MAHAYANA BUDDHISMS INTERPRETATION OF HUMAN RIGHTS

Introduction: Buddhism has always centered on the concept of human or man and always being seen as an ideal path for mankind or humankind. However the Buddhist thought never spoke of the human rights in the definition what we have today; however it does talk of human dignity and upliftment of mankind. Hence it is necessary to interpret Buddhist thought in the present scenario. If we assume our method for interpreting human rights theory to be one of basing our ideas on that of human dignity, we should then try to interpret what human dignity means in Buddhist ideology. Buddhism has undergone many changes however today has been broadly classified into 2major sects Mahayana and the Theravada. Demographically the Northern region is Mahayana centered whereas the Southern region is Theravada centered. If we take a broader view on the concepts of Buddhism and include teachings for the purpose of attaining Buddhahood, then the teachings of Mahayana Buddhism would also play an important part. Buddhism, essentially and historically, is a teaching to enable people to achieve Buddhahood. One of the major problems is to interpret Buddhist scriptures for modern ideas of human rights. It is important to find such scriptures that are attempting to convey through their words and expressions the principles and ideas of human rights. Finding principles and ideas in texts in this way is an act of interpretation. However the historical background and the situation prevailing at that time should be taken into account.

Mahayana developed as a Buddhist movement with an emphasis on Bodhisattva practice among lay people. As a movement of people, Mahayana Buddhism offers a guide for life that is intimately linked to everyday life. Human Dignity in Mahayana Buddhism: The doctrine of Buddhahood is unique to Mahayana Buddhism. The Nirvana Sutra states that, all sentient beings have Buddhahood. From this concept, we can understand the concept of human dignity in Mahayana Buddhism. Firstly, it is important to make people aware that they themselves possess Buddhahood or Buddha-nature. Secondly, since the doctrine says that all sentient beings possess Buddhahood, it means that the doctrine represents equality. It is a well known fact, that the Buddha criticized social discrimination and caste system. The verse of Dhammapada says By birth one cannot be a Brahmin or a lower caste; by actions only one can be a brahmin or a lower caste. In this sense, it can be said that Buddhahood has much in common with the human right of all people being born free and equal. But in Buddhist thought, this Buddhahood or Buddha-nature is merely not a thought, but a principle which consists of wisdom and compassion. Wisdom is to identify our innate potential and compassion is to have a perspective for salvation for people actually living in disadvantaged circumstances. The Buddha-nature is a doctrine of Mahayana Buddhism. This doctrine is composed of Buddha and nature and does not mean departing from human form to become a Buddha, but demonstrating the nature and abilities of a Buddha while remaining a human being. From the doctrine of Buddha-nature, we can derive much related to the concept of human dignity. The all sentient beings encompass consideration for the Buddha-nature of all people. The doctrine of Buddhahood maintains that all people possess an inherent Buddhahood. This may be described

as a doctrine of true equality. In this sense, the doctrine of Buddha-nature has much common with the natural rights concept of people being born free and equal. The doctrine of dependant origination of Mahayana states, With the arising of this, that also arise. When this is not there, that also ceases to exist. With the cessation of this, that also ceases. A close analysis brings us to 2 views in this concept one seeing things not as fixed, but constantly changing and the second is coexistence with others in a relation i.e. symbiotic relationship. When we correlate it with the human right concept, this doctrine of Mahayana explains that change is essential in social system and it happens because nothing is static. Thus in a social system, an open society should accept all people because they have the potential for change. The second view of symbiosis may be seen as a relationship of mutual dependency between human beings. This means overcoming ego or self interest. By understanding people in terms of their interdependence, we first open up human relationships that have been closed by self interest. This of course does not mean fusion of self with others; rather it is being aware of the Buddha-nature in us as well as respecting the Buddha-nature of others. The Bodhisattva concept of Mahayana puts compassion into practice, feeling the pain of others and extending to them the hand of salvation. Thus the dependant origination doctrine means reaching out to others by overcoming our ego and understanding the oneness with others. This extends to helping others or ensuring their well being so that we are also well. This doctrine however, is not restricted to only human beings, but includes every living and non living being around us. Thus the Buddhahood is not only for humans but also for every entity of nature.

Another doctrine in Mahayana Buddhism is the concept of karma. It states that our present is due to our past actions. Thus the individuals karma defines his position. This could be extrapolated to the society the collective karma of society determines its status. For a healthy society, it is necessary to have healthy individuals i.e. the social consciousness transforms into social system. Thus if every person maintains the dignity of self and others, the society overall would be a dignified society. Conclusions: The Mahayana Buddhism does not refer directly to specific modern human rights; however we need to interpret its philosophy as the basis of human right. We need to understand the concept of living Buddhism and to reinterpret the Buddhist sutras in the light of problems of modern society. In one of its rulings, the US Supreme Court commented that, People are looking to religion for answers to the riddles posed by human existence. In other words, religion is what we look to answer the questions of what is a human being and what is the meaning and purpose of our lives. Thus the expected answers to the human existence and its human rights can be explained in one of the ways the doctrine of Mahayana Buddhism.

Atul Bhosekar M.A (Buddhist Studies) 1st Year

References: 1. The Mahayana Tradition and the Bodhisattva Ideal; Prof. Mario Poceski 2. Origins of Mahayana; Andre Bareau 3. Freedoms Law; Ronald Dworkin, Bokutakusha; 1999