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Extra info for Buddhism and Nature:The Lecture delivered on the Occasion of the EXPO 1990: An Enlarged Version with Notes

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29 (cp. lsa is not possible even for an ascetic; for the whole world is full of animate beings (pra(lin: 23); there are lots of living beings viva) in soil (19), water and trees (22), and plants and seeds are themselves living beings viva: 20). In Bud d his m , the problem is reduced by largely disregarding, and tinally denying, the animateness of water, soil and plants (cp. § 9fl). 154 Palihawadana 1979, 36f. , in this connection, also P. de Silva's (1979, 79) suggestion that from a general psychological point of view an intact environment is conducive to gentleness and serenity, whereas a polluted and deteriorated one breeds vandalism and aggression.

1" Cpo the effect of abhayadiina by'monasteries in Thailand mentioned in Kabilsingh 1990,308, and especially 1987,7. 184 Note tbat under the presupposition implied in tbis re-motivation of the prohibition to injure plants, viz. , one could argue that they should (or at least: may) be destroyed because (or: in case) tbey are no longer an abode of animals. ; MN I 13; Sn p. 14; SN I 169. 1ff. I'. At SN I 169 tbe person addressed is, however, a brahmin; at Sn p. 14, even a brahmin living on agricul ture.

The very idea of animals taking revenge, and the idea that, unless one believes to be able to counteract their revenge (by ritual means), one has - and this is what the renouncers and ascetics have done - to abstain from killing. them and offer them safety for safety (abhaya),213 would seem to indicate a kind of soc i a I relationship with them. In the case of a renouncer and ascetic living in the wilderness (aralJya) one may even say that it is p rim a r i 1 Y the wild animals (and plants) that constitute his society, so to speak.

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