The mission of the ARIZONA BUDDHIST TEMPLE is to encourage Sangha:

1) to learn the joyful and compassionate teachings of Amida Buddha;

2) to practice these teachings in their daily lives; and

3) to share the teachings with others.

All beings be happy. May they be joyous and live in safety. All living beings, whether weak or strong, tall or short, big or small, visible or not visible, near or far away, already born or yet to be born. May all beings be happy.


May no one deceive or look down on anyone anywhere, for any reason. Whether through feeling angry or through reacting to someone else, may no one want another to suffer. May all beings be happy.


Sunday, April 1st

09:00 am - Q&A Session

 10:00 am - Dharma Service

11:00 am - Dharma Egg Hunt

Open to Public


Saturday, April 7th

02:00 pm - Tannisho (Lamenting the Deviations)

Open to Admission


Sunday, April 8th

10:00 am - Hanamatsuri Service

11:30 am Bento Luncheon

 Bento Lunch (please call to order)

Open to Public


Sunday, April 15th

08:30 am -Q&A Session

 10:00 am - Dharma Service, Shotsuki Hoyo,

11:00 am - Dharma School Class

Open to Public


Sunday, April 22nd

08:30 am - Meditation Class

 10:00 am - Dharma Service

Lady Eshinni and Kakushinni Memorial

11:00 am - Dharma School Class

Open to Public


Sunday, April 29th

 10:00 am - Dharma Service

11:00 am - Dharma School Class

Birthday Sunday

Open to Public




Dharma in the Desert


The official podcast of the Arizona Buddhist Temple hosted on SoundCloud. The purpose of this cast is to spread the teachings of the Dharma and provide different insights into the teachings of the Buddha. Every cast is a brief introduction of Buddhist concepts, followed by a Dharma message written by one of the temple ministers.


Hosted by:

Rev. Lynn Sugiyama

Sensei Vonn Magnin

Sensei Mike Tang




Dharma Message


Is Impermanence Impermanent?

Rev. Jundo Gregory Gibbs - April 2018



  April is, perhaps, the kindest month, … in Arizona. For the month of April, I wish to reflect on the most basic of Buddhist concepts, impermanence. Is Impermanence impermanent? Yes and No. First, the “no”. Not for us. For human beings, our lives will always be characterized as impermanent. Perhaps there is a paradox, philosophically, about impermanence being permanent. However, we are not discussing the status of quarks or hydrogen molecules. For humans, life will always be constant change.


  There is, nonetheless, a very real sense in which “impermanence”, or the concepts that surround it have changed over time. Let me consider three sets of conceptualizations that enliven the term, “impermanence”.


  In the Buddha’s sense – Impermanence means that all persons, objects and events will cease to be at some point in time.


  In the sense used by highly philosophical monks in the early period – Impermanence means that the components of objects, persons, and events disassemble and reassemble rapidly, … perhaps every 1/84000th of a second.


  My own view is that - we experience our lives as durations. We are always in a present, of uncertain duration, which is emerging out of a past and developing toward a future. The reality of time, for humans, is a flow. We do not live in momentariness. How long would a moment be? 1/10th of a second? The 1/84,000th of a second suggested in the early texts of the Abhidharma?


I have suggested three different Buddhist interpretations of the permanence of “impermanence”.  Are there more?  Which one is right? Who decides?


  Well, ... you decide. You knew I was going to say that. Buddhist teachers always remind you that you are free to choose your world-view. Still, we hope you will choose a perspective on life that harmonizes with the Buddha’s vision. A perspective of respect for all living things and affection for all who are approachable. As Lady Kujo advised us, we must learn how to live our impermanent lives well. Have a lovely month of April!






