Buddhist
solutions to the current deforestation in Sri Lanka
(Buddhist solutions to the current environmental crisis)
Contents
01.
Introduction
02.
Definition on deforestation
ü Oxford definition
ü Cambridge definition
ü The Free Dictionary
03.
Identify the cause
of forests to the deforestation in Sri Lanka
ü Wilpattu deforestation
ü Sinhalaraja
deforestation
ü Udawalawe national park
deforestation
04.
Repercussions of
deforestation in Sri Lanka
ü Soil erosion
ü Landslides
ü Floods
ü Damage to human lives and properties
05.
Buddhist
attitude towards forest conservation
06.
Conclusion
07.
End Notes
08.
Bibliography
Introduction
Environmental
crisis is one of the major burning topic in current world. Different environmentalist,[1]
philosophers, religious leaders and scholars have interpreted the ideas to the causes
of the current environmental crisis. They have given their different
interpretations according to their own outlook, ideas, ideals, principles and
philosophies of their life. By considering their all interpretations, it
further research on the re-solution of current environmental crisis.
The
environmental crisis is vast theme. It covers the huge areas as mention
bellows:
Acid rain
|
Aerosol
|
Afforestation
|
Biodiversity
|
Biomass
|
Carbon cycle
|
Catchments
|
Defoliants
|
Deforestation
|
Desertification
|
Dredging
|
Drift-net fishing
|
Ecosystems
|
Effluents
|
Endangered species
|
Freshwater
|
Greenhouse gas
|
Groundwater
|
Highlands Water Project
|
Inuit Circumpolar Conference (ICC)
|
Metallurgical plants
|
Noxious substances
|
Overgrazing Ozone shield
|
Poaching
|
Pollution
|
Potable water
|
Salination
|
Siltation
|
Slash-and-burn agriculture
|
Soil degradation
|
Soil erosion
|
Ultraviolet (UV) radiation.
|
Water-born diseases
|
Table No. 01 it
shows the list of current environment crisis in Sri Lanka
Considering
the above mentioned table no. 01,
within this assignment it would be hard to cover all topics on environmental
crisis, therefore, selecting particular one environmental crisis on “Deforestation” in Sri Lanka today, it
provide sufficient information about how to overcome form this challenges. Deforestation
is the cutting down of trees from an area with no intention of establishing a
future stand of trees. Deforestation can meet some human needs. For example,
wood is considered to be a natural energy source, and it has been used for
years to provide heat. Logging removes trees from a forest, so they can be
turned into building materials for homes or used in manufacturing processes,
such as the production of paper products.
It
is true that deforestation is not only limited to the Sri Lanka but also all
over to the world. Again the same matter occurs that vast areas are difficult
to cover including few words, although it had include, that would be limited as
an information but not an appropriate solution for the world. Therefore, the
aim of this assignment is cove the particular area on environmental crisis as deforestation in Sri Lanka and provide
swift and best solution to overcome from it, by referring Buddhist teachings
and techniques.
Deforestation
and Forest Degradation have already become global issues. We all know that forests
play an important role in protecting watersheds, preventing erosion, providing
refuge for 80% of terrestrial species and meeting many human needs but how many
are aware that forests also play an important role in regulating the earth’s
climate?
According
to the report of Malaka Rodrigo on “the
future of our forests”, she estimates the world’s forest and furthermore
she shows the cause and effects of deforestation as follows:
It is estimated
that the world’s forests are a mega storage of 2,400 gigatonnes of carbon
accounting for half the terrestrial carbon pool. Destruction of these forests
can emit this carbon into the atmosphere in the form of Green House Gases such
as Carbon Dioxide or kill the opportunity to keep the gases trapped, fuelling global
warming that ultimately leads to Climate Change. Deforestation is already found
to be responsible for 20% of the world's greenhouse gas emissions, more than
the entire global transportation sector and second only to the energy sector.[2]
Recently
in Sri Lankan TV News, Newspapers and
leaders, highly concern about the matters of deforestation under these
areas.
