The Shimano Archive
嶋野 栄道 老師 アーカイブ

08/08/93

Note and Attached Documents from Xxxxx to Daichi Vasken Kalayjian.

"You have been a bright light throughout this entire sordid affair."

(See entry of 09/29/93)

08/09/93

Minutes of ZSS Board of Directors Meeting.

"Ms. [redacted] announced that she had sent letters of resignation to the President and Secretary of the Society, but wished to withdraw her resignation."

08/10/93

Letter of Resignation from a Board Member/Survivor to the ZSS Board.

"Effective immediately, I resign as a member of the Board of Directors of the Zen Studies Society."

08/17/93

Letter from Hozo Wilkie Pertorius to a Board Survivor.

Acknowledgement off receipt of letter of resignation by a survivor from the Board of Directors.

09/20/93

Letter from Shimano to Jiro Fernando Afable.

09/21/93

An unsigned Document by a ZSS Board Member: Notes Made Talking with Fiance of Survivor.

"This incident has the potential to bring down the Zen Studies Society completely and if the issue is not addressed, [redacted] has the potential to bring it all out and destroy it."

"He [fiance of survivor] knows about people making contributions to Roshi [Shimano 嶋野 栄道]. Letters would go out from DBZ acknowledging it. The monies never appear in DBZ accounts, but are placed into Roshi's (嶋野 栄道) own account."

"Roshi (老師) has to get off his pedestal of divinity."

09/29/93

Minutes of ZSS Board of Directors Meeting. 8index.html

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

“Ms. Xxxxxxxx was asked to leave the meeting, but refused on the grounds that the bylaws provided a grace period of two months for a resignation to take effect.”

“Pretorius then read a letter from Eido Roshi (嶋野 栄道) addressed to Andy Afable, inviting him to join the board of directors under special privileges granted him under Article 111, Section 2 of the bylaws.” 

“Vasken Kalayjian left the room and did not return again.” 

“A motion was passed to remove Mr. Kalayjian as a director of the Zen Studies Society.” 

“Eido Shimano (嶋野 栄道) requested that the matter of employment contracts for him and Mrs. Shimano (嶋野) be postponed until the annual meeting of 1994.”

“Proposal for a new Statement regarding Teacher/Student Relationships.” 

“It has become clear that sexual relations between teacher and students often result in confusion, psychological and spiritual damage to the student and causes harm to the general Sangha as well.”

“Therefore, it is the position of the Zen Studies Society that sexual relations between teacher and student are not permissible. A teacher in the Zen Studies Society is defined as one who conducts dokusan with students or one to one private interviews.”

“Transgressions will be dealt with openly by the Board of the Zen Studies Society or a committee that is formed by them, on a case by case basis. Possible actions by the Board can include counseling, psychotherapy, public statement or apology, or others. It should be clear that repeated offenses will result in a request for the teacher's resignation.”

“A teacher in a spiritual tradition must be held accountable in regards to the highest standards of behavior. Because they have accepted the position of a so-called spiritual leader in a so-called spiritual organization it is their duty and obligation to uphold the highest degree of professional ethics, respect, honesty, and self restraint in relation to a student. Because a Zen teacher is no more a human being then anyone else they must also abide by the same guidelines appropriate to any other relationship in the ‘helping’ professions which deals with human interaction, example: doctor-patient, therapist-client, lawyer-client.”

09/29/93

Letter from Hozo Wilkie Pertorius to Daichi Vasken Kalayjian.

“This is to inform you that at the Zen Studies Society Board of Directors meeting on September 28th, a motion was passed at 6:50 P.M. to remove you, pursuant to Article III, Section 3 of the Bylaws, as a Director of the Zen Studies Society, effective immediately.”

 “As for all documents, papers, photographs, etc., in your possession, obtained by virtue of your position as a Director of the Zen Studies Society, or by virtue of representing yourself as a representative of the Zen Studies Society, they are the property of the Society and must be returned promptly.”

10/00/93

Letter from Eshin Brenda Lukeman, aka Dr. Brenda Shoshanna, to "Dear Kuon and Sangha."

“Due to previous commitments for the week-end of October 22nd, and also due to many mixed feelings, I cannot be at DBZ in person to join you.”

“I want to make it very clear that I have the deepest love, respect and gratitude both for Eido Roshi (嶋野 栄道) and for Aiho (愛法).”

“As a long term student of Eido Roshi's (嶋野 栄道), I have dwelled with this situation for quite a long while now.  In the beginning I was filled with pain, sorrow, blame, and fear. All of my precious illusions about my teacher had been taken from me.” 

“Unless a 'zen master' is surrounded by peers, by other and a lineage through which he is constantly refreshed and to which he is constantly accountable, I feel there is great danger in this system in this day and age.”

“Perhaps it is time to stop emphasizing ranks, titles, and transmissions. All of these lead straight to 'hero worship', which is destructive for everyone. Like Nyogen Senzaki (千崎如幻) with his metrogarten, (kindergarden of students), let us realize that with some luck, maybe we'll get to first grade by the end of our lives.”

10/22/93

Minutes of the Meeting of Twelve Zen Studies Society Sangha Women Who Met at the DBZ Guesthouse to Consider "The Shimano Problem."

A five page document of the minutes of the women's workshop.

-Many of the women who have been involved with Roshi (老師) have been traumatized by the experience-some for years. Roshi (老師) doesn't seem to have been adversely affected by these relationships but the women have been.

-Roshi (老師) has the reputation of "loving them and leaving them." 

-What is the demarcation between "ignorant" v. "enlightened" behavior?

-Is it possible to surmise the nature of behavior by looking at the end results of a person's actions? 

-Roshi (老師) is a human like everyone else but is being judged by a harsher standard than we are.

-The mass exodus of people in 1967,1975,1979,1982,1986 and 1993 has caused a loss of extremely talented people and very few senior students remain.

