Category: Uncategorized

By: Jasmine Taylor

Location & Demographics

The Metta Monastery is located outside of Valley Center, California. It is found at the end of a road that leads into an avocado orchard. The mountains of northern San Diego County surround this orchard. The monastery grounds are filled with lush, beautiful, breathtaking scenery and incredible landscapes that house vegetation on almost every hill.

There are nine American monks and one Thai monk in residence at the monastery. Additionally, laymen and laywomen are welcome in the Metta Monastery to practice Buddha’s teachings and offerings.

The Metta Monastery is funded through donations. These are mainly used for the upkeep of the grounds and building maintenance. All of the Dhamma provided here is offered for free. This is because the founders believed in distributing the Dhamma in line with the way Buddha thought his teachings should be shared. Furthermore, they believed that the best way to express gratitude for the teachers’ generosity in offering free materials was by putting the teachings into practice, earnestly.

Founders & Buddhist Tradition

Ajaan Suwat Suvaco

The Metta Forest Monastery was founded in 1990 by Ajaan Suwat Suvaco and was under his direction for three years. He was born on August 29, 1919, and was ordained at twenty. He became a student of Ajaan Funn Acaro two or three years later. He also studied briefly with Ajaan Mun. Following Ajaan Funn’s death in 1977, Ajaan Suwat stayed on at the monastery to supervise his teacher’s royal funeral and the construction of a monument and museum in Ajaan Funn’s honor. Ajaan Suwat came to the United States in the 1980s and there he established four monasteries. There is one in Seattle, Washington, two near Los Angeles, and the last is the Metta Forest Monastery in San Diego County. He returned to Thailand in 1996 and died in Buriram on April 5, 2002, after battling a long illness.

Ajaan Geoff

Ajaan Geoff, also known as Thanissaro Bhikkhu, is an American Buddhist monk of the Kammatthana (Thai Forest) Tradition. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he traveled to Thailand, where he studied meditation under Ajaan Fuang Jotiko. He was ordained in 1976 and lived at Wat Dhammasathit, where he remained following his teacher’s death in 1986. In 1991, he traveled to San Diego County, United States, where he helped Ajaan Suwat Suvaco establish the Metta Forest Monastery (Wat Mettavanaram). He became the successor of Ajaan Suwat Suvaco in 1993 and has been directing the monastery since. He was made abbot of the Monastery and the meditation teacher.

Tradition

The Metta Forest Monastery is a meditation monastery that follows the Thai Forest tradition. It focuses primarily on giving men the opportunity to become ordained as bhikkhus. This way they can practice along the Dhamma and Vinaya training rules taught by Buddha over 2,500 years prior.

Schedule & Activities

Activities

There are plenty of things to do at this meditation monstery. The monastery provides Dhamma books and CDs on meditation and Buddhism in the sala (Meditation Hall). These are free of charge and can be taken back to friends and family for a while. They are also available online and can be downloaded for free. 

The site offers a wide collection of English translations of suttas from the Pali Canon and of the Dhamma from the Kammaṭṭhāna (or Thai Forest) Tradition of Buddhism. Kammatthana means “basis of work” or “place of work.” The term is often used specifically to identify the Thai Forest Tradition and the forest tradition lineage founded by Phra Ajaans Mun and Sao. Thanissaro Bhikkhu is the English translator here for this monastery and authored all the English translations of these works. One of the sermons, Buddha’s Wisdom, is important to this monastery because it is the 5,000th Dhamma evening talk given by Thanissaro Bhikkhu. These audios date back to 2000 and the rest of them can be found at the link provided below.

https://www.dhammatalks.org/audio/evening/2024/241107-the-buddha-s-wisdom.html

Monastery Etiquette

There is a certain etiquette for attending this monastery. The first rule is that all visitors must dress conservatively. Casual and comfortable is fine, but shorts and anything provocative or revealing are not. Another rule is that visitors should avoid the monks’ area of the Monastery where their huts are.

Guests are asked to be supportive of the Vinaya rules that the monks follow. When interacting with the monks, they might alert visitors to certain protocols or restrictions. First, everyone must be respectful of their requests. Second, the monks do not expect the laypeople to know all the Vinaya rules so they are happy to explain them. Visitors are required to observe the Five Precepts while at the monastery.

Additionally, the Monastery is not always completely silent. Moreover, certain chores require cooperation among the guests, so some speech is necessary. However, visitors are encouraged to be quiet to perpetuate an atmosphere conducive to meditation. Lastly, you are not allowed to pick fruit from the orchard without first getting permission from one of the monks.

Day Visits

The Metta Monastery offers day visits. It is open every day for year-round visitors. Also, calling ahead for permission to visit is not necessary. There is an alms round at 8:30 am every day. There is even time set aside for those running late to the sala (Meditation Hall). Visitors have till 9 am to offer food to the monks. This is the only meal in the day for the monks, so if someone arrives after 9 am, the resident laypeople can take the food and store it overnight to offer to the monks the next day. Visitors can participate in the daily activities provided in the monastery. People can spend the day meditating in the sala or on the platforms and walking paths in the avocado orchard. If a visitor has a question regarding meditation and the Dhamma, the abbot is available in the afternoon to answer them. A closer look at the daily schedule is provided below.

Typical Daily Schedule

• 5:30 ‒ 6:35. Morning meditation. After a few minutes of chanting, the monk plays a recorded Dhamma talk at the beginning of the hour’s meditation.
• 6:45 ‒ 8:30. Morning chores. Visitors should ask one of the long-term guests what would be helpful.
• 8:3o. Alms round. The monks walk on their alms round down the road to the kitchen where the laypeople put rice in their bowls.
• 8:45. The monks’ meal. The rest of the food brought or cooked by the laypeople is offered to the monks at the sala
• 9:00. Morning chanting. After offering the meal, the laypeople perform the morning chanting. On Sundays, the senior monk leads the laypeople in chanting the ceremony for taking the Five Precepts.
• 9:30. The laypeople’s meal. The laypeople have a potluck meal at the kitchen area.
• 10:00 ‒ 11:00. Cleanup after the meal.
• 11:00 am ‒ 4:00 pm. Each visitor is assigned an individual sitting platform and walking path in the orchard, and is free to structure the time for walking or sitting meditation, study or resting as he or she sees fit.
• 4:00 ‒ 4:30. Q & A. A question and answer session with Taan Ajaan Geoff about the Dhamma and meditation practice.
• 4:30 ‒ 6:00. Afternoon chores. The monks or the long-term guests will let visitors know what would be helpful.
• 7:00 ‒ 8:20. Evening meditation. The evening session consists of about 20 minutes of chanting followed by an hour’s meditation. Taan Ajaan Geoff usually gives a Dhamma talk with meditation instructions for the first 10 or 20 minutes of the sit.
• 8:20 ‒ bedtime. Nighttime. The rest of the night is free for walking or sitting meditation, study, or resting.

Overnight Retreats

The Metta Monastery also offers overnight retreats. If visitors want to come for an overnight visit, they must call or write (not email) to make a reservation. For a long retreat of a week or more, it is a good idea to reserve 3 to 4 months in advance since the spots can fill up quickly. For shorter visits of just a few days, there is more chance of an opening on shorter notice. Usually, there are five to twenty visitors at any one time. Summer is usually the high season despite the hot weather. Lastly, first-time guests are allowed to stay a maximum of two weeks.

There are no scheduled retreats at the Monastery as there are at most meditation retreat centers. Rather, the Monastery is always in “retreat” mode, and visitors drop into and out of the routine according to their schedules. All visitors are asked to observe the Eight Precepts and to participate fully in the daily schedule of the Monastery. Another thing to note is that the sixth of the eight precepts limits overnight visitors to one meal per day but visitors can bring more food is they require certain accommodations.

The monastery does not charge for room or board and everything is provided in the spirit of generosity by the monks and supporters of the Monastery.

The retreats typically have simple accommodations. There are 8 x 8 ft wooden platforms in the shade of the avocado orchard where tents can be pitched. Each platform has an accompanying walking path for meditation. There is also a dormitory-style 8-room guesthouse. The rooms are private and have a sleeping platform with some storage and a space heater but no air-conditioning. The guesthouse has 2 full baths and a half bath. The tent-dwellers have bathroom and shower privileges in the guesthouse and bathhouse, and space to keep some toiletries. There are almost always some vacant platforms and walking paths in the orchard for the guest house dwellers to use for meditation.

It is best to arrive between dawn and midday, however, anytime during daylight hours is acceptable. Out of consideration for the other guests, visitors are asked to arrive before dark except with permission from the guest monk or in an emergency. Departing is easier and less disruptive than arriving. Anytime during the day or night is fine as long as the visitor leaves quietly. 

Sources

Metta Forest Monastery https://www.watmetta.org/about.html

Dhamma Talks https://www.dhammatalks.org/#/audio/evening

Metta Forest Monastery

The San Mateo Buddhist Temple: A Spiritual and Cultural Pillar

The San Mateo Buddhist Temple (SMBT) is a testament to the enduring legacy of Japanese American Buddhism in California. Established in 1910, it has provided spiritual guidance and a sense of community for over a century. Rooted in the Jodo Shinshu tradition, the temple offers a profound expression of Buddhist teachings that resonate with members of diverse backgrounds. This report delves into the temple’s founding, its historical evolution, teachings, community, and practices while also examining its financial sustainability and connections to the wider Buddhist and interfaith communities.

Historical Background and Founding

The story of SMBT begins with the determination and vision of Tetsuo Yamanouchi, an immigrant from Hiroshima, Japan. Yamanouchi, who had left a Zen Buddhist temple in Japan before ordination, immigrated to the United States in 1904, settling in San Mateo. He owned the Imperial Laundry on First Avenue in San Mateo and became a cornerstone of the small Japanese American community in the area. Recognizing the need for a local Buddhist community, Yamanouchi hosted the first service in his living room in 1910, formally establishing SMBT. At the time, the area was home to only 13 Japanese Americans, surrounded by open meadows.

