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Additional info for Buddhism and Nature:The Lecture delivered on the Occasion of the EXPO 1990: An Enlarged Version with Notes
228 sace hi so ... bhikkhu cattar! ahirdja- k u I ani mettella cittena phareyya, na hi so ... ho kalal?! kareyya. , mettal?! dipddakeh! ; ma mal?! lsapdni, ahi-vicchikd, satapadi, U(l(lanabhi, sarabhii, musika. 3), as seems in fact to be suggested by at least one verse text which takes the first Precept to include, even in the case of lay followers, abstention from the killing of and violence against mobile and s tat ion a r y (animate) beings. 231 To be sure, in this case - provided that ordinary people are to be given a chance· to.
Ace. e causing them a loss, through false speech. According to MN I 288 (in the context of the tenfold righteous behaviour of a lay person): false testimony. 200 Ace. ). , MN I 287t). 201 202 AN III 208-211. '03 AKBh 241,1. "'" Thus expressly AKBh 240,21 +24, discarding, as resulting from misorientation (moha), the idea of certain people that it is a I lowed to kill animals noxious to man (malluD'li(llim upaghlitakiil;z) like snakes, scorpions or wasps (tTyambuka; AKVy 403,9: = varata; cpo Lindtner 1988, 440 n.
1 One is the problem of the consequences the view of the presence of BuddhaNature even in plants, mountains and rivers entails for p r act i c a I behaviour. Actually, the earlier idea of the presence of Buddha-Nature also in ani m a I s does appear to have played a role in the spread of vegetarianism among Mahayana Buddhists. 138 But if Buddha-Nature is present in p 1 ant s , too, what remains for us to eat? e. 140 But Chlijin discards this idea. e. that the sentient and the insentient are not different, belongs to the ultimate standpoint ofTendai, and from this standpoint good and bad, or observing the precepts and breaking them, are not different either.