The Shimano Archive
嶋野 栄道 老師 アーカイブ

03/05/65

Letter from Robert Aitken to Bernard Phillips.

“Thanks very much for your good letter of March 1, received yesterday. I must say that it was received here with a feeling of relief for reasons I need not set forth on paper. The opaqueness you mention is painfully familiar to us. We regret more than we can say that further training did not seem to be a logical step at meetings in Japan last fall, and that you and our other New York friends are faced with problems which could not be resolved here.”

“Yasutani Roshi (安谷 白雲 ) wrote me after my letter to you, requesting that I remain as his sponsor until the New York group is ready to take him up on a four-year visa arrangement. I advised him that I would not object to continuing in that status for a short period, but that until he, Satomi San and Tai San [Shimano 嶋野] were off our rolls, we could not initiate visa sponsorship for Katsuki Sekida. Now I am leaving on a two-month trip to Asia very soon, so it looks as though we can only sponsor Sekida as a visitor, if we are to clean things up before I leave, so that he can be here for the July Sesshin. This will mean an expensive round-trip for Sekida back to Japan next year to get his visa status changed. As usual Anne and I will foot the bill.”

03/14/65

Letter from Robert Aitken to Shimano.

04/01/65

Letter from Robert Aitken to Dr. Linus Pauling, Jr.

Letter from Robert Aitken to Dr. Linus Pauling, Jr. asking for advice on how to handle immigration status of his patient.

“The immigration authorities called [redacted] for an interview (she is a German citizen, on an immigrant visa), and questioned her about her illness.  It seems that she is liable for deportation if it can be shown that her illness is recurrent.  They talked her into signing a document which would authorize a release of her records to immigration from Queen’s Hospital.”

“She was told that if she became ill again she would be deported, if members of her family (now in Hawaii) were in Germany to receive her.  Those members, a mother and sister, do plan to return to Germany after another year or so.”

“[Redacted] is still living with us.  She is now working as a nurse at Leahi Hospital, and just holding on.”

“We would be grateful if you could advise us on how we should proceed.  We wonder how specific the records are on two counts, first, the recurrence of her illness, and second, the role of another alien.  We have disassociated ourselves with the latter individual, but we have not as yet been successful in transferring his sponsorship, so more than concern about [redacted]’s welfare is involved here.”

04/08/65

The Forward to Yasutani Hakuun Roshi's Book Mumonkan Published by the Shunjusha Publishing Company in 1965.

This Entry Consists of the Japanese Original Along with an English Translation.

Author's preface

"This book was written for the western intellectuals, for them to comprehend the spirit of Mumonkan.  Thereupon, it was written originally as a manuscript meant for English translation."

"In 1963, I made a world pilgrimage trip with the young monk, Rev. Shimano Eido.  We stopped in London and met Mr. York, who has connections with the Rider Publishing Company.  He invited us to his home and consulted with us, his desire to publish the Mumonkan Commentary.  I promised Mr. York that I would write the original draft in Japanese, and Rev. Shimano promised to translate this into English."

"I kept my promise to Mr. York, completing the manuscript by the end of 1964, and immediately Rev. Shimano started the translation.  Under these circumstances, the Mumonkan Commentary, English version, should have been published in London. Unfortunately, due to various problems, it came to be at a stand still."

04/19/65

Letter from Anne Aitken to Shimano.

“I am just now typing up the dummy before cutting the stencils for our next issue of Diamond Sangha, which we hope to print at the end of the week.”

07/01/65

Letter from Robert Aitken to Shimano.

08/05/65

Letter from Robert Aitken to Soen Nakagawa.

“[Redacted] came back from her extended trip to the Mainland last week, and today she asked if she could have a conference with Anne and me. It turned out that she wanted to confess her entire relationship with Tai San [Shimano 嶋野 ] and request permission to return to Koko An (此処庵) membership. Of course she left Koko An (此処庵) voluntarily in the first place, and there was no question of our forgiving and readmitting, such actions were unnecessary and we told her so. However, her confession helps her mental attitude, I am sure. She tells us that in the past she threatened Tai San [Shimano 嶋野 ] with complete exposure, and even wrote him that she would kill him.

