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Home Articles A Pledge from the Next Generation of Zen Teachers

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A Pledge from the Next Generation of Zen Teachers

By Grace Schireson and Genjo Marinello

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Genjo Marinello and Grace Schireson are two of the principle authors of the open letter from 92 Zen
teachers that was just released and reprinted below. Together they have written this prologue to share
with readers of Sweeping Zen.

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Prologue
Revelations of sexual misconduct, abuses of power and a culture of silence about these problems in the
Zen community have surfaced repeatedly and more frequently since communication on the Internet has
reached a large and interactive audience. The majority of Zen teachers today have neither participated in
these harmful practices nor excused them, but there has been little that our community has been able to
do. Sweeping Zen and the Shimano and Sasaki archives first, and now mainstream journals (the New York
Times, L.A. Times and The Atlantic) have begun to report on these unethical and unwholesome events,
and this exposure has directly contributed to a movement of deeper recognition, reorganization and
productive change that will help reduce the likelihood of further abuse.

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At this time, there is no central Zen sanctioning body that could remove a Zen priest from his position, as
there is in Asia. Instead, Zen teachers and other courageous crusaders have used the Internet to
condemn particular instances of abusive or unethical behavior. More importantly, we all have begun to
look at ways that our Zen culture may contribute to silencing our communities and protecting abusive
teachers.
The current letter by more than 90 Zen teachers, in response to the detailed reporting in The Atlantic and
the most recent issue of Buddhadharma, apologizes for not doing enough to protect students, and
pledges to change the culture of silence and the idealization of the Zen teacher which have proven so
detrimental to students in abusive situations. This current generation of Zen teachers is committed to
creating a more wholesome environment where the teacher is held accountable and will be asked to look
at his/her faults, where the communitys voice to raise concern is strengthened, and where outside
agencies and groups can be called to intervene to support a fair process.
Look over the letter, and you will likely find teachers in your area, priest or lay, who appreciate courageous
whistle blowers, recognize systemic problems, and will actively work with others not to sweep problems
under the rug. All of us support strengthening procedures to ensure ethical and fair practices and are

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working hard to foster a practice environment that is both heart centered and authentic.
The Open Letter
As Zen teachers, we would like to express our gratitude for Buddhadharmas recent issue on abuse in
Buddhist communities. We also appreciated Mr. Oppenheimers piece in The Atlantic for The Zen

