The Shimano Archive
嶋野 栄道 老師 アーカイブ

03/00/78

Kessei Training Period Roster.

The roster of students attending the Spring 1978 Kessei at Dai Bosatsu Zendo.

00/00/79

NYZ Memmership Requirements.

circa 1979

"If you so desire, application for membership may be made after attending a minimum of seven Thursday night meetings.  Your name is then put on a waiting list which is reviewed every four months (January, May and September) for potential members.  Those on the waiting list may attend, with permission, two less-crowded regular meetings per week.  Available seats In the Zendo as well as the number of students a teacher can guide must necessarily limit membership.  In addition to a satisfactory Zazen condition, necessary criteria for membership include a responsible attitude and a humble and sincere enthusiasm for Zazen practice.  Those selected from the waiting list are accepted for a four month period of trial membership.  During this period they become acclimated to the Zendo schedule and activities.  If their trial membership has been satisfactory and they are happy with the Zendo, they will be invited to become regular members at the end, of the period."

01/30/79

A Letter From "Your Friends in the Dharma" to the ZSS Board of Directors.

“Eido Roshi has beyond doubt disgracefully abused his role as teacher and betrayed the trust of his students by continuing to commit acts with the females of our sangha.  Our indignation reaches the summit realizing that Eido Roshi knowingly takes advantage of girls in mentally unstable condition and emotional vulnerability who come to him seeking spiritual help and guidance.  In face of these deplorable actions and the concern of our sangha, Eido Roshi has continually denied his involvement, and maintained an attitude that he is beyond questioning.  We feel it's time to question.”

“It must be realized that our teacher has lost his credibility with us, and the repurcussions have spread not only to our own sangha, but in other Zen centers, and will eventually degrade the name of Zen practice itself.  We are all embarrassed and hurt seeing our ordained monks and serious students leaving our sangha in anger and indignation because of the pridefulness and egotism Eido Roshi.  Also, in fact, many potential female students have been discouraged from continuing their zen practice because of overt sexual advances by him.  How is it possible for these ...rumors... to cease when the actions continue?”

“In conclusion, we wish to reiterate our intentions for the good and harmony of the sangha and Zen Studies Society.  We feel that with the growing publicity about religious cults, brainwashing, etc., and our society's concern, we are no longer faced with merely a moral question, but questions which may evolve into legal action.  It's time we question ourselves.”

[See entry of 02/06/79 which reveals the names of Peter Kaufman and David Bogart as authors.]

01/30/79

”貴方の仏道の友”よりZSS理事会員への手紙。

”私達の師は最早、私達の間では信頼と真実性を失い、彼の汚名は私達の僧伽内だけでなく、他の禅センターの間でも有名で、やがては禅仏教の名をも傷つけることになると思います。　受戒を受けて僧となった人びとや、長い間修行を続けてきた弟子達が、栄道老師の自己中心癖、傲慢に絶望して、僧伽を見限って去って行く姿を見て私達は皆、悲しみ傷つき、恥ずかしい思いをしております。　多くの有望な女弟子達は、老師の公然の誘惑に失望し、修行の継続に疑問を抱いているのも事実です。　是等すべて現在も引き続き行われている事なのですから、如何にして　…　風評 … を消す事が出来るでしょうか？”

”最後に私達の僧伽と禅スタデイ　ソサイエテイの好もしい和合のため、私達の希望を反復したいと思います。　世評は今宗教的カルト、洗脳などに対して非常に敏感になっている事を思えば、もはやこれは単なる倫理的問題では済まなくなり、法的問題へと進展して行くのではないかと思います。”

02/06/79

Letter From ZSS Board President Korin Sylvan Busch to "Friends in the Dharma."

"The members of the Board, of Trustees of The Zen Studies Society received an anonymous letter signed "Friends In the Dharma".  These "Friends” later identified themselves as Peter Kaufman and David Bogart who took material from someone’s private notebook and circulated private notes without the knowledge or permission of their author, and wrote many negative allegations against our Abbot and Teacher, Eido Shimano Roshi."

"We would like you to know that we affirm our confidence in Eido Roshi and his leadership of our sangha.  If you have concern for the Dharma and Sangha harmony, we advise you to desist."

02/06/79

ZSS理事会会長こりん　シルヴァン　ブッシュより”仏道の友”への手紙。

”貴方に知っておいてもらいたい事は、僧伽の指導者としての栄道老師に対する私達の信頼は、揺るぎないものであると言う事です。　もし貴方が私達の仏道と僧伽の和合を心配なさるならば、ここではっきりとその必要はないと貴方に助言したいと思います。”

02/10/79

A Letter from an Anonymous Survivor to Another Anonymous Survivor.

REDACTED
The names and identifying information for various people have been redacted from this document.

 “I experienced quite a bit of sexual ‘harrassment’ [sic] from Eido Roshi (from innuendo [sic] to proposition) during my stays at DBZ - less during my second stay, I think because of [redacted].  The first time it was just a barrage - in dokusan, during sesshin, during a very serious illness Aiho had, etc.  For six months I never spoke of it to anyone, and I vigorously denied it to Rinko, who suspected something was up, and to Korin.  I wanted to be thought of as a student, and not one of Roshi’s women.”

“Just before I left in February 1977 there was a rather bad incident, not directly concerning me.  A very pretty young woman named [redacted] arrived as a short-stay student just a few weeks before the beginning of Kessei.  She was very upset about some unhappiness in her own life, and was really ‘taking refuge.’  She decided to stay for Kessei.  Roshi had been away, but the night he came back he propositioned her.  She told [redacted] about it that night and left the next day.  When [redacted] asked Roshi why she had left so suddenly Roshi said that she was ‘obviously hysterical.’ ”

“I began telling people what had happened to me, but I did not tell very many people, and I asked them to keep it all confidential.  I told [redacted] and Rinko, but still denied it to Korin.  I did not want to rock the boat.  After I left I found out, in correspondence with a woman who had been a friend during the first Kessei, [redacted], that Roshi had also propositioned her.  We had been very close friends and yet we had kept a silence on something that was disturbing us every day, in order to protect the Sangha, the Kessei and the Roshi.”

“Also you may know that the reason [redacted] did not come up for July Fourth Sesshin was that Eido Roshi made a literal grab for her at NYZ a few days before sesshin.”

“When I left after the first Kessei, I seriously thought of ‘blowing the whistle.’  But I was grateful for the opportunity I’d had to practice at Dai Bosatsu, and I thought that if I said anything it would be the end of everything at Dai Bosatsu.  I really thought it would fold the place.  Now I realize that it is not so serious.  There is a responsibility that falls into other hands: the Board of Trustees’, Soen Roshi’s and the present abbot of Ryutaku-ji. It’s not the end at all.  We don’t have to protect our paradise.  And it must be as accountable as any other kind of group or organization.  Our real responsibility is there.”

“Personally, I found his seductions to be very distracting and jarring the first Kessei.  I was a very intense and overzealous student at the time and almost needed just such a kick in the pants.  Yet I wonder now if I would not have been a better student In the long run without it.  I’m nearly not a student at all, now.  And last year, during my second stay at Dai Bosatsu, it hurt me that he treated me very distantly for quite a while. When he warmed up it became sexual again. That kind of either/or situation made it very difficult for me (or, I would think, any woman) to be his student.  You want his attention and his help, and that, I think, is how it begins.  He takes this emotional opening-up, which is normal and right in a spiritual student-teacher relationship, as a sign of sexual readiness.”

