30_Environment Restoration for Harmonious Coexistence

Environment Restoration
for Harmonious Coexistence

Ven. Shi Yinjue

Abbot of Huayan Monastery in Guangzhou, Guangdong Province, China

Dear great monks, experts, scholars, distinguished guests , Ladies and gentlemen,

In our contemporary world, the urgency of environmental issues has reached unprecedented levels, demanding immediate attention and concerted efforts for restoration. The delicate balance between humanity and nature is at a critical juncture, and harmonious coexistence has become imperative for the well-being of our planet. Climate change stands as a paramount concern, with rising global temperatures, extreme weather events, and melting ice caps threatening ecosystems and human habitats. Deforestation and rampant land degradation exacerbate the situation, leading to loss of biodiversity, disrupted ecosystems, and an urgent need for rehabilitation. The degradation of marine environments is equally pressing, driven by overfishing, plastic pollution, and the acidification of oceans. Air and water pollution, fueled by industrial activities and unsustainable practices, compromise both human health and environmental integrity. Urbanization, improper waste disposal, and the overuse of natural resources contribute to a deteriorating environment that urgently requires restoration.

Against this backdrop, the chosen theme for today's conference, "Environmental Restoration and Harmonious Coexistence," takes on profound significance and urgency. Environmental restoration entails the meticulous process of rejuvenating ecosystems and habitats that have suffered from human exploitation, pollution, or natural disasters. It embodies the endeavor to heal the wounds inflicted upon our planet, aiming to restore the delicate balance of nature and reverse the adverse effects of environmental degradation. This restoration process encompasses a range of interventions, including reforestation, habitat rehabilitation, waterway remediation, and biodiversity conservation efforts. By undertaking such initiatives, we not only strive to mitigate ecological damage but also foster resilience in ecosystems, promoting their ability to withstand future disturbances. Harmonious coexistence, on the other hand, encapsulates the aspiration for a mutually beneficial relationship between humans and the natural world. It embodies the recognition that our wellbeing is intricately intertwined with the health and vitality of the environment. Achieving harmonious coexistence entails adopting sustainable practices, preserving biodiversity, and respecting the intrinsic value of all living beings. It involves transcending the anthropocentric view of nature and embracing an ecological ethic that values the interconnectedness of all life forms. Together, environmental restoration and harmonious coexistence represent a holistic approach to environmental stewardship, emphasizing the interconnectedness of ecological health and human well-being. By restoring damaged ecosystems and fostering a symbiotic relationship between humans and nature, we can pave the way for a more sustainable and resilient future for generations to come.

On this defining issue of our time, the teachings of Buddhism offer profound insights and guidance. Buddhism's intrinsic connection to nature and its emphasis on interconnectedness align seamlessly with the goals of environmental restoration. The Buddhist principle of dependent origination underscores that all things are interrelated and mutually dependent, echoing the interconnected web of life that environmental restoration seeks to rebuild. Moreover, Buddhism's emphasis on compassion and nonharm provides a moral compass for our actions in restoring the environment. By extending compassion not only to fellow humans but to all sentient beings and the natural world, we cultivate a mindset that acknowledges the inherent value of all life forms, a crucial perspective in the pursuit of harmonious coexistence.

Buddhism, at its core, teaches the profound principle of interdependence or dependent origination, also known as Pratītyasamutpāda in Sanskrit. This concept emphasizes the interconnected nature of all phenomena, elucidating the intricate web of connections that bind all living beings and the environment. At its core, Dependent Origination teaches that all things arise and cease based on causes and conditions, rather than having inherent or independent existence. According to Buddhist philosophy, Dependent Origination consists of twelve interconnected links or nidanas that describe the process of birth, suffering, and liberation. These links include ignorance, volitional activities, consciousness, name-and-form, six sense bases, contact, sensation, craving, clinging, existence, birth, and ultimately, aging and death. Each link arises dependent on the preceding one, forming a chain of causation that perpetuates the cycle of existence known as samsara. The essence of Dependent Origination lies in the understanding that no phenomenon exists in isolation; rather, everything is interdependent and influenced by myriad causes and conditions. This teaching emphasizes the impermanent and conditioned nature of existence, highlighting the interconnectedness of all beings and phenomena.

In light of this, the Huayan School of Buddhism put forward the concept of "Dharmadhātu Pratītyasamutpāda" （法界緣起） , often translated as "the interdependent origination of phenomena within the realm of the dharma." According to Huayan teachings, all phenomena arise and cease interdependently within the vast network of existence known as the dharmadhātu（法界） or the realm of the dharma. This perspective posits that everything in the universe is intimately connected and influenced by the entirety of existence, with each phenomenon being both a cause and an effect in an endless cycle of interdependence. In the Huayan view, the universe is likened to an infinite web, where every individual entity reflects and embodies the entirety of existence. Each phenomenon, whether animate or inanimate, arises in dependence upon a myriad of causes and conditions, with its existence inseparable from the totality of reality.