ü Wilpattu deforestation
ü Sinhalaraja deforestation
ü Udawalawe
national park deforestation
Therefore,
as research methodology, it mainly concerning the secondary resources of
articles and reports. Furthermore, it finds solutions through Buddhist
doctrines, especially, concerning the Buddhist attitudes on forest
preservation. It provides a swift and appropriate solution to overcome from
deforestation in Sri Lanka.
Definition on deforestation
The general
idea or the meaning of deforestation is the act or result of cutting down or
burning all the trees in an area. In another words, it is the clearing of
trees, transforming a forest into cleared land. It is sometimes used synonymously with the term clear-cutting.
However, clear-cutting is not necessarily the clearing of trees without concern
for future growth. Clear-cutting can be defined as the cutting down of most
trees without the intention of replanting or establishing a future stand of
trees. When done properly, clear-cutting can be an efficient and economically
sound method of harvesting. It can also open up spaces, allowing sun-loving
tree species to thrive, which can improve the quality and growth of future
forests. Concerning, the matter of deforestation, many scholars have
defined, interpreted, and explained the major functions or characteristic of
deforestation as follows.
ü Oxford
definition
Initially,
the Oxford dictionaries interpreted the deforestation as the action of clearing a wide area of trees:
it furthermore explains that it is a key
aim
is to try to halt
widespread
deforestation in the Amazon deforestation caused by foreign logging
companies.
ü Cambridge
definition
Secondly,
according to the Cambridge dictionary, the deforestation is destroying large
areas
of tropical
rain
forest.
ü The free
dictionary
Thirdly,
the free dictionary explains the major functions of forestation as the cutting down and removal of all or most
of the trees in a forested area. Deforestation can damage the environment by
causing erosion of soils, and it decreases biodiversity by destroying the
habitats needed for different organisms.
In
summary, deforesting is an evil and selfness acts that is clearing
of forests, or intentional destruction
or removal
of trees and other vegetation for agricultural,
commercial,
housing,
or firewood use without replanting and without allowing time for the forest to
regenerate itself. Deforestation is one of the major factors
contributing to the greenhouse effect
and desertification.
Identify the
causes of forests to the deforestation in Sri Lanka
With
discussing the topic of causes of forest to the deforestation in Sri Lanka, it
analysis, the reasons and background of deforestation. The purpose of
discussing this topic is identify the main cause of current deforestation in
Sri Lanka. With selecting three forest and their deforestation it continues as
follows:
·
Wilpattu deforestation
The Wilpattu
National Park is Sri Lanka’s largest national park. Not only is it large
in size, this National Park is home to 605
different plant species and 328 animal species and its roots date back to
the Vijaya-Kuveni
era of Sri Lanka and possibly event predates this era. Wilpattu National Park consists of five sections, the first part of
which was declared a national park on February 25, 1938.These include the
Kalaru Forest, Wilpattu North Sanctuary and the Thabbowa Sanctuary.
Wilpattu also nourishes Kala Oya, Modaraganaru and Malwathu Oya.
The area of the
Wilpattu National Park which has been subject to deforestation and destruction is the Northern area that comes under
the purview of the Department of Wildlife Conservation. According to the
Forest Conservation Ordinance, it is illegal
to construct permanent or temporary settlements, roads and farmlands in such a
forest area.
·
Sinhalaraja deforestation
Sinharaja Forest Reserve is a national park and a biodiversity
hotspot in Sri Lanka. It is of international significance and has been designated a biosphere reserve and world heritage
site by UNESCO.[3] The
hilly rainforest, part of the Sri
Lanka lowland rain forests
Eco region, was saved from the worst of commercial logging by its
inaccessibility, and was designated a World Biosphere Reserve in 1978 and a
World Heritage Site in 1988. The reserve's name translates as Lion Kingdom.
Prof.
Janendra Costa,
has already completed the estimation of carbon absorption rates of Sinharaja
and the Kanneliya-Dediyagala-Nakiyadeniya forest complex. The total carbon
stock of Sinharaja is 305 metric tons of carbon per hectare while KDN records
312. Carbon stock is the amount of carbon in the standing biomass (mass of
organic matter) of the forest at a given point of time.