-Some of the people who left would like to come back but can't because they do not feel safe and/or can't practice at a ZSS facility as long as teacher/student relationships are allowed to happen. 

- Others feel that so much had happened that they are not sure a reconciliation is possible. 

-People want Roshi (老師) to "stop it!" This wish is framed within the context of compassion and gratitude.

-The scandals have been destructive to the Sangha and to individuals.

-People are dismayed about Roshi's (老師) apparent view that members can easily be replaced and feel he does little to try to heal the wounds that have been created. 

-Telling people to "get out" when they don't agree with him is arrogant and unacceptable. 

-The scandals have hurt everyone-not just women. 

-Roshi’s (老師) advances toward women are indicative of emotional immaturity, thoughtlessness, and insecurity. 

-Roshi (老師) has a compulsive addiction that needs to be cured. 

-Perhaps Roshi (老師) displayed affection towards certain women because he felt they needed some warmth and or kindness in their lives.

-Roshi (老師) is an excellent koan teacher but he is not strong on the Precepts. 

-Roshi’s (老師) behavior and lifestyle do not epitomize that of a Buddhist priest.

-The Dalai Lama is a teacher many consider a very "moral," compassionate person. Some felt it was easier for him than Roshi (老師) to stick to the Precepts because he is constantly surrounded by monks and nuns (ie; he never has the opportunity to get in trouble)-and Roshi (老師) isn't. 

-In Japan the women monks are not allowed to many-the males are. Any fraternizing between the sexes is monitored carefully by the jisha.

-Roshi (老師) is a lonely person and his whole lifestyle (ie; traveling constantly etc.) is very hard on him.

-One can be enlightened yet not actualize certain behavior.

-Students (especially new ones) are vulnerable-many view a Zen master as a "godlike" being who would never consciously hurt anyone. They trust such an individual implicitly.

-Zen is loaded with exotic cultural trappings. This creates a great deal of confusion, especially among newer students, because they may not know what is "appropriate" within the context of the practice. 

-All of the ritual etc. used in Zen causes a further separation of the teacher from his/her students.

-Roshi (老師) is isolated from his students and has too much power. 

-Roshi (老師) and Aiho-san [Yasuko Shimano] do not want students to talk to each other. They want a "veil of secrecy" to surround everything.

-The Japanese model can be used as a vehicle to abuse power by an "unscrupulous” teacher. Dokusan is an example.

-Roshi (老師) and Aiho-san (愛法) [Yasuko Shimano] consider public discussions of the student-teacher issue as a loss of face.

-Japanese culture has a tremendous impact on the practice. American students consider this a problem but Roshi (老師) and Aiho-san (愛法) don't.

-Americans are very forthright and expect total disclosure of all facts-the Japanese are more subtle.

-Sometimes Roshi (老師) feels victimized too. The whole Zen master mystique may be an attractant to some women. Some women do throw themselves at him.

-Even if a women does try to initiate a liaison, it is still Roshi's (老師) responsibility to not allow it to happen.

-No one is aware of any instances where Roshi (老師) propositioned a women-was turned down and then refused to continue being her teacher.

-The student-teacher issue is just symptomatic of deeper problems. 

-Rosh’s (老師) won't change his behavior to correct the problem. He refuses to take responsibility for his actions.

- Roshi (老師) doesn't perceive himself as having a problem.

-There is a need to abandon idealism.

-Teaching comes in amazing forms. Some have learned more from Roshi's (老師) mistakes than his triumphs.

-Regardless of what has happened some people still consider Roshi (老師) their teacher.

-Roshi (老師) has engaged in other behavioral patterns such as deception which have also caused tremendous hurt and pain.

-Roshi (老師) has the reputation of being untrustworthy and manipulative. This has also been a "turn off" for some people.

-Roshi (老師) has not been a leader. He refused to prevent Junpo (巡法) from engaging in certain types of unacceptable behavior.

-Junpo’s [Junpo (巡法) Denis Kelly's] behavior and his being made a Dharma heir caused a lot of people to become disillusioned and angry. Many people didn't want to come back to DBZ as a result. Some people left the Sangha permanently.

-Junpo (巡法) also propositioned women but he was more open about it then Roshi (老師) was. 

-The Zen Studies Society has no long-term viability.

-American Zen has a horrible reputation because of sex, drug and money scandals.

-Zen is very patriarchal-all of the real power rests with men. Women are not treated as equals and are under-represented in the power hierarchy.

-Roshi (老師) does not treat women differently from men.

-Student-teacher liaison incidents would be less common if there were more women Roshis (老師). 

-There has been the illusion that silence would make everything alright.

-The Ethical Conduct Guidelines enacted by the Board were the best thing that's happened to the organization in a long time.

-These Guidelines should be read as part of sesshin cautions at both DBZ and Shobo-ji.

-The Board needs to be more proactive. The Board has not stood up to Roshi (老師) enough.

-The Board has been very active this year and the Directors do care about how the Sangha feels.

-Soen Roshi (中川 宋淵) felt there were problems with Eido Roshi (嶋野 栄道) but even he couldn't affect any change in his behavior. 

-Some American Zen teachers have had problems with Roshi's (老師) behavior but they are really spread thin and there is not a well organized network to speak out against what has happened.

-Add more teachers so that Roshi (老師) is not the only person who trains students.

-Have sesshins with Roshi (老師) not present.

-The Bylaws should be changed to make the Zen Studies Society more democratic. It is currently an autocratic organization where no one has any say in what happens.

-Don't throw everything out to correct a few problems. Try to affect change within the framework of what you already have.

-Women who come to a Zen Studies Society facility should be warned in advance about Roshi (老師).

-Roshi (老師) has to be willing to learn from his students. He refuses to "grow."

