Rooted in this very earth

An unintended consequence of the viral pandemic is that, rather than walking to my office at the university, I walk for exercise each day in the local woods. And I am not alone: lots of us seem to be taking the unexpected opportunity to find pleasure in springtime woodland. As I’ve been walking in the woods, I’ve been thinking more about Buddhist environmental ethics (see also Mettā for Plants). It’s often thought that Buddhism is eco-friendly because of its ethical principle of non-violence and because of the doctrine of interconnectedness. Well, yes, it would greatly help the environment if people were to stop eating animals. But what about interconnectedness?

Scholars have pointed out that saying that everything is interconnected doesn’t necessarily help formulate an ethics, as it could mean that pollution is connected with smiling and meditation is connected with open-cast mining, somehow or other. It’s all one. But for environmental ethics we need conceptions of value and judgements about what to do.[i] Nevertheless, it seems to me that there is surely some significance in the experience of being inseparable from nature and the earth for changing how we live. But what exactly is the experience? Is it of interconnectedness?

Walking in the woods, I find myself attending more to my footsteps and less to my thoughts. The feel of the earth, especially the mulch of humus, all those layers of old leaves, is more enjoyable than mental preoccupation. I am inside the world of birdsong. The chiffchaffs started two weeks ago, and now the blackcaps are singing too. I pass two men sitting on a bench, and we all turn to listen to a woodpecker hammering. I want to say to them, Dendrocopos major, though I don’t. 

(wood anemone, celandine, sycamore, small-leaved lime)

I walk on, and realise that I am saying the names of flowers to myself. Look – celandine, and campion, and wood anemone. These old names root my tongue in generations of speakers of our shared language, fellow wanderers in spring woods. And I realise that the feeling of connectedness with nature is not something vague and mystical, but quite precise – it consists in my attention, now, to this living being with this specific name – ­­sycamore. I remember reading, in Annie Dillard’s Pilgrim at Tinker Creek, how ‘sycamore’ was her favourite word. It’s not my favourite, but I have had a different, more appreciative, relationship with that tree since I read that book. I am more enamoured of hornbeam, its scaley bark plated, like a rhinoceros, like an ent.


A true appreciation of nature is mediated by words, or else it remains silent. But that is not to deny the complete indifference of nature itself to our language. Rather, our words, these ancient labels of consensus reality, are the acts of homage that we pay to what we recognise as as other beings. The concept signified by oak is in my mind and in our culture but has an open edge bordering the wordless. It’s when we abide in that boundary, that liminal zone of leaf litter and lichens, that we touch on the vast, pulsing mystery of life. This happens through words and concepts, not without them. And where I find something living that don’t know the name of, some fungus on an old relic of oak, it remains alien, its being beyond me.

(unknown fungus)

Abiding in that borderland, the word ‘interconnected’ shows up a laughable anthropocentrism. I may be dependent on nature for my life, but in no way whatever is life dependent on me. This beech, this bluebell, this bumble bee, does not need me. We humans are the new species here, a mere few hundred thousands years old. None of the other species in this woodland need us. Should Homo sapiens disappear, through virus or war, life would continue without faltering. Preoccupied with my own thinking and wanting, I might think that I am important to the unfolding of things. Seduced by the beauty of woodland, I realise that I am the least of the things passing through.

In this humility, what am I? Not separate and alone, not a mere mind; but a body that is the child of, and dependent on, the earth. But not one with nature either, but something more complex, beyond words. Like a tree, which is rooted in the earth, so that where earth ends and tree begins is anybody’s guess, and no-one knows; yet a tree still stands in its own presence, and endures. Likewise, I am something that thinks, on its own; yet the million-fold roots of a human being interweave with indescribable sensitive complexity into earth, into life, into the cosmos. I look at the swelling trunk of an oak where it plunges and emerges on the edge of its world. I feel into the inconceivability of its connection. An inchoate bliss arises and I relax into the collar of moss.

(oak, campion, moss)

[i] The supposed environmental relevance of interconnectedness is especially clearly critiqued in Lambert Schmithausen (1997), ‘The Early Buddhist Tradition and Ecological Ethics’, Journal of Buddhist Ethics, 4, pp.1–74, and Charles Ives (2009), ‘In Search of a Green Dharma: Philosophical Issues in Buddhist Environmental Ethics’, in John Powers & Charles Prebish (eds.), Destroying Māra Forever: Buddhist Ethics Essays in Honour of Damian Keown, Ithaca NY: Snow Lion, pp.165–85.

