"
On the basis of this Buddhist analysis, Abe makes the following recommendations to foster human rights and overcome religious intolerance. First, attachment to doctrine and dogma should be eliminated, for this is the cause of intolerance. Second, wisdom rather than justice should be emphasized, as this is the basis of compassion and love. Third, monotheistic traditions must come to understand the Oneness of ultimate reality in a nondualistic way in order to avoid exclusivistic and intolerant attitudes toward other traditions."
This is the Dhamma (dharma), for the Buddha said: "He who sees relational origination sees the Dhamma and he who sees the Dhamma sees relational origination."19 Therefore, "there is an intimate and vital relationship of the Buddhist norm or Dhamma with that of human rights
Thurman asserts: "The Buddhist 'individual,' as a living, relative, social, conventional being emerges as the center of the Buddha's Teaching since there is no such thing as an unchanging, ultimate, isolated, intrinsically identifiable 'individual'."35 Thus, in Buddhism
the individual human who possess rights is presented as a spiritual as well as physical being of unique accomplishments and valuable opportunities. We have earned our rights through suffering and transcending egotism in the sea of evolution, and no one can deprive us of them, since no one conferred them upon us. Societies cease to be truly human when they cease to acknowledge that each individual's fulfillment is the purpose of the whole. And humans are free also to give away their rights in furtherance of the fulfillment of others. Indeed it is by the supreme generosity of giving even one's life that one evolved into a human out of lower forms. Thus talk of rights quickly passes over into talk of responsibilities, as the self-fulfilled (that is, enlightened as to selflessness) individual automatically wills to share that happiness of release with others by aiding them in their own quest of enlightenment.36----------------------------------------------------
So, further to the three para extracted from "Buddhists and Human Rights - Bhimrao Ramji Ambedkar', why is the Dalai Lama keeping quiet about the violence and threats and ill-manners of his followers?
As a simple monk, that the Dalai Lama professes to be, why is he not reminding his followers of the intimate and vital relationship of the Buddhist norm or Dhamma with that of human rights?
Robert Thurman in all his brilliance as a professor of Tibetan studies, "
talk of rights quickly passes over into talk of responsibilities, as the self-fulfilled (that is, enlightened as to selflessness) individual automatically wills to share that happiness of release with others by aiding them in their own quest of enlightenment"; how is he aiding practitioners in their quest for enlightenment when he is sending them to hell by encouraging schism in his support of the ban on the practice of Dorje Shugden? This is really drawing doubts to his credibility.
http://www.dorjeshugden.com/all-articles/the-controversy/the-two-faces-of-robert-thurman/For his part, Robert Thurman thought it appropriate to portray for Newsweek magazine a murderous Dorje Shugden cult describing it as “the Taliban of Buddhism.” Thank you, Ringo Starr for the link. It was very interesting but roused my ire.
