Module No.

Lesson No. 6

6. BUDDHIST ATTITUDE TOWARDS WATER MANAGEMENT

The aim of this lesson:

Introduce as to what is meant by water management and how it is necessary and important for all
of us to understand the value of water. So that students will be able to understand Buddhist
attitude towards water management according to early Buddhist literature and useful techniques
of water management can be found in the Vinayapitaka.

Objectives
At the end of the lesson students will be able to
1.
2.
3.
4.

enhance the knowledge on water management

Help saving and protecting the water
Improve knowledge on useful ways of using water
Convey the knowledge of using water wisely to others so that they will be able to use it
properly.

Introduction:
Environmental degradation in modern society is highly increased due to the lack of
understanding of acting accordance with the Dhamma. One of the most environmental pollutions
facing mankind generation to generation is water pollution. Water pollution is the contamination
of water bodies like oceans, rivers, lakes, ponds, cannels were caused by activities of mankind.
These activities are harmful to mankind, animals and nature. Domestic households mostly cause
water pollution through releasing urine, stool, wastewater, food and laundry wastes into the
water sources. Not only for all mankind but for other living creatures and vegetation as well the
pure drinking water doubtless is indispensable, for clean water is necessary to be drunk for one
who wants to live in a healthy life. About 6000 children die daily due to the diseases occurred by
unclean water.

According to the geologists two-third (2/3) of this planet is covered with water. 97% of it is
oceanic that is salt water. Only 3% out of this is pure water. That is fresh water. Of this too, 2%
goes for underground water, water vapor and ice and snow. It is only 1% that is found in rivers
ponds etc.1

Buddhist views of proper ways of using water:

The Buddha who was a greatest ecologist in the world who much cared of protecting
environment and very often guided His disciples not to pollute the environment through wasting
the water carelessly and heedlessly. In ancient India, during the life time of the Buddha, some
monks were careless in habits of abusing water. The Buddha prohibited discharge of wasting and
polluting water because it is of harmful to individuals health as well as the health of others. It is
very necessary to understand that pure water is essential for mankind and better not to pollute
water for no reason. For this, the Buddha recommends ways of using water wisely and mindfully.
In the Cllavaggapli, the Buddha advised His disciples the better ways of using water through
promulgating the Vinaya rules. It is said that: O Monks, the Bhikkhu should not travel without a
strainer. If a Bhikkhu going without strainer, he will commit an ecclesiastical offence. If there is
neither a strainer nor a regulation water pot, then a corner of the outer robe should be determined
upon with the reflection: I will drink water having strained it with this. 2 This shows as to how the
Buddha was very much concerned for the well-health of His disciples. Monks were advised to
drink pure water using a strainer for maintaining the good health. Besides, the Buddha had
promulgated this disciplinary rule of using a strainer for the sake of living creatures living in
water.
The disciples were expected not to throw the dirty left water on the ground carelessly, for it will
be the proximate cause of pollute the surrounding, or environment and the harmful to small
living creatures as well. If they deliberately or intentionally fail to abide by the golden rule,
there is an offence for that act. Therefore, in the Ptimokkhapli of Vinayapitaka, it is said that:
1 Iieperuma. O.A. Environmental Pollution and the Future of Mankind. SEU. Faculty of Science.
University of Peradeniya, 2003.p.32
2Naca bhikkhave aparissavanakeva addhna magge patipajjitabbo
yo patipajjeyya
patti dukkatassa

sace na hoti parissavam v dammakarako v saghti kannopi adhitthtabbo

imminparissvethev

pivissmti Ibid. p.38

If any Bhikkhu should knowingly or deliberately pour water containing living things on to grass
or earth or have it poured, there is an offence entailing expiation. 3 The same rules has been
promulgated for Bhikkhun-s which can be traced in Suddhapcittiya of bhikkhunptimokkha.4
It would be of great benefits and happiness of individual and others if one has the knowledge of
proper way of drinking water. To maintain a healthy life, the pure water is needed and should be
drunk. That is why, the Buddha advised disciples not to drink water containing tiny living
creatures. In the Bhikkhuptimokkhapli, it is said that if any Bhikkhu drinks or uses water
containing living things, there is an offence entailing expiation. 5 As mentioned earlier, for the
water management, the monks and nuns were allowed to keep and use a water strainer to strain
the drinking water.6 A water strainer is one of the eight requisites7 of the Bhikkh-s, too.
Among the seventy rules of training, the rule no: 75 was also laid down by the Buddha who paid
special attention to use water in proper way, on ecological and environmental precaution for
monks and nuns to avoid polluting water. According to the Buddha, urine, stool or spit can
pollute the natural environment. This is why, He banned the monks from urinating, stool or
spitting saliva into the river and canal or stream. The disciples are advised to train themselves not
to pollute the water by defecating, urinating, or spitting in water if he is not sick and ill.8
To get pure water that helps to maintain healthy life, the water should not be polluted but it
needed to be cleaned up regularly, properly. The Buddha very often advised the monks and nuns
to clean the water up from time to time. With regard to this, in the Vattakkhandhaka of
3 Yo pana bhikkhu jnam sappn nakam udakam tin am v mattikam v siceyya v sicpeyya v
pcittiyam Vin. IV.126,
4 Y pana bhikkhu jnam sappn nakam udakam tin am v mattikam v siceyya v sicpeyya v
pcittiyam Vin IV:49
5Yo pana bhikkhu jnam sappn nakam udakam paribhujeyya pcittiyam Vin. IV. 126,
6Tena kho pana samayena antar magge udakam akappiyam hoti. Parissvana na hoti bhagavato
etamttham arocesum. Anujnmi bhikkhave parissvanam Ibid. p.51,
7 . Atthaparikkhra: three robes, bowl, razor, needle, strainer, zone.
8Na udake agilno uccram v passvam v vighsam v khelam v karissmti sikkhkaran y Vin. IV. 206,