He suggests that in the dry zone
forests, the tree density is lower and because of the warmer temperatures a greater percentage of absorbed carbon would
be released again due to greater respiration.
·
Udawalawe national park
deforestation
Udawalawe
National Park lies on the boundary of Sabaragamuwa and Uva
Provinces, in Sri Lanka. The national park
was created to provide a sanctuary for wild animals displaced by the
construction of the Udawalawe Reservoir on the Walawe River,
as well as to protect the catchment
of the reservoir.
Before
the designation of the national park, the area was used for shifting cultivation
the farmers were gradually removed once the national park was declared. But
still tree cutting and few acts of cultivating were depicted.
Identifying the
cause of forest to the deforestation in Sri Lanka
Deforestation is one of the most serious
environmental issues in Sri Lanka. Recently, few years generally, most
people says that they feel unbearable heat of the sunlight comparing than early
years. It all because of destroying the forest and it is the major cause for
global warming too. People destroy the jungle with different purposes. Mainly,
they deforest because of their necessities and their desires. Followings are
the few lists of human necessities to the causes of deforestation.
ü Wood
is a valuable raw material in construction or manufacturing, and the practice
of logging prepares the trees for those purposes. Therefore they used to
cutting trees. Although it is a part of the national economy to raise revenue but
it effects to the human life badly. Moratuwa[4]
is most famous in Sri Lanka as the best place for wood business.
ü Agriculture
is another reason for cutting trees. One of the main causes of deforestation is
to make room for agriculture. Whether the farming is by individuals who wish to
grow only enough food for their own use or performed commercially, agriculture
is often cited as the leading cause of deforestation.
ü Sri Lanka is most famous in Tea plantation in
the world. The country is a major producer of tea and the land
required for tea plantations is substantial.
According to that requirement, people, deforest and make the land for tea
plantation. Nuwara Eliya[5]
is most famous for tea plantation.
ü Cattle
ranching is another cause of deforestation. Much like farmers, cattle ranchers
clear forests to make room for grazing cattle.
ü Another
cause of deforestation is mining. Tropical forests are the location of many
deposits of minerals and metals, including diamonds,
oil, aluminum and gold. The forests are removed to extract these materials from
the ground. Especially, in Ratnapura
district[6]
is famous for diamonds, there are numbers of people of the town depends on the gem trade.
ü Dams
that are constructed for hydroelectric power plants are another reason for
deforestation. When the dams are built, they flood large areas of forest,
destroying the trees. There are numbers of Dams in Sri Lanka as mentioned
follows.
·
Laxapana
·
Norton
·
Kotmale
·
Polgolla
·
Rantembe
·
Victoria
·
Samanala
ü Another
main reason for deforestation is lack practicability of education on
environment. People destroy trees without proper awareness of its effects to
their future. If S.L. government can concern more attention on developing the
curriculum on environment, it would be much better. Therefore, less
consideration and attention is another major cause for deforestation in Sri
Lanka.
The present natural forest cover of Sri Lanka is a
little less than 25% of land area or about half of what the country had at
Independence. If we add planted forest to this figure the area is probably
around 30%. Around 1800 Sri Lanka had nearly 80% of its land under natural
forest. Due to various human induced practices, mainly the opening of
plantations and growth of human settlement Sri Lanka has lost much of its
natural forest in the last two hundred years. In fact this trend has
accelerated after Independence when the population more than trebled in the
space of about 60 years. Deforestation has been identified as one of the most
pressing environmental problems of Sri Lanka. Deforestation has increased soil
erosion, landslides, floods, and damage to human lives and properties.
