1. Sīla – The Foundation of Entire Buddhist Path

'Without Sīla, don't even try to meditate' (Meditation Master Venerable U Pandita)

1.1 The Meaning and Role of Sīla

Sīla, often translated as "morality" or "ethical conduct," represents the moral foundation of human behavior in Buddhism. It encompasses formalized ethical principles that guide one's actions in alignment with spiritual development. Rather than being externally imposed, these moral precepts are voluntarily undertaken by individuals according to their stage of spiritual growth. Sīla thus serves as a vital component of the Buddhist path toward enlightenment (Nibbāna), forming part of the broader discipline that leads to inner liberation.

1.2 The Nature of Sīla

Buddhist ethics are primarily intentional in nature, emphasizing the motivation behind actions rather than the actions themselves. This disposition-based ethical framework teaches that wholesome intentions lead to wholesome experiences, while unwholesome intentions result in suffering—reflecting the natural law of Kamma (cause) and Vipāka (effect).

As one progresses along the spiritual path, their behavior and conscience are gradually purified. This process of purification is not limited to ethical discipline alone but is supported by meditation (bhāvanā) and ascetic practice. Thus, Sīla functions as both a means and a reflection of spiritual refinement, continually shaping the practitioner's moral character.

1.3 The Scope and Progression of Sīla

Sīla marks the beginning of spiritual training and remains essential until the final eradication of mental defilements (Āsava) and the dissolution of the ten fetters (saṁyojana) that bind the individual to the cycle of rebirth. It is important to understand that Sīla is not intended as a tool for judgment, condemnation, or control of others. Rather, it is a personal measure for self-development and transformation.

The practice of Sīla evolves through a progression of moral refinement, culminating in full internalization. This development unfolds across three stages of moral perfection (pāramī):

1.3.1 Pāramī Sīla

At this foundational level, the practitioner accepts and follows ethical precepts with a clear understanding of their value. However, challenges or conflicting emotions may still arise in the course of their observance.

1.3.2 Upa-Pāramī Sīla

At this intermediate stage, the practice of moral conduct becomes effortless and joyful. The practitioner no longer experiences inner resistance, as ethical behavior is now aligned with personal contentment and inner harmony.

1.3.3 Paramattha-Pāramī Sīla

At the highest level, ethical conduct is fully integrated into one's being. Actions guided by moral principles are performed without attachment, aversion, or elation. The mind remains equanimous, and the precepts are no longer perceived as external rules, but as innate expressions of a purified mind.

1.4 The Purpose of Sīla

The ultimate purpose of Sīla is the purification of the mind and the cultivation of wholesome actions, leading to the accumulation of meritorious karmic results. Together, purity of conduct and the fruits of wholesome deeds contribute to the development of the Ten Pāramī—the foundational virtues required for attaining Nibbāna.

Within the context of monastic communities (Saṅgha), Sīla also plays a vital role in fostering harmony, discipline, and mutual respect. By regulating interactions among practitioners, ethical conduct ensures a peaceful environment conducive to collective spiritual growth.

1.5 The Function of Sīla

Sīla serves as a foundational guide for spiritual development, enabling practitioners to progress from a state of ignorance toward complete liberation from the cycle of existence (Saṃsāra). It supports the cultivation of wholesome qualities and gradually purifies the mind.

The level and rigor of ethical discipline practiced correlate with both the chosen meditative path and the degree of inner purification achieved. According to the Buddhist path, there are four stages of enlightenment:

• First and Second Stages: Practitioners at these stages have begun to experience the supramundane but remain subject to significantly weakened yet unwholesome mental states rooted in desire, aversion, and ignorance—the three fundamental causes of suffering.

• Third Stage (Anāgāmi): At this point, the individual is free from worldly attachments but has not yet fully transcended all defilements.

• Fourth Stage (Arahant): Only at this final stage is behavior completely purified—entirely free from unwholesome intentions, mental overgrowths, and bonds to saṃsāra.

Thus, Sīla functions not merely as a set of rules but as a dynamic structure for ethical evolution, aligned with one's stage on the path toward liberation.

2. Guarding Ethical Conduct

2.1 Rule-Based Ethics and Sense Restraint

Buddhist ethical conduct includes both rule-based ethics and the guarding of the sense doors .

• Rule-Based Ethics: Practitioners voluntarily commit to precepts as a formal framework for moral living. These precepts are essential for those who have not yet attained the higher stages of enlightenment (Anāgāmi or Arahant), as unwholesome tendencies may still arise.