Predator of the Upper East Side . We are referring to the discussion and reports on the abuse of power
and authority of Zen Teacher Eido Shimano and others. We believe exposing this problem is a positive
step in the direction of preventing such abuses in the future. Many women and others in the Zen
community have suffered as a result, and we regret and apologize for our collective failure to stop this
harm. Thanks to Mr. Oppenheimers efforts, women have come forward, some even using their names; we
think this kind of courage can only embolden other survivors of abuse to speak out.
We have pledged to look and listen to our communities and to build more visible ethics codes, working
toward consensus on national standards on behavior and oversight, and seeking outside consultation to
educate and empower students to come forward if they have been abused. Unlike either our Asian
counterparts or American Judeo-Christian clergy, the American Zen tradition does not yet have a central
authorizing body capable of sanctioning and removing a harmful teacher.
Even so, as Zen Buddhist community leaders we are committed to changing the culture of silence and the
idealization of the teachers status that has been so detrimental to students. As Mr. Oppenheimer points
out, scoundrels and sociopaths will always walk among ussometimes as teachers and priests. While
ethics and changes in the balance of power cannot completely halt these scoundrels, we are working
steadily to make our communities more aware of these dangers as a way to prevent abuse. We view the
revelations concerning Eido Shimano as a wake-up call to each of us to pay close attention to the safety of
the members of our community, and to monitor our own behavior as well as that of others.
Signed by
1. Abbess Myoan Grace Schireson, Empty Nest Zendo, 54333 Two Hills Road, North Fork, CA 93643 Phone
559.994.9008
2. Rev. Genjo Joe Marinello, Choboji Zen Center
3. Abbess Tonen OConnor, Milwaukee Zen Center
4. Rev. Hozan Alan Senauke, Berkeley Zen Center
5. Roshi Pat Enkyo OHara, Village Zendo
6. Karin Ryuku Kempe, Zen Center of Denver
7. Rev. Eshu Martin, Zenwest Buddhist Society
8. Bodhin Kjolhede, Rochester Zen Center
9. Barry Magid, The Ordinary Mind Zendo, NYC
10. Abbot Jay Rinsen Weik, Great Heartland Buddhist Temple of Toledo
11. Abbess Zenki Mary Mocine, Vallejo Zen Center
12. Rev. Jisho Warner, Stone Creek Zen Center
13. Diane Eshin Rizzetto, Bay Zen Center
14. Rev. Nomon Tim Burnett, Red Cedar Zen
15. Roshi Joan Halifax, Upaya Zen Center
16. Rev. Taigen Dan Leighton, Ancient Dragon Zen Gate
17. Rev. Daishin McCabe, Zen Fields, Ames Iowa
18. Rev. Jundo Cohen, Trealeaf Sangha, Japan
19. Kristen Larson, NO Sangha, Diamond Sangha Lineage, Port Angeles, WA
20. Leonard Marcel, Seven Thunders Sangha
21. Daniel Terragno, Rocks & Clouds Zendo
22. Bonseong Jeff Kitzes, Guiding teacher, Empty Gate Zen Center, Berkeley, CA
23. Abbot Zoketsu Norman Fischer, former abbot SFZC, director Everyday Zen Foundation
24. Anita Feng, Blue Heron Zen Community
25. Ray Ruzan Cicetti, Empty Bowl Zendo
26. Rev. Joen Snyder ONeal, Compassionate Ocean Dharma Center
27. Rev. Zenshin Greg Fain, San Francisco Zen Center
28. Rev. Eido Frances Carney, Olympia Zen Center
29. Rev. Melissa Myozen Blacker, Boundless Way Temple
30. Abbess Jan Chozen Bay, Great Vow Zen Monastery
31. Abbot Hogen Bays, Great Vow Zen Monastery
32. Rev. Anka Spencer, Puerto Compasivo
33. Abbot Les Kaye, Kannon Do Zen Meditation Center
34. Rev. Shinshu Roberts, Ocean Gate Zen Center
35. Rev. Daijaku Kinst, Ocean Gate Zen Center
36. Rev. Domyo Burk, Bright Way Zen
37. Abbess P. Dai-En Bennage, founder, Mt. Equity Zendo, Jiho-an
38. Abbess Zenkei Blanche Hartman, San Francisco Zen Center
39. Eiko Joshin Carolyn Atkinson, Everyday Dharma Zen Center
40. Rev. Shinchi Linda Galijan, Tassajara Zen Mountain Center
41. Rev. Mitra Bishop, Mountain Gate & Hidden Valley Zen Center
42. Glenn Noblin, Austin Zen Center
43. Rev. Dairyu Michael Wenger, Dragons Leap Zen Center
44. Rev. Kuzan Peter Schireson, Zen Center Fresno
45. Rev. Tenku Ruff, Golden Bell Zazenkai
46. Rev. Kenshin Catherine Cascade, Bird Haven Zendo
47. Rev. Peg Koan Syverson, Appamada, Austin, TX

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48. Debra Seido Martin, Empty Field Zendo