Repercussions of
deforestation in Sri Lanka
Currently,
Sri Lanka is facing more natural disasters comparing than earlier. Commonly,
people used to say that earlier there were less natural disasters than current
period. There are numbers of examples informing from News and newspapers
telling about the natural disasters within one years. Therefore, with
considering effects of the natural disasters in Sri Lanka, it would discuss
under sub themes,
ü Soil erosion
ü Landslides
ü Floods
ü Fauna and flora degradation
ü Damage to human lives and
properties
Soil
erosion
Soil erosion is one of the major environmental
crisis in Sri Lanka. Due to the heavy rain and water flood numbers of soil
erosion are happening in Sri Lanka within a year. It is a naturally occurring
process that affects all landforms. In agriculture, soil erosion refers to the
wearing a way of a field's topsoil by the natural physical forces of water and
wind or through forces associated with farming activities such as tillage. It
happening by water and wind and involves three distinct actions
·
Soil
detachment
·
Movement
·
Deposition
Soil erosion reduces cropland productivity and
contributes to the pollution of adjacent watercourses, wetlands and lakes. The red alert of soil erosion is causing
serious loss of topsoil. Soil compaction, low organic matter, loss of soil
structure, poor internal drainage, salinization and soil acidity problems are
other serious soil degradation conditions that can accelerate the soil erosion
process.
Picture No. 01. It shows the soil
erosion in Sri Lanka (Sources: www.greatmirror.com retrieved on 01st March
2016 at 12: 47 AM)
Landslides
A landslide is the movement of rock, debris or earth
down a slope. They result from the failure of the materials which make up the
hill slope and are driven by the force of gravity. Landslides are known also as
landslips, slumps or slope failure.
Picture No. 02. It shows aerial
footage captures Koslanda landslide disaster in Sri Lanka (Sources: newsfirst.lk retrieved on 01st March
2016 at 01: 50 AM)
Floods
A flood is a general and temporary condition where
two or more acres of normally dry land or two or more properties are inundated
by water or mudflow. Many conditions can result in a flood: hurricanes,
overtopped levees, outdated or clogged drainage systems and rapid accumulation
of rainfall.
Picture No. 03. It shows the moment
of flood in Sri Lanka (Sources: www.onlanka.com retrieved on 01st March
2016 at 03: 50 AM)
Damage
to human lives and properties
Recently, the news in Sri Lanka reports the numbers
of damages to human lives and properties due to the natural disasters. The
floods and heavy rain, makes to people more damages as well as to their
properties.
In Summary,
there are numbers of repercussions of deforestation in Sri Lanka, unbearable
heat, acid rain, water pollution, air, pollution, natural disasters, loosing
animals, unusual climate changes etc. Therefore, people in Sri Lanka need to be
aware of cutting trees. It might be just single tree but if effects to the all
Sri Lanka.
Buddhist
attitude towards forest conservation
“O bhikkhus, cut down
the forest of craving, not the real tree; the forest of craving breeds danger
(of rebirth). Cut down the forest of craving as well as its undergrowth and be
free from craving. So long as craving of man for woman is not cut down and the
slightest trace of it remains, so long is his mind in bondage as the calf is
bound to its mother.” [7]
By observing the Buddhist
teachings and techniques on forest perseveration, it illuminates the significance
facts on requirements of human qualities need to be develop to protect of
nature. In Buddhism, forest the best place to the cultivation of mind.
There are number of discourses in Buddhism that concern the forest as a best
place to the practice meditation.
In Dhammapada [8]
stanzas also encourages one to love in the environment without causing any
sorts of harmful activities to environment. “Even
as a bee gathers honey from a flower and departs without injuring the flower or
its color or its fragrance, so let a sage dwell in his village.”[9] In many
Suttas as well as Vinaya rules and
regulations, monks are forbidden to damage of forest. Buddha has advised as to be
aware and remember the foot of a tree as their dwelling place to live in.[10]And
also monks are encouraged to protect greenery and plants but unless feel sick,
they are prevented from spitting, urinating, or defeating on the greenery, by
doing so; there is an offence of that bad habit.[11]
In the Sanamānasutta of Samyuttanikāya, it
goes like this: On one occasion, while the Buddha was staying alone in a dense
forest, a certain goddess approached to the Buddha and expressed: “at the resounding of the entire forest,
when birds make terrible sound at midday, I felt afraid greatly”[12]
Then, the Buddha replied this: “at the
resounding of the entire forest, when birds make lovely sound, my mind is so
delighted”.[13]
Buddha has taught regards five kinds of seeds as follows:
Mula bija – root-seeds
Khanda bija – trunk-seed
Agga bija- seed from shoot
Phalu bija- seed from joint
Bija bija-grain seed[14]
Concerning
the safeguard of forest, the ideals of middle path plays significant role to
preserve it. The middle path is “Noble
Eight-Fold Path” that develops
Morality (Sīla), Concentration (Samādhi)
and Wisdom (Paññā). It is one of the principle
teachings of Buddhism. It is used to develop insight into the true nature of
phenomena and to eradicate greed, hatred, and delusion. Sīla leads to moral conduct, Samādhi
leads to quietude of mind and Paññā leads
to dispelling of ignorance or attainment of true knowledge. It explains a
significant structure to understand the value of practicing Buddhist ethics.
