Animal rights as
Buddhists what do we think of them
Bhikkhu Prof. Dhammavihari
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There are two basic premises in Buddhism based on
which I propose to talk to you on this subject of animal rights this evening. At the very
outset, it is good to remind ourselves that more than two and half millennia ago, the
Buddha had a vision of the universe, not as one created by any one at any specific point
of time, but as one which has evolved itself through both time and space. In this vision,
one sees on the one hand a very close parallel to what is referred today as the Big Bang
theory. On the other, in its graphic details about life therein, Buddhism reflects a keen
awareness and a serious reckoning of concepts like ecosystems and the biodiversity in
which the more serious-minded philosopher- scientists of the world are deeply concerned.
For this very reason, Buddhism looks upon life in
the universe as a totality which has by itself a right to exist unhindered, with no
threats of destruction from outside to serve the needs of any single person or group,
whether they be under the direction of any human or divine authority. It is reckoned that
the harmonious continuance of the universe does not permit or allow of such crude and
clumsy handling of mother nature. In Buddhism, in a book called the Manual of Good Living
or Dhammpada, this idea is expressad as follows.
All living things fear being beaten with clubs.
All living things fear being put to death.
Putting oneself in the place of the other,
Let no one kill nor cause another to kill.
Dhammapada verse no. 129
Buddhism also offers definite and positive
instructions with regard to the manner in which humans should develop universal loving
kindness towards all living things that exist in the universe, whether in close proximity
or at a distance, seen or unseen, large or small, fierce or timid. Even those seeking to
come into existence [ sambhavesii] like foetal bodies of unborn babies or those in the
stage of eggs are encompassed within this range of universal loving kindness or mettaa in
Buddhism. It specifies this attitude thus declaring ' May all beings be well and happy' [
Sabbe sattaa bhavantu sukhitattaa ].
These are the two major premises which we should
bear in mind. Our precise awareness of the real relationship in which the rest of the
universe stands towards the humans as well as the healthy and sound attitude of mind with
which humans should handle whatever is besides themselves. Buddhism highlights this
relationship very much. The word mettaa which is used to designate this attitude of mind
simply means 'respectful friendliness' or absence of hostility in humans [ avyaapaada ]
towards all those who are besides themselves. It is categorically stated that with such
thoughts of hostility one should not wish to bring about unhappiness upon another [
Byaarosanaa pa.tighasa~n~naa naa~n~nama~n~nassa dukkham iccheyya ].
In some prefatory remarks to Rupert Sheldrake's The
Rebirth of Nature - Rider [ 1994 Reprint ] we discover the following observations which
appear extraordinarily interesting in the light of early Buddhist teachings.
' Rupert Sheldrake goes on to present a compelling
case for the revival of animism, and for a new code of ethics that acknowledges our
involvement as individuals and communities in the living world of nature. He shows how we
are on the threshold of a new synthesis in which traditional wisdom, personal experience
and scientific insight can be mutually enriching.'
It is in this same spirit that Biophelia Hypothesis
emphasises the need to retrieve human respect for and recognition of the biodiversity in
the universe and its ecosystems.
Source: www.buddhismtoday.com
Update : 01-12-2001