49. Eihei Peter Levitt, Salt Spring Zen Circle, Canada
50. Abbot Eshin John Godfrey, Zen Centre of Vancouver, Canada
51. Kim Hoben Hansen, North Shore Zendo, Canada
52. Rev. Meiren Val Szymanski, Bamboo In The Wind
53. Sensei Janet Jiryu Abels, Still Mind Zendo New York City
54. Sensei Gregory Hosho Abels, Still Mind Zendo New York City
55. Marisa Seishin Cespedes, Still Mind Zendo New York City
56. Rev. Sosan Theresa Flynn, Clouds in Water Zen Center
57. Rev. Lee Lewis, Broken Wooden Ladle Zen Project
58. Rev. Myogen Kathryn Stark, Hospice Chaplain
59. Robert Rosenbaum, Lay teacher, Meadowmont Zen Qigong
60. Rev. Tomon Lisa Marr, Milwaukee Zen Center
61. Rev. Joan Hogetsu Hoeberichts, Heart Circle Sangha
62. Abbess Wendy Egyoku Nakao, Zen Center Los Angeles
63. Rev. Baika Pratt-Heaton, Mt. Diablo Zen Center
64. Rev. Cynthia Kear, Everywhere Zen
65. Rev. Yozen Peter Schneider, Beginners Mind Zen Center
66. Abbess Setsuan Gaelyn Godwin, Houston Zen Center
67. Abbess Josho Pat Phelan, Chapel Hill Zen Center
68. Rev. Hobu Beata Chapman, Open Zen Community
69. Diane Musho Hamilton Sensei, Two Arrows Zen, Salt Lake City, Utah
70. Michael Mugaku Zimmerman Sensei, Two Arrows Zen, Salt Lake City, Utah
71. Rev. Myo-o Marilyn Habermas-Scher, Dharma Dance Sangha, Hospital Chaplain
72. Rev. Hoka Chris Fortin, Sebastapol Lotus Sangha, Everyday Zen Foundation
73. Sensei Ann Pirruccello, Three Treasures Zen Community
74. Mushin Abby Terris, Sangha Jewel, Corvallis, Oregon
75. Rev. Ben Connelly, Minnesota Zen Meditation Center
76. Rev. Kakumyo Lowe Chard, Dharma Rain Zen Center
77. Rev. Steve Kanji Ruhl, Yale Buddhist Sangha
78. Sunyana Graef, Vermont Zen Center
79. Sensei Al Genkai Kaszniak, Upaya Zen Center of Tucson
80. Rev. Zuiko Redding, Cedar Rapids Zen Center, Iowa
81. Rev. Ekyo Susan Nelson, Minnesota Zen Meditation Center
82. Sekishun Karen DeCotis, Lay teacher, Bozeman Zen Group
83. Elizabeth Hamilton, Zen teacher, Zen Center San Diego
84. Michael Kieran, Diamond Sangha Honolulu
85. J. Lee Nelson, Lay teacher, Everyday Zen
86. Rev. Nicolee Jikyo McMahon, Three Treasures Zen Community
87. Anna Youree Christensen, Ordinary Mind Sangha NYC
88. Rev. Shodo Spring, Mountains and Waters
89. Tenney Nathanson Sensei, Desert Rain Zen
90. Rev. Philip Sengetsu Kolman, Sensei, Hermitage Heart, Garrison, NY
91. Laurie Senauke, Lay teacher, Berkeley Zen Center
92. MyoOn Susan Hagler, Hokyoji Zen Practice Community, Eitzen, MN

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11 comments
Judy Roitman
January 14, 2015 at 6:10 pm

The sentence At this time, there is no central Zen sanctioning body that could remove a Zen priest from
his position, as there is in Asia is not exactly accurate. There is no unified Zen school or central Zen
sanctioning body in Asia. Instead there are several schools, and at least some (most? all?) have sanctioning
bodies and procedures that can remove a Zen priest or Zen monk from her/his position. Similarly, there
are many Zen organizations in the west which have procedures allowing for the removal of a Zen teacher
(whether ordained or lay) for ethical reasons. Many of the people signing this letter belong to such
organizations. As the letter points out, many (most? all?) of the north American Zen communities are
working hard on this issue, and some have already been provably effective.
Reply

Richard Wehrman
January 14, 2015 at 6:34 pm

While the impulse for this letter is well grounded, and the reasons it had to be written were heinous, I
would hope that the accountability recommended, as well as the student oversight and code of ethics do
not come to substitute or take the place of a recognition of the darkness that resides in each of us. One
that uses our great desire for the attainment of virtue as cloakthat can turn even our enlightenments
against us, if we are not willing to enter and confront the shadow at our depths.
Reply

Genjo Marinello
January 15, 2015 at 10:45 am

Well said Richard. Good intention, oversight, strong ethics codes with teeth, and regular
education will not in any way eliminate our shadow or prevent abuse, but these steps will reduce
it, and bring light to the shadow more quickly.

Gerald McLoughlin
January 15, 2015 at 12:26 am

Unlike either our Asian counterparts or American Judeo-Christian clergy, the American Zen tradition does
not yet have a central authorizing body capable of sanctioning and removing a harmful teacher. As in
Asian Buddhism as a whole, there is no central authorizing body for Judeo-Christian clergy. There are
various sects and organizations whose authority some accept. There are also those who reject any
organizations authority.
I suspect that the kind of public exposure we have seen will be more helpful than an attempt to form a
central sanctioning body.
Reply

Gui Do
January 15, 2015 at 9:30 am

Although the basic intention (come forward if you are abused) is okay
That is somehow strange. I copied the list above, I may want to look up those names one day. Why? One
teacher is mentioned repeatedly for his misbehavior, a teacher who has as I repeatedly insisted not
been convicted of the misdeeds related to him. A teacher who is not ordained in a Vinaya that could solve

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the problem accordingly.

