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Buddhism and Church-State Relations
in the U.S.


by Asayo Horibe

Asayo Horibe is the president of the Buddhist Council of the Midwest. She is a long time member of the Heartland Sangha.



The history of Buddhism in the United States can be traced back to the immigration of the Chinese and Japanese laborers as far back as the 1880's. These Asian immigrants brought with them their religious practices as well as their cultural traditions. Since the practice of Buddhism is a personal observance, involving home altars or shrines and meditation, public places of practice were not visible to the general public. Over the years, with the growth of the immigrant Asian population, this was changed. Temples and churches were built all along the West Coast. The temples not only provided a place for religious practice and teachings but also a social gathering place for the Asians in a new country. Here they could still have their cultural heritage preserved as well as their own religious teachings available.


Rissho KoseiKai's center


Buddhism has grown over the years and now has practitioners all over the United States and includes individuals from all ethnic origins. The older established centers and temples have large facilities that house a hondo (large room for chanting, dharma talks, funeral and wedding services and meditation practice), a social hall, classrooms, a large kitchen area and quarters for the resident monks or ministers. Newer centers vary in size from a room for meditation only or a 3 or 4 bedroom house converted into a home temple or meditation center.

Phat Bao Temple

An early case that involves the First Amendment is the case of U. S. v. Seeger in 1965 when Justice William Douglas agreed with the courts decision exempt-ing three citizens from the draft due to their religious beliefs. In 1940 the Selective Service Training and Service Act ex-empted from combat those men whose religion opposed war. Religion was defined then as Christianity or belief in a Supreme Being. The three citizens were not of the Christian faith. With this case it was then that “religion” was determined as “ultimate concern.” Justice Douglas wrote a concurring opinion that freedom of religion included America's Hindus and Buddhists. Instead of the United States being a nation of Christians, he called it “a nation of Buddhists, Confucians, and Taoists, as well as Christians”.



Freedom of religion was challenged in 1991 when the Vietnamese Buddhist home temple, Chua Lien Hoa, in Orange County was named in a suit in by the Zoning Authority. It was on behalf of Garden Grove residents. This suit was to issue a preliminary and permanent injunction against all activities at the temple. Complaints of traffic congestion, loud chanting and unpleasant odor were received by the local authorities in Orange county. Although an injunction was not filed, a decision was made limiting the activities of home temples. The temple was later set up for judgments regarding zoning regulations in residential areas and specifications obtained from mainline Christian churches parking space regulations. Placing a statue of the Buddha on the front lawn was also under scrutiny. In 1972 in the case of Cruz v. Beto, Cruz was prevented from practicing his religion, Jodo Shinshu Buddhism, while a prisoner incarcerated in a Texas prison. He was prevented from “holding Buddhist services, borrowing Buddhist books and preaching Buddhist truth”. It is documented that “reasonable opportunities must be afforded to all prisoners to exercise the religious freedom granted by the First and Fourteenth Amendments.” It was also noted that Buddhism was established 600 B.C. before Christianity came into this world.




Burmese Buddhist Association

This altar is set up in a living room of a residence that is now home to the Burmese Buddhist Association.

Listed are only a few instances where the violations of the First Amendment are documented in regards to Buddhism. Recent cases where discrimination against Buddhist and Buddhist home temples have occurred all over the United States. Such a temple does not look like a synagogue or church. Seeing monks with saffron robes and shaved heads around a ranch style home is not a sight that the general population is accustomed to viewing in their neighborhood. Would the complaints to the city or town officials still occur if a Baptist preacher held a prayer meeting in the same house? There would still be several cars in front of the house, singing of hymns or Christmas lights strung outside the house. Since the Buddhists who gather in the house on the corner often cannot afford to buy a separate building for their services and meditation, "home temples" will continue to be a part of our community.




This article is reprinted from the Winter 1999/2000 Sangha Notes newsletter. lotus

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