Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Religions can endorse human rights laws and encourage respect towards
individual rights and call for their implementation. The Declaration towards a
Global Ethic, a set of moral principles, including many that concern human
rights, which all religions subscribe to, formulated as a result of the 1993
Parliament of the World's Religions meeting in Chicago, is a case in point.
Religions such as Buddhism that have a legitimate stake in human rights can
be used to resolve conflicts and ensure reconciliation in-house without having
foreign forces meddling in the processes. This is probably what the
Archbishop wished to point out, although he was sadly misconstrued.
Inconsistencies
Human rights is based on the notion that ‘everyone is born equal’, but
according to Buddha Dhamma, nobody is equal and whatever someone brings
to this world is based on one's karma. Equality is just an ideal. Referring to
the Western concept of equality, Ajahn Brahmavamso Thera in 'Simply This
Moment!' points out, "Idealism has its place but surely it must be founded on
truth and reality."
Equally idealistic but far from the truth is the concept of freedom.
Governments try to market it and individuals aspire towards it. However,
Ajahn Brahm points out that the Western and Buddhist concepts of freedom
are at loggerheads with each other. The Western concept of freedom has to do
with the freedom of desire, where as the Buddhist concept of freedom means
freedom 'from' desire. To be free from desire is to be truly content, says
Brahm. Ajahn Brahm refers to the Universal Declaration of Human Rights as
'completely dogmatic and insensitive' and not in the least universal.
The Buddhist concept of Anatma (no-self), deems that all individuals are
equal in the most profound sense, in that anatma is a universal reality. The
'self' is just a Sanna (concept). In fact, we are all made of the four great
elements; Patavi Dhathu (earth), Apo Dhathu (water), Thejo Dhathu (fire),
Vayo Dhathu (air) also known as Satara Mah? Bh?ta. However, this same
concept of no-self renders 'individual' rights null and void, since the
'individual' does not exist.
Discussing the first sentence of Article 1 of the Declaration 'All human beings
are born free and equal in dignity and rights', Perera says, "Buddhahood
itself is within the reach of all human beings...and if all could attain
Buddhahood what greater equality in dignity and rights can there be?" In
fact, the Buddha rejected cast and class prejudices and distinction based on
endowment, ensuring equality under the law of Dhamma. The Buddha taught
that the ultimate happiness, Nibbhana, is achievable by all irrespective of cast,
class or for that matter gender.
Another Thai scholar, Somparn Promta opines that the Five Precepts have
been laid down in order to protect human rights, independent of a law
enforcing authority. In fact, rights such as right to life, right not to have one's
property stolen, right to fidelity in marriage, and a right not to be lied to is
implicit in the Precepts. Promta points out, "...humans 'do not have the right'
to take another human being’s life (first si?la); to steal (second s?ila); to
commit adultery (third si?la) and to lie (fourth s?ila). Because as a
consequence of these actions, other’s rights to life, property and (in case of the
fourth precept) to truth will be infringed upon."
The eighth and 10th of Dasa Raja Dharma (Ten Duties of the King) also
ensures that rights of individual liberty and security is not violated by the
state. The 10th duty of a king is Avirodha, non-opposition, non-obstruction,
which means that he should not oppose the will of the people, should not
obstruct any measures conducive to the welfare of his people. He should rule
in harmony with his people. The eighth, Avihimsa, recommends non-violence,
which not only means that the ruler should refrain from harming anybody,
but that he should try to promote peace by avoiding and preventing war, and
everything which involves violence.
"Brahmin youth, here some woman or man is one who makes onslaughts on
creatures, is cruel, bloody-handed, intent on injuring and killing, and without
mercy on living creatures. Because of that deed, accomplished thus, firmly
held thus, he, at breaking up of the body after dying, arises in the sorrowful
way, the bad bourn, the Downfall, the Niraya...Monks, the guardians of
Niraya Hell, subject them to what is called five-fold pinion. They drive a red-
hot iron stake through each hand and each foot and a red-hot iron stake
through his breast. Thereat, he feels feelings that are painful, sharp and
severe. But he does not do his time until he makes an end of that evil." (quoted
in Violence and Disruption in Society: A Study of Early Buddhist Texts (1994)
by Elizabeth Harris.)
Payutto points out that every individual has the right to self-development.
"Ideally, all conditions, both social and natural, should be made favourable to
and all kinds of help should be provided for the self-development of every
individual." Payutto suggests that western laws must act as Buddhist training
rules (sikkha?pada), that would lead to the creation of good people and not
enforced to do away with the bad. He opines that good legislation must
acknowledge the human ability to self-develop.