Code of Ethics
While Bodhivastu’s Big Indian Meditation Retreat and Healing Sanctuary is a space open to sharings from a variety of lineages, we have adopted an approach to ethical practice that is rooted in the guidelines and advice of Shakyamuni Buddha. Buddha’s guidelines for actions inspired by wisdom are summarized as the five precepts. These precepts serve as broad frameworks for mindfulness and inquiry based in a fundamental orientation toward non-harming (Pāli: avihiṁsa, Sanskrit: Ahiṃsā) and compassion for all of life.
We undertake the training precept to refrain from killing. In the wheel of conditioned existence it is not possible to avoid incidental harm, however our intentions will be oriented towards reducing harm as much as possible, and protecting life in every way
we can.
We undertake the training precept to refrain from stealing. We will respect the collective property of the community as well as the individual property of all visitors and teachers and never take what is not freely and explicitly offered.
We undertake the training precept to refrain from sexual misconduct. Any conduct that causes harm to anyone, any breaches of personal vows or vows sworn to others, and any breaches of relevant federal and local laws must be avoided entirely.
We undertake the training precept to refrain from false speech. All communication should be guided by a principle of honesty and sincerity, guided by compassionate intention.
We undertake the training precept to refrain from consuming excessive intoxicants to a degree of heedlessness. All other precepts can be quickly and easily lost in the context of intoxication, so this must be adhered to.
*Symbolic amounts in the context of ritual practices in the Vajrayana context are permitted, as are prescribed and required medicines.
All visitors, guests, residents, leaders and teachers are expected to adhere to these. Anyone who contravenes them may be asked to leave at any time, and may forfeit their future access.
Teacher Code of Ethics
Bodhivastu has expanded the scope of the five precepts to make them applicable to teachers of diverse yogic and dharma traditions in our specific cultural setting. All Bodhivastu teachers are obligated to agree to these guidelines prior to teaching at the center, and to sign the below as an official commitment:
1) Teachers agree to honor the precept of refraining from killing.
In undertaking this precept, teachers acknowledge the interconnection of all beings and respect for all life. Teachers agree to refine their understanding of not killing and nonharming in all their actions. Teachers commit themselves to fulfilling this precept in the spirit of reverence for life.
2) Teachers agree to honor the precept of refraining from stealing.
Teachers agree to not take that which does not belong to them and to respect the property of others. Teachers agree to bring consciousness to the use of all of the earth's resources in a respectful and ecological way. Teachers agree to be honest in their dealings with finances and objects of value and not to misappropriate money or property committed to Dharma projects. Teachers agree to offer teachings without favoritism in regard to students’ financial circumstances.
3) Teachers commit to refrain from sexual misconduct.
Teachers agree to avoid creating harm through sexuality and to avoid sexual exploitation. Teachers agree to avoid relationships of a sexual manner that are outside of the bounds of the relationship commitments they have made to another or that involve someone who has made vows to another. Teachers with vows of celibacy will live according to their vows. Teachers in committed relationships will honor their vows and will refrain from adultery. Teachers agree not to use their teaching role to exploit their authority and position in order to assume a sexualrelationship with a student.
Because some single teachers in parallel communities have developed partnerships and marriages with former students, we acknowledge that such a healthy relationship can be possible, but that great care and sensitivity are needed. We agree that in these exceptional cases the following guidelines are crucial:
a) A sexual relationship is never appropriate between a spiritual teacher and a student in our current social and historical circumstances. Multiple states have specific laws prohibiting this explicitly, recognizing that true consent is never possible in this power differential, just as with psychotherapists and their patients.
b) During retreats or formal teaching, any intimation of future student-teacher romantic or sexual relationship is entirely inappropriate.
c) If interest in a genuine and committed relationship develops over time—naturally and mutually— between a single teacher and a student, the exclusive student-teacher relationship must clearly and consciously have ended. Such a relationship must be approached with restraint and sensitivity—in no case should it occur immediately after a workshop or retreat.
The intention should also be discussed in advance with the Board of Directors. A minimum time period of six months from the last formal teaching dynamic between them, and a clear understanding from both parties that the initial student-teacher relationship has ended, must be coupled with a conscious commitment to enter into a relationship that brings no harm to either party.
4) Teachers commit to refraining from false speech.
Teachers agree to cultivate conscious and clear communication, and the qualities of loving-kindness and honesty as the basis of their speech. Teachers agree that while kindness may arise at times as firmness, they will never berate, condescend to, or use unduly harsh speech with students. Teachers agree to avoid divisive speech, pitting people against each other or against themselves. Teachers agree to refrain from malicious or harmful gossip within the community. Teachers agree to hold in confidence what is explicitly told to them inconfidence, with the exception of preventing harm from occurring, in which case they will escalate the matter to the Board of Directors or the proper legal authorities. Teachers agree not to make any representations that they are knowledgeable on a topic that they are not learned or trained in. Teachers likewise agree to only teach on or give transmissions for things they are authorized to by the authentic masters of the lineages they represent. Teachers also agree to not invent or develop their own ideas or creations and present them as if they are from a traditional lineage.
5) Teachers undertake the precept of refraining from intoxicants that cause heedlessness.
It is clear that substance abuse is the cause of tremendous suffering. Teachers agree that there should not be any abuse of intoxicants on the premises. Small symbolic amounts according to the authentic customs of lineage rituals or empowerments are acceptable which should not result in intoxication. Legitimately prescribed medicines are naturally an exception. Teachers agree that if any teacher exhibits the signs of a drug or alcohol addiction problem, it should be immediately brought to the attention of the Board of Directors.
Furthermore, teachers will obey all local, state, and federal laws. Teachers will maintain general societal standards of professionalism in their teaching roles. For example, if the behavior would lead to HR intervention or dismissal as an employee at an established institution in the United States, teachers will not engage in such behavior at Bodhivastu.
Teachers who break this agreement and are in breach of this Code of Ethics may not be invited back to the Center thereafter, and may be reported to law enforcement or the proper authorities, when applicable.
Teacher Signature _______________________
Board Officer Review Signature ______________________