Richmond Zen is a community of individuals that come together to practice for the benefit of all beings. Our Soto Zen tradition emphasizes silent meditation, study, community. It often looks like sitting, walking, bowing, chanting, and more bowing. We approach the world with our hearts open.

Our community agreement details the kind of treatment you can expect at Richmond Zen and the kind of behavior we expect from every Buddha who joins us in our practice.

We Live by Vow

Richmond Zen is a Buddhist organization, so at the center of our practice are the Four Noble Truths, which, in our lineage, we express in the form of the Four Bodhisattva vows.

Beings Are Numberless, I Vow to Awaken with Them

People, and all life, come in myriad forms. Our practice space is a place for all to awaken together.

We also awaken with those who do not come to practice with us. We sit with the birds, the trucks driving by, and the swinging door. We sit for our ancestors and others who may not have the chance. 

Delusions Are Inexhaustible, I Vow to End Them

Delusions come in as many forms as life itself, if not more. The practice is to investigate our delusions–such as conditioned habits, biases, and unconscious drives–that give rise to suffering.  Seeing the harm of our unwholesome actions, we naturally let go of them. Our views, including noble ones (especially noble ones), are to be held softly.

Dharma Gates Are Boundless, I Vow to Enter Them

Some of the forms and ceremonies we practice may feel weird to newcomers. Why do I bow when I enter the building? Why do I bow both toward and away from the cushion? Why do I bow before bowing?

We chant sutras that make no sense to us the first dozen times we chant them. After we finish sitting the first time, we walk around and sit again.

Being receptive to the practice teaches us to be receptive to life. Each act is an expression of awakening itself, and as we come to see, there are dharma gates–entryways to awakening–all around us.

Buddha’s Way is Unsurpassable, I Vow to Become It

Soto Zen practice is not a self-improvement project. We just sit. Then we bow.

This itself is awakening. Even the practice of a beginner embodies the ultimate truth.

We Live by the Precepts

The Four Bodhisattva Vows describe our guiding direction. The Sixteen Bodhisattva Precepts show us how to get there. They challenge us to deeply see our actions have consequences. Internally, our actions are shaped by our thoughts and our thoughts in turn are shaped by our actions. Externally, our actions are how others see and understand us. At the same time, the precepts are also the natural expressions of an awakened heart. They are just what buddhas do.

The Threefold Refuges

I take refuge in Buddha, the principle of enlightenment within.

I take refuge in dharma, the enlightened way of understanding and living.

I take refuge in sangha, the community of beings.

Three Pure Precepts

I vow to avoid all action that creates suffering

I vow to do all action that creates true happiness.

I vow to act with others always in mind.

Ten Grave Precepts

Not to kill but to nurture life.

Not to steal but to receive what is offered as a gift.

Not to misuse sexuality but to be caring and faithful in intimate relationships.

Not to lie but to be truthful.

Not to intoxicate with substances or doctrines but to promote clarity and awareness.

Not to speak of others’ faults but to speak out of loving-kindness.

Not to praise self at the expense of others but to be modest.

Not to be possessive of anything but to be generous.

Not to harbor anger but to forgive.

Not to do anything to diminish the Triple Treasure but to support and nurture it.

[This version of the precepts was crafted by Zoketsu Norman Fischer, Everyday Zen Foundation.]

We Offer Refuge

You are welcome here. Your skin color is welcome here. You are welcome here regardless of whom you love or how. You are welcome here whether or not you make donations. You are welcome here no matter the condition of your body or your mental health. You are welcome here even if you haven’t been the best daughter or son or gender non-confirming child who set your parents’ mind ablaze. You are welcome here when you and your friends aren’t seeing eye to eye. You are welcome here even while you are deeply immersed in suffering. You are even welcome here if you believe you have broken free. We welcome all beings in the ten directions.

Non-Discrimination Policy

It is thus our policy, as a non-profit organization, not to discriminate on the bases of race, ethnicity, nationality, age, marital status, gender, disability, or sexual orientation.

Confidentiality

Teachers will keep matters discussed in individual meetings with students in confidence, except when divulging information may be required by law. Likewise, we encourage students not to engage in idle talk about matters discussed in student-teacher meetings.