The congregation grew quickly over the years, reflecting the spiritual and social needs of Japanese immigrants. Without a permanent meeting space, SMBT relocated frequently, holding services in locations such as the Japanese language school on Delaware Street, a rented storefront, and the Takahashi Market. These settings became informal sanctuaries, where congregants gathered for spiritual sustenance and to maintain cultural traditions.

During its early decades, SMBT and its members faced systemic racism and anti-Asian discrimination. Restrictive covenants in San Mateo County prevented Japanese Americans from owning property outside designated areas. Despite these challenges, the congregation persevered, fostering a strong sense of solidarity and resilience. Their efforts culminated in the early 1950s, when SMBT acquired its current home on South Claremont Street, symbolizing a significant milestone in its history.

The temple’s growth and resilience were further tested during World War II. Like many Japanese Americans, SMBT members were forcibly relocated to internment camps. During this period, services ceased, and the temple’s activities were temporarily suspended. However, after the war, members returned to San Mateo and worked tirelessly to rebuild their community. By 1951, SMBT had become an independent temple, and the construction of its social hall in 1952 provided a permanent home for its congregation. This marked the beginning of a new era of growth and community engagement.

Buddhist Tradition and Teachings

SMBT practices Jodo Shinshu Buddhism, also known as the True Pure Land Teaching. This tradition was founded by Shinran Shonin (1173–1263) in Japan and is one of the most widely practiced forms of Buddhism in the country. Jodo Shinshu emphasizes reliance on the compassion and wisdom of Amida Buddha. Adherents believe in entrusting themselves to Amida Buddha’s vow to lead all beings to liberation, with the recitation of the nembutsu—”Namu Amida Butsu” (I take refuge in Amida Buddha)—serving as a central practice.

Unlike some Buddhist traditions that emphasize ascetic practices or meditative discipline, Jodo Shinshu is tailored to lay practitioners. It highlights the ordinary person’s ability to attain enlightenment through faith and gratitude, making it accessible to individuals from all walks of life. SMBT’s teachings stress humility, mindfulness, and interconnectedness, offering a path that is both deeply spiritual and profoundly practical.

The temple is part of the Nishi Hongwanji-ha branch of Jodo Shinshu, headquartered in Kyoto, Japan, and a member of the Buddhist Churches of America (BCA). These affiliations connect SMBT to a global network of Jodo Shinshu communities, fostering collaboration and shared learning.

Jodo Shinshu also emphasizes the principle of gratitude, encouraging practitioners to recognize the support they receive from others and from the natural world. This teaching is reflected in the temple’s community-oriented approach, which places a strong emphasis on collective well-being and mutual respect.

Community and Demographics

SMBT’s congregation has evolved significantly over the years. Initially composed of Japanese immigrants and their descendants, the temple now attracts a more diverse membership that reflects the multicultural fabric of the San Mateo area. While specific membership numbers are not publicly available, the temple is known for its active participation in religious and community life.

The temple’s inclusivity is evident in its outreach to individuals from all backgrounds. Families, seniors, and young adults all find a welcoming space at SMBT, which offers programs tailored to their needs. Dharma school classes introduce children to Buddhist teachings, while youth groups and family events help bridge generational gaps. Older members, many of whom have been part of the temple for decades, serve as custodians of its history and traditions.

SMBT has also adapted to modern times by incorporating virtual services and events, especially during the COVID-19 pandemic. The temple is committed to being accessible to members, regardless of circumstances.

Practices and Activities

SMBT offers a variety of religious services and cultural activities that sustain its vibrant community. Weekly services, such as the Sunday Dharma Service, provide a space for members to chant sutras, listen to sermons, and recite the nembutsu. These gatherings are followed by social hours, fostering connections and informal discussions.

In addition to weekly services, the temple observes significant ceremonies and events:

• Monthly Memorial Services (Shotsuki Hoyo): These services honor the memories of deceased loved ones, helping families reflect on life’s impermanence.
• Obon Festival: A highlight of the year, this traditional event honors ancestors with Bon Odori dances, food stalls, and cultural activities. It serves as both a spiritual practice and a community celebration.
• Hinamatsuri (Doll Festival): Celebrated in March, this festival blends Japanese customs with Buddhist teachings, emphasizing renewal and harmony.
• Annual Bazaar: The temple’s bazaar combines fundraising with community engagement, featuring food, crafts, games, and entertainment.

SMBT also hosts educational programs, including Dharma discussions, guest lectures, and meditation workshops. These initiatives provide members with opportunities to deepen their understanding of Buddhism and explore its relevance to contemporary life.

Youth-focused events, such as cultural exchanges and summer retreats, help younger members connect with their heritage while exploring Buddhist teachings in a way that feels relevant to them.

Relationship with Other Communities

SMBT maintains strong connections with other Buddhist and interfaith communities. As a member of the Buddhist Churches of America, the temple collaborates with other Jodo Shinshu temples across the United States. These relationships are strengthened through regional and national conferences, where members exchange ideas and share experiences.

The temple also engages with local interfaith organizations, participating in dialogues, cultural exchanges, and joint service projects. By fostering mutual understanding and cooperation, SMBT exemplifies the Buddhist principle of interconnectedness and contributes to the broader goal of building a compassionate society.

This commitment to outreach has also extended to hosting events that educate the wider community about Buddhism and Japanese culture, from open-house days to collaborative cultural festivals with other religious groups.

Understanding of Buddhism

For SMBT members, Buddhism is not just a set of rituals but a practical guide to living a meaningful and fulfilling life. The teachings of Jodo Shinshu emphasize gratitude, humility, and mindfulness, encouraging practitioners to recognize the interconnectedness of all beings. The recitation of the nembutsu serves as a daily reminder of Amida Buddha’s compassion, inspiring members to lead lives of purpose and service.

This lay-oriented approach makes Jodo Shinshu particularly relevant in today’s fast-paced world, offering a path that integrates spiritual practice with everyday responsibilities.

Funding and Sustainability

SMBT sustains its operations through a combination of membership dues, donations, and fundraising events. Membership contributions provide a stable financial foundation, while events like the annual bazaar and Obon Festival generate additional income. These fundraisers not only support the temple’s activities but also strengthen community bonds.

Volunteerism plays a crucial role in SMBT’s sustainability. Members contribute their time and skills to organize events, maintain temple facilities, and support administrative functions. This collective effort embodies the Buddhist ideal of dana, or generosity, ensuring that SMBT remains a thriving spiritual and cultural hub.

Conclusion

The San Mateo Buddhist Temple is more than a place of worship—it is a living testament to the resilience and adaptability of the Japanese American Buddhist community. From its humble beginnings in Tetsuo Yamanouchi’s living room to its current role as a vibrant center for spiritual and cultural life, SMBT has navigated challenges and embraced opportunities with unwavering dedication. Through its teachings, practices, and community engagement, the temple continues to inspire and guide individuals on their spiritual journeys. As SMBT looks to the future, it remains committed to preserving its traditions while welcoming new generations to the path of gratitude and interconnectedness.

Sources

• https://sanmateobuddhisttemple.org/
• https://www.smdailyjournal.com/news/local/san-mateo-home-honors-the-history-of-japanese-american-family/article_94da9b74-14c1-11ef-87bd-ab4c45df95fc.html
• https://www.smdailyjournal.com/news/local/deeply-rooted-in-san-mateo/article_4038b23e-884a-11ef-a121-7fcff3e7c396.html

By Owen Wooliever

By Libby Henrickson

Founder

Mountain Stream Meditation Center is an insight meditation center located in Nevada City, California. It was founded by John M. Travis, a meditation teacher who has been studying Buddhism since 1969. The center belongs to the Theravada Buddhist tradition of insight meditation. According to the site, this is “a simple practice that helps to calm, collect and concentrate the mind. It allows us to see into our conditioning and to become more present in any given moment”. A virtual tour of the center is available here.

John Travis began his studies of Buddhism in the Tibetan tradition, studying with the 16th Karmapa from the Kagyu lineage. The 16th Karmapa, Ranjung Rigpe Dorje, traveled in America and Europe from 1974 through 1981, spreading his teachings. He then studied with Lama Thubten Yeshe from the Mahayana tradition. Yeshe was born in Tibet and lived there until oppression by the Chinese government forced him to flee to India. Travis studied with him and Kalu Rinpoche from the Tibetan Tradition. 

He became ordained as a Hindu monk at the Ashram of Bihar School of Yoga under Swami Satyananda. The Ashram of Bihar School of Yoga was established in 1962 by Satyananda in Munger, Bihar, India. It is in the Satyananda style and is still open today, although the website has been shut down. In 1970, Travis studied in the Vipassana tradition with Anagarika Munindra (1915-2003), a Bengali Buddhist Master, and S.N. Goenka, an Indian teacher of Vipassana meditation and spiritual leader who spoke at the Millennium World Peace Summit of Religious and World Leaders in 2000. He studied under Baba Ram Das, a former Harvard psychologist, who led trailblazing studies in psychedelics along with Dr. Timothy Leary. He then studied under Maharaji Neem Karoli Baba, a Hindu guru who has taught, among others, Mark Zuckerburg.  

In 1979 he was ordained under the Taungpulu Sayadaw of the forest monk tradition, who started the Taungpulu Kaba-Aye Monastery in Boulder Creek, California after moving to the United States from Burma. In 1986 he started teaching meditation in Nevada City, California. He took the senior teacher training at Spirit Rock Meditation Center alongside Jack Kornfield (a leader in mindfulness in the U.S.) from 1989-1993, where he received Dharma transmission in the Vipassana tradition. Dharma transmission is a ritual that marks the passing of the lineage from teacher to student. It is sometimes compared to a “spiritual bloodline”. He has also studied with the Dalai Lama and studied in Asia for a total of ten years. 

