ALLIANCE OF RELIGIONS AND CONSERVATION
launched in 1995 by HRH The Prince Philip, Duke of Edinburgh KG KT
世界宗教与环境保护基金会
A journey of a thousand miles starts with the first step
By Martin Palmer, Victoria Finlay, and He Xiaoxin
A paper for “The International Forum on the Daodejing” in April 2007, China
Martin Palmer, Secretary General of Alliance of Religions and Conservation (ARC)
Victoria Finlay, Communications Director of ARC
He Xiaoxin, Head of China Projects of ARC
I would like to begin by honouring the China Daoist Association, the China Religious Culture Communication Association and the three Organising Committees from Beijing, Shaanxi and Hong Kong for arranging this innovative and timely Forum.
In a world of troubles, the Way of the Dao, the Way of Nature, has never been more needed.
I also bring a message from ARC’s founder, His Royal Highness, The Prince Philip, Duke of Edinburgh. He has taken a special interest in Daoism since 1995 and in February Dr. He Xiaoxin and I had a personal meeting with him to brief him on this historic forum and to present him with a special edition of the Daodejing sent by Louguantai. He sends his warmest greetings and hopes this event will lead to greater action, and not just words.
The title of this forum is: “Realising a Harmonious World through the Practice of the Principles and Doctrines of Dao” and it is a wise title because it sums up the hopes we all have for the renewed role of Daoism in creating spiritual harmony and a balance between humanity and nature.
It is my honour today to address the specific issue of role of The Dao De Jing in protecting our living environment. This is something I have been working on as Secretary General of ARC for many years and I am delighted to be addressing this with you.
The Dao De Jing and the natural world
The Dao De Jing, which I have had the honour of translating into English, paints a fascinating and challenging picture of how Daoists see the world. For example, Chapter 4 tells us that the Dao is the source of all life: generous, free flowing, timeless, indeed coming from a time before Time itself. Yet today we see that human activity is bringing to an end many forms of life: it is poisoning the waters; polluting the air; changing the climate, destroying forests and killing thousands of species. The Dao is under attack as never before and it is we, human beings, who are attacking it.
And what does the Dao De Jing say about this?
Chapter 29 tells us that if a ruler behaves as if he invented the world, he will do no good at all. It goes on to say the earth is a sacred vessel and it cannot be owned or improved. Yet we behave as if we do own the world, as if nature was there just for us. Chapter 46 tells us that with greed running wild, and without the guidance of the Dao, the world is in danger.
And with this great threat of climate change, the world IS in danger today.
ARC, The House, Kelston Park, Kelston, Bath BA1 9AE,UK
Tel +44 1225 758004 fax +44 1225 442962 e-mail: mailto.info@arcworld.org
Daoism holds the key to finding the way out of these crises because it understands where humanity should be within the Great Order of the Dao. Chapter 42 tells us exactly where we come in this Great Order - as part of the “three” that hold the world together - and it emphasises how we humans are absolutely essential in maintaining the balance of qi in the world.
Daoists’ special role in protecting nature
The role of Daoists was recognised by the Declaration on the Environment created by the China Daoist Association in 1995.
“Daoism has a unique sense of value in that it judges affluence by the number of different species,” the report stated. “If all things in the universe grow well, then a society is a community of affluence. If not, this kingdom is on the decline.” [1]
So, inspired by the Dao De Jing 2500 years ago, by the Daoist Declaration on the Environment 12 years ago and by the many centuries in between, during which Daoist believers have quietly cared for nature, what can Daoists actually do?
1. The True Way
First, Daoists have a very strong teaching about how the way of Power is not the True Way.
And today we might also echo Chapter One by adding that the way of exploiting this fragile world and thinking that this will costs us nothing, is not the True Way. The way of Material Prosperity as the only worthwhile goal is not the True Way. And the way of human communities existing without regard to the communities of animals, plants, rocks, rivers and mountains that live beside them is not the True Way. By recognising that these are illusions, and living out your belief about the True Way, Daoists can restore a holistic vision of our world and our responsibilities.
