A Medley of Potpourri

Zen is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan school (Chánzong) of Chinese Buddhism and later developed into various schools. Chán Buddhism was also influenced by Taoist philosophy, especially Neo-Daoist thought. From China, Chán spread south to Vietnam and became Vietnamese Thiền, northeast to Korea to become Seon Buddhism, and east to Japan, becoming Japanese Zen.

The term Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (Chán), which traces its roots to the Indian practice of dhyāna ("meditation"). Zen emphasizes rigorous self-control, meditation-practice, insight into the nature of things (Ch. jianxing, Jp. kensho, "perceiving the true nature"), and the personal expression of this insight in daily life, especially for the benefit of others. As such, it de-emphasizes mere knowledge of sutras and doctrine and favors direct understanding through spiritual practice and interaction with an accomplished teacher.

The teachings of Zen include various sources of Mahayana thought, especially Yogachara, the Tathāgatagarbha sūtras and the Huayan school, with their emphasis on Buddha-nature, totality, and the Bodhisattva-ideal. The Prajñāpāramitā literature as well as Madhyamaka thought have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric.

Etymology

The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 (dʑjen) (pinyin: Chán), which in turn is derived from the Sanskrit word dhyāna (ध्यान ), which can be approximately translated as "absorption" or "meditative state".

The actual Chinese term for the "Zen school" is Chánzong, while "Chan" just refers to the practice of meditation itself (xichan) or the study of meditation (chanxue) though it is often used as an abbreviated form of Chánzong.

Practice

Meditation

The practice of dhyana or meditation, especially sitting meditation (Ch. zuòchán, Jp. zazen) is a central part of Zen Buddhism.

The practice of Buddhist meditation first entered China through the translations of An Shigao (fl. c. 148–180 CE), and Kumārajīva (334–413 CE), who both translated Dhyāna sutras, which were influential early meditation texts mostly based on the Yogacara (yoga praxis) teachings of the Kashmiri Sarvāstivāda circa 1st–4th centuries CE. Among the most influential early Chinese meditation texts include the Anban Shouyi Jing (Sutra on ānāpānasmṛti), the Zuochan Sanmei Jing (Sutra of sitting dhyāna samādhi) and the Damoduolo Chan Jing (Dharmatrata dhyāna sutra).

While dhyāna in a strict sense refers to the four dhyānas, in Chinese Buddhism, dhyāna may refer to various kinds of meditation techniques and their preparatory practices, which are necessary to practice dhyāna. The five main types of meditation in the Dhyāna sutras are ānāpānasmṛti (mindfulness of breathing); paṭikūlamanasikāra meditation (mindfulness of the impurities of the body); maitrī meditation (loving-kindness); the contemplation on the twelve links of pratītyasamutpāda; and contemplation on the Buddha. According to the modern Chan master Sheng Yen, these practices are termed the "five methods for stilling or pacifying the mind" and serve to focus and purify the mind, and can lead to the dhyana absorptions. Chan also shares the practice of the four foundations of mindfulness and the Three Gates of Liberation (śūnyatā, signlessness or animitta and wishlessness or apraṇihita) with early Buddhism and classic Mahayana.

Early Chan texts also teach forms of meditation that are unique to Mahayana Buddhism, for example, the Treatise on the Essentials of Cultivating the Mind which depicts the teachings of the 7th-century East Mountain school teaches a visualization of a sun disk, similar to that taught in the Sutra of the Contemplation of the Buddha Amitáyus.

Later Chinese Buddhists developed their own meditation manuals and texts, one of the most influential being the works of the Tiantai patriarch, Zhiyi. His works seemed to have exerted some influence on the earliest meditation manuals of the Chán school proper, an early work being the widely imitated and influential Tso-chan-i (Principles of sitting meditation, c. 11th century).

Common meditation forms

Mindfulness of breathing

Venerable Hsuan Hua meditating in the Lotus Position. Hong Kong, 1953.

The 'meditation hall' (Jp. zendō, Ch. chántáng) of Dai Bosatsu Zendo Kongo-Ji

During sitting meditation (坐禅, Ch. zuòchán, Jp. zazen, Ko. jwaseon), practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza, often using the dhyāna mudrā. Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.

To regulate the mind, Zen students are often directed towards counting breaths. Either both exhalations and inhalations are counted, or one of them only. The count can be up to ten, and then this process is repeated until the mind is calmed. Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation. Attention is usually placed on the energy center (dantian) below the navel. Zen teachers often promote diaphragmatic breathing, stating that the breath must come from the lower abdomen (known as hara or tanden in Japanese), and that this part of the body should expand forward slightly as one breathes. Over time the breathing should become smoother, deeper and slower. When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated attention is recommended.

Silent Illumination and Just Sitting

Another common form of sitting meditation is called "Silent illumination" (Ch. mòzhào, Jp. mokushō). This practice was traditionally promoted by the Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue (1091—1157) who wrote various works on the practice. This method derives from the Indian Buddhist practice of the union (Skt. yuganaddha) of śamatha and vipaśyanā.

In Hongzhi's practice of "nondual objectless meditation" the mediator strives to be aware of the totality of phenomena instead of focusing on a single object, without any interference, conceptualizing, grasping, goal seeking, or subject-object duality.

This practice is also popular in the major schools of Japanese Zen, but especially Sōtō, where it is more widely known as Shikantaza (Ch. zhǐguǎn dǎzuò, "Just sitting"). Considerable textual, philosophical, and phenomenological justification of the practice can be found throughout the work of the Japanese Sōtō Zen thinker Dōgen, especially in his Shōbōgenzō, for example in the "Principles of Zazen" and the "Universally Recommended Instructions for Zazen". While the Japanese and the Chinese forms are similar, they are distinct approaches.

Hua Tou and Kōan contemplation

Calligraphy of "Mu" (Hanyu Pinyin: wú) by Torei Enji. It figures in the famous Zhaozhou's dog kōan

During the Tang dynasty, gōng'àn (Jp. kōan) literature became popular. Literally meaning "public case", they were stories or dialogues, describing teachings and interactions between Zen masters and their students. These anecdotes give a demonstration of the master's insight. Kōan are meant to illustrate the non-conceptual insight (prajña) that the Buddhist teachings point to. During the Sòng dynasty, a new meditation method was popularized by figures such as Dahui, which was called kanhua chan ("observing the phrase" meditation) which referred to contemplation on a single word or phrase (called the huatou, "critical phrase") of a gōng'àn. In Chinese Chan and Korean Seon, this practice of "observing the huatou" (hwadu in Korean) is a widely practiced method. It was taught by the influential Seon master Chinul (1158–1210), and modern Chinese masters like Sheng Yen and Xuyun.

In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans which must be studies and "passed" in sequence. This process includes standardized "checking questions" (sassho) and common sets of "capping phrases" (jakugo) or poetry citations that are memorized by students as answers. The Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan, daisan, or sanzen). While there is no unique answer to a kōan, practitioners are expected to demonstrate their spiritual understanding through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. The interaction with a teacher is central in Zen, but makes Zen practice also vulnerable to misunderstanding and exploitation. Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all the activities of daily life. The goal of the practice is often termed kensho (seeing one's true nature).

Kōan practice is particularly emphasized in Rinzai, but it also occurs in other schools or branches of Zen depending on the teaching line.

Nianfo chan

Nianfo (Jp. nembutsu, from Skt. buddhānusmṛti "recollection of the Buddha") refers to the recitation of the Buddha's name, in most cases the Buddha Amitabha. In Chinese Chan, the Pure Land practice of nianfo based on the phrase Nāmó Āmítuófó (Homage to Amitabha) is a widely practiced form of Zen meditation. This practice was adopted from Pure land Buddhism and syncretized with Chan meditation by Chinese figures such as Yongming Yanshou, Zhongfen Mingben, and Tianru Weize. During the late Ming, the harmonization of Pure land practices with Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing.

This practice, as well as its adaptation into the "nembutsu kōan" was also used by the Japanese Ōbaku school of Zen.

