Hartford Street Zen
Center (HSZC) Ethical
Guidelines
Introduction
The Sixteen Bodhisattva Precepts, integral to sangha harmony and safety, serve as a
guide for our ethical conduct. The Board has adopted this document to address
ethical conduct within the Sangha, and it may evolve to meet future needs and
situations
The Three Refuges
We take refuge in Buddha
We acknowledge the Buddha Nature of all beings. Even though there are different
levels of religious and administrative authority at HSZC, the sangha recognizes that
fundamentally everyone is equally the expression of Buddha Nature. We take refuge in Dharma We acknowledge the wisdom and compassion of the bodhisattva way of life.
Through Dharma we embody, express and make accessible the teachings of the
Buddha as transmitted by the Shunryu Suzuki Roshi lineage. We realize that our
approach to Buddhism is one of many approaches and we acknowledge and respect
all other expressions of the Dharma. We take refuge in Sangha Sangha life is central to our practice. As we take refuge we also offer refuge. We
aspire to create an inclusive environment for everyone's engagement in the
Bodhisattva Way. We affirm and respect our differences and similarities in gender,
age, race, ethnicity, sexual orientation, political belief, and physical abilities and
appearances. An inclusive sangha is one that encourages open, ongoing
communication among all sangha members, residential and non-residential alike.
Any ethical issues which arise are to be fully heard and addressed by the Hartford
Street Zen Center community, in processes discussed below
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The Three Pure Precepts
To do no evil This means to refrain from causing harm to oneself, to others, to animals, to plants,
to the earth, to the waters and to the air. To do good This means to uncover and to act from the loving kindness, compassion,
sympathetic joy and equanimity of our awakened nature. We embrace and rely upon
confession, repentance, atonement, and reconciliation, which are time-honored
Mahayana practices. To save all beings
We endeavor to offer the opportunity to all beings to discover and express their
awakened nature. To do this in a collective organization of people means to
maintain a balance between individual, religious, and institutional needs. When a
conflict arises between any of these, open communication and clarification is a
practice of saving all beings. The Ten Essential Precepts
I vow not to kill or harm that which is living
We endeavor to live skillfully and compassionately, and to benefit minds and bodies
of self and others. Physical violence or abusive language and behavior, including
threats and extreme and repeated displays of rage, are a kind of “killing.” Firearms
and weapons have no place within our temple. We acknowledge that our direct or
indirect role in the killing of other forms of life must be carefully examined in the
context of our bodhisattva intention.
I vow not to steal or take what is not freely given
We aspire to live generously. Avaricious behavior harms the person who steals and
harms the environment for Zen practice. Sangha funds must always be handled with
full honesty and transparency, and open to appropriate scrutiny. Persons in
positions of trust must not misuse their status to achieve inappropriate privileges,
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I vow not to misuse sexuality
We recognize that sexuality is an integral aspect of our daily lives and practice. We
honor this part of our lives and strive to create an environment where conscious,
mindful and compassionate relationships can be cultivated. Full responsibility for
avoiding inappropriate encounters between adults and minors lies with the adult. If
a teacher or student feel at risk of inappropriate sexual conduct, they should
suspend the teacher-student relationship at least until they have sought counsel.
Particular care must be shown toward new students. As the foundation of a practice
is formed in the first months, it can be seriously undermined and confused through
the lens of a romantic relationship. Please speak with a practice leader before
beginning a sexual relationship and consider six months of continuous practice as a
guideline before beginning relationships with newer students. Sexual harassment
has no place in bodhisattva practice. Continued expression of sexual interest after
being informed that it is unwelcome is a serious misuse of sexuality, and may
require intervention. I vow not to lie and to refrain from deception
Lying to ourselves, another, or the community obscures the nature of the
bodhisattva intention. This includes the deliberate withholding of information. We
make every effort to have direct and open communication and straightforward
feedback given in a spirit of honesty and compassion. Students should feel that they
can carefully explore and study the self in an atmosphere of trust. When a student
consults with a teacher or another student, either party can request that a
disclosure be confidential. Any sharing will be done with care and respect.
