1. Revision Sheet for Buddhist Ethics (Environmental
Ethics)
The syllabus asks you to:
Describe and explain Buddhist ethical teachings on environmental ethics.
Begin with a short general description of Buddhist ethical teaching.
Explain what is meant by environmental ethics.
Then explain how Buddhist ethical teaching relates to environmental ethics.
Use quotes or references wherever possible.
Use correct terminology.
General Information on Buddhist Ethics
Buddhist ethics finds its foundation not on the changing social customs but rather on
the unchanging laws of nature. Buddhist ethical values are intrinsically a part of
nature, and the unchanging law of cause and effect (kamma - the sum total of an
individual's actions of body, speech and mind, good, bad and neutral, taken in their
current and previous lives).
Morality in Buddhism is essentially practical in that it is only a means leading to the
final goal of ultimate happiness. On the Buddhist path to Emancipation, each individual
is considered responsible for his own fortunes and misfortunes. Each individual is
expected to work his own deliverance by his understanding and effort. Buddhist
salvation is the result of one's own moral development and can neither be imposed
nor granted to one by some external agent.
Numbers 3, 4 and 5 of the Noble Eightfold Path deal with morality and ethics, Right
Speech, Right Bodily Action and Right Livelihood.
The importance of speech in the context of Buddhist ethics is obvious: words can
break or save lives, make enemies or friends, start war or create peace. The second
ethical principle, right action, involves the body as natural means of expression, as it
refers to deeds that involve bodily actions. Unwholesome actions lead to unsound
states of mind, while wholesome actions lead to sound states of mind. Positively
formulated, right action means to act kindly and compassionately, to be honest and to
respect the belongings of others. Right livelihood means that one should earn one's
living in a righteous way and that wealth should be gained legally and peacefully.
Right speech, right action and right livelihood relate directly to the Five Precepts.
The Five Precepts constitute the basic Buddhist code of ethics, undertaken by lay
followers of the Buddha Gautama in the Theravada and Mahayana traditions.
Undertaking the five precepts is part of both lay Buddhist initiation and regular lay
Buddhist devotional practices.
1) To undertake the training to avoid taking the life of beings . This precept
applies to all living beings not just humans. All beings have a right to their lives and
that right should be respected.
2) To undertake the training to avoid taking things not given. This precept
goes further than mere stealing. One should avoid taking anything unless one can be
sure that is intended that it is for you.

2. 3) To undertake the training to avoid sensual misconduct. This precept is
often mistranslated or misinterpreted as relating only to sexual misconduct but it
covers any overindulgence in any sensual pleasure such as gluttony as well as
misconduct of a sexual nature.
4) To undertake the training to refrain from false speech. As well as
avoiding lying and deceiving, this precept covers slander as well as speech which is
not beneficial to the welfare of others.
5) To undertake the training to abstain from substances which cause
intoxication and heedlessness . This precept is in a special category as it does
not infer any intrinsic evil in, say, alcohol itself but indulgence in such a substance
could be the cause of breaking the other four precepts.
In the Abhisandha Sutta, the Buddha said that undertaking the precepts is a gift to
oneself and others.
The morality found in all the precepts can be summarized in three simple principles?
‘To avoid evil; to do good, to purify the mind.' This is the advice given by all the
Buddhas. --(Dhammapada, 183)
In Buddhism, the distinction between what is good and what is bad is very simple: all
actions that have their roots in greed, hatred, and delusion that spring from
selfishness foster the harmful delusion of selfhood. These action are unskillful or bad.
They are called Akusala Kamma. All those actions which are rooted in the virtues of
generosity, love and wisdom, are meritorious, Kusala Kamma. The criteria of good
and bad apply whether the actions are of thought, word or deed.
'Kamma is volition,' says the Buddha. Actions themselves are considered as neither
good nor bad but 'only the intention and thought makes them so.' Yet Buddhist ethics
does not maintain that a person may commit what are conventionally regarded as
'sins' provided that he does so with the best of intentions. It is not possible to commit
murder with a good heart because taking of life is simply the outward expression of a
state of mind dominated by hate or greed.
Buddhist Environmental Ethics
Buddhist philosophy appears particularly amenable to environmental ethics. Many
notable Buddhist leaders articulate environmental concerns with moral responsibility
and a core concept that can be translated from Sanskrit as "inter-dependent arising."
This concept is a fundamental in Buddhist philosophy. Shared across all schools of
Buddhism, it states that phenomena arise together in a mutually interdependent web
of cause and effect. This concept underlies Buddhist thinking about mutual
relationships of cause and effect, and the essential interdependence of all life.
Apparently it pre-disposes some Buddhists to recognizing the importance of
environmental restraint, or non-harming. It has had a great influence on the idea of
deep ecology.
When confronting environmental issues Buddhist ethics come to our aid, with the
basic principle of non-violence (ahimsa) or harmlessness. In the statement of the first
precept, abstention from harming living beings, we can see how much of the industrial
use of resources contravenes the principle; in chopping down a rain forest we destroy
a habitat for other creatures and set up the conditions for top soil erosion, which in
turn leads to floods and famine thereby incurring untold suffering on others.