Mettā for Plants

sweet love gerbera

Some years ago, while learning Pāli, I made a translation of the Mettasutta, or ‘Discourse on Kindness’, one of the best-known early Buddhist discourses.[i] The verses of this discourse describe how a practitioner should develop the quality of mettā, or ‘kindness’.[ii] Having established oneself in an ethical lifestyle, one develops, imaginatively and emotionally, the quality of kindness to all beings, as part of the training of mind and heart that culminates in liberation and awakening. Among the verses that describe the development of mettā are these:[iii]

ye keci pāṇabhūt’atthi
tasā vā thāvarā vā anavasesā
dīghā vā ye mahantā vā
majjhimā rassakā aṇukathūlā

diṭṭhā vā ye vā addiṭṭhā
ye ca dūre vasanti avidūre
bhūtā vā sambhavesī vā
sabbe sattā bhavantu sukhitattā

Which I translated like this:

Whatever living beings there are,
whether plant or animal, without exception,
whether they are very long or large,
or middling in size, or short, great or small,

whether they are visible or unseen,
whether living nearby or far away,
whether they are born, or not yet come to be:
may all living beings have happiness.

When I translated these verses, it seemed to me obvious and uncontroversial that the class of ‘living beings’ (pāṇābhūta) should include living beings that are both ‘moving’ (tasa) and ‘still’ (thāvara), and that these Pāli words referred to animals and plants. However, last year, in conversation with Buddhist friends, I discovered that in fact almost all other translators of the Mettasutta translate the words tasa and thāvara as ‘weak or strong’, or words to that effect, with the implication that plants are not included.[iv]

This discovery surprised me. Surely, I thought, the class of living beings towards which Buddhists should develop mettā, or kindness, should include plants as well as animals. But in fact, as I found out, the Theravādin Buddhist tradition excludes plants from the category of sentient beings; it takes the Mettasutta to teach that one should develop kindness towards sentient beings, hence not towards plants. In this post I will argue two things: first, that the original intention of the Mettasutta was to recommend the development of mettā towards all living beings, including plants; and second, that the development of mettā towards plants ought to be an important part of the practice of developing mettā. But before that, some background on the traditional interpretation.

In Bhikkhu Bodhi’s recent translation of the Sutta-nipāta, the verses of the Mettasutta in question are translated like this:[v]

Whatever living beings there are
whether frail or firm, without omission,
those that are long, or those that are large
middling, short, fine, or gross.

Bhikkhu Bodhi also translates the traditional commentary on the Suttanipāta, giving the contemporary reader easy access to the way the Theravadin tradition understood the discourses. The section discussing ‘frail or firm’ reads like this:[vi]

In this way, with the expression “whatever living beings there are” having shown all beings collectively, classified into pairs and triads, now, with the expression “whether frail [tasa] or firm [thāvara], without omission,” he [i.e., the Buddha] shows all these classified by way of this pair. Here the frail [tasa] are “those that tremble (or thirst)”; this is a designation for those with craving and with fear. The firm [thāvara] are those that stand firm; this is a designation for arahants, who have abandoned craving and fear.

In an interesting long note, Bodhi explains how the commentary invokes a word-play on the two meanings of tasa, ‘trembling’ and ‘thirsty’.[vii] The commentary evidently connects ‘trembling/thirsty’ (which Bhikkhu Bodhi and others render into English as ‘frail’, ‘weak’) with living beings that are unawakened and experience craving and fear. By contrast, the commentary connects living beings who are ‘still’ or ‘firm’ with awakened beings who no longer experience craving and fear. Bhikkhu Bodhi admits that this commentarial interpretation feels forced. Not only that, one might add, but the English rendering ‘frail or firm’ does not even get across the forced commentarial explanation. In English, to speak of ‘frail or firm’ living beings tells the reader nothing at all about their craving or awakening. It tells the reader only about their physical and mental strength. In his long note, Bodhi continues:[viii]

Norman 2004, 81, takes the expression [tasā vā thāvarā vā] in its original sense [of ‘moving or still’]…, but since, on this interpretation, thāvara signifies vegetation or inanimate objects, this would mean that mettā would be developed towards non-sentient objects, which is contrary to the intent of the practice [my italics]. While the commentarial explanation may be forced, I would surmise that even during the Buddha’s time tasathāvara had lost its original sense and had come to serve as a conventional expression applicable solely to the domain of sentient beings.

