Dharma Teacher Training Guidelines,

Ethics and Compact

The Kwan Um School of Zen / Europe

Introduction
We dedicate this booklet to Zen Master Seung Sahn. It is a tribute to his teaching, a tribute to his
relentless efforts to help us to see the way and consequently to help others. I can see him now,
straightening the cushions, correcting our chanting, encouraging us to go on as many retreats as
possible. How many times did I hear him shout, "Time will not wait for you! Nobody guarantees
your life!"
He also always said this practice is "not only for me." Learning the forms, attending retreats,
staying in close contact with your guiding teacher are the foundations of our practice. Let us never
assume we already understand this. I trust we will all continue to bow very deeply to Zen Master
Seung Sahn's memory and to his instructions.
It is not a coincidence that the sutras and other suggested readings are in the last section. This rich
tradition insists on live speech, direct understanding: "A special transmission outside the sutras." A
slow cultivation and understanding of the teachings of past teachers can be skillfully used to touch
the hearts and minds of our wide sangha.
This manual is offered to you. Use it well. Know when to open it, know when to close it. Try, try, try,
for ten thousand years, non-stop.

Zen Master Soeng Hyang

School Zen Master

Dharma Teacher Training Guidelines

On the relationship to our tradition
Our Dharma Teachers
have a clear commitment to Zen Master Seung Sahn's teaching as practiced in the Kwan
Um School of Zen
understand the value and application of all Kwan Um School of Zen practice forms
have a clear and ongoing relationship with their guiding teacher and Zen Center
are dedicated to sincere practice and helping others to practice
maintain a clear financial relationship with their Zen Center and the Kwan Um School of
Zen (membership and dharma teacher dues)
represent the Zen Center and the Kwan Um School of Zen with integrity to the local
community

On practice
Our Dharma Teachers
complete their Dharma Teacher in Training program and continue with "ongoing
education" and training
are involved with regular ongoing daily/weekly practice as well as regular attendance of
retreats at their home Zen Center under the guidance of their guiding teacher
perform various dharma room jobs, and are available for Zen Center staff positions
attend ceremonies and help to lead them when requested by their guiding teacher
attend scheduled Dharma Teacher-meetings and workshops at national, regional, or local
level at least once a year
understand that we never finish our training

Teaching responsibilities at the Zen Center

(as assigned by the guiding teacher)
Our Dharma Teachers

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give meditation instructions to newcomers
give (introductory) Dharma talks
instruct others in Dharma room forms (bowing, Moktak, bell, etc.)
contribute to special workshops
serve as head dharma teachers for retreats
lead retreats as requested by their guiding teacher (this applies primarily to Senior
Dharma Teachers)
are a (silent) example to others in the Dharma room

General considerations and responsibilities

Our Dharma Teachers
observe and follow the ten precepts
contribute to a positive and harmonious atmosphere at the Zen Center
participate in together action
approach practice and teaching responsibilities with humility and patience
understand and appreciate the importance of one's public behaviour as it affects the Zen
Center's relationship with the extended community
o

When teaching outside of the Zen Center, Dharma Teachers consults with their
guiding teacher

because "dharma teacher" has different meanings in different Buddhist traditions,

our Dharma Teachers appreciate this when interacting with people from other
schools

accept and heed advice and direction from their guiding teacher
wear proper robe and kasa at daily practice, retreats and ceremonies
follow temple rules when at the Zen Center
support the Zen Center with time and money as is possible

Dharma Teacher in Training requirements

Our Dharma Teachers in Training

establish a daily practice and attend the Zen Center regularly

attend at least four Yong Maeng Jong Jin retreats per year for a minimum of two years
establish and maintain a clear relationship with their Zen Center guiding teacher
consult the Dharma Mirror and experienced Dharma Teachers for pointers on forms and
protocol
learn all dharma room practice forms including:
o

Bowing

Regular chanting (memorize if possible)

Morning bell chant (memorize if possible)

Meal form

Sitting meditation

Walking meditation

Special chanting

Evening bell (memorize if possible)

Giving meditation instruction

Moktak master (without the book) and the five-minute Moktak

Walking with the long stick

Leading sitting (hitting Chugpi)

