THE RELATIONSHIP BETWEEN LIVING BEINGS AND ENVIRONMENT

Thich Nu Tinh Quang

 Apart form that, also, can we exploit nature and natural resources to infinity from our ignorance? We cannot because the nature itself is telling us that it is impossible. They are limited, and in addition, planet Earth is a public property of all creatures living on it. No one can argue that natural resources belong to them personally. Nature and its riches is not someone's property.
Therefore, a new look and a new way of thinking in ecology can be expressed in the following short sentence: ‘we hold the planet and natural resources in obligation to the future generations, and this cannot be our property’. The natural resources of the planet we must preserve and protect as a treasure to our children and grandchildren. This is a completely new idea, contrary to the modern conventional thinking. The real causes of all wars are rooted in a false idea that derived from the colonial era, imperialism and socialism: the idea that you can endlessly use natural resources, because nature is boundless. But the planet says that it cannot give it any longer. And if the planet dies, then along with it, of course, all life will end. For the first time in many years, modern science has come to a new, wiser vision that is not how to exploit nature and to win it, but to establish the relationship between nature and our existence.

  In the past two millennia, humanity has not experienced a truly serious threat to their survival. As we begin this millennium, there is an increasingly worsening crisis in the earth’s environment, and this has aroused a real threat to human existence on a global scale. It is likely that the earth’s ecosystem will degenerate if environmental degradation will not be reversed.

   Degeneration of the earth will leave the earth’s ecosystem in a state of imbalance which will render it impossible for the human race to exist. Environmental problems continue to expand in scale through environmental problems like marine pollution, green house gasses and the destruction of forests to a large extent due to the materialistic civilization which has been fuelled by advances in science and technology. Humanity has to therefore re-examine their lifestyles and ethical values regarding living with nature if it is ever to break free the hold of this destructive cycle.[1]

   As the issue of environmental pollution continues to pose a threat to our health through global warming and climate change, it has led to increased awareness of environmental protection globally. However, this is among the basic laws that were set out by Buddha about 25 centuries ago for Buddhists to follow. For the thousands of years that Buddhism has existed, the Buddhist forest monasteries being established in the forests and mountains have manifested harmonious living with nature. [2]

Due to the notion that Buddhism represents a way of compassion, the founder of the Buddhist faith entrenched a total compassion, and thus he is therefore respectfully viewed as the protector of all beings, who is also compassionate. Buddha’s teachings to his followers stressed on the practice of loving-kindness to avoid harming any form of life on earth. According to this doctrine, protecting all forms of life is not only good for the well-being of mankind, but also for the protection of animals and vegetation. This Buddhist philosophy therefore views all life forms in the universe as equal entities in nature, and in this world, the lives of all people, animals and plants is interrelated, dependent on each other, and has to develop in a mutual fashion.[3]  

In order to study how Buddhism and environmental protection are interrelated, it is essential to first consider the concept of inevitability in Buddhist doctrines. In Buddhist philosophy, environmental problems are not inevitable, expletive or essential Early Buddhist philosophies consider the environment that we live in or the natural phenomena that we experience as suffering, void, impermanence and non-self, and the incomprehensible form of nature’s transitory state.[4]  

  Currently, Buddhism recognizes nature as fundamental to life through a positive manner. For example, Buddhist concepts like the non-duality of life and its environment and the origination in dependence are commonly referred to in Buddhist teachings. This concept purports that life and its environment are in essence two very different phenomena, but also that they are non-dual in the basic sense. The other fundamental Buddhist ideology is known as the origination in dependence concept which poses that any living entity does not exist and act independently, but rather every entity exists because of the relationship it has with others in the environment, or the conditions that relate to other entities within the earth. Essentially, these concepts from Buddhism bring out the precious value of the environment, as well as in the Buddhist view enables one to examine the environment and nature in general as an essential component of a complex and intricate balanced system. In addition, because environmental destruction is interconnected to personal destruction through the non-duality of life and its environment, preventing environmental degradation becomes fundamental.[5]  

