© 2021 All rights reserved
As a Soto Zen priest and member of Soto Zen North America we have committed to living an ethical life. Central to our vows are sincere efforts to provide a safe, financially stable, and ethically upright temple or Zen center environment for all temple members, participants, and visitors. The 16 Bodhisattva Precepts of Zen Buddhism provide a basic ethical framework for all Soto Zen priests:
I take refuge in Buddha.
I take refuge in Dharma.
I take refuge in Sangha.
I take refuge in Buddha, honored as highest.
I take refuge in Dharma, honored as stainless.
I take refuge in Sangha, honored as harmonious.
I have taken refuge in Buddha.
I have taken refuge in Dharma.
I have taken refuge in Sangha.
namu kie butsu
namu kie ho
namu kie so
kie butsu mujō son
kie ho rijin son
kie so wagō son
kie bu-kyo
kie ho kyo
kie so kyo
南無帰依仏
南無帰依法
南無帰依僧
帰依仏無上尊
帰依法離塵尊
帰依僧和合尊
帰依仏竟
帰依法竟
帰依僧竟
First are the
precepts of restraint.
Second are the
precepts of adopting good qualities.
Third are the
precepts of benefiting all living beings.
First is the precept
not to kill living beings.
Second, precept not
to steal.
Third, precept not
to misuse sex.
Fourth, precept not
to engage in false speech.
Fifth, precept not
to deal in alcoholic beverages.
Sixth, precept not
to point out the transgressions of others.
Seventh, precept not
to praise oneself and denigrate others.
Eighth, precept not
to be stingy with the dharma or material things.
Ninth, precept not
to give rise to anger.
Tenth, precept not
to disparage the three treasures.
While the Sixteen Bodhisattva Precepts are the foundation of
my vows, additional ethical standards and guidelines provide clarity. In summary:
The priest relationship with practice students and temple members is founded on deep trust and respect. The authority of the teacher carries with it an increased responsibility to avoid situations and actions that could result in harm to the student, the community, or the teacher. The responsibility for maintaining appropriate and clear boundaries rests with the Zen priest. Priests should not misuse status or authority to achieve privileges or other consideration, or to inappropriately influence others.
Priests are to seek appropriate professional assistance for their own personal problems and conflicts, especially those that might impair their pastoral ability and judgment.
Priests should not work in isolation but must be mindful of the need to maintain collegial and professional associations. It is necessary for priests to develop and maintain such associations for the purposes of maintaining supervisory skills, and spiritual insights, educational acumen, and current knowledge of resources for ministry. Forming a priest support group is encouraged.
In order to make the Dharma accessible to all, Soto Zen priests wholeheartedly commit to employ and serve all qualified persons without discrimination regardless of race, ethnicity, sexual orientation, gender, age, disability, or economic status.
In consideration of the priest’s position of authority, behavior with drugs, alcohol and all intoxicants must be in alignment with the precepts. Abuse of intoxicants is an ethical violation and is subject to the procedures
outlined below.
In accordance with the first Zen precept not to kill living beings, no Soto Zen priest shall use or be in possession of firearms. Priests, staff, students, volunteers, and visitors, may not carry a weapon in any Soto Zen temple or Zen center. This prohibition applies even if the person is licensed to carry a weapon under local law.
Soto Zen priests are not to claim directly or by implication any pastoral or professional qualifications that exceed their actual qualifications or abilities. Priests are expected to make appropriate referrals
for matters that go beyond moral, spiritual, or religious guidance or whenever the needs of temple members exceed those that can be competently handled by the clergyperson.
Zen priests respect and protect the personal autonomy of all students, and refrain from sexual involvement with temple members and/or Zen students. The development of a sexual or sexualized relationship between a priest and a person with whom they have had a pastoral relationship is forbidden. Should a priest find themselves struggling to uphold this standard, they should seek immediate guidance and counsel from the Sokan or other senior teachers in Soto Zen North America.
Priests should treat all pastoral conversations as confidential, except as may be required by law. If a person communicates an intention to harm themselves or others, this must be reported, as appropriate. If a person confesses to child sexual abuse or other abuse, the priest can and should notify the authorities immediately. Many states have mandatory reporting laws for clergy. Soto Zen priests must be aware of and in compliance with these laws.