President's Message


Megan Tang - April 2018


Dear Sangha,


  Hello everyone. I hope everyone is having a happy and healthy spring season. Springtime means blooming flowers which always sets the season for Hanamatsuri. Please come and join us for our Hanamatsuri Festival on Sunday, April 8th. Service will be at 10 am followed by a Hanamatsuri lunch. Tickets are available for sale. This year, our guest minister will be Reverend Alan Sakamoto. He will be hosting a seminar on Saturday, April 7th at the Temple. Please come and join us if you can! See the attached flyer for more details.


  I would like to thank everyone again for all of their help, efforts and donations to Matsuri. We had another successful year! We really appreciate everyone who helped in any way!


  The Temple would like to extend deepest condolences to the Ikeda family with the passing of Michiko Janet Ikeda. Her joyful presence will be greatly missed. Service information is below:



Friday, April 20, 2018 5pm-8pm:

Meldrum Mortuary 52 N. MacDonald, Mesa, AZ 85201


Memorial Service

 Saturday, April 21, 2018 10am:

Mesa Hilton 1011 W. Holmes, Mesa, AZ 85210


In Gassho,

Megan Tang



Arizona Buddhist Temple Women's Club


Betsy Matsumoto


  We would like to thank everyone who helped with all the preparations for and during Matsuri. The craft and food booths had some great sales and it was made possible because of all the volunteers.


  Thank you to Lori and Rick Hashimoto of Hana Japanese Eatery for donating 24 cases of Ramune, Toshio and Hatsuko Moriuchi for donating various ingredients for nikuman and manju, Miyoko and Koji Ariza for donating soy sauce and lemons. The AZ BWA donated the yakisoba powders and other food ingredients. Also thank you to Eiko Uyehara for organizing the craft making sessions, Benita Uyehara for creating some beautiful and intricate crafts to sell, and to the ladies who dedicated their time and donated supplies to make the craft booth a success every year.


  For Hanamatsuri, on Sunday, April 8th, we will be making chicken teriyaki obento and tofu teriyaki obento for vegetarians. Time for preparation will be announced during the Dharma Services.


  The Annual BWA Mother’s Day Dinner is tentatively scheduled for Wednesday, May 9. Information will be announced later.


The next BWA meeting will be on Sunday, May 6 at 9:00am. 


Kids Korner


Birthday Sunday for March: Sunday Apr 29th


Birthday cake: The Sugiyama Family


Chairing in April:  Sangha Teens (Apr 29th will be K-2nd class)


Dharma Egg Hunt Event:Please join us for our annual Dharma Egg Hunt on April 1st. Please bring 1 dozen hard boiled eggs for the kids to color and plastic filled eggs for the kids to hunt for. Afterwards Sensei Sugiyama will make egg salad sandwiches. Everyone is welcome to come and enjoy!


Hanamatsuri:  Hanamatsuri is April 8th.  Please come and celebrate with everyone.  Lunch is being sold for $7 a ticket.  Please see Marilyn Tang or Betsy Matsumoto for tickets.  


Hey Suns Fans:


There is an opportunity to see a Phoenix Suns game on April 6th, Friday at 7:00 pm at the Talking Stick Resort Arena.  It will be Suns versus the New Orleans Pelicans.  There are tickets for seating at the upper level for $20 dollars and $40 dollars for seating at the lower level of the arena.  


   If you are interested in going, please call Rev. Lynn Sugiyama at 602-366-0590 for more information.  Thank you!


In Gassho, 

Lynn Sugiyama



-Volunteer Today-


Dear Sangha, 


  We are looking for additional volunteers for the Toban schedule. The Temple needs more people to help keep our Hondo and associated facilities clean. Right now the schedule is 7 groups rotating every other week with 3 people in a group. The cycle is about every 2 months. 


  It takes about 1 hour to vacuum the "Hondo" (Main Hall) area and mop and clean the restrooms and kitchen. We would appreciate any availability anyone has to help keep our Temple clean. 


  To sign up or for more information, please contact Mine Tominaga at

 480-­‐838-­‐3057 or see her at Sunday services. 


Thank you! 

