11_Restoring and Living in Harmanoy with the Natural Enviroment

ENVIRONMENTAL DAMAGE CAUSED BY HUMAN ACTIVITIES

Currently, our world is in a precarious state, where the balance between humans and nature is severely disrupted by human egoism and greed. This results in the exploitation of natural resources without considering the Earth's sustainability, leading to global warming, erratic seasons, and climate change that bring suffering to humanity. Additionally, the space around Earth is experiencing environmental degradation, with scattered satellite remnants and inadequate cleanup efforts. Prolonged conflicts between Russia and Ukraine, as well as ongoing warfare between Israel and HAMAS in Palestine, have far-reaching impacts on the global economy, resulting in widespread hunger in countries below the poverty line.

Despite the presence of environmental ministries in many governments, the neglect of the environment persists, with minimal efforts towards reduction and prevention. In densely populated cities with heavy land transportation and industries, air pollution poses a threat to the inhabitants. Water pollution is prevalent in developing countries, caused by both industrial actors and residents disposing of waste into rivers and seas without remorse. Ironically, in many places, people lack access to clean water. The detrimental effects of mining activities, conducted without consideration for closing the excavated holes, are evident. Deforestation, whether authorized or illegal, contributes to increased air temperature, drought, and forest fires. In conclusion, the challenges require everyone to work together to preserve and restore the balance between humans and nature.

THE BUDDHA AND THE NATURE
The connection between the life story of Buddha Gotama and nature is very intimate. Key events in Buddha Gotama's life are closely linked to natural circumstances that lead to enlightenment. Buddha himself taught that at its core, “human nature is pure, egoless, just as the sky is naturally clear, not cloudy. Clouds come and go, but the blue sky is always there, and clouds don’t change the fundamental nature of the sky. Similarly, the human mind is fundamentally pure.”
We acknowledge that Prince Siddhartha Gotama, the Bodhisattva, was born in the picturesque natural surroundings now known as Lumbini Garden. While Queen Mahamaya journeyed from Kapilavastu to Devadaha, she stood holding a tree branch and was greeted by a joyful nature, with birds singing, flowers blooming, and celestial beings singing and showering flowers. The ascetic Gotama also ventured into the forest and practiced meditation in Uruvela, accompanied by five fellow ascetics. Ultimately, the ascetic Gotama attained enlightenment under the Bodhi tree during the month of Vesak. Another significant event is when Buddha Gotama first expounded the Dharma in Isipatana Deer Park, an event that took place in the open, surrounded by silence, in the presence of gods and humans. The Buddha also faced the days of his impending death (parinibbāna), foreseen in advance, and asked his disciples to enter the forest to prepare for the conclusion of his remarkable journey in Kusinara, where he was cremated. This magnificence, living in harmony with the natural environment, elevates human beings to greatness and dignity.
In the Vinaya Pitaka Pali, the Buddha established rules related to environmental and nature conservation for the bhikkhus to follow. These rules are recited on every full moon and new moon to ensure the bhikkhus remember the guidelines. Some of the rules include:
1. Bhikkhus must respect plants by refraining from cutting down trees, pruning their branches, or picking flowers, as trees are essential for providing oxygen to creatures. The lush leaves of trees offer shade for many beings, including humans, animals, and unseen beings. Not picking flowers is important because they can produce fruits and honey.
2. Bhikkhus are prohibited from urinating or defecating on plants or in flowing water, as water is essential for all living beings and cleanliness must be maintained.
3. Bhikkhus are not allowed to dig the soil, as it can harm and kill creatures within the ground and damage growing plants' seeds.
4. Bhikkhus must not discard leftover food, even if it's just grains of rice, to show respect for the donors who support their lives.
5. Bhikkhus are required to use a water filter to avoid killing living beings, including mosquito larvae, in the water.

