NEW YORK the first ZENDO 5O SHOBO - JI years contents CHAPTER 1 The Road to New York Zendo Shobo-ji 4 CHAPTER 2 Eido Tai Shimano Roshi Memorial 18 CHAPTER 3 An Interview with Shinge Sherry Chayat Roshi 20 CHAPTER 4 New York Zendo Shobo-ji Reflections 36 The Road to New York Zendo Shobo-ji later to result in Soen Roshi’s frequent Eido Roshi I had been told that it trips to America with his friend and was important for an organization of This chapter uses passages from old fellow teacher Yasutani Roshi. In 1964, a religious and educational nature letters, newsletters, and other historical after accompanying his teachers Soen to have tax-exempt status. However, documents to sketch the story of the and Yasutani on several “sesshin tours” when I consulted a lawyer, his estimate birth of the Zen Studies Society and of the U.S., Eido Roshi (then Tai-san) of the costs sounded enormous. Even the transformation, occurring from the came to live permanently in New so, despite my discouragement, I was end of 1967 through the beginning York. In 1965 he became president of very eager for such an organization of 1969, of an old carriage house on The Zen Studies Society and its goal to be established. Quite by chance I East 67th Street into New York Zendo became to establish a living tradition recalled the existence of The Zen Studies Shobo-ji. All language from the of Zen Buddhist practice in America. Society, which had been incorporated historical documents is reproduced From The Newsletter of the Zen to help Dr. Suzuki’s work while he was verbatim; writers are identified at the Studies Society, Fall 1989 teaching at Columbia University. My start of the passages if known (many friend Dr. Bernard Phillips was one articles in the newsletters are unsigned). of its board members, and so I got in touch with him. In one sense Shobo-ji (Temple of True Dharma) is the flower of Dharma activity In March, at the suggestion of Dr. Phillips, on two continents over the course of a I went to see George Yamaoka, a lawyer century. Through the concern of Soyen Western intellectuals. Nyogen Senzaki representing Cornelius Crane, the Shaku Roshi, who came to America in also wrote books, but his focus was from president and founder of The Zen Stud- 1893 to attend the World Parliament the first on practice, and to this end he ies Society, Inc. Bernard was the vice- of Religions, attention began to focus on accepted a small number of students. president and Mr. Yamaoka was secre- the possibility of transmitting Zen Bud- tary of the Society, which had been dhism to the West. Two of his students, In 1956 The Zen Studies Society was incorporated in1956 by Mr. Crane. The D.T. Suzuki and Nyogen Senzaki, seemed incorporated to aid D.T. Suzuki in his purpose of the Society, as described in best suited to take up this challenge in efforts to introduce Zen Buddhism to the its bylaws, was to introduce the cultural, the early years. Using his superior intel- West. Some twenty years before, the educational and spiritual aspects of Zen lectual gifts and understanding of Western poems of an obscure Japanese monk had Buddhism to the West. After Dr. Suzuki’s culture to their fullest, Dr. D.T. Suzuki attracted the attention of Nyogen Senzaki return to Japan, and Mr. Crane’s death published the most comprehensive who had then been living for many years in 1962, The Zen Studies Society became collection of books and essays on Zen in Los Angeles. The close relationship to date, thus establishing Zen Buddhism which grew between Nyogen Senzaki Photo this page: D.T. Suzuki. Opposite page: left, Soen as a legitimate field of inquiry among and the poet Soen Nakagawa was Shaku; right, Eido Shimano Roshi. 4. inactive, although it remained a legal from operating in those areas. Also, a they knew at once it would become entity. The Zen Studies Society at that brownstone, being constructed primarily NY Zendo Shobo-ji—Temple of True time had no Zendo, no property and for living quarters, would not provide Dharma. It bore two signs on its shabby no real activity to speak of. It was an the space we needed for a Zendo. exterior. Both said “Garage.” Once a organization without any tangible entity: place for horses and carriages, it would a Sunyata organization. In fact, there is We gave up that idea and began become home to the greater vehicle no organization which is not Sunyata, searching for a loft. Here the problem of Mahayana Zen Buddhism. The build- but this one was particularly Void. was not space, but location. Most lofts ing was well suited to its new purpose, There