Pointing to the nature of the mind

According to Charles Luk, in the earliest traditions of Chán, there was no fixed method or formula for teaching meditation, and all instructions were simply heuristic methods, to point to the true nature of the mind, also known as Buddha-nature. According to Luk, this method is referred to as the "Mind Dharma", and exemplified in the story (in the Flower Sermon) of Śākyamuni Buddha holding up a flower silently, and Mahākāśyapa smiling as he understood. A traditional formula of this is, "Chán points directly to the human mind, to enable people to see their true nature and become buddhas."

Bodhisattva virtues and vows

Victoria Zen Centre Jukai ceremony, January 2009.

Since Zen is a form of Mahayana Buddhism, it is grounded on the schema of the bodhisattva path which is based on the practice of the "transcendent virtues" or "perfections" (Skt. pāramitā, Ch. bōluómì, Jp. baramitsu) as well as the taking of the bodhisattva vows. The most widely used list of six virtues is: generosity, moral training (incl. five precepts), patient endurance, energy or effort, meditation (dhyana), wisdom. An important source for these teachings is the Avatamsaka sutra, which also outlines the grounds (bhumis) or levels of the bodhisattva path. The pāramitās are mentioned in early Chan works such as Bodhidharma's Two entrances and four practices and are seen as an important part of gradual cultivation (jianxiu) by later Chan figures like Zongmi.

An important element of this practice is the formal and ceremonial taking of refuge in the three jewels, bodhisattva vows and precepts. Various sets of precepts are taken in Zen including the five precepts, "ten essential precepts", and the sixteen bodhisattva precepts. This is commonly done in an initiation ritual (Ch. shòu jiè, Jp. Jukai, Ko. sugye, "receiving the precepts") which is also undertaken by lay followers and marks a layperson as a formal Buddhist.

The Chinese Buddhist practice of fasting (zhai), especially during the uposatha days (Ch. zhairi, "days of fasting") can also be an element of Chan training. Chan masters may go on extended absolute fasts, as exemplified by master Hsuan Hua's 35 day fast which he undertook during the Cuban missile crisis for the generation of merit.

The arts and physical culture

Hakuin Ekaku, 'Hotei in a Boat', Yale University Art Gallery.

The kare-sansui (dry landscape) zen garden at Ryōan-ji

Two grandmasters of the Shaolin Temple of Chinese Chan, Shi DeRu and Shi DeYang.

Certain arts such as painting, calligraphy, poetry, gardening, flower arrangement, tea ceremony and others have also been used as part of zen training and practice. Classical Chinese arts like brush painting and calligraphy were used by Chan monk painters such as Guanxiu and Muqi Fachang to communicate their spiritual understanding in unique ways to their students. Zen paintings are sometimes termed zenga in Japanese. Hakuin is one Japanese Zen master who was known to create a large corpus of unique sumi-e (ink and wash paintings) and Japanese calligraphy to communicate zen in a visual way. His work and that of his disciples were widely influential in Japanese Zen. Another example of Zen arts can be seen in the short lived Fuke sect of Japanese Zen which practiced a unique form of "blowing zen" (suizen) by playing the shakuhachi bamboo flute.

Traditional martial arts, like Japanese archery, other forms of Japanese budō and Chinese martial arts (gōngfu) have also been seen as forms of zen praxis. This tradition goes back to the influential Shaolin Monastery in Henan, which developed the first institutionalized form of gōngfu. By the late Ming, Shaolin gōngfu was very popular and widespread, as evidenced by mentions in various forms of Ming literature (featuring staff wielding fighting monks like Sun Wukong) and historical sources which also speak of Shaolin's impressive monastic army that rendered military service to the state in return for patronage. These Shaolin practices, which began to develop around the 12th century, were also traditionally seen as a form of Chan Buddhist inner cultivation (today called wuchan, "martial chan"). The Shaolin arts also made use of Taoist physical exercises (taoyin) breathing and energy cultivation (qìgōng) practices. They were seen as therapeutic practices which improved "internal strength" (neili), health and longevity (lit. "nourishing life" yangsheng), as well as means to spiritual liberation. The influence of these Taoist practices can be seen in the work of Wang Zuyuan (ca. 1820–after 1882), a scholar and minor bureaucrat who studied at Shaolin. Wang's Illustrated Exposition of Internal Techniques (Neigong tushuo) shows how Shaolin exercises were drawn from Taoist methods like those of the Yi jin jing and Eight pieces of brocade, possibly influenced by the Ming dynasty's spirit of religious syncretism. According to the modern Chan master Sheng Yen, Chinese Buddhism has adopted internal cultivation exercises from the Shaolin tradition as ways to "harmonize the body and develop concentration in the midst of activity." This is because, "techniques for harmonizing the vital energy are powerful assistants to the cultivation of samadhi and spiritual insight."

Korean Seon also has developed a similar form of active physical training, termed Sunmudo.

In Japan, the classic combat arts (budō) and zen practice have been in contact since the embrace of Rinzai Zen by the Hōjō clan in the 13th century, who applied zen discipline to their martial practice. One influential figure in this relationship was the Rinzai priest Takuan Sōhō who was well known for his writings on zen and budō addressed to the samurai class (especially his The Unfettered Mind). The Rinzai school also adopted certain Taoist energy practices. They were introduced by Hakuin (1686–1769) who learned various techniques from a hermit named Hakuyu who helped Hakuin cure his "Zen sickness" (a condition of physical and mental exhaustion).

Intensive group practice

Intensive group meditation may be practiced occasionally in some temples. In the Japanese language, this practice is called sesshin. While the daily routine may require monks to meditate for several hours each day, during the intensive period they devote themselves almost exclusively to zen practice. The numerous 30–50 minute long sitting meditation (zazen) periods are interwoven with rest breaks, ritualized formal meals (Jp. oryoki), and short periods of work (Jp. samu) that are to be performed with the same state of mindfulness. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions or retreats. These are held at many Zen centers or temples.

Zen chanting and rituals

Chanting The Buddhist Scriptures, by Taiwanese painter Li Mei-shu.

Gifu Daibutsu and altar at Shōhō-ji.

Most Zen monasteries, temples and centers perform various rituals, services and ceremonies (such as initiation ceremonies and funerals) which are always accompanied by the chanting of verses, poems or sutras. There are also ceremonies which are specifically for the purpose of sutra recitation (Ch. niansong, Jp. nenju) itself. Zen schools may have an official sutra book which collects these writings (in Japanese, these are called kyohon). Practitioners may chant major Mahayana sutras such as the Heart Sutra and chapter 25 of the Lotus Sutra (often called the "Avalokiteśvara Sutra"). Dhāraṇīs and Zen poems may also be part of a Zen temple liturgy, including texts like the Song of the Precious Mirror Samadhi, the Sandokai, the Nīlakaṇṭha Dhāraṇī, and the Uṣṇīṣa Vijaya Dhāraṇī Sūtra.

The butsudan is the altar in a monastery, temple or a lay person's home, where offerings are made to the images of the Buddha, bodhisattvas and deceased family members and ancestors. Rituals usually center on major Buddhas or bodhisattvas like Avalokiteśvara (see Guanyin), Kṣitigarbha and Manjushri.

An important element in Zen ritual practice is the performance of ritual prostrations (Jp. raihai) or bows.

One popular form of ritual in Japanese Zen is Mizuko kuyō (Water child) ceremonies, which are performed for those who have had a miscarriage, stillbirth, or abortion. These ceremonies are also performed in American Zen Buddhism. A widely practiced ritual in Chinese Chan is variously called the "Rite for releasing the hungry ghosts" or the "Releasing flaming mouth". The ritual might date back to the Tang dynasty, and was very popular during the Ming and Qing dynasties, when Chinese Esoteric Buddhist practices became diffused throughout Chinese Buddhism. The Chinese holiday of the Ghost Festival might also be celebrated with similar rituals for the dead. These ghost rituals are a source of contention in modern Chinese Chan, and masters such as Sheng Yen criticize the practice for not having "any basis in Buddhist teachings".

