Man’s social and economic well-being is largely dependent on the environment and its natural resources. Therefore, environment is not something separate from human beings and their social settings, but an integral part of it. An important part of the environment is vegetation which provides shelter, food, fuel, and many other resources to humans as well as habitat to wildlife. In Buddha’s discussions about man, he has often highlighted man’s close relationship with the plants and the animals and the need to be very mindful about them.
Unfortunately, in our time man often acts like he has all but forgotten his close link with the environment. Developed and developing countries alike have become heavily dependent on technological and scientific advances to drive their economies forward and stay competitive in the marketplace. Every nation is in a constant search for raw materials from the country’s environment and natural resources to fuel this trend. It is anyone’s guess how long this intense and unsustainable assault attack on the environment can last. It has becoming increasingly obvious that these unsustainable ways of harvesting natural resources is not without concern.
Due to expanding human activities the natural forest is substantially reduced. Animal habitats are at a low level and biodiversity is reduced. Aquatic plants and animals are affected by pollutes in the water Gases that contribute to global warming are elevated due to increased use of coal and fossil fuels in transportation and power generation. Destruction of the atmospheric ozone layer increases our exposure to dangerous UV radiation. Proliferation of increasingly lethal nuclear and non-nuclear weapons are among the many ill-effects brought about by our so-called technological progress. It is more or less obvious now that these actions are threatening the very fabric of life on the entire planet. The effect of global warming alone is thought to be responsible for the loss of polar ice caps, the rise of sea levels which inundate low-lying land, weather events of increasing ferocity, famine and drought, devastating floods, massive wildfires, and mudslides which we now witness on a daily basis. The resulting devastation and loss of life in both human and animal habitats have left us with uncertainty. We wonder if learning to live in harmony with nature could stop all these ill-effects and bring state of balance, and peace back into our lives.
Needless to say, the situation was much different during the Buddha’s time. Threat to the environment coming from any of the causes mentioned above did not exist and people went about living in harmony with nature. Although, the Buddha did not have to address issues like those mentioned above, in his teachings he has shown tremendous sensitivity towards preservation of the environment. By using terms such as Dhammatha and Dhammaniyamata the Buddha described all natural phenomenon in terms of a natural law. Accordingly, everything found in nature is governed by a fundamental, unavoidable fact of existence: impermanence. (ephemeralness, or Anicca)?, Living according to this injunction makes one respect nature and live in harmony with it in a responsible and sustainable manner.
This does not mean we leave everything around us undisturbed, but simply to use only what is necessary to satisfy one’s needs. If one is reaching for more, it means that person is greedy. The stress of that greed will arise in him and will be the source of suffering. For example, if someone cuts down more trees than needed, he will face the burden of disposing of the excess, at the same time, he would have destroyed a valuable resource that someone else can use. Since you, are a part of Damma (environment), you too are subject to the three Damma characteristics mentioned above. There is no reason to be overindulgent as that does not change your status from being “impermanent” to “permanent”. In essence, the Buddha’s way of living is to simply maintain a frugal lifestyle, use resources in a sustainable and responsible manner, and consider the needs of those around you.
In an important discourse, Sāmaññaphala Sutta, the Buddha emphasizes safeguarding plant life as an important virtue of someone who is striving to develop moral discipline. Following is the Sutta in Pali language, and the literal translation:
mūla-bījam khandha-bījam phalu-bījam agga-bījam bijabījameva pañcamam
Iti vā iti evarūpā bījagāma-bhūtagāma-samārambhā paṭivirato hoti.
Idam pi’ssa hoti sīlasmim.
[He abstains from damaging seed and plant life — to plants grow from roots, stems, joints, buds, and seeds — this too pertains to his moral discipline]
People in society today rarely display such consideration to plant life. Someone could mindlessly destroy a whole area of forest for his own benefit or to satisfy his greed without giving thought to others who could be in dire need of the same. Teaching preservation and protection of the environment is not part of the curriculum even in the most desirable modern professions such as doctors, engineers, or scientists. Creating this awareness would allow these professionals to include environmental considerations as an integral part of their work in advancing science and technology.
