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The Noble Eightfold Path:
Buddhist Response to Environmental Degradation
Rahul K Kamble
Assistant Professor, Centre for Higher Learning and Research in Environmental
Science, Department of Environmental Science, Sardar Patel College,
Introduction
Environmental degradation is the deterioration of the environment through
depletion of natural resources such as air, water and soil; the destruction of ecosystems
and the extinction of wildlife. Environmental degradation may be defined as any change
or disturbance to the environment perceived to be deleterious or undesirable.
Environmental degradation is one of the ten threats officially cautioned by the High
Level Threat Panel of the United Nations. The United Nations International Strategy
for Disaster Reduction defines environmental degradation as “The reduction of the
capacity of the environment to meet social and ecological objectives, and needs”. The
primary cause of environmental degradation is human disturbance. The degree of the
environmental impact varies with the cause, the habitat, and the plants and animals that
inhabit it. Humans and their activities are a major source of environmental degradation.
Causes for environmental degradation include population explosion, air and
water pollution, deforestation, global warming, unsustainable agricultural and fishing
practices, overconsumption, misdistribution of wealth, the rise of the corporation, the
Third World debt crisis, and militarization and wars (Chauhan, 2010) in addition to this
damage done by technology to supply each unit of consumption. Consequences of
environmental degradation includes increased poverty, overcrowding, famine, weather
extremes, species loss, acute and chronic medical illnesses, wars and human rights
abuses, and an increasingly unstable global situation that portends Malthusian chaos
and disaster.
Environmental degradation has enhanced the destructive potential of natural
disasters and in some cases hastened their occurrence. The dramatic increase in major
disasters witnessed in the last 50 years provides worrying evidence of this trend. More
than two billion people were affected by such disasters in the last decade (World
Meteorological Organization), and in the same period the economic toll surpassed that
of the previous four decades combined (World Watch Institute). There is no coherence
in environmental protection efforts at the global level. Most attempts to create
governance structures to tackle the problems of global environmental degradation have
not effectively addressed various aspects of it. Regional and global multilateral treaties
on the environment are undermined by inadequate implementation and enforcement by
the member states. Hence, an attempt has been carried out in this research paper to
mitigate environmental degradation conditions through effective adaptation of the
Noble Eightfold Path.
Four Noble Truths
A comprehensive understanding of the four Noble Truths will lead us to the
Path to overcome this suffering of environmental degradation. In the first Noble Truth,
the Buddha taught us about the existence of dukkha/difficulties. The Buddha taught in
response to difficulties there arises in us a craving, as described in the second Noble
Truth, samudaya dukkha. The third Noble Truth is dukkha samudaya nirodha. The
craving and passion that come up as a result of dukkha can be brought under control.
The fourth Noble Truth is marga (Path), the tracks left by someone forgoing ahead on
the noble path. The Noble Eightfold Path can be a pioneer acting on environmental
conservation.
Causes Of Environmental Degradation
Figure 1 depicts causes of environmental degradation. The anthropogenic
activities are responsible for environmental degradation. The three root causes of all the
evil anthropogenic activities are lust (lobha), hate (dosa) and delusion/ignorance
(moha) from which emerge their numerous offshoots and variants: anger and cruelty,
avarice and envy, conceit and arrogance, hypocrisy and vanity, the multitude of
erroneous views. These three root causes of all evil lead to the development of wrong
understanding, wrong thought, wrong speech, wrong action, wrong livelihood, wrong
effort, wrong mindfulness and wrong concentration. These eight aspects lead to the
environmental degradation based on the principle of cause and effect of dependent
origination. These three root causes of all evil are primarily responsible causative agents
for environmental degradation and this is a kind of suffering (dukkha, First Noble
Truth). The reasons for this suffering of environmental destruction is due to lust, hate
and delusion which lead to the development of wrong understanding and wrong
thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness and wrong concentration (samudaya dukkha, Second Noble Truth). As
environmental degradation (dukkha, Suffering) is due to anthropogenic activities of
lust, hate and delusion (samudaya dukkha, Reasons for suffering) and it is possible to
overcome this environmental degradation conditions (dukkha samudaya nirodha,
cessation of suffering, Third Noble Truth) and to overcome these sufferings there is a
way (magga, Way, Fourth Noble Truth). For achieving maximum environmental
conservation the Middle Way put forth by the Buddha has more potential to overcome
these three root causes of all evils which leads to environmental degradation so as to
achieve the goal of environmental conservation (magga, Way for cessation of suffering,
Fourth Noble Truth).