Another important type of ritual practiced in Zen are various repentance or confession rituals (Jp. zange) which were widely practiced in all forms of Chinese Mahayana Buddhism. One popular Chan text on this is known as the Emperor Liang Repentance Ritual, composed by Chan master Baozhi. Dogen also wrote a treatise on repentance, the Shushogi. Other rituals could include rites dealing with local deities (kami in Japan), and ceremonies on Buddhist holidays such as Buddha's Birthday.

Funerals are also an important ritual and are a common point of contact between Zen monastics and the laity. Statistics published by the Sōtō school state that 80 percent of Sōtō laymen visit their temple only for reasons having to do with funerals and death. Seventeen percent visit for spiritual reasons and 3 percent visit a Zen priest at a time of personal trouble or crisis.

Esoteric practices

Depending on the tradition, esoteric methods such as mantra and dhāraṇī are also used for different purposes including meditation practice, protection from evil, invoking great compassion, invoking the power of certain bodhisattvas, and are chanted during ceremonies and rituals. In the Kwan Um school of Zen for example, a mantra of Guanyin (“Kwanseum Bosal”) is used during sitting meditation. The Heart Sutra Mantra is also another mantra that is used in Zen during various rituals. Another example is the Mantra of Light (kōmyō shingon), which is common in Japanese Soto Zen and was derived from the Shingon sect.

The usage of esoteric mantras in Zen goes back to the Tang dynasty, and there is evidence that Chan Buddhists adopted practices from Esoteric Buddhism in findings from Dunhuang. According to Henrik Sørensen, several successors of Shenxiu (such as Jingxian and Yixing) were also students of the Zhenyan (Mantra) school. Influential esoteric dhāraṇī, such as the Uṣṇīṣa Vijaya Dhāraṇī Sūtra, also begin to be cited in the literature of the Baotang school during the Tang dynasty.

There is also documentation that monks living at Shaolin temple during the eighth century performed esoteric practices there such as mantra and dharani, and that these also influenced Korean Seon Buddhism. During the Joseon dynasty, the Seon school was not only the dominant tradition in Korea, but it was also highly inclusive and ecumenical in its doctrine and practices, and this included Esoteric Buddhist lore and rituals (which appear in Seon literature from the 15th century onwards). According to Sørensen, the writings of several Seon masters (such as Hyujeong) reveal they were esoteric adepts.

In Japanese Zen, the use of esoteric practices within Zen is sometimes termed "mixed Zen" (kenshū zen 兼修禪), and the figure of Keizan Jōkin (1264–1325) is seen as introducing this into the Soto school. The Japanese founder of the Rinzai school, Myōan Eisai (1141–1215) was also a well known practitioner of esoteric Buddhism and wrote various works on the subject.

According to William Bodiford, a very common dhāraṇī in Japanese Zen is the Śūraṅgama spell (Ryōgon shu 楞嚴呪; T. 944A), which is repeatedly chanted during summer training retreats as well as at "every important monastic ceremony throughout the year" in Zen monasteries. Some Zen temples also perform esoteric rituals, such as the homa ritual which is performed at the Soto temple of Eigen-ji. As Bodiford writes "perhaps the most notable examples of this phenomenon is the ambrosia gate (kanro mon 甘露門) ritual performed at every Sōtō Zen temple", which is associated feeding hungry ghosts, ancestor memorial rites and the ghost festival. Bodiford also notes that formal Zen rituals of Dharma transmission often involve esoteric initiations

Doctrine

A Dharma talk by Seon nun Daehaeng Kun Sunim, Hanmaum Seon Center, South Korea.

Though Zen-narrative states that it is a "special transmission outside scriptures" which "did not stand upon words", Zen does have a rich doctrinal background, which is firmly grounded in the Buddhist tradition. It was thoroughly influenced by Mahayana teachings on the bodhisattva path, Chinese Madhyamaka (Sānlùn), Yogacara (Wéishí), Prajñaparamita, the Laṅkāvatāra Sūtra, and other Buddha nature texts. The influence of Madhyamaka and Prajñaparamita can be discerned in the stress on non-conceptual wisdom (prajña) and the apophatic language of Zen literature.

The philosophy of the Huayan school also had an influence on Chinese Chan. One example is the Huayan doctrine of the interpenetration of phenomena which also makes use of native Chinese philosophical concepts such as principle (li) and phenomena (shi). The Huayan theory of the Fourfold Dharmadhatu also influenced the Five Ranks of Dongshan Liangjie (806–869), the founder of the Caodong Chan lineage.

Zen teachings can be likened to "the finger pointing at the moon". Zen teachings point to the moon, awakening, "a realization of the unimpeded interpenetration of the dharmadhatu". But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself.

Various Zen traditions have varying views on awakening or enlightenment (bodhi). According to Stuart Lachs, one view is that one's mind is already enlightened, this is termed pen chueh in Chinese Buddhism and hongaku in Japanese Zen. Another view is that there is an actual point in time in which one passes from ignorance to realization (Ch. shih-chueh).

Another important issue widely debated in Zen is that of how awakening happens. Beginning with the combative figure of Shenhui (684–758), the idea that there were two ways to enlightenment emerged. One was a sudden way (McRae: "the position that enlightenment occurs in a single transformation that is both total and instantaneous") while the other was the gradual or progressive way (which Shenhui saw as inferior). The issue is discussed in the Platform Sutra, which attempts to resolve the conflict, as well as by later Chan writers.

Caodong\Soto

Japanese Buddhist monk from the Sōtō Zen sect

Sōtō is the Japanese line of the Chinese Caodong school, which was founded during the Tang Dynasty by Dongshan Liangjie. The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized on shikantaza. Dogen, the founder of Soto in Japan, emphasized that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed. For Dogen, zazen, or shikantaza, is the essence of Buddhist practice. Gradual cultivation was also recognized by Dongshan Liangjie.

Linji\Rinzai

The Rinzai school is the Japanese lineage of the Chinese Linji school, which was founded during the Tang dynasty by Linji Yixuan.The Rinzai school emphasizes kensho, insight into one's true nature. This is followed by so-called post-satori practice, further practice to attain Buddhahood.

Other Zen-teachers have also expressed sudden insight followed by gradual cultivation. Jinul, a 12th-century Korean Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kenshō is at the start of the path to full enlightenment.

To attain this primary insight and to deepen it, zazen and kōan-study is deemed essential. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji in his Three Mysterious Gates and Hakuin Ekaku's Four Ways of Knowing. Another example of depiction of stages on the path are the Ten Bulls, which detail the steps on the path.

Zen scripture

Archaeologist Aurel Stein’s 1907 view of Mogao Cave 16, with altar and sutra scrolls.

Tablets of the Tripiṭaka Koreana, an early edition of the Chinese Buddhist canon, in Haeinsa Temple, South Korea.

The role of scripture in Zen

Contrary to the popular image, literature does play a role in the Zen training. Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism. Classic Zen texts, such as the Platform sutra, contain numerous references to Buddhist canonical sutras. Unsui (Zen-monks), "are expected to become familiar with the classics of the Zen canon". A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna sūtras, as well as Mahayana Buddhist philosophy such as Madhyamaka.

Nevertheless, Zen is often pictured as anti-intellectual. This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes. The famous saying "do not establish words and letters", attributed in this period to Bodhidharma

...was taken not as a denial of the recorded words of the Buddha or the doctrinal elaborations by learned monks, but as a warning to those who had become confused about the relationship between Buddhist teaching as a guide to the truth and mistook it for the truth itself.

What the Zen tradition emphasizes is that the enlightenment of the Buddha came not through conceptualization but rather through direct insight. But direct insight has to be supported by study and understanding (hori) of the Buddhist teachings and texts. Intellectual understanding without practice is called yako-zen, "wild fox Zen", but "one who has only experience without intellectual understanding is a zen temma, 'Zen devil'".