Memorial Services for 2018


  It is never easy to lose someone we love.  Unfortunately, everyone has to go through this event.  Even though we grieve for our family member who is dying, as Shin Buddhists we believe that they become awakened to the heart and mind of Amida Buddha and at the time of death they are directed to the Pure Land by the Amida Buddha.   There, they join the ranks of the truly settled where they attain Nirvana, the place of eternal bliss and tranquility.  (Collected Works of Shinran, pg 153, 1997).   They have attained Buddhahood, and it is taught that our loved ones then return to this world to teach and guide us to the Pure Land. 


  The memorial services are for the living because they are opportunities for us to remember our loved one and to listen to the Buddhist teachings.  The memorial should not be considered to be a burden to the family and grudgingly planned.  It should be planned from the heart.  In this manner, the memorial service can be conducted without ill feelings and the Dharma message can be clearly heard.  Memorial services can be planned this year if your loved ones passed away during the years in parentheses listed below:     


1st Circuit (2017)   

3rd Cycle (2016)25th Cycle (1984)

7th Cycle (2012)33rd Cycle (1976)

13th Year (2006)50th Cycle (1969)

17th Year (2002)100th Cycle (1919)


If you have any questions, please call the temple at 602-278-0036.  Thank you.


In Gassho,  

Lynn Sugiyama



Statement on the Killing in Charlottesville, Virginia


  On August 12, 2017 at a white supremacist rally, a neo-Nazi drove a car into the people protesting his ideology. He killed a woman and injured 19 other people. It was very deplorable and sad to see this incident in Charlottesville, Virginia. I would like to express my deepest sympathies and condolences to the victims’ families and friends.


  The action that we witnessed was caused by anger and hatred deriving from a sad American historical background. We, as American citizens and residents, are experiencing the heavy karmic effects of our past history. We should be reminded of the American doctrine that all people are equal, as we often hear. We should turn to the core values of each individual’s religion or faith to find the way to live harmoniously.


  No matter what path we walk, we know that we should not get angry or hate others. We know that we want to love everyone. And at a time like this, we all ask why this happened and how we can stop this type of human behavior.


  We, as Buddhists, come to hear the urging voices coming from our teachers in the midst of this world of suffering -- this world of samsara. The Buddha is standing with us with tears in his eyes, urging all of us to turn to the Infinite Compassion and Wisdom in order to transcend love and hate. Transcending love and hate does not mean that we eliminate our feelings of love and hate. It means that we recognize and understand that these powerful emotions exist within each of us; they are part of our human condition. We seek to encounter people who feel deep sorrow for our human condition and aspire to attain something worthier.


  When we are touched and moved by the Vow of the Buddha to save all beings from suffering with Infinite Wisdom and Compassion directed at us to find the True and Real World beyond our foolish thoughts, we begin to live our lives with humility, understanding, and concern for one another.


  Ultimately, we are all within the World of Oneness. Let us start with each individual to help create a better community by hearing the Compassionate Call from the World of True Equality.


Namo Amida Butsu,

Rev. Kodo Umezu

Bishop, Buddhist Churches of America


Ignorance and blind passions abound, When reflect on the establishment of the Vow,

Pervading everywhere like innumerable particles of dust. We find that the Tathagata, witout abandoning sentient 


Love and hatred arising out of accord and conflict beings in pain and affliction,

Are like high peaks and mountain ridges. Has taken the directing of virtue to them foremost,


(Collected Works of Shinran, p. 400) Thus fulfilling the mind of great compassion. (CWS, p.408)


Buddhism In My Life 


By Sara Jay 


Since I was 5 years old, I have been attending the Arizona Buddhist Temple on Sunday’s, as well as attending seminars and conferences in Los Angeles in the Bay Area for the Jr. Youth Buddhist Association. Because of my dedication to Buddhism, you may think I completely rule out any other religion. However, my father has taught me the complete opposite. The many teachings I have learned, only sought to teach me that everyone in this world is made up of events that make them different and unique from each other. However, our connections to each other, interdependence, make us a unifying force in the world. Our differences are not meant to make us defy each other. They are meant to contribute to a grander force that will better the world and make a more peaceful place. By following the Eightfold Path, I have been able to see the brighter light and that you make your own path. By doing so, I have pursued a more open lifestyle, accepting the change I see in the world instead of running from it.  