-Suggesting any reform/improvement could be interpreted by Roshi (老師) as a lack of gratitude and/or trying to remove his power.

-There is a problem with unenlightened people telling others what to do.

-Roshi (老師) sometimes misjudges people and their motives.

-The argument that there is nothing to judge/no one to judge has been used to justify abusive behavior.

10/22/93

１２名の禅スタデイ　ソサイエテイ僧伽の女性達による、宿坊における”嶋野問題”研究会議事録。

—老師と交渉を持った多くの女性達は、この経験により打撃を受け、一部の者はこの状態が何年も続いた。　老師はこのような関係の結果、女性達と異なり無影響のようである。

—老師の“彼女等を愛し、彼女等を捨てる”と言う性癖は有名である。

—無知”と“悟道”の行為の境界線はなにであろうか？

—その人の行為の結果を見て、その行為の性格を推測する事は可能であろうか？

—老師は他の皆と同じ人間でありながら、我々よりも厳しく審査されている。

—１９６７年、１９７５年、１９７９年、１９８２年、１９８６年、１９９３年、大勢の非常に有能な人びとが寺を去った、僅かに残った者は修行を積んだ弟子ではなかった。

—退去した者のうち、一部の者は戻る意思があったのであるけれども、師弟間の情事が行われやすい状況下にあるZSS施設内での修行は安全ではなく／又、不可能であった。

—他の人びとは、これほど度重なる事件があった後、もはや回復は不可能であろうと思った。

—人びとは　“止めて欲しい！”と老師に切望した。　この望みは、慈悲心と感謝に基礎を置いている

—人びとは　“止めて欲しい！”と老師に切望した。　この望みは、慈悲心と感謝に基礎を置いている。

—人びとは、会員などいくらでも代わりがやって来るという老師の見解と、自分で犯した罪の償いをしようとする些かの試みも見られない老師の態度に失望した

—彼に同調しない人に向かって“出て行け”という態度は傲慢であり、受け入れる事が出来ない

—スキャンダルは全ての人びとを傷つけた　—　女だけではない。

—老師の女に言い寄る態度は精神的未熟さ、軽卒、不安定の表示である。

—老師の自分でもコントロールの出来ない常用癖は治療しなければならない。

—多分、老師が一部の女性に愛情を示す理由は、彼女等が暖かさ、親切に飢えていると感じたからである。

—老師は公案の師としては秀でているけれども、戒律には強くない。

—老師の行為、生活態度は仏教の僧としての概要を示していない。

—ダライ　ラマは、大衆の評価する所、非常に“倫理”を重んじ、慈愛に満ちた師であるという。　彼の場合は老師よりも簡単に戒律を守る事が出来ると一部の人びとは思っている。　なぜならば、彼は常に多くの僧や尼僧に囲まれて暮らしており（と言う事は、彼には悶着を起こす機会が無い）老師にはそれがある。

—日本では、尼僧には結婚が許されておらず、僧には許されている。　男女の交わりは常に侍者によって注意深く観察されている。

—老師は孤独な人間であり、彼の全生活は（所謂、旅行が多い）困難である。

—彼は悟りを開いた人間かもしれないが、行動にそれが現れていない。

—弟子は（特に新参の）不安定な状態にあり、彼らにとって禅マスターは神のような存在で、決して意識的に人を傷つけるような事はしないと思っている。

—禅には異国文明の罠が多く見られる。　これにより人は混乱に落ち、とくに新参の弟子はこれを経験する。　なぜならば、彼等は修行上、何が“妥当”であり、何がそうでないか分からない。

—禅で使用されるすべての宗教的儀式は、師と弟子の距離をさらに広げる。

—老師は弟子達から孤立しており、権力がありすぎる。

—老師と愛法さんは弟子達が互いに話し合うことを好まない。　彼らは全てのものに“秘密の被い”を掛けておきたい。

—“破廉恥”な師は地位の乱用のため、日本人の方式を利用する。　独参室はその一例である。

—老師と愛法さんは、師弟関係の公式討論は面子を傷つけると思っている。

—日本の文化が修行上大いに影響している。　アメリカの弟子達はこれを問題視するが、老師と愛法さんはそう思っていない。

—アメリカ人は率直で全面的に公表する事を好むが　—　日本人は微妙である。

—時々老師は自分も被害者であると思っている。　全ての禅マスターに伴う神秘性は、一部の女性にとって魅惑的である。　一部の女性達は彼の前に身を投ずる

—たとえ女性が密通を仄めかしても、それを実現させぬよう計らうのが老師の義務である。

—老師が女性に誘いをかけ、その女性が—拒絶—した実例で、その結果老師は師である事を拒絶したが、この経緯に誰も気付いていない。

—師弟間の問題は更にもっと深刻な問題に至る前兆である。

—老師は彼の問題を正すために態度を改めようとしない。　彼は彼の行為の責任をとる事を拒絶している。

—老師は彼自身に問題があることを認めない。

—観念論を放棄しなければならない。

—教えは驚くべき形態を取る。　時には老師の過ちの方が、彼の功績よりも学ぶ所が大きい。

—事件に関わり無く、一部の人は相変わらず老師を師として仰いでいる。

—老師は詐欺等他の悪癖を持っており、非常に多くの苦痛と損害をもたらした。

—老師は人を誤摩化し、信頼を裏切る人物として風評が高い。　このため、一部の人びとは彼から”離れて”行く。

—老師は指導者ではなかった。　巡法のある種の不法行為を止める事を拒絶した。

—巡法の不法行為と、又老師がその彼を嗣法に選んだ事は、多くの人びとに幻滅と怒りを与え、その結果多数の人びとは二度とDBZを訪れる事を望まず、ある者は永久に去った。