• Guarding the Sense Doors: This subtler form of ethical practice involves mindful observation of sensory input. The practitioner remains vigilant toward any unwholesome intentions triggered by external stimuli. When practiced effectively, sense restraint can render external rules unnecessary. However, until complete purification is achieved, ethical precepts remain indispensable, as attentiveness is a mental quality not fully under conscious control. Missteps often occur when practitioners, particularly teachers, prematurely regard themselves as being beyond the need for rules.

2.2 Mutual Ethical Safeguarding

Another frequent cause of ethical lapses is isolation from the community. The absence of connection to fellow practitioners, mentors, or monastic guidance can erode ethical vigilance.

To address this, the Nunnery emphasizes regular guidance meetings , where teachers, counselors, and volunteers can engage in open dialogue and mutual accountability. This communal structure reinforces shared values ​​and strengthens moral integrity within the spiritual environment.

2.3 Ethical Framework and Practical Limitations

While ethical codes provide structure, it is important to acknowledge that no set of rules can offer absolute guarantees against misconduct. Human fallibility means violations may still occur, regardless of how comprehensive the guidelines are.

Nevertheless, an ethical framework offers:

• A standard of conduct for teachers and counselors,

• A tool for moral training and reflection,

• A basis for community cohesion and mutual trust.

The existence of such a code signifies the community's commitment to addressing unwholesome behavior mindfully and transparently. Those on a spiritual path tend to exhibit self-awareness and a deeper understanding of the consequences of ethical lapses.

2.4 Ethical Violations

Drawing on the foundational Five Precepts for lay practitioners and adapted to the unique context of a lay spiritual community, the following ethical standards are established as part of the Nunnery's house code.

2.4.1 Prohibition of Harm

It is strictly prohibited for any individual or group within the community to cause life-threatening harm—whether physical, emotional, or psychological—to another member or group. This includes both direct and indirect expressions of aggression, whether through words, actions, or insinuations.

2.4.2 Theft and Misappropriation

It is strictly prohibited for any member or group of members to deliberately or indirectly steal or inappropriate possessions or property belonging to another individual or group within the community.

2.4.3 Improper Conduct in Teacher-Guide Relationships

It is impermissible for any teacher or guide affiliated with the Nunnery to engage in infidel or inappropriate romantic relationships with another guide, or to participate in acts of a sexual nature within the context of knowledge transmission or spiritual instruction.

2.4.4 Dishonesty and Harmful Speech

The following are unacceptable:

• Deliberate dishonesty or spreading of unwholesome untruths;

• Manipulative behavior intended to cause division or conflict;

• Malicious speech, gossip, or slander directed at others;

• The use of vulgar, offensive, or harmful language toward any member or group within the community.

2.4.5 Use of Intoxicants

The use of mind-altering substances—including alcohol, cigarettes, cigars, pipes, and similar items—is strictly forbidden within the premises of the Nunnery.

2.4.6 Discrimination and Harmful Social Conduct

All forms of inappropriate or unethical social behavior are unacceptable. This includes but is not limited to:

• Discrimination on the basis of gender, ethnicity, sexual orientation, political ideology, or religious belief;

• Intimidation, bullying, or harassment;

• Fraud, deceit, or any form of internal misconduct;

• Any action that causes emotional, physical, or social harm to individuals or groups.

2.4.7 Private Meetings Protocol

It is generally discouraged for only two individuals to be present together in a closed room within the Nunnery. When a private meeting is necessary, it is preferred that at least three people be present. If only two are present, the door should remain open—unless the meeting involves a guide and a yogi, and the yogi explicitly expresses no objection to the closed-door setting.

2.4.8 Emotional Boundaries in Teaching Relationships

The relationship between a guide and a yogi must remain within the bounds of spiritual trust and mutual respect. Both parties are responsible for ensuring that emotional dependency or personal attachment does not arise, as this undermines the integrity of the Dhamma transmission.

2.4.9 Romantic Involvement Between Guide and Yogi

Should a guide and a yogi enter into a romantic relationship, their formal teacher-student relationship must be immediately terminated.

2.4.10 Inappropriate Sexual Behavior

Sexual innuendos, flirtatious behavior, or suggestive behavior between meditators, or between meditators and guides, are deemed inappropriate and are strongly opposed.