In addition, a bhikkhu should respect air cleanliness in the worship environment by reducing incense smoke during religious activities, as the well-being of the community must be preserved. These principles can be applied in communal life in general.
Therefore, as an integral part of nature, in order to achieve happiness for the majority, we must peacefully organize ourselves with the natural elements, including humans, animals, plants, as well as the earth, water, and air. Living in harmony within society and nature should entail supporting and enhancing each other, rather than destroying or selfishly exploiting for personal benefit. True harmonious living is guided by the spiritual emotions of metta and karuna, which encompass compassion and loving-kindness (metta karuna) and a willingness to give or help selflessly. Living harmoniously in Buddhism entails six essential elements in the lives of monks:
1. Doctrinal unity in views
2. Economic unity in communal use good
3. Moral unity through upholding the precepts
4. Mental unity through shared joy
5. Verbal unity through loving speech and refraining from criticisms and discord
6. Physical unity by living harmoniously in the same community

Harmony in views: In the monastic sangha, monks and nuns share a common view of the Dharma, the guiding principle for all they do. Similarly, a society has a better chance to prosper when its people share common political and social views. If we look at the different nations of the world, we notice that there is a lot more cooperation and common ground in prosperous nations than in those that are less prosperous.

Harmony in economics: In the monastic sangha, all renunciants live an equally simple life and have equal access to communal property. In the secular world, a society is inherently unstable if there is too much of a disparity between the haves and the have-nots. Also, the less effort invested in creating affinity, the wider the gap is between the rich and the poor. Thus, those who are well-off should help those who are less fortunate. Those who are able should help those who are not.

Harmony in morality. In the monastic sangha, all individuals share the same moral code. In society, everyone should be equal in the eyes of the law. No one should be above the law. When the law is equally and justly applied to all, people will have respect for the law and will be more inclined to abide by it.

Harmony in outlook: In the monastic sangha, all share the common purpose of spiritual development. In society, when we have concern for others' well-being, we accept others and are not envious of others' success or critical of others' shortcomings. We seek to uplift our fellow citizens, instead of oppressing them. Equanimity, support, and affirmation provide the foundation for peaceful living. With harmony in outlook, every place is a pure land.

Harmony in speech: In the monastic sangha, monks and nuns practice loving speech, and refrain from criticisms and discord. This practice fosters harmony in their community. In society, misunderstandings and animosity often arise from unskillful or harsh words. Therefore, being sincere and thoughtful in our speech can often lead to harmonious human relationships.

Harmony in deeds: In the monastic sangha, monks and nuns bodily observe the same rites and rituals. In society, our actions can be used to help each other and foster respect in the world. In this way, we can peacefully coexist in the community.

CONCLUSION
To live harmoniously with the environment, the Vihara and the Sangha community of laypeople pledge to participate in an environmental harmonization movement alongside the government and environmental preservation organizations. Buddhist organizations and viharas should develop work programs focused on environmental conservation, such as:
1. Planting trees around the vihara or in other areas affected by deforestation.
2. Maintaining a green temple within the vihara through practices such as biopore and greening, such as creating Japanese-style gardens. Avoiding waste burning within the vihara environment, and similar measures.
3. Preserving the availability of well water and maintaining the cleanliness of the river water around the vihara. Preserving tranquility within the vihara environment by controlling sounds from loudspeakers or music that disrupt the silence.
4. Maintaining harmonious relationships among sangha members and with the devotees who come to the vihara by smiling, greeting, and welcoming them to experience the serenity of the vihara. Creating programs and implementations to avoid pollution of water, soil, air, and sound for environmental well-being.
5. Treating animals humanely with love and without cruelty, both in terms of care, transportation, and the slaughtering process.
An excellent illustration of environmental conservation in Buddhism is the approach taken by the Bhutanese government, which has received support from its people and gained global admiration as a reflection of Buddhist principles. This approach guarantees the reverence and protection of the land, water, air, and human connections.


Batu, Indonesia
16 January 202

Source: Living Affinity, Ven. Master Hsing Yun