“One of the problems of Dai Bosatsu is that to warn a new female student that she is likely to be propositioned by her teacher is to risk every new female student leaving in a very big hurry and telling the world.  We also were hoping he had slowed down.  Since he was very cool to me and did not bother [redacted] until after Kessei was over, we thought that he had become more discrete.”

"I can't help but I feel that Eido Roshi has used too many students up, and that soon the situation will be critical. I frankly would feel better if the Sangha would take the responsibility for exposing and ameliorating the situation before it reaches the disaster level. At that point it will all come out anyway. "

“I really do worry about you, because I have been told that women who have had love affairs with Eido Roshi have taken painful falls when he has tired of them.  He is teacher, father and lover all in one, and it is very hard to give that up.  I wish you would be strong and break free of all of this.  You can come here - you can go to any Zen center in the country with your strong record of monastic residency, tenzo, etc.  What has taken place between you and Roshi will be your own business when you leave.  Dai Bosatsu and New York Zendo are not the only harbors in the world - there are many communities, and most of them are quite a bit stronger and healthier.  You really have nothing to fear.”

02/10/79

匿名の犠牲者よりもう一人の匿名の犠牲者宛の手紙。

この文書に登場する人びとの名前と身分情報は削減されています。

”私は大菩薩禅堂滞在中、栄道老師の誘惑に悩まされ[ママ]（仄めかし[ママ]から淫らな誘いに至る迄）−　二度目の滞在中は幾らか少なかったように記憶していますが、多分 XXXXXX のせいだと思います。　最初の時は独参室内や接心中に、愛法が重病だ等の話や質問攻めで執拗に付きまとわれました。　６ヶ月間私は誰にもこの事を打ち明けず、りんこうやこりんが、何事が起ったのかと質問したのですが、私はきっぱりと否定しました。　私はみんなから老師の女だと思われるよりも、只の弟子であると思われる方が良いと思いました。"

"１９７７年２月、禅堂を去る少し前、私と直接関係は無かったのですが、酷い事件が起きました。　XXXXXX　という名前のとても美しい女性が、結制の始まる２〜３週間前、短期滞在生としてやって来ました。　彼女は個人的な事で何かとても不幸な経験をしたそうで、精神的に混乱状態にあったので、逃避的な滞在だったと思います。　彼女は結制にも参加するつもりだったようです。　老師は不在だったのですが、彼が帰った夜、彼は彼女に誘いを掛けました。　彼女は　XXXXXX　にこの夜の一件を語り、翌日禅堂を去りました。　XXXXXX　が老師に、なぜ彼女はあのように早急に去ったのであろうかと質問すると、老師は“明らかに彼女はヒステリーだ”と言いました。"

"私は私に起った事件についてごく少数の人に、極秘にしておくよう前提付きで打ち明けました。　しかしこりんには依然否定を続けました。　私は船をひっくり返すような騒ぎを起こしたくなかったからです。　私は禅堂を去り、最初の結制の折親しかった女性　XXXXXX　と文通を始め、老師は彼女にも誘惑をしかけていた事が判明しました。　彼女はとても親しい友達なのですが、この私達を毎日苦しめている問題について、僧伽と結制と老師を守る為に、未だに沈黙を続けています。"

"もう一つ、貴女もご存知かと思いますが、XXXXXXXX XXXXXX　が７月４日の接心に来なかった理由は、NYZで接心の２〜３日前、栄道老師が彼女を文字通り鷲掴みにした為です。"

"最初の結制が終わって禅堂を去った時、私は真剣に“警笛を鳴らす”事を考えました。　でも私は大菩薩禅堂で修行する機会に望みをかけていたので、もし私が是等の事を口外したら大菩薩一切の望みは消えてしまいます。　私は自然に解決するだろうと思ったのです。　それほど深刻な問題ではなくて、他の誰かが：　理事会が、宋淵老師が、龍沢寺の住持が責任を持って解決してくれるであろうと思ったのです。　終わりではないのです。　ひとりでこの天国を守る必要はないのです。　これは他のあらよる組織においても同様に言える事です。　本当の責任はここにあるのです。"　

"私個人として、栄道老師の誘惑は最初の結制の邪魔になり神経に障りました。　当時の私は熱烈、熱狂的すぎる弟子だったので、このような反動が殆ど必要だったと言えます。　それでも今、長い眼で見て思えば、このような事件の経験がなければ、現在より良い佛弟子であったろうかと考えさせられます。　今の私は殆ど佛弟子だとはいえません。　去年、大菩薩禅堂二度目の滞在の折、彼は私を冷たくあしらいそれがしばらく続いたので私の心は傷つきました。　やがて彼の機嫌が変わり、性的な行動が始まりました。　このような立場で彼の弟子であり続けることは私に取って（ 他の女性も同じだと思いますが）困難なことです。　彼の関心と援助は欲しいのです。　このような状況下で事件が始まるのだと思います。　彼はこれを感情の受諾とみて、確かにそう言う事なのでしょうが、その時の師弟間の精神的つながりがセックスへの用意が整った合図となるのです。"

"大菩薩禅堂の課題の一つは、新来の女弟子に師による淫らな話の持ちかけが待っている事を前もって知らせる事で、彼女等が急いで逃げ出し世間に広めると言う事の対処になります。　私達は彼が少し加減してやってくれれば良いのにと思っているのですが。　結制が終わる迄彼は私に対して冷たく、XXXXXX　を追い回す事も無い様子だったので、私達は彼も少しは分別が出来たのであろうかと思った程でした。"

"私は貴女の事がとても心配です。　聞く所によれば、栄道老師と恋愛関係にあった女性達は皆やがて飽きられて大きな打撃を受けるそうです。　彼は師であり、父であり、愛人であり、全てだったのですからこれを諦めると言う事は辛い事に違いありません。　心をしっかり持って是等から自分を解き放ってほしいと思います。　私の所へ来られても良いし、貴女の禅堂での素晴らしい経歴、典座等があるのですから他の禅センターへ行く事も簡単でしょう。　貴女と老師がどのような関係にあったかと言う事は、禅堂を去れば最早貴女だけの問題になります。　大菩薩禅堂やニューヨーク禅堂が世界で唯一の避難所ではありません。　大菩薩禅堂よりもずっと健全な教団がいくらでもあります。　恐れる事は少しもないのです。"

03/00/79

Kessei Training Period Roster.

The roster of students attending the Spring 1979 Kessei at Dai Bosatsu Zendo.

03/29/79

An Unsent Letter from Adam Fisher to Eido Shimano.

REDACTED
The name of a survivor has been redacted from this document.

“But then came 1975 and what later was humorously referred to as the ‘Fuck Follies.’  A little at a time it came out: The Teacher had taken a series of bed partners from the sangha and had made passes at others.  For a while, I didn't believe it.  You were married, you were the Teacher, you had submitted yourself to the precept of moral conduct.  I thought: 'The roshi screws around, I screw around.  The roshi and I are alike again.' But then I talked with some of your paramours. It wasn't quite so clear.  Each had thought of herself as ‘the only one.’  Each had been unceremoniously ditched. I heard about the confrontation between you, your teacher, your wife and one of the sangha members. I heard about your teacher's feeling that for sure you would confess yourself publicly at one meeting or another.  And yet, when it came, there it was, your massage to the sangha, part of the Triple Treasure, your students: 1.  It's none of your business, and, 2. You were dissolving the sangha and everyone would have to reapply for membership.  Each person would be sent a card on which to reapply.  Those who were dissenting at the time felt sure they would not receive cards. In the event, as you know, no one got cards -- by that time, the dissidents, the ones who had raised the cry, were gone. It was safe to begin again without criticism.”