Priests should act in the best financial interests of the Zen temple center and never use funds or assets that belong to the temple without express permission. Priests should provide accountable and transparent stewardship of temple funds. It is improper to mingle personal funds of any kind with temple donations. Items purchased from temple donations are the property of the temple, at least until such time as they may be given to the priest as a gift by the temple members. Priests who improperly use discretionary funds for personal use may be subject to income tax reporting requirements, as well as civil, and/or criminal penalties.
Procedures
for addressing ethical concerns:
The following procedure can be
adapted to address the concerns of individuals or groups of practitioners under
the guidance of a teacher but without an Administrative Board or Board of
Directors.
Ethics Procedures Part 1
If a student brings forward a
concern, it may be addressed directly with the teacher. It may also be wise to discuss this with
another qualified SZBA or ASZB recognized teacher to assist in discernment and
in resolution of the concern. Rev. Zuiko Redding (crzc@cedarrapidszencenter.org)
of the Cedar Rapids Zen Center and Rev. Tenku Ruff (tenkuruff@gmail.com) can be contacted for
this purpose, or, to find a list of SZBA teachers, see www.szba.org
.
Informal Ethical Process
If a matter of importance
concerning ethical guidelines or practices arises, it may be brought to the
attention of the Teacher and/or another qualified teacher.
Formal Ethical Hearing Process
If matters of importance are not
able to be informally resolved, a Hearing Panel may be convened to implement a
Formal Process. The Panel may consist of another teacher selected by me, a
teacher selected by the student and a third teacher selected by the two
advising teachers, the Ethical Designee.
1. Bringing a Concern
A Formal Process is initiated by
communicating in writing with the Ethical Designee. This “letter of request”
must include:
A clear
statement that a formal ethical hearing process is requested.
The name of
the person(s) to whom the matter pertains.
A description
of the alleged matter sufficient enough to allow the Ethical Designee to decide
whether the matter is appropriate for a formal hearing process.
A description
of prior attempts to resolve the matter.
A statement of
the resolution sought.
2. Accepting a Concern
Once the Ethical Designee has
received a letter of request, the Ethical Designee, will, within 30 days convey
to the requester the acceptance or non-acceptance of the matter for formal
hearing. In the event the matter is
accepted for formal hearing, the Ethical Designee will also notify persons
named in the Letter of Request, as appropriate.
3. Convening the Hearing Panel
Once the parties have been
notified, the Ethical Designee, in consultation with the Head Teacher, will
convene the meeting. One panelist chairs the hearing and insures that a record
of the hearing is maintained. Each
member of the panel must be without actual or apparent bias or conflict of
interest.
4. Hearing the Concern
The chair schedules a private
hearing for the persons involved to have a full and fair opportunity to present
their understanding of the matter at hearing.
The Panel may ask questions and request information. The panel will consult with the Head Teacher.
5. Hearing Panel Decision
Once the Hearing Panel determines
that it is sufficiently informed of the matter(s) heard, it will close the
hearing and deliberate. Deliberation
will include consultation with the Head Teacher.
As soon as reasonably practicable,
the panel will issue a written decision and distribute it as appropriate.
6. Partial List of Possible Resolutions by a Hearing Panel
This is a partial list of possible
resolutions intended to encourage open-minded and creative decisions. While it
is not possible to anticipate every kind of situation which might require
resolution, this format hopes to ensure a process that benefits all. The findings could apply to either the
teacher or the practitioner.
Finding
of no ethical breach while acknowledging the existence of a problem which needs
resolution elsewhere.
Reversal
of an administrative decision or action.
Direct
or mediated private apology.
Apology
to the community.
Follow-up
meetings with the head teacher.
Recommended
education or training or intervention program (e.g. therapy or relevant 12-step
program).
Private
reprimand.
Public
censure. The findings and action of the
Hearing Panel as well as the reprimand, are made public to the Sangha.
Period
of probation, with probationary terms set by the Hearing Panel.
Suspension
or dismissal from position of responsibility in the Sangha.
Suspension
from teaching for a period of time. A suspension should stipulate the
conditions by which a person may commence teaching.
Limiting
the decision simply to whether or not an ethical transgression occurred.
Ethical Violations
and Members’ Obligations to Soto Zen North America
Soto Zen Buddhist priests have a special responsibility to
ensure a safe teaching environment for all Zen students, temple members and
temple visitors. All priests registered with Soto Zen North America are bound
by these principles:
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