How To Understand The Bhuddi Way

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1 The Noble Eightfold Path: Buddhist Response to Environmental Degradation Rahul K Kamble Assistant Professor, Centre for Higher Learning and Research in Environmental Science, Department of Environmental Science, Sardar Patel College, Introduction Environmental degradation is the deterioration of the environment through depletion of natural resources such as air, water and soil; the destruction of ecosystems and the extinction of wildlife. Environmental degradation may be defined as any change or disturbance to the environment perceived to be deleterious or undesirable. Environmental degradation is one of the ten threats officially cautioned by the High Level Threat Panel of the United Nations. The United Nations International Strategy for Disaster Reduction defines environmental degradation as The reduction of the capacity of the environment to meet social and ecological objectives, and needs. The primary cause of environmental degradation is human disturbance. The degree of the environmental impact varies with the cause, the habitat, and the plants and animals that inhabit it. Humans and their activities are a major source of environmental degradation. Causes for environmental degradation include population explosion, air and water pollution, deforestation, global warming, unsustainable agricultural and fishing practices, overconsumption, misdistribution of wealth, the rise of the corporation, the Third World debt crisis, and militarization and wars (Chauhan, 2010) in addition to this damage done by technology to supply each unit of consumption. Consequences of environmental degradation includes increased poverty, overcrowding, famine, weather extremes, species loss, acute and chronic medical illnesses, wars and human rights abuses, and an increasingly unstable global situation that portends Malthusian chaos and disaster. Environmental degradation has enhanced the destructive potential of natural disasters and in some cases hastened their occurrence. The dramatic increase in major disasters witnessed in the last 50 years provides worrying evidence of this trend. More than two billion people were affected by such disasters in the last decade (World Meteorological Organization), and in the same period the economic toll surpassed that of the previous four decades combined (World Watch Institute). There is no coherence in environmental protection efforts at the global level. Most attempts to create governance structures to tackle the problems of global environmental degradation have not effectively addressed various aspects of it. Regional and global multilateral treaties on the environment are undermined by inadequate implementation and enforcement by the member states. Hence, an attempt has been carried out in this research paper to mitigate environmental degradation conditions through effective adaptation of the Noble Eightfold Path. Four Noble Truths A comprehensive understanding of the four Noble Truths will lead us to the Path to overcome this suffering of environmental degradation. In the first Noble Truth, the Buddha taught us about the existence of dukkha/difficulties. The Buddha taught in response to difficulties there arises in us a craving, as described in the second Noble Truth, samudaya dukkha. The third Noble Truth is dukkha samudaya nirodha. The craving and passion that come up as a result of dukkha can be brought under control.

2 The fourth Noble Truth is marga (Path), the tracks left by someone forgoing ahead on the noble path. The Noble Eightfold Path can be a pioneer acting on environmental conservation. Causes Of Environmental Degradation Figure 1 depicts causes of environmental degradation. The anthropogenic activities are responsible for environmental degradation. The three root causes of all the evil anthropogenic activities are lust (lobha), hate (dosa) and delusion/ignorance (moha) from which emerge their numerous offshoots and variants: anger and cruelty, avarice and envy, conceit and arrogance, hypocrisy and vanity, the multitude of erroneous views. These three root causes of all evil lead to the development of wrong understanding, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. These eight aspects lead to the environmental degradation based on the principle of cause and effect of dependent origination. These three root causes of all evil are primarily responsible causative agents for environmental degradation and this is a kind of suffering (dukkha, First Noble Truth). The reasons for this suffering of environmental destruction is due to lust, hate and delusion which lead to the development of wrong understanding and wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration (samudaya dukkha, Second Noble Truth). As environmental degradation (dukkha, Suffering) is due to anthropogenic activities of lust, hate and delusion (samudaya dukkha, Reasons for suffering) and it is possible to overcome this environmental degradation conditions (dukkha samudaya nirodha, cessation of suffering, Third Noble Truth) and to overcome these sufferings there is a way (magga, Way, Fourth Noble Truth). For achieving maximum environmental conservation the Middle Way put forth by the Buddha has more potential to overcome these three root causes of all evils which leads to environmental degradation so as to achieve the goal of environmental conservation (magga, Way for cessation of suffering, Fourth Noble Truth). Figure 1. Causes of environmental degradation