What do those zen teachers want now? To establish s.th. similar to a Vinaya Kamma? Still, they would hold
no power over someone who is not a member of their club.
Look precisely. Some American zen teachers call themselves priests but have not fulfilled the official
requirements like a stay in Eiheiji, an ordination by someone who actually runs a temple himself etc.
Then everybody can become a zen monk outside the Vinaya. You do not need any confirmation of
anyone, neiter to take the Bodhisattva vows (as stated in the sutras) nor to consider yourself a monk. The
word/profession is not protected by any copyright or else.
Thus those who signed obviously think that they are equipped with s.th. that has a standard and that
they could strip others of.
In the case of a traditional zen dharma heir, you are not the ones to revoke that anyway.
Finally: WHO are the women who came forward by using their (real, full) names? May somebody be so
kind to list them here? I studied the Shimano Archive widely, and if one thing was common there and here,
it was that the accusations came under pseudonyms or anonimously. I would really appreciate to see
some names. If 90 people name one, it is quite different from one person naming another.
Reply

Gui Do
January 15, 2015 at 9:34 am

A question: Who knows who of the people listed above is ordained in a Vinaya tradition (and in which
one)?
(It is a serious question, so those under medication and therapy here who usually use this place to direct
their anger ad hominem drop it!)
Reply

Kobutsu
January 15, 2015 at 3:59 pm

I would be more interested in seeing the list of people who REFUSED to sign your obsequious little letter.
Reply

spike
January 15, 2015 at 6:38 pm

Gui Bo:
Finally: WHO are the women who came forward by using their (real, full) names? May somebody be so
kind to list them here? I studied the Shimano Archive widely, and if one thing was common there and here,
it was that the accusations came under pseudonyms or anonimously. I would really appreciate to see
some names.
ok:
http://www.shimanoarchive.com/NEWindex.html
(4/5/13)
Shinge Chayat has admitted to me that she has experienced unexpected physical molestation from Eido
Shimano, and though she categorically denies having an affair with him, many people claim to have heard
her directly say otherwise, including her ex-husband. In any case, it is clear that she too has been abused
and taken in by him,
Posted by Genjo Marinello
http://www.shimanoarchive.com/PDFs/20110211_Genkaku_Again.pdf
Merry White Benezra:
Personally, I found his (your) seductions very distracting and jarring during the first KesseiI wonder
now if I would not have been a better student in the long run without it. And last year (1978) 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.
Posted by Adam Genkaku Fisher
Reply

Gerald McLoughlin
January 15, 2015 at 8:57 pm

I beleive Grace Schireson may be able to answer this question: Are not those who functionally act as clergy
liable under the laws (where they exist) that govern relations between clergy and laity (I am thinking mostly
of sexual abuse laws here) wether or not they are self-ordained or claim to be ordained?
Reply

Gui Do
January 15, 2015 at 9:54 pm

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One (Shinge Chayat) became the dharma successor of the man who physically molested her (so she
seems to have had strong motifs to stay with him)! The other one was seducted. That is hardly a reason
to make such a big fuss about it.
Reply

winterrobin
January 16, 2015 at 12:45 pm

Guido, Im wondering how this pledge relates to your constant denial of abuse, and the accusations that
these women are liars, mentally ill, or trying to get attention. Sound like hate speech to me.
http://www.slate.com/blogs/xx_factor/2012/06/13/online_misogyny_reflects_women_s_realities_though_in_a_cruder_way_than_is_customary_offline_.html
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10 Most Recent Comments

winterrobin: Guido, I'm wondering how this
pledge relates to your constan...
Gui Do: One (Shinge Chayat) became the
dharma successor of the man w...
Gerald McLoughlin: I beleive Grace Schireson
may be able to answer this questio...
spike: Gui Bo: "Finally: WHO are the women
who came forward by us...
Kobutsu: I would be more interested in seeing
the list of people who...
Genjo Marinello: Well said Richard. Good
intention, oversight, strong ethics...
Gui Do: A question: Who knows who of the
people listed above is orda...

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Gui Do: Although the basic intention (come

forward if you are abused...

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Gerald McLoughlin: "Unlike either our Asian
counterparts or American Judeo-Chri...

Eido Shimano names new

dharma successor with fallout at
AZTA

Richard Wehrman: While the impulse for this

letter is well grounded, and the...

December 13, 2013

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