One of the most substantial events in my Buddhist life that helped me to become who I am today is my first leadership conference at Nishi Buddhist Temple my freshmen year. It was an event that brought us so much closer to one another in a period of hours. We were in a room with posters around us that read: school, friends, family, economic status, the future, yourself, etc. Then the administrator would say, “go to the side of the room that makes you feel secure.” Because of this, I was able to witness who felt most comfortable at home, and who was most comfortable with their friends. Then they would say, “go to the side of the room that you hide from the world.” This was the point that made me said. I saw people at ever poster. Some were insecure about themselves, others who lacked friends, and some who had troubles at home. This made me see that so many people lead different lives than us. We may know them as our friends from YBA, but that is only one small, minute part of their life. Similar to what we see in everyday society, you really cannot fathom what people are experiencing in their lives, as humans are very skillfull at picking and choosing what they express on the outside.


The teachings I have learned from seminars, conferences, and weekly Dharma service discussions have taught me that each and every individual is different. There are aspects of our lives that intertwine us, but the events, people we have met, and places we visit separate us from being identical. I learned that there are reasons why some one may have said a rude comment, or why someone chooses to be extremely quiet in school. We should not judge them for this, as we most likely express some of these habits ourselves. But if we can learn to identify and express understanding towards one another, then we will only better ourselves and the world as a whole. Overall, Buddhism has taught me that diversity is a beneficial attribute, and we should rejoice in its presence instead of shying away from it. 



What Reincarnates: A Clear Explanation 


David Belcheff 


    I have received valuable responses to my article, “Buddhist Peace—Before, After, and During This Life”, (Prajna, November, 2016; and the British journal, Pure Land Notes #30, December, 2016). The problem of traditional Buddhist doctrine simultaneously upholding the notion of no-self (anātman) and the contradictory notion of reincarnation has been an object of sustained contemplation for me and a topic of discussion with Dharma friends for years. One Dharma friend directed me to the work of Ian Stevenson. Another Dharma friend claimed that the Buddha simply left us with a mystery regarding the simultaneous assertion of reincarnation and denial of substantial selves. So, with help from my friends and the Larger Sutra, I pressed on, trying to make sense of this “mystery” until, at last, discovering a satisfactory explanation that conforms to Siddhārtha Gautama’s rational methodology and to his great insight into the issue of impermanence: It is relationships—most technically, patterns of relatedness—that reincarnate, not individuals. For humans, especially, patterns of relatedness between our genes (biology), memes (communications culture), and extended phenotypes (material culture) reincarnate. This view takes the Buddha’s assertion of no-self seriously. Also… 


• It explains all of the phenomena related to testimonies of reincarnation, including visitations from dead loved ones, without positing survival of individual personhood after death. Think of patterns of relatedness rippling across regions and generations, much like the hundredth monkey effect.


• Relationships exist between the “extremes” of pairs (or groups) of subjectivities. Therefore, relationships accord with the principle of the Middle Path. And, as such, relationships are not accessible to the grasping or calculating mind. Relationships are homeless. Relationships do not dwell exclusively in this or that personality, but visit them all.


• If patterns of relatedness persist, life after life, then the unique personalities involved in a given relationship are merely – and wonderfully, and deliciously – incidental, accidental, finite, mortal, evanescent, special. From the gratuitous aid of a stranger to a loving life-long relationship, the “and” of Martin Buber’s “I and Thou” spontaneously manifests, ever fresh and alive, as the dependent arising of mutually-acknowledging subjectivities.