—巡法にも女性問題があったが、彼の場合は、老師の場合よりもオープンであった。

—禅スタデイ ソサイエテイに長期滞在者はいない。

—アメリカの禅はセックス、麻薬、金銭問題等の悪評が伴う事で有名である。

—禅の世界は全面的に男性によって実権が握られている。　女性は平等に扱われておらず、組織体系の下部に置かれている。

—老師は女性を男性と比較して差別扱いしていない。

—師弟間の情事は女性老師が増えれば，減少するであろう。

—沈黙により全てが解決するならば、全ては幻影と言うことになる。

—理事会による倫理規制は、この組織にとって長い間待ち望まれた事であった。

—DBSと正法寺において、接心の注意事項として是等の規制事項を読む事が望ましい

—理事会はもっと行動的であって欲しい。　理事会は老師の前に十分立ち上がっていない。

—本年の理事会は非常に行動的であり、理事達は僧伽のメンバーがどのように感じているかを大切に思っている。

—宋淵老師は栄道老師に問題がある事を知っていながら、善処のための効果的な処置を何ら行わない

一部のアメリカの禅師達は、老師の行為を問題視しているが、態度が希薄で、団結が見えず、事件に対して発言する所迄は行っていない。

—師を増加し、老師だけが師ではないと言う事を表示すること。

—接心には老師を同席させない事。

—バイロウズ条令は、禅スタデイ　ソサイエテイを民主的にするために、変更すべきである。現在の条令では余りに独裁的で何か事件が起きても誰も口出し出来ない。

—少々の問題を修正するために、全面的ぶち壊しをする必要は無い。　既にある体制の外殻を効果的に利用すれば良い。

—禅スタデイ　ソサイエテイの施設を訪れる全ての女性は予め老師について注意を受けるべきである。

—老師は弟子からも学ぶ意思がなければならない。　老師は成長する事を拒絶している。

—改良、改正の示唆があると、老師はこれを人びとが彼の権力を取り除こうとする策謀ではなかろうかと邪推し、有り難いとは思わない。

—悟りを開いていない人物が、他の人びとに何を如何にするべきかを語ることは問題である。

—老師は時々人びとや又彼らの動機を誤解している。

—陵辱行為を正当化するために、当所ではなにも審査するべきことがなく、審査する人もいないと言う論法が用いられて来た。

10/24/93

A Letter from the Twelve Sangha Women to the ZSS Board of Directors.

“We met in the spirit of love and gratitude for Eido Roshi (嶋野 栄道), our directors, this Practice and our Sangha.”

“The following is an outline of what we discussed:

 The need for annual Sangha meetings open to everyone who has been a practicing student. 

The introduction at DBZ and Shobo-ji of a Big Sister/ Big Brother mentoring program.

 The offering of periodic, leaderless sesshins in the guest house (e.g., same gender).

The inclusion of a Sangha voice in the decision-making process of the Zen Studies Society.

The reading of the ethical conduct guidelines as part of sesshin cautions. 

We discussed issues of trust and accountability.”

10/24/93

A List of the Twelve Sangha Women Attending the Meeting of 10/22/93.

10/31/93

Letter from Xxxxx (Survivor's Fiance) to ZSS Board of Directors.

"I want the Board to make an announcement in the DBZ Newsletter giving full disclosure of Eido T. Shimano's (嶋野 栄道) sexual activities with his students. Full disclosure meaning a statement that he has used his position, personal and spiritual power, and the sancitiy of the Dokusan room and process to fulfill his sexual needs. That he has counseled his students to lie and deceive about sexual relations with him should they ever be questioned on this subject - even if questioned by their spouses and most intimte and dearest friends."

"In closing I will say that the lack of any official expressions of interest or help from this Board towards us and our difficulties resulting from its Abbot's actions give me cause for great concern. The only two people who showed any compassion and understanding towards us, have been removed from the Board. I ask myself is this Board and Society more interested in protecting images, identities, and assets than in helping to relieve the pain and suffering its Abbot's actions create?"

(See entries of 08/09/93 - 09/29/93 and 12/20/93)

10/31/93

XXXXX（犠牲者の婚約者）よりZSS  委員会への手紙。

訂正
名前や被害に遭った人の情報は修正された。

私は委員会が大菩薩禅堂の回覧新聞に、島野タイ栄道の弟子との性交渉を全面的に暴露してほしいのです。 全面的暴露というのは、彼の地位の利用、彼の人間的、霊的力、神聖なるべき独参室について、さらに彼の性欲を満たすに至る過程の説明も含まれます。 彼は弟子に、彼との性関係について嘘をついて騙せと勧告していますが、例えば伴侶から、或はもっとも親密な間柄の友達からの問いがあった場合など、些かの疑問もなかったのでしょうか。この発表は、島野タイ栄道と性関係をもったすべての人々に呼びかけ、思い切って出頭するよう促す事も含まれています。 委員会は、心理的、感情的、霊的に威力も地位もある人間によって蹂躙され、その事実を打ち明けるために申し出てきた犠牲者達のために、なんらかの組織を設けて救いの手を伸べるべきだと思います。最後に、この発表は、師弟の関係が、師の性の渇望、欲望、幻想を満足させるために、利用、誤用へと移動してゆく可能性を含んでいる事について、現在の老師の見解も載せるべきだとおもいます。さらに、彼がいかにして色欲に屈服して、禅仏教徒としての修行戒律に背き、偽善行為に走ったかを説明すべきです。

最後に私が言いたい事は、住持の行為の結果私達が苦難に面しているというこの事実に対して、委員会側はなんら関心を示さず、善処しようという意思がみえないことで、これには懸念を覚えずにはおれません。 委員会のメンバーの中で、私達に同情と理解をもってくれた、只二人の人は、委員会から除名されました。 思うにこの委員会は、住職の行為の結果苦しんでいる人を助ける事よりも、自分のイメージと財産を守る事の方に熱心なのではないでしょうか？

11/24/93

Letter from Berkley I. Freeman (Survivor's Attorney) to ZSS Board of Directors.

