The Shimano Archive
嶋野 栄道 老師 アーカイブ

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。

07/31/82

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。

09/20/82

Letter from Jochi George Zournas to Sangha.

Mentions an anticipated exposé article, the events in Hawaii and mistreatment of Soen Nakagawa (中川 宋淵).

09/20/82

じょうち　ジョージ　ザウナスより僧伽への手紙

過去数ヶ月、禅堂の内部を流れる不穏な雰囲気は、どなたもお気付きのことと思います。独参室で栄道老師に誘惑されたという若い女性たちの老師に対する告訴事件 ̶

長期に渡り連続的におこっているこの問題が原因していることは、お気付きの方も多いとおもいます。

09/26/82

Letter from Rinko Peggy Crawford to Shimano, Aiho, Korin, Jochi, Jikei, Mushin, Bugyo, Genro, Kogen, Soen Nakagawa, Dr. Ogura and Other Concerned Persons.

"I was also disillusioned by the lies and hypocrisy surrounding Eido Roshi's (嶋野 栄道) alleged behavior with and towards women students."

“I agreed to arrange an appointment with Dr. Ogura (栄道 老師) to investigate his [Shimano’s (嶋野 栄道)] reported statement that Soen Roshi (中川 宋淵) is an alcoholic.”

"I was mystified by a letter written me by Eido Roshi (嶋野 栄道) to remove me from the Board"

09/27/82

Letter from Jochi George Zournas to Sangha.

09/29/82

Letter from Shelia Curtis to Jochi George Zournas.

“I have always had my very own confusion with regard to Eido Roshi (嶋野 栄道), so you didn’t add at all.  Thank you for thinking of me and especially for the second letter.  It is hard to admit mistakes, especially when hurt or angry.  It makes me unspeakably sad that Eido Roshi (嶋野 栄道) is destroying himself in this way, since he gave me so much, but at last I really feel it is not good to support someone who is harming people and the Dharma.”

09/29/82

19820929R_Fisher_Ogura_Xscribed.pdf

Letter from Adam Fisher to Dr. Tado Ogura.

REDACTED
The names of survivors have been redacted from this document.

“After 1975, when Mr. Shimano’s bedding of a number of women sangha members came to light together with descriptions of his treatment of those and other women, many members quit Zen Studies Society.  Those who left in 1975 left for the same reasons others left in 1979 and still others left in 1982.  The same may be said for those who stayed.  The reasons, the fears, the positions, the angers, the confusions -- each and every concern was exactly the same in 1975 as it was in 1979 as it is in 1982.  The only thing that has changed is the people expressing those concerns.  In 1975 as in 1979 as now those who stayed and those who left both harbored the hope that some conciliation might be found in the Buddhist -- not to mention human -- certainty that in the confession of error there lay health.  In 1975 as in 1979 as now, many loving offers and invitations to that sort of health were placed before Mr. Shimano.  In 1975 and in 1979, it didn't work.  So, those unwilling to be still in 1975 left.  Those willing, stayed.  The dust settled even as the situation did not.”

“In 1979, a monk named Peter Kaufman (Kozen) was cleaning a public closet at Dai Bosatsu monastery when he came upon the enclosed diary written by [redacted]. Together with a resident of New York Zendo, David Bogart (Bunyu), he attempted, somewhat maladroitly, to bring the matters discussed in the diary to the attention of the Board of Trustees.  The board, according to a letter from then president Korin Sylvan Busch, responded by reaffirming "our confidence in Eido Roshi and his leadership of our sangha.”  No mention was made in that letter of a willingness to consider the substance of what was contained in the diary.  As time passed, the controversy intensified.  Kozen and Bunyu wrote another letter to the board.  A woman, [redacted], wrote an open letter to [redacted].  That letter (second enclosure) from [redacted], perhaps the most - touching of all the documents I have seen from that time, outlines her experience of Mr. Shimano’s coercive approaches.  The Board of Trustees received copies of both the diary and [redacted]'s letter.”

“In the meantime, some board members, at whose instigation I can only guess, began to circulate the rumor  1. That [redacted] was unbalanced (and it is true that Mr. Shimano’s tastes seem to run to those who are psychologically frail) and, 2. that the notations in the diary were records of her dreams (to be discussed with her Jungian analyst).”