We see, therefore, that Bhikkhu Bodhi translates the verses,  ye keci pāṇabhūt’atthi |tasā vā thāvarā vā anavasesā, as ‘Whatever living beings there are / whether frail or firm, without omission’, following the commentary, and with the surmise that even in the Buddha’s time, the phrase tasathāvara already meant ‘sentient beings’, excluding plants. Without implying any criticism of Bhikkhu Bodhi, since he has translated the Sutta-nipāta as it is understood in the Theravādin tradition, I would like to offer an alternative interpretation of the original meaning of tasathāvara. This is based on the remarkable in-depth scholarship of Lambert Schmithausen. In his unlikely-sounding book, The Problem of the Sentience of Plants in Earlier Buddhism,[ix] Schmithausen addresses the question of whether tasathāvara includes plants in early Buddhism. This phrase, meaning ‘moving or still’, is a common expression in ancient Hindu and Jain texts from the time of the Buddha for the class of living beings. The Jains, indeed, have not at all changed their conception of what counts as a living being, or jīva. As Paul Dundas puts it, according to Jain belief:[x]

Embodied jīvas are divided into two types, those which are stationary (sthāvara) such as plants, and those which are moving (trasa) such as insects, gods, hellbeings, animals and human beings.

For Jains, the practice of non-harming (ahiṃsa) extends to stationary (sthāvara) beings like plants as well as to moving ones like animals. In Schmithausen’s view, the Buddhists, like the Jains, used the word pāṇa (‘living being’) in a comprehensive sense, to include both tasa and thāvara, animals and plants. Schmithausen reviews early Buddhist literature and concludes that we should infer that the Buddhists used the phrase tasathāvara in just the same way as the Jains; practitioners should not harm or kill living beings, whether moving or still, but should protect them and suffuse them with mettā. The evidence that Schmithausen presents, despite being inferential rather than direct, very much undermines Bhikkhu Bodhi’s surmise that the meaning of tasathāvara had already in the Buddha’s time come to refer only to sentient beings.[xi]

However, Schmithausen also traces the way in which later Buddhists (such as the Pāli commentators) came to exclude plants from the category of sentient beings. He also ventures an opinion on how this change could have come about. Even in the Buddha’s day, plants were regarded by the Buddhists as borderline cases of sentient life; after all, harming plants was a necessity for obtaining food, without which no ascetic could eat and gain liberation. While wanton destruction of plants, based on an attitude of greed or hatred, was wrong, the careful use of plants for food did not incur any bad karma.[xii] This pragmatic attitude, so typical of Buddhists, was quite different to that of the more literalist Jains. In later times, the Buddhist attitude to plants shifted to exclude them altogether from the class of sentient beings, in a doctrinal shift that sorts out the ambiguities of Buddhist pragmatism.

Therefore, we should understand the original meaning of tasathāvara in the Mettasutta as ‘moving and still’, that is, ‘animals and plants’. I now turn to the idea that the intention of the mettā practice is to develop kindness only towards sentient beings (not plants). Bhikkhu Bodhi’s understanding of the mettā practice here no doubt reflects the practice as explained in Buddhaghosa’s Visuddhimagga.[xiii] Here, one is instructed to develop mettā towards human beings, in stages, beginning with oneself, then a good friend, a neutral person and a difficult person, and culminating in extending mettā to all sentient beings. But this constitutes, for practical purposes, a relatively narrow method of practising mettā. The early discourses, by contrast, teach the practice of mettā in terms of radiating boundless kindness in all directions, to all living beings, not specifically to human or sentient beings.[xiv] Again, this suggests that mettā should be developed towards plants.

Indeed, some contemporary meditation teachers recommend the development of mettā towards plants. Sharon Salzbergdraws on research that shows how elderly people in a care home who had been given a pot plant to care for became healthier and better connected to the world. Ajahn Brahm describes how one of his students began to develop the quality of mettā by bringing to mind the plants she had recently re-potted: she developed an attitude of appreciation, kindness and concern to those plants, and was subsequently able to extend this development of mettā towards humans and all beings. Such meditation teachers still teach the traditional five-stage practice of mettā-bhāvanā, but take a broad and creative approach to contacting the quality of mettā to start with.