In 1994, he co-founded Mountain Stream Meditation Center. He currently acts as their founding teacher, is a meditation counselor, and leads hakomi body-centered therapy (a form of psychotherapy that focuses on mindfulness and mind/body awareness) and alchemical hypnotherapy. His teachings focus on making insight meditation relatable and relevant to everyday life. He writes poetry, which is published on the Mountain Stream Meditation website, which focuses on the Dharma of vipassana meditation, especially the process of learning the Dharma. 

Here is an example of his poetry:

​​Frog Clarity

September 16, 2012

Was it the concert given by the frogs?
the Dharma talk that was louder,
than the chatter of my own mind.
Until the wild roar stopped.

A silence descended through the hall.
Stillness untroubled by breath of that forgotten place.
Your own voice refused to move your delinquent thought words.
Adjusting without movement the quiet fury of the stillness, almost forgotten.

Like the great Hunter you track that breath, enlivened and focused.
Respectfully balancing a bedazzled heart and this well-crafted discernment.
You who came to this place longing for child’s eyes that had grown accustomed to loss.
This river of aliveness floating on the minds inward attention.

Frogs came alive again but this time breathing life.
Some great stillness untouched by the sounds.
Breath, body, mind/heart placed on the pin point in time.
Everything lined up for a fraction of a moment.

Your mind knowing this emptiness;
Heart knowing this fullness.
All bargaining over; you have arrived.

He has also written a book called Taking the One Seat. It is about using Buddha’s teachings to become more present and reduce suffering in life. He has posted audio files which correspond to each of the chapters in the book, which can be found here.

Tradition

Mountain Stream Meditation Center teaches Vipassana, or insight meditation, which comes from the  Theravada branch of Buddhism. Theravada Buddhism claims its roots with the original teachings of the Buddha. “Thera” means elder, and “vada” means way, so Theravada is the “elder way”. Theravada is an orthodox form of Buddhism. The tradition claims that the Abhidharmas were taught to the Theras directly from Buddha himself. 

The Mountain Stream Meditation Center website defines insight meditation as “a simple form of Buddhist practice that helps to calm, collect and concentrate the mind. This practice originated with the Buddha over 2,550 years ago, and begins with focusing the attention on the breath”. Meditation is understood by the center as as a method to become more present and to “see into our conditioning”. It is also seen as a practice which can coexist with other spiritual practices and religions. Mountain Stream Meditation Center does not ordain practitioners; rather, anyone can come practice meditation there anytime they like. The center adapts Vipassana to fit with western culture, teaching ways to incorporate meditation practices into everyday life in order to cultivate mindfulness. 

Members / Demographic 

Membership is open to anyone, without discrimination, although there is little diversity in the board of directors and the meditation teachers. The center primarily serves residents in the area. Nevada County, CA, where the center is located, is also not very diverse, with only 16% of the population (total population of 102,241) being people of color. Virtual members are also welcomed. The center’s leadership is composed of the board of directors, which includes John Travis, the founding teacher, and the resident guiding teacher, Adam Stonebreaker. There is also a teacher’s council, composed of accomplished American meditation teachers and wellness professionals, an ethics and reconciliation council, and an administrative staff. 

Adam Stonebreaker was recently appointed the resident guiding teacher, to inherit the duties of John Travis. He has been studying Yoga and Meditation since 1999. According to the Mountain Stream website, “Adam’s approach is particularly influenced by the rich intersections between Buddhism and traditional Yoga practices, the Bodhisattva path, and engaging with the natural world”. He has studied under Tibetan and American Buddhist teachers, and earned his master’s degree in mindfulness studies at Lesley University in Cambridge, Massachusetts.

Practices

The center offers weekly meditations, Dharma talks, and retreats. Dharma talks are led by one of the meditation teachers or by a guest speaker, and there are usually a few of these per week. Retreats are offered in several lengths and happen every few months or on a yearly basis, depending on the length. Some retreats are held at nearby lodges or event locations, and some are held internationally. At the beginning of each retreat, participants recite the five precepts: no harm, no taking anything not given, being “wise and careful with speech”, refraining from sexual misconduct, and abstaining from intoxicants. The website describes retreats as “times of quiet to still the mind and to reflect on how the mind operates. This allows for the heart to open which deepens compassion”.

Additionally, anyone is welcome to come visit the center and make use of its meditation space and gardens. The center has a labyrinth which is used for walking meditations.

It also has a statue of Amitabha, a buddha, which came from Thailand.

In addition to spiritual events, the center hosts community building events such as potlucks, community work days, and committee meetings. The center also provides meals to the Hospitality House, a shelter for people who are homeless. 

Funding

The center is a 501 c3 nonprofit organization that is funded by donations. There are major fundraising events each year. Attendees are recommended to donate what they can for the programs offered, including personal meetings with the meditation teachers and retreats. Scholarships, also funded by donations, are offered for retreats for people in need of them. 

Citations:

https://www.mtstream.org/

https://www.spiritrock.org/teachers/jack-kornfield

https://data.census.gov/profile/Nevada_County,_California?g=050XX00US06057

By: Knox Dendy

Ekoji Buddhist Sangha in Richmond is a space for a multitude of Buddhist practices, including Zen, Pure Land, and Vipassana or Insight Meditation. Richmond has a small percentage of people who practice Buddhism, which is right around 3,000 people. Due to the small percentage of practicing Buddhists, spaces like Ekoji Buddhist Sangha often have to serve as a place for multiple forms of Buddhist practices and traditions. Ekoji Buddhist Sangha was founded in 1986 with the purpose of bringing a space to Richmond where Pure Land Buddhists could practice. As time went on, the founder, Reverend Kennryu Tsuji, started to offer these spaces to other Buddhist practices with the goal of spreading all forms of Buddhism throughout Richmond, serving for these people to practice.

The Founder of the Ekoji Buddhist Sangha, Reverend Kennryu Tsuji, started to practice Buddhism in 1941 at the University of Kyoto. During World War II, he was taken into an internment camp and as a prisoner. There, he taught elementary school and Buddhist practices to the children. After the war, he decided to resettle in Toronto, Canada, where he decided to eventually help build the Toronto Buddhist Church into one of the largest congregations in Canada. Due to this, in 1958, Tsuji moved to California to become the National Director of the Buddhist Churches of America. During this time, he played a huge role in expanding Pure Land Buddhism. After his tenure was over, he founded two large Ekoji Buddhist temples in Virginia with the aim of capturing all forms of Buddhism that he could accommodate.

In 1991, a Zen group started to practice, making them the first of many to join Reverend Tsuji in using the Ekoji Buddhist Sangha to try to spread Buddhism in Richmond more successfully. Eventually, it grew to the capacity of the space, having eight different practicing Buddhist groups. The eight Buddhist practices at Ekoji are Pure Land, Zen, Insight Meditation, Integral Meditation, Ligmincha, Palpung Shenpen Tharchin, Meditative Inquiry, and Nyama. Due to the number of groups that practice at the facility, the diversity of people who come in is completely different. Across the board, when emailing the IMCR, there are around 200 active members who actively practice at the Ekoji Buddhist Sangha; however, altogether, by the end of the year, around 1000 people come to either visit or practice once. These communities build religious practices for people in Richmond who would not have had a place to practice their religion without the Ekoji Buddhist Sangha.
Additionally, Reverend Kennryu Tsuji’s goal to bring Buddhism to Richmond has been quite successful, despite the lack of facilities. Even though the Ekoji Buddhist Sangha has eight groups, I will only be focussing on one group, the Insight Meditation group of Richmond, which uses Vipassana Meditation or Insight Meditation, which has been rooted in Buddhist tradition and sutras since the beginning of Buddha’s teachings. This group puts a special emphasis on the Sutras that help with insight meditations and reading dharma to further help people understand the nature of life.

The Insight Meditation Community of Richmond

The Insight Meditation Community of Richmond, or the IMCR, was founded in November of 1994 and started weekly meetings on March 3, 1995 to study the teachings of Buddha, due to the fact that there was no real Insight Meditation group in Richmond. One specific person did not found the IMCR. It was established under the name “The Vipassana Group.” When I emailed the community, I found out that three of these individuals were practicing monks who wished to bring the Theravada Tradition to Richmond; however, only one ordained monk is used now. Primarily, they started by holding regular Dharma readings and meditation sessions once a week. However, as the community grew, they also grew, adding a meditation a week, and now they hold celebrations for high holidays in the Theravada tradition.
Due to the fact that so many groups use their facilities, they suggest that some members go to other societies to grow in their faith as a Buddhist. When I emailed asking about the group and how the IMCR works, one of the responses to the email was to practice at a retreat with the Bhavana Society in High View, WV. I thought that this was a bit strange at first because I was asking about seeing their facilities. They, however, only meet in the Ekoji Buddhist Sangha in Richmond twice a week. He went on to explain that the Bhavana Society has helped the IMCR with donations, retreats, and materials. When the Bhavana Society have large celebrations, around 10 of the members of the IMCR will travel to West Virginia. The person who emailed me also said that this was funded mostly by the Reverend Kennryu Tsuji fund and donations from members. Even though the IMCR has good relations with Buddhist temples in the United States, it does not often send people to international insight meditation retreats.

Additionally, he mentioned one of their teachers, Marjolein Janssen, that I should include in the project. Marjolein Janssen is an ordained Buddhist nun who left the US to practice in Eastern Europe and Myanmar. When Janssen was in Myanmar, she got ordained, and then she made it her lifelong mission to help bring Insight Meditation to the United States. Janssen leads most if not all of the Insight retreats that the IMCR holds because she is the best practiced on the Dharma in their group. The group meetings consist of the readings from the Dharma, followed by a discussion on what the Dharma actually meant, led by Janssen. After that, they meditate until the end of their session.
Due to the fact that Janssen was a Buddhist Nun studying Insight Meditation, the community of IMCR believes in the Theravada Buddhist tradition. The primary teacher of the IMCR, Janssen, says on her website, “May the wisdom of the Dharma guide you through life’s challenges, supporting you to find peace and happiness.” This is where some of the traditional Buddhist traditions and the IMCR traditions differ because the IMCR don’t practice week long or even day long when meditating. The IMCR uses insight meditation as a guide for their life, while in the Theravada tradition, it would only be one step in one’s journey to Nirvana.