“My own feeling these days is that it is a pity that sex should be the focus of attention.  The sexual advances Mr. Shimano made strike me as symptomatic rather than central. Central is what some call ‘sickness’ and what I cannot help but think of as an overweaning sense of power.  A man who sees things in terms of power has no friends only associates and toadies.  The fits of self-pity we have seen around the zendo also strike me as consistent with a power mentality as does the fact that no resident of New York Zendo since 1974, when I first arrived, has left on good terms with Mr. Shimano.  Likewise the "noble silence” and the references to a (very faulty) sense of so-called honor.  Most significant of all in my mind is the unwillingness to admit error (even as a tactic) and the equating of self with some higher authority to which he alone seems to feel himself privy.  Without rancor, I would suggest parallels to Richard Nixon."

"Still, in all, I guess I am no longer very interested in all the analyses.  Probing motivations, I now feel, is pleasant, perhaps, but it is off the subject.  On the subject for me are: 1. actions, and,  2. a reaction I can best describe as neither intellectual nor emotional.  That reaction is simply, 'No!' Based on that response and on an overload of first-hand experience, I too have left New York Zendo… with deep regret, though certainly not deeper than that felt by all those who preceded me.”

09/29/82

アダム　フィッシャーよりドクター小倉ただおへの手紙。

犠牲者の名前はこの文書から削減されています。

”１９７５年以後、嶋野氏が多くの僧伽メンバーの女性達と性交渉を持った後、これらの女性達、又他の女性達は禅スタデイ　ソサイエテイを去りましたが、彼のこれらの女性達に対する事後処理も含めて事件が公表化されました。　１９７５年に、１９７９年に、また１９８２年に去った人びとは皆同じ理由で去ったのです。　去らずに残った女性達の間でも同様の発言がありました。　理由は恐怖、地位、怒り、困惑...各々の、全ての女性達の想いは１９７５年の場合、１９７９年の場合、１９８２年の場合皆同じでした。　違いはこの想いを経験した女性です。　現在も、１９７５年、１９７９年の場合も、寺に残った者も寺を去った者も皆共通して仏教徒としての何らかの調停を期待していました−−人間としての問題はさておき−−必然的に過ちの告白にはその健全性が問題になります。　１９７５年、１９７９年、そして現在の事件において多くの思いやりのある健全化への勧めとその招待が嶋野氏の面前に提示されました。　１９７５年のケースと１９７９年のケースでは効を奏しませんでした。　１９７５年、黙認を由とせぬ人びとは去り、沈黙を決め込んだ人びとは残りました。　争議の解決はなかったけれども、塵埃は治まりました。”

”１９７９年、ピーター　カフマン（こうぜん）と言う名の僧がある時大菩薩禅堂の公衆の戸棚を片付けていた時、偶然、XXXXXによって書かれた同封の日記を発見しました。　ニューヨーク禅堂の僧デイヴィッド　ボガード（ぶんゆ）と共に、彼は不手際にも日記の内容に関して理事会に相談を持ちかけました。　会長の、こりん　シルヴァン　ブッシュの手紙によれば、“私達の栄道老師に対する信頼、彼の僧伽指導権は揺るぎないものである”との彼に対する再確認で返答されています。　彼が手紙で全く触れていないことは彼女の日記の内容、趣旨とこれを考慮しようと言う意思です。　時が経ちこの論争が激化しました。　こうぜんとぶんゆは第二の手紙を理事会へ送りました。　一人の女性、XXXXXXが、XXXXXXX宛に公開状を送りました。　XXXXXXの手紙は（同封第二の文書）多分私が見た文書のうちで最も私の心を打った内容で、彼女の嶋野氏との関係のあらましをよく語っています。　理事会も日記と、XXXXXXの手紙両方のコピーを受け取っています。”　

” 間もなく一部の理事会メンバーは、煽動策に出ました。　私は推量するのですが、彼らは流言策を試みました。第一は、XXXXXXXは精神不安定である（これは事実で嶋野氏の好みの女は皆精神的にか弱い女に限られたようである）第二に、彼女の日記の特殊表現にも見えるのですが、これは彼女の夢（ユング系精神分析学者により論議されている）の記録です。”

