Law of Bangladesh

Law of Bangladesh is primarily in accordance with the English legal system although since 1947, the legal scenario and the laws of Bangladesh have drifted far from the West owing to difference in socio-cultural values and religious guidelines. In November 2007, Bangladesh has successfully separated the Judiciary from the Executive but several black laws still influence the rulers in creating Special Tribunals in using several black laws including the Special Powers Act.

Fundamental Rights in Bangladesh

Bangladesh People have 24 Fundamental Rights. It Approve by the Constitution of Bangladesh, Part-

1.       Article 26 to 47A. The Fundamental Rights in Bangladesh under below:

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Is violence justified in Buddhism?

Buddhist teachings maintain that under any circumstance whether political, religious, cultural, or ethnic, violence cannot be accepted or advocated to solve disputes between nations. All Buddhist traditions unanimously agree that war cannot be the solution to disputes and conflicts either even to achieve a religious goal, violence cannot be used or applied. Theoretically, violence is not associated with Buddhism. Its “five precepts,” which all Buddhists, including monks, nuns, and lay Buddhists should observe, begins with “non-violence” or “not killing”—abstain from violence or killing. All sentient beings fear violent activities, it states, in particular, that all living beings are scared of death, all living beings value their own lives, when one is faced with violence, and one has to reflect that one’s situation is similar to that of others because of the fact that as human beings we want our own lives to be secure. Thus, the Buddhist notion of protecting all forms of life and avoiding violent activities derives from the fundamental conviction that as one’s life is worthy for oneself, others also have a similar position with respect to their own lives.

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Define the terms peace and Non-violence.

Peace is a state of harmony characterized by non-violent. It is an absence of hostility or the existence of interpersonal or international relationships. It means the presence of cooperation, compassion, equality and worldwide justice. It also means the agreement after disagreement, harmony and unity. We can define peace as a political condition that ensures justice and social stability through formal and informal institutions, practices, and norm. In Buddhism peace is known as saanti which primarily means inner rather than outer peace referring to a state of being mentally and spiritually at peace, with enough knowledge and understanding to keep oneself strong in the face of stress in body in speech and in mind. The aim of the good life, as understood in Buddhism, is described as the attainment of a state of “Peace” or “santi. No violence is the intentional not use of physical force or power, not threatened, not against oneself another person or not against a group or community. 

Its five precepts which all Buddhist should observe begins with non-violence or not killing, abstaining from violence. Non-violence means fighting for political or social change without using force. Non-violence is the policy of using peaceful methods not force, to bring about political or social change, not involving force or to injure somebody. He who seeks his own happiness torments with rod, being that are desirous of happiness, doesn’t obtain happiness hereafter.

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Principles of Dialogue

Participation in a local interfaith organization is one of the better ways to get to know people of other religions, because you not only find out more about other religions, you also get to know people of differing faiths at the personal level. In this time of dialogue, keep in mind the following guidelines:

Honesty and tolerance: dialogue shall be based upon honesty and tolerance. It requires effective listening and learning, producing genuine engagement. Dialogue conducted in a spirit of tolerance emphasizes that all people inhabit the same earth. This assumes certain shared values such as the sacredness of life, the dignity of all human beings and the integrity of creation and nature.

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World Peace and the Goals of Buddhist

By Mangala Priya Bhikkhu

BA, English Program, 2012,

Buddhist Studies, MCU.

 Introduction

The word peace has various meanings and the meanings differ from different type of interpretations. It is mostly used as to interpret as inner state of tranquility, equilibrium, contentment, or serenity.  But according to some other interpretation it means the external social condition, being free from hostilities and hatred, especially free from warfare, but also freeing individuals to lead peacefully with harmony. Peace is a state of harmony characterized by the lack of violent conflict. It is an absence of hostility and the existence of interpersonal or international relationships.[1] The establishment of Peace is a working political order that serves the true interests of all. Therefore, we could simply define peace as a political condition that ensures justice and social stability through formal and informal institutions, practices, and norm.[2] In Buddhism peace means inner rather than outer peace. Inner peace refers to a state of being mentally and spiritually at peace, with enough knowledge and understanding to keep oneself strong in the face of stress.[3] Buddhism combines four primary issues: happiness, peace, freedom and security for peace. The idea of world peace means non-violence across the planet, and by which every nation in the world cooperates happily which means freedom and happiness among all peoples and all nations. According to Ven. P.A. Payutto, peace and happiness are synonymous: an unhappy person cannot find peace and there can be no peace without happiness. Buddhism prescribes freedom as another synonym for peace and happiness. Endowed with freedom, people can live happy and peaceful lives.[4]

World Peace

World peace simply means the idea of planetary non-violence by which nations cooperate by virtue of a system of governance that prevents warfare. Human race has been in such great need for freedom from conflict, ill-will, selfishness, deceit and strife. We are in dire need of peace not only in our homes,

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The Significance of Milindapanha

Venerable Mangala Priya Bhikkhu

Mahachulalongkornrajavidyalaya University

Buddhist Studies, Final Year BA 2012.

Introduction

The Milindapanha is one of the most popular and authoritative works of pali Buddhist literature.[1] According to T.W. Rhys David’s Milindapanha is undoubtedly the masterpiece of Indian point of view that had then been produced in any country.[2] Horner at his book of Milinda’s questions provides a table of passages in the great Buddhist commentator acariya Buddhaghosa’s work cited Milindapanha as an authority in his visuddhimagga and his commentaries to the pali canon.[3] Milindapanha has usually been added in suttanta pitaka itself in Burmese Theravada tradition as a part of khuddaka nikaya.

The Significance of Milindapanha

Although other Buddhist countries seems quite but in their land where pali tripitaka reigns supreme, the milindapanha stands just behind it as a weighty textual source for solving knotty problems of doctrine and as a gem of classical pali literature. Perhaps it is ironical that when Milindapanha has achieved an important place of such eminence in the Theravada Buddhist tradition, its origins

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Articulating Buddhism and Human rights in Sri Lanka

By Mangala Priya Bhikkhu

BA final year, 2012, Buddhist Studies,

Mahachulalongkornrajavidyalaya University

Introduction

Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, color, religion, language, or any other status. We are all equally entitled to our human rights without discrimination. These rights are all interrelated, interdependent and indivisible.[1]

human rights in Sri Lanka means Demand for inherent, nationality, place of residence, sex, national or ethnic origin, color, religion, language, or any other status particularly in Sri Lanka. In addition interrelated, interdependent and indivisible in Sri Lanka.

Dr. Tilokasundari Kariyawasam, President of the World Fellowship of Buddhist Women and Deputy Director General of Education in Sri Lanka, also strongly

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Buddhism and sustainable Development

 By Mangala Priya Bhikkhu

Introduction

The understanding of the basic of Buddhist teaching leads to the better understanding of many social science theories both in politics and in economics. And the understanding of both Buddhism and science is complementary in order to enable any individual to live a full and meaningful human life.[1]

Buddhism and sustainable development

Just as in a market economy, life and how we make choices with our life dictates what is right and what is wrong. It is not right or wrong because it is illegal or forbidden. But it is right or wrong because it will either lead our life into suffering or lasting happiness. The teaching of Lord Buddha on leading life along the middle path is therefore a teaching on making a choice in life.

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