Occasionally, traditional forms of teachings practiced by certain communities can be considered harmful to the environment. A related case is the well- known ceremonial animal slaughter practiced in old Brahmin traditions having a negative impact on the welfare of animals and the environment. Killing of thousands upon thousands of animals, cutting down trees, and destroying plants are considered of no spiritual significance according to the Buddhist way of thinking. Instead, doing away with such destructive practices should be of spiritual value. A Buddhist story involving a Brahmin named Kutadanta who performed such a ceremony was interested in an animal sacrifice but did not know exactly how to do it. The Buddha described to him a, alternative way to achieve the same objective without the use of any living beings or trees. Below is an excerpt of the Dhamma sermon with the dialogue between The Buddha and Kútadanta, known as the Kúþadanta Sutta: The Wrong Sacrifice and the Right Sacrifice. The original verse is given in Pali followed by the translation:
Tasmiɱ kho brāhmaṇa yaññe n’eva gāvo haññiɱsu,
na ajeḷakā haññiɱsu,
na kukkuṭasūkarā haññiɱsu,
na vividhā pāṇā saɱghātaɱ āpajjiɱsu,
na rukkhā chijjiɱsu1 yūpatthāya,
na dabbā lūyiɱsu barihisatthāya
[…at the sacrifice no oxen were slain, nor goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death; no trees were cut down to be used as posts, no Dabbha grasses mown to strew around the sacrificial spot…]
This statement clearly shows Buddhism’s perspective on preserving the environment. It not only rejects ritualistic sacrifice of any animal but also extends the same consideration even to grass that is thrown over the mud around the sacrificial pit. Wasteful use of even a bit of grass is discouraged. This statement clearly shows how deep and strong the Buddha’s principle is on preserving the environment.
Further evidence on how Buddhism advocated the need to preserve environment can be found in The Milinda Pañha (Questions of Milinda) dating from approximately 100 BC, four centuries after the passing of Lord Buddha. It narrates a dialogue that evidently occurred between the Indo-Greek King Menander (Milinda in Pali) of Bactria and Arahant Nāgasena. The King poses questions on Buddhism to the sage:
Rukkho nāma puppan paladāro: Tree provides colorful flowers and bares tasty fruits that help to grow more trees of the same kind.
Rukkho upagatamanupavittānam jananan chāya dethi: Tree provides shade to the delight of anyone who is distressed by the scorching sun, making him feel total respect to the shade that the tree provides.
Yassa rukkssa chāyaya nisideiya saseiyewā na thassa sākan bhaññdeiya mitta dukkohi pāpako: Anyone who benefits oneself of the soothing shade a tree provides would be committing a tremendous evil if he were to damage even a single branch of that tree.
Rukkho chāyaya wemattan nakarothi: Tree would shelter anyone who requires it regardless of friend or foe, even the one who would ultimately be destroying the very same tree.
As explained above, trees offer tremendous benefits to all of us. Unfortunately, we act like we are totally unmindful of those advantages by neglecting to do enough in return to protect trees and preserve the environment. Buddhist teachings have made a tremendous effort to change that attitude, reminding us of our moral responsibility to protect trees and the environment and to promote their sustainable use. Records of the Buddhist teachings are full of examples where monks have practiced their meditation in the isolation of wooded areas well away from the hustle and bustle of human settlements. We witness this even today in Sri Lanka and elsewhere. The merits of isolation are expressed in Dhammapada verse 99:
Ramaniyana araññani yatta na ramani jano
veetaraga ramessanthi na te kama gavessino.
[….Those who have abandoned attachment to sensual pleasure incline prefer to remain so in solitude in beautiful wooded areas. This preference should not be construed as attachment to the environment and hence, a defilement.]
The sage Siddharatha Gauthama attained the Buddhahood in the shade of the banyan tree. After Enlightenment, The Buddha praised and exalted solitude. He spent three further months in isolation under the same tree in appreciation. The Buddha commended perfection of good conduct and virtues among the order of monks. Some precepts that had been laid down included nonparticipation from spoiling areas of vegetation and water by careless disposal of rubbish, leftover food scraps and human waste. Loving friendliness (Metta) and loving kindness (Karuna) are among four noble qualities taught by The Buddha. Buddhism dislike willfully causing pain or depriving living being of life. This is described as a source of great demerit. It is really productive for us to extend the same sentiment to safeguarding the environment as well. It is important that we strive to reject the short-sighted view of treating the environment as a source to exploit for short-term profits and a dumping ground to our all our waste. We must understand the need to keep the environment clean and use it appropriately in a sustainable manner such that the same benefits will be preserved for our future.