3 Environmental Degradation And Dependent Origination Many studies on the causes and effects of environmental degradation have been conducted. Number of evidences from recent environmental crisis are claimed to be caused by the consequences of environmental degradation. The Buddhist principle of Dependent Origination (Paticca Samuppada) provides us the way to look at a problem by the way of cause and effect and further it suggests the way to end the problem from its origin. The doctrine of Paticca Samuppada emphasized: When this is, that comes to be; With the arising of this, that arises, When this is not, that does not come to be; With the cessation of this, that ceases. This conditionality goes on forever, uninterrupted and uncontrolled by any external agency or power of any sort. The Buddha discovered this eternal truth, solved the riddle of life, unraveled the mystery of being by comprehending, in all its fullness, the Paticca Samuppada with its twelve factors, and expounded it, without keeping back anything essential, to those who yet have sufficient intelligence to wish for light. The root cause of environmental degradation problem can be understood by the teaching of Dependent Origination (Paticca Samuppada). The twelve factors of it includes ignorance (avijja), volitional formations (sankhara), consciousness (vinnana), mentality-materiality (nama-rupa), the six fold base (salayatana), contact (phassa), feeling (vedana), craving (tanha), clinging (upadana), becoming (bhava), birth (jati) and aging and death (jaramarana) (Piyadassi Thera, 1959). The Paticca Samuppada, with its twelve links starting with ignorance and ending in aging and death, shows how man, being fettered, wanders in samsara birth after birth. But by getting rid of twelve factors man can liberate himself from suffering and rebirth. The Buddha has thought us the way to put an end to this repeated wandering. It is by endeavoring to halt this Wheel of Existence that we find the way out of this tangle. The Buddha word which speaks of this cessation of suffering is stated thus: Through the entire cessation of ignorance cease volitional formations; Through the cessation of volitional formations, consciousness ceases; Through the cessation of consciousness, mentality-materiality ceases; Through the cessation of mentality-materiality, the six fold base ceases; Through the cessation of six fold base, contact ceases; Through the cessation of contact, feeling ceases; Through the cessation of feeling, craving ceases; Through the cessation of craving, clinging ceases; Through the cessation of clinging, becoming ceases; Through the cessation of becoming, birth ceases; Through the cessation of birth, ceases ageing and death, sorrow, lamentation, pain, grief, and despair. Thus does this whole mass of suffering ceases. (Piyadassi Thera, 1959) The Noble Eightfold Path The eight factors of the Noble Eightfold Path fall under the aggregates of discernment, virtue, and concentration: Right Understanding (View) and Right Thought fall under the discernment aggregates; Right Speech, Right Action, and Right Livelihood under the virtue aggregate; and Right Effort, Right Mindfulness and Right Concentration under the concentration aggregate. Although the factors of the Noble

4 Eightfold Path falls under the three aggregates, the three aggregates do not fall under the factors of the Noble Path (Thanissaro Bhikkhu, 1999). This Middle Path which the Perfect One has found out, which makes one both see and know, which leads to peace to discernment, to enlightenment, to Nibbana. Like this path there is no other path to the purity of insight. If one fallows this path, he/she will put an end to suffering (Nyanatiloka, 1967). Today, environmental degradation problem which is faced by human beings is a type of suffering. To control or mitigate this suffering different modern methods were developed these includes scientific innovations, technological interventions and managerial skills/tools. However, since the implementation of these mitigation measures no significant positive outcome has been observed in overall environmental conditions of the earth, although environment is deteriorating day-by-day. Now, it is a high time to look into this issue through a different perspective rather than the traditional way of science, technology and management so as to understand it thoroughly and to arrive at a comprehensive solution(s) to control it and reduce the future consequences of it. The Noble Eightfold Path - The Middle Way avoids the extreme of selfmortification that weakens one s intellect, and the extreme of self indulgence that retards one s spiritual progress. The factors which have been explained in this path are a planned course of inward culture and program. Every individual who molds his/her life according to the Noble Eightfold Path will be free from miseries and calamities (suffering). To achieve the control of environmental degradation, the three aspects of this path needs to be developed step-by-step gradual manner. The Noble Eightfold Path For Environmental Conservation In Buddhism, the Noble Eightfold Path tool of right have been mentioned that makes every task, every decision, and, consequently every reaction to one s action purposeful. The pathway of eight is a tool more than a rule each part of the pathway is a critical step toward enlightenment and well-being for those on the earth and earth itself. Buddhist wisdom and doctrine of Dependent Origination could help to prevent conflict arising from environmental degradation, potentially interrupting the causal chain at several points. There is a need to fully understand the causes and effects of environmental degradation (Right Understanding) through our best efforts (Right Concentration), intentions (Right Intent) and wisdom (Right View). One should investigate the wasteful habits and practices in our own life (Right Livelihood) and then apply the best solutions (Right Effort) and care for others and all forms of life on this planet (Right Mindfulness). Finally, it has to be realized that we live in an interdependent world where anyone s actions, however small, will affect everybody else and the planet as a whole (Khanh et al, 2008). Figure 2 represents environmental conservation measures to be adopted through the Noble Eightfold Path. The three basic root causes of all evil i.e. lust, hate and delusion can be removed by development of unselfishness (alobha), kindness (adosa) and insight (amoha) which will lead towards development of the Noble Eightfold Path. These three virtues are the basis for the formation of the Noble Eightfold Path. The right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration will lead to the development of wisdom (panna), morality (sīla) and mental culture (samadhi).

