Intellectual support provides a systematic theoretical argument for the harmonious development of man and nature; similarly, the development of economy and science and technology has promoted and enriched traditional culture. If all of this is benign, there will be no environmental problems.

It is true that the destruction of the global environment has now reached a shocking level, and it has taken on new features: from slow damage to high-speed damage, today's pollution is more than the pollution of the past few decades, such as daily The carbon dioxide emitted in the atmosphere amounts to 17.5 million tons, and the earth's topsoil loses 64.8 million tons per day. Every day, more than 100 square kilometers of fertile land becomes desert. 47,000 hectares of forest are destroyed every day, and 140 species are extinct every day. From regional crises to global crises, no country is currently uncontaminated; from the destruction of general living conditions to the threat to basic living conditions, such as water, air, sunshine, land, forests and other ancient people can fully enjoy the survival The basic elements have become precious and inferior; the self-regulation mechanism of nature has developed from a local temporary disorder to a failure in the main link. Human activities have disrupted the life rhythm of the earth, and the natural regeneration ability cannot remedy the harm caused by human beings. More importantly, the deterioration of the global environment, in addition to local restraint and improvement, is still worsening. The world's forests are disappearing at a rate of 50 hectares per minute.

There are about 5 million to 10 million species in the world, of which 500,000 to 1 million are destroyed by humans of this century. Due to the excessive emissions of Freon, the ozone layer protecting humans began to be destroyed, and the ozone layer over the Antarctic was hollow. Excessive emissions of industrial waste gases cause greenhouse effects and climate anomalies. Due to man-made pollution such as large-scale oil, the discharge of industrial sewage, the disposal of nuclear waste and garbage, and excessive fishing have made marine life difficult. On land, the extensive use of pesticides and fertilizers not only reduces soil quality, but also seriously pollutes rivers and groundwater sources, coupled with the massive discharge of industrial wastewater residues, and the global freshwater resources are very polluted. The degradation of grasslands and the desertification of the land have also been amazing.

China's environmental pollution is more serious than the world. Agricultural resources are over-loaded due to too many people, and the forest resources that can be harvested and used are depleted due to the deforestation; the offshore resources are declining and the marine pollution is increasing year by year; the coal-based energy structure aggravates the air pollution; industrial pollution Due to the rapid development of many township and village enterprises that only pursue short-term benefits regardless of environmental pollution, urban ecology is gradually deteriorating, soil erosion is 5 billion tons per year, and the Yangtze River is becoming the second Yellow River due to pollution; the trend of grassland degradation and land desertification is not It can effectively curb; the direct economic losses caused by environmental degradation are on average 100 billion yuan per year, and there is an increase or decrease.

From this point of view, environmental issues have become the biggest common crisis in the world, and solving environmental problems has become a major and indispensable responsibility of the Chinese nation.

(II) Protection and improvement of the western environment is the primary problem of the “Western Development” In the government decision-making of the western development, the protection and improvement of the western environment is the primary issue. This kind of decision-making is not a whim, but the inevitable result of the experience of foreign and eastern countries and the status quo in the west.