She came to Hawaii in the first place because she regarded him as an enlightened monk who could guide her to kensho. He seduced her within a few days of her arrival, and they were lovers thereafter. She was surprised at this turn of affairs, but accepted it, thinking that it could be a means for her kensho. He had told her that he would locate permanently in Hawaii, so when he left for the extended trip with Yasutani Roshi (安谷 白雲 ), she was very upset. Upon his return early in 1964, he resumed their relationship, not mentioning his engagement until a month or so later. This coincides with his affair with [redacted], which also began after his engagement and after his return from his world tour.

It seems that she felt very guilty about accepting kindness from Anne and me, while all the time she was, she thought, deceiving us. This guilty feeling probably had a bad effect upon her mental attitude. It occurs to me that this may be the source of [redacted's] present illness. At the present time [redacted] is quite a lot worse, and is not allowed visitors at the hospital. I intend to consult with her doctor about this point. Perhaps we are killing her with kindness.”

(See entry of 08/12/64)

08/09/65

Letter from Robert Aitken to Bernard Phillips.

“Recently Tai San [Shimano 嶋野] sent Mr. Sekida a notice of his change of address, enclosing a mimeographed “Zazen Schedule” on the letterhead of The Zen Studies Society, Inc. This letterhead lists Dr. Suzuki, Yasutani Roshi (安谷 白雲 ) and Nakagawa Roshi (中川 宋淵) as Advisors, and you, Paul Weiss and Tai San (嶋野 栄道) as officers. I gather by this that the organization to sponsor Tai San (嶋野 栄道) is now established.

Therefore, I hope that I may request that you send me an official little letter, addressed to me as Chairman of the Diamond Sangha, at my home address, and signed by you or Paul with your title, indicating that The Zen Studies Society has accepted transfer of sponsorship of Eido Shimano (嶋野 栄道), guaranteeing that the organization will assume full responsibility for him under the laws regulating the sponsorship of aliens in the United States on permanent visa status.

When I receive this letter, then I will feel free to notify the Immigration and Naturalization Service that Tai San has transferred.”

10/25/65

Handwritten Letter from Shimano to Robert Aitken.

"I need a Selective Service registration Card (Certificate?) for my citizenship. If I am correct, I remember that just after my arrival in Honolulu in 1960, you took me to the Selective service system near the library, (it is also near the post office I think) and I registered. I received a card(s), but I can not find it (or them). I may lost it.

It is now very important for me to have that card, or their statement that I did register. I need it very soon.”

(See fourteen entries since 12/24/64 concerning Aitken's request for a simple document for the INS confirming Shimano's transfer to another sponsor.)

08/00/66

Letter from Sylvan Busch to "Dear Friend."

08/00/66

Announcement.

08/19/66

Letter from Haku'un Yasutani and Shimano to "Dear Friend."

02/26/68

New York Zendo Property Records for the Shobo-Ji Temple at 223 East 67th Street.

00/00/70

Zen Studies Society Brochure circa 1970.

“The Zen Studies Society’s two spiritual sponsors are Hakuun Tasutani Roshi and Soen Nakagawa Roshi, both Japanese Zen masters.  Yasutani Roshi is best known in this country for his lectures in Three Pillars of Zen, complied aznd edited by Philip Kapleau. Soen Roshi (Tai-san’s teacher) is abbot of Ryutaku monastery in Japan, He first came to the United States some twenty years ago at the invitation of Nyogen Senzaki, and he returned several times since to spread the seeds of Buddhism in America.”

01/12/70

Public Record ZSS Townhouse - 356 East 69th Street, NYC, NY.

"THE ZEN STUDIES SOCIETY INC., a membership corporation..."

06/18/70

Handwritten Letter from Shimano to Robert Aitken.

11/02/70

Letter from Robert Aitken to Shimano.

06/00/71

Sangha News Special Issue.

June 1971

“At last some 1400 acres and 'Beecher Lake' is legally the property of The Zen Studies Society, Inc. Plans are being drawn up by the Board of Directors for its use and development over an extended period of time, and it is hoped that eventually on this property a Zen Monastery will be built. To give opportunity for those who want to give, contributions towards the development of this historical project are welcomed.”

