Buddhism’s Path to Human Rights and Peace

Buddhism’s Path to Human Rights and Peace

• Article of ALOK MIND (Buddhist Philosophy) No. 3.
• Author: Bhikkhu ALOKA
• Published by ALOK MIND Foundation 
• Issued: 23 September, 2023

Abstract 

This article aims to sagely illuminate Buddhist way of human rights and peace. The author investigated human rights and peace in Buddhist canonical texts, academic books, and articles. In this article, there are four main measurements: (1) The Essential Elements of Buddhism to Support Human Rights and Peace (2) Buddhist Concept of Human Right. (3) The Buddhist Bodhisattva Path and Human Rights (4) Awakening in Dependent Origination and Cultivating the Four Brahmaviharas to Achieve Real Peace. Each of these measurements includes debatable questions. Through these main parts, the author explains various aspects, including the Five Precepts (Pañcasīla), the Four Sublime Abodes (Four Brahmavihara), the Ten Perfections, the Eightfold Noble Path, Upekkha (Equality or Equanimity), the Bodhisattva Path, the background of Buddhism, the life of the Lord Buddha, dependent origination, and the cultivation of the Four Brahmaviharas for the promotion of Human Rights and Peace.

Keyword: Human Rights, Peace and Buddhist Path.

Introduction

Human rights and peace are of paramount importance in the modern era due to the escalating trends of self-centeredness, violence, greed, hatred, suffering, and agony in this century. As religious leaders, we bear the responsibility to share human rights and peace in alignment with Buddhist principles. The concept of rights is deeply ingrained in Buddhism, and the elements inherent in Buddha’s social message are integral to contemporary principles of human rights and peace, as reflected in numerous international declarations, covenants, protocols, and constitutions of countries worldwide.

Lord Buddha succeeded in uncovering the antidote to all forms of suffering in the form of Dharma, a collection of simple and clear elements of natural truth aimed at restoring human rights, fundamental freedom, and peace. An intimate and vital relationship exists between the Buddhist norm of Dharma and the principles of human rights and peace. Buddhism wholeheartedly embraces the concept of universal human rights, with all the articles of the Universal Declaration of Human Rights (UDHR) harmonizing with early Buddhist teachings in both letter and spirit. Human rights, as conceived in the modern era, align with Buddhist ethics, and certain values embodied in the notion of rights find their best expression in the Noble Eightfold Path outlined by Buddha.

The concept of human rights is an extension of human nature. Indeed, Buddhism represents the supreme law among all existing laws in the realm of human rights protection, fundamental freedoms, and the promotion of human peace. Duties and rights are interdependent and reciprocal in Buddhism. Consequently, Buddhism is firmly committed to the cause of human rights. However, the contemporary world grapples with increasing issues of self-centeredness, violence, greed, hatred, suffering, and agony. These issues have resulted in economic disparities among racial and ethnic groups, as well as between countries. Buddhism recognizes that these impulses – greed, hatred, and ignorance – have a profound impact on the inner lives of individuals, families, and nations, and an excessive increase in self-centeredness could ultimately lead to the destruction of all living beings. The fundamental goal of Buddhism is to establish human rights and peace in this world. By addressing the root causes of these problems, they can be eradicated. Therefore, this article will sagely illuminate the principles of Human Rights and Peace according to Buddhism.

