The Bhagavan Buddha once taught that trees should not be cut down, and if it becomes absolutely necessary to do so, one must plant five trees in place of every single tree removed.
Numerous accounts from the life of Buddha Śākyamuni illustrate his deep commitment to protecting the natural ecosystem. These stories are preserved in sacred texts such as the Jātaka tales, the Lalitavistara Sūtra, and the Avadānaśataka Sūtra, among others.
Among the Five Precepts (Pañcaśīla), the Buddha placed great emphasis on non-violence (ahiṃsā). Accordingly, Buddhist practitioners, as well as anyone who has faith in the Buddha’s teachings, should refrain from harming or killing any living creature. The life of Buddha Śākyamuni is replete with instances where he saved wild animals and birds. One well-known story from his youth recounts how, as a prince, he rescued a wounded swan that had been struck by an arrow shot by his cousin Devadatta. The bird, bleeding and near death, was nursed back to health by the compassionate prince.
In another of his past lives, as Prince Mahāsattva, son of King Mahāratha, he selflessly offered his own flesh and blood to save a starving tigress and her five newly born cubs. In honor of this supreme act of compassion, a stūpa was later consecrated at Namo Buddha, a revered pilgrimage site located approximately fifty kilometers east of the Kathmandu Valley in Nepal.
Many Jātaka tales recount the Buddha’s previous lifetimes as various animals, during which he demonstrated boundless compassion. In one such account, he was born as a noble deer and sacrificed himself to save his herd from a hungry crocodile. These narratives underscore the Buddha’s unwavering dedication to safeguarding all sentient beings, whether as a Bodhisattva or after attaining full enlightenment as Śākyamuni Buddha.
The reciprocity of the Buddha’s kindness is also illustrated in various accounts of wild animals and birds offering their own forms of gratitude. Monkeys and elephants are said to have brought him fruits from the forest while he meditated in solitude, displaying their reverence for his compassionate presence.
These examples represent only a fraction of the Buddha’s immense concern for the well-being of animals, birds, and all sentient beings. His teachings emphasise the delicate balance necessary for the harmonious coexistence of humans and wildlife. The essence of the Five Precepts aligns with the principle of non-harm, which inherently supports the preservation and flourishing of our planet’s ecosystems, a natural equilibrium that has endured for millions of years.
The Buddha instructed his lay disciples (upāsakas and upāsikās) to cultivate compassion and actively contribute to the protection of all life and the environment. Engaging in harmful actions that endanger animals and disrupt the ecosystem generates negative karma, which inevitably returns to us in due course. Thus, mindfulness in our actions is crucial, as is avoiding unwholesome deeds that bring harm to the natural world.
From this perspective, a follower of the Buddha’s teachings must introspect on whether their intentions and actions contribute to the degradation of the environment or help in its preservation. It is the moral responsibility of every Buddhist to encourage empathy toward all living beings and to uphold the harmony of the ecosystem, which is home to innumerable forms of life.
However, the situation has drastically changed since the mahāparinirvāṇa of Śākyamuni Buddha nearly 2,600 years ago. Modern society, driven by relentless busyness and material pursuits, rarely contemplates the ecological consequences of its actions. Consumed by the three poisons—desire (rāga), aversion (dveṣa), and ignorance (moha)—human behavior is often dictated by selfish motives, with little regard for the welfare of animals or the environment.
For example, the extensive use of chemical fertilisers and pesticides in agriculture has led to the depletion of natural soil elements, rendering farmlands increasingly infertile. These toxic chemicals indiscriminately kill beneficial insects that enhance soil fertility, thereby weakening the agricultural ecosystem over time.
Similarly, the rising demand for meat has led to the expansion of industrial animal farming, where animals are confined in cramped, unsanitary conditions, often behind iron bars. Young animals are separated from their mothers at birth, while machines are used to extract milk or slaughter them for meat. Hormonal injections and chemical additives are administered to accelerate unnatural growth and maximise production. This exploitation extends to poultry and other birds, which are force-fed substances high in arsenic to artificially enhance their size and appearance.
The consumption of such meat products has dire consequences on human health. Studies indicate that meat contains more pesticides than vegetables, and a non-vegetarian mother passes nearly 50% more pesticides to her child through breastfeeding compared to a vegetarian mother.
Likewise, the marine ecosystem is suffering due to overfishing, which threatens aquatic biodiversity. Research has revealed that 84% of fish today contain dangerously high levels of mercury, posing severe health risks to consumers.
The environmental damage caused by human activities is vast and undeniable. Studies have shown that the meat industry generates more greenhouse gas emissions than the combined output of all motor vehicles and airplanes worldwide. As a result, global warming has accelerated, causing rapid ice melt in the Arctic and Antarctic regions. The loss of sea ice is driving species such as polar bears, sea lions, and penguins toward extinction. Furthermore, sea levels have risen by approximately eight inches, while the thawing of ancient permafrost layers has released long-dormant viruses and bacteria, potentially exposing humanity to new and lethal diseases.
In high-altitude regions such as Nepal, glaciers across the Hindu Kush Himalayan range are melting at an alarming rate. Many rivers that once provided a perennial source of water for drinking and irrigation are now drying up, forcing entire villages to relocate. Areas that previously experienced only snowfall are now facing unprecedented heavy rainfall and floods.
In summary, the natural world and its inhabitants were well cared for during the Buddha’s time and continued to be protected up until the 13th and 14th centuries CE, when Buddhist teachings flourished across South Asia and even extended to regions such as Syria, Iran, and Eastern Europe. However, with the complete destruction of prominent Buddhist universities—including Nālandā, Vikramaśīla, Takṣaśilā, Somapura, Odantapurī, and Jagaddala—the influence of the Buddha’s teachings on loving-kindness and compassion gradually waned across the Indian subcontinent. Consequently, the understanding and practice of key Buddhist principles such as non-self (anattā), impermanence (anicca), and suffering (dukkha) diminished, leading to an era of ecological neglect and destruction.
Today, the urgent need to restore and embrace the Buddha’s teachings on loving-kindness and compassion has never been greater. As stewards of this planet, we must strive to protect and preserve the delicate ecosystems that sustain all forms of life. By rekindling the wisdom of the Buddha, we can foster a more harmonious relationship with nature and work collectively to heal the damage inflicted upon our Mother Earth before it is too late.
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Mukunda Bista, Secretary, Nepal ABCP National Center providing financial help to a poor cancer patient from a remote village in Nepal.
By Mukunda Bista, Secretary, ABCP Nepal chapter.