Times that the IMCR practice

These meditative sessions happen at the following times:

Tuesdays | 7:00 pm – 9:00 pm
Fridays | 5:45 pm – 7:30 pm
Second Saturday of the month | 5:30 am – 10:00 am

Vipassana meditation

Vipassana meditation, or Insight meditation, is one of the oldest practices of Buddhism. On the Ekoji Buddhist Sangha welcome page for Vipassana meditation, they quote Buddha, saying, “Doing no evil, undertaking the good, purifying one’s mind: this is the teaching of the Buddhas.” The focus of this quote is to show what Insight Meditation truly is. Inherently, Vipassana is a Theravada tradition that aims to understand the nature of reality by specifically focusing on mindfulness while trying to figure out the three kinds of suffering: impermanence, dissatisfaction with life, and the selfless nature of life. The Theravada tradition says that practicing insight meditation is done by first observing the center of attention with the natural breath; the second one is supposed to develop awareness in the body and mind by scanning the body for sensation. Finally, one is supposed to realize one’s thoughts, throwing out any judgment one has on others with the purpose of being set free.

Conclusion:

Although the IMCR community that meets at the Ekoji Buddhist Sangha in Richmond is built up of mostly converted Buddhists, they use the Theravada tradition, the oldest branch of Buddhism, to practice meditation very diligently. The IMCR has built up a community of people who practice under the Theravada tradition, actively representing a group across the United States of practicing converted Buddhists. This community in Richmond continues and will continue to grow throughout the area.

Sources:

SFGATE. (n.d.). Buddhist Bishop Kenryu Tsuji. Retrieved December 1, 2024, from https://www.sfgate.com/bayarea/article/Buddhist-bishop-Kenryu-Tsuji-2813503

Ekoji Buddhist Temple. (n.d.). Ekoji history. Retrieved December 1, 2024, from https://www.ekoji.org/ekoji-history

Orion Philosophy. (n.d.). Vipassana meditation. Retrieved December 1, 2024, from https://orionphilosophy.com/vipassana-meditation

Insight Meditation Community of Richmond. (n.d.). About. Retrieved December 1, 2024, from https://imcrva.org/about/

By: Cindy Duong

The Missouri Buddhist Meditation Center is based in Hazelwood, Missouri, a suburb on the outskirts of St. Louis, Missouri. Established in 2008, the center was founded by its current “President Resident Monk” Venerable Tawalama Bodhiseeha Thero.  

The Missouri Buddhist Meditation Center practices the Theravada Buddhist tradition (the “Way of the Elders”). This practice is dominant in South Asian countries (Sri Lanka, Thailand, Burma, Laos and Cambodia). 

Founder’s Background 

 Venerable Tawalama Bodhiseeha Thero was born on August 29, 1969, in Galle District in Sri Lanka, to devout Buddhist parents. In 1983, he was ordained as a Samanera, as he prepared to be fully ordained as a bhikku. Then, in 1989, Venerable Tawalama Bodhiseeha Thero received Upasampada (became a bhikkhu). After completing his secondary education at Viharamahadevi Monastic College and Indasara Senior Monastic College, Venerable Tawalama Bodhiseeha Thero received his bachelor’s degree in Buddhist studies and Pali from the Buddhist and Pali University of Sri Lanka in 1996. He would then earn his masters in Pali and Buddhist Studies at the same institution in 2002. For the Theravada Buddhist monk, Pali holds immense importance as it is the language in which the Buddha’s teachings are preserved in the Tipitaka. Many Buddhist meditation centers highlight the significance of Pali on their websites, emphasizing its role in deepening one’s understanding of the Dhamma and meditation practices. This is shown in Missouri’s Buddhist Meditation Center’s website as there are quotes in Pali from the Dhammapada. Then, in 2007, Venerable Tawalama Bodhiseeha Thero established The Missouri Buddhist Meditation Center. 

Theravada Buddhism  

Theravada Buddhism or “The Way of the Elders” is the most dominant form of Buddhism that is practiced in South Asia. Additionally, it is regarded as the oldest and most authentic form of Buddhism, as its scriptures are rooted in the Pali Canon with strict following of Buddha’s teachings on conduct, wisdom, and meditation. Drawing directly from Missouri’s Buddhist Meditation Center, “The Theravada tradition is the oldest and most authentic version of the Buddha’s teachings now surviving. It preserves the original doctrines and practices taught by the Buddha over 2,500 years ago.” Its basic teachings are the Four Noble Truths and Noble Eightfold Path, with the goal of achieving Nirvana. Theravada emphasizes the ideal of the arhat, one who attains enlightenment through personal effort and dedication, contrasting with the Mahayana bodhisattva. Theravada monks follow a strict monastic lifestyle, observing 227 rules and dedicating themselves to meditation and scripture study. Key practices like Vipassana (insight meditation) and Samatha (concentration meditation) help form mindfulness and the understanding of impermanence. Theravada Buddhism emphasizes attaining self-liberation through one’s own efforts. Meditation and concentration are vital elements of the way to enlightenment.  

Practices and Rituals

The Missouri Buddhist Meditation Center is dedicated to creating a safe space for the Sangha (monastic and lay community) to come together, foster support and encouragement through spiritual practices. On its website, it still has events from 2021 and hasn’t been updated with the 2024 schedule. However, in 2021, the center was hosting meditation sessions every Saturday from 4- 5 PM. Monks from the center would lead the meditation session to help practitioners refine their meditation and mindfulness skills. Additionally, the center also has “Sunday Schools” for those in the community. These classes occur every Sunday from 2:30- 3:30 PM. These classes teach fundamental Theravada Buddhist principles (The Four Noble Truths, The Eightfold Path, Meditation, etc.), to children in the community. 

Ceremonial Gatherings Hosted by the Center:

Katina Ceremony:

The Missouri Buddhist Meditation Center hosts a Katina ceremony (robe ceremony) annually. However, the most recent dated flyer on the website is from August of 2023. The ceremony is a significant event as it marks the end of Vassa (rainy season retreat), a period during which monks remain in their monasteries to meditate and study. The focus of this ceremony is to offer new robes to monks, to express gratitude for their devotion. Additionally, they are also given food and other donations. This act of kindness and generosity is believed to produce good merit for both the monastic and lay community. The Katina ceremony plays a large role in strengthening the ties between Sangha, as lay people support monks through their spiritual path, while monks provide spiritual guidance through teachings and meditation. Additionally, the center will engage in collective religious practices such as chanting, meditation, and reflection. By promoting generosity and mutual support, the center strengthens the Theravada Buddhist community in St. Louis, Missouri.  

Vesak Full Moon Poya Day:  

The center hosts important Buddhist ceremonies and holidays like the Vesak Full Moon Poya Day. This is significant in Theravada Buddhism as it celebrates the birth, enlightenment, and death of the Buddha. Some activities include chanting early Buddhists texts, such as the Dhammapada, and engaging in group meditation to cultivate mindfulness and reflect on the Four Noble Truths and the Eightfold Path. Additionally, the center encourages Theravada practitioners to practice generosity with offerings to the monastic community and acts of charity to those in need. Furthermore, the center will include Dhamma discussions by monks, which offer guidance on Buddha’s path to Nirvana and commitment to his teachings. Hosting Vesak is important as it fosters a sense of community and provides the opportunity for practitioners to gain a deeper understanding of Buddha’s teachings to embody in their everyday life.  

Sacred Buddha’s Relic Exposition:  

Since 2014, the Missouri Buddhist Meditation Center has been hosting an exposition of the Buddha’s relic ceremony for practitioners. The sacred relics were brought from Sri Lanka and housed in the Missouri Buddhist Meditation Center since August 29th, 2014. The exposition of Buddha’s relic holds spiritual significance to Buddhist practitioners, serving as a tangible connection to his teachings. Relics inspire faith, reflection, and dedication as it reminds the Sangha of Buddha’s path to enlightenment, while encouraging them to stay focused on their spiritual path. Furthermore, the relic ceremony provides an opportunity for laypeople to generate good merit through offerings and acts of kindness. Therefore, the Missouri Buddhist Meditation Center, by hosting an event venerating relics, fosters a sense of community by bringing all Theravada practitioners together. 

Community Demographic and Financial Needs:  

The Missouri Buddhist Meditation Center is primarily composed of community members of South Asian descent, which reflects the founders background in studying from monastic colleges in Sri Lanka and Dhamma lessons being in Sinhalese (the native language of Sri Lanka). However, the center welcomes all individuals from diverse backgrounds, creating an inclusive environment for all. While demographic data is not available, the events and gatherings hosted by the Missouri Buddhist Meditation Center welcomes many Theravada practitioners for spiritual support. Although the center does not ask for financial donations regularly to support their center, they have asked practitioners to donate as they expand their building. The original building is a two-bedroom house; however as the community center expands, it is in need of a larger space in order to host events and activities. The center is seeking financial support to reach their goal of $900,000 to build a space for the Theravada Buddhist community.  

Relationship with Other Buddhist Communities:  

The Missouri Buddhist Meditation Center refers to the Buddha as “Lord Buddha” as a way of showing respect for this enlightened spirit. The title “Lord” emphasizes his path to achieve full enlightenment and serves as a representation for practitioners to achieve Nirvana. Additionally, this title makes the Buddha more digestible to those from Western religious backgrounds as they can recognize him as a reverend figure in the Buddhist community. Furthermore, the use of “Sunday School”, which is more familiar to Western families, makes Buddhist teachings more accessible as it narrows the cultural gap, allowing new practitioners to recognize and understand Buddhist teachings in a Western environment.  