1. Essential Elements of Buddhism for Human Rights and Peace Building  

For this debatable question, the present paper’s writer claims that the essential elements of Buddhism are related to the Rights and Peace of all human beings. This claim is made because we can evidently see that the Buddhist Pañcasīla (Five Virtues) embodies recognition of both the right to life and the right to property. Buddhism upholds the idea that all human beings are born with complete freedom and responsibility, and from a Buddhist perspective, “one is indeed one’s own lord” (attā hi attano nātho). In Buddhism, ahiṃsā is taught from the standpoint that all people cherish their own lives and do not wish to be harmed or killed by others. This feeling of self-preservation and self-love is extended in thought to other people, promoting the love for and protection of life. For instance, the Dhammapada echoes this very idea by stating that as all fear death, one should neither kill nor cause others to be killed when comparing them with oneself. The Buddha believed that the humane sentiment of appamāna mettā (boundless friendliness) and mettacittaṃ (a heart full of love) are paramount.[1] The admirable virtues of Buddhism, such as the four characteristics of kindness, which are dāna (liberality), peyyavajja (kindly speech), atthacariyā (sagacious conduct), and samānattatā (a feeling of common good or impartiality);[2] the four qualities of character significant to a human being who has attained the enfranchisement of the heart, i.e., mettā (friendliness), karuṇā (compassion), upekhā (equanimity), and muditā (sympathy); and the ten perfections (dasa pāramiyo) of a bodhisattva consisting of liberality, morality, renunciation, wisdom, vigor, tolerance, truthfulness, self-determination, friendliness, and equanimity. Moreover, along with cāga (benevolence), kataññutā/kataveditā (gratefulness), gāravatā (respect), peyyavajja (courtesy), samānattatā (equanimity), nikāra (humility), khanti (tolerance), saṃtuṭṭhi (satisfaction with the minimum), khantisoracca (gentleness and forbearance), alīnatā (sincerity), anupāyāsa (peacefulness), paranuddayatā (sympathy with others), saccavajja (truthfulness), and above all, ahiṃsā (non-injury) towards all forms of life (bījagāma bhūtagāma)[3], are essential factors in Buddhism for human rights, peace, and equality. The individuals or communities who practice these factors can promote peace, and these values will reside within their hearts, fostering human equality. One of the great peace-makers, Gandhi, also practiced this way, known as “non-violence.”[4] He found success through this approach, and internationalists highly appreciate him as a peace-maker.

Buddhism teaches that all living beings are subject to rebirth across different species, signifying the interconnectedness of all individuals. In the cycle of births, each being encountered, even down to an insect, would have, at some point, been a close friend or relative who had shown kindness. With this understanding, one is expected to reciprocate this kindness in the present.

Furthermore, within the cycle of births, every being one encounters, including insects, would have, at some point, been a close friend or relative who had shown kindness. Additionally, according to the Doctrine of Dependent Arising (Paṭiccasamuppāda), nothing can exist independently, and the world is interconnected to the extent that any kind of wholesome or unwholesome energy generated by one individual affects everybody else.

Moreover, as emphasized by the Dalai Lama, “the human heart and the environment are inseparably linked together.”[5] In this sense, environmental education plays a crucial role in fostering both understanding and love, essential for creating the best opportunity for peace and lasting coexistence. He stresses that Universal Responsibility is the key to human survival, asserting that “respect for fundamental human rights should not remain an ideal to be achieved but a requisite foundation for every human society.”[6] The Dalai Lama firmly believes that “a clean environment is a human right like any other. It is, therefore, part of our responsibility toward others to ensure that the world we pass on is as healthy, if not healthier, than we found it.” According to his perspective, all human beings share the responsibility for a clean environment, reflecting genuine care and love for others.

In addition, as explained above, adhering to the Five Precepts (Pañcasīla), cultivating the Four Sublime Abodes (Four Brahmavihara), fulfilling the aforementioned Ten Perfections, and following the Eightfold Noble Path are genuinely conducive to Human Rights and Peace. These components represent the core teachings of Buddhism. Therefore, the present paper’s writer emphatically asserts the argument that the essential elements of Buddhism promote Human Rights and Peace.

2. Buddhist Concept of Human Right

Buddhism regards all human beings as equal in dignity and rights, regardless of considerations such as caste, race, color, creed, and gender, among others. The Buddha pointed out that, while in the case of the plant and animal kingdoms, there are many species and distinguishing marks, there are no such species or marks for humans. Placing both men and women on the same pedestal, Buddhism does not differentiate in recognizing rights and freedoms between the genders. Indeed, as evidenced in the Therīgāthā, women enjoyed a high degree of intellectual freedom under Buddhism, allowing them to pursue spiritual advancement on an equal basis.

