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The origins of the Temple
trace back to 1904 and the vision of Reverend Junjyo Izumida, the
founding priest from Japan. He saw Jodo Shinshu Buddhism as open not
only to Japanese immigrants, but also to all people in Los Angeles,
and his bilingual skills enabled him to follow through on his idea. |
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The Temple was eventually located on
4th Street in Little Tokyo and named the Rafu Bukkyokai, originally
translated as the Los Angeles Buddhist Mission. It became a Higashi
Honganji branch Temple in 1921. |
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In the roaring 20’s as the Japanese
population grew in response to the coming legal restrictions on
Japanese immigration, Rev. Izumida drove around LA in a Model-T
conducting howakais, or Dharma gatherings, to bring the teachings
beyond the downtown Temple into the city’s neighborhoods, enlarging
the Sangha. |
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In 1911 the Temple moved to Boyle Heights
and by 1930, with the Japanese population numbering 35,000, the needs
of young families grew, and Higashi Honganji’s activities expanded
to include Sunday School, day care and an informal women’s association.
With the Great Depression When Temple finances were hard hit, the
Temple leadership and the membership held together, with the Issei
continuing the Japanese tradition of supporting the Temple through
individual donations. |
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During World War II when the Issei and
their families were uprooted and sent to America’s concentration
camps, the Temple played a significant role in safe keeping members
possessions while they were forced out of their homes. Even from the
camps members still contributed, sending what funds they could to
keep the Temple going. Many members went to Manzanar and held services
to maintain the Buddhist traditions. |
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Temple life flourished in the post-War
years as Higashi Honganji helped the community get back on its feet,
serving as a hostel for members until they found their own homes and
starting new activities such as sewing and cooking classes. The Junior
YBA (Young Buddhist Association) grew; the Fujinkai, or women’s
association, was formalized; and the first carnival was held to raise
funds for improvements to the temple building. The Issei made plans
to keep Buddhism alive for future generations, and the Eitaikyo Fund
was established thereby endowing the Temple with a long-term, or perpetual,
fund meant to last forever. |
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As the Nisei grew into adulthood during
a period of greater acceptance of Japanese Americans into the mainstream,
they were able to play a critical role that furthered this goal. The
kenchiku (temple building) project was created to build not only a
new structure but also a revitalized program of activities to invigorate
the Temple and meet the challenges of the time. Their vision led to
the construction in 1976 of the architecturally inspired Temple and
garden at its present day location on 3rd Street and Central Avenue.
The Lumbini Child Development Center, named after
the garden in which Buddha was born, was included in the
building plans. |
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With the backdrop of the major social
change movements in America during the 60’s and 70’s,
scholarly developments laid the groundwork that would affect the
future of Higashi Honganji. Major sutras and other historical texts
from the Jodo Shinshu tradition were translated into English for
the first time. Temple leaders planned retreats and lectures on
the teachings of Shinran Shonin, incorporating English for those
in the Sangha who had grown up in America. |
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The last two decades of the 20th century
at Higashi Honganji were a time of adjustment to a rapidly changing
society where Japanese Americans found greater freedom and more choices.
Buddhism in all its forms found broader receptivity, particularly
in Los Angeles. |
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Higashi Honganji remains true to its
origins as an open Sangha welcoming anyone who wishes to learn more
about the Jodo Shinshu tradition of Buddhism. It also continues to
serve as an active community center where the cultures of Japan and
Japanese America commingle and thrive. |
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Looking to the next 100 years, the Sangha
has much to anticipate as the teachings become more widely shared
through not only more numerous publications but also the possibilities
for learning through the Internet and other electronic forms of communication.
The Dharma is characterized by adaptability to different cultures
and times, as Buddhist history demonstrates, inviting all to Walk
the Path of the Nembutsu. |
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