The Incompleteness of the Party and State's Viewpoints and Policies for Buddhism to Participate in Environmental Protection

4.1.2. The lack of perfection in the Party and State's viewpoints and policies for Buddhism to participate in environmental protection

In recent years, environmental protection activities in our country have shown more positive and effective signs, not only in form but also in content. This is the result of the development and promulgation of policies and laws to strengthen environmental management, and increasingly effective activities to prevent, reduce pollution and improve the environment. Recognizing the importance of environmental protection in the country's socio-economic development, our Party and State have determined to spend at least 1% of the total state budget on environmental protection. In particular, the proportion of expenditure on environmental protection is determined to increase gradually along with economic growth. Mobilizing the entire population to participate in environmental protection shows a change in people's awareness of the meaning and role of resources and the environment. The environment is not only a "trash can" containing and absorbing waste generated by socio-economic activities, but is considered a decisive factor in economic growth, bringing long-term stability to people and society. At the same time, this affirms the determination of our Party and State that economic development must be associated with environmental protection.

The Law on Environmental Protection 2015 specifically stipulates the responsibility for environmental protection of the State, organizations and individuals, as well as prohibited acts. In addition, our country also strictly implements other laws related to environmental protection such as the Law on Biodiversity (2015), the Law on Water Resources (2012), the Law on Sea and Islands (2015), etc. This shows that the system of legal documents related to environmental protection in our country is quite large in quantity but there are still some things to consider about the quality. Typically, 7 criteria on environmental resources such as: forest coverage rate; protected land rate; degraded land area; reduction in groundwater level; rate of toxic substances in the air; rate of urban areas, industrial zones; rate of collection and treatment of waste, solid waste ... in the Strategy for sustainable development of our country to 2020 lack specific numbers for monitoring and evaluation goals, not yet

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fully represents all areas of development but only stops at natural resources and environment of land, water, forest, air and waste management. It can be seen that the policies and laws on the environment of our country still have some weaknesses and shortcomings. People's awareness of environmental protection is not high. Some people only care about benefits while dealing with the consequences is the responsibility of the authorities. Legal documents, mechanisms, policies on management and protection of natural resources and environment are not clear. Forecasting, investigation, assessment of materials and human resources have not been invested adequately, etc.

In addition, our country's policies and laws related to environmental protection of religious organizations, including Buddhism, still have some shortcomings that need to be resolved. The Law on Belief and Religion was passed on November 18, 2016, promulgated on December 1, 2016, and took effect from January 1, 2018. After a short period of implementation, the Law has achieved many important initial results, but also revealed some shortcomings, limitations, and problems. Specifically, according to Article 21 of the Law on Belief and Religion, Recognition of religious organizations:

1. Continuous and stable operation for at least 5 years; 2. Having a charter and regulations; 3. Having a representative or leader of the organization who is a Vietnamese citizen permanently residing in Vietnam and has full civil act capacity; 4. Not being subject to administrative handling measures in the field of religious beliefs; not having a criminal record or not being a person being charged according to the provisions of the law on criminal proceedings; 5. Having an organizational structure according to the charter; having assets independent of other individuals and organizations and being responsible for its own assets; 6. Participating in legal relations independently on behalf of the organization.

This means that religious organizations in our country, when first established or permitted to be established, or registered to operate, have not yet been recognized by the State as legal entities if that religious organization has been operating continuously and stably for less than 5 years.

In fact, from 1994 to 2004, the State has mentioned the "legal status" and "recognition of legal status" of more than 10 religious organizations. However, the content of the Ordinance on Belief and Religion does not mention legal entities but only mentions the recognition of religious organizations, because it is related to the newly enacted Civil Law, which does not mention religious legal entities in Articles 84 and 100 of the Civil Law . The revised Civil Law of 2015 mentions "non-commercial legal entity status" as a legal entity whose main goal is not to seek profit, Clause 2, Article 76 of the Civil Law of 2015. This means that although religious organizations in Vietnam have legal status, they are not allowed to represent their legal entities to conduct civil transactions of a commercial nature, doing business for profit. If they do, they are merely social enterprises.

Social enterprise, a common legal term in the world but new in Vietnam, is used to refer to a business that operates only towards social and community goals. Therefore, a religious organization does not only stop at having legal status but also has clear and specific guiding documents. The official recognition of legal status and the attached regulations is the realization of equality in civil rights and obligations with other social organizations. Secondly, this opens up opportunities for cooperation between religious legal entities and other legal entities in implementing projects related to the environment, which is also a way of healthy competition between religious legal entities and other legal entities. Finally, religious legal entities will have more opportunities to take advantage of preferential capital sources from the Government and international organizations to contribute to overcoming economic difficulties when implementing environmental protection activities. The government should not be too concerned when religions have legal entities to create a new legitimate power mechanism; There is also no need to worry too much about the fact that religion has a legal entity that will be related to issues such as property and other civil relations. Because, from a legal perspective, religion is an entity like any other social existence.

