佛說四聖諦第一諦為「苦諦」，揭示了「一切皆苦」的生命實相。生態學說亦視苦難為進化要素；適當的受苦，有益族群的進化，而過度受苦，則會導致整個族群的滅絕。大自然本身，無法承受無謂而巨大的痛苦。哲學家邊沁曾言，動物倫理的出發點，不在動物有無理性？不在動物能否說話？而在動物能否感受痛苦？大自然的進化法則，是競爭與合作的平衡。當今生態危機，源於人類過度競爭而缺乏合作，使承受巨大痛苦的自然與動物，以天災或疫病反撲。《華嚴經》覺林菩薩偈有言：「一切唯心造。」末法時期，惡法亦如是。《楞嚴經》指明，世間亂象，皆因人心的貪嗔痴慢疑五毒，感召而來。本文期闡明生態桂冠詩人蓋瑞．史耐德的動物倫理觀，他以佛法「三界唯心、萬法唯識」為原點，提出以深層生態學(自稱為深度生態學)為本的「意識變革」觀，並以密宗、天台宗與北美原住民傳統為意識變革的根本，建構其動物倫理觀，以針砭西方「人中心」的理性唯物觀。本文由其《神話與文本》、《大地家族》與《龜島》詩文中，梳理其動物倫理觀三大觀點：一、密宗曼陀羅「物在其位」觀；二、天台湛然大師「眾生佛性」觀；三、北美原住民的「族群共生」觀。史耐德生態觀中，食物鏈是自然界能量傳遞的管道，他提及北美原住民的狩獵觀，須遵守齋戒、祈禱、感恩等尊重生命的儀式。史耐德的食物鏈觀點，溝通了佛教茹素觀與原民狩獵觀。史耐德受深層生態學家阿恩．奈斯提出的「眾生大會」觀點啟發，更以此三面向，進一步深化豐富了「眾生大會」動物倫理觀的內涵與實踐。

The first truth of the Four Noble Truths is duhkha, which views suffering as the ultimate truth. In ecology, suffering is also a crucial element in evolution. While appropriate suffering will contribute to the evolution of all species, excessive suffering will only lead to the extinction of the whole species. Nature itself cannot endure meaningless and enormous suffering. Utilitarian philosopher Jeremy Bentham also says that the question about animal ethics is not ＂Can they reason? nor, Can they talk? but, Can they suffer?＂ The evolutionary principle of nature should be the balance of competition and cooperation. In this light, our contemporary ecological crisis is no other than humankind's overcompetition and lack of cooperation so that the dying nature and animals have stricken back through natural disasters and epidemic diseases. It is said in Hua-yen Sutra that all dharmas originate from the mind, which sounds painfully true in this Dharma Ending Age. The Shurangama Sutra also reaffirms that the turmoils in the world are the reflections of the five poisons such as greed, anger, attachment, arrogance and disbelief. This paper aims to illuminate Gary Snyder's animal ethics, which is based on the Buddhist cosmology of the mind and resorts to Tibetan Buddhism, Tien Tai Buddhism and the native American tradition to develop his deep ecological (he changed deep into depth) concept of the transformation of the consciousness in order to correct the Western rationalism, materialism and anthropocentrism. In this paper, I will discuss Snyder's Myths & Texts, Earth House Hold and Turtle Island to make explicit the three perspectives of his animal ethics: (1) the concept of ＂proper places of all beings＂ in the Tibetan Buddhist mandala, (2) Tien Tai Master Chan-jan's (湛然) idea of ＂the Buddhahood of all beings,＂ (3) the symbiosis of all peoples in the native American tradition. In Snyder's ecological cosmology, the food-chain is the channel of energy flowing in nature. In his reference to the native American hunting ritual, the hunting ritual is to express our respect for life through fasting, prayer and gratefulness. Snyder's concept of the food-chain has communicated Buddhist vegetarianism and the native American hunting ritual. Through the above three perspectives, Snyder's animal ethics inspired by Deep Ecologist Arne Naess' idea of ＂the Council of All Beings＂ has further deepened and enriched its philosophical foundation and practice.