Grounding Chán in scripture

The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism. It had to develop a doctrinal tradition of its own to ascertain its position and to ground its teachings in a specific sutra. Various sutras were used for this even before the time of Hongren: the Śrīmālādevī Sūtra (Huike), Awakening of Faith (Daoxin), the Lankavatara Sutra (East Mountain School), the Diamond Sutra (Shenhui), and the Platform Sutra. None of these sutras were decisive though, since the school drew inspiration from a variety of sources. Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching. Other influential sutras are the Vimalakirti Sutra, Avatamsaka Sutra, the Shurangama Sutra, and the Mahaparinirvana Sutra.

Zen literature

The Zen-tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters. Important texts are the Platform Sutra (8th century), attributed to Huineng ; the Chán transmission records, teng-lu, such as The Records of the Transmission of the Lamp (Ching-te ch'uan-teng lu), compiled by Tao-yün and published in 1004; the "yü-lü" genre consisting of the recorded sayings of the masters, and the encounter dialogues; the koan-collections, such as the "Gateless Gate" and the "Blue Cliff Record".

Zen organization and institutions

Religion is not only an individual matter, but "also a collective endeavour". Though individual experience and the iconoclastic picture of Zen are emphasised in the Western world, the Zen-tradition is maintained and transferred by a high degree of institutionalisation and hierarchy. In Japan, modernity has led to criticism of the formal system and the commencement of lay-oriented Zen-schools such as the Sanbo Kyodan and the Ningen Zen Kyodan. How to organize the continuity of the Zen-tradition in the West, constraining charismatic authority and the derailment it may bring on the one hand, and maintaining the legitimacy and authority by limiting the number of authorized teachers on the other hand, is a challenge for the developing Zen-communities in the West.

Zen narratives

The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on "shock techniques", in retrospect was seen as a golden age of Chán. This picture has gained great popularity in the West in the 20th century, especially due to the influence of D.T. Suzuki, and further popularized by Hakuun Yasutani and the Sanbo Kyodan. This picture has been challenged, and complemented, since the 1970s by modern scientific research on Zen.

Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN), Buddhist Modernism (BM), Historical and Cultural Criticism (HCC). An external narrative is Nondualism, which claims Zen to be a token of a universal nondualist essence of religions.

History

Chinese Chán

Huike Offering His Arm to Bodhidharma, Sesshū Tōyō (1496).

Zen (Chinese: Chán 禪) Buddhism as we know it today is the result of a long history, with many changes and contingent factors. Each period had different types of Zen, some of which remained influential while others vanished. The history of Chán in China is divided into various periods by different scholars, who generally distinguish a classical phase and a post-classical period. One way to outline the history of the Chinese classical period is McRae's division into four phases or periods: Proto, Early, Middle and Song Dynasty Chán. The post-classical period can also be divided in multiple phases and would also include forms of Chán Buddhist modernisms arising as a reaction to Western imperialism.

Proto-Chán

Proto-Chán (c. 500–600) encompasses the Southern and Northern Dynasties period (420 to 589) and Sui Dynasty (589–618 CE). In this phase, Chán developed in multiple locations in northern China. It was based on the practice of dhyana and is connected to the figures of Bodhidharma and Huike, though there is little actual historical information about these early figures and most legendary stories about their life come from later, mostly Tang sources. An important text from this period is the Two Entrances and Four Practices, found in Dunhuang, and attributed to Bodhidharma. Later sources mention that these figures taught using the Laṅkāvatāra Sūtra though there is no direct evidence of this from the earliest sources.

Early Chán

Early Chán refers to early Tang Dynasty (618–750) Chán. The fifth patriarch Daman Hongren (601–674), and his dharma-heir Yuquan Shenxiu (606?–706) were influential in founding the first Chan institution in Chinese history, known as the “East Mountain school” (Dongshan famen). Shenxiu was the most influential and charismatic student of Hongren, he was even invited to the Imperial Court by Empress Wu. Shenxiu also became the target of much criticism by Shenhui (670–762), for his "gradualist" teachings. Shenhui instead promoted the "sudden" teachings of his teacher Huineng (638–713) as well as what later became a very influential Chán classic called the Platform Sutra. Shenhui's propaganda campaign eventually succeeded in elevating Huineng to the status of sixth patriarch of Chinese Chán. The sudden vs. gradual debate that developed in this era came to define later forms of Chan Buddhism.

Middle Chán

The Middle Chán (c. 750–1000) period runs from the An Lushan Rebellion (755–763) to the Five Dynasties and Ten Kingdoms period (907–960/979). This phase saw the development new schools of Chan. The most important of these schools is the Hongzhou school of Mazu Daoyi (709–788), to which also belong Shitou, Baizhang, and Huangbo. This school is sometimes seen as the archetypal expression of Chán, with its emphasis on the personal expression of insight, and its rejection of positive statements, as well as the importance it placed on spontaneous and unconventional "questions and answers during an encounter" (linji wenda) between master and disciple. However, modern scholars have seen much of the literature which presents these "iconoclastic" encounters as being later revisions during the Song era, and instead see the Hongzhou masters as not being very radical, instead promoting pretty conservative ideas, such as keeping precepts, accumulating good karma and practicing meditation. However, the school did produce innovative teachings and perspectives such as Mazu's views that "this mind is Buddha" and that "ordinary mind is the way", which were also critiqued by later figures, such as the influential Guifeng Zongmi (780–841), for failing to differentiate between ignorance and enlightenment.

By the end of the late Tang, the Hongzhou school was gradually superseded by various regional traditions, which became known as the Five Houses of Chán. Shitou Xiqian (710–790) is regarded as the Patriarch of Cáodòng (Jp. Sōtō) school, while Linji Yixuan (died 867) is regarded as the founder of Línjì (Jp. Rinzai) school. Both of these traditions were quite influential both in and outside of China. Another influential Chán master of the late Tang was Xuefeng Yicun. During the later Tang, the practice of the "encounter dialogue" reached its full maturity. These formal dialogues between master and disciple used absurd, illogical and iconoclastic language as well as non-verbal forms of communication such as the drawing of circles and physical gestures like shouting and hitting. It was also common to write fictional encounter dialogues and attribute them to previous Chán figures. An important text from this period is the Anthology of the Patriarchal Hall (952), which gives many "encounter-stories", as well as establishing a genealogy of the Chán school.

The Great Anti-Buddhist Persecution in 845 was devastating for metropolitan Chan, but the Chan school of Mazu survived, and took a leading role in the Chan of the later Tang.

Song Dynasty Chán

Dahui introduced the method of kan huatou, or "inspecting the critical phrase", of a kōan story. This method was called the "Chan of kōan introspection" (Kanhua Chan).

During Song Dynasty Chán (c. 950–1300), Chán Buddhism took its definitive shape, developed the use of koans for individual study and meditation and formalized its own idealized history with the legend of the Tang "golden age". During the Song, Chán became the largest sect of Chinese Buddhism and had strong ties to the imperial government which led to the development of a highly organized system of temple rank and administration. The dominant form of Song Chán was the Linji school due to support from the scholar-official class and the imperial court. This school developed the study of gong'an ("public case") literature which depicted stories of master student encounters that were seen as demonstrations of the awakened mind.

During the 12th century, a rivalry emerged between the Linji and the Caodong schools for the support of the scholar-official class. Hongzhi Zhengjue (1091–1157) of the Caodong school emphasized silent illumination or serene reflection (mòzhào) as a means for solitary practice, which could be undertaken by lay-followers. The Linji school's Dahui Zonggao (1089–1163) meanwhile, introduced k'an-hua chan ("observing the word-head" chan) which involved meditation on the crucial phrase or "punch line" (hua-tou) of a gong'an.

The Song also saw the syncretism of Chán and Pure Land Buddhism by Yongming Yanshou (904–975) which would later become extremely influential. Yongming also echoed Zongmi's work in indicating that the values of Taoism and Confucianism could also be embraced and integrated into Buddhism. Chán also influenced Neo-Confucianism as well as certain forms of Taoism, such as the Quanzhen school.