Additionally, the Missouri Buddhist Meditation Center actively fosters community among other Buddhist temples and centers in the St. Louis area. In particular, the center has built a strong partnership with a local Buddhist Vietnamese temple. According to their Facebook, both communities have come together to participate in ceremonies, celebrate Buddhist holidays, and share teachings. Through these visits, it has provided cultural and spiritual exchanges, as they learn from each other’s practices. Furthermore, these exchanges are valuable as they represent diversity among the Buddhist community, while fostering a more welcoming community.  

References:  

• Resident Monk – Buddhist Meditation Center 

• *MonasteryFundForMBMC – Fundraiser by Tawalama Bodhiseeha on *spotfund 

• Theravada | Monasticism, Meditation & Philosophy | Britannica 

• Kathina, the Buddhist Robe Offering Ceremony 

• The Missouri Buddhist Meditation Center Facebook 

By Eric Fagan

Background

Located in the southwest part of Cincinnati, Ohio, the Cincinnati Zen Center is a Buddhist monastery that primarily focuses on Zen meditation for consistent members, as well as offering classes to new people interested in Buddhism. Founded in 1994, the Cincinnati Zen Center is part of the greater Furnace Mountain Sangha which is a community taught by Teaching Zen Master Dae Gak. The center takes up a building on Vine Street in Cincinnati and is mainly composed of an open meditation space for those to learn and practice their Zen meditation.

As for practice, the Cincinnati Zen Center has a large variety of options for people to engage in. For those who have been practicing for some time now, they offer weekly meditation sessions which serve as regularly scheduled meetings for those individuals who are active in the center’s events. Another key aspect to their temple is their introductory workshops that they offer. If an individual is looking to get into Zen meditation or simply wants to check it out, the Cincinnati Zen Center offers a class called Intro to Zen in which they teach a basic overview of their specific Zen practices. Individuals will come in for their 3 hour course and will be given guidance towards sitting and walking meditation. They are also given an interactive engagement into their traditions. When those individuals are ready to take on the next steps, they offer a series of retreats throughout the year to enhance their practice and experience an intense meditation session to gain a true understanding of their Zen teachings. These retreats can either be day-long in person activities or they offer a virtual option for those who wish to practice from the comfort of their own home.

Teachings

As for the specific type of teachings, given the name, they follow typical Zen Buddhist practices while also trying to achieve a large and strong community of those practicing. Everything in house is taught by Myo Wol Soen-sa, also known as Mark Delmar Davis, who is a lay-practitioner and also works as a wellness coach and a musician. He gained Inka, or the ability to teach Zen Buddhism, in 2008 after studying with Zen Master Dae Gak since the center was founded in 1994. Despite being a father of 3 and an entrepreneur, Myo Wol Soen-sa is very dedicated to creating the best experience for all of those who decide to practice with him. One of the biggest teachings that the Cincinnati Zen Center focuses on is their meditation practices. Here they engage in 3 different types of “meditation” which includes seated meditation, walking meditation and then chanting. With their seated meditation practices, they tend to focus on making sure that everyone is focused on their breathing and their presence in the world. The seated meditation is typically accompanied by portions of walking meditation, which is used to focus on being mindful while also being mobile. Lastly, they also include chanting different Buddhist texts such as the Heart Sutra. By chanting they are able to keep those practicing focused while also gaining a knowledge of the Buddhist teachings. 

Partnership

The Cincinnati Zen Center is an addition to the Furnace Mountain Sangha which is a Zen retreat center located in Clay City, Kentucky. Zen Master Dae Gak is the founding member of Furnace Mountain and gained his Inka in 1986 and his Dharma in 1994 by Zen Master Seung Sahn. On the Cincinnati Zen Center, he is listed as the Guiding teacher and while he doesn’t practice in house, those learning in Cincinnati can gain his teachings through their virtual sessions or by taking part in one of the many retreats that are hosted by Furnace Mountain Sangha throughout the year. These retreats include weekend retreats, week-long retreats, month-long retreats, beginner day and solo retreats. The weekend retreat spans from 7 pm on Thursday to 1:30 pm on Sunday. They do recommend that for those taking part in this retreat that they have already established a personal meditation practice and/or have gone to one of their day long retreats before. They also offer a week-long retreat in the month of October throughout the October month-long retreat. People are encouraged to participate for either 1 week or can extend it to as long as 4 weeks. Each of these retreats last from Saturday at 7 pm to the next Saturday at 11 am following their dharma talk. Like the weekend retreat, it is recommended that those who would like to attend have prior experience in Zen meditation. For the month-long retreat, they encourage everyone in the Sangha to participate in Heart-Kyol Che throughout the month of October. As described in their website, Kyol Che is a 90 day coming together period; they offer the October session to help support those who do partake in the full 90 days. Lastly, Furnace Mountain offers a completely solo retreat option where individuals can either be placed in a completely solo portion of the property or can do an accommodation in the monk’s cell which is closer to the meditation hall. Participants can choose to attend evening practice in the meditation hall and everyone who partakes must bring their own supply of food. As this is a desirable option for a lot of practitioners, it does require an application to be submitted. The facility is closed from December to March.

Since Furnace Mountain works closely with the Cincinnati Zen Center, the virtual sessions that those in Cincinnati can partake in is usually based out of Furnace Mountain. For their online options they offer daily morning practice, intro to Zen meditation classes and day-long retreats. The daily morning practice occurs Monday through Friday from 7 am to 7:55 am and can be accessed through a zoom link. These sessions include 2 rounds of silent practice with a 5 minute period of walking in between. On Tuesdays and Thursdays, one of the teachers gives a brief dharma talk during the first round of meditation or zazen. Every other part of the meditation is silent practice and the website makes it clear that there is no chanting service included in this. They also offer an Intro to Zen meditation course online. Here they teach Zazen and other aspects of Zen meditation such as correct breathing, walking meditation and what individuals should do with their mind whilst engaging in meditation practice. These sessions are led by a Furnace Mountain teacher; the workshop suggests a $30 donation but individuals will not be turned away if they cannot afford to pay. These retreats are limited to just 20 participants at a time. The day-long retreats last from 6 am to 8 pm and are typically scheduled on the last Saturday of each month. They are open to anyone who is interested, regardless of Zen experience and consist of a series of 2 hour practice blocks, each with a different teacher who is giving their own dharma talk.

Schedule

As for the Cincinnati Zen Center schedule, they offer in person meditation on Sundays at 8 am, Mondays at 7 pm, Wednesdays at 5:30 pm and Thursdays at 7 pm. They also offer their own virtual meditation session on Saturdays at 8:30 am. Their resident teacher also offers different events including intro workshops, day-long retreats, weekend retreats, a Zen reading group and uniquely offers a Yoga for Meditators class. Myo Wol Soen-sa gives Dharma talks and offers Dokusan or individual meetings at regular sessions throughout the month. The Yoga for Meditators class is taught bimonthly on the first Tuesday and the 3rd Saturday of each month. This class lasts for 90 minutes and focuses on physical yoga aspects which can help an individual prepare for sitting practices and relieving any pain that may come as a result of meditation. The participants will learn how to use the props found in Zen centers and go through multiple poses which help work on the 3-planes of motion which includes the shoulders, hips and spine. This class is taught by Abbot Emeritus Annie Weisbrod who is a certified yoga and health coach. It is suggested that participants donate $15 per each of the classes taught. Also, some days throughout the month are dedicated to different forms of practice. For example, during the first Sunday session of each month, participants engage in what is called a Precepts Discussion Group where people talk about the Zen lineage. On the third Sunday of each month, participants will go through a Special Chanting Service which goes through the chants that aren’t performed during the regularly scheduled sessions.

Conclusion

One of the big pieces that I would like to shed light on is how much the Cincinnati Zen Center costs. Despite everything listed, there is no required cost for any of their services. They are a 501c non-profit organization and therefore rely on the donations from their participants to be sufficient. Therefore, they may list a recommended donation price, but nothing is required of its participants, especially for the Intro to Zen classes that are offered. As a result of these intro classes, no defined number of practitioners is mentioned and instead they pride themselves on being a place where anyone can come practice. They also have no explicit ties to any organization in Asia and instead operate on a solely American led tradition with the only trace back to Asia coming from their traditions. Overall, the Cincinnati Zen Center is a great organization that truly does give the residents of Cincinnati a true experience of Zen Buddhism. 

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Sources

https://www.cincinnatizencenter.org/index.html

https://www.furnacemountainzen.org/

Finn Kelly ’27

A Theravada Cambodian temple rooted in the City of Love

On the corner of Sixth and Ritner Streets in Philly, an out-of-place, yet astounding almost fortress-like building sits in an otherwise uninteresting neighborhood. Red and gold gleaming gates guard the entrance to a well-kept temple, and the Preah Buddha Rangsey Temple is home to a group of polite and generous monks. The founder, Sin Wat Sakyamuni is part of a lineage of masters that stem from Cambodia. There are eight monks, and a membership list of 3,500, and each ceremony has upwards of a hundred attendees! The temple was founded in 2003, and they have since expanded to having two locations, one in Philly and one in Haddonfield, New Jersey.

The Preah Buddha Rangsey Temple is a central spiritual and cultural hub for the surrounding Cambodian-American community. The temple preserves rich Theravada Buddhist history, with copies of Pali texts within the gates and monks with great wisdom. The temple has acted as an area for community gathering, education, cultural exchange, and religious practice. The monks are truly dedicated to service here, and have no interest in the desires and distractions of the modern world. This blog post will take a deeper dive into the temple that is akin to a Cambodian colorful castle on the corner of Sixth and Ritner.

