Download a buddhist perspective on `human rights and responsibilities`

A BUDDHIST PERSPECTIVE ON ‘HUMAN RIGHTS AND
RESPONSIBILITIES’
Some thoughts for 2007, the bicentenary of the Abolition of the Slave Trade Act,
based on “The Jewel Ornament of Liberation” of Lord Gampopa
Christina Mossi
Introduction
Great Britain publicly renounced enslavement as a feature of its economic life 200 years ago:
yet the actions we regret are not so easily left behind. In our modern life, permeated as it is by
the ethos of efficiency and value for money, ‘something for nothing’ has arguably become our
cultural norm and the scrabble for the free lunch has become respectable.
In such a climate, recognition of the true value of the labour of others is easily forgotten,
especially where it is invisible: in a foreign plantation, in the cut-priced goods factory and
behind every need for care and concern which is accorded no economic value. The concept of
responsibility for the effects of our actions on the lives of others needs to move to the fore.
The Buddha of our historical era, Shakyamuni, did not speak of the differing ‘rights’ of the
great variety of human and non-human beings. Rather, he taught that all beings are alike in
wishing to have happiness and to avoid suffering. Despite this, we are all afflicted by
suffering, the root cause of which is ignorance of the true nature of mind. His wisdom and
compassion is demonstrated by his teaching of the infallible law of KARMA which lays bare
the causes of happiness and of suffering existing within our minds, empowering us to take
responsibility for our own experience.
‘Buddha-nature’
Lord Buddha taught that the fundamental reality of all beings is the BUDDHA-NATURE,
which is primordially free from defilement and suffering. This true nature is obscured - in the
same way as the sun is obscured by dense clouds - by ignorance and the subsequent mental
defilements of aggression and compulsive attachment, jealousy, pride and doubt. If these
obscurations are cleared away, the natural happiness of mind will dawn, just as the sun shines
on the earth unimpeded when the clouds are dispersed.
Though application of the law of ‘karma, cause and effect’ to our lives, our mental defilements
are consumed and our buddha-nature will manifest. This is the same for all beings. Lord
Buddha made no distinction whatsoever between different classes of being in their possession
of buddha-nature and therefore their true worth. The wealthy and educated possess it to the
same degree as the destitute and uneducated. Human beings possess it in no greater measure
than a worm or insect. Males and females have this nature without distinction. Therefore it is
said that all beings are alike, both in terms of their fundamental worth and of their existential
predicament.
‘Precious Human Birth’
Recognition of the true nature requires a capacity, an opportunity and a desire to reflect upon
one’s existential condition and to work to actualise one’s true potential. Human beings alone
have this mental capacity. Animals, although they may possess intelligence and loyalty and so
on, are not able to do so. In other forms of existence, the mind is overpowered and distracted
by surfeits of bliss and misery and are unable to contemplate the causes of their happiness and
suffering.
Birth in the human realm, then, is a necessary condition: but it is not sufficient. A whole
range of contributory causes and conditions must coincide to create the ‘freedom and
opportunity’ required to follow the spiritual path.
Some of these are embedded in our own being, such as the confidence that virtue and nonvirtue causes happiness and suffering respectively. Other conditions are mediated to us
through the kindness and diligence of others, such as the presence of the teachings and
practitioners in the society in which we live as well as supportive conditions for the practice of
a spiritual path.
Since so many causes and conditions must coincide to create this capability, Lord Buddha
taught that it is both rare and precious. It is rare because these conditions are accumulated
through the past practice of virtue which, because of ignorance, is difficult. Although
humanity may not seem rare to us, a casual glance under a log or stone will assure us of our
lack of numerical pre-eminence! It is precious because it is the only basis for attaining
freedom.
‘Karma, cause and effect’
Though exercising personal responsibility, we can create positive conditions for ourselves and
those connected with us around us both directly and indirectly. Is it, however, possible to
abolish poverty, sickness, enslavement and mental distress through purely secular means?
Lord Buddha taught that suffering comes about, not directly through the agency of others, but
through the actions of body, speech and mind. Therefore, in order to dispel suffering, it is
necessary to recognise the consequences of one’s actions and change them. Since the root of
these lies in ignorance of the true nature of reality, that root has to be cut by spiritual practice.
In order to help use body, speech and mind creatively, Lord Buddha gave extensive teachings
on the vinaya or positive conduct. Laypeople adhere to the simplest aspect of this code,
known as the ‘Five Precepts’, undertaking to avoid:
1. Taking the life of any being, but especially a human being, at any stage from conception
onwards.
2. Taking what is not given. This includes theft through deception and coercion as well as
appropriating that which is owned in common.
3. Harmful and deceitful speech, especially where it is intended to benefit self at the expense
of others.
4. Sexual misconduct; in particular, that which exploits, deceives and abuses others.
5. Intoxication, when the ability to maintain mindfulness of one’s actions is impaired.
Restraining our behaviour according to these or similar precepts creates the conditions under
which we can find the physical and mental space for contemplation in our present life: and
creates the karmic causes for precious human birth in the future. It also creates a space for
others, free from exploitation and abuse.