According
to the Walpola Rahula, the divisions of the noble eightfold path "are to be developed more or less simultaneously,
as far as possible according to the capacity of each individual. They are all
linked together and each helps the cultivation of the others."[15]
According
to Saccavibhaṅga Sutta of the Majjhima Nikāya
the Eight Noble-Fold Path has elaborates
as Right Understanding, Right Thought,
Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,
and Right Concentration. [16]
It
not only helps to achievement of super-mundane life but also develops the
mundane life by supporting of right attitude, accurate knowledge and developing
soft skills. Before analysis on applicability of Noble Eight-Fold Path to the environmental perseveration, it is
essential to know regarding the significant of it in Buddhist teaching to the
path of Sekhapatipada[17]
and Asekhapatipadā[18]
which practices with include eight path to Sekhapatipadā
and to an Arahant include ten factors
that’s known as Asekhapatipadā.
Sekha practice which
include Eight Paths
|
Primary wisdom (Prārambha
paññā)
|
Right view
|
Right thoughts
|
||
Morality (Sīla)
|
Right speech
|
|
Right actions
|
||
Right livelihood
|
||
Concentration (Samādhi)
|
Right efforts
|
|
Right consciousness
|
||
Right concentration
|
||
For, Arahant which include ten Factors
|
Perfect wisdom (Paripunna
paññā)
|
Right
knowledge
|
Right
liberation
|
Table
No. 02: It shows the two practices of Sekha
and Asekha path of Noble Eight-Fold, One is higher training
and second is no training.
It has mentioned in many Suttas, the Noble Eight-Fold Path should be practiced to eradicate all kinds of
defilements. Human desire is a major obstacle to have right understanding in
other words the reality of true nature has covered by desires. Therefore, to
develop the clear vision on, Noble
Eight-Fold Path can apply to overcome modern environmental crisis. It is
not only related to overcome environmental crisis but also most of burning
crisis in the current world.
Right View and
Right Thought
Right view (sammā
diṭṭhi)
holds an important position, and basically, the first step of the Noble Path.
One is expected to have a correct view or understanding of the natural
phenomena and all things that surround them.
Right view also includes the understanding of the
three cardinal characteristics of existence (impermanence (anicca), suffering (dukkha)
and selflessness (annata), the
practice of the Four Noble truth, and the cognition of wholesome and
unwholesome mental factors including their inherent causes and effects. The
comprehension of these elements will not only give a strong ground for
individual behavioral transformation, but also create a sense of environmental
responsibility and care.
In right thought (sammā saṃkappa), we are expected to accrue thoughts of compassion,
loving-kindness, generosity, sympathetic joy, equanimity; thoughts which oust
greed, hatred and confusion. To be environmentally ethical, we have to face
reality with a pure mind, a mind with skillful thoughts. It is from the
thoughts that we construct within our mind that actions of the body and speech
arise. Actions motivated with a spirit
of compassion and generosity creates a world of cohesiveness, while thoughts of
greed and hatred induce deforestation and abuse of nature.
Right Speech, Right Action, and Right Livelihood
Buddhism fundamentally considers these three steps
of the Noble path to guard one’s physical and verbal behaviors. They are the
basis of a virtuous life and mental purification from mental defiling impulses.
One needs to develop wholesome actions and speech, a process after which right
thoughts are cultivated. The Buddha laid down moral guidelines to help
individuals develop a concern and engage themselves into actions, speech that
do not oppress and exploit other beings as well as the environment that
surround them.