2.4.11 Misuse of Personal Information

It is imperative to use participants' personal data—collected in the context of Nunnery activities—for any purpose related to the Nunnery's operations or mission.

2.4.12 Financial and Emotional Dependency

It is not desirable for financial or other forms of dependency to arise between guides and their students or visitors. Any form of indebtedness—monetary or emotional—compromises the clarity and integrity of the teaching relationship.

2.5 Consequences of Ethical Violations

In the original monastic context of Buddhism, expulsion from the Saṅgha (monastic community) was considered the most severe consequence for ethical breaches. Within the Nunnery, the following graduated sanctions are applied, depending on the nature and severity of the violation:

2.5.1 Verbal Warning

A formal reminder issued in response to a breach of ethical conduct.

2.5.2 Written Reprimand

A documented warning issued by the supervising teacher or, in the case of a teacher's misconduct, by the circle of teachers.

2.5.3 Reporting and Reflection Requirement

The individual must report their conduct to the supervising teacher and provide a written reflection on the behavioral issue. If the individual is a teacher, the report must be submitted to the teacher council.

2.5.4 Temporary Supervision

The individual may be placed under the temporary supervision of a designated teacher to ensure appropriate conduct.

2.5.5 Suspension of Teaching Duties

The individual may be temporarily relieved of their responsibilities in guiding meditation groups or leading Nunnery activities.

2.5.6 Temporary Suspension from Nunnery Premises

The individual may be denied access to specific Nunnery activities or facilities for a defined period.

2.5.7 Removal from Leadership Roles

The individual may be permanently removed from the circle of teachers and/or from any supervisory positions within the Nunnery.

2.5.8 Notification to Other Centers

In cases of serious misconduct, the Nunnery may inform other related Vipassanā or Buddhist centers and provide a negative recommendation concerning the individual.

2.5.9 Complete Removal from the Nunnery

The individual may be barred indefinitely from all Nunnery activities and denied access to the premises.

3. Confidential Counselor

3.1 Role of the Confidential Counselor

In the unfortunate event of a violation of ethical conduct or other undesirable behavior, it is essential to provide a neutral and trustworthy point of contact. The confidential counselor serves as this initial contact person. They are an external professional with relevant qualifications and are appointed to offer impartial support to individuals who believe they have been subjected to inappropriate behavior by teachers, supervisors, or any person acting on behalf of the Nunnery.

3.1.1 Scope of Responsibility

Depending on the nature of the incident and the preferences of the complainant, the confidential counselor may:

• 3.1.1.1 Provide advice and support to the complainant, and notify the board if appropriate;

• 3.1.1.2 Mediate between the involved parties when feasible;

• 3.1.1.3 Assist the complainant in preparing and submitting a formal complaint;

• 3.1.1.4 Support the complainant in reporting the incident to relevant authorities;

• 3.1.1.5 Guide the complainant toward professional support services for victims.

3.1.2 Complainant-Centered Approach

All actions taken by the confidential counselor are driven by the wishes and consent of the complainant. The complainant retains full control over the process.

3.1.3 Qualifications of the confidential counselor

The essential qualities of a confidential counselor include discretion, care, and the ability to maintain strict confidentiality. While familiar with the Nunnery's values ​​and context, the confidential counselor does not participate in its administrative functions or meditation activities, thereby ensuring independence and impartiality.

Confidential counselors are officially appointed by the Nunnery's board and their names and contact information can be found here:   https://www.dhammadipa.nl/werkers/#tab-id-3

3.1.3.1 Gender Representation

There are two designated confidential counselors at the Nunnery—one male and one female—to provide accessible support options to all members and participants.

3.2 Unforeseen Incidents

In any unexpected situation involving inappropriate behavior, the board encourages all parties involved to seek support from the confidential counselor. However, individuals are always free to turn to another trusted person outside of the Nunnery if they feel more comfortable doing so.

3.2.1 Reporting an Incident

• 3.2.1.1 If a complainant first reports the issue to a board member, teacher, or volunteer, the confidential counselor may be engaged at the complainant's request.

• 3.2.1.2 All participants and volunteers engaged in Nunnery activities may contact the confidential counselor directly by telephone regarding issues related to ethical violations.

• 3.2.1.3 Anyone initially receiving a complaint must inform the complainant about the option of confidential support through the confidential counselor.

• 3.2.1.4 No information may be shared with the board or third parties without the explicit consent of the complainant. Follow-up actions only proceed with that consent.

