Forest conservation in the concept of buddhism

687 FOREST CONSERVATION IN THE CONCEPT OF BUDDHISM Ph, D. Lamngeune Souliyavong, Assoc.Prof. Puttharak Prabnok Faculty of Humanities and Social Sciences, Khonkaen University, Thailand Abstract This article needs to present forest conservation in view of Buddhism. On study to show about concept of Buddhist doctrines are important for conservation forest restoration and preservation of forest resources have abundance because forests are important of natural resource and are connected to other resources in the world such as water, soil, air, wildlife and human. So, Buddhist doctrines can be used as guidelines or it is a good way to forest conservation. Whether it is the doctrine of living without encroaching on natural resources and livelihood have to interdependent on each other with natural Keywords: conservation, forest, Buddhism 1. Introduction Forestry is an important resource of the world and along with the creation of human civilization. Human live and create civilization at the forest in prehistory because forest origin four factors such as it is a food source, clothes, accommodation, and medicine. One of the importance forests gives air to life in the world. Therefore, it is important and should to protect as a resource to live as long as existence in the world. If the forest is destroyed, it will affect other systems for the example, animal, soil, water or river, air etc because when forest decadent, soil degradation and river decay, it will affect to economic and social system (Phrakrupipithjarudhamma. 2015: 32). There is Buddhist principles on forest in 13th of Dhutanga—in Senasanapatisanyut (connected with the resting place) or the topic on forest-dwelling, namely, Buddhism give precedence to forest. In this article, researcher needs to study how the principle that support to aware of all people for conservation and practices for the forest. 2. Conception of forest in Buddhism There are words which was means tree forest and plant in Buddhism, namely, rukha vana and bhutakama, which was born from seed, tree, and word that peecha and kama which also means that Green (Phrakrupipithjarudhamma. 2015: 32). The all word used a difference mean but the conclusion is plant, rice and forest that support animal in the earth. Researcher attempt to study concept in Buddhism for understanding by topic following that 688 1) Concept at Vinayapitaka Vinayapitaka is orders and rule—winai or sila of monk bhikku and bhikkuni (Suchip Punyanubhap.1996:1). This Vinaya occurred at 7th of Sangatisesa—don’t build big church where Sangha was not determine. There is narrative that the man whom serve Channa monk was him show place for building. The monk was him modify place, cut a holy tree of people and bring sadness. The people blame him. The Buddha knows, blame and decree that monks will make a large place with their own owners; he should bring Sangha to show place where there are no owners. If the monks make a large church where are reserved or do not bring all monks to show area that the monk must be wrong (Sanghatisesa) (Suchip Punyanubhap.1996:150) The interpretation that original cause of the two commandments are from to Construct a building that was not told to the monks and Conquering the area and cutting trees that the villagers respect as sacred. On the other hand, there is a narrative in one of Pachittiyakana—Bhutakamavagga (to do not cut the tree) following that: the monks of the town of Arawee made the construction and cut the trees themselves, used to cut others People blamed that the tree has living. The Buddha decide a discripline for the monk whom cut the tree (there are 5 trees that have heads as plants, such as ginger; With plant stems such as Bodhi tree, there are segments such as cane, bamboo, there are shoots of plants such as coriander surrounded There are seeds like plants such as rice, beans. (Suchip Punyanubhap.1996:150) In addition, there are text which interpreted that the forest have useful for Sangha according to Bhesajja Khandhaka that i allow rhizome Drugs or that are astringent from the tree Medicinal leaves Medicinal fruit Rubber But must have a reasonable cause etc and forest also provides water that is a product of the forest, as shown in the story that the Lord Buddha allowed 8 kinds of water, namely, 1) Mango juice 2) Chompu water or Wa water 3) Banana juice with seeds 4) Seedless banana juice 5) water of MaTrang 6) grape juice 7) Ubon rhizome water 8) water of Maprang or Lychee. And i allowed water from all kinds of fruit unless the type of rice. The Buddha allowed water from all kinds of leaves except the taste of boiled vegetables; he allowed water from all kinds of flowers and allow allowed the water from the sugarcane. (Suchip Punyanubhap.1996: 238, 242) From ongoing it’s interpreted that origin discipline occur Buddhists wishing to prohibit the destruction of all plants because how does forest and plant benefit humans? 3. Concept in Sutra The forest is directly related to the Buddha, he was born in Lumpini, enlightenment under the Bodhi tree, teach in the forest of Isipattna and die under the Sala tree in the Salawan Park. Therefore, in the Suttantapitaka, it appears that the 689 message is related to the forest in general because the forest is the way of life of human beings. This is not something that has to endure. The text that appears in the Suttantapitaka has Wanaphat Sutra. 4. Concept in other source In addition to the concepts that appear in the above two formers sources. There are some concept in Visuddhimagga—tho topic of Dhutanga which P.A Payutto (2000: 307-309) explained that Dhutanga. It means that practice of the type of observance that a person will voluntarily behave for as a plot to refine the passion, helps to promote moderation and solitude and it is not a disciplinary provision. There is a general principle to assume If Dhutanga helps the meditation exuberance he ought to hold but if to hold Dhutanga or not they do not make the meditation grow or deteriorate. Dhutanga which is related the forest is number 8 9 10 and 11, following that: 8. Āranyikanga—forest-dweller’s practice 9. Rukkhamulikanga—tree root dweller’s practice 10. Abbhokasikanga—open air dweller’s practice 11. Sosanikanga—charnel-ground- dweller’s practice (P.A Payutto.2000: 307) When considering the former statement even though staying in the forest is not a discipline that requires strict stretching. But it is guideline for practitioners for the ultimate religious goal because the forest is a quiet place Suitable for practice and is a way that the monks and professors in Thailand strictly. The researcher interpreted that Because of the delight in the silence in the forest, the monks were pleased to be in the forest and needed to keep the forest to practice in a quiet place. Initially, forest conservation. 