First of all, the experience and lessons of foreign countries and eastern China require the development of the western region to regard environmental issues as the primary issue. The industrial society has brought unprecedented development opportunities and huge benefits to mankind, which has made people's living standards unprecedentedly improved, but at the same time, the environment on which human beings depend for survival has suffered unprecedented destruction. For example, in some countries with high economic development, although some industrial wastes are transported to developing countries, and heavily polluted industrial bases are built in developing countries, which consume a lot of energy and raw materials from developing countries, they have not shared human resources. Can avoid the deterioration of the domestic environment. For example, in California, the development of water has destroyed most aquatic ecosystems and destroyed most of the organisms that depend on it. California has destroyed 95% of the swamps and used the swamps as habitats and food sources. The number of migratory birds and waterfowl has dropped from 60 million in 1950 to 3 million now. The fish that best reflect the quality of the aquatic and flora-based environment have been plagued by many dams, which destroy the habitat of fish spawning. The number of frogfish and the number of squid in California has been reduced by about 80%. The United States can be said to be ahead of other countries in terms of environmental protection, but the damage to forests and land and climate is still quite serious, and it is also a ill. For example, Aldolio Pod wrote in his Shaxiang Yearbook: Those who are alive now will no longer see the virgin forests of the Great Lakes states. Nor can you see lowland forests or huge hardwood forests on the coastal plains. "The same is true in China. Due to the relatively weak economic foundation of China and the huge population pressure and unreasonable development and utilization of resources, the natural environment and ecological balance have been damaged to varying degrees. The environmental pollution caused by excessive emissions of industrial 'three wastes' is quite serious. The rise of rural township and village enterprises has also brought about huge problems, and the continuous increase in pollutant emissions has made urban environmental pollution particularly prominent. Therefore, at present, most of the large and medium-sized cities in China have more or less single-standard over-standard phenomena, and the over-exploitation phenomenon is widespread, and the water quality suffers from different degrees of pollution. With the continuous increase of industrial “three wastes” emissions and the unreasonable use of agricultural chemicals in agricultural production, environmental pollution has become increasingly serious. The destruction of forest resources is very serious due to deforestation, deforestation and land reclamation, littering of forest land, pests and diseases, and global climate deterioration. (See 98 China Environmental Statistics, China Statistics Press, 1999, p. 44) It can be seen that the rapid development of the economy is at the expense of the environment. In recent decades, with the rapid development of industry, more than 200 new cities have emerged, and more than 100 million rural people have moved to cities. The expansion of the city and the rapid advancement of industry have taken up large areas of farmland. In 1988 and 1989, just before China began its double-digit economic growth rate, the country lost 1 million hectares of farmland, 16% of which was used. To expand the city, develop industry and build infrastructure. The remaining 84% of the land loss is on “re-combination of agriculture”5.

All of this shows that the environment is getting worse and worse, even to the crisis that threatens human survival, mostly due to the pursuit of short-term benefits, regardless of the carrying capacity of the environment. Nowadays, not only environmentalists are crying out, but many far-sighted people are also screaming and clamoring for protection and improvement of the existing global environment.

Second, the important position of the western region determines that the protection and improvement of the western environment is the primary issue in the development of the western region. First, the west is the source of many rivers. The West is not only the source of the Yangtze and Yellow Rivers, but also the source of many other rivers. Because China's terrain is high in the west and low in the east, the rivers flow from west to east. Therefore, the west has become the water source in the east. Protecting the western environment does not pollute the water source. In a sense, it also protects most of the country's freshwater resources. The significance is self-evident. Second, the west is the foundation of the ecological environment. This is mainly due to the fact that China's terrain is determined by the west-to-east slope and the flow of things from the river. The ecological environment in the west has been destroyed, and the ecology of the country has also deteriorated. The environmental construction in the west is the fundamental and key to China's environmental construction. Third, the west is a source of resources. The western region is not only the source of water resources, but also rich in water resources, and is also a source of many mineral resources. For example, the middle and upper reaches of the Yangtze River, the middle and upper reaches of the Yellow River, and the Yarlung Zangbo River all contain abundant water resources. Yunnan, Sichuan and other places are rich in forest resources. Qinghai and Tibet have large areas of grassland resources. Xinjiang and Sichuan Basins are rich in oil and natural gas resources. The richness of biological species in Yunnan and Sichuan ranks first in the country. Fourth, there are many ethnic groups in the West and different religious beliefs. Protecting and improving the western environment is also of great significance for the correct implementation of the party's ethnic and religious policies and the maintenance of social stability. Therefore, in a certain sense, the western region is a “four-source land”, that is, a river source, an ecological source, a resource source, and a stable source. It can be seen that the protection and improvement of the western environment is also determined by the important position of the west.

II. The possibility of religion protecting the environment in the development of the western region Historically, the positive role of religion and the excellent tradition have provided a possibility for religious protection of the western environment. The positive role of religion provides a possibility to protect the western environment. In spirit, religion presupposes an ideal spiritual home. Many religious believers believe that one of the functions of religion is to set the ultimate goal and ultimate concern for the individual. From the perspective of the believer, religion generally has two kinds of ultimate concern presuppositions. One is that most professional believers pursue the pursuit of becoming a Buddha, sanctification, immortality, and enlightenment. One is the peace and tranquility that the majority of religious believers yearn for. Come and be happy, have the joy of heaven, and be free from hell.

