As many have already mentioned this is sensitive and difficult work which requires transparent and sustainable solutions. In Australia (as an example) Buddhist organisations ought not consider themselves above the law and which Policies, Regulatory requirements, or laws they will follow (from which they see a benefit), and which they will choose not to.
Whilst the core problem of human existence is Ignorance and Craving there is no understanding of Dharma and the way out of Suffering unless there is considerable Virtue and Sense restraint in all circumstances. An applicant for ordination in any Tradition or a visitor to a Monastery, a retreat centre, or a Buddhist âcentreâ needs to have a reasonable expectation (and assurances) that the leader of that Group, or the speaker that evening, is a moral exemplar. That they have access to the Ethics, Governance processes and discipline that will ensure Higher virtue in Body, Speech and Mind by all Monastics and teachers - in all circumstances.
The Suttas clearly show that the Buddha stressed the absolute necessity of both upholding the law of the land and living in accordance with the Dharma. The Scholars on this site can easily point to the Suttas that draw out complex relationship between Kings (as it mainly was in those days), Monks and the laws of the land. For a sincere practitioner the Buddha ultimately encourages that an individual lives virtuously in all circumstances, secluded and at a distance from all unwholesome states.
There is no Regulatory authority in Buddhism and within a Country there may not be an effective network of Buddhist organisations that can actively ensure that there is Good governance, complete compliance with the Vinaya, and through application of the laws of the land - in that setting.
In the present era of multiple organisations saying that they are Buddhist or âour Buddhism is better than their Buddhismâ the principle of Caveat Emptor (the buyer or enquirer alone is responsible for checking the quality and [suitability] of goods before a purchase is made) sharply applies.
This task is made more difficult for a potential enquirer if they are unaware of their own Ignorance and Craving when they first approach Buddhism. Potentially even harder if an individual is struggling with Depression, highly disillusioned with the world, and expecting a quick panacea for their unpleasant feelings.
As in most circumstances in life the enquirer of Buddhism might not check at the outset (and then regularly) the Terms and Conditions of the relationship that they are entering into; how disputes and remediation within the Buddhist context takes place in that organisation; and most importantly how to âself-checkâ that they understand the Uprooting of Suffering, and not just the management of Suffering.
The Faith Trust Initiative has made the wonderful resource:
Responding to Spiritual Leader Misconduct Handbook_FINAL_Digital_9_29_22.pdf (5.9 MB)
free-for-all for those who may have initial concerns about a Leaderâs conduct.
In State of Victoria, Australia the powerful initiative of all Faiths with the State Government produced -for Buddhist Communities n - a very thorough toolkit on
Supporting-Buddhist-Communities-to-Prevent-and-Respond-to-Family-Violence-Toolkit.pdf (3.0 MB)
I applaud the Web of accountability developed in Victoria and the clear description of the multiple and integrated services available:
Thus, well-intentioned Monastics and lay practitioners would recommend that any involvement with a Buddhist location (Monastery, Retreat centre, Meditation room, Online forum) check first the application of the Vinaya, Code of Conduct, and the law of the land - in that setting.
If they have reasonable concerns and evidence that they take it up in writing with the Buddhist location and ask for a considered and written response. Concealment tactics or âspiritualâ deflection should be a red flag that the complainant ought to approach a local authority that can consider and take up the matter - as in the web of accountability.
Known concealment over a long period of time or inaction by those that should hold their own organisation or Tradition to account - will damage Trust and integrity in the sincere practitioners, whether they are Monastic or lay.
In Australia it would appear that there is an increasing need to adopt the Web of Accountability in Victoria and lobby that it is applied in all States and Territories. And it applies to Monastics and lay supporters.
Whilst the Australian Sangha Association and the Federation of Australian Buddhist Councils do not have sufficient membership to mandate change nor sufficient experience and depth to craft an adequate response - an open letter to both organisations demanding transparent action is now very necessary.
A few experienced allies in a number of Countries (post their attendance at the Sakyadhita conference) have started to share resources and plan new initiatives to ensure a new web of accountability in their country. Look out for materials and websites as the initiative grows. I am rarely on Sutta Central but I will post appropriate information when it becomes available.
Because of the gravity of the Royal Commission into Institutionalised Child Sex Abuse Religions workers were singled out as the first category that had to be Mandatory reporters of any suspected Child sex abuse that had been mentioned by anyone to them. Here is the Western Australia requirement:
mandatory_reporting_ministers_of_religion_information_sheet.pdf (172.8 KB)
Subsequently, Anglican and Catholic Churches made strident efforts to develop Safe Church Policies and transparent accountability.
I and others will endeavour to work with competent and experienced allies to establish a âSafe Buddhismâ response that initially will look to have an external Whistleblower portal and a confidential and safe route - very soon - for Victims and Survivors. A web of accountability that can be trusted and sufficiently independent and well resourced.
Given the fragmented nature of Buddhism in Australia and the inability to cooperate appropriately it is now more than likely that State And Federal Government will be needed to be lobbied for resources and skill together with experienced help from Universities, benefactors, and agencies.
If anyone has an unresolved difficult and sensitive issue right now I would encourage them to go the Authorities in their State whilst some of us do our best, under the Vinaya and Dharma, to find solutions and develop implementations of a Higher Virtue.