Figure 1. Causes of environmental degradation
Environmental Degradation And Dependent Origination
Many studies on the causes and effects of environmental degradation have been
conducted. Number of evidences from recent environmental crisis are claimed to be
caused by the consequences of environmental degradation. The Buddhist principle of
Dependent Origination (Paticca Samuppada) provides us the way to look at a problem
by the way of cause and effect and further it suggests the way to end the problem from
its origin. The doctrine of Paticca Samuppada emphasized:
“When this is, that comes to be;
With the arising of this, that arises,
When this is not, that does not come to be;
With the cessation of this, that ceases.”
This conditionality goes on forever, uninterrupted and uncontrolled by any
external agency or power of any sort. The Buddha discovered this eternal truth, solved
the riddle of life, unraveled the mystery of being by comprehending, in all its fullness,
the Paticca Samuppada with its twelve factors, and expounded it, without keeping back
anything essential, to those who yet have sufficient intelligence to wish for light. The
root cause of environmental degradation problem can be understood by the teaching of
Dependent Origination (Paticca Samuppada). The twelve factors of it includes
ignorance (avijja), volitional formations (sankhara), consciousness (vinnana),
mentality-materiality (nama-rupa), the six fold base (salayatana), contact (phassa),
feeling (vedana), craving (tanha), clinging (upadana), becoming (bhava), birth (jati)
and aging and death (jaramarana) (Piyadassi Thera, 1959). The Paticca Samuppada,
with its twelve links starting with ignorance and ending in aging and death, shows how
man, being fettered, wanders in samsara birth after birth. But by getting rid of twelve
factors man can liberate himself from suffering and rebirth. The Buddha has thought us
the way to put an end to this repeated wandering. It is by endeavoring to halt this Wheel
of Existence that we find the way out of this tangle. The Buddha word which speaks of
this cessation of suffering is stated thus:
“Through the entire cessation of ignorance cease volitional formations;
Through the cessation of volitional formations, consciousness ceases;
Through the cessation of consciousness, mentality-materiality ceases;
Through the cessation of mentality-materiality, the six fold base ceases;
Through the cessation of six fold base, contact ceases;
Through the cessation of contact, feeling ceases;
Through the cessation of feeling, craving ceases;
Through the cessation of craving, clinging ceases;
Through the cessation of clinging, becoming ceases;
Through the cessation of becoming, birth ceases;
Through the cessation of birth, ceases ageing and death, sorrow, lamentation,
pain, grief, and despair.
Thus does this whole mass of suffering ceases.” (Piyadassi Thera, 1959)
The Noble Eightfold Path
The eight factors of the Noble Eightfold Path fall under the “aggregates” of
discernment, virtue, and concentration: Right Understanding (View) and Right Thought
fall under the discernment aggregates; Right Speech, Right Action, and Right
Livelihood under the virtue aggregate; and Right Effort, Right Mindfulness and Right
Concentration under the concentration aggregate. Although the factors of the Noble
Eightfold Path falls under the three aggregates, the three aggregates do not fall under
the factors of the Noble Path (Thanissaro Bhikkhu, 1999). This Middle Path which the
Perfect One has found out, which makes one both see and know, which leads to peace
to discernment, to enlightenment, to Nibbana. Like this path there is no other path to
the purity of insight. If one fallows this path, he/she will put an end to suffering
(Nyanatiloka, 1967).
Today, environmental degradation problem which is faced by human beings is
a type of suffering. To control or mitigate this suffering different modern methods were
developed these includes scientific innovations, technological interventions and
managerial skills/tools. However, since the implementation of these mitigation
measures no significant positive outcome has been observed in overall environmental
conditions of the earth, although environment is deteriorating day-by-day. Now, it is a
high time to look into this issue through a different perspective rather than the
traditional way of science, technology and management so as to understand it
thoroughly and to arrive at a comprehensive solution(s) to control it and reduce the
future consequences of it.
The Noble Eightfold Path - The Middle Way avoids the extreme of selfmortification that weakens one’s intellect, and the extreme of self–indulgence that
retards one’s spiritual progress. The factors which have been explained in this path are
a planned course of inward culture and program. Every individual who molds his/her
life according to the Noble Eightfold Path will be free from miseries and calamities
(suffering). To achieve the control of environmental degradation, the three aspects of
this path needs to be developed step-by-step gradual manner.
