I was born into a Drokpa (Tibetan nomad) family and spent the first years of my life in the wild eastern part of Tibet. We traveled with our animals from summer to winter grounds, setting up our yak-hair tents at each site. It was a simple existence and my daily joy consisted of exploring the nearby mountains with my pet goat. If I was lucky, I would see wild animals such as nawa (Tibetan argali, Ovis ammon hodgsoni) and shaba (white-lipped deer, Przewalskium albirostris) at close range. Sometimes, I would watch herds of kiang (Tibetan wild ass, Equus kiang) running across the grasslands. When I was 4 or 5 years old, there was a severe drought and the local spring in our camp began to dry up. Because I was considered an unusual child (although at that time, nobody knew I would later be recognized as the 17th Karmapa), our community requested my father ask me to plant a sapling at the source of the spring. I remember leading prayers with the aspiration that this tree would help provide water for all living beings nearby. Although I had no idea that what I was doing was an “environmental” act, or what watershed meant, my love for nature and dedication to protect the environment sprouted from this seed. As I grew up and began studying Buddhist philosophy and teachings, I discovered great harmony between Buddhism and the environmental movement. The emphasis on biological diversity, including ecosystems—in particular, the understanding that animate and inanimate beings are parts of a whole—resonates closely with Buddhism’s emphasis on interdependence. The essence of Buddhism lies in the union of compassion and emptiness: the deeply felt dedication to alleviate the suffering of all living beings and the understanding that everything is devoid of selfnature. These two halves of a philosophical whole speak particularly to the goals of the environmental movement. Let me explain what I mean. The most exalted example Buddhists use to explain compassion is motherhood. Consider all that your mother probably has done for you since the time you were conceived—carrying you for 9 months, experiencing the hardship of labor and birth, feeding and clothing you, taking care of all your needs, and worrying about you long after you reach adulthood. Most mothers never stop caring unconditionally for their children. Regardless of whether one believes in reincarnation or not, one can suppose that all living beings are like mothers to us. The food that appears in front of us at dinner was grown, packaged, and prepared by people we probably do not know. The clothes we are wearing were produced by people we probably will never meet. Yet we are benefiting from their hopes, dreams, and labor. Plants, animals, and raw materials have all been used to provide us these things. This is the interdependence that characterizes life—no one thing exists by itself alone, or can survive alone. We are all part of one world ecology and the world is extremely compassionate to us. Emptiness, in contrast, can be best explained by using the example of the self. What do we imagine when we think of the self? Exactly where does the self reside? Is it in the heart or the brain? In the incoming breath or the outgoing breath? In the movement of our limbs? In our interaction or relationship with others? The self differs greatly at ages 15 and 25. Because it is impermanent and intangible, the self is empty of any inherent self-nature. And, because this is so, our happiness, our sadness, our successes, and our failures are also empty by nature. This does not mean that we are nothing, but that we are constantly moving, absorbing, and shedding. Consequently, we need not experience great attachment to our experiences and can develop equanimity regarding all phenomena. To experience this freedom from the conviction of a self and the self-importance it creates means that we can dispense with the artificial distinction between self and other and can be part of all phenomena everywhere. How does this relate to the environment? According to Buddhism, ignorance of the empty nature of self and the rejection of compassion is the root cause of egotism, anger, attachment, and greed. Ignorance is why human beings have degraded the environment and are driving so many species to extinction. Ignorance causes us to place an excessive worth upon the self and anything related to it; my family, my possessions, my country, and even
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Jul 9, 2024
Zhihong Cao + 4
Open Access
