Diamond Sangha Teachers Ethics Agreement
As students of the Way and teachers of the Diamond Sangha, we aspire to right conduct in every aspect of our lives. In this aspiration, we have committed ourselves to maintain the Ten Grave Precepts, and we cannot improve upon them as guides and standards for our thoughts, words, and deeds. The Precepts are open to interpretation, however, so with this Ethics Agreement, we establish a clear and specific set of minimum expectations to which we should be held accountable now and in the future. We hope that publicly specifying these standards of behavior will sharpen our awareness of ethical issues, ensure the trustworthiness of the Diamond Sangha, and serve to protect and perpetuate the Buddha-dharma.
We recognize that our work is founded on trust – the trust placed in us, each by our own teacher, to transmit the Dharma faithfully and the trust placed in us by our students to provide them respectful and appropriate instruction. In this document, we concern ourselves explicitly with the latter trust, but we know full well that the two are inseparable; that is, we cannot hope to fulfill our responsibility to transmit the Dharma if we do not endeavor to live up the Dharma’s ethical implications.
We understand that, in our capacity as Zen teachers, we may fail our students in many ways and to vastly differing degrees. At one end of the range of severity are isolated errors and instances of neglect; it is quite possible, for example, to disappoint a student keenly by forgetting to return a telephone call. While we consider even the slightest failure unfortunate, as fallible beings we will all inevitably suffer lapses of this sort and simply have to be forgiven. The failures that concern us more, and that this Agreement is intended to address, are of greater severity – those that are demonstrably harmful to our students, either to their practice or to their general well-being, either to one individual or to a group. We commit ourselves to refrain altogether from such injurious conduct but especially from any that is intentional, repeated or protracted in duration, deceitfully concealed, exploitive of a student’s trust, or any combination of the foregoing.
To be specific, we commit ourselves:
a) To use our power and authority as teachers to serve the interests of the sangha;
b) To recognize the sangha as the highest authority in its own governance and to exercise discretion in our leadership so that we do not unduly influence decisions;
c) To treat sangha members, including fellow teachers, with honesty and deep respect, not subjecting them to disparagement, coercive pressure, or undesired attention of any kind;
d) To maintain confidences received from students, except as required by law or as explicitly permitted within the sangha;
e) To practice openness and inclusivity in our relationships with sangha members, allowing personal affinities a natural place but avoiding destructive favoritism;
f) To refrain from sexual interaction with members of the sangha. If there is a desire on both sides to enter an intimate committed relationship then 1) the formal student teacher relationship should be dissolved and 2) a period of at least one year should lapse from the dissolution of the formal teaching relationship and the start of the personal relationship. This waiting period is to allow the resolution of any potential transference issues and permit both individuals to enter the relationship on an equal footing. While both partners may likely want to participate at the center, the guiding principle should be to avoid confusion and blurring in the teaching relationship and to avoid harm to either partner or to the sangha; *
g) Not to confer teaching authority, and especially Dharma transmission, on our lovers, spouses, siblings, children, employers, or known benefactors, nor to offer such authority as a means to attract, retain, or induce the cooperation of a student;
h) To accept economic support (dana) from individual sangha members only when it is freely given, never making it a direct requirement for instruction or attention; and
i) To join with the sangha in practicing careful stewardship of its resources, not to enrich ourselves by misappropriation of sangha funds or properties.
We ask our fellow Diamond Sangha teachers and the sanghas that we serve to hold us accountable to these standards.
*Item “f” was amended from the original version by a majority vote of the ZCD sangha 2012.
White Plum Asangha
Code of Ethical Conduct
[The Process Circle was assigned responsibility for drafting (i) a WPA Code of Ethical Conduct and (ii) a WPA Grievance and Reconciliation Process. The initial draft of both was presented to the Board of the WPA in 2013, sent back for redrafting to address comments of Board members, revised and resubmitted to the Board in early 2014, then presented to the membership at the annual meeting in May of 2014. Following that meeting, and after a review of the draft and receipt of comments from Marie Fortune of the Faith Trust, the Process Circle for yet another time revisited the draft. In those follow-up conversations among the members of the Process Circle, a number of changes were made to the draft to take account of all these comments, as well as to refine the language.
The Process Circle is comfortable that this draft reflects a careful and considered approach to the need for a code of ethical conduct for the entire WPA, as well as for each member sangha. This document also contains a refined set of grievance and reconciliation processes for the WPA’s implementation of that code, a model that can be used by individual sanghas. The Process Circle presents both the Code of Ethical Conduct and the Grievance and Reconciliation Process documents to the Board of the WPA for formal adoption.]
We who have been recognized as teachers in the White Plum lineage respect the responsibilities of leadership and of being teachers within our sanghas. We acknowledge our role necessarily gives rise to a power differential in our relationships with students and other sangha members, and for that reason alone, our words and actions can carry great weight. With awareness of this fact, we agree to strive to adhere to this Code of Ethical Conduct as teachers within the White Plum Asanga, a code based on principles of trust, integrity, justice, respect and accountability, in order to nurture an atmosphere supportive of the practice of the Dharma.