Beliefs and Origin

The monks here are Cambodian Theravada Buddhists. Surprisingly, today in Cambodia the predominant form of Buddhism is Theravada, even though newer forms like Vajrayana and Mahayana have been largely successful in other regions. The name, Preah Buddha Rangsey, means “Blessed Buddha” which goes back to Cambodian Buddhist history. Buddhism was introduced to Cambodia somewhere in the third century, very close to the origin of Buddhism in India. Through the years it has risen and fallen in Cambodia, but today Theravada Buddhism is practiced by 97.1 percent of Cambodian people, and is the state religion. During the Khmer Rouge reign in the seventies and eighties, Cambodian Buddhists were forced to leave their homes and work as peasants; it is estimated some 25,000 monks were killed by the regime. The lay people in Cambodia had it worse than the monks, as many were left without a home or were forced to work for the Communist Party for no compensation.

As for their beliefs, the monks are very traditional, humble, and respectful. They believe in the Four Noble Truths and believe the purpose of existence is to escape samsara. They are very holistic about this in the sense that they live every day, mindful of their moments. They are not distracted by the whims of the modern world like most lay people, including myself. Meditation and trainings in wisdom have allowed them to quiet the music box of the mind and achieve deep focus in their everyday activities. In terms of healing and opinion on medicine, they do go to hospitals and use conventional medicine as well as specific meditation. Interestingly, they deny the existence of supernatural beings and stress specifically finding the origin of our unhappiness (suffering). This is unlike traditional Theravada Buddhists, but it is nevertheless a more modern and realistic approach to Buddhism.

Relationship with other Buddhist communities

There is a variety of other Buddhist communities in Philadelphia. Preah Buddha Rangsey Temple is one of two Cambodian Buddhist temples, with one in far North Philly and Preah Buddha Rangsey being located in southern Philadelphia. Other than that, there is a Tibetan monastery and a Chinese Zen temple closed for construction. Wat Phila and Chua Bo de are both Vietnamese temples that are active. These communities do celebrate some similar holidays, especially Vesak which is practiced by anyone who believes in the Life of the Buddha.

Daily Practice

The temple offers a variety of programs for both its community and people outside of the community. They offer daily prayer and meditation, and since they are rooted in Theravada tradition they practice mind-body-soul, which includes chanting and circumambulation. They chant in Pali, the original language of the Theravada Buddhist texts, although sometimes when they are doing public meditations they use a Khmer translation. At 11 in the morning, they practice pindapata, which is the practice of going out into the community to receive offerings of food and alms from lay people. This practice dates back to the very first Buddhists, including Buddha himself. The monks offer wisdom to lay people coming through the city, especially points on mindfulness and promotion of peace and compassion. In the afternoons, they will study Buddhist texts and meditate further, with focus on integrating the words from the texts into their daily lives. Throughout their bits and pieces of free time, they perform daily chores around the temple. To keep it short, they work quite tirelessly to keep the temple and surrounding gardens and artwork beautiful. They are very well connected with nature, and they believe that making a deeper connection with nature helps us unlock the secrets of our mind.

Preah Buddha Rangsey also hosts a number of cultural celebrations, including Maga Puja, Vesak (celebrating the triple birth, death, and enlightenment of the Buddha), Pchum Ben, Visakha Puja, and the Cambodian New Year. During these times, people will come out in the streets in numbers to celebrate and offer gifts for good karma and insight on reflection and renewal. They still participate in Rains Retreats (Vassa), which will start sometime in the summer. Late in the year, they hold a large festival called Katina, where they wear special yellow robes and hold offering ceremonies. For lay people, they offer classes and workshops on Dharma, meditation, and Cambodian culture. There is a specific focus on educating the young, especially for people of Cambodian descent who want their children to be spiritually educated. This is intended to help the next generation carry on the traditions of their ancestors.

Sangha and the City of Love

Philadelphia, commonly nicknamed the City of Love, is a diverse mixture rich with culture stemming back from many years ago when immigrants would move to the United States. Immigrants will maintain their cultural identity and bring it with them, which to any Philadelphian is clear simply from walking around the streets. This community is alive with people from different and similar neighborhoods coming together to keep traditions from fading. During the days, the city markets in Chinatown are busy with people, and at the temple the monks give sermons to members and lay people willing to listen.

They are connected with the Philadelphia community around the temple as well, participating in local food drives and health fairs through the Khmer Buddhist Humanitarian Association, which gives alms to the local neighborhood. Though Theravada, they do have a members list with people who give money to the temple. Regardless, the temple uses most of its money to give back to the neighborhood in positive ways. For Cambodian-Americans in Pennsylvania, the temple serves as a place of worship and healing. Cambodian-Americans are still not far removed from the Khmer Rouge genocide, and this temple acts as a safe space. For the current generation, it is their parents or their grandparents who had to suffer through that and these people now navigate a complex life within the United States. Immigrants from Cambodia would come to America, many times alone with no family. The temple in Philly became their home, and has served to heal the wounds inflicted on the Cambodian people. Places like Preah Buddha Rangsey can bring together individuals with shared trauma to sustain mental, spiritual, and cultural well being.

Ultimately, since the Buddhists moved into south Philly in 2003, crime in the area has dropped to below ten percent. The neighborhood had previously been a site of violence and crime, but a large flourishing of cultural Buddhist practices among many temples has sparked a change in the city culture. Both lay Americans and those who have travelled to Philly from all over the world to seek a better life have found a comforting identity within this community.

Concluding Thoughts

Some people think that Buddhists today would be a victim of the modern age, carrying cell phones and using every convenience of the modern world available. For some communities, this may be true, but for the Preah Buddha Rangsey Temple, these people are as close to the Buddhism of old as you can get in the modern world. Monks do not own cell phones and only know about the general ongoings of the world from people visiting the temple and telling them. They live purely from donations, yet every day they work to better the community and themselves.

The Preah Buddha Rangsey Temple isn’t just a place for Buddhists to come and worship. It is an eloquent well-kept anchor of what the combination of community and culture can bring to an urban area. The temple fosters a sense of belonging for people who may not fit comfortably into “American” culture. It acts to educate, to serve the community, and to enrich our spiritual minds. There is much to appreciate about the temple and its multifaceted roots in Cambodian identity and Buddhist faith.

Harper McCreary

Background

The Cleveland Buddhist Temple was one of the first places of worship for Buddhists in Shaker Heights, right outside the city center of Cleveland, Ohio. This temple was founded in 1945, amidst World War II, to serve Japanese Buddhists who practiced the Jodo Shinshu tradition of Buddhism. During World War II, Japanese-American citizens were uprooted from their homes on the West Coast. The U.S. government sent them to internment camps, or “relocation centers,” causing them to lose their livelihood. After the war, many could not return to their homes due to lingering prejudice and economic hardships. Instead, they resettled in Cleveland due to the abundance of job opportunities. These Japanese-American Buddhists wanted to build a community to practice Buddhism together, allowing them to maintain their cultural identity. First, the Cleveland Young Buddhist Association was formed, evolving into  the Cleveland Buddhist Temple. The first service was held on January 7, 1945, by Reverend Fusa Tokumoto. Subsequent services were held in members’ homes until 1955. A Japanese-language school was started in 1960.

During the Hough Riots of 1966, the Cleveland Buddhist Temple was repeatedly vandalized. On the morning of August 20, 1966, the temple was firebombed. This forced the congregation to hold services in members’ homes while formulating a rebuilding plan. In May 1970, the new Buddhist Temple was built, and a Buddhist priest, Reverend Koshin Ogui, came to Cleveland from San Francisco, California. Reverend Koshin Ogui set the scene for inclusivity by reaching out to non-Buddhists interested in Buddhist culture. 

The Cleveland Buddhist Temple was born in challenging times and has endured difficulties, from the Hough Riots to the COVID-19 pandemic. Yet, it continues to persevere through these challenges. As this temple continues to live on, it spreads Shin Buddhism by welcoming people with open arms. 

Co-Founders

Three co-founders founded the Cleveland Buddhist Temple:

• Harvey Iwata:
  • Japanese-American baseball player and community leader
  • Moved from California to Cleveland, Ohio after World War II
• Tokuo Yamamoto:
  • Information is limited
  • Highlights the challenges of preserving the history of individuals from marginalized communities during events such as World War II
• Masashi Tazumi:
  • Spent his early years in Japan, returning to the United States at 18
  • Sent to the Poston War Relocation Center, one of the largest Japanese-American internment camps during World War II
  • After the War, he settled in Cleveland, Ohio, and later relocated to Fresno, California, as a gardener
  • Played a pivotal role in establishing the Cleveland Buddhist Temple

Leadership 

Leadership is distributed between the local leader and the head supervisor. The Tokudo minister, Reverend Anita Tokuzen Kazarian, is the local leader. Reverend Ron Miyamura is the head religious instructor and supervisor of the Cleveland Buddhist Temple. In addition to the Cleveland Buddhist Temple, Rev. Miyamura was associated with the Buddhist Churches of America (BCA), the BCA Eastern District Temples, and the Midwest Buddhist Temple. He retired in November 2023 after 50 years of ministerial service. He served as the minister of the Midwest Buddhist Temple from 1973-1981 and 2010-2023. He received his Bachelor’s in American History from the University of California, Berkeley. After his undergraduate studies, he received his Master of Arts in Shin Buddhism from Ryukoku University in Kyoto.

Shin Buddhist Beliefs 

Shin Buddhism, also known as Jodo Shinshu Buddhism or True Pure Land Buddhism, originated in Japan in the 1200s. Shinran Shonin, the founder, was among the first Japanese Buddhist monks to marry and have a family. He referred to himself as “neither a monk nor lay person.” Shin Buddhism is the most widely practiced type of Buddhism in Japan, which is consistent given the origins of Cleveland’s temple. Shin Buddhism is a branch of Pure Land Buddhism established in India by the historical Buddha, Siddhartha Gautama. Shin means “heart” or “core.”