“The plans of construction regarding The International Dai Bosatsu Zendo are underway. If things are going well by the fall of 1972 we can use The Zendo for our sesshin. As the first deed of the property took place In 1776 and Uncle Tom's Cabin by Harriet Beecher Stow was written at this Beecher Lake.  The Zen Studies Society wants to complete all construction by the spring of 1976 and on July 4th of that year, together with the 200 years anniversary of The United States of America, the dedication of The International Dai Bosatsu Zendo will take place. Tai-san, though he is the real founder, Invited Soen Roshi to be the first Abbot. Soen Roshi accepted this but wants to honor Nyogen Senzaki's half a century work In America, so he will tie the honorable first Abbot. His ashes will be burled in the sacred place near the lake.”

08/00/71

Sangha Newsletter August 1971.

“The New York Zendo Shobo-Ji will celebrate its THIRD ANNIVERSARY with a very special ceremony on September 15, 1971, at 6:00 p.m. At this time those students who have been with the Zendo for a considerable period of time with devotion and stability will be given their Dharma Name, which Soen Roshi and Tai-San will choose and write down artistically.”

“Just before the Roshi’s return to Japan, in order to establish a firm routine at the Dai-Bosatsu Zendo, we will have a five-day Zen Life In the mountains at the International Dal-Bosatsu Zendo In the Catskill Mountains. It is not exactly Sesshin as, in addition to Zazen, much work and joyous programs are Included.”

“Our Dharma Brother, Chuck Carpenter, who had been in Ryutakuji for more than a year, came back to New York on August 8th. Chuck will be in charge of the New York Zendo while the Roshi, Tai-San, and Hos-San are in California, and will then take charge of Dai-Bosatsu Zendo In the Catskills.”

10/00/71

Sangha Newsletter October 1971.

Daiko Charles Carpenter Ordination 09/05/71.

“Soen Roshi, Maxima Sensei and his assistant, Wako-san stayed with us, both in the New York Zendo Shobo-ji and in the Catskill Mountain International Dai Bosatsu Zendo for 99 days. During this time, Soen Roshi, together with Tai-san, Conducted two sesshins at Litchfield and the first historical sesshin at the Dai Bosatsu Zendo.  Over 100 Sangha members participated. Maxim Sensei finished a huge painting for the Dai Bosatsu Zendo during his stay there. The painting is of The Buddha showing a flower to a large assembly and of his disciple Mahakasyapa gulling at this true teaching. In the painting, the assembly gathered around The Buddha Includes about 125 wonderful figures… monks, Bodhisattvas, Arahats, Christians, heavenly beings, children, American Zen figures, and many animals, as well as Manjusri and Fugen Bodhisattva, who are at The Buddha's sides.”

“This truly wonderful painting is like a symphony, as Soen Roshi said, and will be considered as one of the masterpieces of this century.  Alan Schier made a big wooden frame for the painting. We held the farewell party for Roshi, Maxima Sensel and Wako-san on September 19^th In the New York Zendo. The next day Soen Roshi departed for Jerusalem and Maxim Sensei and Waku-san returned to Japan.”

“During his stay, Tai-san asked Soen Roshi to become the Abbot of the Dai Bosatsu Zendo and he accepted, Nyogen Senzaki Roshi will be the Honorary First Abbot. Soen Roshi again asked Tai-san to accept the title of Roshi, but Tai-san wishes still to postpone accepting it.  The Roshi name that Soen Roshi selected for Tai-san is ‘Mui-shltsu,’ which is from The Rlnzai Roku.... ‘True Man Without Rank.’ "

“On September 15th, Soen Roshi and Tai-san led the ceremony to celebrate the 3rd anniversary of the New York Zendo in the 67th Street building. The occasion was especially marked by the ordination of the first New York Sangha American monk, ‘Reizan Dai-KO’ (Chuck Carpenter).  As a monk, Chuck is now to be called Dai-KO. Dai-KO means Dharma Carpenter" and Reizan means ‘Spiritual Mountain’.”