“Time came and went.  There were stories.  About the student who tried to commit ritual suicide at Dai Bosatsu.  About other women you were involved with.  But after tile first upset, I shut the door on the Fuck Follies.  I was going to sit on cushion and let the world take care of itself.  If others wanted to accuse you of being proud, deceptive, and megalomaniacal, that was their trip.  I wasn't there for your teaching; I was there for the core of Zen practice -- for zazen.  So I backed away from you at one level.  I didn't trust you.  But I also made sure to be pleasant on appropriate occasions.  It was nice to bask in the light of your approval, your consultation, your attention.  It made me feel good to be referred to as a 'senior student,' although there were twinges of doubt: If all those who had left in such anger, pain, confusion, and sadness were still around, hell, I'd only be a puppy along the ‘senior student’ ladder.  Five years: Is that a ‘senior student’ in our lifelong practice?”

“Then came [redacted]'s letter, carefully outlining the ‘sexual blackmail’ to which she felt she and others had been subjected at Dai Bosatsu.  How clearly she did it, pointing out the fact that female students come troubled to the practice; how after a while, they naturally wish to open their hearts, air their inmost doubts and fears to their teacher; and how you would often interpret this opening as a sign of weakness and an invitation to sexual browsing.”

“And did the meeting discuss my letter?  From three eyewitnesses, the answer is no.  Yes, I head your wife was disdainful of my not being there, but she is a disdainful woman.  And yes, I head that you decided not to ban people from the zendo after all ... ever since Peter checked with his grandfather (a judge) and let you know that it was illegal to exclude orderly people from a tax-exempt organization.  But did you discuss making sexual advances in dokusan?  No.  The possibility of trying to find your mistresses (since you seem determined to have them) from the vast population of New York -- from a population that has no interest in or connection with Zen Studies Society?  No.  [redacted]'s letter?  No.  Peter and Dave's letter?  No.  This, I suppose, is a good example of honesty and candor.”

“And now you lay claim to 'noble silence,' a thing you say American students will never understand.  You no longer deign to speak of the matter.  Noble silence?  Which Americans can never understand?  If American can never understand your teaching, why are you teaching in America?  Is this really "noble silence" or the silence of a Nixon, the silence of a lawgiver who conceives himself to be above the law?  "How dare they!" you have said on more than one occasion, referring to those who have spoken freely of the 'rumors.'  How dare they?  They dare because the rumors are not rumors.  I personally know three women to whom you made advances during dokusan.  I know an equal number of bed partners.  I am not counting the number -- the great number -- about whom I have heard at second, though reliable, hand.”

“Really, there are too many bodies in your wake, too many people used up needlessly in order to support your ego.  By staying at Zen Studies Society, I tacitly support the notion that casing off people who are no longer useful or friendly to you is all right. In doing this, I abuse my own conscience and my own being.  Ironically, perhaps, it is partly due to my Zen training that I am no longer willing to do this.  I think Zen is an excellent practice, useful and thoroughgoing for those who find it to their taste.  But just because the practice is real in no way implies the same for its organizers, teachers or adherents. Sometimes it is true and sometimes it isn't.  There is no certainty.”

03/29/79

アダム　フィッシャーより嶋野栄道宛の投函されなかった手紙。

犠牲者の名前はこの文書から削減されています。

” しかし１９７５年になり、後にユーモラスに表現して“Fuck Folly”馬鹿者の道楽と名付けました。　これが少しずつ表面化していったのですが：師は僧伽の中からセックスの相手を選び出し、他の人びとには色目を使うという行為が続きました。　しばらくの間私には信じられなかった。　貴方は妻帯者であり、師であり、倫理を重んじる戒律を身上とする地位にあります。”老師は馬鹿な事をする、私も馬鹿な事をする、老師と私はやっぱり似ていたのだ“と思いました。　しかし私は貴方の情婦達と話をする機会がありました。　それではっきり分かったのですが、彼女達は皆　”自分一人が老師の女“　だと信じていたのです。　そして間もなく彼女達はみな捨てられました。　私は聞いたのですが、貴方と貴方の師と、貴方の妻と、一人の僧伽のメンバーとの間で闘争があったそうですね。　貴方の師は貴方に向かってに貴方自ら、公式の席ではっきりと告白すべきであると言われたと確かに聞きました。　それでも、その時が来ると、三宝の一つ、貴方の僧伽への、又弟子への言葉は：１.お前に関係ない、そして、２.貴方は僧伽を解散し、皆は会員になるための再申請をしなければならないと言う事でした。　それぞれ旧会員は再申請のための葉書を受け取るであろうと通告されました。　当時貴方に賛同しなかった人びとは、葉書は来ないものと諦めていました。　とにかく、貴方は勿論知っている事なのですが、葉書を受け取った者は一人もいなかった。　ついに、賛同しなかった人びと、意見を表明した者は去りました。　僧伽は一人の非難者もなく、再び安全になりました。”

”時は来り去りました。　いろいろな物語があります。　ある弟子が大菩薩で儀式的自殺を計った話。　貴方が関係を持った女性達の話。　しかし最初の事件の後、私は貴方の馬鹿者の道楽から眼と耳を閉ざしました。　私は座布団の上に座って、周囲で起っている事に関しては、なるがままにさせておく事にしました。　他の人びとが貴方の“尊大、欺瞞、誇大妄想”を非難しても、それはその人の選択です。　私は貴方の教えを求めて此処へ来たのではなく、禅の修行の源　—　坐禅の為なのです。　私は一段貴方から遠のきました。　私は貴方を信用していません。　それでも私は時と場所をわきまえて、気持ちよく振舞う事だけは忘れませんでした。　貴方の是認、協議、心使いの暖かさは嬉しかった。　“高弟”として扱われる事は気分が良かったけれども些か疑問もありました：あのように怒り、苦痛、混乱、悲嘆を抱いて去って行く人びとの事が現実として私の周囲で行なわれている限り、私は“高弟”という名の梯子の下の子犬でしかない。　５年、私の人生の内“高弟”と言う名の下に費やした期間でしょうか？”

”その次はXXXXXXの手紙です。　彼女は大菩薩において、彼女や他の女性達に向けられた“セックスの恐喝”について、その推移を注意深く語っています。　彼女はどのような経路で女弟子の修行に問題が生じて行くかという事実を、なんと明快に説明したか；当然の事ながら、その後で彼女達は修行のため、心の奥に潜む師に対する疑いと恐怖を解放したいと試みた；それを貴方は、この心の解放をその人間の弱さの徴と解釈して、性交渉への招待と見なした事を彼女は明快に指摘しています。”

” 会議で私の手紙について協議したでしょうか？　　答えは否です。　そうです、私は聞いたのですが、貴方の妻は私の欠席に対して侮蔑的だったそうですが、もとより彼女は侮蔑的な女でした。　そしてその通り、貴方は結局人を禅堂から破門にすることは取りやめにした...何故かと言えば、ピーターは彼の祖父（判事）に確かめた上で、免税の組織では、人を追放する事は違法である事を貴方に教えたからです。　しかし貴方は独参室でセックスを強要した話は相談しましたか？　否。　この広いニューヨークで...禅スタデイ　ソサイエテイに興味も関係もない女性の中から妾を見つける可能性については？（貴方は妾を持つ決心をしているようですから）　否。　XXXXXXの手紙については？　否。　ピーターとデーヴの手紙は？　否。　これが、正直と公明正大の良い例です。”

