In the modern world, the language of “human rights” shapes the way we talk about justice and dignity. But how does this concept resonate with the ancient ethical teachings of Buddhism? At first glance, the two traditions might seem worlds apart — one focused on legal entitlements, the other on spiritual liberation. Yet a deeper look reveals profound harmony, rooted in shared concern for suffering, non-harming, and the dignity of life.
Buddhism does not use the term “human rights” in its classical texts. The idea of inalienable rights — rights that a person has simply by being human — is a product of modern Western philosophy. But that doesn’t mean Buddhism denies these ideas. Rather, it approaches them from the other side: not as rights one claims, but as duties one upholds .
The Buddha taught that all beings — human and animal — dislike pain and seek happiness. From this, the ethical foundation of Buddhism emerges: do not harm others, as you would not want to be harmed. This principle grounds the five precepts, which protect others’ lives, property, relationships, truth, and clarity of mind. In this way, Buddhism builds a framework of universal moral duties — duties that, in modern terms, support the core human rights of life, liberty, and protection from harm .
When it comes to “negative rights” — freedoms from arbitrary arrest, torture, or oppression — Buddhism strongly aligns with their moral basis. Its commitment to ahiṃsā (non-violence), respect for life, and just governance supports a vision where such rights are honored by both individuals and the state .
“Positive rights,” such as the right to education or health care, are more cautiously approached. Buddhism sees these not as strict entitlements, but as things that are good and meritorious to provide, especially by those in power. Thus, while less forceful in terms of obligation, Buddhism clearly affirms that rulers and societies should support human flourishing wherever possible .
This vision is clearly reflected in the Declaration of Interdependence, a Buddhist statement on human rights issued in 1995. It declares that those fortunate enough to have a rare and precious human rebirth — with its capacity for moral and spiritual development — also have a duty not to obstruct the potential of others. It recognizes that human dignity is not grounded in autonomy or selfhood, but in our shared vulnerability, our capacity to suffer, and our potential for awakening .
Buddhism is cautious about the term “rights” because it may imply an unchanging self who “owns” those rights — an idea that clashes with the Buddhist teaching of anattā (not-self). Instead, Buddhists prefer to talk about universal responsibilities — a phrase popularized by the Dalai Lama. This language reflects the Buddhist concern that demanding rights can sometimes lead to egoism, while fulfilling responsibilities invites humility and connection .
And yet, Buddhism does not advise silence in the face of injustice. It distinguishes between aggressive self-centered demands and calm, principled defense of the rights of others. To protect someone from torture or oppression is not an act of ego — it is a natural flowering of compassion and wisdom .
So while Buddhism may not speak of “rights” in legal terms, it offers something just as vital: a deep ethical foundation for the protection of life, the promotion of peace, and the respect for all beings. It teaches that true justice arises not from force, but from understanding, and that the road to peace is paved not only with policies, but with the steady practice of compassion.