3.3 Specific Services Provided by the Confidential Counselor

In the event of a reported situation as outlined above, the complainant can expect the following support from the confidential counselor:

• 3.3.1 Complaints can be submitted at the initiative of the complainant, either immediately or at a later date, but no later than five years after the incident.

• 3.3.2 The counselor maintains a simple and confidential record of all reported matters.

• 3.3.3 Information is shared with the board only with the complainant's explicit consent.

• 3.3.4 The counselor assists the complainant with navigating the aftermath of the incident and, if applicable, reporting to the police.

• 3.3.5 Services may include mediation, answering inquiries, referring to professional agencies, conducting preliminary inquiries, and documenting relevant findings.

• 3.3.6 All matters are handled with the utmost confidentiality and within a safe and respectful environment.

• 3.3.7 The confidential counselor may also advise the board—both upon request and on their own initiative—on how to address and prevent undesirable behavior within the community.

4. Ethics Committee

4.1 Conflict Management

The ethical principles and moral standards outlined above are foundational to the practice of Vipassana meditation. Central to Nunnery's approach is the commitment to engaging with conflict in a wise, responsible, and compassionate manner.

Confronting conflict and learning from it are integral to spiritual practice. Resolving such situations is not about assigning blame, determining guilt or innocence, or identifying winners and losers. Rather, it is about acknowledging and addressing the suffering experienced by all parties involved, with the aim of fostering understanding and healing.

4.2 Role of the Ethics Committee

Conflicts are not always resolvable through direct dialogue between those involved. In such cases, individuals may contact the independent confidential counselor for support. If appropriate and in consultation with the counselor, the individual may choose to refer the matter to an Ethics Committee .

The Ethics Committee will be composed of a minimum of three and a maximum of five respected individuals—administrators, teachers, and experienced Vipassana practitioners—who are not affiliated with the Nunnery. The committee is established on an ad hoc basis for each case and operates independently to ensure impartiality.

A formal complaints process may be initiated at the request of the complainant through the confidential counselor.

4.3 Responsibilities of the Ethics Committee

The Ethics Committee is tasked with facilitating a fair, compassionate resolution process. Its responsibilities include:

• 4.3.1 Investigating the sequence of events and circumstances related to the conflict;

• 4.3.2 Exploring the motivations, perspectives, and backgrounds of those involved;

• 4.3.3 Establishing a clear account of the facts;

• 4.3.4 Identifying potential resolutions that prioritize clarity, fairness, and reconciliation;

• 4.3.5 Advising the board on appropriate actions and potential consequences for those involved.

4.4 Procedure for Initiating the Ethics Committee

The following procedure applies when a complaint is referred to the Ethics Committee:

• 4.4.1 The complainant contacts the confidential counselor to discuss the issue;

• 4.4.2 If no resolution is reached, and the complainant wishes to escalate the matter, a joint letter from the complainant and the confidential counselor is submitted to the board. This letter outlines the nature of the complaint, the individuals involved, and relevant context;

• 4.4.3 The board appoints the Ethics Committee, drawing from the pool of qualified individuals as described in Section 4.2. Based on the complexity or severity of the case, the board may expand the committee or engage external experts;

• 4.4.4 The committee gathers information by hearing all parties involved and forming a comprehensive view of the situation—both factual and psychological;

• 4.4.5 Based on its findings, the committee advises the board on a course of action;

• 4.4.6 The board is responsible for implementing the recommended resolution in collaboration with all parties;

• 4.4.7 The confidential counselor(s) are kept informed of the process and outcome.

4.5 Timeline and Preparation

If the formation of an Ethics Committee is deemed necessary, the board will make all necessary arrangements within two weeks . The committee will then aim to conclude its investigation and provide recommendations within four weeks of being agreed.

4.6 Exceptional Circumstances

In cases where the board receives credible signals of potential misconduct or irregularities within the Nunnery, it reserves the right to initiate the formation of an Ethics Committee independently, even if no formal complaint has been filed.

5. Development and Restoration of Morality

5.1 Restoring the Foundations of Morality

In the Theravāda Buddhist tradition, guilt is understood as a transient mental state—impermanent and conditioned like all phenomena. A person who has committed a transgression but shows genuine remorse and a willingness to improve is deserving of trust and a renewed opportunity to participate in the community.