5 Figure 2. Environmental conservation through The Noble Eightfold Path The effects of development of the Noble Eightfold Path in a human being and ultimately to society on basis of the Buddhist principle of Dependent Origination will lead to environmental conservation. For achieving this environmental conservation one need to move from I=PAT to EC=WMMC as depicted in Figure 3. Figure 3. Movement from I=PAT to EC=WMM for environmental conservation (Kamble, 2015) wrong understanding, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration will lead to the environmental degradation as based on the principle of Dependent Origination that is When this is that comes to be, with the arise of this, that arises. However, the Noble Eightfold Path s components right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration will lead

6 towards environmental conservation as on the principle of Dependent Origination (Figure 4). Figure 4. The Noble Eightfold Path for mitigating of environmental degradation (Kamble, 2015) The anthropogenic attitude will decide whether environmental conservation will be carried out or will lead towards environmental degradation. However, auxiliary things such as scientific innovations, technical interventions and managerial skills/tools will contribute to some extent for achieving this goal of environmental conservation. It is the mental setup of an individual human being that needs to be changed from lust, hate and delusion to unselfishness, kindness and insight. This transformation of thoughts will lead towards movement of I=PAT to EC=WMMC based on the principle of Dependent Origination (Figure 3). Wrong understanding, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration will lead to environmental degradation (a kind of suffering) whereas right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration will lead towards environmental conservation (A way for cessation of suffering) on the principle of Dependent Origination. This cause and effect relationship of wrong and right pathway has been explained in Bhumija Sutta. In this Sutta the Buddha said that Suppose a man in need of oil, looking for oil, wandering in search of oil, would pile gravel in a tub and press it, sprinkling it again with water. If he were to pile gravel in a tub and press it, sprinkling it again & again with water even when having made a wish [for results] having made no wish neither having made no wish both having made a wish and having made no wish neither having made a wish nor having made no wish, he would be incapable of obtaining results. Why is that? Because it is an inappropriate way to obtain results. In the same way, any priests or contemplatives endowed with wrong view, wrong resolve wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, & wrong concentration: If they follow the holy life even when having made a wish [for results] having made no wish both having made a wish and having made no wish neither having made a wish nor having made no wish, they incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.

7 Suppose a man in need of oil, looking for oil, wandering in search of oil, would pile sesame seeds in a tub and press them, sprinkling them again & again with water. If he were to pile sesame seeds in a tub and press them, sprinkling them again & again with water, even when having made a wish [for results] having made no wish both having made a wish and having made no wish, he would be capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results. In the same way, any persists or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, & right concentration: If they follow the holy life even when having made a wish [for results] having made no wish neither having made a wish nor having made a wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results (Majjhima Nikaya). The movement from I=PAT to EC=WMMC (Figure 3) is the transformation of mental setup (taming the monkey mind) of human beings which will change all the future activities of it and as a result of which positive outcome of environmental conservation can be observed (Figure 4). In Figure 5, a correlation between environmental conservation-sustainable future-sustainable development-nibbana has been presented. From this figure it can be observed that the Middle Path which comprises of Wisdom, Morality and Mental Culture if developed in all individuals of the society, the effect of which will be (based on the principle of Dependent Origination) will lead towards environmental conservation. The environmental conservation measures carried out at an individual level will lead to global level change of sustainable future and sustainable development. In nutshell it can be said that, changes in human mindset by incorporating the Noble Eightfold Path will lead to environmental conservation, sustainable future and sustainable development which will ultimately lead to Nibbana. All these things are depend on the Noble Eightfold Path. On comparison of measures being adopted by existing societies in the world to overcome environmental degradation, such as scientific, technological and managerial tools/skills which has some bottlenecks such as socio-economic, cultural, scientific, technological knowhow etc. to be adopted by an individual of the society which hinders in achievement of the goal of environmental conservation to the Nobel Eightfold Path, the factors of this Path (Figure 4) under the aggregates of Wisdom, Morality and Mental Culture can be easily adopted by an individual human being only by removing the three root causes of all evil i.e. lust, hate and delusion without any bottlenecks such as scientific, technological knowhow etc. Thus, it can be proved that the Noble Eightfold Path has more potential to overcome environmental degradation and can move towards environmental conservation in a more promising way.

