Ekoji Buddhist Temple
Reported by Eric Brewer
Introduction
I had the pleasure of speaking with Reverend Hayashi of Ekoji Temple over Zoom. We talked at length about the history of Ekoji and the legacy of Shin Buddhism in the United States. In this article I will cover all that I have learned about Ekoji and Shin Buddhism as a whole. I’m sure that you will discover that Shin Buddhism is a rich tradition with many important lessons for the modern world. The story of Shin Buddhism begins with the emergence of the Pure Land tradition.
Origins of Jōdo Shinshū
The Pure Land tradition arose from two Indian sutras that claim to be the teachings of Amitābha Buddha (“infinite light”). Once known as the bodhisattva Dharmakara, Amitābha held such great compassion for humanity that he vowed to create a land of bliss (Sukhavatī) for any sentient being to be reborn into and easily achieve awakening. In this realm, Amitābha will guide all sentient beings towards liberation until there are none left. The principal requirement to enter Sukhavatī is complete faith in Amitābha Buddha. Depending on merit, a being may be reborn closer or further away from the realm’s center.
Even though the Pure Land Sutras were discovered in India, it never became a distinct form of Mahāyāna Buddhism there. It wasn’t until these teachings spread to China via the Silk Road that the Pure Land tradition really took root. By the second century CE, there were established Amitābha cults in China. Many Chinese Buddhists felt that they were entering the age of “degenerate dharma.” Starting in the year 574, organized Buddhism faced heavy persecution in China. Monks realized that since their time to reach enlightenment may be limited, they needed an “easy practice” for the end times. The Bodhisattva path was no longer feasible for most Buddhists, therefore placing faith in Amitābha was more reasonable.
The Pure Land traditions are considered “easy practice” because they fully rely on the “other power” of Amitābha. This “other power” is generally accessed through a practice known in Chinese as “nianfo.” It is translated either as “recalling Buddha” or “speaking Buddha.” As a result of these two translations, Chinese Buddhists coordinate both mind and mouth by chanting the name of Amitābha while visualizing him. However, in this tradition it is unknown whether someone will enter the Pure Land or not until the very moment of death. A practitioner must make a connection (jingyin) with the Pure Land throughout life in order to increase their odds. Certain visions will let the dying know if they are headed towards the Pure Land or not. If their chances seem poor, mindful chanting can help the dying focus on Amitābha.
Pure Land Buddhism reaches Japan around the sixth century CE, however it does not become a distinct practice for centuries. Genshin (942-1017) is one of the earliest scholar monks of the Tendai sect to begin promulgating Pure Land teachings. His works are incredibly influential for later Kamakura-era Tendai monks that go on to establish Pure Land Buddhism in Japan, the first of which being Hōnen (1133-1212). Similarly to how Chinese monks feared that society was entering the age of degenerate dharma, Japanese monks described the widespread political instability of their society as “mappō” (the end of the Dharma). Hōnen felt dissatisfied with the Tendai establishment, which he saw as corrupt. He studied at Mount Hiei for several years, but struggled to find a satisfying answer to his questions. Eventually Hōnen discovered the writings of Shandao, which led him to his belief in senju-nembutsu (single practice). He argued that the nembutsu (nianfo) was all one needed to enter the Pure Land. Tendai monks accused him of starting a new school, and he was exiled.
Shinran (1173-1263) studied with Hōnen for 6 years before they were both exiled. He saw himself as a disciple of Hōnen, however their beliefs diverged after years of separation in exile. True Pure Land adherents believe that Hōnen’s followers had misunderstood the teachings of the Pure Land. Shinran, the founder of the Jōdo Shinshū (True Pure Land) school, was even more radical in how he extended Amitābha’s grace to lay people. He argued that a single moment of true entrusting (shinjin) in Amida (Amitābha) Buddha guaranteed birth in the Pure Land. It would be almost impossible to reach enlightenment through “self power” (jiriki) alone, the “other power” (tariki) of Amida Buddha was necessary. Shinran also stressed that wicked people are even more likely to be reborn in the Pure Land, because they are willing to fully trust Amida over their own sinful nature. Jōdo Shinshū enabled lay people to become involved in religion, whereas earlier schools were restricted to an elite class. As a result of its mass appeal, Shinran’s teachings quickly spread throughout Japan.