“On September 5th, the historical first sesshin was begun at the Dai Bosatsu Zendo, lasting for five days and attended by 23 members, including one student of Nyogen Senzaki Roshi, who flew from California to be with us. A little different that usual, this sesshin was a Samu-work-sesshin, combining periods of hard work with periods of Zazen. It was very successful to help in establishing traditions and Zen spirit at Dai Bosatsu Zendo and in accomplishing some major work jobs that needed to be done.  In residence at the Dai Bosatsu Zendo now are Dai-KO (Chuck) as Resident Director, Mal-Shin (Mike Sopko) as Resident Assistant Director, and Myo-KO (Carol Snyder) as Secretary and Cook. Dai-Shin (Steve Levine) who is now a resident In the New York Zendo, has been asked to Join then soon.  Basically, the schedule and rules of the New York Zendo and the Dai Bosatsu Zendo are the same, as they are twin brother Zendos, but since the Dai Bosatsu Zendo is in the seclusion of the mountains, there are few outside distractions, so it is a little more monastic. The New York Zendo is a place where people of the city may practice Zazen together, and it is also a kind of entrance place, In many ways, for people who are new to Zen or to its practice in New York. The International Dai Bosatsu Zendo will be the training center for these same people who wish to make the practice of Zen a permanent and deeper part of their lives. At present, every week-end , about seven t o ten people can visit the Dai Bosatsu Zendo, participating in the schedule of Zazen, work study, and free rest time. On the second week-end of each month, members can attend with their children. On the third week-end of each month, due to the monthly week-end sesshin In the New York Zendo, the Dai Bosatsu Zendo will be closed. It is now being planned that from November on, some students may arrange to stay In the Dai Bosatsu Zendo for a period of one week or more Intensive practice, with Tai-san’s approval.”

“As the director of the Dai Bosatsu Zendo, Tai-san deeply wishes to develop the Dai Bosatsu Zendo slowly and with a well rooted foundation. So, at this point, only a limited number of students will be able to go there. After two or three years of gradual growth, there will be a need for larger facilities to accommodate both New York Zendo Sangha and students from other Zen groups. The architectural plans and financial provisions for these developments are now being carefully studied by The Board of Directors of The Zen Studies Society, Inc.”

12/00/71

Sangha News Letter December 1971.

“During- this sesshin we experienced the passing of major events in human life, Chigetsu (Ruth Lilienthal’s) birthday was celebrated Sunday afternoon, Dec. 5th. Chris Goldsmith and Toni Hess, new members, were married by Tai-san Saturday afternoon, Dec. 4th. Dec. 2nd, Hoko (Debby Matthiessen) was operated upon and experienced some difficult physical pain, though she is better now. And the much beloved Shunryu Suzuki Roshi of The Zen Center of San Francisco passed. away on the early morning of Dec. 4^th .  Such passing of life as that which sent the Buddha, long ago, on his search for Enlightenment, was great motivation for our practice to march on for Realization.”

“Soen Roshi is expected to come to New York about February 16^th accompanied by the new resident monk from Ryutaku Ji, Rev, Kodo Hishigata, At that time we also expect the visit of Sochu Suzuki Roshl. Sub Abbot of Ryutaku Jl, and the Rev. Dokyu Nakagawa, Director of the Jerusalem Zendo. During their visit, Soen Roshi and Tai-san will conduct the spring sesshin at Litchfield, Connecticut, from, Saturday March 18th through Saturday March 25th. All of these Zen monks, along with Hos-san, are expected to attend, this sesshin. Also, a second week sesshin is planned for the first week of March, at Dai Bosatsu Zendo, for those unable to attend the Litchfield sesshln. Details will be announced in January, for both of them.”

“To help Dai Bosatsu become better known by its neighbors, a party was held on Saturday, Dec. 11th, at the Sun-Moon cottage.  Beforehand, many guests from both New York City and the country came to the main house and were given a tour, especially of the Zendo, which helped to answer many of their questions.  At present, the lake is frozen over and snow is very deep in many places. Storms and heavy snowfall have made traveling and transportation quite haphazard. Therefore, during the months of January, February, and April, only the second weekend of each month will be open for the New York Zendo Sangha to visit Dai Bosatsu. If you wish to apply, speak with Byakuren (Shiela), as soon as possible concerning- January weekend. Those who wish to stay for a week or so will be given special consideration.”

12/17/71

Zen Studies Society Appeal Letter.

Note that in 1971; Ryutaku-Ji Monastery in Mishima, Japan, is referred to as "our parent monastery in Japan."