In addition, Article 55 of the Law on Belief and Religion (stipulating the principles for religions to operate in the fields of publishing, education, health care, and social protection)

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The issue of social, charitable, and humanitarian activities also arises. “Participation in educational, training, medical, social welfare, charitable, and humanitarian activities according to the provisions of relevant laws”. This stipulates that religions are allowed to publish scriptures and other publications on beliefs and religions; produce, export, and import cultural products on beliefs and religions, and religious items according to the provisions of the law on publishing and other provisions of law. Likewise, religions are allowed to conduct educational, medical, social welfare, charitable, and humanitarian activities according to the provisions of relevant laws. This is an issue of concern to both religious and non-religious people. However, in order for religions to undertake these activities in general, and environmental protection activities in particular, it takes time for the entities to accumulate more necessary and sufficient conditions. On the other hand, macro-level policies and laws in these areas also need to be supplemented so that the laws are compatible with each other.

4.1.3. Lack of uniformity in awareness among Buddhist dignitaries and followers about the role and responsibility of Buddhism in participating in environmental protection

Through many ups and downs, with the typical factors of its history of formation and development, Buddhism has always accompanied and practically served the cause of protecting and developing Vietnam. During the two resistance wars against France and the US, the majority of Buddhist dignitaries and followers actively participated in the cause of national liberation, realizing the goal of national unification and moving towards socialism. In particular, during the Doi Moi process, Buddhists have had better opportunities to actively and proactively participate in the economic, political and social life of the country, including environmental protection activities, further promoting the spirit of engagement and the tradition of "protecting the country and bringing peace to the people" of Vietnamese Buddhism. The positive results of Buddhism have been recognized but perhaps not yet equal to the capacity of this religion.

If the activities contributing to environmental protection only stop at a small scale such as cleaning up beaches, collecting trash in villages, cleaning streets, not littering..., it is not really worthy of the inner strength of Buddhism. This is somewhat

The cause is the lack of uniformity in the awareness and actions of monks, nuns, and Buddhists about the role and responsibility of Buddhism in environmental protection activities. These activities have not shown their commitment, have not made efforts to find common ground from the differences in Buddhist theory with politics and economics to jointly solve environmental problems. Vietnamese Buddhism may not have shown the determination to turn an activity into a real movement for an issue that the Buddha always advised his disciples when he was alive. The reason can be explained by the uneven level of awareness of Buddhist dignitaries and followers about environmental issues, which inevitably leads to a lack of unity in action. Therefore, Buddhism needs to improve the quality of environmental protection activities as Buddhist activities. It is necessary to proactively propose the scale of activities to affirm its core position in the environmental protection movement. Environmental protection should be considered one of the urgent tasks like the task of protecting the country in the past, in which Buddhism was one of the important resources of the Vietnamese people, thereby determining the responsibility of each dignitary, follower, and religious organization. Through its own methods and methods, Vietnamese Buddhism needs to strengthen the dissemination to monks, nuns, and Buddhists about environmental issues arising in modern life that people are facing through building a simple, frugal, balanced, and "frugal" lifestyle of Buddhists, contributing to reducing pressure on the environment and the natural ecosystem; focusing on educating Buddhists to recognize the close relationship between humans and the natural world through the theories of Dependent Origination and Anatta. From there, build belief in a "good" ethics of behavior towards the natural environment, moving towards a better world; create green and pure spaces in places of worship, contributing to connecting people with nature, raising awareness of environmental protection. Only then can the tradition of "protecting the nation and bringing peace to the people" and "accompanying the nation" of Vietnamese Buddhism in the field of environmental protection be unified in perception and action.

4.1.4. Lack of close coordination between the Vietnam Buddhist Sangha at all levels and political organizations in mobilizing and guiding dignitaries and followers to protect the environment

The habit of self-consciously keeping precepts and accumulating good karma of many Buddhists is a favorable condition for Buddhism to implement and participate in environmental protection programs. Moreover, environmental protection action programs are not unfamiliar with Buddhist teachings. Therefore, Vietnamese Buddhism has many advantages to become the nucleus of the movement. This does not mean that Buddhism can do it alone but needs to coordinate with organizations in the political system. At the National Conference on " Promoting the role of religions in environmental protection and climate change response " held on December 1-3, 2015 in Hue city, Thua Thien - Hue province, leaders of 40 religious organizations from 14 religions in Vietnam signed the Coordination Program between the Central Committee of the Vietnam Fatherland Front, the Ministry of Natural Resources and Environment with religions on environmental protection and climate change response for the period 2015-2020, with 5 contents, 7 goals and solutions. After 5 years of implementation, 63/63 provinces and cities nationwide have signed the program or coordination plan between the Vietnam Fatherland Front, the Ministry of Natural Resources and Environment with local religious organizations. By the end of 2019, the whole country had built 322 model religions participating in environmental protection and climate change response. Religions have included environmental protection and climate change adaptation in their annual activity programs.