    Furthermore, relatedness (rather than personalities) reincarnating is falsifiable. Our relationships with others—whether alive, dead, or fictional—already reincarnate from instant to instant, so we can empirically test the correctness of this view at any time. It is not persons, but relationships that are reborn each instant. It is patterns of relatedness that account for personalities, and that “return” over and over again in the “return to earth-school until getting it right and graduating from the wheel of samsara” analogy; for example, centuries-old conflicts that still persist today.


    This view puts to rest worrying about what happens after we die. Liberated from such ontological anxieties, we are free to focus on peaceful and happy relationships (which is what we really are), rather than obsess about the right-or-wrong, he-said-she-said, rule-bound, tit-for-tat exchanges within relationships—whether generous or mean-spirited. Am I so mighty? No matter how great my self-cherishing, my precious identity, my spiritual ego, my “annoying humanity” (as my wife calls it), I am still going to face the same oblivion as Shelley’s “Ozymandias.” Yes, it is true that everything we think, say, and do matters a great deal, and we are all “responsible for our actions,” as we robotically remind ourselves. But when we misunderstand a self (whether our own or another’s) as an atomistic automaton, rather than a complex assemblage of relationships, we fall into error. When we attack another, we never just attack an individual being, we attack an entire network of relationships. Likewise, when we love another, a wondrous union of relational love flows through us into the midst of another wonderful gathering of relationships, affecting untold revolutions of “peace and happiness” (see Dharmākara’s thirty-third vow).  


    Ultimately, then, it is our relationships that really matter. Relationships are powerful. Individual identities only seem so. Shin Buddhism has a wonderful term that helps us understand relationships, rather than individuals, as the locus of life-activities, and even of consciousness: “Other Power” (Tariki). Other Power undulates through friendships, studentships, parenting, devotion, pastoral care, diplomacy, charity, etc., and also through our relationships with food, technology, and other non-human beings we encounter in the world.  


    When understanding patterns of relatedness, and not individual persons, as that which “reincarnates,” the term, Sangha, and Shinran’s notion of Dharma friends (ondobo/ondogyo), come to mean so much more, and the Shin canon can be heard in a much deeper key



1) Amida Buddha selects all helpless, hopeless, foolish, ordinary beings drowning in the karmic ocean of birth and death as the targets of his inconceivable Vow. This means that we have a special connection with all other beings as fellow targets of Amida’s Vow. How, then, could we not naturally aspire to regard all others with the same compassion expressed in Amida’s Vow “to remove the roots of the afflictions of birth and death of all” (Larger Sutra 1:6)?


2) In his “causal stage,” as the bodhisattva, Dharmākara, Amida Buddha learned an eternal practice from his teacher, Lokeśvararāja. This practice is called kuyō (Skt., puja, lit. “worshipping with offerings;” see, e.g., the twenty-fourth vow). Kuyō involves visiting countless Buddha lands, making offerings to them all, and learning relational wisdom from the “good and evil natures of heavenly and human beings living there.” The practice of kuyō emerges spontaneously from the relationship between Lokeśvararāja and Dharmākara, spreading out like rebounding ripples in a pond, expressing itself as the Vow to save all beings, to make each and every one a Buddha. Identified especially in the seventeenth and eighteenth vows, and supported by all forty-eight vows, the relationship Amida has with all beings, the kuyō selected as his eternal practice, manifests in his Name. 


    From these two relational templates, we develop an awareness of every being we encounter as: 1) a fellow target of Amida’s boundless compassion, and, thereby, 2) a Buddha in the making, or a teacher of relational wisdom. Amida’s Vow-mind, then, models the correct attitude to maintain towards every being, in every moment, in every incarnation.  


    For further study, see: the third, sixth, and ninth chapters of the Tannishō; and the third, fourth, fifth, and forty-fifth vows of the Larger Sutra, reading the events of past lives as history, and the beautiful, homogenous golden appearance of humans and devas as relational rather than as personal forms of being, i.e., as love.  




4142 W Clarendon Avenue

Phoenix, AZ 85019

Phone: (602) 278-0036

Fax: (623) 738-3927