”そして今では、貴方は“崇高な沈黙”を決め込んで、貴方の言葉で言えばアメリカ人の弟子には理解出来ないと言いました。　貴方は最早恥じを忍んであの件を喋る必要はなくなりました。　崇高な沈黙？　　どのアメリカ人が理解しなかったのですか？　　もしアメリカ人に貴方の教えを理解する能力がないならば、なぜ貴方はアメリカへ来て教えているのですか？　　これが“崇高な沈黙”であるものか、それともニクソンの沈黙のように、立法者の沈黙で彼は法の上に立つ人間であり、法に従う必要はないとでも考えているのでしょうか？　　“よくも俺に向かって生意気だ！”　貴方は一度以上、噂について自由に語る連中に向かって叫びました。　よくもこの俺に向かって？　　しかしこの噂は噂ではないのです。　私自身、貴方が独参室で言い寄った女性を少なくとも３人は知っています。　私はこの同じ数の貴方と床を共にした女性も知っています。　私は数を数えている訳ではありませんが...相当数に登る...又聞きですが信頼出来る筋からの情報です。”

”正に、貴方の通った道には死体が山をなし、貴方の自己中心癖を満足させるために不必要な程に多数の人びとを利用しました。　禅スタデイ　ソサイエテイ滞在中私は貴方の不要になり、非友好的な人びとを放逐してゆく概念を黙って支持しました。　これは私の道義心と私の存在そのものを犯すものでした。　皮肉にも一部これは私の禅修行のためでしたが、今はもうこのような事はしません。　禅は優れた修行であり、役に立ち、修行を続けて行く過程に置いて味わいを発見するものだと思います。　しかし修行が本物であっても、組織や師や支持者もそうであるとは限りません。　時にそうであり、時にそうでない事もあります。　確実性はありません。”

03/31/79

Gatekeeper Agreement Letter From DBZ to Kevin Malone and Peggy Clark (later Kobutsu and Roshin.)

“To formalize the matter of Gatehouse Keeper, first may we say that we are very pleased that you and Peggy would like to come up here.”

“These are the duties, in general, expected of Gatekeeper, subject, of course, to additions according to your creativity and needs which may arise.”

“Collecting, cutting, splitting, stacking wood for furnaces. Other matters concerning logging.”

“In winter - plowing, sanding road, helping people who get stuck.”

“General maintenance matters, such as winterizing, etc., and cooperating with Zomu in the maintenance of Zendo vehicles.”

“Tending the gate - checking who comes in and related matters. Especially during sesshin it is necessary to have someone at the gate, but we will make some arrangements to permit both of you to attend some sesshins full time.”

“Bringing the mail up and down to the RFD box daily.”

“Keeping the lawn and entrance area as well as the inside of the Gatehouse clean and neat.”

“Tending the artesian well spring water which we may begin bottling for sale.”

“We hope you will make a minimal commitment of two years.”

“As Sangha members of Dai Bosatsu Zendo, you are of course welcome to all our meetings whenever you can come.”

05/09/79
★

Unknown Source List of Investigators.

00/00/80

The DBZ Gatekeeper's Report for 1979.

By Kobutsu Malone

“The highlight of the past year on the physical management level has been the establishment of a comprehensive, long range, forestry management plan provided by Mr. David T. Mance.  Mr. Mance, a professional private forester, forestry engineer and surveyor was hired by Dai Bosatsu Zendo Staff this past summer to conduct an investigation of past practices and potential of our property in relation to providing Dai Bosatsu with an increased income from timber sales and a balanced approach to harvesting.”

“This year's timber harvest has just been negotiated.  Prospectus were sent to 24 individual mills and Loggers in the area.  We showed the harvest area on January 11, I980 and received a total of 5 bids in response.”

“On the advice and recommendation of Mr. Mance, the sale of approximately 190,000 board feet of standing hardwood timber was awarded to Mr. Ed Skinner of Hancock, N.Y. for the sum of $15,200.00.”

“This sale represents almost double the board feet volume of last year's sale.  Unlike last year's sale, we are currently selling a large volume of second and lower grade material which is being removed as an improvement harvest to increase the volume and quality of timber to be harvested in the future.  The past practice of selling unmarked lots of timber, cut at the logger's discretion, has resulted in 'high grading', i.e., removing only the best material with no regard to the future growth of surrounding timber and the forest itself.  This practice has been discontinued and we are now selling by sealed bid, tallied, and marked lots prepared in accordance with current scientific forestry management methods.  Marking and tallying is being done by Mr. Mance who also sets up the prospectus, shows the sale, investigates loggers past performances, negotiates the contract and supervises the logging operation in exchange for 10% of the harvest. (See copy of contract attached).”

00/00/80
★

Blind Donkey, the Newsletter of Honolulu Diamond Sangha.

THE THIRD GRAVE PRECEPT: NO MISUSE OF SEX

by Robert Aitken

“Japanese generally place the onus of sexual distraction upon women. At least until very recently, Japanese boys and girls mingled very little in their teenage years, and the monk who went off at eighteen to train in a monastery would simply not be able to handle the presence of a woman in the dojo. 

A Japanese proverb reads, ‘Freedom does not violate others.’ Freedom which does violate others is not really freedom, but exploitation. 

If there is a wolf among the lambs, the practice may be overwhelmed throughout the dojo, as though someone had left the television going during sesshin. And what if the teacher is the wolf?

There is no misuse of sex here, no boorish self-centeredness at all.”

07/06/80

Ordination Ceremony

July 6th, 1980

INTERNATIONAL DAI BOSATSU ZENDO KONGO-JI

The Ordination Ceremony

July 6th, 1980

Conducted by Mui Shitsu Eido Roshi

KOSHIN KODO HARVEY USSERY

HOKAI SHIDO JEFFREY WEBSTER

BUGYO TAIDO DAVID SCHNYER

ZENRIN CHIDO ROBERT LEWIS

HOKUTO NANDO DANIEL DIFFIN

DENKO MOKUDO JOHN MORTENSEN

THE ZEN STUDIES SOCIETY, NEW YORK

08/18/80

New York Zendo Committee Meeting Minutes.

"Korin read the minutes for the meeting of August 4, and suggested holding the next meeting on Wednesday, August 27, when it is hoped that both JoChi and Geisen can be present.  At the next meeting, it will be recommended that Wednesdays become the regular night every second week to meet.  It was noted that Kanro has resigned from the committee for this training period."

"Korin said he had called Dynamic Air Conditioning Co. to send a man to check out the performance of the thermostat."

08/27/80

New York Zendo Committee Meeting Minutes.

"Roshi told the committee that it had been necessary to build a bridge near the DBZ gate house to avoid periodic sluice pipe flooding.  The cost was $16,000 for the bridge and $1600 for a 'deck' -- and since then, estimates for patching the road have been received in the amount of $3,600.  Income from summer groups and activities (about $6,000) has been funnelled into the project and additional funds from Zen Studies Society.  Roshi will advise on ways NYZ can help."

"Roshi announced that a second resident is in the offing:  Genro Lee Milton, who will be attending his third kessei at DBZ this fall, is planning to live here as co-resident with Geiaen for one year starting January, 1981."