2. Protecting Species
Secondly, Daoists can set an example in protecting species. Traditional Chinese medicine is so important in looking after sick people in China and it has also become popular around the world. However, some unscrupulous people use the body parts of endangered species such as tigers and rhinoceroses to make their so-called medicine. Or they use the gall of bears kept in terrible conditions in tiny cages. This creates a problem, because a medicine designed to harmonise the vital forces in the body, but which itself destroys the harmonious balance of nature, cannot by definition be good medicine. It is not flowing with the Dao. It is destroying the flow of the Dao. As Chapter 39 points out, the Dao has to be in unity with all for the power of the Dao to keep the world, the universe whole.
In 2000, the China Daoist Association set a wonderful example by officially publishing a document which outlawed any use of Traditional Chinese Medicine which used endangered species. This now needs to become more than just good words. It needs to become action. Let’s find ways of curbing this by introducing other prescriptions which do not use endangered animals, and do not destroy virgin forest areas or habitats either.
3. Caring for resources
Thirdly, you can look at your own resources. Many monasteries and temples own land. But is this managed ecologically and organically? If not, maybe it can be changed. Many monasteries and temples are on sacred mountains. But do they help protect these mountains – for example by creating tree nurseries or by clearing rubbish from the hillsides? If not, then perhaps this can be changed.
As temples and monasteries are given back to the Daoists, do you restore them in sustainable ways? If not, perhaps this can be changed.
All monasteries and temples use paper, energy, transport and food: but is the paper eco-friendly? Is the energy renewable? Is the transport kept to a minimum and are the foodstuffs free of chemical sprays? And is the monastery itself a model of ecology so that local people can learn from it? Is it built from renewable resources? Is it ecological in its use of gardens and water, and does it have an eco-friendly car park? If not, then perhaps these things can be changed as well.
4. Training
Finally, Daoists are teachers.
Could your monasteries and temples become training centres for traditional and sustainable methods of building, painting, carving and landscaping? We believe you could and we will help you to do this. Can we together, for example, make leaflets for pilgrims to take home from all the great Daoist pilgrimage sites, to teach them how to look after nature? The new Taibaishan ecology temple is doing just this. Let’s make this happen right across China.
Can we together train young people, the poorest of the poor, those who will otherwise have no skills, to become the builders of a new and beautiful China?
Or can we together run special day courses for local farmers or business-people, on how to live as good Daoists for the environment? Using the Taibaishan centre, let’s bring as many workshops there as possible to help train monks and nuns and lay people in how to live a Daoist life which respects and restores our relationship with nature.
Last year a new body called the Temple Alliance on Ecology Education, was set up at the first ecology workshop at Taibaishan. A declaration was made called the Qinling Declaration in which all the participants promised to:
* bring ecological education into temples
* reduce pollution caused by incense burners etc
* use farmed land sustainably.
* protect species and forests.
* save energy.
* protect water resources.
The Alliance of Religions and Conservation is willing to help on all these levels. We have been working as partners with China’s Daoists since 1995. We have helped Louguantai create the first ever Daoist ecology temple. We are helping produce Daoist educational materials for use in temples. But we are small and you are great, and we know that you can do so much more.
So let us bring the world back to an understanding of true Dao. As Zhuang Zi says in Chapter 12 “Heaven and Earth”
The Dao, how deep and quiet it lies;
How pure is its clarity!
Without it neither gold not stone would resonate.
The gold and stones have sounds within them
But if they are not struck, then no sound comes forth…
But I would like to remind you of the last line of this verse…
“All the creatures in this world have dimensions that cannot be calculated.”
Thank you.