was no president, there were no are in noisy business and industrial for the long space where horses had funds, no power drive, no anything— areas. We gave up on that idea too. stamped and cars had fumed lent itself true Sunyata! Mr. Yamaoka seemed very to a zendo: two lines of sitting cushions happy to have me as a board member. After seeing many buildings, we came to running down low platforms of tatami. As soon as I signed, he resigned. There the conclusion that the only solution There was a messy yard in back that was nothing for him to turn over to would be to find a carriage house. The could become a Japanese rock garden. me and there was nothing to take over. turned away for lack of room, and no plan was to buy and renovate such a Upstairs was space for meeting rooms, This dramatic transaction was one of money was available to move to larger building, but even though my friend’s a Dharma hall, kitchen and bedrooms— the most unforgettable lessons for me. quarters. At this juncture, help—help in contribution had been very generous, we just enough, not more. abundance—came form a Bodhisattva knew that it might not be enough. Never- From The Newsletter of the Dr. Phillips and myself, Sylvan Busch and friend of the Dharma. He promised the theless, we went to look at about five Zen Studies Society, Fall 1989 several others from among the original Zen Studies Society an extraordinarily carriage houses in Manhattan. None was New York group were The Zen Studies generous sum of money with which to the right size or in the right location. Society—a penniless organization, purchase a building of its own. Then, on December 24, 1967, we had an Eido Roshi To design an appropriate but now filled with great aspiration. From The Newsletter of the appointment at 3 pm with a real estate zendo for Americans was a challenging, From Namu Dai Bosa, “Part Three: Zen Studies Society, Fall 1989 broker to see a carriage house on East 67 but useful experience. The first question The Way to Dai Bosatsu,” Street, between Second and Third Avenues. was whether we should follow Rinzai by Eido Shimano Roshi As soon as we saw it, we felt, “This is it!” style Zen or Soto tradition. We decided Eido Roshi Suddenly the pattern of our From Namu Dai Bosa, “Part Three: to follow neither, but to construct one Until January 1, 1969 (the date of life had changed. Now a “firm, permanent The Way to Dai Bosatsu,” which would be appropriate to both. the first “sitting” at New York Zendo Zendo in the city” seemed possible. We by Eido Shimano Roshi However, the architect did not know Shobo-ji), the New York Sangha had began to look for a place. First we thought anything about either Rinzai or Soto. been sitting at the apartment leased of a brownstone house, but brownstones When in the final month of 1967 the In fact he had never even seen a zendo, to the young Zen priest Tai-san on are usually located in residential areas. Reverend Eido Tai Shimano and fellow which is of course quite normal in West End Avenue. Space was woefully Zoning regulations prohibit an institution members of the building search com- America. It would therefore be a very limited. Sometimes people were such as The Zen Studies Society, Inc., mittee came upon the 3-story building, challenging job for him too. After many, 6. many meetings and consultations, we picture frames, now removed, leave ghost were able to come to an agreement, shadows on the walls. The place is dry, and in May we submitted our architec- dusty, and waiting for new use. tural plan to The Building Department From The Newsletter of the Zen Studies of New York City. Society, Fall/Winter 1998 It took more than a month to get an alteration permit. One of the interesting Eido Roshi The transformation of a things that happened was that the Build- carriage house to a zendo needed much ing Department at first refused to approve more than a physical renovation. We our plan because they felt that a “Tea could still feel the spirit of an exhausted Room” on the second floor was inappro- horse and its old carriage. There were priate since we were not applying for a “Ah, konichiwa!” My last name sounds many negative vibrations. But because restaurant permit. Actually, “Tea Room” like “hello, good day” in Japanese. these too have Buddha-nature, the means to me, Chashitsu, Japanese I see it as an auspicious beginning. The spiritual transformation was possible. Ceremonial Tea Room. This was a good project is a zendo in a carriage house From Namu Dai Bosa, experience since all of the misunder- on Manhattan’s East Side.