If the need arises for a teacher to consult a professional for legal or psychological expertise, it may be necessary to disclose some confidential information, but only in the interest of the sangha and the student.

We Walk the Path

For any of the above to matter, we must embody these values in our actions. The Buddha established the Noble Eightfold Path as the foundation for awakening. Some aspects of the path we embody when we sit, such as Right Mindfulness and Right Concentration. But there are others that are particularly relevant to how we treat one another.

Right Intention

We aspire to collective awakening and commit to doing no harm. Modest intentions, sure, but they’re ours.

Right View

Everything happens because of causes and conditions. Put another way, there is nothing that inherently exists that isn’t dependent on something else. Our views have also been shaped by conscious and unconscious conditioning.

Our actions arise from our views and have consequences, so we act with an eye toward what the result of our actions or words may be. And if someone says or does something that rubs us the wrong way, we investigate why. Why might they behave the way they do? Why might we interpret their actions the way we do? When we act and see in such a way, we lay the foundation for healthier and more productive communication.

Right Effort

We act in a way that encourages ourselves to be our best while bringing out the best in others. Likewise, we avoid saying or doing things that we know will be unhelpful.

For example, we try to arrive on time so that we don’t disturb others when we enter the building. When we sit, we try to reduce our movements as much as we can. Our movements may distract others, stimulating habitual thought-patterns rather than let go of thoughts. When we walk, we walk with awareness of our own and others personal space. When so much of our time together is spent in silence, right effort is our primary way of communicating our love and respect.

Right Speech

We may not speak all that much, all things considered, but there is time for congregation after service, and we regularly have periods of book discussion and study groups. In these settings, it’s important that we speak authentically from our own experience with compassion. This is not the time for gossip. The Buddha characterized Right Speech as having four qualities:

“In the case of words that the Tathagata knows to be true, beneficial, agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.” (–from the Abhaya Sutta)

Right Action

We do not condone violence or theft. This is pretty straightforward. Less straightforward are matters of sexual misconduct.

Our space is one free of sexual harassment. Sexual harassment refers to a wide range of behaviors including offensive sexual advances, requests for sexual favors, and catcalling.

Romantic or sexual relationships between a teacher and a student are discouraged. Anyone in such a position will have to choose between developing the personal relationship or continuing the teacher-student relationship.

In general, while relationships between sangha members are welcome, this is not the setting to be on the lookout for romantic partners.

Right Livelihood

As a non-profit, Richmond Zen’s financial needs are met by the financial generosity of sangha members and others. Financial matters are to be discussed and shared openly. Members in administrative positions are to handle finances in a fiduciary manner without personal gain or exploitation. Board members are to avoid conflicts of interest.

Disagreement and Reconciliation

When there is a disagreement, misunderstanding, or perception of unethical conduct, we encourage sangha members to approach one another directly and discuss their concerns. But if such a conversation is unfruitful or uncomfortable, an Ethics Committee is available to assist you with the matter.

The Ethics Committee

The Ethics Committee is a standing committee separate from the Board of Directors. The Ethics Committee can serve as a bridge between you and the party in question to facilitate helpful conversation and come to an agreeable reconciliation. Ethics Committee members make themselves available for one-on-one or group meetings.

In the event of serious breaches of ethical conduct, we request that you reach out to the Ethics Committee in writing. The Committee, after reaching out to the relevant parties and determining whether the alleged offense has taken place, can make recommendations to the Board on the course of action. The Committee has the authority to recommend expulsion from the sangha or removal from a leadership position.

The Ethics Committee should respond to the person who has raised a complaint with a verdict within a month of receiving the written complaint, if reasonably possible. The Committee must also provide reasons for the decision.

How The Ethics Committee Is Structured

The Board of Directors nominates three members of the sangha to serve on the committee and approves each one by consensus. To qualify, appointees must have been active members of the community for at least one year. Members of the Board may not simultaneously serve on the Ethics Committee.

Ethics Committee members serve two-year terms. Like the terms for Board members, Committee terms will be staggered to provide continuity.