On its part, the VBS has proactively included the content of the Coordination Program in the annual Buddhist activities of the VBS Executive Council and the local Buddhist Executive Committees; integrated and disseminated the Party and State's viewpoints and policies on environmental protection and climate change adaptation in summer schools, retreats, and classes for monks and nuns at Buddhist schools. At the same time, it has promoted propaganda and lectures among Buddhists and the public on environmental protection, climate change adaptation, and food hygiene and safety.

However, the coordination of environmental protection between the Vietnam Buddhist Sangha and political organizations is quite close at the central level, but not yet synchronized at the local level.

Many pagodas at the local level still do not know about the Coordination Program between the Vietnam Fatherland Front Central Committee, the Ministry of Natural Resources and Environment and other religions, or if they do know, they have only heard about it. More specifically, this is the first time there has been a large-scale coordination program nationwide and has consumed a lot of media ink, but some Buddhist dignitaries and monks are still not fully aware. This leads to the fact that the implementation of the environmental protection program of Vietnamese Buddhism has not yet maximized its effectiveness.

It should be added that the strong attention of the State in recent years has made a large number of Buddhist dignitaries and monks have the mentality of being supported in most Buddhist and worldly activities. On the path to entering the world, Vietnamese Buddhism is facing many serious problems posed by reality. In many localities, especially large cities, Buddhist activities are still heavily focused on praying for wealth and fortune, and mixed with many manifestations of perversion, superstition, and profiteering. Many Buddhists go to pagodas to pray for good luck and burn votive papers. These customs, as mentioned, are not of Buddhism. The phenomenon of burning votive papers not only causes waste and fire risks, but more dangerously, it also seriously affects the environment. The act of bribing Buddha, saints, and gods in many pagodas to pray for wealth and fortune, and personal prosperity is spreading rapidly not only among Buddhists and ordinary people but also among a large number of civil servants. The fine traditional culture and the true Dharma of Buddhism are showing signs of being far removed from a section of Buddhists and the people. This is deeply rooted in the lack of understanding of the basic teachings of Buddhism. Therefore, the work of propagating and educating monks, nuns, and Buddhists needs to closely follow the true Dharma and be linked to practical issues of modern life.

4.2. Forecasting the trend of Vietnamese Buddhism participating in environmental protection

4.2.1. Eliminate forms and rituals of Buddhism that are economically wasteful and have negative impacts on the environment.

In Buddhism, ritual is a systematic and methodical expression of respect and trust of Buddhists and people towards the Triple Gem, but

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Depending on the customs of each locality, there are differences. This is an indispensable means in propagating the Dharma. However, the means are always like a double-edged sword, which will be effective if used for the right purpose and vice versa. Therefore, rituals that are in accordance with Buddhist teachings will bring people peace. On the contrary, if there is a lack of understanding or awareness of Buddhist principles, these forms of activities will immediately become harmful. Therefore, each Buddhist's correct grasp of the spirit of Buddhism helps them identify rituals disguised as Buddhism. However, to express their worship of gods, some people abuse rituals in religious practice. In fact, the original worship rituals were not established by Buddhism, but only appeared after the Buddha passed away. However, to this day, worship rituals are an important factor, demonstrating the vitality of Buddhist activities in general and each Buddhist sect in particular.

In fact, although many scientists and dignitaries of the Vietnam Buddhist Sangha have warned and criticized, during the festival season at the beginning of the year, many Buddhists, people and a number of civil servants still participate in the star offering ceremony to ward off bad luck. This is not only a superstitious, ignorant act, contrary to Buddhist teachings, but also unintentionally creates an environment for many negative changes to arise. At the same time, these activities indirectly affect the natural environment and social environment of a large number of Buddhists and people.

The custom of worshiping stars to ward off bad luck is not in Buddhist teachings. Buddhism prohibits fanaticism that leads to ignorance, nor does it encourage burning votive papers or worshiping stars to ward off bad luck. Tran Lam Bien affirmed: "Even if you offer votive papers a thousand times, ten thousand times, a million times, the stars will still move the same way, unchanged, so they cannot affect human destiny. How can you offer votive papers to ward off bad luck? The first problem that affects human destiny is created by the person himself. Human life, first of all, operates according to cause and effect, how one lives will have a corresponding outcome. Second, it is due to the living environment, the way of relationships, and behavior in life. Instead of offering votive papers to the stars, the stars will still move the same way, unchanged, and therefore cannot affect human destiny.

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