Rather than focusing on guilt, the ethical foundation in Buddhism rests on Hiri (moral shame) and Ottappa (moral fear or conscience). Unwholesome behavior arises in their absence—through Ahiri (shamelessness) and Anottappa (recklessness). When individuals habitually act on unwholesome impulses such as greed or hatred, these wholesome moral factors diminish, while their opposites grow stronger.

5.2 Consequences and Reflection

Restoration requires honest self-reflection and responsibility. Key aspects of this process include:

• 5.2.1 Acknowledging the suffering caused by one's actions;

• 5.2.2 Understanding the internal and external conditions that led to the behavior;

• 5.2.3 Avoiding harmful extremes in processing the experience, including self-punishment or suicidal thoughts.

By examining both psychological motivations and objective realities, individuals recognize the workings of unwholesome states within themselves. From a higher perspective, there is no fixed “self” to bear blame—only conditions. However, seeking forgiveness from those harmed allows for mutual healing and facilitates the processing of harm by the injured party.

5.3 Reaffirming Ethical Commitments

After a violation of self-adopted ethical principles, it is advisable for individuals to consciously recommit to those values. This process, often likened to beginning with a “clean slate,” fosters reintegration into the harmony of the community and one's own conscience.

Acknowledging one's transgression allows others to recognize the change and supports mutual understanding. While ultimate reality denies a permanent self responsible for past acts, in relative terms, taking responsibility for past behavior is both possible and beneficial. This responsibility should arise not from guilt, but from an empathetic sense of connection and an honest acknowledgment of past actions.

5.4 Processing the Harm Caused by Others

From a Buddhist perspective, remaining stuck in resentment, sorrow, or victimhood—while understandable—is ultimately unhelpful. These emotions, though not immoral, prolong suffering for the individual and those around them. The path toward release is often long, but forgiveness becomes possible when one recognizes that it is not the person themselves, but unwholesome mental factors—greed, hatred, and ignorance—that are the deeper cause of harm.

5.4.1 Acknowledging Harm by Others

In order to acknowledge an infraction, the names of those involved, the time, and the place must be clearly identified—ideally with the assistance of a confidential counselor. Allegations must be substantiated and not serve to defame or insinuate. The accused must always be given the opportunity to respond. Once the facts are confirmed, it is essential that all relevant parties—including the board and supervising teacher—recognize and accept the situation.

5.4.2 Accepting the Harm

Acceptance involves acknowledging the incident as it was experienced by both victim and perpetrator. Reestablishing a balanced relationship and reaffirming each party's ethical commitments should be the aim, provided that the perpetrators demonstrate remorse and a genuine intention to improve. If the perpetrator does not show remorse, the only appropriate course of action is to sever the relationship.

5.4.3 Forgiveness

When the perpetrators express remorse and the victim expresses a willingness to forgive, the board will support the normalization of their relationship. Forgiveness cannot be mandated—it must arise freely. However, the path toward forgiveness can be illuminated by self-inquiry. Recognizing the universality and difficulty of resisting wholesome impulses—desire, aversion, and delusion—can help create the conditions for forgiveness.

5.4.4 Aftercare for All Involved

Following reconciliation, both victims and perpetrators may feel the need to deepen their spiritual practice. Compassion ( karuṇā ) and loving-kindness ( mettā ) are central to this healing process, enabling both individuals to restore faith in their ability to uphold ethical conduct.

For those indirectly affected—such as the broader community—acts of shared merit and expressions of compassion and loving-kindness contribute to the collective restoration of trust and harmony. The board is committed to providing appropriate opportunities and support for these restorative practices.

6. Completion and Amendments to the Code of Ethics

6.1 Inherent Incompleteness

While the Code of Ethics has been carefully composed to guide moral conduct within Nunnery, it cannot anticipate or encompass every possible dimension of human behavior. By its nature, the code is necessarily incomplete and should be understood as a living document. As new circumstances or insights arise, there may be occasions where additions or clarifications are warranted. In such cases, suggestions for revision may be submitted to the board for consideration, with the aim of enhancing and evolving the code in alignment with its core principles.

6.2 Amendments

The Code of Ethics has been formally adopted by the board as an active and binding guideline for all volunteers and visitors of Nunnery, effective immediately upon adoption. Amendments—whether partial or comprehensive—may be made in response to evolving needs or emerging perspectives.

Proposals for amendments must be presented and discussed during a board meeting convened specifically for this purpose. Such a meeting must be announced at least four weeks in advance, with the agenda and proposed amendments made available to all board members in a timely manner.