The Noble Eightfold Path For Environmental Conservation
In Buddhism, the Noble Eightfold Path tool of “right” have been mentioned that
makes every task, every decision, and, consequently every reaction to one’s action
purposeful. The “pathway of eight” is a tool more than a rule—each part of the pathway
is a critical step toward enlightenment and well-being for those on the earth and earth
itself. Buddhist wisdom and doctrine of Dependent Origination could help to prevent
conflict arising from environmental degradation, potentially interrupting the causal
chain at several points.
There is a need to fully understand the causes and effects of environmental
degradation (Right Understanding) through our best efforts (Right Concentration),
intentions (Right Intent) and wisdom (Right View). One should investigate the wasteful
habits and practices in our own life (Right Livelihood) and then apply the best solutions
(Right Effort) and care for others and all forms of life on this planet (Right
Mindfulness). Finally, it has to be realized that we live in an interdependent world
where anyone’s actions, however small, will affect everybody else and the planet as a
whole (Khanh et al, 2008).
Figure 2 represents environmental conservation measures to be adopted through
the Noble Eightfold Path. The three basic root causes of all evil i.e. lust, hate and
delusion can be removed by development of unselfishness (alobha), kindness (adosa)
and insight (amoha) which will lead towards development of the Noble Eightfold Path.
These three virtues are the basis for the formation of the Noble Eightfold Path. The
right understanding, right thought, right speech, right action, right livelihood, right
effort, right mindfulness and right concentration will lead to the development of
wisdom (panna), morality (sīla) and mental culture (samadhi).
Figure 2. Environmental conservation through The Noble Eightfold Path
The effects of development of the Noble Eightfold Path in a human being and
ultimately to society on basis of the Buddhist principle of Dependent Origination will
lead to environmental conservation. For achieving this environmental conservation one
need to move from I=PAT to EC=WMMC as depicted in Figure 3.
Figure 3. Movement from I=PAT to EC=WMM for environmental conservation
(Kamble, 2015)
wrong understanding, wrong thought, wrong speech, wrong action, wrong
livelihood, wrong effort, wrong mindfulness and wrong concentration will lead to the
environmental degradation as based on the principle of Dependent Origination that is
“When this is that comes to be, with the arise of this, that arises.” However, the Noble
Eightfold Path’s components right understanding, right thought, right speech, right
action, right livelihood, right effort, right mindfulness and right concentration will lead
towards environmental conservation as on the principle of Dependent Origination
(Figure 4).
Figure 4. The Noble Eightfold Path for mitigating of environmental degradation
(Kamble, 2015)
The anthropogenic attitude will decide whether environmental conservation will
be carried out or will lead towards environmental degradation. However, auxiliary
things such as scientific innovations, technical interventions and managerial skills/tools
will contribute to some extent for achieving this goal of environmental conservation. It
is the mental setup of an individual human being that needs to be changed from lust,
hate and delusion to unselfishness, kindness and insight. This transformation of
thoughts will lead towards movement of I=PAT to EC=WMMC based on the principle
of Dependent Origination (Figure 3).
Wrong understanding, wrong thought, wrong speech, wrong action, wrong
livelihood, wrong effort, wrong mindfulness and wrong concentration will lead to
environmental degradation (a kind of suffering) whereas right understanding, right
thought, right speech, right action, right livelihood, right effort, right mindfulness and
right concentration will lead towards environmental conservation (A way for cessation
of suffering) on the principle of Dependent Origination.
This cause and effect relationship of wrong and right pathway has been
explained in Bhumija Sutta. In this Sutta the Buddha said that “Suppose a man in need
of oil, looking for oil, wandering in search of oil, would pile gravel in a tub and press
it, sprinkling it again with water. If he were to pile gravel in a tub and press it, sprinkling
it again & again with water even when having made a wish [for results]… having made
no wish…neither having made no wish…both having made a wish and having made no
wish…neither having made a wish nor having made no wish, he would be incapable of
obtaining results. Why is that? Because it is an inappropriate way to obtain results.
“In the same way, any priests or contemplatives endowed with wrong view,
wrong resolve wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, & wrong concentration: If they follow the holy life even when having
made a wish [for results]…having made no wish …both having made a wish and having
made no wish …neither having made a wish nor having made no wish, they incapable
of obtaining results. Why is that? Because it is an inappropriate way of obtaining
results.