Life is alive, although there is no material desire, but it cannot be lack of spiritual nature. This is the foundation of man. Otherwise, material desires will also be annihilated. Augustine once said: The enjoyment of our physical senses is no matter how beautiful, the light emitted is no matter how brilliant, if compared with spiritual life, it is insignificant. "This also shows that people's spiritual placement will be more important than material desire. In reality, people are eager to seek a spiritual home of their own ideals. The ultimate concern of religion has established value coordinates and value beliefs for some people. It points out the pursuit of value and establishes the ideal of value. Although this value is illusory, it seems to have prepared a habitat for some people's minds, and set a place for the spirit of some people. For social stability, Undoubtedly playing an active role.

In terms of culture, religion is a cultural phenomenon of human beings. Many scholars believe that religion is a cultural tool to maintain the unity, coordination, systematization and integration of society. Durkheim believes that the basic purpose of religious beliefs and ritual activities is to strengthen the relationship between believers and God, and the sacredness of religion is merely a symbolic expression of society itself. Therefore, religion strengthens individuals to society by strengthening people's sense of subordination to God. Community obedience. Malinowski emphasizes that witchcraft and religion play an important cultural role in human social life: it molds and adjusts human personality and personality; regulates human moral behavior; it introduces social life into law and order; And the development of social customs and practices; the consolidation of social and cultural organizations, the continuation of social and cultural traditions; the sanctification of people's lives and behaviors, and thus became the most powerful social control machine. Max Weber even believes that the concept of religion determines the orbit and direction of human behavior and determines the ultimate value of the direction of people's attitudes towards life. In China, the main components of traditional culture are Confucianism, Buddhism and Taoism. Buddhism culture and Taoism constitute an important part of traditional culture.

Second, in the arts, religion creates and enriches the art of mankind. Such as China's Dunhuang Mogao Grottoes, Yuntong Grottoes, Longmen Grottoes. They are the artistic crystallization of religious worship. Chinese paintings, sculptures, poems, novels, etc. are deeply imprinted with religion.

For example, before the introduction of Buddhism, the style of painting art was very simple, and it was not very popular. After the introduction of Buddhism, the style of painting art was rich in imagination and quickly spread up to the Tang Dynasty. According to statistics, in the Tang Dynasty, there were 183 temples with murals and 70 painters. Wu Daozi alone painted 25 temples and more than 300 houses.

Third, many religions have a tradition of protecting the ecology since ancient times, which also provides the possibility of protecting the western environment. Since its introduction to China, Buddhism has made great contributions to safeguarding human peace and creating a good ecological environment. First, in the Buddhist commandments, the verses of the cherished moths and the lights of the buds, and the Buddhist scriptures of the Buddhas who sacrificed their lives in the tigers. Buddhism is also actively promoting the release and nursing of students while paying attention to not killing. This concept is also in history. It has played a very good role in protecting the ecology. Secondly, the vegetarian tradition of Buddhism and the system of staying in the rainy season in March have objectively contributed to the protection of the ecological environment. Third, Buddhists have afforestation, The tradition of raising forests and forests. Buddhists like to build temples in the ancient temples of the mountains, and plant flowers and trees to make the mountains a famous mountain. The martyrdom of Taoism, Islam and other religions, the commandments of the release of health care, the concept and the system of Ramadan and afforestation The traditions also provide the possibility of religious protection of forest resources in the middle and upper reaches of the Yangtze River.