The Buddha clearly held the view that one’s sex, much like one’s caste, should not serve as a barrier to achieving the Buddhist goal of liberation.[7] Buddhism also extends the same rights and freedoms to followers of all other religions that Buddhists would rightfully claim for themselves. Consequently, the exercise of an individual’s rights and freedoms is subject to the recognition of the rights and freedoms of others.

On the other hand, the Buddhist perception of human rights can be best described in the words of the Dalai Lama. While addressing a United Nations conference on human rights in Vienna on June 15, 1993, he stated, No matter what country or continent we come from, we are all basically the same human beings. We share common human needs and concerns. We all seek happiness and try to avoid suffering, regardless of our race, religion, sex, or political status. Human beings, indeed all sentient beings, have the right to pursue happiness, live in peace, and enjoy freedom. As free human beings, we can use our unique intelligence to try to understand ourselves and our world. But if we are prevented from using our creative potential, we are deprived of one of the basic characteristics of a human being. It is often the most gifted, dedicated, and creative members of our society who become victims of human rights abuses. Consequently, violations of human rights obstruct the political, social, cultural, and economic development of a society. Therefore, the protection of these rights and freedoms is of immense importance both for the individuals affected and for the development of the society as a whole.

By referring to his message, we can conclude that Buddhist leaders and scholars are also advocating for human equality through concepts such as loving-kindness, compassion, sympathy, and equality. One very relevant concept in Buddhism concerning human equality is Upekkha (Equality or Equanimity). According to the Dhammasangani Atthakatha commentary, Upekkha means not discriminating against anyone based on factors such as race, color, creed, gender, and standing for equality (Upekkha – Sattesu Majjekārapavattilakkhanā).[8] Referring to this definition of Upekkha, along with the evidence from the Therīgāthā regarding women’s rights and the descriptions by His Holiness the Dalai Lama at the UN, Buddhism strongly emphasizes human equality. Therefore, the present paper’s writer asserts that the concepts of Buddhism are equal for all human beings.

3. The Buddhist Bodhisattva Path and Human Rights

In addressing this question, it’s crucial to explore the background of Buddhism and the life of Lord Buddha. Buddhism was founded by Sakyamuni Buddha, who lived and taught around the 5th century BCE in India.[9] During that century, India was in a state of turmoil marked by continuous wars and conflicts, with smaller states falling to larger ones. This constant warfare served as the impetus for Sakyamuni Buddha’s journey to seek his own enlightenment and to understand how peace and coexistence on Earth could be achieved.

Through rigorous asceticism and meditative practice, Sakyamuni Buddha deepened his insight, ultimately gaining a profound understanding of “the Inner Cosmos” shared by all individuals. This realization led to his becoming known as “the Enlightened One” and his discovery of “the fundamental cosmic Law (Dharma),” the source of existence for all sentient beings. He then began guiding people to realize their own “fundamental cosmic Law” and directed them towards the path of peaceful coexistence in the world-a path that transcended warfare and violations of human rights by transforming their own “Inner Cosmos.” In the Western world, the modern concept of human rights was established based on the idea of Natural Law. Historically, the idea of human rights has evolved from the first stratum of individual freedoms to the second stratum of social rights and, finally, to the third stratum, which encompasses the right to solidarity. This third stratum includes rights related to peace, development, and a healthy, sustainable environment. The development of human rights movements worldwide has enabled global collaboration toward building a harmonious world that prioritizes “peace,” “development,” and “environment.” At its core, Buddhism was founded upon Buddha’s aspiration for peace and coexistence in the world. Grounded in the Buddha’s enlightenment, Buddhists in the East have been cultivating the bodhisattva path, which offers a means through which all individuals can be saved and enlightened. Recognizing the shared aspiration for human rights in both the East and the West, it is essential to explore how Buddhism’s approach to humanity can intersect with the human rights struggles in the modern West, particularly the development of the third stratum of human rights.

In contemplating the mutual relationship between Buddhism and the human rights movements, two dimensions warrant discussion: first, how to establish the foundation of the concept of “human rights,” and second, how to view the bodhisattva path practiced by Buddhists as a form of human rights movement. Therefore, the present paper’s writer asserts that the Bodhisattva path aligns with the human rights movement.

