“All beings be happy. May they be joyous and live in safety. All living beings, whether weak or strong, tall or short, big or small, visible or not visible, near or far away, already born or yet to be born. May all beings be happy.
May no one deceive or look down on anyone anywhere, for any reason. Whether through feeling angry or through reacting to someone else, may no one want another to suffer. May all beings be happy [2].”
General information
The Arizona Buddhist Temple is located in Phoenix, Arizona. The Temple itself first opened in 1936, but has since been rebuilt and expanded. The Arizona Buddhist Temple is located at 4142 West Clarendon Avenue, Phoenix, Arizona 85019. As you can see in the picture, the Temple is unassuming and simple. It has two signs: one with its current name “Arizona Buddhist Temple,” and one with its previous title “Arizona Buddhist Church.” The building does not appear religious in nature from the street.
The Arizona Buddhist Temple is the oldest Buddhist establishment in the state. It is a non-profit organization established for the listening to and practice of Buddha-Dharma [2]. Additionally, the temple aims to assist the entire community beyond its walls, holding the belief it is responsible for society in general [2].
The temple has a resident minister who carries out the majority of the teaching. Additionally, there is a Board of Directors who supports the minister and manages temple business. Committees are formed to plan temple activities for the sangha [2].
Mission
“The mission of the ARIZONA BUDDHIST TEMPLE [capitalization in original] is to encourage Sangha:
1) to learn the joyful and compassionate teachings of Amida Buddha;
2) to practice these teachings in their daily lives; and
3) to share the teachings with others [2].”
Buddha Amida
The Buddha Amida, as he is referred to in Japanese, is the savior Buddha of the Pure Land sects. Amida may also be called Amitabha and Amitayus, meaning “Infinite Life” and “infinite Light.”[1] Originally, devotion to Amida began in China circa 650 CE, later spreading to Japan and the formation of the Pure Land sects around the 12th and 13th century [1]. Amida is important primarily in East Asia and less so in Tibet and Nepal [1]. It is said that Amida manifested as the Buddha Gotama and the bodhisattva Avalokiteshvara [1]. The Buddha Amida’s [colour is red, the posture one of meditation (dhyana-mudra), his symbol the begging bowl, his mount the peacock… [and] his element water” among other associations [1]. Amida is often shown wearing a crown and ornaments and holding an ambrosia vase that spills out jewels associated with eternal life [1].
Jodô Shinshû and Shinran
The Arizona Buddhist Temple is of the Jodô Shinshû Buddhist school. Jodô Shinshû, or Shinshû, means “True Pure Land sect” and believes the Buddha Amida will bring salvation to all beings [3].Those sects encompassed in the “Pure Land” traditions use the practice of Nembutsu. This practice involves saying Amida’s name over and over, almost like a chant [3]. Shinshû is the largest of the “Pure Land” traditions of East Asia [3]. The founder of Shinshû, Shinran Shonin (1173-1263) studied with a Japanese monk, Hōnen. Hōnen was the founder of the Jodoshu, meaning Pure Land sect [2]. Notice that the only difference between the translation of these two sects is the addition of ‘True’ for Shinshû. In Jodoshu, Buddha Amida has a Pure Land, or “a paradisical realm created out of boundless religious merit.” in which one desires to be reborn.
Shinran became a disciple of Honen when he was twenty-nine [3]. At the time, Jodoshu practice of Nembutsu Buddhism was disliked and denounced by traditional monks. Shortly thereafter, Honen and his disciples were kicked out of Kyoto, Japan. In his time spent away, Shinran lived as a layman, married, and raised a family. Here he realized that “enlightenment and rebirth in the Pure Land were not contingent on adherence to the monastic precepts, the study of scriptures and the doctrine, or the severance of worldly ties [3].” Essentially, Shinran realized that enlightenment could occur even while engaging in common, daily activities [3].
Shinran was eventually pardoned, returning to Kyoto. He went on to write Kyogyoshinsho, which tries to “[establish Shinshu’s] affiliation with traditionally accepted authorities” by taking passages and scriptures from elsewhere and commenting on them [3]. Unlike Honen, Shinran believed that it was not the development of faith in Amida that freed an individual, but that Amida chose to save humanity. Shinran did not dismiss Honen’s belief in the invocation of Amida, but suggested that instead of cultivating faith, one needs to already possess it and develop further understanding that it is the divine power of the Buddha that helps escape samsara [3].
Until 1872, Pure Land sects argued over who could claim the name “Jodô Shinshû [3].” Disciples of Honen, creator of Jodoshu, and disciples of Shinran, himself a disciple of Honen, both claimed to be the “true” Pure Land tradition. In 1872, it was decided that Jodô Shinshû would refer to those groups associated with Shinran. However, Honen is considered a major figure in the development and past of Shinshu and the Pure Land traditions, in general [3].
More about the history of Shinshu can be found by visiting the Arizona Buddhist Temple website and clicking on the “Jodo Shinshu Teaching” page.
History of the Temple
Before the Temple building itself was opened, Reverend Seki started the community around 1933. Like Rev. Seki, Jodô Shinshû sensei are usually pretty poor, surviving from donations. Rev. Seki came from Los Angeles, California to Phoenix, Arizona and was the first sensei to stay in the area, living with a local family. Before the temple, Rev. Seki held services, in Japanese, in a barn in Glendale, Arizona on which the Yamamoto family resided. In addition to services, Shiku Yamamoto helped to start a woman’s organization named Fujinkai, which still exists today [5].