ALLIANCE OF RELIGIONS AND CONSERVATION
launched in 1995 by HRH The Prince Philip, Duke of Edinburgh KG KT
#p#副标题#e#
中文翻译
世界宗教与环境保护基金会
千里之行始于足下
彭马田 温卫荷 何晓昕
“国际道德经论坛”论文
彭马田 世界宗教与环境保护基金会(ARC)， 秘书长
温卫荷 世界宗教与环境保护基金会(ARC)，对外联络主任
何晓昕 世界宗教与环境保护基金会(ARC)，中国项目主任
首先，让我对中国道教协会，中华宗教文化交流协会和北京、陕西、香港三处的组委会及时地组织如此创意性论坛致以敬意。
生活在骚乱纷绕的地球，道之法、自然之法从没有像今天这样为人类所极需。
我也带来我们世界宗教与环境保护基金会(ARC) 的创办人、爱丁堡公爵菲利普亲王的贺信。1995年以来，菲利普亲王特别对道教感到兴趣。今年二月何晓昕博士和我与他见面通报了如此历史性国际论坛，并呈上楼观台赠送的特别制作的《道德经》金质版。菲利普亲王送来他最诚挚的祝愿并希望论坛能够带来更广泛的行动而非仅仅语言。
论坛主题“和谐世界，以道相通”是一个明智的主题，因为它总结了我们所有人的希望，希望一个全新的道教，更好地创建和谐的精神世界并保持人和自然的平衡。
我感到荣幸能够在今天就《道德经》和生态环保这样的议题发表演讲。这正是我作为世界宗教与环境保护基金会秘书长奋斗多年的事业。因此我非常高兴能和你们一起讨论这样的议题。
《道德经》和自然世界
我曾经很荣幸地将之翻译成英文的《道德经》描绘了一幅道家及道教如何看待世界的迷人而赋予挑战意味的画卷。比如《道德经》第四章告诉我们：道是众生之源——渊兮，似万物之宗，周行不止，无始无终。的确, 道是存在于时间之前的万物之宗。然而，我们看到，人类活动正在毁灭众多的生命：毒化水源，污染空气，改变气候，毁坏森林，并杀伤成千上万的物种。道正遭受着前所未有的袭击，并且正是我们——人类，在进行这样的袭击。
对此，《道德经》怎样说的呢？
二十九章告诉我们：将欲取天下而为之，吾见其不得已。如果一个人以为自己发明了这个世界而为所欲为，他将不会做好事。这一章接着说：天下神器，不可为也。然而我们当今的行为就好像我们是这世界的主人，自然界随便归我所用。四十六章告诉我们：祸莫大于不知足。就是说一味地贪婪，没有道的引导，世界将处于危险之中。
的确，随着气候变化的巨大威胁，今天的世界正处于危险之中。
道教掌握着寻求真道从而摆脱此等危机的钥匙，因为道教懂得人性必须扎根于道之伟大秩序之中。四十二章明确地告诉我们这伟大秩序之中，我们人类从何而来——作为“三”的一部分，我们人类和世界成为一体。这里也强调了我们人类对维持世界之“气”的平衡是多么至关重要。
道教在生态环保中的特殊作用
1995年中国道教协会倡导的环境保护宣言早就认识到道教在生态环保中的特殊作用。
“道教具有独特的价值观，它根据不同物种的数目多寡来判断社会是否富足”。那份宣言报告表明：“普天之下，世间万物都一齐生长，社会才是富足。如果不这样的话，就是国运衰败之兆”[1]
既然有2500年前《道德经》的灵示，有 12年前道教环保宣言的激励，还有这之间多少个世纪道教追随者们默默关爱自然的榜样，当今的道教如何行动？
1．真正之道
首先，道教具备坚定的教义理念，教导我们，强权之道并非真正之道。
今天，我们应该通过增加一些理念来回应《道德经》第一章：那些随意剥削这个脆弱的地球而以为无须付出代价的做法不是真正之道；那些把物质的富足当作唯一有价值人生目标的做法不是真正之道；那些以为人类社会可以永存而不用考虑与之同在的其他群落诸如动物、植物、岩石、河流和山脉的想法不是真正之道；通过认识到这些都是妄念，并生活在真道之信仰中，道教可以重建地球作为整体的世界观并重立人类的社会职责。