Religious - some doctrines, precepts, and ethics provide the possibility to protect the western environment. First, some religions advocate the harmonious unity of man and nature. For example, both Han Buddhism and Tibetan Buddhism believe that all things in the world are a kind of relationship that is mutually beneficial and mutually reinforcing. "There are reasons for this, and there are no other reasons for this." On this basis, it is advocated that man and nature should be harmonious and unified, and should not be plundered by nature as the ruler of nature. The traditional Tibetan folk religion also believes that man and nature are interdependent, mutually integrated and overall harmonious. Taoism also believes that man and nature are a harmonious community, and that recognition is not the final dominance. The final doctrine is nature. Such as (the moral passage says: human law, earth law, heaven, law, nature). This idea and the German theology Albert Schweitzer proposed "respect for all life" Since the birth of Taoism, I have been playing and practicing Laozi’s thought and respecting all life. In Taoism, the amount of human wealth is not based on the number of gold and silver treasures, but on nature. The prosperity of life and the number of species are judged. The Taiping Jing said that the so-called "rich" means that everything is ready, and life continues to develop in its own years. The era of the emperor is one thousand two. There are more than a thousand species, so it is rich. The age of the emperor has less than 12,000 species, so it is named poor. In the time of the emperor, the species was reduced, it was for the poor. Since then, the species is less than 10,000, and it is extremely poor. This respect for life and the idea of ​​protecting species have been proposed as early as 1800 years ago, and have made due contributions to maintaining ecological balance and protecting the environment. Islam also advocates human and self in the ecological and natural view. Harmony and unity. Islam believes that the world is arranged by God, the world arranged by God is harmonious and unified, and that all things are unified. The national and ethnic religions characterized by "respecting the heavens and respecting the ancestors" also emphasize "the combination of heaven and humanity." ", the heaven and the earth are integrated." The heavens here also contain the natural heavens. Similar to the Taoist inner Danish faction, the natural world is a big universe, and the human being is a small universe. The religious tradition of Confucianism also emphasizes the harmonious unity of man and nature. In the Han Dynasty, Dong Zhongshu put forward the idea of ​​"Heaven and Man are one". Zhang Zai of the Song Dynasty even proposed that all things are the friends of human beings. "Zhu Xi believes that "Heaven is a big man, man." "It is a small day." Wang Yangming believes that "the saints seek their best, and all things in the heavens and the earth are also integrated into one, and that "the heavens and the earth are all integrated with the human beings, and the most refined thing is that the hearts of the people are a little smart." The rain and thunder, the moon and the stars, the beasts, the grass and the earth and stone, and the original people are only one with the same spirit, so the idea of ​​reconciling the relationship between man and nature in the past has been made for environmental protection in the past. I have made great contributions and are now making active efforts for environmental protection and will play a role in protecting and improving the human environment in the future.

Secondly, many religions advocate the love of nature for all things, and associate this kind of good and evil with the karma of the soul. The good are blessed and the evil are reported. This kind of religious ethics of all things of love also provides the possibility to protect the ecological environment objectively. Buddhism believes that although all beings have the difference of sacredness, sage, ignorance, and unspeakability, there are animals, plants, organic matter, and inorganic matter, but all life is dependent on the cause, and the things killed in this life may be relatives in the past. Although there are many differences in sentient beings, there is no fundamental difference in the pursuit of peace and happiness in the Buddha. Therefore, Buddhism advocates that the family should be compassionate, and that it is necessary to "sweep the land and hurt the ants, and cherish the moth yarn." For those who are violent, killing the creatures, they will fall into hell after death and endure the suffering of the six reincarnations. For thousands of years, this kind of compassionate thought of Buddhism has always been admired by the world, which is also a major reason for the most popular Guanyin Bodhisattva of "Compassionate and Rescuing, Seeking Sound and Saving". This kind of compassionate thought of Buddhism affects the majority of believers. In order to protect the ecological environment, the majority of believers have made an indelible contribution to the protection of the ecological environment. Taoism also pays attention to compassion and love. The ancestor who was honored as Taoism once said: I have three treasures, and I protect it:曰慈, 二曰俭,三曰 dare not be the first in the world." Some classics associate benevolence with karma, and believe that the benevolence of all things will be blessed, and those who arbitrarily harm the soul will suffer bad news. Inductive articles i say 〉 there: the kind of people, the root of Wanshan. People want to accumulate merits, not only love others, but also love things, things are also minimal, but also life. People can be compassionate about the fate of life, convenient for ambulance, then killing the machine from the mud, the heart is getting longer, and there are people who don’t enjoy the blessing forever. "Tai Shang Bao Bao said that the fine things should protect the heart and the insects also solve Reporting gold. The first-time grass and wood fell, and the toe was sent to him in good years. Wenchang Emperor Junjie killed the text> said: moving plants and diving, all contain business; the egg is wet, seeing the heart of the heart. It is different; it is different, it is no different.