The classic Chan koan collections, such as the Blue Cliff Record and the Gateless barrier were assembled in this period, which reflect the learned influence of the highly intellectual scholar-official class or "literati" on the development of Chán. In this phase Chán is transported to Japan, and exerts a great influence on Korean Seon via Jinul.

Post-Classical Chán

During the Ming Dynasty, the Chán school was so dominant that all Chinese monks were affiliated with either the Linji school or the Caodong school.

Some scholars see the post-classical phase as being an "age of syncretism." The post-classical period saw the increasing popularity of the dual practice of Chán and Pure Land Buddhism (known as nianfo Chan), as seen in the teachings of Zhongfeng Mingben (1263–1323) and the great reformer Hanshan Deqing (1546–1623). This became a widespread phenomenon and in time much of the distinction between them was lost, with many monasteries teaching both Chán meditation and the Pure Land practice of nianfo. The Ming dynasty saw increasing efforts by figures such as Yunqi Zhuhong (1535–1615) and Daguan Zhenke (1543–1603) to revive and reconcile Chan Buddhism with the practice of scriptural study and writing.

In the beginning of the Qing Dynasty, Chán was "reinvented", by the "revival of beating and shouting practices" by Miyun Yuanwu (1566–1642), and the publication of the Wudeng yantong ("The strict transmission of the five Chan schools") by Feiyin Tongrong’s (1593–1662), a dharma heir of Miyun Yuanwu. The book placed self-proclaimed Chan monks without proper Dharma transmission in the category of "lineage unknown" (sifa weixiang), thereby excluding several prominent Caodong-monks.

Modern era

Xuyun was one of the most influential Chán Buddhists of the 19th and 20th centuries.

After further centuries of decline during the Qing Dynasty (1644–1912), Chán activity was revived again in the 19th and 20th centuries by a flurry of modernist activity. This period saw the rise of worldly Chan activism, what is sometimes called Humanistic Buddhism (or more literally "Buddhism for human life", rensheng fojiao), promoted by figures like Jing'an (1851–1912), Yuanying (1878–1953), Taixu (1890–1947), Xuyun (1840–1959) and Yinshun (1906–2005). These figures promoted social activism to address issues such as poverty and social injustice, as well as participation in political movements. They also promoted modern science and scholarship, including the use of the methods of modern critical scholarship to study the history of Chan.

Many Chán teachers today trace their lineage back to Xuyun, including Sheng-yen and Hsuan Hua, who have propagated Chán in the West where it has grown steadily through the 20th and 21st centuries.

Chán Buddhism was repressed in China during the 1960s in the Cultural Revolution, but in the subsequent reform and opening up period in the 1970s, a revival of Chinese Buddhism has been taking place on the mainland, while Buddhism has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese.

Spread outside of China

Vietnamese Thiền

Thích Nhất Hạnh leading a namo avalokiteshvaraya chanting session with monastics from his Order of Interbeing, Germany 2010.

Chan was introduced to Vietnam during the early Chinese occupation periods (111 BCE to 939 CE) as Thiền. During the Lý (1009–1225) and Trần (1225 to 1400) dynasties, Thiền rose to prominence among the elites and the royal court and a new native tradition was founded, the Trúc Lâm ("Bamboo Grove") school, which also contained Confucian and Taoist influences. In the 17th century, the Linji school was brought to Vietnam as the Lâm Tế, which also mixed Chan and Pure land. Lâm Tế remains the largest monastic order in the country today.

Modern Vietnamese Thiền is influenced by Buddhist modernism. Important figures include Thiền master Thích Thanh Từ (1924–), the activist and popularizer Thích Nhất Hạnh (1926–) and the philosopher Thích Thiên-Ân. Vietnamese Thiền is eclectic and inclusive, bringing in many practices such as breath meditation, nianfo, mantra, Theravada influences, chanting, sutra recitation and engaged Buddhism activism.

Korean Seon

Jogyesa is the headquarters of the Jogye Order. The temple was first established in 1395, at the dawn of the Joseon Dynasty.

Seon (선) was gradually transmitted into Korea during the late Silla period (7th through 9th centuries) as Korean monks began to travel to China to learn the newly developing Chan tradition of Mazu Daoyi and returned home to establish the Chan school. They established the initial Seon schools of Korea which were known as the "nine mountain schools" (九山, gusan).

Seon received its most significant impetus and consolidation from the Goryeo monk Jinul (1158–1210), who is considered the most influential figure in the formation of the mature Seon school. He founded the Jogye Order, which remains the largest Seon tradition in Korea today. Jinul founded the Songgwangsa temple as a new center of Seon study and practice. Jinul also wrote extensive works on Seon, developing a comprehensive system of thought and practice. From Dahui Zonggao, Jinul adopted the hwadu method, which remains the main meditation form taught in Seon today.

Buddhism was mostly suppressed during the strictly Confucian Joseon Dynasty (1392–1910), and the number of monasteries and clergy sharply declined. The period of Japanese occupation also brought numerous modernist ideas and changes to Korean Seon. Some monks began to adopt the Japanese practice of marrying and having families, while others such as Yongseong, worked to resist the Japanese occupation. Today, the largest Seon school, the Jogye, enforces celibacy, while the second largest, the Taego Order, allows for married priests. Important modernist figures which influenced contemporary Seon include Seongcheol and Gyeongheo. Seon has also been transmitted to West, with new traditions such as the Kwan Um School of Zen.

Japanese Zen

Sojiji Temple, of the Soto Zen school, Tsurumi-ku, Yokohama, Japan

Zen was not introduced as a separate school until the 12th century, when Myōan Eisai traveled to China and returned to establish a Linji lineage, which eventually perished. Decades later, Nanpo Shōmyō (南浦紹明) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential and only surviving lineage of Rinzai in Japan. In 1215, Dōgen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgen established the Sōtō school, the Japanese branch of Caodong.

The three traditional schools of Zen in contemporary Japan are the Sōtō (曹洞), Rinzai (臨済), and Ōbaku (黃檗). Of these, Sōtō is the largest, and Ōbaku the smallest, with Rinzai in the middle. These schools are further divided into subschools by head temple, with two head temples for Sōtō (Sōji-ji and Eihei-ji, with Sōji-ji having a much larger network), fourteen head temples for Rinzai, and one head temple (Manpuku-ji) for Ōbaku, for a total of 17 head temples. The Rinzai head temples, which are most numerous, have substantial overlap with the traditional Five Mountain System, and include Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji, among others.

Besides these traditional organizations, there are modern Zen organisations which have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.

Zen in the West

Although it is difficult to trace the precise moment when the West first became aware of Zen as a distinct form of Buddhism, the visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced the profile of Zen in the Western world. It was during the late 1950s and the early 1960s that the number of Westerners other than the descendants of Asian immigrants who were pursuing a serious interest in Zen began to reach a significant level. Japanese Zen has gained the greatest popularity in the West. The various books on Zen by Reginald Horace Blyth, Alan Watts, Philip Kapleau and D. T. Suzuki published between 1950 and 1975, contributed to this growing interest in Zen in the West, as did the interest on the part of beat poets such as Jack Kerouac, Allen Ginsberg and Gary Snyder. In 1958, the literary magazine Chicago Review played a significant role in introducing Zen to the American literary community when it published a special issue on Zen featuring the aforementioned beat poets and works in translation.

Habitat conservation

From Wikipedia, the free encyclopedia

Tree planting is an aspect of habitat conservation. In each plastic tube a hardwood tree has been planted.

There are significant ecological benefits associated with selective cutting. Pictured is an area with Ponderosa Pine trees that were selectively harvested.

Habitat conservation is a management practice that seeks to conserve, protect and restore habitats and prevent species extinction, fragmentation or reduction in range. It is a priority of many groups that cannot be easily characterized in terms of any one ideology.