The notion of "Dharmadhātu Pratītyasamutpāda" emphasizes the interconnectedness, non-duality, and emptiness of all phenomena. It invites practitioners to transcend dualistic perceptions and recognize the intrinsic interdependence of all things. Moreover, the Huayan School expands upon this idea by asserting that, because the identity of any one thing is dependent on the identities of other things, "one is all," and because the whole is dependent for its identity on its parts, "all is one." The Third Patriarch Fazang（華嚴三祖法藏） illustrates how "one is all and all is one" through the analogy of a rafter within a building. He contends that the building is the rafter because it is merely the sum of its parts, with each part essential to its overall identity. Conversely, the rafter is the building because its identity as a rafter is defined by its role as part of the larger structure. Another metaphor frequently employed, drawn from the Avataṃsaka Sūtra（華嚴經）, is that of Indra's net. In this metaphor, each jewel at the intersection of two strands reflects every other jewel in the net, symbolizing the mutual interdependence of all existing phenomena. Similarly, Fazanguses the example of a statue of a golden lion to illustrate this interconnectedness. While the statue appears to be a lion, its essence is ultimately the unchanging gold from which it is made. Just as gold can take various forms but remains unchanged, so too do all phenomena exist within the eternal and unchanging network of mutually interdependent entities (dharmas) that extends across all of time and space.

By understanding the profound interconnectedness of existence, one can cultivate wisdom, compassion, and a deep sense of interconnected stewardship toward all beings and phenomena in the universe. This recognition of "Dharmadhātu Pratītyasamutpāda" and "one is all and all is one" prompts practitioners to realize that all beings are subject to suffering as a result of this interdependent reality. This understanding forms the basis for cultivating compassion. By recognizing that all beings are interconnected and influenced by myriad causes and conditions, practitioners develop a sense of empathy towards others' suffering. They understand that the happiness and suffering of all beings are intertwined, and that alleviating the suffering of others ultimately benefits oneself as well. Moreover, the realization of dependent origination also fosters a sense of responsibility towards all beings. Practitioners understand that their actions have far-reaching consequences that can impact others positively or negatively. This awareness encourages them to act with kindness, generosity, and compassion towards all beings, thereby contributing to the welfare and happiness of the world.

In the context of environmental restoration, Buddhism calls for a deep understanding that the well-being of the environment is interwoven with our actions. Just as each element of nature is interconnected, our efforts to restore the environment must be approached with a profound recognition of the interconnectedness of all life. Delving into deeper wisdom, as articulated in the Vimalakīrti Sūtra（維摩經）: "When the mind is pure, the land is pure," we come to acknowledge the intimate connection between human consciousness and the environment. The purity of one's mind plays a crucial role in environmental restoration efforts. A mind imbued with compassion, mindfulness, and a deep sense of interconnectedness is more likely to engage in actions promoting environmental sustainability and stewardship. Individuals cultivating inner purity are often motivated to make lifestyle choices minimizing harm to the environment, such as reducing consumption, conserving resources, and supporting conservation initiatives. Conversely, environmental restoration efforts can contribute to the purification of the mind. Engaging in hands-on conservation activities, like tree planting, habitat restoration, and environmental education, fosters a

sense of purpose, fulfillment, and connection with the natural world. Witnessing the positive impact of environmental restoration initiatives can inspire individuals to deepen their commitment to environmental stewardship and cultivate greater environmental consciousness. On the other hand, Harmonious coexistence, a central theme in our discussion, resonates deeply with the heart of Buddhist teachings on compassion and non-harm. The principle of Ahiṃsā, or non-violence, is a cornerstone of Buddhist ethics. It invites us to live in harmony with all living beings, recognizing their inherent value and interconnectedness. By extending compassion to nature and practicing non-harm in our interactions with the environment, we can lay the foundation for a balanced coexistence that aligns with the compassionate ethos of Buddhism. Through an appreciation of Buddhist principles like dependent origination and compassion, we can undoubtedly cultivate a profound understanding of the concept of harmonious coexistence between humanity and nature.

In conclusion, the integration of Buddhist principles into our pursuit of environmental restoration and harmonious coexistence provides a profound and comprehensive framework. By acknowledging the interconnectedness of all life, cultivating compassion, practicing non-harm, and assuming the role of interconnected stewards, we can navigate the intricate path towards a more harmonious coexistence with the environment. Let us embark on this transformative journey with reverence for the teachings of Buddhism, working hand in hand to restore and protect the precious balance of our shared home.

Thank you.