The consciousness-only doctrine in Mahayana Buddhism indicates that the eight Alaya-consciousness (alayashiki) in the realm of human’s consciousness is interrelated to the physical world such as rivers, mountains forests and earth. Consequently, environmental destruction will definitely affect the deep human consciousness. Buddhism therefore points to an intricate relationship beyond a consciousness of human existence and their natural surroundings. Therefore, according to the Buddhist faith, environmental challenges will cause suffering while the environmental pollution and degradation undertaken by any being directly and indirectly affect the existence of all beings or form of life in the world. Because all life is affected, it is important to remove the affliction of environmental destruction in order for the theoretical way of practicing Bodhisattva to be attained.[6]  

Currently, the desire of material things by humans can be said to be a necessary condition in order to maintain and develop the socioeconomic system in society. Therefore, environmental challenges are not only a depiction of evil or negative desires and passions, but they are viewed as a cause and manifestation of increasing negative passions. It is therefore necessary for the theoretical practice of Buddhism to overcome these negative passions, and to alter the socioeconomic system. The current Buddhist philosophy or ideology is that the occurrence of natural phenomena and environmental problems are inevitable. However, the purpose of Buddhism is to overcome these challenges as described above.[7]  

  How Buddhism Overcomes Environmental Challenges?

The social change that would enable humanity manage environmental challenges, or deal with natural phenomena that Buddhism offers proposes that it cannot be a radical revolution, but rather it should be a gradually sustained systematic change. The change that Buddhism offers is similar to a famous quote by a popular Buddhist monk in India known as Mahatma Gandhi; he stated that “Good travels at a snail’s pace”. It suggests that the accomplishment of a social revolution with regard to environmental challenges starts with one person. For every person to begin accepting environmental problems as their personal concern and education is vital. The Buddhist perspective suggests that education is the only tool/resource which can provide the impetus for this awareness when environmental problems begin to directly affect our lives as personal problems.[8]  

It is therefore important for people to gain a deeper understanding and awareness of environmental challenges. From a Buddhist perspective, recognizing the occurrence of natural phenomena is justified by the doctrine of origination in dependence where everything in this world is connected. Thus the main principles for sustaining our world are essentially linked to symbiosis and biodiversity in nature. The Buddhist perspective further has the view that when we shall get to understand and be aware of nature and the causes of environmental problems we shall start to re-evaluate our present lifestyles while nurturing the foundations of values and ethics, thus enabling us to become responsible towards nature, as well as for other future generations. Finally, a substantial point for mitigating environmental challenges and incorporating Buddhism in such education is by ensuring that each individual takes personal responsibility with the aim of understanding the problem and being part of the solution.[9]   

  According to the Buddha's teaching, all kinds of types and forms of life, not only people, but of countless living beings manifested in different forms and depending on previous actions and karma. The way we act determines the conditions of our life. Our form and way of life, living conditions are the consequence of our actions and deeds. But our actions, in their turn, come from our consciousness. The way we think and perceive the world leads us to certain acts, and defining our lives and the ways in which it manifests itself. Everything is interconnected. Our thinking, actions and living conditions are linked. We are the result of our actions in terms of the physical and environmental conditions of our existence. There are conditions of our physical body and ecological environmental conditions that support our physical existence. Both of it is due to our actions, and the latter are defined by our state of consciousness. Our views and thoughts are the seeds from which all of our actions grow. And our actions determine the form of life and environmental conditions that accompany it.