09/03/80

New York Zendo Committee Meeting Minutes.

"Roka has returned to New York and would like to stay at the Zendo through December. She will be studying art, but offered to be available for morning service and various Zendo chores in exchange for the opportunity to stay.  The Committee agreed that each time someone requests to stay at the Zendo for an extended period, the matter will be taken up with the Committee, as the situation is always different.  Right now, it would be helpful to have another person taking care of things, and Roka is quite familiar with all the Zendo procedures and jobs.  Aiho related Eido Roshi’s brief comment on the matter that as long as Roka felt some commitment to her participation in the Zendo - in other words as long as she was in spirit an assistant resident - it would be fine.  She would not receive a stipend, nor would she pay the Zendo.  However, because Roka had some negative feelings about the Zendo when she left as resident, the Committee asked JoChi to speak with her and get a sense whether her attitude has changed to a more positive one, as this has a potential effect on Zendo atmosphere.  In the meantime, until the next Committee meeting, Roka is welcome to stay."

10/15/80

New York Zendo Committee Meeting Minutes.

"Jochi recapped events prompted by Gaisen's resignation and passed along apologies from Aiho for her heartfelt outburst at the special meeting held October 8."

10/22/80

New York Zendo Committee Meeting Minutes.

"Roshi said that he planned to attend the next two morning sittings and would tell Saman of the committee's compliance with her continuing as jikijitsu with Joan Oliver as her chief helper and backup. At future committee meetings, a representative of both the morning people and the Tuesday afternoon people will be welcome to attend. Roshi said he would invite Wado."

"Jochi passed along additional advisements from Saman to the effect that she has been forwarding Gaisen's mail and asking him for instruction on certain Zendo matters: that Saragi is arranging for the Xerox machine to be given to a charitable group; and that local inquiries about the China trip are to be directed to her, Saman."

01/29/81
★

Letter from Robert Aitken to Rick Fields.

“Regarding the chronology of Eido Rōshi’s (嶋野 栄道) plans to come to the United States, my memory differs from his.  I spent one year in Japan, August 1950 to August 1951, living at Zenkyō An at Kenchōji in Kita Kamakura to the end of January, 1951, and at Ryūtakuji (龍沢寺) for the rest of the time.  Tai San (嶋野 栄道) was not yet in residence there at that time. I returned to Hawaii for two years, and in late 1953 or early 1954 went on to Los Angeles, where I resumed Zen study with Senzaki Sensei (千崎如幻).  When we met on my return, he told me that Sōen Rōshi (中川 宋淵) wanted him to accept a certain monk from Ryūtakuji (龍沢寺) to be his live-in attendant in Los Angeles.  He said he had declined this offer because his place was too small (only one bedroom) and he felt he was too old to train a Japanese monk as a future teacher of American students.

I don’t recall when Shūbin San made her trip, but I think it was shortly after Sensei (千崎如幻) made his, perhaps late 1955 or early 1956.  Many years later she told me of her impressions of Tai San, and what she told Sensei (千崎如幻).”

"When we arrived at Ryūtakuji (龍沢寺) in mid-June, 1957, we met Tai San [Shimano (嶋野 栄道)] the first day we were there. On the second day, Tai San (嶋野 栄道) requested a meeting with us, and there in the little guest room off the inner garden told us that he wanted very much to go to the United States as a Zen monk. He said that he had been inspired by Senzaki Sensei's (千崎如幻) vow to 'leave his bones in America,' and that he wanted to do the same. We sensed that he was Sōen Rōshi's (中川 宋淵) successor designate, and agreed to do what we could. We knew that Sōen Rōshi (中川 宋淵) was very busy with his work at Ryutakuji (龍沢寺), and felt that if his favorite monk were in America, he might have more of an incentive to visit there. Tai-San (嶋野 栄道) asked that we say nothing to Sōen Rōshi (中川 宋淵) about our conversation, and that we initiate our request that he come by letter after our return. We followed his wishes in this respect." 

“Senzaki Sensei (千崎如幻) visited Japan in 1955, accompanied by Louise Padelford and Ruth Strout McCandless.  Many years later, after sesshin with Sōen Rōshi (中川 宋淵) at San Juan Bautista, near San Jose, California, Ms. McCandless remarked to Eido Rōshi (嶋野 栄道), in my hearing, ‘Remember when we met at Ryūtakuji (龍沢寺)?  You asked me to help you come to the United States as a monk.  I could not help you at the time, but now you are here, and as a Roshi (老師) at that.’ Nothing further was said.”

01/29/81

ロバート  エイトケン老師より、 リック  フィールドへの手紙

栄道老師の渡米計画に関する年譜は、私の記憶と少しちがいます。１９５０年８月から１９５１年８月まで、約１年間私は日本に住んでいました。１９５１年１月末までは北鎌倉、建長寺のぜんきょう庵に、その後は在日最後まで龍沢寺ですごしました。タイさんはまだここ にはおりませんでした。私はハワイへ帰りここで２年ほど暮らしました。１９５３年の暮れか１９５４年の始め、ロスアンジェルスへ行き、千崎先生のもとで再び禅の修行をはじめました。私が千崎先生と再会してすぐ、先生は宗淵老師から龍沢寺の一人の僧を先生の侍者として受け入れてほしいと言ってこられたけれども、自分は日本人僧を訓練して、将来師としてアメリカ人の弟子を育てることのできる人間に教育するには年を取りすぎている、第一に自分の住まいは狭すぎる（寝室一部屋のみ）という理由で断られたということでした。

しゅうびんさんが何時日本へ行かれたか私は知りませんが、多分先生が日本へ行かれた少し後、１９５５年か１９５６年の始め頃だと思います。何年か後彼女はタイさんの印象を私に語りましたが、同様に先生にも話したそうです。

１９５７年６月半ば、私達が龍沢寺へもどった最初の日、タイさんに会いました。翌日タイさんから面接の申し込みがあり、中庭の側にある小さな客用の離れの一室で話をいたしました。彼は禅僧としてアメリカへ行きたいと熱心に語りました。千崎先生の “アメリカに骨を埋める”という誓いに感銘を受け、自分もそのようにしたいということでした。私達が推測した限りでは、彼は宗淵老師の嗣法を目指しているように見受けられ、もし宗淵老師のお気に入りの弟子がアメリカへ来る事になれば、宗淵老師の訪米のチャンスも増えるであろうと思ったのです。タイさんはこれらの話し合いは宗淵老師の耳には入れぬようにと頼むので、私達は帰国後手紙で連絡を取ることを約束し、彼の希望どうりにはからったのです。

千崎先生は１９５５年、ルイスパデルフォードとルースストラウトマッキャンドレスを伴って日本へゆきました。 何年か後、カリフォルニア、サンホゼの近く、サンワンボテイスタで宗淵老師による接心が行われ、その後で、ミスマッキヤンドレスが栄道老師に向かって、私に聞こえる声で“龍沢寺で会った時、貴方は僧としてアメリカへ行きたいから援助してほしいと言ったのをおぼえているでしょう？ あの時援助出来なかったけれど、今こうして老師になっていらっしゃる” 彼女はそれ以上何も言いませんでした。

01/31/81

Minutes of ZSS Board of Trustees Meeting.

"Next on the agenda for discussion was a plan for training Dai Bosatsu monks in Japan for a period of one year commencing in the spring of 1983 at the conclusion of the 1000 days. Roshi expressed concern for the future leadership of both Zendos in the absence of any interested Japanese priests."