“Suppose a man in need of oil, looking for oil, wandering in search of oil, would
pile sesame seeds in a tub and press them, sprinkling them again & again with water. If
he were to pile sesame seeds in a tub and press them, sprinkling them again & again
with water, even when having made a wish [for results]…having made no wish…both
having made a wish and having made no wish, he would be capable of obtaining results.
Why is that? Because it is an appropriate way of obtaining results.
“In the same way, any persists or contemplatives endowed with right view, right
resolve, right speech, right action, right livelihood, right effort, right mindfulness, &
right concentration: If they follow the holy life even when having made a wish [for
results]…having made no wish…neither having made a wish nor having made a wish,
they are capable of obtaining results. Why is that? Because it is an appropriate way of
obtaining results” (Majjhima Nikaya).
The movement from I=PAT to EC=WMMC (Figure 3) is the transformation of
mental setup (taming the monkey mind) of human beings which will change all the
future activities of it and as a result of which positive outcome of environmental
conservation can be observed (Figure 4).
In Figure 5, a correlation between environmental conservation-sustainable
future-sustainable development-Nibbana has been presented. From this figure it can be
observed that the Middle Path which comprises of Wisdom, Morality and Mental
Culture if developed in all individuals of the society, the effect of which will be (based
on the principle of Dependent Origination) will lead towards environmental
conservation. The environmental conservation measures carried out at an individual
level will lead to global level change of sustainable future and sustainable development.
In nutshell it can be said that, changes in human mindset by incorporating the Noble
Eightfold Path will lead to environmental conservation, sustainable future and
sustainable development which will ultimately lead to Nibbana. All these things are
depend on the Noble Eightfold Path.
On comparison of measures being adopted by existing societies in the world to
overcome environmental degradation, such as scientific, technological and managerial
tools/skills which has some bottlenecks such as socio-economic, cultural, scientific,
technological knowhow etc. to be adopted by an individual of the society which hinders
in achievement of the goal of environmental conservation to the Nobel Eightfold Path,
the factors of this Path (Figure 4) under the aggregates of Wisdom, Morality and Mental
Culture can be easily adopted by an individual human being only by removing the three
root causes of all evil i.e. lust, hate and delusion without any bottlenecks such as
scientific, technological knowhow etc. Thus, it can be proved that the Noble Eightfold
Path has more potential to overcome environmental degradation and can move towards
environmental conservation in a more promising way.
Figure 5. Interlinking between Environmental Conservation-Sustainable FutureSustainable Development-Nibbana
The Green Middle Way
The measure that needs to be adopted for conservation of environment under
the Noble Eightfold Path has been explained below. We need to incorporate various
changes in our lifestyles on the basis of the Buddhist principle of the Noble Eightfold
Path. Some of the measures that can be incorporated which lead us to the environmental
conservation goal are discussed below:
Right Understanding (View) - Rethinking Your Perception of Green:
Right Understanding (View), which is the keynote of Buddhism, is explained
as the knowledge of Four Noble Truths. To understand rightly means to understand
things as they really are and not as they appear to be. In the practice of the Noble
Eightfold Path, Right Understanding stands at the beginning as well as its end. A
minimum degree of Right Understanding is necessary at the very beginning because it
gives the right motivation to the other seven factors of the Path and gives them correct
direction (Narada Thera, 1996). The roots of unwholesome karma are greed (lobha),
hatred (dosa) and delusion (moha). The demeritorious actions are of three kinds: either
due to greed, or due to hatred, or due to delusion. Karmically unwholesome actions can
be divided into three actions: Bodily, Verbal and Mental actions. Karmically
unwholesome bodily actions (Kaya-kamma) includes: destruction of living beings,
stealing, unlawful sexual intercourse; whereas karmically unwholesome verbal actions
(Vaci-kamma) includes: lying, tale-bearing, harsh language and frivolous talk further
karmically unwholesome mental actions (Mano-kamma) includes: covetousness, illwill and wrong views (Nyanatiloka, 1967).
Whereas the roots of wholesome karma includes absence of greed (a-lobha:
unselfishness), absence of hatred (a-dosa: kindness) and absence of delusion (a-moha:
wisdom). Karmically wholesome actions can be divided into three actions: bodily,
verbal and mental action. Karmically wholesome bodily actions (kaya-kamma)
includes: to abstain from killing of living beings, to abstain from stealing, to abstain
from unlawful sexual intercourse; whereas karmically wholesome verbal actions (vacikamma) includes: to abstain from lying, to abstain from tale-bearing, to abstain from
harsh language and to abstain from frivolous talk further karmically wholesome mental
actions (mano-kamma) includes: absence of covetousness, absence of ill-will and right
understanding (Nyanatiloka, 1967).