The Arizona Buddhist Temple was originally named the Arizona Buddhist Church when it opened on May 21, 1936 with about 100 members [5]. At the time, other Buddhist communities, too, called themselves churches instead of temples; the Arizona Buddhist Church followed suit. Issei, or first generation Japanese Immigrants, are considered the charter members of the Temple. Second generation immigrants, Nissei, are still around today. The land on which the Temple is built was purchased by Issei in the name of the Nissei because the Alien Land Laws in place at the time prohibited first generation immigrants from owning land or property. The original building included a hondō (main hall), worship area, and residential accommodations for the Sensei and his family [5]. A Buddhist alter, called a butsudan, and benches for use during service were made by hand and put into the temple. The Arizona Buddhist Church was the first major move for Jodô Shinshû away from California and the West Coast [5].
With the advent of World War II, the Arizona Buddhist Church was effected. The Church was located within a military zone, meaning that Japanese Americans in the area would be moved to relocation camps during the war. The sensei were moved to relocation camps, forcing the Church to close. However, the sangha members continued to practice Buddhism, albeit secretively, in their homes. Without a sensei present, the sangha practiced from memory of services and teachings. In 1945, the Church was reopened following release from relocation camps. It served as a temporary home for Japanese Americans who were displaced and therefore unemployed and/or homeless [5].
On March 13, 1957, the Arizona Buddhist Church burned down. The flames destroyed the handmade butsudan and benches, made by the Issei charters. Unlike during World War II, the temple did not close. Instead, barracks formally used in a relocation camp became the make shift site for services. In 1961, the new Temple was finished. Like the original, there was a hondō and worship area. However, a separate building was constructed, facing north, for the Sensei and his family to use. Additionally, separate classrooms and new activities were added, including taiko drumming and Japanese dance lessons [5].
Further changes to the establishment followed. Services and discussions, formerly conducted in Japanese, began to be taught in English. Meditation was added in the 1970s. Interestingly, meditation became part of Sunday service due to non-Japanese interest in Buddhism due to association of meditation and Zen.The Arizona Buddhist Church became the Arizona Buddhist Temple in the 1990s [5].
Contemporary Offerings
Today, the temple still offers many of the activities it did when it was first established–with the exception of Japanese dance. The temple offers Dharma school for a little under an hour with volunteer teachers of the Sangha. There is a Young Buddhist Association (YBA) for high school age individuals. The YBA allows for, among other things, discussion of religious understanding. A Parent’s Club sponsors temple activities, much like a Parent Association at a high school These activities may include graduation parties, Dharma school picnics, and conferences. There is still a Fujinkai, or Buddhist Women’s Association, like Shiku Yamamoto helped to develop. The Fujinkai encourages a way of life based on Shinshû teachings and advocates further development of the self [2].
On the Arizona Buddhist Temple website, one can find a link to “Dharma in the Dessert,” a podcast offered by the ministers of the temple [2]. The podcast first introduces a Buddhist concept, then a minister discusses a message from the Dharma. There are currently three tracks of about twenty to twenty-five minutes available.
a typical service
The Arizona Buddhist Temple lists a typical service as follows:
“Sunday Family Dharma Practice Service at 10AM (Conducted in English)
Open to Public
Followed by Dharma School Classes for Children & Adults
BASIC SERVICE ORDER
Kansho: Ringing of the bell
Opening Remarks
Opening Meditation
Vandana [worship] & Ti-Sarana
Voice Meditation with Chanting of Sutra
Dharma Sharing
Gatha [hymn] Singing
Closing Meditation
Announcements
Closing Gatha [hymn]
Closing Remarks [2]”
Kanshō ringing is a calling bell rung with a wooden mallet in the pattern of 7-5-3, and is rung by the Sensei or a trained member of the sangha [5]. Opening remarks will include a Gasshō, or invocation of Amida by repeating “Namo Amida Butsu [5].” This means “Adoration be to Amida Buddha [3].” The Dharma sharing will also end with a Gasshō. Announcements often include a welcome to new members and visitors [2].
Following the service, there is an adult discussion group, which is open to the public, and Sunday school. School is taught by volunteers from the Sangha. In addition, there is a monthly Shotsuki service, which is led by the Sensei and is in memory of those who have passed away in the last month [5].
Currently, the sangha is primarily Japanese-Americans, but some Euro-Americans and African Americans are also members [5].
Additional information
For more information on the Arizona Buddhist Temple and the practices found within, visit the website for the Temple or the Pluralism Project website.
Sources and Additional Reading:
[1] Editors of Encyclopædia Britannica. “Amitābha.” Encyclopædia Britannica. April 27, 2017 2017. Web. <https://www.britannica.com/topic/Amitabha-Buddhism>.
[2] “Pure Land Shin Buddhism Dharma Practice Center.” Arizona Buddhist Temple. 2011. Web. <https://www.azbuddhisttemple.org>.
[3] Shōtō, Hase. “Jōdo Shinshū.” Encyclopedia of Religion. Ed. Lindsay Jones. 2nd ed. ed. 7 Vol. Detroit: Macmillan Reference USA, 2005. 4933-4936. Print.
[4] “Vandana.” Yogapedia. Web. <https://www.yogapedia.com/definition/7598/vandana>.
[5] Whitlock, Brenda E. “Arizona Buddhist Temple.” The Pluralism Project. 2004. Web. <http://pluralism.org/profile/arizona-buddhist-temple/>.
-Report done by Lexington Haines