Vinayapitaka,
it explains as to how to receive and use it in a proper way. It is said that: When

water is being out, having grasped the bowl with both hands, the water should be received:
having put it down carefully the bowl should be washed without rubbing it. If there is a receiver
of water, having put the bowl down, the water should be sprinkled into waste-tub thinking. Be
careful not to splash the receiver of water with the water. Not to splash the neighboring monks
with the water not to splash the outer cloak with pure water. If there is no receiver of water
having put down the bowl, the water should be sprinkled on to the ground thinking: be careful
not to splash the neighboring monks with water not to splash the outer cloak with water.9
Moreover, the similar advice on cleaning water is also found in Clavaggapli of Vinayapitaka.
The Buddha exhorted disciples to pay special attention to clean water up. Regarding this, the
Buddha said: The water in a pond without rinsing or changing it could be spoiled or damped. So
to renew the flowing water it needs to be pipe out and to bring water to the pool drain out spoiled
water.10
The disciples are indeed not allowed to create both water pollution and environmental pollution
for no reasons. The Buddha, in the training rules of monks and nuns, encouraged disciples not to
pollute the environment throwing washing water containing rice grains among the houses or
villages. The disciples are expected to train thus: I shall not among the houses throw away bowlwashing water with rice grains in it. This is a training to be done.11
There is a better example to show as to how the Buddhas disciples also pay attention not to
pollute and abuse water as well as not to destroy greenery and tiny creatures. With regard to this,
it is mentioned in the Clagosi
gasutta of Majjhimanikya. The Buddhas disciples, Venerable

Anuruddha, Venerable Kimbila and Venerable Nandiya who meditated in the Gosiga forest

9 Udake dyamne ubhohi hatthehi pattam patiggahetv

udakam patiggahetabbam
. niccam katv

sdhukam aparisansattena patto dhovitabbo sace udakapatigghako

hoti. niccam katv udaka patiggahe

udakam asicitabbam m udakapatigghako

udakena osici m smant bhikkhu udakena osicimsu.

M saghti udakena osiciti Ibid. p.350,

10 Pokkharan y udakam punam hoti. Anujnmi bhikkhave udakamatikam udakaniddhamananti
Cv. Khuddaka vatthu, khandakavagga,

11 Na sasitthakam pattadhovanam antaraghare chadd essmti

sikkhkaran y Vin.IV. p.199,

practice in this ways: whichever of us returns last eats any food left over, if he wishes, otherwise
he throws it away where there is no greenery or drops it into water where there is no life.12
Again in the training rules of mendicants, the disciples are advised not to accept water vessel
along with the hand soiled by food. To prevent unclean habits of using water and to pay attention
to use water in a proper way, the Buddha advised disciples to discipline thus: I will not take or
accept a water vessel with a hand soiled by food: This is a training to be observed. 13On this
regard, the Vibhaga explains more that if ones hand is soiled, he may take the water vessel with
the thought; I will wash it or get it washed.
Conclusion:
It has been discussed as to what the Buddhist attitude towards water management is and how it is
important to understand the value of pure water. Since the pure water is very essential need for
all living beings, for human beings, it is the responsibility to preserve pure water not polluting
and abusing the water. Without pure water, human being cannot live in a healthy and happy life.
For this reasonable fact the water should be preserved and used well because it is conducive not
only a healthy and happy life but also for the objective of meditation as well. The Buddha said:
Suppose there is a pool of water, turbid, stirred up and muddied, just so a turbid mind. Suppose
there is a pool of water, pure, tranquil and unstirred, where a man can see oysters and sheel,
pebbles and gravel, and schools of fish, just so an untroubled mind. 14 By using water well and
wisely, not only a healthy and happy life can be experienced but also spiritual attainment can be
achieved through contemplating the water as an object of meditation.

The lists of references:

12 Yo pacc gmato pin dya patikkamti
sace hoti bhuttvaseso sace kakhati bhujati noce ka khati

appaharite v chadd eti,

appn ke v udake opilpeti. M.i.207,
13na smikena hatthene pnyathlaakam patiggahessmi
ti sikkh karan y, Vin. IV, Bhikkuptimokkha,

Sekhiya, no. 55, (Vin, IV 198,34f)

14 Jeff Waistell & Martin Haigh, Engagement with Environment Action: Comparing Buddhist and
Vaishnava Perspectives in Buddhist Approach to Environmental Crisis, UNDV Conference Volume,
2009, Thailand. P.91

1. William Pruitt, Edi, K.R.Norman, Trasn, (2008), The Ptimokkha, PTS, Oxford.
2. Ven.Pallegama Ratanasara, (2000), The Buddhist Concept of the Environment and
Individual, Buddhist Mahavihara, Kuala Lumpur, Malaysia.
3. Jotiya Dhirasekera, (2007), Buddhist Monastic Discipline, Buddhist Cultural Centre,
Colombo, Sri Lanka
4. Prof. P.D. Premasiri, The Ecological Teachings in Early Buddhism on Seminar on
Buddhism and Ecology, University of Peradeniya, (2004)
5. Ven. Dr. Makadawara Ananda, The Buddhist Eco-Ethics and Vinaya Pitakaon Seminar
on Buddhism and Ecology, University of Peradeniya, (2004)
6. Environmental Pollution and the Future of Mankind. SEU. Faculty of Science. University of
Peradeniya, (2003)

Assignments
1. Examine the Buddhist admonishes on water management and its utility for the
prevention of water pollution in current world.