Two pigs and five chickens, although Wang Zheng is old-fashioned. The navy's beast, the ban is clear. How to succumb to the stomach, bravely killing, the number of the edge of the blade, turn to the drill, cut the life to support my body, heart and tolerance, the world of the virtues of the great, the people of the house, the heart of the heart, winter is not honey The court does not weed, raises a square inch, a kindness, and a group of angry, then this heart is the heart of heaven and earth. "And said: Tianxin is a good life, people are good to kill, and they are alleged to plead guilty to the benevolent gentlemen, to break the sacred wealth to protect their lives, to be indifferent to the sentient beings, to sit and stand, to take care of them; to have children to play, to blame, Good fortune and good fortune, don't repeat it. Taishang Lingbao pleads guilty to sin and sins in the three volumes of the sins: or flying eagle to walk the dog, Zhang Luobu net; or set fire to burn the mountain, poor forest exhausted; or holding the bow knife Stick, handcuffs, sitting on the squat; or squatting out of the ground, folding the barriers; or smashing the eggs, hot soup splashing; or breaking their head and feet, peeling the fur; or simmering, boiling soup Cooking; or raw mothers, breaking their births; or suffocating the roots of life, so that they will perish. All these sins will be retribution. Islam also advocates the love of all things, loves everything, and rationally develops nature. The Qur'an and (there are all in the Hadith) should have a benevolent heart for animals and plants and all natural things, and it is forbidden to slaughter young animals and cut down seedlings."

Third, the idea of ​​“the shade of the trees, the blossoming of flowers, the beautiful scenery, the harmony and tranquility” in the “ideal country” of religion provides the possibility of protecting the west. Many religions have set their own ideals for themselves. In an ideal country, flowers and trees have everything, and people live in harmony with all kinds of living things. For example, whether it is Han Buddhism or Tibetan Buddhism, there are trees and flowers in the world of bliss. In the ideal country of Islam, the scenery is beautiful, the trees are shaded, the flowers are blooming, the springs are clear, and people and nature are integrated. While establishing an ideal country for believers, religion also objectively protects and improves the living environment, especially the spiritual environment in which believers live. Because this concept reflects the living environment of the world in the minds of believers, protecting and improving the environment of the temples and Taoists in which they live is not only beneficial to practice, but also psychologically closes the ideal environment.

Fourth, the religious concept of the gods and gods also provides the possibility to protect the ecological environment. Some religions still retain the concept of the gods and gods. For example, there are many guardian gods in Tibetan Buddhism. These gods of protection are the result of the conflict between Buddhism and Bon Religion. In this conflict, Bon religion ended in failure. The god of Bon religion became the guardian of Buddhism, Nianqing Tanggula. Mountain god is an example. In addition to the Buddhist teachings granted by Buddhism, these gods protect the various creatures on their own mountains.

Taoism also has the concept of Shenshan Shenshui. In the Taoist system of the gods, the mountain god land is indispensable. The national ethnic religion characterized by "respecting the heavens and respecting the ancestors" also has the concept of Shenshan Shenshui, but it is not as specific and strong as Taoism. Many minority religions also have the concept of Shenshan Shenshui. For example, the Yi people believe that the mountain is related to the native. Some ethnic groups have their own tree gods. For example, the Yi people call Shenlin "Longmeiji", the Yi people call Shenlin "small forest", and the Blang people call Shenlin "color forest". The concept of this kind of god of religion can satisfy the worship of the majority of believers on the one hand, and save these trees on the other hand because of awe. This objectively protects the ecological environment on the mountain.