2. 保护物种
第二，道教可以树立一个保护物种的榜样。例如，传统中医在中国的医疗保健中作用重要并风行全球。然而，有些没有道德原则的人运用一些稀有物种如虎和犀牛身上的成份来制作他们所称的中药，还有的用熊胆作药而将熊关闭在条件恶劣的小笼子里。这带来一个问题，因为一种目的在于谐调人体中各种不同之“气”的药物，自己首先破坏了自然界的平衡，这种药物断不能被定义为好药品。这与真道不符，也破坏了道的运行。如《道德经》三十九章所言，道必须和万物达成一体，方能以生万物。
2000年中国道教协会正式出版了一份文件，从而树立了保护物种的好榜样。这份文件将禁止使用含有濒临灭绝物种成份的中药。现在我们需要的不仅仅是好的言辞而是行动。让我们通过采用一些其他的不含有濒临灭绝物种成分的中药，也不会破坏原始森林或动植物栖息地的中药来制约非法中药。
3. 关爱资源
第三，道教可以考察你们自己的资源。许多道观都拥有土地。这些土地是否生态或有机管理？如果不是，或许可以改变。许多道观位于圣山地带。但它们是否帮助了这些山脉的生态保护？比如通过创立苗圃，通过清除山边的垃圾？
随着道观重新由道士们自己管理，你们是否以可持续性发展的方式来恢复或重修这些道观？如果没有，或许也可以改变。
所有的道观都使用纸张、能源、运输和食物。但是，所用的纸张是否与生态为友？能源是否可以再生？运输的汽油是否可以最大限度的节省？食物是否不受化学喷洒剂的侵蚀？道观自身是否一个生态的样板让当地民众得到启示？道观是否建自可以重新利用的材料？道观是否以生态观念使用其花园和水？比如其停车场是否与生态为友？如果都不是的话，或许这些也都能够改变。
4. 培训
最后，道教弟子都是教员。
你们所在的道观是否可以成为培训中心，教导传统和可持续性的方法用于房屋的建造、绘画、雕刻和景观的美化等。我们相信你们的道观可以做到，我们也将协助你们做到。比如，我们是否可以一起制作一些让香客可以从所有的道教圣地带回家的宣传印刷品，教他们如何关爱自然？新近创立的秦岭太白山铁甲生态道观正致力于这方面的工作。让类似的工作在整个中国得以实现。
比如，我们能否一起为某些年轻人提供培训机会，那些贫穷之中最穷的人群，那些除此之外将没有机会学到技能的人群，让他们成为美丽新中国的营建人员。
或者我们一起通过上述的秦岭太白山铁甲生态道观，为当地的农人或商人开辟一些特殊的一日教程，教他们如何像道教那样保护环境。让我们尽可能在这个生态道观里开展更多的工作间，协助培训道士、道姑以及一些非宗教人士如何像道教教导的那样生活，尊重和重建与自然的和谐。
去年的首届中国道教生态保护教育工作间上成立了一个新的群体——道教宫观生态教育联盟。并倡导出秦岭宣言。所有工作间的参予者郑重承诺以下六点行动：
●融生态教育于宫观建设和道教活动之中
●减少香、表、蜡和鞭炮产生的污染
●可持续性使用自有土地
●关注道观周边的物种保护和绿化
●采用节约能源新技术
●保护区域水资源
我们世界宗教与环境保护联合基金会愿意协助实现上述所有层面的目标。1995年以来我们作为中国道教协会的合作者在中国开展项目。我们已经协助楼观台创立了第一个生态道观——秦岭太白山铁甲生态道观。我们也正在协助制作一些可供道观使用的道教环保资料。但我们是渺小的而你们是伟大的。我们相信你们可以做出更多更多。
最后，让我们将世界带回到对真道的理解。正如庄子在其《天地》一章所言：
夫道，渊乎其居也，
漻乎其清也。
金石不得，无以鸣。
故金石有声，
不考不鸣。
我想提醒的是该诗节的最后一行：
万物熟能定之！
谢谢。