“The year just ending marks the end of a seven-year cycle of great achievement for the Sho Bo Ji.  This period saw the establishment on a firm base of the Sho Bo Ji itself; the setting up of an exchange program of students from the Sho Bo Ji and monks from Ryutaku Ji, our parent monastery in Japan.  This exchange has already brought us the inestimable benefit of the presence here of Rin San and Ho San, and helped produce Sho Bo Ji’s first American-born monk, Dai KO (Chuck Carpenter).  Of equal importance was the founding of the International Dai Bosatsu Zendo at Beecher Lake, that secluded spiritual site which most of us have by now visited.  Already the strength of our Sangha helps support Dai Bosatsu spiritually in the day-today quality of its life; but with the beginning of this new cycle we must consider plans for its further physical development.  Long-range proposals call for, among other things, the construction of sesshin facilities for us all - a zendo, dormitories and a kitchen.”

“The acquisition of the property and buildings of the Sho Bo Ji and Dai Bosatsu was made possible, in large part, by extraordinary gifts provided especially for that purpose.  The responsibility for providing funds for their continuing maintenance and expansion and for the exchange program now rests with us, the Sangha of the Sho Bo Ji.  As with everything else these days, to fulfill that responsibility will require more funds, and we, the keepers of Sho Bo Ji's treasury, must report that, indeed, the storehouse is near empty.”

01/01/72

Zen Studies Society New Year's Ōfuda, (御札) for 1972.

Note that in 1972; Soen Nakagawa, Roshi is referred to as ZSS Abbot.

"1972 is the Year of The Rat and the Year of The Mountain"

"Very Best Wishes for your Auspicious New Year"

"Soen Nakagawa – Abbot"

"Eido Tai Shimano – Director"

06/08/72

Zen Studies Society NYZ Kitchen Appeal Letter.

"When the Sho Bo Ji was planned, the phenomenal growth of the Sangha in the last few years was not anticipated. The third floor of the building was designed as an apartment for Tai-San and Yasuko, and its kitchen was adequate for their needs. However, the Sangha's growing need for space obliged them to find other quarters, and the family-sized kitchen was pressed into service as the preparation area for eight meals each sesshin for up to fifty or sixty people.  But in the present space there is no room in icebox and cupboards to store the piles of raw materials needed for the sesshin meals; and the stove and sink are hopelessly inadequate for 'institutional' cooking; work space doesn't exist.  Intimidated by the great heat in that area both in Summer and Winter; frightened by the immense cauldrons of soup balanced precariously on ledges ; irritated by the constant jostling of other bodies in the cramped space , many volunteer cooks and assistant cooks came one time but were so discouraged by conditions there that they rarely volunteered again. This has meant that month after month two or three people again and again assume the formidable task of providing our food, but it is unfair to expect, or even to permit, them to continue this indefinitely. In a new and workable kitchen it will be possible for many brothers and sisters to experience cooking zazen."

"So this crisis arises. There is no question that the kitchen must be replaced. If you have not been in the third-floor kitchen, please ask to be taken up there. You will immediately see the urgency of the matter.  And, because of sky-rocketing costs caused by ever -continuing inflation, it must be done at once.  An architect has already been consulted, preliminary drawings have been made, and estimates from two contractors have been. obtained.  To redesign and enlarge the present area to the minimum kitchen which will serve the Sangha s needs, including the necessary storage receptacles, cabinets, heavy -duty stoves and refrigerators , will cost approximately nine thousand dollars; the architect's fee will be an added ten percent of the total sum.  By the Sangha's doing a certain amount of the demolition work, carrying appliances up the two long flights of stairs, etc. , it is estimated that this total may be reduced by five percent.  Because of the need to draw up final plans, Soen Roshi’s arrival, the two late Summer sesshins, and because tine is necessary to raise money for this project, it has been decided to aim at early October of this year as the beginning date for construction.  This means that money for payment of contractors, suppliers, and architect, must be in hand by the first of October. With something added for contingencies, this means $10,000.00 must be raised by us in the next four months."

09/01/72

Invitation From Eido Shimano.

“The President and The Board of Directors of The Zen Studies Society, Inc, cordially invite you to be present at the following two ceremonies:”

“Dai Bosatsu Zendo Jichinsai”

“New York Zendo Shobo ji – Opening Anniversary Ceremony”

“For the sake of American Buddha Dharma we hope that you can be with us on both occasions.”

09/15/72

ZSS Announcement of Dharma Transmission.