"The trip to China planned in the fall of 1981 was next discussed"

02/21/81
★

Handwritten Letter (Draft?) from Robert Aitken to Koun Yamada Rōshi.

“I am writing primarily to tell you that I decided definitely not to attend the meeting of Zen teachers this year and notified Abe Sensei of this decision. I told him that I could no longer pretend that Eido Rōshi (嶋野 栄道) is my colleague. Baker Rōshi telephoned to me and the upshot of our conversation is that he will not attend, and I hear that Maezumi Rōshi (前角  大山  博雄) will also not go – all for the same reason.”

“Recently a former monk of Dai Bosatsu joined our group, and in sharing time with Maui Zendo residents, he said enough about Eido Rōshi (嶋野 栄道) so that everyone here now knows how unhealthy things are at the Zen Studies Society. I had kept silent about it before that, so only senior people knew about it.”

“Eido Rōshi (嶋野 栄道) is a bad teacher, but he is not weak, and will not disappear. Something must be done, or eventually all the scandal will appear in the media, and American Zen will be seriously damaged. For most Americans, morality and religion are inseparable, so the fact that a Zen teacher could be so immoral colors all of Zen immoral.”

02/21/81

ロバート　エイトケンより山田こうん老師への手紙。

私がこの手紙を書いている主な目的は、今年の禅師の会合には出席しない事に決め、既に阿部先生へは通知しましたが、貴方へも、この事をお知らせするためです。　私はもはや、栄道老師を同僚として認めるふりを、し続ける事が出来ないと伝えました。　聞く所によれば、前角老師も同じ理由で欠席です。

最近、大菩薩禅堂から来た僧が、私達のグループに加わり、マウイ禅堂の人々と共に暮らしています。　彼は、栄道老師に関して十分に話してくれたので、当所の人々は皆、禅スタデイ　ソサイエテイが、いかに不健康な場所であるか知っています。　私はこれまで沈黙を守って参りましたので、古参の人々のみ知っている事でした。

栄道老師は悪僧ですが、弱い人間ではないので、消えてゆく事はありません。　今善処しなければ、すべてのスキャンダルが表面化し、広報機関の知る所となり、アメリカの禅は大きな痛手を被るでしょう。　殆どのアメリカ人にとって、宗教と道徳は切り離せないものだと思います。　ですから、禅教師があのように不道徳であるという事実は、すべての禅も同様に不道徳の色を塗られる恐れがあります。

06/00/81

Zen Studies Namu Dai Bosa Newsletter Summer 1981.

“On June 14th Eido Roshi stepped out of a car at Dai Bosatsu Zendo Kongo-ji looking and sounding fit, if a bit pale and fragile.  He had returned from his extensive solitary retreat, satisfactory medical tests, and a three-week visit to Japan where he did Sesshin at Ryutaku-ji and made a pilgrimage to about one quarter of the eighty-eight temples on Shikoku Island.”

“While Eido Roshi was at Ryutaku-ji, he had a good visit with Soen Roshi, though the latter is still on retreat.  We are indeed happy to be able to tell you that Eido Roshi will continue his recuperation at Dai Bosatsu, and that he has every hope of leading the Kongo-ji Fifth Anniversary Sesshin, July 3rd to 6th.”

10/14/81

Zen Studies Society Pilgrimage to China.

“The Zen Studies Society, New York, is the first Buddhist organization in the United States invited to make a pilgrimage to China to visit temples, pagodas and places of practice of the revered Zen Buddhist Patriarchs, especially those of the T’ang (618-907 AD) to the Sung Dynasties (960-1279 AD).  The participants in this tour will have a rich experience of this Golden Age in China, during which art and architecture flourished along with religion.”

01/13/82

Letter from Koshin Harvey Ussery to Jochi George Zournas.

01/26/82

Minutes of ZSS Board of Trustees Meeting.

"For various reasons, some monks and residents have left."

"Aside from sesshins, limit DBZ during off-season months to male resident students and the remaining monks."

05/01/82

Confidential Memorandum from Robert Aitken to Taizan Maezumi and Richard Baker.

"I make this suggestion because it is evident that Japanese authorities will not move, and that Shimano (嶋野) will continue to maintain his image one way or another if we continue our silence.  Thus our silence is really a kind of complicity, and the Dharma is being harmed in the process."

"We take this means to announce to our members that we do not endorse Eido Tai Shimano (嶋野 栄道) as a teacher of Zen Buddhism.  Over the years we have met many former students of Mr. Shimano (嶋野氏), and we include a number of them in our own assemblies. Upon consulting with these students, it became clear to us long ago that Mr. Shimano (嶋野氏) is so involved with personal concerns that he cannot be clear about the Buddha Dharma or empathetic in personal relationships."

05/01/82

ロバート　エイトケンより、前角大山とリチャード　ベイカーへの機密覚え書き。

私がこれを提示する理由は、日本の権威筋には行動を起こす意思がないものと推測され、私達が沈黙を続ける限り、島野は相変わらず同じ状態を続けるであろうという事が明らかだからです。　私達の沈黙は、達磨を傷つける結果を招く事で、私達自身共犯者と言えると思います。

私達は、私達の会員に対して、島野タイ栄道を、禅仏教の教師として是認しない旨、ここで表明いたします。　過去何年にも渡り、私達は、かっての島野氏の弟子に会い、そのうち幾人かは私達の集団に加わりました。　彼らの話を聞いて私達には、島野氏が個人問題に没頭しすぎて、もはや彼には仏陀達磨と個人的感情問題との区別も付かないほど、混乱状態に陥っている事が明らかになりました。

07/12/82

An Excerpt From: REMEMBERING NAKAGAWA SOEN ROSHI 中川宋淵老師 ~ ENDLESS DIMENSION UNIVERSAL LIFE ~



19 March 1907 – 11 March 1984    Copyright©2008

http://www.soennakagawaroshi.com

A Recollection by

PEGGY RINKO CRAWFORD

Written on August 16, 2007

“In 1982, Soen Roshi returned to the U.S.A. for the last time. It was summer. Many difficult little events took place in the few months of his visit to Dai Bosatsu. The current crop of kessei students had never known Soen Roshi and had received mixed, unclear and unsympathetic descriptions of him. The July 4th sesshin ended the kessei and everyone was leaving.”

“Unceremoniously, Eido Roshi asked me to bring Soen Roshi down to New York. Eido departed with Aiho, his wife, and the remaining monks and residents. Barefoot, Soen-san climbed into my car. He said wistfully, ‘Rinko, why are they treating me this way?’ "

07/31/82

Letter from Jochi George Zournas to Shimano.

08/17/82

Agreement Between Robin Westen and News Group Publications, Inc.

"(1) The description of the Article is as follows: profile of Zen master Eido Shimano Roshi"

09/02/82

"Soen Roshi telephoned me a few day ago. During our conversation he said that you now go and sit at Dokyu-san's place, and 'what do you think?' 'Fine with me,' I replied."

"Later, I asked several Board members for their opinion.  We all feel strongly that since you are now sitting elsewhere, and due to your lack of support -- especially towards Dai Bosatsu Zendo -- it is inappropriate for you to continue to sit on the Board of Trustees of the Zen Studies Society."

"Let me thank you, Rinko, for all you have done during the past years.  It is very unfortunate that our relationship ends in this painful way."

09/08/82

A Letter from Rinko Peggy Crawford to Shimano.