Perhaps we should go further than this. In the modern world, many people are disconnected from nature and lack a sense of emotional appreciation of the living environment, upon which we depend for food, air, beauty, and more. As the mostly urban-dwelling humanity of the 21st c. heads towards the growing challenges of climate change, biodiversity loss, and over-population, the deliberate and systematic development of mettā for plants, trees and forests, in addition to animals, including humans, might be particularly valuable. An appreciation of our place in the wider world of life may awaken the heart to kindness, and then help us to formulate new attitudes and relationships to plants and insects, and to all the hidden interconnections between our lives, that we have for so long been able to take for granted, but which there is still time to learn to love. 

With this in mind, I propose that we should interpret the Mettasutta for our own times. We should translate tasā vā thāvarā vā as ‘whether plant or animal’, but we should understood these two kinds of living beings as representative of the whole world of life, including bacteria, plants, fungi and animals, and whatever other living beings are yet to be identified. And in our practice of mettā we should extend the quality of kindness towards the whole borderline-sentient world of plants, trees, forests, now at risk from human beings. Hence:

Whatever living beings there are,
whether plant or animal, without exception,
whether they are very long or large,
or middling in size, or short, great or small,

whether they are visible or unseen,
whether living nearby or far away,
whether they are born, or not yet come to be:
may all living beings have happiness.

[i] The Mettasutta can be found in the Suttanipāta, 1: 8; see for editions and translations. My translation can be found here

[ii] The Pāli word mettā is derived from the word mitta, ‘friend’, which suggests the meaning ‘friendliness’ (the Sanskrit equivalent maitrī is similarly derived from mitra). The word mettā can also be translated as ‘love’, ‘loving-kindess’ and ‘benevolence’. But I like the one-word translation ‘kindness’, as the English word ‘kindness’ means the quality of being friendly, generous and considerate, which is more specific than ‘love’, and suggests emotional open-heartedness. 

[iii] Suttanipāta, vv.146–7, taken here from the PTS edition.

[iv] For instance, H. Saddhatissa (The Sutta-Nipāta, London: Curzon, 1985, p.16) translates, ‘Whatever living beings there be: feeble or strong…’; Laurence Khantipalo Mills: ‘whether they be frail or strong’.The exception is K.R. Norman (The Group of Discourses, PTS, Oxford, 2001, p.19), who translates ‘Whatever living creatures there are, moving or still without exception…’.

[v] Bhikkhu Bodhi, 2017, The Suttanipāta: An Ancient Collection of the Buddha’s Discourses, Boston: Wisdom, p.179.

[vi] The Suttanipāta, p.577. I have included some of the Pāli in [square brackets]. Text in bold is quotation from the Mettasutta, the ‘lemma’, or text which the commentary comments on.

[vii] Bodhi, n.696, p.1407.

[viii] The reference to Norman is to K.R. Norman, ‘On Translating the Sutta-nipāta’, Buddhist Studies Review, 2004, 21: 1, pp.69–84. Bodhi’s reference should be to p.82 rather than p.81.

[ix] Lambert Schmithausen, The Problem of the Sentience of Plants in Earliest Buddhism, Tokyo: The International Institute for Buddhist Studies, 1991. This book is an accompaniment to Schmithausen, Buddhism and Nature, Tokyo: The Internation Institute for Buddhist Studies, 1991. Neither work is easy to get hold of, but I have created links here to downloadable versions.

[x] Paul Dundas, The Jains, Abingdon: Routledge, 1992, p.95

[xi] Here I summarise the detailed discussion in Schmithausen, Sentience, §§19–21, pp.58–65.

[xii] Schmithausen makes this argument in Sentience, §§22–7, pp.66–78.

[xiii] Buddhaghosa, Visuddhimagga, PTS: London, 1920, p.295ff; trans. Bhikkhu Ñāṇamoli, The Path of Purification, Kandy: BPS, 5th ed., 1991, p.288f.

[xiv] Discussed in Anālayo, Compassion and Emptiness in Early Buddhist Meditation, Cambridge: Windhorse, 2015, pp.20–6.