Fifth, the “clean land” thinking of religion also provides the possibility to protect the western environment. Some religions believe that the real society is filthy, so a "pure land" is presupposed in the ideal. This is the case with Buddhism. After it was introduced to China, it was the Pure Land. However, due to the differences in the classics and the different understandings, the interpretation of the Pure Land is quite different. The average person thinks that the net is the fundamental condition of the net; some people think that the net is the result of the Buddha's pure land, and the Buddha's land is the cause of the net; Yang Huinan's early attempts to argue that the net is as important as the Buddha's net, and then further The conclusion that exit is more important than the heart. The classics on which they are based are the Vimalan Buddhist products.: Bodhisattva can be released with its straight heart. With it, you have to be deeply rooted. With its deep heart, it means to adjust. Feel free to adjust, just like saying. As you say, you can go back. With the return, there is convenience. With its convenience, it will make a living. With the achievements of all beings, the Buddha is pure. With the Buddha's soil, it is net. As the saying goes, the wisdom is pure, and with wisdom, the heart is pure. With the heart, everything is fine. Therefore, if the Bodhisattva wants pure land, he will clean his heart; if his heart is pure, then the Buddha will be pure. For the different understandings of this passage, the conclusions are also different. If you simply understand from the "follow your heart, then the Buddha is pure", it is obvious that the heart is the cause, and the Buddha is pure. If you follow the soil from the Buddha, then it is net. With the net, the wisdom is net. With the wisdom of the net, then the heart of the net "to understand, the Buddha is the net cause, the heart is the fruit. These two understandings seem to have the meaning of taking the chapter out of context, if you grasp the overall, combined with the ambition of the Buddha, will At the glance, the Buddha’s ambition is that “the hell is not empty, and the swearing is not a Buddha”. The heart is naturally pure. It can be seen that the heart net and the Buddha soil are mutually causal and cannot be neglected. In Tibetan Buddhism, whether it is "the heart is far away from the dust, go to the random and meet the empty and clear", Whether it is "the heart is real, the air is the difference between the two," or the "Gru School," which is the origin of the self, is also inevitably encountering the state of mind. It seems that the contrast of mood is nothing more than these three kinds: after the heart, after the heart, the mind is equal. In any case, the concept of "clean land" has penetrated into the hearts of many people, regardless of their minds. Purification then affects the purification of the environment, or from the outside Purification to purify the soul, or mind-way interaction of purification, the objective has contributed to protect the environment.

In summary, many religious doctrines, stipulations, and religious ethics contain factors that protect the ecological environment, which provides a possibility to protect the western environment. Although these factors have been discovered in the past, they are still far from enough. Fully tapping these factors that are conducive to the protection of the ecological environment can be carried forward in today's world. It is not only the infinite merit of the majority of religious believers, but also the good deeds of many operators for the benefit of their children.

The possibility of adapting religion to socialism is also the possibility of religious protection and transformation of the western environment. Religious people are actively trying to guide religion to adapt to socialist society. Many experts and scholars are theoretically, realistically and religiously themselves. The change demonstrates that religion can not only adapt to the socialist society, but also can serve the socialist society well by exploring its own potential through its own transformation. Guiding religion to adapt to socialist society mainly includes two aspects: First, religious believers must abide by the laws, regulations, principles, and policies of the state; second, religion must obey and serve the highest interests and overall interests of the country, and reunify the motherland and national unity. Contribute to social development. It is not necessary to repeat the argumentation process of scholars and experts, but this argument should be applied to the argumentation of other theories. Adapting from the guidance of religion to socialist society and the adjustment of the religious community's efforts to serve the reality have provided possibilities for religious protection and improvement of the western environment.

Third, how to tap the religious potential to protect and improve the western environment The religious community has a fine tradition of protecting the ecological environment, and also has the potential to protect and improve forest resources. How to fully exploit this potential and make efforts to protect the western environment is a difficult question to discuss. I intend to propose the following proposed ideas.