”当今の私自身の想いは、セックスに注目の焦点を置いている事が残念だと言う事です。　嶋野氏の色情狂の症状は中心的問題ではなく、むしろ徴候として印象を受けます。　中心事項は所謂“病”と呼ぶもので私が“権力者の傲慢”と名付けずにはおれないものです。　ひとりの人間が権力の水準でものを見る時、そこには友人は存在せず、唯組合員のひとり、又はひきがえるのように諂う者しかありません。　僧堂の界隈で見られる自己憐憫の面々も、この権力に対する心理として私の心を突き刺します。　１９７４年私が初めてニューヨーク禅堂へ来て以来、誰一人として、嶋野と平和な気持ちを抱き合って寺を去った者はいません。　同様にして、“高尚なる沈黙”と（非常な誤りであるが）所謂名誉の意味です。　最も典型的に私の心に浮かぶ事は、決して過ちを認めない事（たとえ表面上の技巧としてさえ）と、非常に高い地位にある権威筋と自分とを同等に置きたがる事で、多分彼自身そう信じているに違いありません。　悪意ではなく、私は彼をリチャード　ニクソンと同格に置きます。”

” とにかく、私はおそらく、もはや分析にはそれほど興味を持っておりません。　動機の源を探り、今私は平和な気持ちです、これは主題から離れてしまいますが。　私にとって問題は、１.行動、そして２.反動で、私に出来る限りの説明は知的でも感情的でもありません。　反動は常に“否”です。　反動に基付いて、私達が直面して来た、あまりに多くの重荷の経験により私も又ニューヨーク禅堂を去りました...深い悔いと共に、しかし私より以前に去った人びとよりも深いものであったかどうか。”

10/01/82

Letter from Robert Aitken to Adam Fisher.

I know nothing of the newest éclat. I am not particularly interested in knowing the gory details, but if something is published, I would be grateful for a copy.

I think it would be very important, as you say, for people going through the trauma of a 'death' to gather weekly or fortnightly for sharing as well as for zazen."

10/08/82

Letter from Robert Aitken to Dr. Tadao Ogura.

"If there is anything I can do from this remove to expedite your inquiry, please let me know. I will not hesitate to write up the 1964 eclat in detail if this would be helpful."

10/08/82

ロバート　エイトケンより小倉ただお医学博士への手紙.

”皆にとって辛い時期だと思います。　宋淵老師でさえ反嶋野の言葉をはっきり表明したのですが、皆に対する彼の心痛、否定的なエネルギーの中で住まう人々の将来に対する彼の心痛が思いやられます。”

10/08/82

Letter from Robert Aitken to Jochi George Zournas.

“I have written to Dr. Ogura giving him the names of the two psychiatrists involved in the 1964 affair, together with the name of a third psychiatrist who was supervisor of one of them, doing his residency at the time.  I also furnished him with addresses and phone numbers of two of these doctors, the third having moved away. I also offered to write up the entire matter if necessary.  I felt this was as much as I could to without hearing from him directly.”

“I have also heard from Adam Fisher, whom I met without remembering at Daibosatsu in 1976. Apparently my piece In Ten Directions, ‘The Mind of Clover,’ was helpful to him in his process of deciding to leave Shōbōji, and he wrote thanking me, mentioning in passing that there had been a new flareup at Shōbōji, and that it with earlier scandals might be written up in The Village Voice. Whew!  Fasten your seat belt.”

“Fisher asked my opinion about the possible formation of a sharing group which might be a source of support for Zen Studies Society old-timers who are really suffering at this time, I wrote back endorsing this idea:

I think It would be very Important, as you say, for people going through the trauma of a ‘death’ to gather weekly or fortnightly for sharing as well as for zazen. The format at such a sharing meeting and the skill of the facilitator would be quite important, I should think. The National Training Laboratories model of sharing in a circle without ‘talking across,’ and then sharing when recognized in turn by the facilitator, is an excellent one. I suggested that the facilitator be someone you trust who is not particularly involved in the uproar.”

“I hope that something of the kind might be set up. The emotional health of a lot of people is involved here, and I feel quite concerned.”

10/11/82

Letter from Jochi George Zournas to Robert Aitken.