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Would a Buddhist Freeze a Cane Toad?

This essay explores the modern phenomena of Environmental Buddhism, in particular the ethical issues around the precept of (ahimsa) non-harming.

Buddhism is adaptive. Being both religion, and philosophical/ethical code, it travels without dogma across political and cultural boundaries. The modern vision of the Buddha, which “presupposed the individual and his capacity for reason and reflection, proved extremely portable”. Buddhism does not stipulate social or religious rules.

Nor does it demand a particular creed. It simply offers a ‘way’ for individuals to perceive, understand and take responsibility for themselves, and ultimately for others. Given this internal freedom, Buddhism’s move from East to West (and into the 21st Century) has been accompanied by a variety of changes - some subtle, some stark. Western paradigms such as feminism, democracy, pragmatic individualism, moral pluralism and social activism have helped shaped a modern, distinctly Western Buddhism. Such adaptation may have changed the emphasis of some doctrinal interpretations.

Buddhist philosophy and practice is “at the forefront of modern environmental movements”. While stressing the personal nature of an age-old spiritual path, Buddhism also contains “practical guidelines in devising a social ethic capable of addressing the problems peculiar to the present age”. A Buddhist ecological perspective is grounded in the first prescription of the Noble Eightfold Path - that of ‘right view’. This view contains the doctrine of paticcasamuppada (dependent co-origination), where things exist not in their own right, only interdependently. The image of the ‘jewelled net of Indra’: infinite in dimension, with each jewel reflecting each other jewel in an endless process “symbolizes a cosmos in which there is an infinitely repeated interrelationship… of simultaneous mutual identity and intercausality”. The environmental idea of Gaia – earth as a living being, is similar. This holistic model “undermines the sovereignty (and presumed autonomy) of the self over other”, challenging humanity’s hubris regarding its traditional role as nature’s conqueror. The Buddhist argument that “the destruction of the environment is caused by people who are motivated by economic and material benefits”, has gained ground. Buddhist activism promoting environmental concerns has grown into a significant socio-political force.
To some, Buddhism and environmentalism forms a natural partnership. However, while Buddhism accommodates much innovation, it also holds fast to core principles. Complex choices arise regarding the moral boundaries of these stabilising principles. Many of the ethical problems encountered today arise in a context “unfamiliar to traditional Buddhism”. There is much disagreement about “what elements should be removed and what cannot be changed”. These difficulties are even more pronounced when viewed in light of the fact that Buddhism “originated as a movement whose purpose was to renounce social life, not to become enmeshed in its problems”.

Countering this perspective, the inter-causal view puts the spotlight on ‘appropriate’ action when humanity takes the role of ‘steward’ or protector. Although the precepts take the form of restraint from actions (to not kill, not lie, etc), Buddhist ethics are not entirely passive. “A bodhisattva was expected not only to refrain from harming others, but also to protect beings from harm ”. This is reflected in the practice of ‘releasing life’ – purchasing captured animals and releasing them to the wild or to sanctuaries . Despite severing social ties, “monastics are duty-bound to engage in activities designed for the betterment of society ”. This engaged aspect of Buddhism is perplexing when individual interpretation runs counter to the core precepts.

Buddhism is the home of relativism, since in a Buddhist view, there is no absolute. Buddhist reality arises co-dependently. Everything then, is relative. Or is it? Keown argues that “Buddhism holds certain acts (as) intrinsically wrong (undesirable), regardless of their consequences”. Absolute moral positions do appear to exist. While there are no ‘commandments’ per se, the virtues in Buddhism are embodied in the ‘way’ (guidelines) of the eightfold path, which includes adherence to the ‘Five Precepts’. These precepts forbid: taking life; stealing; sexual misconduct; lying and taking intoxicants.

As the first precept indicates, Buddhism has a “profound respect for life”. One text claims that ahimsa, (non harming) is the distinguishing mark of Dhamma . “Non injury is a non-negotiable, universal prescription.” In other words, it’s wrong to kill. The precepts protect the integrity of the essential qualities of a Buddhist. “In spite of the considerable diversity in Buddhism, there is a relative unity and stability in the moral code”. This consistency is supported by Thich Nhat Hanh who says: “The forms of Buddhism must change so that the essence of Buddhism remains unchanged. This essence consists of living principles .” The Buddha clearly differentiated himself from the Brahmin practice of blood sacrifice: “It is not permissible to go on killing sentient beings and still call oneself a disciple of the Buddha”. Monks used water filters “so that microbes may not be swallowed while drinking water… moreover it (was) forbidden to “throw the remains of food on green grass, because it may destroy the life of grass.” Although the Buddha rejected the extreme practices of the Jains in their efforts to protect life, it is clear that high regard for life is a central pillar of Buddhism. Through Buddhism, “people learnt how to be in touch with the life running through all objects.”

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