetic and powerful messages:

“Kuan Yin is shape-shifting…She’s a willow branch. Buddha. Oh now she’s a chubby Kuan Yin floating in a bubble.
“Oh wow.” exclaims Lena in another segment. “I’m seeing so many beautiful things. I see a flower. Oh, now a lizard. A bumblebee. Unseen things! Energies. Plants! Raindrops!”

Ever the changeling, Kuan Yin will “be here until the last soul passes off the earth”. As she seeks approachability, her forms predominantly mimic coin of the realm shapes avoiding the arcane. Only on certain occasions, when radical measures were required for explaining her more esoteric concepts, did she choose almost incomprehensible transmogrifications. While instantaneous metamorphosis is, indeed, a very impressive skill, as you have read, here, the full extent of her upaya-kaushalya (expedient means) is truly stupendous:

The fantastical (and sometimes whimsical) props and spiritual tools she brings with her to these discourses are to, as well, illustrate her broad range of spiritual teachings. Emerging from the miasma, transforming into infinite manifestations of the original oneness, Kuan Yin’s morphs are emblematic of her timeless truths. One must wonder if Kuan Yin is limited in any way, whether her ability for charade and drama is, in fact, infinite.
Arriving on the scene, Kuan Yin didn’t come with a list of instructions or translations. Like a spontaneous and incredibly wise child, she just is, leaving it to those witnessing her transubstantiations to decipher their meanings.
Insisting that it is for each of us to fathom the mystery of her visages, Kuan Yin reveals (within every nuance of her undulating forms), the nature of our humanity. Becoming her surroundings she demonstrates the intimate fabric: our inextricable enmeshment with nature and the universe:

“See my image, create my image. Understand all my manifestations. Watch my pastimes.”

Stating that meditation upon Kuan Yin’s form is one way to avoid being overwhelmed by the fear and stagnation of earth consciousness, Lena went on to remind us of another: praying for the welfare of others.

“Kuan Yin believes that praying for other’s well-being is the most incredible thing a person can do. It is a spiritual act. And there is something else. Because Kuan Yin is made of pure intention, she is energized by the good intention and prayers of people.”

Many of her shapes are eminently interpretable, metaphors for beliefs or current events. Others, however, can be perplexing, necessitating an acceptance of perhaps more expanded perspectives. All possess one thing in common, that on earth things do not remain stagnant. Swathed in the inevitability of change her contortions symbolize the constant push, pull between, for example, an initial force and the resulting countervailing force.

Kuan Yin’s progression to more solid and corporeal forms delineates the validity of individual perception and experience, that there is profound meaning in the mundane. In fact, it is daily beliefs, emotions and actions forming the scaffolding from which personal reality is created:

“I come to people in many forms, forms constructed from people’s own perceptions. And it is individual spiritual needs that create these unique perceptions. In the end, it does not matter what form I take.”

Through her morphing, Kuan Yin dramatizes how it is unnatural for our lives to be hopelessly encumbered. Endowed with the potential to re-envision and reform, we generate our own path.
While physicality and personal tendencies are influenced by one’s predominant beliefs and emotions, one has the opportunity to break free from any limiting karmic cycle through experiencing the earth. It rests upon each of us living within the boundaries of this earthly incarnation, then, to fully explore and discover our humanity, our compassion and free will.
Anyone’s desire for control is right and natural: stemming from one’s driving force to fully experience free will. Such a powerful drive is part of the Authentic Self. For it is one’s Authentic Self’s signals and communications (through trance or dreams) guiding the individual through the daily maze.
Besieged by cultural systems discouraging one’s natural inclination to grab the wheel and take control, one might abdicate: believing all one’s follies originate from remote, fabricated sources. Actually, as Kuan Yin states we have complete control:
“It is like meditating upon a beautiful place. The more one dwells on the vision of the beautiful place, the more real it becomes.”

About the author:
Born in Manhattan, Hope Bradford has practiced hypnosis for over twenty years. Even though she had facilitated hundreds of trance regressions she was not prepared for the phenomenon that changed her life: witnessing the channeled teachings of the ancient Asian deity Kuan Yin. Agreeing to transcribe each of the twenty-eight sessions, she then recorded them in manuscript form.

