Download Buddhism – Environmental Ethics 20 marker

ENVIRONMENTAL ETHICS 20 MARKER (structure that can be adapted to an essay question)
Buddhism can be seen as a living religion as it is able to apply its foundation, beliefs and ethical teachings to
the modern world and contemporary issues. Environmental ethics is a discipline that surfaced in response
to scientific and ecological concerns around issues, including climate change and global warming, where the
planet is being detrimentally affected and abused by selfish actions. Buddhist environmental organisations
such as Dharma Gaia Trust and Earth Sangha have responded to these concerns and encourage both
Buddhists adherents and non-Buddhists to live by the teachings of the Buddha and to aspire to be more
Buddha in nature. By reflecting on the ethical teachings of Buddhism, including the Five Precepts and the
Vinaya, in terms of contemporary environmental issues, along with the beliefs including the Three Jewels,
the Four Noble Truths, the Three Marks of Existence and Karma, Samsara and Nirvana, the world can be
improved. Through living out Buddhists ethical teachings and beliefs, it is clear to see that environmental
advocacy plays a major role in the lives of Buddhist adherents, thus contributing to the understanding of
Buddhism as a living religious tradition.
The Five Precepts are the moral code which dictates the daily lives of Buddhist adherents, and are
extremely relevant in the contemporary issue of environmental ethics. The first precept instructs one ‘to
abstain from killing sentient beings’. Buddhists interpret this principle literally, meaning that no harm or
violence should be inflicted on any living species, such as animals living in a forest. Instead, adherents are
encouraged to establish a harmonious relationship with the environment surrounding them, both human
and non-human. This teaching is also mirrored through the sacred text, the Dhammapada, “A truly great
person is not one who succeeds in worldly matters, but one who hurts not any living being”. Environmental
concerns in today’s society, including climate change and global warming, are believed to be a result of
failing to follow the Second Precept, ‘never to take what is not given’, which led to negative Karma,
Sanchita Karma, the total of past Karma that is not yet resolved. Through acts of deforestation, along with
producing waste and toxic material that harms the environment and violates the First and Second Precepts,
humans are also violating the Third Precept as they have indulged in ‘sensual misconduct’ by being greedy
and attempting to fulfil ever increasing aspects of pride and arrogance in their extensive use of resources,
resonating with a quote from the spiritual leader of the Vajrayana school of Buddhism, the XIV Dalai Lama,
“Technology, coupled with greed and ignorance, is destroying and not improving our planet.” Buddhists
have responded to the destruction of the environment through the Buddhist Declaration on Climate
Change, “The Time to Act Is Now”, in which the XIV Dalai Lama has signed to say individuals must adopt
behaviour that increases ecological awareness and reduced carbon footprint through the use of renewable
resources. Through adherent’s flexibility in applying the ethical teachings to contemporary environmental
issues, the nature of Buddhism as a living religious tradition is successfully conveyed and emphasised.
Another Buddhist ethical teaching, The Vinaya, strongly aligns with the contemporary issue of
environmental ethics. The Vinaya outlines rules for monks, and a Buddhist Monk’s first vow derived from
the Vinaya is “I abstain from destroying life”. This reflects the importance placed upon the environment in
Buddhism and highlights the dynamic nature of the characteristics of Buddhism; the beliefs and believers,
the ethical teachings and the sacred texts, in the application to the contemporary issue of environmental
ethics, largely contributing to the understanding of Buddhism as a living religion.
The origins of Buddhist ethical teachings regarding the environment can be drawn from the life and
experiences of the Buddha. A number of significant events that defined the life of Buddha, and
consequently the principles of Buddhism, occurred in the county side with nature. Over 2500 years ago, the
Buddha was born in a forest, meditated amongst nature’s elements and reached enlightenment under a
Bodhi tree. This has had a profound impact on the belief of living in harmony with nature, and emphasises
the strong connection between Buddhists and the environment. By preserving the environment, adherents
become more Buddha-like in nature, reflected in the Buddhist Statement on Ecology 1996, “We need to
live as the Buddha taught us to live, in peace and harmony with nature”. By observing these practices that
were historically performed, it is seen that Buddhism is a living religious tradition as it applies to the
contemporary issue of environmental ethics.
All variants of Buddhism place a strong emphasis on protecting and living harmoniously with the
environment. The XIV Dalai Lama, the spiritual leader of the Vajrayana school of thought, demonstrates his
support for ecological sustainability through his Five Point Peace Plan, particularly the fourth point,
“Restoration and protection of Tibet's natural environment and the abandonment of China's use of Tibet
for the production of nuclear weapons and dumping of nuclear waste”. Furthermore, the Theravadan
‘ecology monks’ in Thailand attempt to prevent logging and deforestation by dressing and anointing trees,
displaying their dedication to the environment. Also, in the Mahayana school of thought, Bodhisattvas
commit themselves to the task of saving all creatures from suffering and vow to continually return to the
earth through rebirth, rather than achieving Nirvana. They come back to suffer the trials and tribulations of
life in order to help individuals of other species escape from ongoing suffering and rebirth, continuing to
highlight the strong connection between Buddhism and the environment.
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