"I have been formally retained by Mr. [redacted] of [redacted], [redacted], to represent him with regard to the possible claims arising from the actions of Mr. Eido T. Shimano (嶋野氏) in the recent past. These actions concern the fiduciary relationship established between Mr. [redacted], the Zen Studies Society, and Mr. Shimano (嶋野氏)."

12/20/93

Letter from Robert L. Greene (ZSS attorney) to Berkley I. Freeman.

"Please be advised that in the event that such an action is brought the Society may seek sanctions against your client, yourself, or both. You may or may not be aware that since you went to [redacted] (for which I envy you) provisions to sanction frivolous litigation in New York state courts have been strengthened very substantially."

12/20/93

Letter from Muin Bernard Spitz to Xxxxx (Survivor's Fiance).

"First it is clear that you have been in communication with the Society almost exclusively through Mr. Kalayjian. That means that you probably have a very inaccurate view of the doings of the Society over the course of the last year, since, as we have recently become aware Mr. Kalayjian was acting out of a personal agenda very different from that of the Society. He has clearly had extensive communications with you that were not authorized and probably were very contrary to the facts."

"We would welcome the opportunity to meet with you"

"The difficulty is that we cannot meet with you or engage in any meaningful discussion while the threat of a lawsuit hangs over us."

12/31/93

ZSS Board of Directors Terms of Office.

01/15/94

Minutes of ZSS Board of Directors Meeting.

“Wilkie Pretorius read a letter from outgoing President Bernard Spitz stating his wish not to continue as President or Board Member.”

 “Eido Roshi (嶋野 栄道) announced that Susan Morningstar declined to serve as a Board Member and that Andy Afable would represent Dai Bosatsu Zendo in an ex officio capacity. Jean Bankier, Wilkie Pretorius and Richard Rudin were re-elected for another three-year term.”

“The Board unanimously elected Saman Lea Liu as a member of the board of directors and she was invited to join the meeting.” 

“For the Zen Studies Society Endowment Fund, Yasuko Shimano reported a cash balance of $30,333.92, plus a total of $429,033.53 invested by Komura Securites. The combined total for the 1993 financial year was therefore $459,372.45.  For New York Zendo, Mrs. Shimano reported a cash balance of $44,050.63, plus an $11,501.91 investment, for a total of $55,552.54.”

 “Andy Afable reported for Dai Bosatsu Zendo a revenue total of $270,274.95, with an expense total of $268,610.09. Total current assets were $45,716.92 (including checking, savings, merchant).  Mr. Afable also submitted a projected budget for 1994, as required in the Bylaws, for a projected income for 1994 of $293,420.74 and total expenditures of $307,920.00, for a projected deficit of $14,499.27.”

“A proposal submitted by Rev. Shimano (嶋野 栄道) was unanimously accepted.  Eido Shimano’s (嶋野 栄道) annual salary would be $55,200 and that of Mrs. Shimano $30,000.  An annual increase of 3%, based on the 1994 salary was proposed and is subject to review in 1995, with a maximum increase set at 4%.  Additionally, the following living expenses for both would be covered until the departure of the last survivor: monthly maintenance on Apartment 3J at 333 East 69th Street, as well as special assessments levied by the coop board, utilities and telephone, The Zen Studies Society would continue to pay Eido Shimano's life insurance (Connecticut General Li f e  Insurance Company "'CIGNA").  Dai Bosatsu Zendo would continue to pay medical insurance for both Eido Shimano (嶋野 栄道) and Yasuko Shimano.  In addition, the Board decided that Travel and Entertainment expenses, incurred on behalf of the Zen Studies Society, would be covered or reimbursed upon presentation of proper vouchers and documentation of the nature of expenses.”

“It was decided to discontinue the association with Buchbinder, Tunick, and to accept the offer by Mr. George Hara to act as accountant for the organization for an annual fee of $500.”

“An annual dinner at the Nippon Club, as guests of Dai Bosatsu Zendo.”

01/17/94

Letter from Xxxxxxx and Xxxxx (Survivor's Fiance) to Muin Bernard Spitz.

“.. we had the realization that using threats and fear was unkind and wrong action from a Buddhist perspective. We also realized that taking legal action against you, even if we prevailed, would only increase the amount of pain and suffering that exists for you, and the planet.  We realized that to hurt another because they hurt us, even though such actions are enticing, compelling, and culturally acceptable would truly not heal our wounds and stop our suffering. Such an action would only create more karma for us to work through. Thus we have decided to drop all legal actions against you and have chosen to put this entire matter behind us.”

“Responding to your statements about our grounds for legal action and potential fines to us, we would like you to know that our attorney and personal friend, Berkley Freeman, has had considerable experience with Breach of Fiduciary Duty by members of the clergy. He was, and still is, extremely confident with our legal position in this matter. He has been a student and disciple of Swami Jyoti for many years. He is also the attorney for Sacred Mountain Ashram, Swami Jyoti's center here in the USA. Over the past two years, Berkley has settled six cases brought against the Ashram as a result of Swami Jyoti's sexual misconduct and breach of fiduciary duty. You can be sure that Berkley knows this area of the law from both the plaintiffs and the defendant's side.”

 “The body of case law on this subject throughout the nation, including New York, is extensive and growing by leaps and bounds these days. Berkley has provided us with considerable legal research and material on Breach of Fiduciary Duty. We would like to assure you that your legal position is extremely weak and you have enormous exposure and liability. Robert Greene's suggestion that this sort of litigation could be viewed as frivolous is either a lawyer's posturing or a gross miscalculation that is not rooted in reality.” 

“It is our sincere hope that by removing the threat of legal, action and potential loss of your assets, image, and reputation you will be better able to help those that have been hurt by Eido's (栄道) actions. Perhaps without legal coercion, you will find your compassion and love and voluntarily take appropriate action both within the Zen Studies Society and with those people that have been directly hurt.”