Going green has now become a passion of the masses, and, indeed, a necessary
way of life if we are to preserve life on the earth itself…including our own. With
consciousness comes opportunity, and going green has never been easier for the
individual, a community, or a nation (Roberts, 2010). One can develop and articulate
visions and models of what life could be like living without degrading the environment.
Further, right understanding the causes of environmental destruction will give an
insight of the problem its consequences and will lead to the path for environmental
conservation and sustainable development and Nibbana.
Right Thought - Green is a Choice:
Clear understanding leads to clear thinking. Right Thoughts serves the dual
purpose of eliminating evil thoughts and developing pure thoughts. Right Though, in
this particular connection is threefold. It consists of: nekkhamma (selflessness),
avyapada (loving-kindness) and avihimsa (harmlessness) (Narada Thera, 1996). Right
Thought includes thought free from lust (Nekkhamma-sankappa), thought free from illwill (Avyapada-sankappa) and thought free from cruelty (Avihimsa-sankappa).
Thoughts free from lust, from ill-will, and from cruelty are called “Mundane Right
Thought” (lokiya samma-sankappa) which yields worldly fruits and brings good results
(Nyanatiloka, 1967).
“Once one ‘knows’ something you can’t ‘un-know’ it” and “When you know
better, you do better.” Both speak right volumes about Right Thought and ones
commitment to better choices. One can’t ignore what one has learned about the
environment so far, or ignore further the rapid fire of new information from a focused
community? With Right Thought, change becomes possible (Roberts, 2010). One can
motivate ourselves and others to take action, and to turn “I ought to act” into “I can do
no other” (Heine, 2014). Right Thoughts will give “ideas” for environmental innovative
methods for conservation of environment. Right Thought from different individuals
will lead towards development of more comprehensive environmental conservation
measures. Right thoughts will eliminate wrong thoughts and this environmental
degradation will be controlled at source itself.
Right Speech - Voicing the Spirit of Green:
Right Thought leads to Right Speech (Advocacy). This includes abstinence
from falsehood, slandering, harsh words and frivolous talks (Narada Thera, 1996). This
is called ‘Mundane Right Speech’ (Lokiya-samma-vaca), which yields worldly fruits
and brings good results. But the avoidance of the practice of this fourfold-the mind
being holy, being turned away from the world, and conjoined with the path, the holy
path being perused-this is called the ‘Supermundane Right Speech’ (Lokuttara-sammavaca), which is not of the world, but is supermundane, and conjoined with the path
(Nyanatiloka, 1967).
Speaking out about the need for conservation and green technologies, as well as
praising others for their efforts, is using Right Speech (Roberts, 2010). One can spread
the word and inspire others to start changing their consumption patterns and choosing
to live more sustainably (Heine, 2014). Awareness about environmental conservation
needs a base of Right Speech. Through advocacy, awareness in the society about
various simple methods of environmental conservation can be achieved.
Right Action - First Do No Harm:
Right Speech must be followed by Right Action which comprises of abstinence
from killing, stealing and sexual misconduct (Narada Thera, 1996). Abstaining from
killing, from stealing, and from unlawful sexual intercourse-this is called the Mundane
Right Action (Lokiya-samma-kammanta). But the avoidance of the practice of this
threefold wrong action is called the ‘Supermundane Right Action’ (Lokuttara-sammakammanta), which is not of the world, but is supermundane, and conjoined with the
path (Nyanatiloka, 1967).
Given the every actions has a cause and effect, it’s important to examine what
you think and what you know, and then choose actions that first do no harm—actions
that support the well-being of human, plant, and animal, as well as the earth (Roberts,
2010). There are many things one can do as a right action viz. cycling, vegetarian diet,
commuting only when need arises, car pool, changing personal lives to promote
changes at all levels of communities, towns, cities, national and global.