8 Figure 5. Interlinking between Environmental Conservation-Sustainable Future- Sustainable Development-Nibbana The Green Middle Way The measure that needs to be adopted for conservation of environment under the Noble Eightfold Path has been explained below. We need to incorporate various changes in our lifestyles on the basis of the Buddhist principle of the Noble Eightfold Path. Some of the measures that can be incorporated which lead us to the environmental conservation goal are discussed below: Right Understanding (View) - Rethinking Your Perception of Green: Right Understanding (View), which is the keynote of Buddhism, is explained as the knowledge of Four Noble Truths. To understand rightly means to understand things as they really are and not as they appear to be. In the practice of the Noble Eightfold Path, Right Understanding stands at the beginning as well as its end. A minimum degree of Right Understanding is necessary at the very beginning because it gives the right motivation to the other seven factors of the Path and gives them correct direction (Narada Thera, 1996). The roots of unwholesome karma are greed (lobha), hatred (dosa) and delusion (moha). The demeritorious actions are of three kinds: either due to greed, or due to hatred, or due to delusion. Karmically unwholesome actions can be divided into three actions: Bodily, Verbal and Mental actions. Karmically unwholesome bodily actions (Kaya-kamma) includes: destruction of living beings, stealing, unlawful sexual intercourse; whereas karmically unwholesome verbal actions (Vaci-kamma) includes: lying, tale-bearing, harsh language and frivolous talk further karmically unwholesome mental actions (Mano-kamma) includes: covetousness, illwill and wrong views (Nyanatiloka, 1967). Whereas the roots of wholesome karma includes absence of greed (a-lobha: unselfishness), absence of hatred (a-dosa: kindness) and absence of delusion (a-moha: wisdom). Karmically wholesome actions can be divided into three actions: bodily, verbal and mental action. Karmically wholesome bodily actions (kaya-kamma) includes: to abstain from killing of living beings, to abstain from stealing, to abstain from unlawful sexual intercourse; whereas karmically wholesome verbal actions (vacikamma) includes: to abstain from lying, to abstain from tale-bearing, to abstain from harsh language and to abstain from frivolous talk further karmically wholesome mental

9 actions (mano-kamma) includes: absence of covetousness, absence of ill-will and right understanding (Nyanatiloka, 1967). Going green has now become a passion of the masses, and, indeed, a necessary way of life if we are to preserve life on the earth itself including our own. With consciousness comes opportunity, and going green has never been easier for the individual, a community, or a nation (Roberts, 2010). One can develop and articulate visions and models of what life could be like living without degrading the environment. Further, right understanding the causes of environmental destruction will give an insight of the problem its consequences and will lead to the path for environmental conservation and sustainable development and Nibbana. Right Thought - Green is a Choice: Clear understanding leads to clear thinking. Right Thoughts serves the dual purpose of eliminating evil thoughts and developing pure thoughts. Right Though, in this particular connection is threefold. It consists of: nekkhamma (selflessness), avyapada (loving-kindness) and avihimsa (harmlessness) (Narada Thera, 1996). Right Thought includes thought free from lust (Nekkhamma-sankappa), thought free from illwill (Avyapada-sankappa) and thought free from cruelty (Avihimsa-sankappa). Thoughts free from lust, from ill-will, and from cruelty are called Mundane Right Thought (lokiya samma-sankappa) which yields worldly fruits and brings good results (Nyanatiloka, 1967). Once one knows something you can t un-know it and When you know better, you do better. Both speak right volumes about Right Thought and ones commitment to better choices. One can t ignore what one has learned about the environment so far, or ignore further the rapid fire of new information from a focused community? With Right Thought, change becomes possible (Roberts, 2010). One can motivate ourselves and others to take action, and to turn I ought to act into I can do no other (Heine, 2014). Right Thoughts will give ideas for environmental innovative methods for conservation of environment. Right Thought from different individuals will lead towards development of more comprehensive environmental conservation measures. Right thoughts will eliminate wrong thoughts and this environmental degradation will be controlled at source itself. Right Speech - Voicing the Spirit of Green: Right Thought leads to Right Speech (Advocacy). This includes abstinence from falsehood, slandering, harsh words and frivolous talks (Narada Thera, 1996). This is called Mundane Right Speech (Lokiya-samma-vaca), which yields worldly fruits and brings good results. But the avoidance of the practice of this fourfold-the mind being holy, being turned away from the world, and conjoined with the path, the holy path being perused-this is called the Supermundane Right Speech (Lokuttara-sammavaca), which is not of the world, but is supermundane, and conjoined with the path (Nyanatiloka, 1967). Speaking out about the need for conservation and green technologies, as well as praising others for their efforts, is using Right Speech (Roberts, 2010). One can spread the word and inspire others to start changing their consumption patterns and choosing to live more sustainably (Heine, 2014). Awareness about environmental conservation needs a base of Right Speech. Through advocacy, awareness in the society about various simple methods of environmental conservation can be achieved.

