Code of Ethical
Conduct
It is so important that
we are kind to each other.
We use the precepts to guide and inform our words, thoughts and actions so that all flow with love. It is also important that all Students of the Way study the precepts regularly with each other and a teacher.
The 16 Zen Precepts
The Three Refuges
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha
The Three Pure Precepts
I vow not to cause harm of any kind.
I vow to be a servant to all that is good.
I vow to cultivate the purity that is my own nature.
The Ten Grave Precepts
I vow to be reverential to ALL life – And NOT to kill.
I vow to be respectful of others’ property – And NOT to steal.
I vow to be conscious of a loving relationship – And NOT to be ruled by lust.
I vow to honour the truth – And NOT lie.
I vow to care for my body and mind – And NOT abuse alcohol and intoxicants.
I vow to recognise that silence can be precious – And NOT to gossip.
I vow to practice humility – And NOT elevate myself and blame others.
I vow to practice generosity – And NOT be directed by jealousy.
I vow to keep my mind at peace – And NOT be directed by anger.
I vow to hold respect for the Buddha, Dharma and Sangha.
The Code
1. Confidentiality
The relationship between student and teacher often involves the sharing of sensitive personal information. Teachers have a duty to respect the student and to protect the integrity of this relationship by maintaining confidentiality.
There may be occasions when, for the wellbeing of an individual or the sangha, a teacher needs to consult with another teacher or an appropriate professional. In such cases, confidentiality will be respected as far as possible.
Confidentiality is not absolute. If a teacher has reasonable grounds to believe that a student intends to harm themselves or others, or that a child, young person or adult is at risk is at risk of harm, the teacher has a legal and ethical responsibility to inform the appropriate authorities. Teachers are also responsible for being aware of and complying with all applicable laws regarding the reporting of crimes disclosed during confidential communications.
2. Power
The teacher–student relationship involves an inherent imbalance of power. Teachers are responsible for educating themselves about both obvious and subtle forms of power and the ways in which power can be misused, consciously or unconsciously.
Teachers must remain vigilant to the risk of exploiting their role for personal, emotional, sexual, financial, or ideological gain. The responsibility for maintaining ethical boundaries rests entirely with the teacher.
Teachers must recognise that students may idealise, defer to, or seek approval from them, and that this dynamic increases the teacher’s responsibility rather than diminishing it.
3. Right Speech
Mutual respect is essential for genuine Zen practice. Teachers and sangha members are expected to treat one another with dignity and to speak truthfully, responsibly, and compassionately.
Right speech includes refraining from lying, manipulation, gossip, slander, self-serving speech, verbal aggression, and the public or private apportioning of blame. Differences and conflicts should be addressed directly, honestly, and with the intention of preserving the health of the sangha.
4. Self Awareness
Teachers have an obligation to engage in ongoing self-reflection, self-care, and honest self-assessment. The role of teacher can quietly erode humility if not actively balanced by continued practice, study, and ordinary human responsibilities.
Teachers are expected to remain grounded through regular zazen, engagement with the Dharma, and a balanced life that includes rest, family responsibilities where applicable, and time away from the teaching role.
5. Sexual Misconduct
Sexual relationships between teachers and their students carry a high risk of harm, exploitation, and abuse of power and are incompatible with the integrity of Zen training.
For this reason, sexual relationships between teachers and their students must be avoided.
The responsibility for maintaining this boundary rests solely with the teacher, regardless of perceived consent, initiation by the student, or the student’s age, seniority, or experience.
6. Transparency
Transparency is essential to the health of the sangha. Teachers and Trustees must remain alert to potential conflicts of interest and take active steps to avoid them.
Any material conflicts of interest; financial, personal, or relational, must be disclosed promptly to appropriate sangha leadership and addressed openly.
7. Accountability
The wellbeing of the sangha is a shared responsibility. Teachers and sangha members are expected to participate, as appropriate, in governance and decision making.
Teachers commit to acting with accountability and transparency in all areas of sangha life, including finances, leadership decisions, and the handling of grievances or allegations of ethical misconduct.
8. Concerns and Complaints
Concerns about ethical conduct, safeguarding, or misuse of authority should be raised promptly. Where possible, concerns should be addressed directly; where this is not appropriate, they may be raised with another teacher or with our Designated Safeguarding Lead (DSL, contact details on our Safeguarding page).
Concerns will be handled with seriousness, discretion, and fairness, with the priority being the wellbeing of individuals and the integrity of the sangha.
9. Safeguarding
Children, Young People and Adults At Risk
PLEASE REFER TO OUR SAFEGUARDING PAGE
Antei-ji is committed to safeguarding children, young people and adults at risk. Teachers and those in positions of responsibility must be attentive to signs of abuse, neglect, exploitation, or undue influence.
Any safeguarding concerns will be taken seriously and responded to promptly, in accordance with applicable UK safeguarding law and best practice. Where required, concerns will be reported to the appropriate statutory authorities.