Right Livelihood - Seeing the Big, Green Picture:
The Right Livelihood can be developed by refraining from the five kinds of
trade which are forbidden to a lay-disciple by the Buddha. They are trading in arms,
human beings, animals for slaughter, intoxicating drinks and drugs, and poisons. For
monks, wrong livelihood consists of hypocritical conduct and wrong means of
obtaining the requisites of monk-life (Narada Thera, 1996). Avoiding wrong living gets
livelihood by a right way of living-this is called ‘Mundane Right Livelihood’ (Lokiyasamma-ajiva). However, avoidance of wrong livelihood is called the ‘Supermundane
Right Livelihood’ (Lokuttara samma-ajiva), which is not of the world, but is supermundane, and conjoined with the path (Nyanatiloka, 1967).
Livelihood is ones “expressions” of life, the sprit from which one draws and
expands upon each and every day. Expressing ones ecological footprint in ways that
benefit and support all aspects of one’s life (home, work, and play) is Right Livelihood
(Roberts, 2010). This element could be about living sustainably as a way of life rather
than just actions you do, or it could be about making changes in the workplace (Heine,
2014). Sustainable livelihood is the need of the hour. The natural resources are limited
and their use should be in judicious manner through our right livelihood. At the same
time the use of renewable sources of energy should be given more emphasis.
Right Effort - Going Green One Step at a Time:
There are Four Great Efforts; the effort to avoid, the effort to overcome, the
effort to develop, and the effort to maintain (Nyanatiloka, 1967).
Right Effort is about doing what one can, when one can, and because one can.
When one apply effort to thinking about the changes one can make toward green
transformation (Right Thinking), then take action to make those changes (Right
Action), that’s Right Effort. Right Effort is not qualified by the size of the action, but
the action itself (Roberts, 2010). This could be about continuing to make changes to
your lifestyle even when you have done some of the things that are easier for you
(Heine, 2014). Right efforts include those one which will always takes towards
sustainability. Environmentally conscious efforts by an individual will lead towards
conservation of nature and natural resources and ultimately achievement of the goal of
environmental conservation.
Right Mindfulness - Green Intention:
Right Mindfulness is constant mindfulness which regard to body, feeling,
thoughts, and mind-objects (Narada Thera, 1996).
Beginning a green lifestyle doesn’t always come naturally, as we’ve been
conditioned to simply throw soft drink cans in the garbage, throw newspaper in the
trash, and to hop in the car for a quick errand around the corner. One needs to develop
Right Mindfulness of how could do better and will be more inclined to “do better” next
time. Right Mindfulness isn’t about recognizing when you’re right, but recognizing
what one is doing—right or wrong—and allowing for change where necessary
(Roberts, 2010). There are many opportunities for mindfulness such as remembering to
turn off heaters when you leave a room or only filling a kettle with as much water as
you need and so on (Heine, 2014). Right mindfulness is one of the most important factor
of the Noble Eightfold Path as the activities carried out by right mind will judge which
one will lead towards environmental conservation. The activities carried out by a right
mind are simple and easy to adopt and has a comprehensive potential for environmental
conservation.
Right Concentration - How Big is Your Footprint?:
Right Effort and Right Mindfulness leads to Right Concentration. It is the onepointedness of mind, culminating in the meditative absorptions (Narada Thera, 1996).
While most people can take a few minutes and find ways in which they could easily
change a few habits to produce a better, greener result, commitment to joining the world
community and truly doing your part requires grater effort and planning. It means
applying sincere effort to green education, a dedication to change both in the home and
workplace, and a compelling honestly about your responsibility as a world participant.
Right Concentration may result in the degree of that commitment through learning,
doing, and teaching, but it begins in the heart and moves through ones sprit to all that
connects you to the world (Roberts, 2010). Meditating on environmental degradation
can be a powerful way to change our views of how we want to apply ourselves in
relation to the other seven elements.
Step-By-Step Gradual Development
To mitigate the impacts of environmental degradation, the Noble Eightfold Path
has to be adopted by every individual of the society. However, for effective
implementation of this Path, step-by-step approach is required. All factors of this Path
can’t be developed at once; it needs to develop in a systematic, sequential and step-bystep gradual manner. Firstly, Wisdom has to be developed which involves development
of Right Understanding (View) and Right Thought, followed by Morality which
includes Right Speech, Right Action and Right Livelihood which will lead to the
achievement of concluding stage of Mental Culture which incorporates Right Effort,
Right Mindfulness and Right Concentration (Figure 6). A step-by-step gradual
approach will lead to mitigate adverse impacts of environmental degradation and will
move towards environmental conservation.
Figure 6. Step-by-step gradual development to environmental conservation (Kamble,
2015)
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at