In right speech (Sammā
vācā), one is expected to refrain from falsehood speeches – speeches which
incite violence and break up friendly groups,
empty and worthless idle words
which adversely have bad effect on oneself, others and society.
Falsehood speech according to Buddhism is the most dangerous weapon that can
devastate the entire cosmos. Right speech on the other hand is one of the most
important components in developing sound social relationships and additionally,
it deters inclinations to commit wrongful actions. Right speech aims at
inculcating a respect for ‘truth’ in the mind, implying both one's own
obligations as well as the rights of other people to truth. The Buddha advised
his followers not to indulge in such speeches because they bring conflicts and
destabilize united and friendly groups.
In the practice of right action (Sammā kammanta),
one is expected to refrain from injury to life, from violence and acts of
terrorism, laying aside all weapons that cause injury to living beings as well as
the environment that sustain them. This step of the Noble path is very
elemental in the Buddhist moral cultivation and human-ecological interactions.
It consists of fulsomely (re)locating the morality of an act in the
consequences and the state of the world that it creates. In the Ambalaṭṭhika Rahulavāda
Sutta of the Majjhima Nikāya, the Buddha stresses
emphasis on the importance of reflection to Venerable Rahula:
“So, too,
Rahula, an action with the body should be done after repeated reflection; and
action by speech should be done after repeated reflection; an action by mind
should be done after repeated reflection”
It also involves examining the intention of the
action, and the cultivation of thoughts filled with compassion, love,
generosity and wisdom. This basically may begin with the integration of the
five precepts; refraining from killing living beings, abstention from stealing,
restraining from falsehood speech, sexual misconduct and consumption of
intoxicating drinks and drugs. This step is derived at the transformation of
verbal and bodily behaviors as well as cultivating equanimity, love, kindness
and sympathetic joy towards all the parties in the ecosystem.
Right livelihood
(Sammā ājīva) refers to the rightful and skillful ways of living.
Holding down a constructive and balanced occupation – a simple, self-sufficient
and sustainable livelihood promotes a harmonious co-existence. It is where one
occupationally adopts morally acceptable means of livelihood (without any
coercion or violence, or even exploitation). Right livelihood restrains one
from engaging in any wrongful kind of livelihood such as; conducting businesses
in weaponry, living beings, meat production and butchery, business in poisons,
and in intoxicants.[19] Also, the practice of right livelihood
requires one to restrain from cheating with false weights and measures, from
bribery and corruption, deception and insincerity, from wounding, killing,
imprisoning, highway robbery, and taking goods by force[20]
because, these cause harm and violence within the ecosphere. Positively, one is
expected to attend to his duties and responsibilities at all times and acquire
wealth in ways which do not oppress and exploit the ecosystem. And that wealth
is expected to benefit oneself, others and the whole society.
Right Effort, Right Mindfulness, and Right
Concentration
Right Effort (Sammā
vāyāma) is the sixth step. It is the hard work required to attain peace, to
exterminate all the mental defilements that cause oppression and exploitation
of the environment. It also involves the effort of guarding the wholesome
cultivations from diversified mental proliferations (papañca saññāsaṇkhā).
It is expected to overcome impulses that nurture repeated moral and mental
unwholesome actions. But this is only possible if one is not obsessed with
those impulses.
The seventh step of the Noble Path is right
mindfulness (Sammā sati). It involves
overcoming feelings and thoughts that could accordingly cause habits that are
harmful. One ought to be mindful of every occurrence that surrounds him, and
being aware of its causes and effects. Right mindfulness is correspondingly
built upon the cultivated right thoughts of joy, love, and compassion towards
the environment. Environmental
preservation requires paying constant mindfulness. On the other hand, if we are mindless and
forgetful, all our actions are counter-productive and damage the environment.
Right concentration (Sammaā samādhi) is the eighth and last step of the Noble Eightfold
Path. It is where equanimity and tranquility of the mind are cultivated. It is not overstating that the world is on
fire due to the fact that our mind is full of agitations especially from the
struggle for material needs, and perceptions that create illusion of nature.
