現代西方的「深層生態學」與「心理生態學」的生態哲學與生態心理相關研究的領域，依循整全式（holistic）的世界觀，強調宇宙萬事萬物中的共存相依的生態論述觀點。本論文深入探討《楞伽經》中所闡述的宗教性義理，諸如:染污的阿賴耶識所造成的識境、如來藏識的法身本體觀、萬物與生俱來的佛性概念以及轉識成智的終極修行教義，如何相應於現代西方的「深層生態學」與「心理生態學」所提倡的生態論點，諸如反人類中心論本主義 (anthropocentrism)，訴諸心、身、自然為一體的整全式世界觀、相信自然萬物的內在性價值 (intrinsic value)以及強調生態意識(ecological consciousness) 發展對生態議題的重要性。《楞伽經》以其宗教性的教義， 提出一個倫理架構，提供給當代生態的危機課題，一個值得省思的視野與處理的空間。探究《楞伽經》精神層面所蘊含的生態智慧，加深我們了解，人類所有的起心動念，對於其所依存的大自然環境，都有其關鍵性的影響力。
Over the long term, the fight against ecological destruction must involve transformations at the personal as well as spiritual level, and be motivated by more than mere social movements and political and legislative decisions. The concept of “Spiritual Ecology” is a blend of spirituality and the principles of ecology and sustainable living. It highlights the relationships between spirituality, religions and environments in order to address environmental issues.
In my dissertation, I will focus specifically on Buddhist world-views with regard to facing ecological issues. The purpose of my study is to investigate the ecological interdependence of human consciousness, especially as presented in the Lankavatara Sutra, which is famous for its doctrine of the primacy of consciousness, meaning that all phenomenal existence is fabricated by consciousness. My studies show that Alayavijnana and Tathagata-garbha concepts in this sutra provide one of the most significant bases for the understanding of ecological interdependence. In this sutra, Alayavijnana is conceived as inherently "pure," even though it is covered by impurities. The principle of dependent co-arising underlies the relationship between the “pure” and “defiled” with respect to the Alayavijnana. In the Lankavatara Sutra, this intense focus on human consciousness stresses two levels of truth: the world of relative truth and the realm of ultimate truth, through which this differentiation between ignorance and enlightenment is expressed. Within the realms of two truths, the Buddha provides the rationale for and a description of the Buddhist path by which individual consciousness is transformed into perfect wisdom.
Deep Ecology and Ecopsychology, two modern ecological movements that began in the West in the 1960s, also call for a new relationship between humans and nature in ecological disciplines. With holistic world-views, both theories have many similarities in terms of their emphasis on the importance of human consciousnesses and their relationship to natural world. The goal of my study is to investigate how the ecological interdependence of human consciousness, as presented in the Lankavatara Sutra with its doctrines of the defiled Alayavijnana, the cosmic body of Tathagata-garbha, Buddha Nature and transforming consciousness into wisdom, are echoed by the ecological principles of Deep Ecology and Ecopsychology with their ecological arguments against anthropocentrism, in favor of a holistic world-view and the interrelatedness between human consciousness and the natural world, and their views on intrinsic value and ecological consciousness. I hope to offer a new and fresh perspective on the self, human consciousness, and the interrelatedness of human beings’ relationships with the natural world. Retrieving the ecological wisdom of the Lankavatara Sutra can offer human beings a new paradigm for dealing with contemporary ecological issues.