5. The Apply forest’s conservation of forest monks. However there is no message about forest’s conservation directly in Buddhism but the result that the interpretation of Phrakrupipithjarudhamma (2015: 32) in the topic “Model of forest conservation according to Theravada Buddhism: A case study Hugmaengnan Foundation” which he interpreted Forest conservation in the view of Buddhism can be applied based on understanding of natural laws. That is to understand forest conservation through the relationship between definition 5 and he concludes that humans and nature have a causal relationship with each other that will cause changes in themselves and result in changes in other things. It is necessary that humans, plants, animals must rely on each other, and various doctrines of religion have inserted natural matters. Also, Phrakrupipithjarudhamma )2015: 37-38) present the guideline for forest conservation according to the principle of Buddhism is the conservation of the 5 precepts. Application for forest conservation (1) To refrain from hunting means hunting all kinds of animals for hunting or sacrificing and including not destroying plants. Every animal of the world, whether 690 human or animal, will love their life. With the intention of keeping life as long as possible, seeing his life worthy of preservation. How we feel, love our lives, others or other animals have feelings of love for their lives like that. (2) To refrain from stealing means that the natural benefits should be given. Should not accelerate or increase productivity by using chemicals until becoming a natural destruction and environmental pollution. (3) To refrain from sexual misconduct means the person who commits this precept can make life threaten or have many enemies in the same environment. Humans have smuggled trees, killed animals, and counted as a violation of natural rights. (4) To refrain from lying— be fail but have to speak truly with sincerity. In environmental issue, people should speak to promote natural resource conservation, including using various media to promote environmental conservation. (5) To refrain from drinking alcohol including drugs. This precept will make the violent person lose consciousness in the application to the environment. People should not drink the water that is a product from various plants or plants, which is the source of natural exploitation, harming nature. And, finally model of Phrakrupipithjarudhamma )2015: 39) according to Sikkha or the threefold-training: )1( Adhisila-Sikkha—training in higher morality is a basic practice of Buddhism in order to control physical behavior and speech, not encroaching or causing harm to others. To be self-discipline and honest work, have a social relationship in a supportive manner Create and promote peace and sustainability in solving environmental problems. )2( Adhicitta-Sikkha—training in higher mentality is a mental training. To have good consciousness and complete with mental quality. That is to have a moral mind compassion for the social environment aware of the value of mental development by using the appropriate natural environment with practice mental practice )3( Adhipanya-Sikkha—training in higher Wisdom, intellectual training for understanding and cherish natural resources and the environment, to think, to consider and to solve problems with pure wisdom by using intelligence to do useful things and use to solve natural resources and the environment. The teachings of Buddhism are adapted to be used as guidelines for forest conservation. In the viewpoint of the author, it can be done in many ways, such as ordination ceremony, tree or forest ordination, etc., which uses based on the beliefs that are consistent with the principles. Of Buddhism taught that we should not cut trees because doing so will cause angels to be angry because the tree is the home of the angels. (Peter Harvy. 1995: 55) It relate to belief that tree- angels that has been transmitted through the teachings of various professors Or ceremonies for the trees 691 on the important religious days or important days of government as well This is because it raises awareness of the importance of forest resources. From considering all data from the study, it was found that human beings were related to forests both directly and indirectly. Direct relevance is the forest to breathe air and is the source of fundamental factors. Indirect relevance is the forest that produces other things. In the Buddha period, the forest is of religious historical importance because the Buddha was born, enlightenment, the first teaching and nirvana in the forest. So, the forest is an represent of calm and is an important element in achieving high dharma. The forest is also a tradition that Buddhist monks pay attention to Is to hold the forest as a routine and pay attention to the preservation of the forest according to religious practices. In Thailand, forest monk plays an important role in forest preservation. Holding the forest on the forest has a significant effect on forest conservation because when there is no forest monk has no peaceful place to practice religion. Various ways in the treatment of forests was applied. There is a forest ordination to raise awareness about forest conservation. Because the trees that were born in the temple area, the villagers believed that the tree is the place or the presence of the angels therefore human being gives respect and be afraid to cut the wood over the trees that are born outside the temple area. 6. Conclusion There are on things can exist on its own, yet all things are based on other as a cause of sustaining factors. Humans must pay attention to the environment that will affect their own security and humanity. Therefore, humans must try to adjust themselves to blend in with nature rather than overcoming nature. This effort has appeared in Buddhism, which has resulted in the monks who are willing to live in the forest as inevitable. Bobiography 1. Payutto, P.A.(2000). Dictionary of Buddhism. 9thedit, Bangkok: Mahachulalongkornrajavidyalaya University Press 2. Peter Harvy. (1995). Buddhism and Environment. The Journal of Buddhist study, 2nd Vol.3 (p53-67) 3. Phrakrupipithjarudhamma. )2015(. Model of forest conservation according to Theravada Buddhism: A case study Hugmaungnan Foundation. The Journal of peace study MCU, 3rd Vol 2 (p30-44) 4. Suchip Punyanubhap. (1996). Tipitaka for people. 16th edit. Bangkok: Mahamakuttaratchawitthayalai University Press, under the Royal Patronage. Webside 1. https://www.youtube.com/watch?v=F218Ou93L2U