Wild Source Zen Code of Ethics
Statement of Purpose
Wild Source Zen is an online zen practice community. Our practice is rooted in the Soto School of Dogen-zenji (1200 - 1253), as transmitted to Shunryu Suzuki-roshi (1904 - 1971), but it is also deeply informed by Rinzai Zenteachings and practices. We practice shikantaza (just sitting), talk about books, embody koans, and support each other with joy.
In our classes and sitting groups, we attempt to engage each other in a non-hierarchical way, manifesting mutualaid, cooperation, and nondomination everywhere we turn. Everyone enjoys realization and everyone suffers from delusion. We are all equals; we are all different; each of us have things to teach; each of us have things to learn. As such, we welcome everyone to our community.*
*Wild Source Zen is committed to radical inclusiveness and does not discriminate on the basis of sex (e.g. pregnancy, perceived pregnancy, childbirth, breastfeeding, related medical conditions), age, genetic information, marital/domestic partner status, medical condition (including cancer, genetic characteristics, or AIDS/HIV), mental/physical disability, national origin orancestry (including . language use), race/color, religion, creed, gender (e.g. actual/perceived gender identity, expression, or transition, and transgender or gender non-conformance), sexual orientation, weight, height, military/veteran status, political affiliation, or any other characteristic protected by federal, state, or local laws or community practices.
Ethical Guidelines – Sixteen Bodhisattva Precepts
The core of our practice is based on the Sixteen Bodhisattva Precepts: the Three Refuges, the Three Pure Precepts, and the Ten Clear Mind Precepts.
The following guidelines and processes are intended to help ensure a safe, supportive, and vibrant practice community. They provide a means for community members to explore individual and mutual questions, expectations, and misunderstandings and to resolve conflicts that may occur in a way consistent with the Dharma.
(All quotations are from Taking our Places: The Buddhist Path to Truly Growing Up by Zoketsu Norman Fisher (2003).)
The Three Refuges
1. We take refuge in the Buddha.
Returning to the example provided by Shakyamuni Buddha and all the buddhas, past and present, is an acknowledgment that it is in our nature to manifest awareness and awakening. We commit to interact with each other with respect, integrity, and loving kindness.
2. We take refuge in Dharma.
“Returning to dharma is acknowledging that we have always longed to understand life in accord with our open mind and tender heart, and that we have always wanted to live lives based on that understanding.”
We commit to bring our most sincere effort to living and practicing in accord with an open heart and a clear mind.
3. We take refuge in Sangha.
“Returning to sangha is acknowledging that we have always been a part of an interconnected network of all beings— and that we want to embrace that fabric of connection fully, and be embraced by it, living in concert with all that is.”
We aspire to create an inclusive, supportive, and non-hierarchical community. In doing so, we commit to listening, using wise speech, and providing mutual support for practice.
The Three Pure Precepts
1. To avoid all action that creates suffering.
We commit “to restraining ourselves from doing or saying - even, as much as possible, from thinking - things that will cause harm.”
2. To do all action that creates true happiness.
We commit to “discover and do that which is wholesome and promotes not a superficial but a lasting happiness.”
3. To act with others always in mind.
We commit to “promote happiness unselfishly in order to benefit others, not only ourselves.”
The 10 Clear Mind Precepts
1. Not to kill but to nurture life.
We commit to cultivating an attitude of respect for each other and all living beings. We commit to nourishing the dignity, integrity and well-being of all forms of life.
2. Not to steal but to receive what is offered as a gift.
We commit to cultivating and living from generosity rather than interacting from places of fear, greed, and jealousy.
3. Not to misuse sexuality but to be caring and faithful in intimate relationship
Acknowledging and honoring our sexuality is part of creating an environment where conscious, mindful, and compassionate relationships can be cultivated.
We commit to creating an environment where everyone involved with WSZ has the right to safety and respect for appropriate sexual boundaries.
4. Not to lie but to cultivate and encourage truthful communication.
Clear and truthful communication is essential for the health and well-being of our community.
We commit to cultivating awareness of our own motivations and desires and to speak truthfully out of concern for the good of all involved.
5. Not to intoxicate with substances or doctrines but to promote clarity and awareness.
We commit to bringing awareness and clarity to our interactions and to meet reality as it is.