03/21/94

Excerpt from the Newsletter of The Zen Studies Society
Spring 1994.

(See Shimano_Story_By_Aitken)

06/13/94

Letter from Reiho Ellen Meyers to ZSS Board of Directors.

"There is a saying that 'power tends to corrupt; absolute power corrupts absolutely' (and 'spiritual power corrupts spiritually') I have seen examples of this at D.B.Z. There are no effective controls. There need to be some real controls."

06/22/94

Minutes of ZSS Board of Directors Meeting.

“The treasurer's report was a financial statement of the Endowment Fund with a balance on hand, as of May 31, of $405,630.00.”

“The report of the society's general manager for Dai Bosatsu Zendo Monastery in Livingston Manor was a financial statement with a balance on hand, as of May 31, of $43,908.67. Also reported: overall reduction of phone, maintenance, and kitchen expenses in the last six months.”

“The report of the society's director for New York Zendo in Manhattan was a financial statement of the Operating Account with a balance on hand, as of June 7, 1994, of $36,325.44. Monthly financial report of this account is forwarded to the Abbot and the treasurer.”

“It was announced that the treasurer and general manager of DBZ will meet with the Society's accountant, Eddie Hara on June 23 to standardize the Society's bookkeeping system, set up pay roll, and a precedent for alien employment.  A motion was adopted to approve a $65 per hour accounting fee for the work to be done in bringing the society's overall financial affairs up to date, and an annual retainer fee of $500 thereafter, subject to discussion. The motion was adopted.”

“It was reported and noted without comment that Dai Bosatsu Zendo has on occasion sat for one hour and fifteen minutes.”

 “A letter dated June 13, 1994 from Reiho Kido Ellen Meyers of Ilion, NY (copy enclosed), was read which in summary expresses her feelings of betrayal and concern for the vulnerability of women at Dai Bosatsu Zendo, and request for a response, A motion was adopted to respond with courteous acknowledgement and the advisory that the matter has been addressed.”

 “After a report that a fundraising letter for the new Founders' Hall altar will be mailed in about 2-3 weeks.”

06/23/94

Letter from Saman Lea Liu to Reiho Ellen Meyers.

"Your letter of June 13th addressed to an unspecified member of the Board was read and copied to the Board, and is hereby acknowledged with sincere thanks for your concern. The issues you raised have been, and are being addressed by the Board."

10/20/94

Handwritten Note from Yvonne Rand to Robert Aitken Asking to Meet.

Yvonne Rand note - reverse side redacted name and phone number of survivor and notation that a Manhattan District Attorney was contacted.

02/23/95

Letter from Aiho Yasuko Shimano to Seigan Ed Glassing.

"The acknowledgement of your 'One Thousand Days' training is not only your private matter. It is the acknowledgement of a Buddhist monk's training, and thus, it is primarily a monastery matter. It is the occasion which reveals the kind of 'monk' a person has evolved into, and the quality of his/her training is manifest. So, what kind of a 'monk' have you become after 1000 days at Dai Bosatsu Zendo Kongo-ji?"

"Invitation cards to a mere Thousand Days are an egoistic ostentation which does no honor to a monk, and a slap in the face to the uninvited Sangha, especially the Board, the Director of NYZ, and the ordained of Shobo-ji. Using the monastery for your own purpose, and without permission, is also an arrogance most inappropriate to any monk, not to speak of a novice. Dai Bosatsu Zendo was not built for your personal celebrations."

02/23/95

嶋野　やすこ　愛法よりせいがん　エド　グラッシングへの手紙。

"高が、千日行ぐらいの招待状、我欲の見栄でしかなく、これは僧にとって名誉でも何でもなく、僧伽の、特に招待されなかった理事会のメンバー、NYZの指導者、正法寺の得度を受けている人々の顔に貴方は平手打ちを食わせたようなものだと言えます。　　僧堂を、許可無く、貴方自身の目的で使用する事は傲慢であり、如何なる僧であっても僧として成すべき事ではなく、とりわけ、未熟な僧にあっては、格別そう言えます。　大菩薩禅堂は貴方の個人祝賀のために建てられたものではありません。"

03/20/95

Minutes of ZSS Board of Directors Meeting.

07/24/95

Minutes of ZSS Board of Directors Meeting.

“The chairman reported both New York Zendo (NYZ) and Dai Bosatsu Zendo (DBZ) Monastery are doing well, and that plans for observing DBZ's 20th Anniversary are in progress and will be presented to the Board in the spring of 1996.”

“The General Manager also reported: 1) sesshins are well-attended; (2) Open Space is booked fall; (3) DBZ is financially on an even keel, but the activities of Open Space is impacting too much on the Monastery, (4) long-term plans for staffing outside programs is needed; (5) the Monastery has reached its limit and there is no room for farther growth. (6) Plans for DBZ include exploration of sources of income to be derived from outside the Monastery; and (7) fund raising drive for roof repairs.”

“John Brady's letter of resignation from the Board was read, as was the Chairman’s response accepting the resignation.”

“Motion was passed to create a nominating Committee, consisting of Eido T Shimano, Aiho Yasuko Shimano, Jean Bankier, and Fran Perriello, for a possible candidate for the Director's position vacated by John Brady.”

“Status report on the ZSS Retirement Fund was presented by Willem Pretorius: Buck Consultants recommended a two-tier retirement plan. A) A retirement plan for those nearing retirement.  B) DBZ’s employees not nearing retirement.”

“A motion was seconded and resolved that the President of the Society was hereby authorized to enter into two separate agreements with Eido T. and Yasuko A. Shimano establishing a pension plan consisting of the following elements.

