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The Buddha has said that all beings have Buddha Nature. The Buddha spent many lives, as a man, animal and god, building up the moral and spiritual perfections necessary for Buddhahood. These lives are described in what are known as the 闯腻迟补办补 stories. He knew what it was like to be an animal. He also taught that we have been animals in our past lives and in fact all the animals are related to us, quite literally. At some point in the past they have been our mothers, fathers, sisters, cousins. So if we harm animals, we are actually harming members of our own families.

The law of Karma states that our actions have consequences. Buddhists should be mindful of the consequences of their actions on the environment and on future generations. The negative form of the First Precept means that Buddhists are likely to try to avoid taking the lives of other living creatures. The positive form of the First Precept encourages Buddhists to show loving kindness (尘别迟迟腻) to all beings. This suggests that Buddhists have a responsibility to care for other creatures too. Also occupations that were associated with the killing of animals, which fell outside the trades recommended as the means for a Right Livelihood by the Buddha in the Noble Eightfold Path, gained greater acceptance in society.

It is a Dharma door that exemplifies the Buddha鈥檚 compassion.

The Buddha said:

鈥淎ll beings fear violence, for life is precious to all, comparing your own self, Do not kill; do not get others to kill.鈥�^[1] For

many Buddhist environmentalists compassion necessarily follows an understanding of all life forms as mutually interdependent. Protecting human life is not possible without also protecting the lives of animals, plants, and minerals. For the Buddhists it is impossible to distinguish between sentient and non-sentient beings. Every Buddhist practitioner should be a protector of the environment. Minerals have their own lives, too. While practicing the protection of humans, animals, plants, and minerals, we know that we are protecting ourselves. We feel in permanent and loving touch with all species on Earth. This planet is the place where all forms of life humans, animals, and plants live as a cooperative microcosm of a larger ecosystem and as a community where humans can develop an ecological ethic.

It was due to the above stated reasons that I chose this topic for my Ph.D. thesis with the hope that all living beings will get the happiness in their lives, peace in the world and safety on this planet, our Mother Earth.

In the completion of this work, I would like to express my sincere gratitude to Head of the Department of Buddhist Studies and former teachers who helped and encouraged me to study the related subject during M.A, M. Phil courses. Next, I would like to press my gratefulness to Prof. K.T. S. Sarao who very kindly supervised my work and guided me during the time of its preparation. I am also grateful to Dr. Shalini Singhal who helped me to complete this work. Thanks should go to the library staff of the Delhi University who constantly provided me the required books and other materials, which were available in the library. Finally, I would like to remember my revered and beloved my Master Ven. Thich Nu Thuong Lien, all dharma Brothers, Sisters and laymen, who have been bestowing on me their blessings and all kinds of help in all respects of life. I pay them my best regards and gratitude.

During the process of writing this topic, although tried my best, with rudimentary knowledge, I was really difficult to evade some mistakes and carelessness in the forms and contents. Thus, I am very happy to receive the encouragements and instructions of Masters, Brothers and Sisters in Dharma as well as of Professors, Doctors, Teachers and friends to supplement new knowledge for study latter.

Nguyen Thi Kieu Diem

Footnotes and references:

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[1]:

Dhp. 129.