The Six Realms

If ego decides it likes the situation, it begins to churn up all sorts of ways to possess it. A craving to consume the situation arises and we long to satisfy that craving. Once we do, a ghost of that craving carries over and we look around for something else to consume. We get into the habitual pattern of becoming consumer oriented. Perhaps we order a piece of software for our computer. We play with it for awhile, until the novelty wears out, and then we look around for the next piece of software that has the magic glow of not being possessed yet. Soon we haven’t even got the shrink wrap off the current package when we start looking for the next one. Owning the software and using it doesn’t seem to be as important as wanting it, looking forward to its arrival. This is known as the hungry ghost realm where we have made an occupation out of craving. We can never find satisfaction, it is like drinking salt water to quench our thirst.

Another realm is the animal realm, or having the mind like that of an animal. Here we find security by making certain that everything is totally predictable. We only buy blue chip stock, never take a chance and never look at new possibilities. The thought of new possibilities frightens us and we look with scorn at anyone who suggests anything innovative. This realm is characterised by ignorance. We put on blinders and only look straight ahead, never to the right or left.

The hell realm is characterised by acute aggression. We build a wall of anger between ourselves and our experience. Everything irritates us, even the most innocuous, and innocent statement drives us mad with anger. The heat of our anger is reflected back on us and sends us into a frenzy to escape from our torture, which in turn causes us to fight even harder and get even angrier. The whole thing builds on itself until we don’t even know if we’re fighting with someone else or ourselves. We are so busy fighting that we can’t find an alternative to fighting; the possibility of alternative never even occurs to us.

These are the three lower realms. One of the three higher realms is called the jealous god realm. This pattern of existence is characterised by acute paranoia. We are always concerned with “making it”. Everything is seen from a competitive point of view. We are always trying to score points, and trying to prevent others from scoring on us. If someone achieves something special we become determined to out do them. We never trust anyone; we “know” they’re trying to slip one past us. If someone tries to help us, we try to figure out their angle. If someone doesn’t try to help us, they are being uncooperative, and we make a note to ourselves that we will get even later. “Don’t get mad, get even,” that’s our motto.

At some point we might hear about spirituality. We might hear about the possibility of meditation techniques, imported from some eastern religion, or mystical western one, that will make our minds peaceful and absorb us into a universal harmony. We begin to meditate and perform certain rituals and we find ourselves absorbed into infinite space and blissful states of existence. Everything sparkles with love and light; we become godlike beings. We become proud of our godlike powers of meditative absorption. We might even dwell in the realm of infinite space where thoughts seldom arise to bother us. We ignore everything that doesn’t confirm our godhood. We have manufactured the god realm, the highest of the six realms of existence. The problem is, that we have manufactured it. We begin to relax and no longer feel the need to maintain our exalted state. Eventually a small sliver of doubt occurs. Have we really made it? At first we are able to smooth over the question, but eventually the doubt begins to occur more and more frequently and soon we begin to struggle to regain our supreme confidence. As soon as we begin to struggle, we fall back into the lower realms and begin the whole process over and over; from god realm to jealous god realm to animal realm to hungry ghost realm to hell realm. At some point we begin to wonder if there isn’t some sort of alternative to our habitual way of dealing with the world. This is the human realm.

The human realm is the only one in which liberation from the six states of existence is possible. The human realm is characterised by doubt and inquisitiveness and the longing for something better. We are not as absorbed by the all consuming preoccupations of the other states of being. We begin to wonder whether it is possible to relate to the world as simple, dignified human beings.

The most effective method in this age is Pure Land method - Buddha Recitation.

And his reply was “Don’t care about it!” (and continue meditation), and dismissed the disciple.

If you do not care about the thoughts, you are not holding on to it. (and continue meditation) If you care about the thoughts, or wish to control Thoughts with Thoughts, then you will never let go of it.

The arising of thoughts are like gifts - if you do not accept it and continue meditation, then the thoughts won’t affect you.

In meditation, we must live in the Present (and be aware of it all). Holding on to thoughts is like living in the Past.