1. In partial compensation for 30 years of work, at such time as they retire from their duties with the Zen Studies Society, or are otherwise terminated their duties with the ZSS, the Society shallprovide them with the following:

2. The occupancy of the Co-op apartment at 333 East 69th Street until they both shall pass away, or shall notify the Society in writing that they no longer wish to occupy it.

3. Payment of all maintenance, assessments and utilities, including telephones for said apartment.”

08/09/95

Letter from Robert Aitken, Philip Kapleau, Yvonne Rand, Alan Senauke, Jan Chozen Bays, Susan Jion Postal, Helen Yuho Harkaspi, and Bodhin Kjolhede to Richard Rudin, President, ZSS Board of Directors.

The unprecedented letter from eight recognized Zen teachers and Rōshis urging the ZSS Board to deal with Shimano.

“Their stories are consistent: trust placed in an apparently wise and compassionate teacher, only to have that trust manipulated in the form of his sexual misconduct and abuse.”

“With report after report of the same depressing story, it is clear to us that our colleague, Shimano Roshi (嶋野 栄道), is not simply one who slips into an occasional love affair. We have no hesitation in judging from first-hand accounts that the quality of these relationships is not loving but exploitative and extremely damaging to his victims.” 

“we sense that it is only a matter of time until he faces his accusers in a court of law.

The most obvious solution to the problem would be Shimano Roshi's (嶋野 栄道) resignation.”

“The situation is grave and calls for action to prevent further harm.”

“Thinking about the women and their families who have been hurt by Shimano Roshi (嶋野 栄道), please consider underwriting the therapy they need.” 

“If we do not hear from you within a reasonable period, we will consider making this an open letter.”

08/09/95

ロバート  エイトケン、フィリップ  カプロウ,  イボンヌ  ランド、  アラン  セノウケ、  ジャン  チョーゼン  ベイズ、  スーザン  ジオン  ポストル、  ヘレン  ユホウ  ハーカスピ、  ボデイン  コルヒード  より  ZSS  委員長リチャード  ルデインへの手紙

訂正
名前や被害に遭った人の情報は修正された。

過去３０年、私達は島野老師の多くの往時の弟子達と面接してまいりました。彼らの物語は共通して、表面賢く、慈愛に満ちているかの如き師を信頼したこと、間もなくこの信頼は巧みにごまかされ、彼の性の不行跡、乱用にとって変わったというのです。その中の一部の弟子は、私達と一緒に修行を続けていますが、大半は禅仏教そのものから離れてゆきした。

このような嘆かわしい報告に次ぐ報告が相次ぎ、今では私達は、島野老師がたまたま恋愛事件に落ちたというのではない事が明瞭になりました。

私達が今や信頼できる調査診断の結果、ためらう事なくいえることは、これは恋愛関係ではなく、犠牲者を只、食い物にするだけの利己的な、関係だということです。

何れの選択も、僧伽にとっても、老師にとっても簡単な事ではありませんが、私達は貴方の師は仏陀の高潔な教えを危険にさらしているという事を考慮されるよう力説いたします。状態はまさに絶望的で、更に此の上、大きな損害を引き起こす前に善処してください。

私達は貴方がなさねばならない仕事を全うなさるため、心より援助させていただきます。 島野老師によって傷つけられた女性や、その家族の苦難を思いやって、必要な治療を保証してあげてください。私達が何よりも願う事は、陵辱の結果苦しんでいる人々、貴方の僧伽、それに島野老師自身、すべての人々が癒されることです。

もし、適当な期間内に返事を頂けなければ、私達はこの手紙を公表してよいものと判断いたします

08/14/95

Letter from Saman Lea Liu to ZSS Board Nominating Committee.

08/18/95

Richard Rudin, President, ZSS Board of Directors to Robert Aitken, et al.

Response from The Zen Studies Society to the unprecedented Zen Teachers letter of 08/09/95. The redacted survivor's name is a ZSS Board of Directors member. The letter urges:

"We request that you keep this reply among you signers so as to avoid even further conflicts with the precepts."

09/00/95

An Unfinished First Draft of a Letter From Shimano to Roko Sherry Chayat Ordering the Removal of the Names of Robert Aitken, Roshi and Philip Kapleau, Roshi From: Endless Vow: The Zen Path of Soen Nakagawa
 –
Shambhala; First Edition (June 11, 1996)

Annotated by an Anonymous ZSS Secretary.

"Also from my introduction I will delete the names of Bob Aitken and Philip Kapleau and also delete them from the glossary.  As you changed your preface according to the circumstances [See entry: 08/09/95], you will understand why I need to do so as I don’t want to be associated with these two regarding anything, on any level.  In my opinion, they are Judeo-Christian puritans wearing Buddhist Robes and desperately want to appear to be the 'first zen Buddhist patriarchs in the land of liberty.'  They don’t know how the Dharma transmission takes place or what it is about.  I even doubt they have clear insight.  That is none of my business.  If they want to be moralistic vigilantes let them do what they want.  But my Dharma stream of Hakuin (白隠), Torei (東嶺), Gempo (玄嶂) and Soen (宋淵) is slightly different.  You know when I say slightly, I mean very."

"A few days ago, I had a dream.  In the dream Soen Roshi appeared in his black robe with a smile saying, “Don’t worry.”  So I said, “Worry about what?”  He just kept saying “don’t worry.” with a clear big voice.  Finally he said, this is the Dharma..."*

*"re: Jews would not recognize Jesus as the messiah."