"1. You seem to have the impression I have moved to Dokyu-san’s zendo.  This is not so.  I did go to a sesshin with Dokyu-san -- after having tried to check with you first, but you have refused to talk with me several times, even on Zendo matters, I did ask Soen Roshi who said that as you and Kyudo are Dharma brothers, I need feel no qualms, and Kyudo Roshi understands that I am a New York Zendo member who just attended sesshin with him and may sit there from time to time."

"2. Your talk of my 'lack of support, especially of Dai Bosatsu Zendo' baffles me.  As you know, you and I agreed that after completion of the China trip in December, 1981, I would resign from Dai Bosatsu staff.  I joyously acquired my house in the spring of 1981, largely motivated, by its proximity to Dai Bosatsu which would give me the chance to continue playing a helpful role in Zendo activities, as well as be of use to you.  At the same time. It fulfilled the agreed, upon need for you and me both to continue our practical lives with less dependence on each other, I am sure Bugyo will corroborate my unfailing willingness to help him in whatever way he has needed."

"Inquiries show that as an elected member of the Board of Trustees, I cannot be removed, except by resignation or by non-reelection at the Annual Meeting, January, 1983.  Since I have no doubts whatsoever about my loyalty and concern for the Zen Studies Society, I do not choose to resign.  Rather, I want to assure you that, regardless of your feelings towards me, I shall continue to be your true supporter, and to act with the utmost devotion to the Zen Studies Society for the remainder of my term on the Board."

09/08/82

Resignation Letter from Adam Fisher to Sylvan Busch.

“Please forgive me if I do not go into detailed reasons for my withdrawal.  Suffice it to say that it may be wise to listen to a wise-fool, but it is stupid to associate for too long with a damn-fool.  Which is, of course, a matter of personal integrity, taste, and choice.”

09/11/82
★

Letter from Kigen Adam Fisher to Robert Aitken.

Fisher quotes Aitken:

“Be clear about this.  Distinguish between the Buddhadharma as Buddhist teachings, and the Dharmakaya as the pure and clear law body.  Wu-men wrote ‘When the world is destroyed, it is not destroyed….’ ”

"For several days after hearing of Roshi's (嶋野 栄道) latest mistakes, I felt trapped."

"With any luck, this latest éclat will be published in the Village Voice together with its predecessors and effect something that all previous attempts at reasonable discussion could not."

09/11/82
★

Jochi George Zournas to Jack Clareman - ZSS Attorney.

"As you know Mr. Shimano (嶋野氏) is now being accused by Mrs. Robin Westen of attempting to seduce her in New York Zendo."

09/12/82
★

Letter from Jochi George Zournas to Robert Aitken.

09/14/82
★

Letter from Jochi George Zournas to ZSS Board of Trustees.

"So, at this time I call on Eido Roshi (栄道 老師) to spare the Buddha Dharma and the Zen Studies Society further embarrassment and humiliation and follow through with his determination to resign. If he does so, I ask that this letter be destroyed and nothing entered into the minutes of the Society concerning what is revealed herein. If Eido Roshi (栄道 老師) chooses not to resign, I demand that this letter be made a part of the minutes of the meeting and ask that some Bodhisattva present summon the courage necessary to move that the Board remove Eido Roshi (栄道 老師) and Yasuko Shimano as, respectively, Chairman and Treasurer of the Zen Studies Society, and Eido Roshi (栄道 老師) as Abbot of Dai Bosatsu Zendo and New York Zendo Shoboji."

"Last Saturday, Rinko and I called on Dr. Tadao Ogura (小倉医師), Senior Psychiatrist of the South Oaks Hospital and a long-time friend of the Shimanos. We spent almost four hours with him discussing our problems with the Shimanos. It was a difficult, painful experience for us all, but at the end Dr. Ogura (小倉医師) spoke for a long, long time and then summarized his feelings, thus: 'As for Mrs. Shimano, there pours from her a violent stream of hatred and anger that is unacceptable. What its source is I do not know. But I do know she is an exceptionally strong woman and she has completed swallowed Eido Roshi (栄道 老師). As for Eido Roshi (栄道 老師), he is basically a weak man. The great energy that has enabled him to make such a splendid contribution at Dai Bosatsu and Shoboji has also been channeled into sexual energy. But this energy he is completely unable to control. This coupled with his lying, makes it essential that he be removed from Dai Bosatsu and Shoboji. Wherever he goes, he should never again be given a position of primary authority.' "

09/14/82

じょうち　ジョージ　ザウナスよりZSS理事会への手紙

しかし此の時以来多くの事が明るみに出、今思えば此の時点で彼が辞職しておれば仏法のため、禅教団のため、栄道老師とアイホーのためにも一番良かったと思っています。正真正銘彼は仏法を汚しました

我々全員知っている事なのですが栄道老師は聖なる接心の日、弟子を誘惑した廉で告訴されています。これは我々古い僧伽のメンバーにとってはさして珍しいことではありません。

何年も我々の多くは栄道老師を助けようと奮闘してきました。しかし小倉医師が指摘されたように、栄道老師はすでに我々には救いようのない程の深みに落ちてしまいました。我々は昨日チゲツさんと話合ったのですが、彼女も（慈悲心をもって）解任すべきであるとの意見に賛成です。あの信義にあつい、忠実なコリンでさえも先週私のアパートへ来た時話し合った事ですが、彼は栄道老師とアイホーが静かに、速やかに辞職するよう祈っていると申しました。 我々の多くはこの祈りに加わるでしょう。というわけで、現在の時点で私は栄道老師に、仏道と禅教団を助けるために、さらに恥と不面目の上塗りをしないために、辞職の決意と手続きを決行するよう進言します。

09/14/82

Minutes of ZSS Board of Trustees Meeting.

Eido Roshi (栄道 老師) stated that he wished to resign from The Zen Studies Society both as its chairman and a member of the board. He said he wished to remain abbot of the two Zendos, Dai Bosatsu and Shobo-ji.

After some discussion, a show of hands was called for to decide if Eido Roshi (栄道 老師) should resign as abbot. Two hands were raised, and the proposal was defeated. A show of hands then was called for to determine if, remaining as abbot, he should take a sabbatical leave. By a vote of five to two, a sabbatical leave was the decision."

"Aiho (愛法) [Yasuko Shimano] stated that she would resign as treasurer of The Zen Studies Society and would help a new treasurer, when appointed, to take over the duties of that post. She stated that she would remain on the board, and that she and the Roshi (栄道 老師) would continue to reside at the house at 356 East 69 Street, as had been the wish of the Carlsons in giving the house to The Zen Studies Society."

09/15/82

19820915_LoCicero_Westen_text.pdf

A Draft Letter from Mushin Frank LoCicero to Robin Westen.

“Here is the outcome of yesterday’s Board meeting.  I have decided not to attempt to give you a complete blow-by-blow description from memory because it would not be accurate, because there were so many attempts at Eido at sidestepping, side tracking, trivializing, evading, ducking, etc., etc.”

“Eido’s behavior necessitated that I become stubborn + one pointed in my own purpose.  These reactions did not, of course, make for a truly productive meeting.  This also made any attempt at fully accurate recollection very difficult.  What follows is what I understood as coming out of this meeting.  (not in chronological order)”

“Eido submitted his resignation as chairman of the Board – the Board voted and accepted this.  He will probably take a short sabbatical soon. (within the next quarter year).  He will remain as Abbot.”