3. Often, the actions that we commit in relation to the environment also contravene the
second precept, abstention from taking what is not given. This can happen in quite a
crude sense or in a very subtle one. How many of us have, while wandering through a
field of flowers, plucked some up-more than we needed-as if they belonged to us and
without a thought that others will be deprived of the pleasure of appreciating them?
The principle of non-violence should not be taken to mean that people should
absolutely abandon their use of the earth's resources for fear of harming any living
beings whatsoever. After all, we are also part of nature, and need to maintain a
healthy concern for our own welfare and that of fellow human beings. We need to use
the resources available to free ourselves from the clutches of nature's
destructiveness: storms, floods, and famines.
However, with the awareness of the consequences of our actions, we have a great
responsibility to use the resources in as harm-free and useful a way as possible. As
Sangharakshita (founder of the Western Buddhist Order) has said, 'Right use of nature
is part of the spiritual life.'
The Buddhist approach to solving the global ecological crisis then includes :
1. Compassion is the basis for a balanced view of the whole world and of the
environment.
2. The use of the "save and not waste" approach means that nothing in nature is
spoiled or wasted. Wanton destruction upsets the vital balance of life.
3. Ecology is rebuilt through the philosophy of Sarvodaya (uplift of all), which is
based on loving kindness, compassionate action, and altruistic joy.
Quotes
“In the long course of rebirth there is not one among living beings with form who has
not been mother, father, brother, sister, son, or daughter, or some other relative.
Being connected with the process of taking birth, one is kin to all wild and domestic
animals, birds, and beings born from the womb” (Lankavatara Sutra).
“The world grows smaller and smaller, more and more interdependent . . . today more
than ever before life must be characterized by a sense of universal responsibility, not
only . . . human to human but also human to other forms of life.” (Dalai Lama)
“Rajah Koravya had a king banyan tree called Steadfast, and the shade of its
widespread branches was cool and lovely. Its shelter broadened to twelve leagues....
None guarded its fruit, and none hurt another for its fruit. Now there came a man who
ate his fill of fruit, broke down a branch, and went his way. Thought the spirit
dwelling in that tree, ‘How amazing, how astonishing it is, that a man should be so evil
as to break off a branch of the tree, after eating his fill. Suppose the tree were to
bear no more fruit.’. And the tree bore no more fruit.” (Anguttara Nikaya iii.368)
“Human beings can be said to be made from earth, air, water, and fire. But we also
have spirit and intelligence. We can understand what is happening in the "now." It is
our human responsibility to protect and take care of the elements from which we
come and to which we will return. To live the good life now means, in part, taking
care of the elements that constitute ourselves and all living creatures. Our first
precept is not to take life. The Buddhist who is truly aware of the "now" will not
destroy any living thing, and, therefore, cannot destroy, but rather must care for the

4. fundamental elements of all living things, earth, air, water, and fire.” (Venerable Thich
Bon Dat, Abbot of Tu An Pagoda, Ottawa)
"The ultimate way to rescue the environment is to return to a state of innocence and
truth, and not to engage in fighting, selfishness, avarice and deceit." (Venerable
Master Hsuan Hua, Chan Patriarch and founder of the Dharma Realm Buddhist
Association)
"The Buddha taught that respect for life and the natural world is essential. By
living simply one can be in harmony with other creatures and learn to
appreciate the interconnectedness of all lives. The simplicity of life involves
developing openness to our environment and relating to the world with
awareness and responsive perception. It also enables us to enjoy without
possessing, and mutually benefit each other without manipulation." (José
Kalapura,"Science-Religion Dialogue & Ecology: An Asian perspective.")
King Ashoka
King Ashoka (also known as Ashoka the Great and Priyadarsi) ruled over the Maurya
Dynasty of India from 273 to 232 B.C. He is one of the most legendary kings in Indian
history, and presided over a massive empire that included most of the present day
country of India, plus parts of modern day Iran and Afghanistan.
Ashoka also had some very progressive environmental policies, mostly to do with
wildlife and the treatment of animals. The emperor’s policies were heavily influenced
by his conversion to Buddhism. Ashoka converted after touring the site of a battle his
army had fought. The site of vultures feasting and fighting over the bodies of
thousands of dead sickened him. He soon adopted Buddhism and devoted himself to a
peaceful life. His newfound policy of non-violence saw his nickname change from
“the cruel Ashoka” to “the pious Ashoka”.
As part of his new philosophy, Ashoka improved conditions for all living beings in his
kingdom. Human rights and tolerance reached never before seen levels in the empire.
But his policies extended not only to humans, but to animals as well.
Ashoka was a great promoter of many ideas that would not seem out of place in
modern day environmental circles. For one, he was a great promoter of
vegetarianism. While hunting was allowed for limited food gathering, his belief in the
sanctity of all life meant a drastic reduction in animal consumption. Hunting for sport
was outlawed, as was the branding of livestock. The unnecessary slaughter or
mutilation of all members of the animal kingdom was banned. He even created
hospitals for animals. His environmental policies probably culminated in the 5th of his
Seven Pillar edicts, in which he gave a large variety of wildlife official government
protection, a bit like today’s Endangered Species Act.
Not only that, but he attempted to spread these values to other lands. There is a
legend from when Ashoka’s son was sent as a missionary to convert Sri Lankan and
Thai kingdoms to Buddhism. He came upon a king’s sport hunt, and prevented the
king from killing a deer while telling him all creatures have the right to life. The king
was convinced and created an animal sanctuary around his palace. And where
Ashoka’s son founded monasteries, he made sheltering animals a central tenet of the
community.