History of the conservation movement

For much of human history, nature was seen as a resource that could be controlled by the government and used for personal and economic gain. The idea was that plants only existed to feed animals and animals only existed to feed humans. The value of land was limited only to the resources it provided such as fertile soil, timber, and minerals.

Throughout the 18th and 19th centuries, social views started to change and conservation principles were first practically applied to the forests of British India. The conservation ethic that began to evolve included three core principles: 1) human activities damage the environment, 2) there was a civic duty to maintain the environment for future generations, and 3) scientific, empirically-based methods should be applied to ensure this duty was carried out. Sir James Ranald Martin was prominent in promoting this ideology, publishing numerous medico-topographical reports that demonstrated the damage from large-scale deforestation and desiccation, and lobbying extensively for the institutionalization of forest conservation activities in British India through the establishment of Forest Departments.

The Madras Board of Revenue started local conservation efforts in 1842, headed by Alexander Gibson, a professional botanist who systematically adopted a forest conservation program based on scientific principles. This was the first case of state conservation management of forests in the world. Governor-General Lord Dalhousie introduced the first permanent and large-scale forest conservation program in 1855, a model that soon spread to other colonies, as well to the United States, where Yellowstone National Park was opened in 1872 as the world’s first national park.

Rather than focusing on the economic or material benefits from nature, humans began to appreciate the value of nature itself and the need to protect it. By the mid-20th century, countries such as the United States, Canada, and Britain instigated laws and legislation in order to ensure that the most fragile and beautiful environments would be protected for posterity. Today, with the help of NGO’s and governments worldwide, a strong movement is mobilizing with the goal of protecting habitats and preserving biodiversity on a global scale. The commitments and actions of small volunteer associations in villages and towns, that endeavour to emulate the work of well known Conservation Organisations, are paramount in ensuring generations that follow understand the importance of natural resource conservation.

Values of natural habitat

The natural environment is a source for a wide range of resources that can be exploited for economic profit, for example timber is harvested from forests and clean water is obtained from natural streams. However, land development from anthropogenic economic growth often causes a decline in the ecological integrity of nearby natural habitat. For instance, this was an issue in the northern rocky mountains of the USA.

However, there is also economic value in conserving natural habitats. Financial profit can be made from tourist revenue, for example in the tropics where species diversity is high, or in recreational sports which take place in natural environments such as hiking and mountain biking. The cost of repairing damaged ecosystems is considered to be much higher than the cost of conserving natural ecosystems.

Measuring the worth of conserving different habitat areas is often criticized as being too utilitarian from a philosophical point of view.

Biodiversity

Habitat conservation is important in maintaining biodiversity, an essential part of global food security. There is evidence to support a trend of accelerating erosion of the genetic resources of agricultural plants and animals. An increase in genetic similarity of agricultural plants and animals means an increased risk of food loss from major epidemics. Wild species of agricultural plants have been found to be more resistant to disease, for example the wild corn species Teosinte is resistant to 4 corn diseases that affect human grown crops. A combination of seed banking and habitat conservation has been proposed to maintain plant diversity for food security purposes.

Classifying environmental values

Pearce and Moran outlined the following method for classifying environmental uses:

Direct extractive uses: e.g. timber from forests, food from plants and animals
Indirect uses: e.g. ecosystem services like flood control, pest control, erosion protection
Optional uses: future possibilities e.g. unknown but potential use of plants in chemistry/medicine
Non-use values:
- Bequest value (benefit of an individual who knows that others may benefit from it in future)
- Passive use value (sympathy for natural environment, enjoyment of the mere existence of a particular species)

Impacts

Natural causes

Habitat loss and destruction can occur both naturally and through anthropogenic causes. Events leading to natural habitat loss include climate change, catastrophic events such as volcanic explosions and through the interactions of invasive and non-invasive species. Natural climate change, events have previously been the cause of many widespread and large scale losses in habitat. For example, some of the mass extinction events generally referred to as the "Big Five" have coincided with large scale such as the Earth entering an ice age, or alternate warming events. Other events in the big five also have their roots in natural causes, such as volcanic explosions and meteor collisions. The Chicxulub impact is one such example, which has previously caused widespread losses in habitat as the Earth either received less sunlight or grew colder, causing certain fauna and flora to flourish whilst others perished. Previously known warm areas in the tropics, the most sensitive habitats on Earth, grew colder, and areas such as Australia developed radically different flora and fauna to those seen today. The big five mass extinction events have also been linked to sea level changes, indicating that large scale marine species loss was strongly influenced by loss in marine habitats, particularly shelf habitats. Methane-driven oceanic eruptions have also been shown to have caused smaller mass extinction events.

Human impacts

Humans have been the cause of many species’ extinction. Due to humans’ changing and modifying their environment, the habitat of other species often become altered or destroyed as a result of human actions. Even before the modern industrial era, humans were having widespread, and major effects on the environment. A good example of this is found in Aboriginal Australians and Australian megafauna. Aboriginal hunting practices, which included burning large sections of forest at a time, eventually altered and changed Australia’s vegetation so much that many herbivorous megafauna species were left with no habitat and were driven into extinction. Once herbivorous megafauna species became extinct, carnivorous megafauna species soon followed. In the recent past, humans have been responsible for causing more extinctions within a given period of time than ever before. Deforestation, pollution, anthropogenic climate change and human settlements have all been driving forces in altering or destroying habitats. The destruction of ecosystems such as rainforests has resulted in countless habitats being destroyed. These biodiversity hotspots are home to millions of habitat specialists, which do not exist beyond a tiny area. Once their habitat is destroyed, they cease to exist.This destruction has a follow-on effect, as species which coexist or depend upon the existence of other species also become extinct, eventually resulting in the collapse of an entire ecosystem. These time-delayed extinctions are referred to as the extinction debt, which is the result of destroying and fragmenting habitats. As a result of anthropogenic modification of the environment, the extinction rate has climbed to the point where the Earth is now within a sixth mass extinction event, as commonly agreed by biologists. This has been particularly evident, for example, in the rapid decline in the number of amphibian species worldwide.

Approaches and methods of habitat conservation

Determining the size, type and location of habitat to conserve is a complex area of conservation biology. Although difficult to measure and predict, the conservation value of a habitat is often a reflection of the quality (e.g. species abundance and diversity), endangerment of encompassing ecosystems, and spatial distribution of that habitat.

Identifying priority habitats for conservation

Habitat conservation is vital for protecting species and ecological processes. It is important to conserve and protect the space/ area in which that species occupies. Therefore, areas classified as ‘biodiversity hotspots’, or those in which a flagship, umbrella, or endangered species inhabits are often the habitats that are given precedence over others. Species that possess an elevated risk of extinction are given the highest priority and as a result of conserving their habitat, other species in that community are protected thus serving as an element of gap analysis. In the United States of America, a Habitat Conservation Plan (HCP) is often developed to conserve the environment in which a specific species inhabits. Under the U.S. Endangered Species Act (ESA) the habitat that requires protection in an HCP is referred to as the ‘critical habitat’. Multiple-species HCPs are becoming more favourable than single-species HCPs as they can potentially protect an array of species before they warrant listing under the ESA, as well as being able to conserve broad ecosystem components and processes . As of January 2007, 484 HCPs were permitted across the United States, 40 of which covered 10 or more species.The San Diego Multiple Species Conservation Plan (MSCP) encompasses 85 species in a total area of 26,000-km2. Its aim is to protect the habitats of multiple species and overall biodiversity by minimizing development in sensitive areas.

HCPs require clearly defined goals and objectives, efficient monitoring programs, as well as successful communication and collaboration with stakeholders and land owners in the area. Reserve design is also important and requires a high level of planning and management in order to achieve the goals of the HCP. Successful reserve design often takes the form of a hierarchical system with the most valued habitats requiring high protection being surrounded by buffer habitats that have a lower protection status. Like HCPs, hierarchical reserve design is a method most often used to protect a single species, and as a result habitat corridors are maintained, edge effects are reduced and a broader suite of species are protected.