We also agree as teachers that we will take steps to assure that individual sanghas promulgate codes of ethical conduct and grievance procedures that are grounded in the principles set forth in this Code of Ethical Conduct and the Grievance and Reconciliation Process. This Code establishes the minimum standards for any individual sangha’s code of ethical conduct. Those individual codes should govern the conduct of the teachers and sangha members subject to them. We affirm that as teachers, both we and the individuals who constitute our individual sanghas have primary responsibility to assure that sound ethical principles inform all aspects of practice life. In the event that an individual sangha has yet to adopt its own code, this Code shall be the applicable standard governing the teacher and members of that sangha.
DO NO HARM.
DO GOOD.
SAVE ALL BEINGS.
- Confidentiality. The relationship between student and teacher often involves the sharing of highly sensitive personal information. Respect for the student and for the relationship requires that teachers maintain such information in confidence. There may be occasions when, for the well-being of specific individuals and of the sangha teachers may need to consult with other teachers or professionals concerning such confidences. On such occasions, teachers should strive to assure that such consultations are maintained in confidence. Despite the foregoing, if a teacher has reason to believe that a student has an intention to harm themselves or others, it is the responsibility of the teacher to inform the proper authorities as provided under applicable law. Each teacher also has an obligation to be aware of the applicable law with respect to reporting crimes disclosed during confidential communications.
- Power. Teachers have an obligation to educate themselves about the subtle power issues that inhere in the teacher/student relationship, as well as the potential effects of that power and its exercise on both teachers and others. Teachers should seek counsel from other teachers and professionals, as appropriate, about the use of power and the harmful effects caused by its abuse. Teachers should also encourage their sanghas to offer training about such issues and their dynamics. Teachers should be especially aware of the potential for subtle abuse of power that may arise in relation to their personal interests.
- Right Speech. Mutual respect is foundational for an environment supportive of sound practice. Such respect is manifested when sangha members treat others with dignity and engage others truthfully and compassionately with a positive intention. Sangha harmony is promoted when the teacher models, and all members observe, the clear mind precepts regarding right speech: refraining from lies, self-serving talk, slander, angry or abusive speech, and apportioning blame.
- Self-Awareness. Teachers should aspire to constant clarity of mind. They therefore have an obligation to engage in self-monitoring and self-care. Occupying the role of teacher can subtly undermine a healthy sense of humility. In turn, a lack of humility can impair one’s ability to recognize and live into the fullness of the responsibilities of being a teacher. For that reason, teachers should engage in activities that balance the teaching role with grounding in regular practice and study of the Dharma, leisure, engagement in family responsibilities, and the establishment of a relationship with another teacher with whom they can discuss and reflect on their work as teachers.
- Boundaries. Teachers should not violate trust or use power and/or position for personal gain or self-satisfaction. The ultimate responsibility for maintaining appropriate and clear boundaries between teacher and student always rests with the teacher. When a teacher is asked to act in a capacity that calls for competencies beyond the teacher’s expertise, he/she will refer students to those with requisite expertise (e.g., mental health professionals, medical professionals, legal professionals).
- Dual Relationships. Although not all dual relationships are harmful to students or the sangha, they have a significant potential to complicate student/teacher relationships and to undermine sangha harmony. Teachers should be alert to maintain appropriate boundaries and carefully consider the implications and dangers of dual relationships. Examples of dual relationships include romantic relationships, financial relationships, intimate friendships, therapeutic relationships, and professional relationships. Some dual relationships are unavoidable and may be tolerated when managed well through transparency and discussion with sangha members. In the event that a teacher and a student wish to engage in a romantic relationship, the student is encouraged to consider seeking another teacher. Each sangha should have express policies to address dual relationships.
- Sexual Conduct. Because sexual relations between a student and teacher have serious potential for the subtle and overt abuse of power, for disruption of the sangha, and for consequent harm to all individuals and institutions involved, they should be avoided unless the teacher and a student are in a committed and publicly transparent relationship with each other. If a teacher and a student enter a sexual relationship, they should openly declare their relationship to the sangha. The teacher, student, and sangha should then strive for ongoing openness, particularly as respects the potential for this relationship might cause disruption within the sangha. The teacher has the ultimate obligation to assure that these guidelines are observed.
- Sangha Code of Ethical Conduct. Teachers will make students aware of this WPA Code of Ethical Conduct and will assure that their individual sanghas have in place both a code of ethical conduct that is no less stringent than this Code, and processes for receiving and dealing with complaints against teachers at the sangha level that to the degree feasible follows the outline of the WPA Grievance and Reconciliation Process. Teachers will also assure that information about both the individual sangha code and processes and those of the White Plum Asanga are made known within their sanghas.
- Processes. To ensure openness within the sangha, teachers and students will engage in processes, such as council, which utilize horizontal power sharing and listening and which regularly and openly address ethical issues.
- Collegial Respect. When a student requests to study with a teacher, the teacher should inquire whether the student has been studying with another teacher and if this is the case, encourage closure wherever possible. When a student changes teachers, the new teacher shall comply with the WPA guidelines for such changes, which are attached. Teachers will not actively recruit students from other teachers.
- Accountability and Governance. Maintaining the wellbeing of the sangha is the mutual responsibility of all members and requires active participation in governance by members. Teachers will support the sangha’s chosen governance structure and will act to further the goals of accountability and transparency in all areas, including finances, decision making, and consideration of grievances, including allegations of ethical misconduct.
- Transparency. Transparency is crucial to maintain balance and harmony within the sangha. Teachers will be alert to potential conflicts of interest with students and other members of the sangha and will act so as to avoid them, and any material conflicts of interest will be disclosed to sangha leadership immediately.