The Cleveland Buddhist Temple is a Mahāyāna Shin Buddhist temple. Shin Buddhism is defined as the path of gratitude. The Shin Buddhist way of life is the life of unending gratitude. Rather than seeking enlightenment, the Shin Buddhist path emphasizes listening and opening one’s heart to receiving it. Shin Buddhism advises against trying to achieve enlightenment because it is ever-fleeting. They draw an analogy comparing enlightenment to a snowflake; “Trying to grasp at or attain enlightenment can be like trying to grab a snowflake that falls. Once you grab it, you have crushed it. But if you open your hand and allow the snow to gently fall into your hand, the snowflake becomes yours, without any effort in grasping.” 

Shin Buddhism also emphasizes the importance of “simply listening.” It does not require any particular lifestyle or rules. Instead, they advise practitioners to listen to the Dharma in everyday life. This can mean listening to a Dharma talk or lecture, or just listening and talking to anyone, such as a friend, teacher, etc. The Buddha says our lives are shaped by difficulties we go through-challenges that result from our inability to see things. We are heavily influenced by our preferences and prejudices to the point of creating difficulty for ourselves and others. By simply listening, we enable ourselves to cultivate a mind that sees things as they are and to live a life of gratitude, which is considered to be the true strength of life. 

Relationships with other Western and Asian Buddhist communities

As mentioned, Reverend Ron Miyamura had affiliations with other Buddhist institutions until recently– the BCA Eastern District Temples and the Midwest Buddhist Temple. The Cleveland Buddhist Temple is part of the Buddhist Churches of America. The BCA was founded in 1899. It is a Jodo Shinshu Hongwanji-ha denomination headquartered in Kyoto, Japan. The BCA comprises over 60 Shin Buddhist communities across the United States. This allows the Cleveland Buddhist Temple to form positive relationships with other Buddhist communities nationwide. Although no information is available about the temple’s relationship with Asian Buddhist communities, we can assume that Reverend Miyamura’s education in Japan has allowed for a positive connection.

Community Constituency

The Cleveland Buddhist Temple was initially a spiritual and cultural haven for Japanese Americans. The temple’s community has since evolved to include diverse practitioners. The temple continues to honor Japanese heritage yet embraces the backgrounds of those interested in Shin Buddhism.

• Supervising Minister: Reverend Ron Miyamura
• Local Leadership: Reverend Anita Tokuzen Kazarian
• Affiliations: Buddhist Churches of America (BCA)
• Community Engagement: emphasizes inclusivity, welcoming individuals from all backgrounds to engage in group discussions and learning

Practices

The Cleveland Buddhist Temple follows the practices and beliefs of Shin Buddhism. These practices include:

• Nembutsu: a Buddhist practice of reciting the name of the Buddha to express gratitude
• Meditation: quiet sitting and guided meditation are offered during the Zen Shin Sangha service to calm the mind and foster deeper connections to oneself and others
• Sutra Recitation: chanting Buddhist sutras as a form of devotion and mindfulness
• Community Engagement: opportunities for group discussions and learning

Events

The Cleveland Buddhist Temple offers a limited selection of events. The temple provides two monthly services:

• 9:45 AM: Zen Shin Sangha: a session featuring contemplation and self-reflection by quiet sitting, guided meditation, and sutra recitations. The goal is to calm one’s mind and body so that we can focus on the present and reveal our profound connection to all beings. 
• 10:30 AM: Shin Buddhist Service: Reverend Anita Tokuzen Kazarian leads a Shin Buddhist Sangha gathering and service
• Following the service: a social period with coffee accompanied by a discussion of a short reading

Cleveland Buddhist Temple Calendar

https://clevelandbuddhisttemple.org/calendar

Community Understanding of Buddhism

The Cleveland Buddhist Temple’s mission is to share the Buddha Dharma and provide a place of practice for Shin Buddhists. The temple community is committed to sharing wisdom and compassion through the teachings of Buddha. The temple’s goals include:

• Sharing the Buddha Dharma 
• Exploring new ways of sharing
• Mission Statement: Come as you are. The Cleveland Buddhist Temple welcomes everyone with open arms to practice the Shin Buddhist path.

The temple constantly emphasizes inclusivity and openness for all who are interested. This stems from Reverend Koshin Ogui, who opened the doors for non-Buddhists to learn Buddhist culture as they wished.

COVID-19 Policies

The COVID-19 pandemic forced the Cleveland Buddhist Temple to suspend services. The temple used this time of uncertainty to highlight a foundation of Buddhist teachings: impermanence. This statement remains on the website, “It is true of all things. When we remain attached to what we know and are comfortable with and resist the changes needed as our world changes, we suffer.” Services have since resumed with changes to allow the temple to continue to share the Buddha Dharma and Shin Buddhist teachings. These changes included:

• Sharing the Buddha-dharma as their purpose
• Free of organizational burden, aspiring to use their resources and talents to reach more people as they explore new ways of sharing Shin Buddhist teachings
• Reverend Anita Tokuzen Kazarian will continue local leadership
• The BCA supports the efforts of the Cleveland Buddhist Temple to explore this new path for Shin Buddhism with an informal affiliation
• They encourage formal membership in the BCA

Funding

The Cleveland Buddhist Temple sustains its operations through donations from supporters and community members. After the COVID-19 pandemic, the temple underwent a reorganization, shifting towards simplifying its structure to focus primarily on sharing Shin Buddhist teachings. Since the temple is part of the BCA, donations to the Midwest Buddhist Temple are facilitated to the Cleveland Buddhist Temple. These donations fund the temple’s operations and allow it to share Shin Buddhist teachings.

Bibliography

Cleveland Buddhist temple: Encyclopedia of Cleveland history: Case western reserve university. Encyclopedia of Cleveland History | Case Western Reserve University. (2018, May 11). https://case.edu/ech/articles/c/cleveland-buddhist-temple.

Current and past ministers. Midwest Buddhist Temple. (2024, February 3). https://mbtchicago.org/current-and-past-ministers/.

Dharma from the Forest City. Cleveland Buddhist Temple. (n.d.). https://clevelandbuddhisttemple.org/.

Shin Buddhism. Buddhist Churches of America (BCA). (2020). https://www.buddhistchurchesofamerica.org/shin-buddhism.

Ava Fischer

Introduction

El Centro Budista Padmasambhva or the Padmasambhava Buddhist Center is a Nyingmapa center of Buddhism located in San Juan, Puerto Rico. It is the first Vajrayana Buddhist center established in the country of Puerto Rico, focusing on compassion and meditation as a means to reach nirvana. The Nyingma School of Ancient Tradition emerges from Vajrayana, Himalayan, and Mahayana Buddhisms. The Padmasambhava Buddhist Center of Puerto Rico (PBC Puerto Rico or CBP) is an extension of the Padmasambhava Buddhist Center in Sidney Center, New York and was established by the Venerable Master Khenchen Palden Sherab Rinpoche and Venerable Master Khenpo Tsewang Rinpoche. The Padmasambhava Buddhist Center in New York is the headquarters and has branches throughout the United States, India, and Russia along with the Puerto Rican branch. 

Despite not belonging to the school of the Dalai Lama, the Tibetan Centro Budista Padmasambhava (CBP) had the honor of hosting the Fourteenth Dalai Lama in September 2004. 

Nyingma School of Buddhism

El Centro Budista Padmasambhava (CBP) identifies as a Vajrayana Buddhist center emphasizing teachings and practices from the Nyingmapa tradition. The Nyingma School of Tibetan Buddhism is a type of Vajrayana Buddhism which emerges from Himalayan/Tibetan Buddhism, which is a form of Mahayana Buddhism. The Old Translation School, more commonly known as Nyingma, was the first form of Tibetan Buddhism founded by Indian Guru Padmasambhava and Tibetan King Trisong Deutsen. The tradition of passing knowledge from master to disciple began with Buddhist master Padmasambhava and his twenty-five disciples. Prior to Padmasambhava and Trisong Deutsen, Buddhism had not been well established in Tibet despite a number of attempts. According to tradition, Buddhism was not able to thrive in Tibet until Padmasambhava converted Tibetan demons to Buddhism under the instruction of Trisong Deutsen. With the conversion of the demons to Buddhism, the first Buddhist monastery in Tibet was built, solidifying Buddhism’s roots in Tibet. 

The Nyingma School emphasizes wisdom, compassion, and meditation as means of reaching nirvana. A common belief amongst Vajrayana Buddhism, the parent of Nyingma, is that nirvana can be achieved in one lifetime. Besides the sutras passed on from the Buddha, Nyingma Buddhism also draws upon tantras and termas for guidance. Tantras are shared amongst all schools of Vajrayana Buddhism while termas are specific to the Nyingma school. Tantras are simply advanced practices that Buddhists utilize to work towards achieving nirvana. Termas, on the other hand, are revealed teachings that are not ready to be received and began with Padmasambhava and his first disciple Yeshe Tsogyal. The idea behind termas is that the master will plant the terma, also known as a treasure, into his disciple’s mind for it to be revealed for later generations. The most well known terma is known as the Tibetan Book of the Dead. 

Another defining component of Nyingma Buddhism is Dzogchen, the great perfection. Dzogchen meditation is the central teaching of the Nyingma school which is supposed to have rigpa, awakened awareness, flow through daily life. Essentially, the idea behind Dzogchen is that enlightenment does not have to be gained, that it has always existed, and it just needs to be revealed. This practice, however, is not unique to Nyingma as it is also utilized in the indigenous religion of Tibet, Bon. Together, tantras and the practice of Dzogchen make nirvana achievable in this lifetime. Despite the higher probability of reaching nirvana, Dzogchen requires close guidance of a master and rigorous practice in order to be effective. 