The practice of Sammaā samādhi is
aimed at eradicating all mental falsifications such as ill-will, confusion,
craving and clinging by replacing them with goodwill, friendliness (mettā),
tranquility, serenity, peace and happiness. When unwholesome mental factors
such as greed (lobha), anger (dosa), restlessness (uddhacca) and doubt (kukkhucca) are mindfully pacified, the
mind is undisturbed, peaceful and friendly. Clearly, the Buddha cherished a
peaceful mental and natural environment free from sound or noise
pollution. Excessive noise from external
polluters should be minimized or eliminated in order to cultivate
tranquility. In one of the passages, the
Buddha said that:
“When you gather
together, bhikkhus, you should do either two things: hold discussion on the
Dhamma or maintain noble silence.”[21]
In Summary, Noble Eightfold Path embeds ethics that
can directly be applied to our day to day interaction with nature. If all the
steps in the path are practiced concurrently, then, humankind will live
harmoniously with all other inhabitants of the universe. Therfore, Sri Lankan
people as well as SL. Government ( including to all human beings in the world
too) need to open their eyes more widely with paying specific attention to
Buddhist teachings and techniques. It assistances to protect the future
upcoming generation in the competitive world with less nature disasters.
Conclusion
To
conclude, deforestation is a burning problem in Sri Lanka, it has red alarmed
to the Sri Lankan environment. As a results of that, unbearable heat, acid rain, water pollution, air pollution, natural
disasters, loosing animals, unusual climate changes etc. are the some effects
depicted in Sri Lanka today. Therefore, people in Sri Lanka need to be aware of
cutting trees. It might be just single tree but if effects to the all Sri
Lanka. Specially, on following areas rapidly deforestation are continuing, such
areas are:
ü Wilpattu deforestation
ü Sinhalaraja deforestation
ü Udawalawe national park
deforestation
As
a swift and appropriate solution, in all discussion on Buddhist attitude
towards forest conservation, found out solutions to overcome from
deforestation. The applicability of Eight Noble Path needs to be practiced into
daily activities. Greed, hatred and delusion leads people into more dangerous
results, therefore, overcoming with all desires, people need to be concern more
about spiritual development. In the Petavatthu, the verse is uttered as
an ethical injunction, forbidding treachery towards a person who is ones
friend.[22]
Yassa rukkhassa chayaya
- nisadeyyasayeyyava
Na tassasakha
bhanjeyya-mittadubbho hi papako
In
Summary, The forest is a complex ecosystem consisting mainly of trees that
buffer the earth and support a myriad of life forms. The trees help create a
special environment which, in turn, affects the kinds of animals and plants
that can exist in the forest. Trees are an important component of the
environment. Unfortunately, with no intention of value on forest, it is rapidly
destroying day-by day. One valuable saying on that:
When the last tree has been cut
down, the last fish caught, the last river poisoned, only then will we realize
that one cannot eat money.
End Notes
[1] An environmentalist broadly supports the
goals of the environmental movement, "a political and ethical movement
that seeks to improve and protect the quality of the natural environment
through changes to environmentally harmful human activities"
[2] The future of our
forest, Malaka Rodrigo, the new international mechanism REDD, Sunday Jan 2,
2011
[3] The United Nations Educational, Scientific and
Cultural Organization
[4] Moratuwa is a large
suburb of Colombo city, on the southwestern coast of Sri Lanka, near
Dehiwala-Mount Lavinia. It is situated on the Galle–Colombo main highway, 18 km
south of Colombo city centre
[5] Nuwara Eliya is a
city in the hill country of the Central Province, Sri Lanka. Its name means
"city on the plain" or "city of light"
[6] Ratnapura is a major
city in Sri Lanka. It is the capital city of Sabaragamuwa
Province, Sri Lanka
and the Ratnapura District.
[7] Dhammapada Verses 283 and 284 Pancamahallakabhikkhu
Vatthu
Vanam
chindatha ma rukkham-vanato jayate bhayam-chetva vananca vanathanca-nibbana
hotha bhikkhavo.
Yava
hi vanatho na chijjati-anumattopi
narassa narisu-patibaddhamanova tava so-vaccho khirapakova matari.
[8] The Dhammapada is a
collection of sayings of the Buddha in verse form and one of the most widely
read and best known Buddhist scriptures.