How much habitat is needed

A range of methods and models currently exist that can be used to determine how much habitat is to be conserved in order to sustain a viable population, including Resource Selection Function and Step Selection models. Modelling tools often rely on the spatial scale of the area as an indicator of conservation value. There has been an increase in emphasis on conserving few large areas of habitat as opposed to many small areas. This idea is often referred to as the "single large or several small", SLOSS debate, and is a highly controversial area among conservation biologists and ecologists. The reasons behind the argument that "larger is better" include the reduction in the negative impacts of patch edge effects, the general idea that species richness increases with habitat area and the ability of larger habitats to support greater populations with lower extinction probabilities. Noss & Cooperrider support the "larger is better" claim and developed a model that implies areas of habitat less than 1000ha are "tiny" and of low conservation value. However, Shwartz suggests that although "larger is better", this does not imply that "small is bad". Shwartz argues that human induced habitat loss leaves no alternative to conserving small areas. Furthermore, he suggests many endangered species which are of high conservation value, may only be restricted to small isolated patches of habitat, and thus would be overlooked if larger areas were given a higher priority. The shift to conserving larger areas is somewhat justified in society by placing more value on larger vertebrate species, which naturally have larger habitat requirements.

Examples of current conservation organizations

The Nature Conservancy

Since its formation in 1951 The Nature Conservancy has slowly developed into one of the world’s largest conservation organizations. Currently operating in over 30 countries, across 5 continents worldwide, The Nature Conservancy aims to protect nature and its assets for future generations. The organization purchases land or accepts land donations with the intension of conserving its natural resources. In 1955 The Nature Conservancy purchased its first 60-acre plot near the New York/Connecticut border in the United States of America. Today the Conservancy has expanded to protect over 119 million acres of land, 5,000 river miles as well as participating in over 1000 marine protection programs across the globe . Since its beginnings The Nature Conservancy has understood the benefit in taking a scientific approach towards habitat conservation. For the last decade the organization has been using a collaborative, scientific method known as ‘Conservation by Design’. By collecting and analyzing scientific data The Conservancy is able to holistically approach the protection of various ecosystems. This process determines the habitats that need protection, specific elements that should be conserved as well as monitoring progress so more efficient practices can be developed for the future.

The Nature Conservancy currently has a large number of diverse projects in operation. They work with countries around the world to protect forests, river systems, oceans, deserts and grasslands. In all cases the aim is to provide a sustainable environment for both the plant and animal life forms that depend on them as well as all future generations to come.

World Wildlife Fund (WWF)

The World Wildlife Fund (WWF) was first formed in after a group of passionate conservationists signed what is now referred to as the Morges Manifesto. WWF is currently operating in over 100 countries across 5 continents with a current listing of over 5 million supporters. One of the first projects of WWF was assisting in the creation of the Charles Darwin Research Foundation which aided in the protection of diverse range of unique species existing on the Galápagos’ Islands, Ecuador. It was also a WWF grant that helped with the formation of the College of African Wildlife Management in Tanzania which today focuses on teaching a wide range of protected area management skills in areas such as ecology, range management and law enforcement. The WWF has since gone on to aid in the protection of land in Spain, creating the Coto Doñana National Park in order to conserve migratory birds and The Democratic Republic of Congo, home to the world’s largest protected wetlands. The WWF also initiated a debt-for-nature concept which allows the country to put funds normally allocated to paying off national debt, into conservation programs that protect its natural landscapes. Countries currently participating include Madagascar, the first country to participate which since 1989 has generated over $US50 million towards preservation, Bolivia, Costa Rica, Ecuador, Gabon, the Philippines and Zambia.

Rare Conservation

Rare has been in operation since 1973 with current global partners in over 50 countries and offices in the United States of America, Mexico, the Philippines, China and Indonesia. Rare focuses on the human activity that threatens biodiversity and habitats such as overfishing and unsustainable agriculture. By engaging local communities and changing behaviour Rare has been able to launch campaigns to protect areas in most need of conservation. The key aspect of Rare’s methodology is their "Pride Campaign’s". For example, in the Andes in South America, Rare has incentives to develop watershed protection practices. In the Southeast Asia’s "coral triangle" Rare is training fishers in local communities to better manage the areas around the coral reefs in order to lessen human impact. Such programs last for three years with the aim of changing community attitudes so as to conserve fragile habitats and provide ecological protection for years to come.

WWF Netherlands

WWF Netherlands, along with ARK Nature, Wild Wonders of Europe and Conservation Capital have started the Rewilding Europe project. This project intents to rewild several areas in Europe.

Environmental vegetarianism

From Wikipedia, the free encyclopedia

All types of meat—but especially lamb and beef—generate several times more greenhouse gas emissions in their production than fruit or vegetables. Certain products derived from animals, including butter and cheese are also responsible for relatively high emissions.

People in developed countries consume a substantially larger proportion of meat than those in developing countries.

Environmental vegetarianism is the practice of vegetarianism when motivated by the desire to not contribute to the negative environmental impact of meat production. Livestock as a whole is estimated to be responsible for around 15% of global greenhouse gas emissions. As a result, significant reduction in meat consumption has been advocated by, among others, the Intergovernmental Panel on Climate Change and as part of the 2017 World Scientists' Warning to Humanity.

Other than climate change, environmental concerns about the production of animal products may also relate to pollution, deforestation, unsustainability and the use of water and land.

Environmental impact of animal products

Four-fifths of agricultural emissions arise from the livestock sector.

According to the 2006 Food and Agriculture Organization of the United Nations (FAO) report Livestock's Long Shadow, animal agriculture contributes on a "massive scale" to global warming, air pollution, land degradation, energy use, deforestation, and biodiversity decline. The FAO report estimates that the livestock (including poultry) sector (which provides draft animal power, leather, wool, milk, eggs, fertilizer, pharmaceuticals, etc., in addition to meat) contributes about 18 percent of global GHG emissions expressed as 100-year CO₂ equivalents. This estimate was based on life-cycle analysis, including feed production, land use changes, etc., and used GWP (global warming potential) of 23 for methane and 296 for nitrous oxide, to convert emissions of these gases to 100-year CO₂ equivalents. The FAO report concluded that "the livestock sector emerges as one of the top two or three most significant contributors to the most serious environmental problems, at every scale from local to global".

A 2009 study by the Worldwatch Institute argued that the FAO's report had underestimated impacts related to methane, land use and respiration, placing livestock at 51% of total global emissions.

According to a 2002 paper:

The industrial agriculture system consumes fossil fuel, water, and topsoil at unsustainable rates. It contributes to numerous forms of environmental degradation, including air and water pollution, soil depletion, diminishing biodiversity, and fish die-offs. Meat production contributes disproportionately to these problems, in part because feeding grain to livestock to produce meat—instead of feeding it directly to humans—involves a large energy loss, making animal agriculture more resource intensive than other forms of food production. ... One personal act that can have a profound impact on these issues is reducing meat consumption. To produce 1 pound of feedlot beef requires about 2,400 gallons of water and 7 pounds of grain (42). Considering that the average American consumes 97 pounds of beef (and 273 pounds of meat in all) each year, even modest reductions in meat consumption in such a culture would substantially reduce the burden on our natural resources.

The environmental impacts of animal production vary with the method of production, although "[overall] impacts of the lowest-impact animal products typically exceed those of vegetable substitutes".

Methane

A 2017 study published in the journal Carbon Balance and Management found animal agriculture's global methane emissions are 11% higher than previous estimates, based on data from the Intergovernmental Panel on Climate Change.

Land use

A 2003 paper published in the American Journal of Clinical Nutrition, after calculating effects on energy, land, and water use, concluded that meat-based diets require more resources and are less sustainable than lacto-ovo vegetarian diets. "The water required for a meat-eating diet is twice as much needed for a 2,000-litre-a-day vegetarian diet".