4. Awakening in Dependent Origination and Cultivating the Four Brahmaviharas to Achieve Real Peace

To address this question, Buddhists and non-Buddhists alike need to understand that the Buddha, whose name means “the awakened one,” awakened to the eternal laws governing the universe, whether or not he was the one to discover them. Among these laws, the most fundamental is the law of karma, or, in Buddhist terminology, dependent origination. This law elucidates the true nature of existence in the universe. In its simplest form, dependent origination asserts that everything, whether sentient or insentient, can only exist in relation to everything else. If the causes of its existence disappear, it ceases to exist. Nothing can exist independently, and everything depends on other elements.

According to Buddhist beliefs, many of us may not perceive or be aware of this interconnectedness due to limitations imposed by our past experiences and actions. However, these connections persist. At the micro level, a human being is seen as a series of processes governed by the principle of dependent origination. Since everything within a human being, including physicality and thoughts, depends on other elements for its existence, nothing within this human being is genuinely independent or autonomous. This doctrine of no-self (anatta), however, does not rule out the existence of temporary aggregates capable of responding to environmental stimuli, such as our body and mind. It acknowledges the diversity among all beings and the uniqueness of each, as each being undergoes constant changes while responding and reacting in its own way to all other beings and things around. The ever-changing quality in any being denotes a vast capacity for change and development possible in either direction, for better or worse. Yet the potential to transform the status quo is always present on the horizon.

The principle of dependent origination and the Buddhist view of the universe and human beings form the foundation for individuals who realize the interdependent nature of their existence and the interconnectedness of all things. Such individuals develop a strong sense of responsibility for their own behaviors, as well as appreciation and empathy for others. It is from this realization of the true nature of existence that actions devoid of harm, driven by compassion and altruism, naturally arise.

In the opening of many sutras, the Buddha, who awakened to the cosmic reality, is described as naturally expounding four basic mental faculties (Brahmaviharas, “Divine Abiding,” also known as appamanacetovimutti, “immeasurable deliverance of mind”): loving-kindness (metta), compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha). These factors are highly effective for promoting human rights and peace. Professor Frank J. Hoffman has also stated, “The feeling of compassion and concern for others may be as old as civilization itself, with the specific concept of ‘human rights’ rooted in respect for individuals and the attribution of rights to oneself and others.” This emphasizes that all human beings must cultivate compassion and love for one another in the pursuit of human rights.[10] Furthermore, the Buddha taught that these four mental faculties, along with the Four Noble Truths, should be cultivated by all bhikkhus (monks) and later by all Buddhists. This cultivation is achieved through reflecting upon the countless sentient beings on their path to becoming Buddhas. The altruistic mental faculties are combined with wisdom, developed through deepening reflection. This combination embodies the guiding principle of all Buddhist practices: the middle way. It is through these mindful actions conducted in moderation that an ideal state of existence in harmony with all elements of the universe, both sentient and insentient, can be realized.

Sanskrit dictionaries define the words “samnipata,” “samgri,” and “samgama”[11] as all referring to the concept of peace. These words share the root “sam-vii,” which means people doing things together, a root also shared by the Sanskrit word for war, “samit.” Based on this morphological derivation, both peace and war are seen as collective products, rather than the actions of individuals. No single or simple explanation can account for what leads to peace or creates war. Viewing peace as a collective product aligns well with the Buddhist worldview, rooted in the principle of dependent origination, which emphasizes the mutual influence of all elements involved in any situation.

With this interdependent perspective, Buddhists prefer a holistic view of peace, one that encompasses all contexts such as schools, families, and the environment. This aligns closely with the vision of many peace studies scholars who advocate for an ultimate vision of peace.[12] From a holistic standpoint, the connection between negative and positive peace becomes clear and imperative in light of the Buddhist law of nature, dependent origination. The absence of war and direct violence constitutes only temporary peace if there is no presence of justice within the socio-economic international structure. Injustice and violence causing suffering in any part of the interconnected web of existence will eventually undermine negative peace. While negative peace is fragile and temporary, it is a crucial stepping stone toward positive peace. As each human being and each level of systems are interconnected, creating positive peace requires collective efforts at all levels of human structures.