“Yathāpi bhamaro pupphaṃ,
vaṇṇagandhamaheṭhayaṃ; Paleti rasamādāya, evaṃ gāme munī care.”
[10] . “Rukkhamūla senāsanaṃ nissāya pabbajjā”
[11]
“Na hariteagilānouccāraṃvāpassāvaṃvākhelaṃvākarissāmītisikkhākaraṇīyā” Vin. IV.
205
[12]‘‘Ṭhitemajjhanhikekāle, sannisīvesupakkhisu. Saṇatevabrahāraññaṃ, taṃbhayaṃpaṭibhāti
ma’ Saṇamānasutta, Sn. I. 15
[13]
Saṇamānasutta ‘‘Ṭhitemajjhanhikekāle, sannisīvesupakkhisu; Saṇatevabrahāraññaṃ,
sāratipaṭibhāti ma’’ Sn. I. 15
[14] The Selfless Mind:
Personality, Consciousness and Nirvāṇa in Early Buddhism By
Peter Harvey p. 126
[15] What the Buddha
Taught, Walapola Rahula, p. 46
[16] Majjhima Nikāya:
Saccavibhanga-sutta 140: Bodhi, Bhikkhu; Ñāṇamoli, Bhikkhu. (2009), Boston; Wisdom Publication. p.1100
“Katamañcāvuso
dukkhanirodhagāminī paṭipadā ariyasaccaṃ: ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo
sammāsati sammāsamādhi
[17] The person who
follows the practice for one in higher training is known as Sekho patipado
[18] This completes the
training, and so one becomes an asekha, one no longer in training. In other
words, one is an Arahant
[19] AN 5:177, AN. III.208
[20] D.III,176
[21] Majjima Nikāya :
Ariyapariyayesanā-sutta . Bodhi, Bhikkhu; Nanamoli, Bhikkhu. (2009), Boston;
Wisdom Publication. p.254
[22] Khuddaka Nikaya Pv,
V. 259
Bibliography
Primary
Resources
ü Dhammapada Verse 283, 284, Pancamahallakabhikkhu
Vatthu, Khuddaka
Nikāya,Suttanta Piṭaka, PTS KN. p.31
ü Ariyapariyesana Sutta: The Noble Search, translated from the Pali by
Thanissaro Bhikkhu PTS, MN 26 p.160
ü Majjhima Nikāya:
Saccavibhanga-sutta 140: Bodhi, Bhikkhu; Ñāṇamoli, Bhikkhu. (2009),
Boston; Wisdom Publication. p.1100
ü Ambalaṭṭhikā
Rāhulovāda Sutta, Majjhima Nikāya ii, Suttanta Pitaka, PTS, , p 418
ü Mahacattarisaka Sutta,
Majjhima Nikāya iii, Suttanta Pitaka, PTS, p.71
ü Kula
Sutta, Anguttara Nikaya ii, Suttanta Pitaka PTS, p.249
ü Dhaniya Sutta,Sutta
Nipāta, Khuddaka nikaya, Suttanta Pitaka, PTS, p 18
Secondary
Resources
ü Schumacher,
E. F., Small is Beautiful, Blond and Bridges Ltd, London, 1973.Print
ü Payutto,
P.A.,Buddhist Economics, Panyaprateep Foundation, Bangkok,1984.Print
ü Maurice Walshe, (1996), “The Long Discourses of the
Buddha”, a translation of the Dīghanikāya, Wisdom Publications, Boston.
ü BhikkhuǸāṇamoli and Bhikkhu Bodhi, (2009), “The
Middle Length Discourses of the Buddha”, a translation of the Majjhimanikāya,
Wisdom Pbulications, Boston.
ü Bhikkhu Bodhi, “The Connected Discourses of the
Buddha”, a translation of Saṃyuttanikāya, Wisdom Publications, Boston.
ü K.SriDhammananda, (1988), “The Dhammapada”, Sasana
Abhiwurdhi Wardhana Society, Kuala Lumpur, Malaysia.
ü Buddhist Approach to Environmental Crisis, UNDV
Conference Volume, 2009, Thailand.
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