El Centro Budista Padmasambhava Sangha

The Sangha of the CBP is composed of laypeople and relies on the guidance of Venerable Master Khenpo Tsewang Dongyal Rinpoche. Although there is no public data on the sangha of el CBP, limited pictures found on the website, Facebook page, and internet have shown a more “convert” Buddhist community. El Centro Budista Padmasambhava appears to have a majority, non-Asian community seeing that the approximate percentage of Asian Puerto Rico residents is 0.19% as of 2024. 

Unlike meditation centers, the CBP provides free resources surrounding other aspects of Buddhism besides meditation alone. Like anywhere, members can take what they want from teachings, but Buddhism at the CBP is taught as a full picture. This allows the center to cater to people with varying levels of interest in Buddhism. The CBP does have some emphasis on meditation, primarily Samatha meditation, Vipassana, and Dzogchen meditation. Samatha meditation deals with tranquility of consciousness and Vipassana with full attention; together, proper meditation can be achieved. Dzogchen meditation is a practice unique to Vajrayana Buddhism which aims to focus on calming observations as a path to direct immersion of consciousness. The CBP hosts weekly meditation practice, liturgy, and sutra readings every Sunday along with various bi-weekly seminars and practices that can all be found on a Google Calendar found on the CBP’s website. Members also have the opportunity to attend retreats guided by Khenpo Tsewang Dongyal Rinpoche whose attendants come from all of the PBC’s centers.

Active members of the CBP have a small range of membership plans for individuals, couples, students, seniors, and sponsors. The payments from these membership plans are used for the upkeep of the CBP and dues to the Padmasambhava Buddhist Center International. Members and guests are also welcome to donate money separate from membership fees. Members are also able to purchase books, CDs, prayer flags, and other items at the Dharma Shop & Bookstore Bod Pai Tsong Khang. Among these resources that require a monetary exchange, the greater Padmasambhava Buddhist Center provides free access to recordings and live streams of events, translated print teachings, audio recordings of teaching, and the Pema Mandala magazine which is the official magazine of the PBC. 

Very little information was available on how the center functions in terms of who leads weekly events, any form of an administrative body, etc.

The Founders

Pictured above on the left is co-founder Venerable Khenchen Palden Sherab Rinpoche. Born in eastern Tibet in 1938, he grew up in a semi-nomadic family living in the village during winter and herding during the summer. His family became the managers of Gochen Monastery in the Dhosul region of Tibet which allowed him to begin his Buddhist journey at the age of four. He finished his education at Riwoche Monastery prior to the Chinese invasion. Soon after the Chinese invasion of Tibet, he and his family fled to India in 1960 and remained there until 1984. In 1984, Sherab Rinpoche moved to the United States to work with the former head of the Nyingma School, His Holiness Dudjom Rinpoche. In 1988, Khenchen Palden Sherab Rinpoche and his brother Khenpo Tsewang Dongal Rinpoche founded the Padmasambhava Buddhist Center with branches in the United States, Russia, and India along with the CBP in San Juan. The Venerable Master Khenchen Palden Sherab Rinpoche entered mahaparinirvana in June, 2010.

The other co-founder of the greater Padmasambhava Buddhist Center is the Venerable Master Khenpo Tsewang Dongal Rinpoche who is the younger brother of Khenchen Palden Sherab Rinpoche. Dongyal Rinpoche was also born in eastern Tibet, twelve years after his older brother in 1950. As a newborn, he was identified as a reincarnation of Khenpo Sherab Khyentse. Unfortunately, due to the Chinese invasion, his Buddhist education came to a brief pause. Dongyal Rinpoche received a bachelor’s degree from the Central Institute of Higher Tibetan Studies along with another BA and a masters degree from the Nyingmapa University of West Bengal. He has travelled around the world teaching, writing books in English and Tibetan, and continues to serve the sangha of the PBC. Together, Khenpo and Khenchen Rinpoche co-authored thirty-five books in English. 

Website, Address, Contact Information & Social Media

https://www.padmasambhavapr.org/

Valencia Street #108

San Juan, Puerto Rico 00907

 +1 (787) 722-7156

centrobudistapadmasambhava@gmail.com

Resources

https://www.shambhala.com/authors/a-f/dudjom-rinpoche.html?srsltid=AfmBOoplwPCDHAAHitLUylSADjmtnaDwgolPgoRMKBpjEOOVYaUD8k1i

https://www.padmasambhavapr.org/

https://worldpopulationreview.com/states/puerto-rico

https://www.learnreligions.com/nyingma-school-450169

Lily Colonna

Aryaloka Buddhist Center is a retreat center founded in 1985 as part of Triratna Buddhist Community (TBC). It is located in the Seacoast Region of New Hampshire and is surrounded by the Piscassic River. The founder, Manjuvajra, relocated to Boston from the UK and taught Buddhism and meditation classes there before purchasing Aryaloka and establishing it as a retreat center, living community, and Right Livelihood project. The purchase helped maintain the momentum of the expanding Buddhist community in New England.  Studies at Aryaloka explore the Buddha’s Threefold Way of Ethics, Meditation, and Wisdom, and Mahayana and Vajrayana texts; as well as ritual, mythology, the arts, yoga, tai-chi, hiking, snow-shoeing, veganism, and non-violence. They have hosted many Triratna teachers, including its founder, Urgyen Sangharakshita.  The center is managed by many employees and some volunteers. Connections made at Aryaloka have led to the formation of Triratna groups in Portsmouth, Portland, Lubec, Boston, and New York City.

The first members of Aryaloka lived in the domes in the lower rooms, led retreats, and worked in the woodshops. The barn (Akashaloka) was renovated to be used as living space, after which the domes were used for retreats. In 2014, a stupa was built on the grounds in remembrance of Sangharakshita’s teacher, Dhardo Rinpoche, whose remains have also been spread amongst stupas in New Zealand, England, Germany, Spain, and Wales. Akashaloka now offers bedrooms, a small meditation hall, a kitchen, and a lounge. The main building also includes bedrooms and a kitchen, as well as a larger meditation hall and lounge, a multi-purpose room, a reference library, and a bookstore.

Triratna (Sanskrit for Three Jewels)  is an international collection of Buddhist communities, businesses, projects, and centers. It was founded by the Venerable Urgyen Sangharakshita (1925-2018) and was initially called The Friends of the Western Buddhist Order. Sangharakshita was a monk in India for 20 years and studied with teachers of different traditions before moving west and founding the TBC in London in 1967. The movement aimed to bring Buddhism to the West in an “approachable, inspiring, and engaging” manner. Members of Triratna believe the defining act of a Buddhist to be going for refuge to the Three Jewels: the Buddha, Dharma, and Sangha. They do so through traditional practices like meditation, study, and ritual, as well as through other outlets, such as friendship and the arts. 

There are about 2,500 members of the TBC worldwide. Ordination can be requested by anyone. It requires participation in the ordination training course, which consists of retreats and structures led by Order members and typically takes multiple years to complete. Ordinations are performed during ordination retreats by a senior Order member called a Preceptor. Triratna Order members are neither lay nor monastic; they are not ordained into a specific tradition and have differing lifestyles. Members meet weekly in spiritual workshops called chapters and discuss their challenges and insights in the Dharma practice, as well as offer assistance to one another. There are also regional meetings over the first weekend of every month for members to participate in collective Dharma practice, and three-week long international Conventions every two years. These meetings are intended to boost communication and encourage kindness and friendship. Most members have regular jobs, but some work in Right Livelihood businesses or at their Triratna center.

Some practitioners at Aryaloka and other TBC centers have the title of mitra, which is Sanskrit for friend. According to Aryaloka’s website, “Becoming a mitra is an expression of connectedness to the ideal of spiritual community. It represents an individual’s commitment to going deeper with their practice.” This title is reflective of the importance of spiritual friendship in TBC. One must be able to make three declarations if they intend on becoming a mitra: 

1. I feel that I am a Buddhist.
2. I am trying to practice the Five Precepts.
3. I feel that the Triratna Buddhist Community is the main context in which I want to deepen my practice.

Becoming a mitra is celebrated with a ceremony, after which one can study the Dharma Training Course for Mitras and attend special workshops and retreats at any Triratna center.

Aryaloka’s Ethical Guidelines are based on the Five Precepts and are listed as follows:

1. I undertake the training principle of abstention from harming living beings. With deeds of loving-kindness, I purify my body. 
2. I undertake the training principle of abstention from taking the not given. With open-handed generosity, I purify my body. 
3. I undertake the training principle of abstention from sexual misconduct. With stillness, simplicity and contentment, I purify my body. 
4. I undertake the training principle of abstention from false speech. With truthful communication, I purify my speech. 
5. I undertake the training principle of abstention from intoxication. With mindfulness clear and radiant, I purify my mind.

Triratna has faced controversy in more recent years surrounding Sangharakshita’s sexual relations with other subordinate community members, some of which were under 21, the legal age of consent at the time. The Adhisthana Kula, a group of senior members of the Triratna Buddhist Order, was formed in 2017 to address these and other past controversies. They issued a report in 2020 outlining the findings from their investigation of Sangharakshita’s behavior and its impact, the progress made and the introduction of restorative processes, and an apology on behalf of the members, as well as Sangharakshita’s statement published in 2016.

“I being its founder, Triratna sometimes bears the mark not of the Dharma but of my own particular personality. That personality is a complex one and in certain respects I did not act in accordance with what my position in the movement demanded or even as a true Buddhist. I am thinking in particular of the times when I have hurt, harmed or upset fellow Buddhists, whether within Triratna or out of it. 

These thoughts have borne all the more upon me in the course of the last week, when I was in hospital with pneumonia. As I was well aware pneumonia can be fatal to a man of my age and I knew that I could die, even though I did not feel that I was dying, despite being very ill. 

I would therefore like to express my deep regret for all the occasions on which I have hurt, harmed or upset fellow Buddhists, and ask for their forgiveness.”

-Urgyen Sangharakshita, 2016

Works Cited

Aryaloka Buddhist Center official website, https://aryaloka.org/

The Buddhist Centre, https://thebuddhistcentre.com/