10 Right Action - First Do No Harm: Right Speech must be followed by Right Action which comprises of abstinence from killing, stealing and sexual misconduct (Narada Thera, 1996). Abstaining from killing, from stealing, and from unlawful sexual intercourse-this is called the Mundane Right Action (Lokiya-samma-kammanta). But the avoidance of the practice of this threefold wrong action is called the Supermundane Right Action (Lokuttara-sammakammanta), which is not of the world, but is supermundane, and conjoined with the path (Nyanatiloka, 1967). Given the every actions has a cause and effect, it s important to examine what you think and what you know, and then choose actions that first do no harm actions that support the well-being of human, plant, and animal, as well as the earth (Roberts, 2010). There are many things one can do as a right action viz. cycling, vegetarian diet, commuting only when need arises, car pool, changing personal lives to promote changes at all levels of communities, towns, cities, national and global. Right Livelihood - Seeing the Big, Green Picture: The Right Livelihood can be developed by refraining from the five kinds of trade which are forbidden to a lay-disciple by the Buddha. They are trading in arms, human beings, animals for slaughter, intoxicating drinks and drugs, and poisons. For monks, wrong livelihood consists of hypocritical conduct and wrong means of obtaining the requisites of monk-life (Narada Thera, 1996). Avoiding wrong living gets livelihood by a right way of living-this is called Mundane Right Livelihood (Lokiyasamma-ajiva). However, avoidance of wrong livelihood is called the Supermundane Right Livelihood (Lokuttara samma-ajiva), which is not of the world, but is supermundane, and conjoined with the path (Nyanatiloka, 1967). Livelihood is ones expressions of life, the sprit from which one draws and expands upon each and every day. Expressing ones ecological footprint in ways that benefit and support all aspects of one s life (home, work, and play) is Right Livelihood (Roberts, 2010). This element could be about living sustainably as a way of life rather than just actions you do, or it could be about making changes in the workplace (Heine, 2014). Sustainable livelihood is the need of the hour. The natural resources are limited and their use should be in judicious manner through our right livelihood. At the same time the use of renewable sources of energy should be given more emphasis. Right Effort - Going Green One Step at a Time: There are Four Great Efforts; the effort to avoid, the effort to overcome, the effort to develop, and the effort to maintain (Nyanatiloka, 1967). Right Effort is about doing what one can, when one can, and because one can. When one apply effort to thinking about the changes one can make toward green transformation (Right Thinking), then take action to make those changes (Right Action), that s Right Effort. Right Effort is not qualified by the size of the action, but the action itself (Roberts, 2010). This could be about continuing to make changes to your lifestyle even when you have done some of the things that are easier for you (Heine, 2014). Right efforts include those one which will always takes towards sustainability. Environmentally conscious efforts by an individual will lead towards conservation of nature and natural resources and ultimately achievement of the goal of environmental conservation. Right Mindfulness - Green Intention: Right Mindfulness is constant mindfulness which regard to body, feeling, thoughts, and mind-objects (Narada Thera, 1996).