Restraint is not a popular idea today, as we are used to ‘going for it’ to get what we think we
should have – usually broadly similar to what everyone around us seems to have. Goods and
services once confined to a commercial setting or a small section of the population are
everywhere. To bring these within our budget, producers and importers pare their costs to the
minimum, externalising where-ever possible. We do not always see who really picks up the
tab. If our goods are produced under conditions of deprivation by those who have little
economic power – often women and children - are we willing to accept the karmic outflow
when the wheel turns?
‘The sufferings of conditioned existence’
Lord Buddha taught that aggression matures in the seemingly interminable experiences of
paranoia and hostility in the hell realms. Greed matures in the experiences of extreme
deprivation that are termed the preta or ‘hungry ghost’ realms. Ignorance – especially where it
is wilfully cultivated – matures in the shrunken horizons and powerlessness of the animal
realm, enslaved by instinct, if not by man. Jealousy matures in the competitive and powerhungry world of the demi-gods or ‘asuras’; and pride unleavened by wisdom creates the
blissful experience of the worldly gods, where the fruits of virtue are enjoyed without renewal,
resulting in the eventual collapse of their rarefied existence.
All of these situations lack the freedoms and good fortune of the human realm. But even here,
conditions are not necessarily conducive to happiness or stability. How difficult it is to detach
our minds from the constant need to get and to keep for oneself and one’s family: from the
anxiety and irritation that arises from contact with what is unpleasant and lack of contact with
what is helpful and desirable. Unskilful actions reinforce the agitated state of mind that
inspires them.
Even where beneficial situations have arisen through positive action, they are temporary
complexes of causes and conditions which, once exhausted, disappear. This is the universal
suffering of change from which no-one, no matter how apparently favoured and secure, is
immune. Thus the slave becomes the master and the oppressor becomes the oppressed in an
endless cycle of suffering.
The most subtle form of suffering is termed ‘the suffering of conditioned existence’ itself, in
which all experience resolves itself in terms of ‘self’ and ‘other’. Ordinarily, we do not
experience it as such, any more than we are discomforted by a hair on the palm of our hand. If
that hair gets in the eye, however, we are desperate to be rid of it. Likewise it is taught that,
having considered again and again the experiences of the six realms, we become aware that
conditioned existence or ‘samsara’ is shot through and through by suffering. At that point, we
reject it, just as the person who runs from room to room putting out fires in a smoke-filled
house finally realises that the place is ablaze and there is nothing for it but to go.
Possessing the freedom and opportunity represented by precious human birth, we find we are
standing at the door!
Compassion and responsibility
With this power - this freedom and this privilege – comes an enormous responsibility. This is
expressed in the vast treasury of metaphors in which these fundamental teachings abound. We
are like a person who, being strong enough to swim for the shore from a sinking ship, must get
help for those who are unable; or like one who, finding the exit from a burning house, leads
everyone else to safety.
It is impossible to practice the path without developing the aspiration to liberate others and
thus compassion – for both the mundane and spiritual predicament of others – is inseparable
from wisdom. This is the essence of the Mahayana – or ‘Great Vehicle’ teachings of the
Buddha.
Conclusion
The Buddhist teachings can and should be used to reflect light on our own behaviour and the
way we act in our social context. We should of course be extremely careful in applying them
to the conduct of others. It is said that only a Buddha can see into the hearts of others: and any
attempt to interpret the law of karma in a mechanistic manner will be inadequate.
However, we can attempt to consider the spiritual implications of social phenomena such as
slavery in the light of the teachings. The general message of these teachings on precious
human birth is ‘use it or lose it’. We should wish to extend to others rather than to degrade the
‘freedom and opportunity’ represented by precious human birth to live a decent life, to support
one’s family and give one’s children a worldly and spiritual education.
We should recognise the fleeting nature of our situation and be determined that neither our
own nor others’ lives should be entirely occupied by physical survival. Our own fortunate
position is only temporary, so we should not be arrogant and careless of others’ needs.
If we acknowledge that happiness is the result of cherishing others whilst suffering ensues
from cherishing self, we have the key to create the conditions for our own and others’
happiness. Positive karmic action might include making efforts to support businesses which
employ people under decent conditions and permit them to fulfil their personal, social and
spiritual responsibilities.
Taking into account the manifold situations of enslavement - both gross and subtle - in every
realm of experience, we will recognise that worldly benefits are limited in scope and our
ultimate aim should be liberation from the chains of selfishness for ourselves and others.
For this reason, Buddhists express their aspiration in such words as these:
“May all beings have happiness and the causes of happiness,
May all beings be free from suffering and the causes of suffering,
May all beings be inseparable from the greatest happiness, which is beyond suffering,
May all beings leave attachment to dear ones and aversion to others and live believing in the
equality of all that lives.” ii
i
The author is a member of the Dechen Community, an association of Buddhist centres and groups
based in the United Kingdom and Europe, belonging to the Karma Kagyu and Sakya traditions of
Tibetan Buddhism. Dechen was founded by Karma Thinley Rinpoche and his English regent Lama
Jampa Thaye.
This traditional aspiration for bodhicitta or the ‘mind of enlightenment’ is generally recited after the
prayers of refuge in the ‘Three Jewels’ of the Buddha, His Teachings and His Community, at the
commencement of meditation and study according to the Tibetan schools.
ii