According to Cornell University scientists: "The heavy dependence on fossil energy suggests that the US food system, whether meat-based or plant-based, is not sustainable". However, they also write: "The meat-based food system requires more energy, land, and water resources than the lactoovovegetarian diet. In this limited sense, the lactoovovegetarian diet is more sustainable than the average American meat-based diet." One of these Cornell scientists has advised that the US could feed 800 million people with grain that livestock eat. He "depicted grain-fed livestock farming as a costly and nonsustainable way to produce animal protein", but "distinguished grain-fed meat production from pasture-raised livestock, calling cattle-grazing a more reasonable use of marginal land".

Land degradation

Another agricultural effect is on land degradation. Cattle are a known cause for soil erosion through trampling of the ground and overgrazing. Much of the world's crops are used to feed animals. With 30 percent of the earth's land devoted to raising livestock, a major cutback is needed to keep up with growing population. Demand for meat is expected to double by 2050; in China, for example, where vegetable-based diets were once the norm, demand for meat will continue to be great in absolute terms, even though demand growth will slow. As countries are developing, incomes are increasing, and consumption of animal products is associated with prosperity. This growing demand is unsustainable.

A grazing-based production can limit soil erosion and also allow farmers to control pests with less pesticides by rotating crops with grass. However, in arid areas, this may catalyze a desertification process. The ability of soil to absorb water by infiltration is important for minimizing runoff and soil erosion. Researchers in Iowa reported that a soil under perennial pasture grasses grazed by livestock was able to absorb far more water than the same kind of soil under two annual crops: corn and soybeans.

Biodiversity loss

Biomass of mammals on Earth

Livestock, mostly cattle and pigs (60%)

Humans (36%)

Wild animals (4%)

The 2019 IPBES Global Assessment Report on Biodiversity and Ecosystem Services found that the primary driver of biodiversity loss is human land use, which deprives other species of land needed for their survival, with the meat industry playing a significant role in this process. Around 25% of earth's ice-free land is used for cattle rearing. Other studies have also warned that meat consumption is accelerating mass extinctions globally. A 2017 study by the World Wildlife Fund attributed 60% of biodiversity loss to the land needed to rear tens of billions of farm animals.

A May 2018 study stated that while wildlife has been decimated since the dawn of human civilization, with wild mammals plummeting by 83%, livestock populations reared by humans for consumption have increased. Livestock make up 60% of the biomass of all mammals on earth, followed by humans (36%) and wild mammals (4%). As for birds, 70% are domesticated, such as poultry, whereas only 30% are wild.

Water

Animal production has a large impact on water pollution and usage. According to the Water Education Foundation, it takes 2,464 gallons of water to produce one pound of beef in California, whereas it takes only 25 gallons of water to produce one pound of wheat. Raising a large amount of livestock creatives a massive amount of manure and urine, which can pollute natural resources by changing the pH of water, contaminates the air, and emits a major amount of gas that directly affects global warming. As most livestock are raised in small confined spaces to cut down on cost, this increases the problem of concentrated waste. Livestock in the United States produces 2.7 trillion pounds of manure each year, which is ten times more than what is produced by the entire U.S. population. There are issues with how animal waste is disposed, as some is used as fertilizer while some farmers create manure lagoons which store millions of gallons of animal waste which is extremely unsafe and detrimental to the environment.

Relation to other arguments

Massive reductions in meat consumption in industrial nations will ease the health care burden while improving public health; declining livestock herds will take pressure off rangelands and grainlands, allowing the agricultural resource base to rejuvenate. As populations grow, lowering meat consumption worldwide will allow more efficient use of declining per capita land and water resources, while at the same time making grain more affordable to the world's chronically hungry.
Worldwatch Institute, an independent environmental research institute

Although motivations frequently overlap, environmental vegetarians and vegans can be contrasted with those who are primarily motivated by concerns about animal welfare (one kind of ethical vegetarianism), health, or who avoid meat to save money or out of necessity (economic vegetarianism). Some also believe vegetarianism will improve global food security, or curb starvation.

Health

A study in Climate Change concluded "if ... average diets among UK adults conformed to WHO recommendations, their associated GHG emissions would be reduced by 17%. Further GHG emission reductions of around 40% could be achieved by making realistic modifications to diets so that they contain fewer animal products and processed snacks and more fruit, vegetables and cereals." A study in The Lancet estimated that the "30% reduction in livestock production" by 2030 required to meet the UK Committee on Climate Change's agricultural would also result in a roughly 15% decrease in ischaemic heart disease.

Environmental vegetarians call for a reduction of first world consumption of meat, especially in the US. According to the United Nations Population Fund, "Each U.S. citizen consumes an average of 260 lbs. of meat per year, the world's highest rate. That is about 1.5 times the industrial world average, three times the East Asian average, and 40 times the average in Bangladesh." In addition, "the ecological footprint of an average person in a high-income country is about six times bigger than that of someone in a low-income country, and many more times bigger than in the least-developed countries".

The World Health Organization calls malnutrition "the silent emergency", and says that it is a factor in at least half of the 10.4 million child deaths which occur every year. Some argue that the adoption of an ovo-lacto vegetarian or entirely plant-based vegan diet is best, but may not be totally necessary, because even modest reductions in meat consumption in industrialized societies would substantially reduce the burden on natural resources. For developed countries, a CAST report estimates an average of 2.6 pounds of grain feed per pound of beef carcass meat produced. For developing countries, the estimate is 0.3 pounds per pound. (Some very dissimilar figures are sometimes seen; the CAST report discusses common sources of error and discrepancies among such figures.) In 2007, US per capita beef consumption was 62.2 pounds per year, and US per capita meat (red meat plus fish plus poultry) consumption totaled 200.7 pounds (boneless trimmed weight basis).

Support

A 2018 report in Nature found that a significant reduction in meat consumption is necessary to mitigate climate change, especially as the population rises to a projected 10 billion in the coming decades. According to a 2019 report in The Lancet, global meat consumption needs to be reduced by 50 percent to mitigate for climate change.

In November 2017, 15,364 world scientists signed a Warning to Humanity calling for, among other things, drastically diminishing our per capita consumption of meat.

A 2010 report from the United Nations Environment Programme's (UNEP) International Panel of Sustainable Resource Management stated:

Impacts from agriculture are expected to increase substantially due to population growth and increasing consumption of animal products. Unlike fossil fuels, it is difficult to look for alternatives: people have to eat. A substantial reduction of impacts would only be possible with a substantial worldwide diet change, away from animal products.

The aforementioned Global Assessment Report on Biodiversity and Ecosystem Services also suggested that a reduction in meat consumption would be required to help preserve biodiversity.

Criticism

Bill Mollison has argued in his Permaculture Design Course that vegetarianism exacerbates soil erosion. This is because removing a plant from a field removes all the nutrients it obtained from the soil, while removing an animal leaves the field intact. On US farmland, much less soil erosion is associated with pastureland used for livestock grazing than with land used for production of crops. Robert Hart has also developed forest gardening, which has since been adopted as a common permaculture design element, as a sustainable plant-based food production system.

Some environmental activists claim that adopting a vegetarian diet may be a way of focusing on personal actions and righteous gestures rather than systemic change. Environmentalist Dave Riley states that "being meatless and guiltless seems seductively simple while environmental destruction rages around us", and notes that Mollison "insists that vegetarianism drives animals from the edible landscape so that their contribution to the food chain is lost".

A PNAS model showed that if animals were completely removed from U.S. agriculture and diets, U.S. GHG emissions would only be decreased by 2.6% (or 28% of agricultural GHG emissions). This conclusion is on the basis that, in the absence of animal manure from animal agriculture, synthetic fertilizers would have to be produced, in order to meet a plant based global food demand, which releases GHG emissions. The study also contributes this to the disposal of byproducts, which would otherwise be used as domesticated animal feed, and emissions from growing crops on land previously used to rear agricultural animals. Moreover, it is suggested that a conversion of the global population to a plant based diet may increase rates of nutrient deficiencies, particularly in the US, because the types of crops suitable to be grown on US climate and soils may not be sufficient for a balanced diet.

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Monday, May 20, 2019

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