The state has formulated corresponding policies, increased publicity efforts, and actively guided religion to work hard to protect the western environment. The state has introduced some corresponding measures in this regard, and has given full affirmation and positive to the environmental protection activities of the religious circles. stand by. For example, President Jiang Zemin said at the 1991 religious work conference: We have consistently advocated the full play of the active role of religious groups and religious figures in religious work, and support you in pursuing academic affairs independently and in accordance with China's national conditions and the characteristics of each religion. Article 12 of the Regulations on the Administration of Religious Activity Sites states that: places listed as cultural relics protection units or places of religious activities located in scenic spots areas shall, in accordance with the provisions of relevant laws and regulations, manage, protect cultural relics and protect the environment, and accept relevant departments. The guidance and supervision of some scholars also suggested that: For temples and churches such as the famous mountain resorts, it is necessary to instruct the relevant religious organizations or religious professionals to be carefully protected to make them a clean and quiet resort with beautiful environment. The income from the churches in the temples, under the leadership of government authorities and religious organizations, should be used primarily for these (protection of cultural relics and the environment), and a portion of them can be used to reward religious professionals who have made achievements in these areas.

Some religious organizations have taken corresponding measures to actively guide and encourage the religious community to participate in and participate in environmental protection. For example, on April 18, 1997, the Guangdong Buddhist Association made a plan for the establishment of a civilized temple in the province, and regarded environmental beautification as one of the conditions for the evaluation of the civilized temple. In addition, famous mountain temples such as Wutai Mountain, Emei Mountain, Jiuhua Mountain and Nanyue, as well as famous ancient temples in big cities such as Beijing, Shanghai, Nanjing and Wuhan, are also actively landscaping, improving service conditions and protecting cultural relics while standardizing their own management. Ancient monuments, support local town construction, and fund education and welfare public welfare undertakings. However, these are still far from enough. The state should also be inclined in terms of policies, provide convenience in technology, talents and raw materials, formulate some feasible policies, and carry out discussions on “religion and environmental protection” and special reports in the country. Actively encourage and support the great cause of religious people who are keen on environmental protection.

Religion transforms its own concept and actively participates in environmental protection. Some religious concepts are beneficial to environmental protection or environmental protection, but they are mostly passive. Some even focus on inner cleansing and neglect the cleanliness of the outside world. Then these concepts that are conducive to environmental protection can not fully play their role. Only when we become passive and take the initiative can we truly play the role of religious protection of the environment.

At present, the religious community is actively working to adjust itself to better serve the environment. For example, Buddhism put forward the idea of ​​"soleful land, good luck and love". Taixu, Yinshun, Zhao Puchu and other Buddhist monks advocated the "human Buddhism", which contains the idea of ​​"purifying the world and building a pure land among human beings". In a sense, this kind of thinking contains the concept of protecting and improving the western environment. Taoism also put forward the slogan of "harmony with light, good for the world, love nature, protect the environment", and added a "planting field" in the discipline. Bishop Ding Guangxun also called for "saving the nature and saving the earth to save our air and our flowing water" in the speech of the Moscow Global Forum on Environment and Development in January 1990.

Religion continues to play a tradition of protecting the environment and making greater contributions to the protection of the environment As mentioned above, many religions have a fine tradition of protecting the ecological environment, and it is a strategy to continue to carry forward the tradition of protecting the environment. First, carry forward the tradition of religious 'attempting and killing', evoke the consciousness of loving the flowers and trees and pity the weak creatures among the people. Second, continue to carry forward the tradition of using religions to protect the trees and trees in the mountains, and establish a kind of big among the people. Nature, grass, trees, and leaves are awe-inspiring, and they do not dare to deceive the consciousness of deforestation We will continue to carry forward the tradition of harmonious harmony between people and nature, and establish a custom of harmony and unity with nature and friendship. This is not a day's work and requires long-term unremitting efforts.