The Buddhist perspective of an interconnected world underscores that the ideal of world peace is not just rhetoric at international negotiation tables among “superpowers.” Instead, it starts with the personal transformation of daily living. This ongoing peacemaking effort is necessary due to the dynamic and constantly changing nature of all possible causal forces in the world. Thus, we can say that awakening to dependent origination and cultivating the four Brahmaviharas is the path to achieving real peace.

Conclusion 

The teachings of Buddhism provide profound wisdom and guidance in our quest for human rights and peace. As this article has explored, Buddhism’s core principles align harmoniously with these noble ideals. From the foundational concepts of Dharma, loving-kindness, and compassion to the recognition of the interconnectedness of all beings, Buddhism offers a holistic framework for understanding and promoting human rights and peace. Buddhism’s emphasis on the equality of all individuals, regardless of gender, race, or creed, underscores the universal nature of human rights. The Buddha’s teachings advocate not only for individual freedom but also for the responsibility to protect the rights and freedoms of others. This concept of interconnected rights and responsibilities resonates deeply with contemporary notions of human rights. The Bodhisattva path, practiced by Buddhists, exemplifies a commitment to human rights and peace. Rooted in the pursuit of enlightenment for the benefit of all beings, the Bodhisattva path is a living testament to the transformative power of compassion and altruism. It serves as a bridge between Buddhism and the modern human rights movement, highlighting the shared aspiration for a world characterized by justice, equality, and peace. Dependent origination, a fundamental Buddhist principle, reveals the interconnectedness of all existence. It teaches us that genuine peace is not a mere absence of conflict but a state of harmony and coexistence that extends from our personal lives to the broader world. The cultivation of the Four Brahmaviharas-loving-kindness, compassion, sympathetic joy, and equanimity-nurtures the qualities needed to achieve this real and lasting peace. In a world grappling with divisive forces and inequality, Buddhism offers a timeless message of hope and guidance. It reminds us that the pursuit of human rights and peace begins within our hearts and extends outward, encompassing all living beings. By embracing the profound wisdom of Buddhism, we can work towards a world where human rights are universally upheld, and genuine peace prevails.

References

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[1]Fausböll, V (ed.), The Jātaka, 6 vols. Luzac & Co, London, (1977-1897).   

[2] Rhys Davids, T W and Carpentier, J E (eds.), The Dīgha Nikāya, 3 vols. Pali Text Society, London. (1890-1911).

[3] Feer, M L (ed.), The Saṃyutta Nikāya, 5 vols. Pali Text Society, London, (1884-1898).

[4] Herman, Arthur L.  Community Violence and Peace:  Aldo Leopold, Mohandas K. Gandhi, Martin Luther King, and Gautama the Buddha (Albany:  State University of New York Press, 1986). p. 122.

[5] Dalai Lama, A Human Approach to World Peace. (London: Wisdom Publications press, 2015) p. 487.

[6] Keown, Damien, C S Prebish, and W R Husted (eds.), Buddhism and Human Rights. Curzon Press, (1998), p.32.

[7] Feer, M L (ed.) The Saṃyutta Nikāya, 5 vols. Pali Text Society, London (1884-1898). 

[8] Buddhaghosa’s Commentary, Atthasālinī, (London: Pāli  Text Society, press, 1979), p.193

[9] Rahula, Walpola.  What the Buddha Taught, (New York: Grove Press, 1974), p.45.

[10] Frank J. Hoffman, Buddhism and Human Rights” in Contemporary Buddhism vol. 2 no. 2, 2001.

[11] Hirakawa, Akira, (ed), Bukkyo kanbon daijiten (Buddhist Chinese-Sanskrit Dictionary). (Tokyo: The Reiyukai press, 1997),  p.71.

[12] Brock-Utne, Birgit. “Linking the Micro and Macro in Peace and Development Studies, Urbana: University of Illinois Press, Buddhist Scriptures,  1997), p. 19.