“Quite difficultly, I raised two motions which did not get the support of a majority of the Board.

First I offered him the option of an extended sabbatical from the Board + the Zendos.  Refused.

Next I raised a motion to have him removed as Chairman and Abbot of both Zendos.  Some consideration was given to this, but as each member expressed his opinion only three of us would give it consideration Jean Bankier, Peggy Crawford and yours truly.  The other members expressed strong support of Eido.  So a vote would have been a waste of time.”

“After this the meeting went on to discuss the options of reorganization of the Board. ‘Significantly’ Aiho will probably turn over the treasury to someone of her choice.”

“The meeting began with Eido’s proposal of resignation but I stopped the discussion of this because of George Zournas’ letter (enclosed).  At first Eido refused to have this 'outsider’s' letter read but when yours truly pressed on he yielded.”

“After the meeting I and another Board member went to visit George where we discussed the meeting, then we called Soen Roshi.”

“As I explained over the phone, he had us relate the meeting slowly and clearly, particularly because a secretary was writing everything we said down.”

“He (Soen) told me that of course Eido would not leave.”

“He told another board member that ‘Eido’s fault was his fault and that Dai Bosatsu’s shame is Ryutaku Ji’s shame.’ ”

“Soen told George the following

‘I do not hate Eido Roshi I do hate falsehood and lying I love Eido and Aiho very intensely And have pity for them’ ”

09/17/82

A "Taking Leave of the Abbot" Resignation Letter to Shimano from Mushin Frank LoCicero.

"First, this letter is my 'taking leave of the Abbot.'  I make this courteous formal gesture to remind us of the responsibilities we take on with the role we wish to play."

"Next, I wish to pass along the following statement made by Soen Roshi: 'From dead point here to dead point.  Eido's dead point is Aiho.' "

"Finally, I wish to offer you my, perhaps only partial, understanding of why I am leaving. Essentially, a person has almost no other choice but to judge another individual's understanding except by that individual's behavior and how that behavior affects others.  I now deeply fear that you have almost completely lost the desire for true understanding. This topped off by the spectre of the forthcoming article makes Sho Bo Ji and Kongo Ji unsuitable place for me to continue my training and to lend my support."

09/17/82

Letter from Mushin Frank LoCicero and Kigen Adam Fisher to "Dear Friend."

“We are writing to you to explain why we have resigned New York Zendo, Sho Bo Ji, and Zen Studies Society.  After approximately ten years each of affiliation, we are sure you understand the decision to leave was not an easy one.  Nor is it easy to write this letter.”

“For many years now, Eido Roshi (嶋野 栄道) has engaged in sexual activities with some of his female students.  To others he has made unsuccessful, and sometimes repugnant, advances.  It has not been uncommon for him to make passes in dokusan (独参).  Though he has persistently denied or evaded responding to straight-forward questions, on four occasions these activities have burst into the open: to 1962, 1975, 1979 and now again in 1982.”

“This year’s situation involved a free-lance writer who works for ABC-TV.  During Holy Days Sesshin, Eido Roshi (嶋野 栄道) led her to believe that she had a kensho (見性) experience.  Later, after consulting with other Zen teachers, she came to the conclusion that the experience she had was not really kensho.  She now believes that Eido Roshi (嶋野 栄道) certified her experience merely as a means of inducing her to come to Sho Bo Ji where Eido Roshi (嶋野 栄道) made direct sexual advances.”

“This situation was partly responsible for the resignation of Board President Jochi George Zournas, a man with 16 years of faithful practice, and one of those responsible for the 1979 cover-up.”

“Asked to comment on the continuing situation, Soen Roshi (中川 宋淵), Eido Roshi’s (嶋野 栄道) teacher, said:  ‘I do not hate Eido Roshi (栄道 老師).  I do hate falsehood and lying.  I love Eido Roshi (栄道 老師) and Aiho (愛法) very intensely and I have pity for them.’ ”

“Based on the seemingly endless specifics of the situations mentioned above, we no longer feel we can support Eido Roshi (嶋野 栄道).  In expressing this opinion, we do not urge you to do anything other than what your clearest understanding indicates.”

09/17/82

むしん　フランク　ロシセロと　きげん　アダム　フィッシヤーより”親愛なる友”への手紙。”

”長い間、栄道老師は一部の女弟子達と性的活動を続けて来ました。　一部は不成功、又一部は言い寄って拒絶された場合もありました。　独参室で女性に手をかけようと試みる事は珍しい事ではありませんでした。　１９６２年、１９７５年、１９７９年、そしてまた現在１９８２年公表された爆発的事件の、率直真面目な質問に対して彼は頑強に言い逃れ、又、否定しました。”

”今年のケースは、ABC-テレビジョンのフリーランス記者が関係しておりました。　栄道老師は聖なる接心の日、彼女に見性を体験したと思い込ませました。　後に彼女は他の禅教師に相談した結果これは見性ではないという結論に至ったのですが、彼女が今になって分かる事は、栄道老師が彼女の体験を証明した訳は、彼女を正法寺へ呼び寄せる口実で、そこで彼は彼女に性交渉を正面切って強要したのです。”

”この一件は、１６年間真面目に修行を積み、１９７９年の島野スキャンダルのもみ消しまで計った、理事会会長、じょうち　ジョージ　ザウナスの辞職を招く要因になりました。”

”是等のひき続く状態について、栄道老師の師、宗淵老師は意見を問われて、’私は栄道老師を憎んではいない。　私は虚偽、欺きを憎む。　私は栄道老師と愛法を非常に愛している、そして哀れに思っている。’　と言いました。”

”上記の際限ない実情に基き、もはや、私達の栄道老師を支持しようとする気持ちは失せました。　このように私達は持論を述べましたが、私達はこれらの事項を明白に理解して欲しいと言う事以外、何一つ要求はしておりません。”

09/20/82
★

Letter from Jochi George Zournas to Jack Clareman.

“I should, of course, have realized that Mr. Shimano (嶋野氏) was lying when he assured me that he intended to resign his offices at this meeting and return to Japan. When it was obvious that he and his wife had no intentions of resigning, Mr. Frank LoCicero came forward and moved that they be removed from their offices by the Board.”

“Mr. Busch, despite his assurance to me at the time of the [redacted] and [redacted] [redacted] sexual encounters with Mr. Shimano (嶋野氏) that he would not support him through another scandal and despite the prayer made in my apartment the previous Wednesday that the Shimanos would 'resign and leave quietly,' did not open his mouth to show any disapproval of Mr. and Mrs. Shimano’s (嶋野氏) activities.”

09/20/82

じょうち　ジョージ　ザウナスより、ジャック　クレアマンへの手紙

この会議で、島野氏が、はっきりと自分は辞職して日本へ帰ると約束した事が、嘘であることに気付くべきだったのですが、私には分からず、後で島野氏と彼の妻には辞職の意思など全くない事が分かった段階で、ミスター　フランク　ロシセロは、島野氏と彼の妻は委員会によって除名されるべきであると申し出ました。　この案はミセス　ペギー　クロフォードも賛成しました。

ミスターブッシュは、XXXXXと、XXXXX、XXXXXと島野氏との性交渉が問題化した時、二度とこのような醜聞を繰り返さないために、以後、絶対に彼を支持しないと約束し、さらに、島野氏が　辞職し、静かに去ってくれることを祈ると言ったにもかかわらず、この会議では態度を一転して、島野氏と彼の妻を批判する発言は一言もありませんでした。