6. Not to speak of other’s faults but to speak out of loving kindness.
We commit to speak from a place of kindness, compassion, and understanding, regardless of circumstances.
7. Not to praise oneself at the expense of others, but to practice humility.
Practicing humility, we do not demean perspectives that differ from our own. Wecommit to not praising oneself or seeking gain at the expense of others.
8. Not to be possessive of anything but to cultivate and encourage mutual support.
For the benefit of sangha and all beings we freely offer our material support, time, energy, presence and love.
We commit to practicing generosity recognizing that our lives are always interconnected.
9. Not to harbor anger but to forgive.
We commit to facing those places where we are brittle and defended and we aspire to resolve conflicts and tension in a spirit of honesty, humility and kindness.
10. Not to do anything to diminish the Triple Treasure but to support and nurture it.
We honor Buddha, study Dharma and nurture Sangha and not do anything to diminish them.
We commit to affirming the Triple Treasure: we recognize that this practice is grounded in the teachings of Buddha, the wisdom of Dharma and mutual support provided by the Sangha.
Guidelines for Resolving Conflicts and Ethical Concerns
Sangha members are encouraged to talk to one another directly to try to resolve misunderstandings, hurt feelings, resentments, and other difficult situations that may arise.
When a conflict cannot be resolved by a private, informal, or facilitated discussion, a process exists where a formal grievance can be made to an ad hoc Ethics and Reconciliation committee. All discussions in the informal or formal resolution procedures will be kept in confidence unless otherwise agreed to by all the parties involved.
Informal Resolution Process
A member who is in conflict with another or feels that a member has acted inappropriately is encouraged todiscuss the situation directly with the other person involved. Both are asked to speak and listen with the Sixteen Bodhisattva Precepts in mind.
A member, who feels unable to discuss the situation directly with the other person, should speak to theSenior Teacher or the WSZ President. These individuals have made a commitment to the health and well-being of the sangha. They will maintain confidentiality and foster a safe and supportive process. It may be mutually agreed that a face-to-face discussion between the parties in conflict would be of benefit, in which case the Senior Teacher or WSZ President may help facilitate this discussion.
If a face-to-face discussion, facilitated by the Senior Teacher / WSZ President or privately between involved individuals, does not resolve an issue, members may pursue a formal grievance process. Please attempt at least one type of informal resolution process above before beginning the formal grievance process.
Formal Grievance Process
The purpose of an ad hoc Ethics and Reconciliation committee is not to assign blame but to work to resolve conflicts and promote harmony in the community. Such committees will consist of two WSZ sangha members, one WSZ Board Member and a teacher or leader from another local Buddhist community. Selection of Ethics and Reconciliation committee membership will be made on an as-needed basis by the WSZ President, in consultation with the Senior Teacher.
If a sangha member wishes to initiate a formal grievance process, they should provide the WSZ President with a written document containing: (i) a clear statement requesting a formal hearing; (ii) the name of the member requesting the formal grievance process and all others who are involved; (iii) a description of the alleged ethical violation (i.e., a description of the grievance) clear enough to allow the WSZ President and Senior Teacher to decide whether the matter is appropriate for a formal hearing process; (iv) a description of prior attempts to resolve the matter; and (v) statement of the resolution sought.
The written grievance should be given or emailed to the WSZ President, who will give a copy to the person(s) namedin the grievance. Generally, the person(s) named will have two weeks to prepare a written response. After receivingthe written response, or if no response is received in two weeks, the Ethics and Reconciliation Committee will meet. All those involved will agree to observe confidentiality regarding the matter under discussion and any documentation pertaining to it.
During the proceedings, the Ethics and Reconciliation Committee will meet with both parties at least individuallyand, if possible, together to ensure that each feel that their positions are being adequately heard and addressed inthe process. Either party is welcome to bring someone for support, but that person will be there as a witness only and will not actively participate in the proceedings.
Once the Ethics and Reconciliation Committee determines that it is sufficiently informed of the matter(s) at hand, itwill deliberate privately. The committee will work toward a consensus opinion. As soon as reasonably practical, the majority position of the committee will issue a written decision with recommendations and distribute it as warranted.
*Based on the Mountain Rain Zen Community Practice of Ethical Conduct
Revision History
● Version 1.0 adopted by the Board - February 27, 2026