09/00/95

島野より露光　シェリー　シャイアト宛、シャンバラ出版社；第一版刊行（１９９６年６月１１日）の中川宗淵の禅の道：終わり無き祈願：の彼女の用語解より、ロバート　エイトケンとフイリップ　カプロウの名を削除するよう勧告する、未完成の手紙の草稿。

”二三日前、私は夢を見ました。　夢の中で宗淵老師が黒い袈裟で現れ、微笑しながら、”心配するな”と言いました。　それで私は、”何の心配ですか？”と言うと彼は、”心配するな”と大きな、はっきりした声で、繰り返しました。　やがて、彼は、これは仏道の事だと..."*

*" ユダヤ人はキリストが救済主である事を認めない と言う事に関連していると言いました。

09/10/95

Letter of Resignation from Fran Perriello to Board of Directors.

“..it is my opinion that this Board has some operational issues. The way a typical Board of Directors operates is that documents and important news are shared immediately with every Board member. I know of several instances during my tenure where this has not occurcd. Every Zen Studies Society director needs to be ‘kept in the loop’ at all times even when uncomfortable and/or embarrassing information is involved. In addition, since there is no Board insurance, it is all the more critical that directors make informed decisions. The key to organizational success is open communication.”

“I have an issue with the recent decision on Eido Roshi's (嶋野 栄道) and Aiho san's (愛法) pension plans.”

“..the first step should have been to present a detailed financing plan to the Board. No one even knows how the Society is going to pay for the pensions going forward. Raiding the endowment fund, if necessary, hardly constitutes a coherent plan.”

“I am curious how we are able to offer a retirement plan more generous than even a CEO in this country is able to negotiate. Virtually no one receives more than 40-50% of their current salary in retirement benefits. It is my opinion that the Society cannot afford to be this generous since these obligations threaten the long-term financial viability of the organization.”

00/12/97
(circa)

A ZSS Sangha Survey Questionnaire
by Jiro Fernando Afable and Dai En George Birch.

“The time will come, however, when the mission for the Zen Studies Society must be reconsidered based on what Eido Roshi calls ‘the second generation’ of Buddhist students. This generation refers to the many students and friends that have had direct experience of Buddhism as taught by Eido Roshi as well as all other friends and contributors. Together we will go forward into the 2lst century. For that reason the Zen Studies Society is preparing its first ‘Strategic Plan’ to guide its direction over the next ten to twenty years:  As part of this planning process I need your considered opinion and information about your practice of Buddhism, what role the Sangha can fill in your life, your commitment to the Sangha, and how you perceive the second-generation mission.”

“Enclosed is a questionnaire I need you to mindfully examine and complete. I have completed it myself and it should take you only about 10 minutes to fill out. Any comments you wish to make may be entered on the questionnaire and will be gratefully accepted and respectfully considered. I also want to assure you that your response is confidential and ask that you do not enter any identification on the questionnaire itself.”

07/05/98

ZSS Board of Directors Proposed By-Laws Draft.

"The Corporation (herein sometimes referred to as the Society) shall have no members."

06/00/98

The Newsletter of the Zen Studies Society - Spring / Summer 1998.

Extensive reference to Dorris and Chester Carlson despite Dorris Carlson's express wishes:

"I do not want the Carlson name used by the Zen Studies Society in any manner."

[See entries for: 10/21/74, 02/08/84, 02/17/84, 02/29/84, 03/06/84, 03/13/84, 03/27/84]

12/31/98

Dai Bosatsu Zendo Year End Report.

01/21/99

Dai Bosatsu Zendo Ledger Balances.

06/00/99

From David Chadwick's "Crooked Cucumber" Website - Interviews.

“[In the late 1970s] There were six of us on the board at Zen Studies who left, including Peter Matthiessen. Haven’t seen Eido [Shimano 嶋野] since. I just wrote him a letter and we were through."

"He had no remorse. He thought Americans were stupid and had no bones about saying it. We were crude and uncivilized. He thought nothing of women."

"The head of the Syracuse Zendo [Sherry Chyat]{sic}, left with her husband [Lou Nordstrom]. She went back [to Shimano] and he was responsible for their break-up. She went back and studied with him and got transmission and runs a group and feels fine about it. We six who had left the Daibosatsu zendo and Zen studies kept in touch.”

08/05/99

Dai Bosatsu Zendo Profit and Loss Report.

09/12/99

Minutes of ZSS Board of Directors Meeting and Annual Financial Report.

“New York Zendo - Yasuko Shimano announced that she would soon celebrate her 65th birthday and that she wanted to start preparing for retirement.”

 “After consulting with Eido Roshi (嶋野 栄道), it was decided that Seigan Ed Glassing would take up residence at New York Zendo and be trained to manage the Zendo. This, she said, would take about a year. The official transition would take place after January 2001 and she asked to then be excused from duties. Her request was approved.”

“Eido Shimano (嶋野 栄道) announced that from the beginning of the year 2000, all new sesshin students would train under Fernando Afable as Vice Abbot and meet with him for dokusan.”

“The upcoming November Jukai sesshin would also be the last one that he would conduct; from 2002 Fernando Afable would take care of jukai.”

“Fernando Afable presented retirement plans but indicated that further consultation with the Society's accountant was needed.  Employment contracts were also to be finalized.”

 “A resolution was passed that the Endowment Fund Treasurer be authorized to pay towards the cost of the reconstruction of the parsonage.”

12/31/99

Dai Bosatsu Zendo Ledger Sales.

12/31/99

Zen Studies Society Year End Report.

03/00/00
(circa)

The Seven Regulations of this Monastery

Excerpt from the Newsletter of The Zen Studies Society

Spring / Summer 2000.

by Torei Enji Zenji [東嶺圓慈] - April 18, 1760.

03/00/00
(circa)

Eido Roshi will conduct his last Jukai Ceremony on November 11, 2000.

Excerpt from the Newsletter of The Zen Studies Society

Spring / Summer 2000.

"On the last day of Harvest Sesshin at Dai Bosatsu Zendo, Saturday November 11, Eido Roshi will conduct his last Jukai Ceremony for those wishing to become Buddhists."

03/11/00

ZSS Board of Directors Meeting Agenda.