PRIOR TO THAT. ON SEPTEMBER THE 13th IN A FORMAL CEREMONY AT DAI BOSATSU ZENDO. SOEN ROSHI (中川 宋淵) BECAME THE HONORARY FOUNDER OF DAI BOSATSU ZENDO AT THE CATSKILL MOUNTAINS. ALSO THE LAND PURIFICATION AND CHRISTENING CEREMONY FOR THE FUTURE ZENDO BUILDING SITE WAS PERFORMED."

[See entry of: 05/15/11]

08/01/74

The Zen Studies Society

Financial Picture
(As of August 1, 1974)

"From most recent estimates received for completing the exterior and interior of the buildings of International Dai Bosatsu Zendo, it is clear that we need $900,000 more.  Enclosed is an outline of the expenses of the 'Minimum Project' as of August 1, 1974."

"At present, we have $400,000 as our building fund, which means that we are $500,000 short.  Even if inflation does not increase, we will need at least that much.  Our Zendo is now half-completed--at this point it can neither be used nor abandoned.  This is our dilemma.  One possibility is to dip into our limited endowment fund.  But were we to do this, if we did not raise the $500,000 by the time the buildings were completed, we would be absolutely penniless-unable to pay any operating expenses, now estimated at $70,000 annually. Eventually, through the monies realized through monthly sesshins, Logging operations, and other projects, we will be self-supporting; but it will take at least 10 years to achieve this situation."

09/26/74

Liberty Evening News

250 Attend Dai Bosatsu Day Ceremonies at Zen Monastery

“Rev. Shimano welcomed everyone and said that he had decided after thinking over the title of his talk, that perhaps instead of speaking of what Zen Buddhism is, he should speak of what America is, so that Zen in America may be better understood.”

“ ‘There are five points which make up America’, he began, ‘and some of you may agree and some of you may disagree, but permit me to tell you what I feel America is.’ ”

“ ‘First, America is democratic, then pragmatic, individualistic, and perhaps materialistic, and finally, very optimistic. This is what I think America is,’ he said.”

“ ‘And democracy I believe is the root of equality; everyone is equal, black or white… young or old… etc.  In Zen Buddhism, one of the most essential points is that all beings, all of us, are equal… of an equal nature, and that is very democratic.  Zen is democracy; there is not discrimination.’ ”

“ ‘We have many people in the world toady,’ concluded Rev. Shimano, ‘but we do not have enough men to guide. So this place, the International Dai Bosatsu Zendo, is, in a way, a training center, in which to produce a wonderful human being.’ ”

10/21/74

Letter from Dorris Carlson to Yasuko Shimano.

"It is only because of the spiritual stature of Eido Roshi (嶋野 栄道) that I gave any funds to the Zen Studies Society."

Dorris Carlson was the wife of Chester F. Carlson, the inventor of xerography.

(See letter of 02/08/84)

00/00/75

Zen Studies Society DBZ Construction Appeal.

“The exterior of International Dai Bosatsu Zendo was completed during this past winter of 1974-75.  When construction was suspended in January, the plumbing, electricity, and heating systems were all in operation. 

During the spring of 1975, the construction of the interior was resumed. The Tasmanian Oak flooring (having become acclimated to the new building) was laid. The interior and exterior doors were hung, the kitchen was installed, and the painting of the interior was begun. 

This work continued until July of 1975.  Construction has now been discontinued and will not be resumed until further funds are made available. 

All of the funds of the Society (as of July 1st, 1975) have been provided by the members here in the United States, with one exception.  A recent donation was made by the president of a leading financial institution in Japan for the construction of a bell and bell tower. Although nearly $3,000,000 has been spent in the development of International Dai Bosatsu Zendo, at the very last it cannot be used.

$75,000 must be raised in order to finance construction that would make the monastery functional this summer. With this money the floors could be sanded and finished, a second coat of paint applied, minimal furnishings could be purchased, the entrance road could be surfaced, and a fire-fighting system could be constructed.

Ultimately, another $175,000 must be raised in order to finance the work of the Japanese craftsmen who will finish the interior of the Zendo, Dharma Hall, Tea Room, library and meeting room in the traditional Japanese manner.