Summarize the ideas of religious doctrines, rules and regulations, religious ethics that are conducive to the protection of the ecological environment, establish a new ecological philosophy, and thus provide guidance for the religious protection of the environment in theory. Mr. Zhong Jian's foundation for in-depth study of Confucianism, Buddhism, Taoism and Taoism The idea of ​​"ecological civilization" was put forward. He believes that the development of human society should be from agricultural civilization to industrial civilization to ecological civilization. Ecological civilization includes both natural ecology and cultural ecology (ie, social development is healthy and harmonious). I think it should also include the harmonious interaction between natural ecology and cultural ecology. On this basis, he proposed a new ecological philosophy; first, the cosmology of the symbiosis of man and nature; second, love the love of nature and the love of nature; third, participate in the mission of creating sponsorship; fourth, heaven Harmony and appropriate value orientation; Fifth, the social view that the harmony between people and people is in harmony with the harmony of nature. I think this new ecological philosophy has great universality. First, it abandons the traditional conqueror who regards man as a natural being. He believes that man is the ruler of the universe and the rule of self-destruction. He believes that man should be a friend of nature and coexist with nature. Second, it eliminates the traditional view that nature can be developed infinitely, and believes that human beings should develop resources under the premise of protecting resources. Thirdly, it denies the self-deception of ecological imperialism (that is, the practice of “self-sweeping the front of the country, which governs the frost on the country”), and believes that environmental issues should be common problems of human beings and should break the borders. According to this theory, protecting the environment is not only a matter of secular people, but also an unshirkable responsibility of the religious community. At the same time, religion should use its own favorable conditions, combined with their religious ideas, doctrines and new ecological philosophy, to promote the meaning of environmental protection to the majority of believers and the masses, so that people can truly understand the importance of environmental protection from the depths of their hearts.

Religious people use practical actions to protect and improve forest resources in the middle and upper reaches of the Yangtze River. First of all, religious people take active actions to publicize the ideas of religious protection of the ecological environment to the majority of believers and secular people, and actively mobilize the surrounding people to take action and participate together. The great cause of protecting and improving forest resources in the middle and upper reaches of the Yangtze River. Second, religious people can raise some funds to create "gong Delin". Religious people have done many social welfare undertakings through self-raising and fundraising, and have accumulated unsuccessful merits. Raising funds to create "gong Delin" is a good deed for the benefit of future generations. Once again, using the influence of religion itself, it will drive the vulgar people into the upsurge of afforestation. At present, some religions are actively taking action to organize believers to plant trees. The study of the Buddhist delegations of China, South Korea and Japan in October 1998 in Beijing: In order to realize the great concept of solemn land and good fortune, the Buddhist circles of the Three Kingdoms plan to plant trees in the country every April to promote environmental protection and purify society. . It can be seen that the afforestation and afforestation environment has become the consensus of the Buddhist community at home and abroad. Many mosques in Islam have also been greened inside and outside the temple. The use of temples to plant grapes and fruit trees has not only beautified the environment, but also increased the income of the temple.宁夏回族自治区自1983年以来，在自治区伊斯兰教协会的号召下，全区清真寺都参加了种植绿化山川的活动，许多地方的阿訇走出清真寺，带领当地的穆斯林群众在河滩、荒坡育苗造林。

仅固原地区140座清真寺，就植树190多万株。甘肃省临夏回族自治州1700座清真寺，11000多位伊斯兰教界人士，1986处响应州委、州政府的号召，带领广大穆斯林，展开了大规模植树造林活动，一个春季就植树1100万株，绿化“三荒地31000余亩。因此，应进一步提倡和鼓励这类有利于环保的活动。

注释：杨应忠等编著新能源技术，中国科学技术出版社1994年版，第38页。

牟钟鉴著儒学价值的新探索，〔中国台湾〕中华民族宗教研究社1997年版，第三章。

③⑤世界观察研究所编，杨广俊、史明兰、杨广生译世界环境报告，山东人民出版社④〔美〕奥尔多。利奥波德著、候文蕙译，吉林人民出版社1997年版，第180页。

王文长著开发经济学，海湖出版社1999年版，第318页。

吕大吉著宗教学通论新编，中国社会科学出版社1998年版，第三编第一章。

见人民日报1991年1月31日。

张铁男主编宗教知识小百科，长春出版社1991年版，第456457页。

李建生发挥清真寺作用，促进文明发展一新疆昌吉市榆树沟镇上移户村引导宗教与2赵匡为著我国的宗教信仰自由，华文出版社1999年版，第144页。

〔孙悟湖中央民族大学98级博士研究生蒋尉中央民族大学98级硕士研究生〕（责任编辑孔祥录）

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