I vow not to intoxicate mind or body of self or others
Intoxication is inappropriate within HSZC and repeated misuse may call for
intervention. Release from all attachments is the work of the Zen student and
respect will be given those who engage in recovery programs. We maintain our
space in a wholesome way which supports the practice of sobriety. I vow not to slander or allow silence to harm others
False and malicious statements are an act of alienation from oneself and others. The
consequence of slander is pain for others and divisiveness within the community.
An effort to understand the roots of the desire to slander is an essential part of this
precept. I vow not to praise self at the expense of others
Learning to rejoice in one's wholesome qualities and to rejoice in the talents and
abilities of others is a deep and wholesome practice. When critique or correction of
another seems appropriate, the practitioner should thoroughly examine his or her
own motives first.
I vow not to be avaricious
All roles and things are transient. We come to practice and cultivate a spirit of
generosity. Avarice can apply to matters of status and image, as well as material
possessions. We endeavor to share our privileges and abilities.
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I vow not to harbor ill will or seek vengeance or retribution
Such harboring harms the community, the individuals holding the anger, and those
being subjected to it. Every effort must be made to find resolutions when a person
feels wrongly treated. Harboring anger will perpetuate the cycle that kills creativity,
compassion, love and friendship. I vow not to abuse the Three Treasures
The Three Treasures are inseparable. When all three are realized our lives are
whole and awakened.
The HSZC Council Process
The bodhisattva path is our heartfelt response to suffering. Turning away or
skimming over suffering through silence, rationalization, assigning blame, feeling
self-deprecating guilt, or not listening deeply to its causes and conditions are all
steps directed away from the bodhisattva path. Avoidance is a condition for ongoing
suffering.
When a conflict, grievance or dissonance arises in our interpersonal relationships, it
is essential to attend to it fully. Personally, this involves waking up to our own
contribution to the suffering through investigating our reactions, emotions and
attachments. Interpersonally, this involves taking the time to discuss the conflict
with the other parties involved in an attempt to clarify the actual causes, conditions,
feelings and responses that created the situation.
The Council Process is an integral and supportive part of our HSZC community life.
Council sessions, usually moderated by a professional facilitator, occur several times
a year, or as needed. By fostering attentive listening, authentic expression, and
creative spontaneity, Council allows participants to communicate in ways that lead
to a heightened sense of common purpose. Council offers effective means of working
with conflict and discovering the deeper, often unexpressed needs of individuals
and the HSZC sangha.
Guidelines for resolving conflicts and disagreements within the sangha:
The following suggestions and procedures can assist people involved in a dispute.
We endeavor to hear all people in a respectful environment. This is often achieved
by remembering that fundamentally there is no difference between us.
1) A member who feels unfairly treated by another is encouraged to discuss the
situation with the other person involved; all are asked to speak and listen with
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mindfulness of the precepts, as free from defensiveness or criticism as possible.
Sincere confession and repentance by all parties can reduce or eliminate negative
feelings and perceptions. Seeking advice may be useful, but only if slander is
scrupulously avoided by all parties.
2) When one-on-one discussion has failed to resolve the problem, the HSZC Council
process can attempt to resolve the conflict or grievance, as long as this does not
create divisions within the sangha.
3) In an extreme crisis, where the safety and well-being of a sangha member is
imminently threatened (like weapons, violent threats, sexual assault), immediately
calling in police or medical professionals may be necessary.
4) The HSZC Board of Directors is empowered to resolve a serious non-lifethreatening crisis by swift debate and a binding majority vote of the Board, which
automatically removes the matter from Council jurisdiction. Such incidents have
never occurred and no sangha member has ever been expelled, but prudence
suggests articulating a process now to minimize confusion in a crisis.
5) If an interpersonal dispute cannot be resolved in Council, a written complaint
may be brought to the President of the HSZC Board of Directors, who will bring it
before the entire Board and request all involved persons to be present at the board
meeting, during which the Board's function will be to determine how the dispute
can best be understood and resolved in a fair and impartial manner. This
automatically removes the matter from Council jurisdiction and the decision of the
Board shall be binding.
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