Giving introductory Dharma talks

Our Dharma Teachers in Training

become well-versed in Zen Master Seung Sahn's books
Dropping Ashes on the Buddha
Compass of Zen
Only Don't Know
The Whole World is a Single Flower

Ongoing continuing education for Dharma Teachers, Senior Dharma

Teachers, and Bodhisattva Teachers
The following areas are suggestions for ongoing training/education to help our Dharma Teachers,
Senior Dharma Teachers, and Bodhisattva Teachers deepen their appreciation of our tradition and
be able to connect with and support students from diverse Buddhist backgrounds. Each individual
can work with his/her guiding teacher to establish an approach to this life-long pursuit.
Our senior students
become versed in basic Buddhist teachings on
o

Dependant Origination

Four Noble Truths

Eight Fold Path

Ten Precepts

Six Paramitas

Five Desires

Three Poisons

The concepts of: interpenetration, emptiness, mind only

Basic content and origins of our chants

Names and characteristics of Bodhisattvas common to our tradition

become familiar with life stories and teachings of

o

Shakyamuni Buddha

Bodhidharma

Hui Neng

Lin Chi

Kyong Ho

Man Gong

Ko Bong

Seung Sahn

other Buddhist stories to be used in Dharma talks etc.

get to know the

o

Heart Sutra

Diamond Sutra

Platform Sutra

Mu Mun Kwan

Blue Cliff Record

Hwa Yen (Avatamsaka) Sutra

Lotus Sutra

Vimalikirti Nerdesa Sutra

learn how to conduct (and assist with) ceremonies

o

Buddha's Birthday and Enlightenment days

Precepts (officiate)

Wedding

Funeral

Memorial (49 day etc)

are aware traditional iconography and know the meanings of

o

Buddha statues

Bodhisattva statues

Altar paintings (Taeng Hwa)

Altar items

learn about our Kwan Um Zen tradition and its unique approach to teaching and practice
are able to discuss the significant differences between our School's teaching and
practicing style and Japanese Soto and Rinzai Zen, and Theravada (Vipassana) and
Vajrayana (Tibetan) traditions

Ethics in the Sangha

(to be replaces by the new edition after endorsement)
The primary principle guiding all Sangha relationships should be to help each other. As Dae Seon
Sa Nim expressed in the marriage ceremony vows; I vow to help you to attain your true self.
When relating to others in the Sangha we must be very attuned to how our actions will affect
others. The first Great Vow states our intention to help save all sentient beings. This vow can help
guide our Sangha relations.
The Sangha must be free of all sexual harassment. No means no; use it mindfully and hear it
clearly. Touching should be mutually agreed upon. If someone asks not to be touched, respect his
or her wishes. If someone rejects even your most gentle advances, be mindful and heed their
wishes. Open and honest communication is the best way to avoid misunderstandings. Listen as if
you are hearing the Buddhas voice, speak with the Buddhas tongue.
Those in the Sangha who hold positions in the hierarchy senior students as well as teachers and
monks have a special obligation to be very mindful of the potential misuse of power, money,
alcohol, controlled substances and sex. Using your position to fulfil your desires is not correct
relationship and is an abuse of power

The responsibility of the Teachers

Teachers in our school have a special responsibility to take into account the welfare of students. A
teacher must always ask her/himself how any action will affect the student in the long run. The
recent history of Buddhist organizations everywhere shows very clearly that sexual relationships
between teachers and students can lead to great pain and disharmony within the Sangha. On the
other hand, many teachers have entered into loving, long-term relationships with someone who
was their student. Therefore there is no easy rule to guide these relationships. The Sangha does
have the right to expect that our teachers will act within the highest standards of care and
mindfulness.
The Third Precept states, I vow to abstain from misconduct done in lust. Lust can be defined as a
self-centered action, which is for me and doesnt take into account the needs of another. If a
teachers relationship with a student becomes sexualized, two steps are strongly recommended:
1.

There should be a 3 to 6 month suspension of the teacher/student relationship.

2.

The teacher should choose another teacher in the Sangha in order to discuss the
relationship and receive guidance from her/him. In this way the relationship will be
witnessed by another teacher who can hold the perspective of caring for the student,
the teacher and so the entire Sangha.