But if $75,000 is raised, the monastery will be lived in, even in its unfinished form, and will provide rooms for as many as 50 sesshin attendants. In whatever stage of completion, the International Dai Bosatsu Zendo will be formally dedicated in a ceremony to be held on America's Bicentennial, July 4th, 1976.”

“SHARE YOUR TAX REBATE WITH DAI BOSATSU

A donation of any size can immediately be used to furnish the interior of International Dai Bosatsu Zendo.  The walls can wait for the second coat of paint and the Japanese wood trim, but the Zendo cannot be without cushions. Your tax rebate might pay for the materials used to make one cushion – all the labor is being donated by visitors this summer. Or your check may pay for one tatami mat, or furnish one bedroom.”

08/24/75

New York Times Article

Buddhist Center Rises in Catskills

by Luisa Kreisberg

" 'The New York zendo functions as an entrance gate' says Eido Shimano Roshi, the society's 42-year-old spiritual leader."

09/00/75

Dharma Seasons
ZSS News Letter

Fall 1975.

“PUBLICATION ANNOUNCEMENT

Namu Dai Bosa

A TRANSMISSION OF ZEN TO AMERICA

by Nyogen Senzaki, Nakagawa Soen, and Shimano Eido

Edited and with an Introduction by Louis Nordstrorn

Preface by Ruth Lilienthal

Namu Dai Bosa will appear in a limited edition on July 4, 1976, to mark the formal opening and dedication of International Dai Bosatsu Zendo Kongo Ji. Trade and paperback editions will follow shortly thereafter. The book is divided into three parts.  The first contains talks and poems by Nyogen Senzaki; the second is composed of teishos by Nakagawa Soen Roshi, transcribed during recent sesshins held at Dai Bosatsu Zendo.  The third, written by Shimano Eido Roshi and called 'The Way to Dai Bosatsu,' is an account of his own Zen training in Japan, his experiences in the United States with the development of Zen practice there, and the establishment of Dai Bosatsu Zendo.  Namu Dai Bosa will be published by Theatre Arts, under the direction of Jochi George Zournas. (The book will be part of Theatre Arts Bhaisajaguru Series, which includes Peonies Kana.)”

“It is still hard to believe that we are actually living and practicing in the new monastery. Walking across the courtyard platform from dining room to Dharma Hall and feeling rather than seeing the upturned roof, the bell shaped windows, the long cool space of the Zendo, one is not quite sure what country, what century, what lifetime one is in.”

“ The Roshi said, 'This floor has finally been laid. Now we must sit with all our might-we must be the nails and screws.' Eido Roshi's teishos at that sesshin and throughout the summer have been on the Hekigan Roku. On July 4, 1975, when he 'took the high seat' for the first time in the new Zendo, he began: ‘At last a baby is born. . .’ but he could not continue.”

“The arrival of our own huge gong, contributed by Mr. Kiichiro Kitaura, President of Nornura Securities in Japan, is expected soon. There had been great concern over the lack of funds for a bell tower from which to hang this gong. This summer, however, Eido Roshi received a telephone call from Mr. Kitaura during which he generously offered to provide the money for the tower as well. The site of the bell tower has been chosen and surveyed, and construction will begin soon.”

“Upon approving our requests to enter the monastery, Eido Roshi told us which rooms would be ours, and we then went to our new quarters and sat in Zazen until niwazume for everyone had ended. That afternoon, after moving our belongings, we engaged in sumo (wrestling) matches, followed by a trip to Rudi's Big Indian, where we had a celebration feast.”

“The entire monastery, including the Zendo, kitchen, offices, dining room, and laundry, was in full operation on August 8. At 8 P.M. on the eighth day of the eighth month (the number 8 is called suehiro and means 'ever-expanding future') a formal dedication ceremony took place in the new Zendo. The next day, nearly 100 Sangha members and Dharma friends gathered at noon in the monastery courtyard for a dedication ceremony. As he did three years earlier, when the ground was first broken at the site, Eido Roshi made an invocation to the dieties of Dai Bosatsu Mountain, expressing the Sangha's gratitude. Following the ceremony, we celebrated with a grand feast prepared by Aiho and several students.”