11 Beginning a green lifestyle doesn t always come naturally, as we ve been conditioned to simply throw soft drink cans in the garbage, throw newspaper in the trash, and to hop in the car for a quick errand around the corner. One needs to develop Right Mindfulness of how could do better and will be more inclined to do better next time. Right Mindfulness isn t about recognizing when you re right, but recognizing what one is doing right or wrong and allowing for change where necessary (Roberts, 2010). There are many opportunities for mindfulness such as remembering to turn off heaters when you leave a room or only filling a kettle with as much water as you need and so on (Heine, 2014). Right mindfulness is one of the most important factor of the Noble Eightfold Path as the activities carried out by right mind will judge which one will lead towards environmental conservation. The activities carried out by a right mind are simple and easy to adopt and has a comprehensive potential for environmental conservation. Right Concentration - How Big is Your Footprint?: Right Effort and Right Mindfulness leads to Right Concentration. It is the onepointedness of mind, culminating in the meditative absorptions (Narada Thera, 1996). While most people can take a few minutes and find ways in which they could easily change a few habits to produce a better, greener result, commitment to joining the world community and truly doing your part requires grater effort and planning. It means applying sincere effort to green education, a dedication to change both in the home and workplace, and a compelling honestly about your responsibility as a world participant. Right Concentration may result in the degree of that commitment through learning, doing, and teaching, but it begins in the heart and moves through ones sprit to all that connects you to the world (Roberts, 2010). Meditating on environmental degradation can be a powerful way to change our views of how we want to apply ourselves in relation to the other seven elements. Step-By-Step Gradual Development To mitigate the impacts of environmental degradation, the Noble Eightfold Path has to be adopted by every individual of the society. However, for effective implementation of this Path, step-by-step approach is required. All factors of this Path can t be developed at once; it needs to develop in a systematic, sequential and step-bystep gradual manner. Firstly, Wisdom has to be developed which involves development of Right Understanding (View) and Right Thought, followed by Morality which includes Right Speech, Right Action and Right Livelihood which will lead to the achievement of concluding stage of Mental Culture which incorporates Right Effort, Right Mindfulness and Right Concentration (Figure 6). A step-by-step gradual approach will lead to mitigate adverse impacts of environmental degradation and will move towards environmental conservation.

12 Figure 6. Step-by-step gradual development to environmental conservation (Kamble, 2015)

13 REFERENCES Chauhan, S.S. (2010) Mining, development and environment: A case study of Bijolia mining area in Rajasthan, India. J Human Ecology, 31 (1) Heine, A. (2014) A Buddhist Response to Climate Change. Paper presented at United Nations Vesak Day Conference, May 7, 2014, Hanoi, Vietnam. Kamble, R.K. (2015) Buddhist Response to Climate Change Mitigation. SPM-Journal of Academic Research, 4 (1) Khanh, T.T., Huyen, T.T. and Dieu-Le, N.K. (2008) A Buddhist Perspective on Global Warming: Causes, Effects and Solutions. Paper presented at United Nations Vesak Day Conference, May 13-16, 2008, Hanoi, Vietnam. Majjhima-Nikaya, Bhumija Sutta. In The Handful of Leaves (2002). By Thanissaro Bhikkhu. The Sati Centre for Buddhist Studies and Mettā Forest Monastery, USA Narada Thera. (1996) Buddhism in a Nutshell. Sukhi Hotu Sdn Bhd, Penang, Malaysia. Nyanatiloka. (1967) The Word of The Buddha. Buddha Vachana Trust, Bangalore, India. Piyadassi Thera. (1959) Dependent Origination (Paticca Samuppada). The Wheel Publication No. 15. Buddhist Publication Society, Kandy, Sri Lanka. Piyadassi Thera. (1964) The Buddha s Ancient Path. Rider & Company, U.K. Roberts, R. (2010) What Would the Buddha Recycle? Sirohi Brothers Private Limited, Noida, U.P. Thanissaro Bhikkhu. (1999) The Wings to Awakening. The Dhamma Dana Publication Fund, Barre Centre for Buddhist Studies, Barre, MA, USA. World Meteorological Organization, Timely Access and Response to Accurate Early Warnings Are Crucial for Minimizing Impacts of Natural Disasters, Press Release, available at see also Munich RE, Topics: annual review, natural catastrophes, (Munich: 2002), p. 15 cited in UNDP, Reducing Disaster Risk: A Challenge for Development (UNDP: New York, 2004) World Watch Institute Webpage, Natural Disasters, available at