If I take my concern for the well being of sentient life seriously, then especially with modern scientifically backed knowledge of the interconnectedness of life, not only with itself but with inanimate systems, I must accept that the integrity of the whole system has to be protected.
The Buddhist emphasis on compassion and selflessness can’t support personal dominance over the well being of another being or thing which might cause suffering. As the notion of personal self diminishes in its importance and intensity through Buddhist practice, the desire to take more than we need of anything from our environment which might be needed by other beings diminishes along with it. The desire to add benefit to “other” also increases. Avoiding causing suffering to sentient life would take precedence over saving an inanimate thing, but respect for things and inanimate natural systems is also important.
If the mind which holds itself to be an independent entity is reunited with the alienated “other” (the world) which it holds as apart from itself, (i.e. if the perceiver is reunited with the perceived, or perhaps, correctly realises the intrinsic lack of separateness) then any negative action against its environment will be recognised as an act of self harm.
Theoretically then, a Buddhist will naturally become concerned for the environment.
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