 "No God, no Brahma can be found

No matter of this wheel of life

Just bare phenomena roll

Depend on conditions all.” (Visuddhi Magga)

 All of this concerns not only the life in present, but is also related to the infinite past and passes on into the infinite future. This chain of depend on conditions in cause and effect circle has no beginning or end. From the point of view of science, it is believed that the universe was created as a result of the big bang or in some other way - there are many different theories. At some stage of the process of development of the universe and our planet came with its various forms of life, from bacteria to mammals, and all these forms of life are the result of the evolution of the planet. But the planet itself is a part of the solar system and galaxy, where everything is closely interconnected. Without the universal evolution, there would not have been the planet Earth. And if it were not for the planet Earth, then there would be no system of life as we know it today.

 As soon as this thin and delicate balance is destroyed, all living organisms will disappear, because none of them can exist independently. When the balance of power between the Earth and the Moon would be destroyed, it will lead to a planetary catastrophe. If in the solar system, for whatever reason, broken the path of movement, the Earth will be disturbed, for example, because of its entry into the comet with a large force of gravity, of course, it will be a planetary disaster, and life on the planet will disappear. By this we need to know how thin the existing natural cosmic balance and harmony is in the universe. No existence in it is independent and separate; everything is interconnected even on the smallest level. If we look at our body and internal organs of the system, we will see the whole; there are many parts that do not exist separately, and depend on each other. Whole and part are not separated, everything is interconnected and interdependent, and there is a wonderful balance. The body itself is space. Similarly, the Earth, the Sun and the Moon, the rhythms of lunar gravity, life and death, change of seasons, the movement of the wind, motion balance of warm and cold air, oceans, rivers and mountains - everything is interconnected, as a whole, is the so-called ecosystem, or more precisely is the biosphere. Without it, life would be impossible on the planet.

  However, the planet we see being not merely the material according to the Buddhist perspective. On the article of Huffingtonpost in Apr 2012, the Dalai Lama has answered that:

“Even with all these profound scientific theories of the origin of the universe, I am left with serious questions: What existed before the big bang? Where did the big bang come from? What caused it? Why has our planet evolved to support life? What is the relationship between the cosmos and the beings that have evolved within it? Scientists may dismiss these questions as nonsensical, or they may acknowledge their importance but deny that they belong to the domain of scientific inquiry. However, both these approaches will have the consequence of acknowledging definite limits to our scientific knowledge of the origin of our cosmos. I am not subject to the professional or ideological constraints of a radically materialistic worldview.”[10]  

In Buddhism, our consciousness and actions lead not only to the appearance of a certain body shape, but also go the shape of the earth and the environment. The symbol of this process is as same as the lotus which has flowers, fruits and seeds that exist at the same time in unity, inseparable. Therefore, the lotus is a symbol of the relationship of the law of cause and effect: the roots, flowers and fruits.

 The developing life form and the sphere which supports the existence of it are single. If our actions result in the killing and destruction of life, as they say, we go to hell. If we start a war, as a result, human dwellings will be destroyed, nature will be destroyed, and we will see only blood and fire, and the destruction of all life - such are the consequences of the war, leading not only to the physical destruction, but also to a change in the surrounding world.

 As Nichiren wrote, “If the minds of the people are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure and impure in themselves. The difference lies solely in the good or evil of our minds.”  

Therefore, to the manifestation of the infinite greed, the pursuit of wealth and accumulation, the consequences in this case will be the disappearance of natural resources by the destruction of nature. If the forests disappear, rivers and seas are polluted, in such circumstances there cannot exist any form of life. And only when the pollution industry wastes bring considerable harm, we begin to understand that we cannot simply exploit nature to meet the blind greed. Nature will necessarily respond to our alienation. Fish will not be able to live in the rivers and seas, and birds will not be able to live in the air. Many life forms that have evolved over the endless cosmic evolution, such as occupying precious natural spaces disappear: for example, in the Amazon forests, which are being burnt because of modern production, unique species of plants and animals that do not live in any other places are doomed to disappear because of people. Herbs that could cure diseases that are considered incurable and that people may face in the near future are also dying. These extinct forms of life could give us any answer to help people in the better future.