History of the Buddhist Churches of America (BCA) and Ekoji
Today, Jōdo Shinshū is the most widely practiced form of Buddhism in Japan. It is known in the West as Shin Buddhism. True Pure Land first reached the United States in 1899 when two ministers traveled from Japan to San Francisco to hold Dharma talks for Japanese immigrants and their communities. This marked the beginning of the Buddhist Churches of America (BCA). Since then, over 60 temples and fellowships have been created across the United States, comprising about 12,000 different members. The vast majority of BCA temples are located in California. There are only 6 churches located in the Central and Eastern United States in total, one of which being Ekoji.
Ekoji was founded in 1981 by Reverend Kenryu Tsuji and Reverend Dr. Yehan Numata. They wanted to be located close to the nation’s capital, but establishing a church in Washington D.C. would have been too expensive. Thus, Fairfax was picked as a suitable location in the greater D.C. area. A new temple facility was constructed in 1998, which holds Ekoji services today. Ekoji is also sponsored by BDK America. They are a non-profit Buddhist organization that strives to “promote better understandings of Buddhism through its publications, community activities, and academic programs.” According to Ekoji’s website; “BDK holds an Honorary Board position and continues to award grant money to (Ekoji’s) operating budget.” Most of Ekoji’s other funding comes from private donations and membership fees.
About Reverend Hayashi
Reverend Nari Hayashi has been serving as Ekoji’s resident minister since 2016. He was born in Honolulu, Hawaii and raised in Kyoto, Japan. Reverend Hayashi attended the Buddhist seminary of Hongwanji for two years, later going on to receive his Tokudo ordination in 2013 and his Kyoshi ordination in 2014. In the following year he completed his orientation program for Japanese ministers at Jōdo Shinshū Center in Berkeley, CA. Reverend Hayashi was then assigned to Ekoji Temple in 2016.
Ekoji’s Community
Reverend Hayashi mentioned at one point that Ekoji’s community is roughly sixty percent Caucasian. He noted that many of the people that come to Ekoji are recent converts from Christianity, who felt dissatisfied with Western religion. As a result, Rev. Hayashi has had to adapt some aspects of temple services in order to accommodate Western practitioners. For instance, many people felt uncomfortable sitting on floor mats during temple services. So, Ekoji replaced the mats with chairs.
The structure of Ekoji services is in many ways modeled after Western churches. For one, the title of “reverend” is not typically applied to Buddhist organizations. Furthermore, Buddhist temple services don’t necessarily give weekly sermons in the same way that Western churches do. However, Ekoji has weekly Sunday services for members to attend. They are always conducted in English, however chanting is usually done in Japanese. Of course, the nembutsu is always recited in Japanese as well.
Ekoji’s Practices and Events 
Ekoji’s weekly Sunday services had to adapt in response to the COVID-19 pandemic. In the early stages of the pandemic, services were held virtually. Now, services are held in person but they require an RSVP for contact tracing purposes. In addition, Ekoji also hosts an in person meditation group on Thursday evenings. Practice begins with a short sutra chant, followed by a ten minute walking meditation session in which incense is burned. Finally, a thirty minute meditation session begins, which ends with another sutra chant.
Ekoji offers a Dharma school for those interested in studying Buddhism on an academic level. There are a variety of levels for all age groups, the oldest being for those seventeen years and older. Topics include altar care, general Buddhist teachings, the life of Shinran, and comparative religions.
Finally, one of Ekoji’s most well known celebrations is its annual Obon festival on the second Saturday of July. Attendees can expect delicious Japanese food, vendors, dancing, an evening candle ceremony, and a Nen Daiko performance. Nen Daiko is the taiko ensemble of Ekoji. Taiko is a type of Japanese drum that can be recognized by its large shape and impressive sound. The Obon Festival was my first introduction to Ekoji, and how I found out about the temple in the first place. I remember having a wonderful evening exploring Japanese culture, and being welcomed by everyone at Ekoji. I was encouraged to participate in the evening candle ceremony, in which I honored my family members that have passed away.
I think that Ekoji is a perfect model for American Buddhism as a whole. The temple honors its Japanese roots and incorporates tradition into its practices, however it has adapted to its Western audience enough for members to feel at home on Ekoji grounds. Everyone is welcomed regardless of their background, it is a safe space for people to explore their own spiritual path.