By Lambert Schmithausen
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Additional resources for Buddhism and Nature:The Lecture delivered on the Occasion of the EXPO 1990: An Enlarged Version with Notes
For post-Vedic Hindu sources, ib. 23-25). e, de facto, ahiTflsa214 ) and even the practice of benevolence (merta, lit. "friendship") are, even in Buddhist texts, occasionally expressly characterized as involving a m u t u a I relation,215 a kind of mutual non-aggression pact or friendship treaty between the ascetic and certain speeies of, or all, (wild) animals: He who gives safety to countless sentient beings receives, in his turn, safety from them,216 and snakes and other dangerous animals do not bite or injure him who encompasses them with friendship217 or benevolence.
45 LaFleur 1974, 237ff, esp. 239. Cpo also the more general statement in LaFleur 1973, 97 (" ... the Japanese after Kiikai seem to restrict their area of concern to the natural world - in distinction to that which is civilization - ... "). [46 Ry6gen, Somoku 345b16ff. [47 LaFleur 1973, 103f. 26 expressly states to possess mind (Le. ). 4 Even so, respect for them and protecting them would have to be, somehow, reconciled with the necessity to live on them, and perhaps even on animals if one has not the choice to live as a vegetarian.
Ho kalal?! kareyya. , mettal?! dipddakeh! ; ma mal?! lsapdni, ahi-vicchikd, satapadi, U(l(lanabhi, sarabhii, musika. 3), as seems in fact to be suggested by at least one verse text which takes the first Precept to include, even in the case of lay followers, abstention from the killing of and violence against mobile and s tat ion a r y (animate) beings. 231 To be sure, in this case - provided that ordinary people are to be given a chance· to. take it seriously - the precept not to kill living beings can no longer be applied in a cat ego ric a I form but only as an ideal that everybody must strive to fulfil to his very best.
Buddhism and Nature:The Lecture delivered on the Occasion of the EXPO 1990: An Enlarged Version with Notes by Lambert Schmithausen