 The Differing Karmic Outcomes Sutra says:

 “If sentient beings continually engage in the ten unwholesome actions, the impact felt will be that the environment will suffer. What are the ten unwholesome actions? First, the taking of lives causes the soil to be saturated with salt, and plants cannot grow. Second, stealing brings about harsh, cold weather and the proliferation of insects, causing crop failure and famine. Third, sexual misconduct causes storms, suffering, and natural disasters. Fourth, lying contaminates the physical environment, causing it to be filthy and smelly…”

Fo Guang Shan’s worldwide lay service organization, Buddha’s Light International Association (BLIA) has developed the connection between the spiritual environment inside and the natural environment outside experienced for many years. The two organizations put environment on an elevated position in the global peace issues. At the annual BLIA General Conference held on BLIA March 1992, a workshop to promote the protection of 'environment and spirituality' are discussed. Everyone is encouraged to start to be with ‘beautifying ones’ own mind and heart with those around them and then to center overlooking external into beautifying the environment.

The Twelve Ways instructions to practice making the inside and outside environment more beautiful as follows:

1. Speak softly, avoid disturbing others.
2. Keep the ground clean, eliminate littering.
3. Keep the air clean, do not smoke or pollute.
4. Respect self and others, avoid committing violent acts.
5. Be polite, avoid intruding upon others.
6. Smile; avoid facing others with an angry expression.
7. Speak kindly, avoid uttering abusive words.
8. Follow the rules; do not seek exemptions or privileges.
9. Mind your actions; avoid violating the rules of ethics.
10. Consume consciously, do not waste.
11. Live with a purpose, avoid living aimlessly.
12. Practice kindness, avoid creating malicious thoughts.

            Another way to conserve natural resources is to recycle old appliances. We may recycle paper, aluminum cans, plastic bottles and glass jars. By practicing recycling, we also practice the teachings of Buddha, strengthen the connection between people, and help people to improve awareness and action for our environment.

Here are some specific actions that we can perform:

• Consume moderately and do not buy more than you need. Excess food often rots and has to be thrown away.
• Maintain your car and follow emission guidelines.
• Minimize the use of disposable plates and utensils.
• Use glasses or mugs instead of paper cups.
• Take briefer showers.
• Do not litter and reduce the amount of trash.
• Use energy-efficient light bulbs and appliances.
• Set the air conditioner to a higher temperature.
• Recycle used newspapers and motor oil.
• Bring your own shopping bags when shopping.
• Inspect your car tires regularly. Tires with low pressure wear more quickly and lower fuel efficiency.
• Choose durable and fuel efficient tires.
• Use your car’s air conditioner as little as possible. Automobile air conditioning systems are one of the main emitters of chlorofluorocarbons into the earth’s ozone layer.
• Choose recycled materials, when possible.[11]

 Buddhism has always emphasized the interconnection, interdependence. Our minds and our actions are determined not only by the shape of our lives, but along with it by the natural environment, the biosphere, by which life is maintained and developed. The baby before birth is growing and developing in the womb, but this process continues also after birth, when the nature itself replaces mother's womb.

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[1] Damien, K., The Nature of Buddhist Ethics (2003)

[2] Barua, M., & Basilio, Buddhist Approach to Protect the Environment in Perspective of Green Buddhisst 

[3] Sahni, P., Environmental Ethics in Buddhism: A Virtues Approach

[4] Yamamoto, S., & Kuwahara, V., Symbiosis with the Global Environment: Buddhist Perspective of Environmental Education

[5] Ibid…

[6] Sahni, P., Environmental Ethics in Buddhism

[7] Barua, M., & Basilio, Buddhist Approach to Protect the Environment ….

[8] Swearer, D., An Assessment of Buddhist Eco-Philosophy

[9] Damien, K., The Nature of Buddhist Ethics (2003)

[10] The Dalai Lama, Buddhism, Cosmology and Evolution

[11] Protecting Our Environment – Master Hsing Yun