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Teachers should act within their qualification as a Zen teacher, and not as psychologists, therapists
or medical experts. If a teacher is trained as an expert in one of such fields, he/she should keep
professional advice separate from the Zen teaching.
Grievance procedure
1.

If someone has a grievance involving another Sangha member, it is best for this
grievance to be solved by the parties involved.

2.

If this does not prove possible, then the Abbot of the local Zen Centershould mediate.

3.

If the Abbot is not in a position to impartially mediate then the grievance should go the
Guiding Teacher of the Sangha.

4.

If the Guiding Teacher is successful in solving the problem to the satisfaction of all
parties, then the grievance procedure is ended.

5.

If it is not solved to the satisfaction of all parties, then the grievance will be presented to
the European Teachers Council.

6.

The European Teachers Council will appoint a committee of members as well as the
chairman of the committee. The chairman will be a teacher.

7.

The committee will consist of the chairman, at least two further members mixed
genders and include at least one student.

8.

If the ethics complaint involves a member of the Teacher Group who is a monk or nun,
then a monastic will be added to the ethics committee for the consideration of the
matter.

9.

This committee will hear all sides and will attempt to mediate.

10. If the committee finds a solution to the grievance to the satisfaction of all parties then
the grievance procedure is ended.
11. If no solution is found, the European Head Teacher will be asked to offer a course of
action.
12. This course of action can include one or more of:
-

a personal apology
an apology to the whole Sangha
a repentance ceremony
a reprimand
in the most serious situation, being asked to leave the Sangha.

It is hoped that the party who has acted incorrectly will see his or her mistake and apologize,
In a Sangha of human beings, it is impossible that misunderstandings and misdeeds will not occur.
We are all on the Buddha Way and look to the Dharma for directions. Even in the Buddhas time it
was necessary to deal with difficult situations as they arose. We must all be mindful of the impact
of our actions. Greed, anger, and delusion can lead the Sangha to ruin. Be careful: love those
younger than you and respect those older than you. With wisdom and compassion the Sangha can
find its way.

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Dharma Teachers Compact

You are going to become a full Dharma Teacher and help our Sangha. This is wonderful and implies
clarity, compassion and a great amount of responsibility. The following compact will help you to
grow and meet the necessary requirements.
Dharma means truth and clear action.
Truth is beyond opposites and dead words. Important is that you show truth to others through
your own example by keeping a clear direction and trying with sincerity and good heart to go
beyond your own limitations.
If you try this and add time, patience and practice then correct function, correct situation and
correct relationship will appear by themselves in your life. Then you will become an alive example
of clear action and love for the benefit of all sentient beings. That moment your words will
become alive and they will show the truth to others by themselves.
To be a Dharma Teacher means to be responsible of your own practise and to become active in
your training so that you can teach others clearly and meticulously.
In order to archive this you agree to act as a Dharma Teacher according to the following
requirements:
to participate in the practice and Zen Center life a minimum of twice a month
to lead retreats and ceremonies (to be arranged with the guiding teacher)
to keep a clear situation with your membership fees (if for 3 times you cannot pay then
you need to talk with your abbot)
to assist 3 times per year in YMJJ/retreats
to participate in the annual Dharma Teacher training workshop to keep and improve your
teaching skills
keep a clear relationship with your guiding teacher
to have a good knowledge and respect the forms and rules of the Dharma Mirror and be
aware of the possible changes and variations in the forms that apply to the European
Region
Additionally Senior Dharma Teachers are requested to take part in larger Sangha events (Sangha
meetings) and initiate Sangha activities. A leave of absence will be possible after consultation with
your guiding teacher. The return to your normal Dharma Teacher or Senior Dharma Teacher
activities will be possible after one Dharma Teachers training workshop.
It is possible to adapt any of the previous requirements to your personal situation with the
agreement of your guiding teacher.
If a continued lack in fulfilling these commitments is detected, without any reasonable reason,
your abbot will discuss your situation with you and if no changes appear, your abbot will inform

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your guiding teacher who can decide the suspension of the Dharma Teachers title. In this case you
should give your long robe back to the Zen Center for your inactive period of practice.
Please try hard to understand your true self and help others!
Accepted and agreed to:

____________________________________
Place and Date

____________________________________
Name and signature of the Dharma Teacher

____________________________________
Name and signature of the Guiding Teacher