“Soen Roshi gave teishos daily on the Rinzai Roku.  Eido Roshi gave dokusan. On the evening of August 30, Eido Roshi spoke of how privileged we were to have Soen Roshi with us and to be participating in this first seven-day sesshin in the new monastery. Although he and Soen Roshi have Rinzai Zen backgrounds, he said, here in this new Zendo on this new continent we will establish neither Rinzai nor Soto Zen, but Dai Bosatsu Zen.”

“As the physical construction of the monastery nears completion, an American lay monastic system is developing as well. While in essential areas, the centuries-old traditions of Japanese Rinzai Zen will be maintained, certain aspects of living and practicing at Dai Bosatsu Zendo will become clear only as the monastic community develops.”

00/00/76

Excerpts from Namu Dai Bosa by Senzaki, Nakagawa, Shimano Concerning Supporters.

01/09/76

Letter from Shimano to Robert Aitken.

We would be greatly honored if you and one or two of your students could be present for this rare occasion. I believe that the transmission of Buddha-Dharma will be greatly aided by our togetherness. If your schedule does not allow you to be away for such an extended period of time, we hope that you may participate in at least the opening ceremony of July 4th. However, please note that your students are welcome to attend the Sesshin even in your absence."

01/09/76

Dai Bosatsu Zendo Opening Brochure.

02/10/76

Letter from Robert Aitken to Shimano.

I have considered this matter together with Anne and with other members of our sangha, and decided to arrange matters so that I can accept. It is an important event, and I am looking forward to participating.

I will take part in both the sesshin and the opening ceremonies, and will come to Shoboji on June 26 to accept your generous offer of overnight accomodations and transportation on the 27th to Kongo-ji, I will be accompanied by two students, Lucile Jenkins and Nelson Foster, Lucile may go directly to Kongo-ji on the 27th. as she has relatives in upstate New York who can drive her. This is not settled yet, and she will let you know. Nelson will meet us at Shoboji and stay overnight on the 26th."

10/10/76

New York Times Magazine

The quiet Zen boom: Americans are learning how hard it is to ‘just sit’

By Lawrence Shainberg

“The violence of ‘just sitting’ “

“Buddha himself predicted Zen’s movement from East to West – but not the speed of its growth in America. At a new $3-million monastery in the Catskills, a visitor finds his psyche under assault.”

00/00/78

Zen Studies Society Brochure circa 1978.

“Since the founding of The Zen Studies Society, Inc., in 1956, the practice of Zazen in the Eastern United States has grown rapidly, first through the efforts of Dr. D. T. Suzuki, who made a large body of Zen literature available to Westerners, and then through the strong guidance of two Zen Masters, Soen Nakagawa Roshi and Eido Tai Shimano Roshi.”

“The Zen Studies Society, Inc. is an umbrella organization for two Zendos: the New York Zendo, called Shobo Ji, ‘The Temple of True Dharma,’ located at 223 East 67 Street; and the International Dai Bosatsu (Great Bodhisattva) Zendo, located on a beautiful 1400-acre tract of land high in the Catskill Mountains.  On this site an authentic Zen monastery is now being constructed.  July 4, 1976 is the projected date for the opening of the monastery, which will serve as a spiritual training center for students from all over the world.”

"In 1960, after many years of intensive practice at Ryutaku Ji temple in Japan, Eido Tai Shimano was asked by his teacher Soen Roshi to come to America.  For the first four years, he led a Zen group in Hawaii.  On January 1, 1965, he came to New York, and during the next few years, he met with a small group of New York students.  During this time he continued his own practice under the guidance of both Soen Roshi and the late Hakuun Yasutani Roshi.  On September 15, 1968, the New York Zendo Shobo Ji was formally opened.  Eido Roshi received the transmission of the Dharma from Soen Roshi at a memorable ceremony on September 15, 1972 at which time he was given the name Mui Shitsu, ‘True Man without Rank,’ and was formally installed as Abbot of both New York Zendo and the International Dai Bosatsu Zendo.”

“Soen Roshi retired from his position as Abbot of Ryutaku Ji in 1973, in order to be able to participate more fully in the completion of International Dai Bosatsu Zendo.”

[Regarding the statement: “Eido Tai Shimano was asked by his teacher Soen Roshi to come to America.” See the following entries:

19810129_Aitken_Fields.pdf

and

The Shimano Story by Robert Aitken]

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.”

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 h e r 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 a t 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 t o 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 quit e 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。”