..续本文上一页formed by Pindola Bharadvaja. Then heretics went about saying that they would perform no miracles except with the Buddha. King Bimbisara reported this to the Buddha, who at once accepted the challenge, explaining that the rule was for his disciples and did not apply to himself. He therefore, went to Savatthi, the place where all Buddhas performed the Miracle. In reply to King, Buddha said he would perform the miracles at the foot of the Gandaba-tree on the full-moon day of Asadha. The heretics therefore uprooted all trees for one league around, but on the promised day Buddha received mango offered by Ganda. After consuming mango Buddha planted the seed and instantly developed as a marvelous tree where Buddha performed miracle of the "double appearances"[ G.P. Malalasekera - Dictionary of Pali Proper Names-vol 2, (New Delhi: Munshiram Manohar Lal Publisher”s (P.) Ltd., 1983), pp 682-683]. This incidence of making effort to save tree shows Buddha”s love to nature and is against cutting tree.

　　 In Dhamma pada monks are instructed to live in the village with out disturbing the people and with out making pollution. In this regard Buddha had said:

　　Yatha pi bhamaro puppham

　　vannagandham ahethayam

　　Paliti rasam adaya

　　evam game muni care[ Narada - The Dhammapada, (Taiwan: The Corporate Buddha Educational Foundation, 1993), P 53]

　　 It means:

　　 As a bee without harming the flower, its color or scent, flies away, collecting only the honey, even so should the sage wander in the village.

　　 The great concerned of Buddha in the protection of tree is also depicted in this verse of Dhamma pada where Buddha had said:

　　Vanam chindatha ma rukkham[ Op.cit, f.n. 8, P 228]

　　 It means: Cut down the unnecessary brush (of the passion) but not a single tree. It has a great significant meaning in the sense that we should protect trees from unnecessary and unwanted bushes and grass which may hamper actual growth of the trees. It also signifies that we should cleanse impurities of our mind to achieve purity.

　　 The instance of Ankura petavatthu of khuddaka nikaya also clears the Buddhist literature is much more devoted for protection of trees. In this petavatthu a trader named Ankur once took a caravan of a thousand carts from Dvaravati to Kamboja, led by himself and a brahmin colleague. On the way their water supply fails, but they are befriended by a yakkha of great power, who, in his previous life, had been one of Ankura”s trusted and loyal servants. The Brahmin noticing the powerful action of yakkha proposed him to take back to dvaravati for getting benefit from him. But other kind hearted persons did not accept the proposal of Brahmin saying that one who had served by providing water at the crisis should not be ill treated. In course of giving example, Brahmin said as a tree which gives shade and fruits, if necessary should also be cut down similarly the yakkha should be taken to the city in order to get benefit from him. But several people rejected his argument and said cutting the tree that gives shade and fruit is showing ungrateful so it should not be cut down rather it should be protected[ Ibid vol 1, pp 15-16].

　　 Certain trees are taken as deities in Jataka[ Jataka is the text of Khuddaka Nikaya of Sutta Pitaka constisting the stories of 550 Previous Birth of Bodhisattva.]. In Jataka there are several stories of Bodhisattva born as a Brikshye devata (tree sprite) which is actually a tree. According to Buddha one can be a tree sprite only when he accumulates pious by performing wholesome deed in the human life. There are more than a couple dozen births taken by Bodhisatva as a tree sprite.

　　Conservation of animals

　　 There are also several discourses for preservation of animals and bird in Buddha”s teachings. Animals and Birds are given equal…

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