สำนักราชบัณฑิตยสภา

The Journal of the Royal Institute of Thailand Volume III - 2011 Somseen Chanawangsa 3 3 Acharya Buddharakkhita (trans.). 1996. The Dhammapada: The Buddha û s Path of Wisdom. 2nd ed. (with introduction by Bhikkhu Bodhi). Kandy, Sri Lanka: Buddhist Publication Society, p. 62. 4 Fellous, G e´ rard. 2010. ùChallenges facing human rights in the XXI st century: A threatened universalityû, Universality of Human Rights Forum, Oslofi21›22 October 2010. Freedom to manifest one û s religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or the protection of the rights and freedoms of others. Such a stipulation should be acceptable to all parties concerned. The argument, whether from a moral or legal point of view, is simple and straightforward: if one demands and cherishes personal rights and freedoms, including the right to religion and freedom of belief, one should not infringe on the rights or freedoms of others, in whatever way or for whatever reason. For example, killing in the name of religion is not only unacceptable but also untenable, as it blatantly violates the other party û s right to life. To a Buddhist, the argument above is reminiscent of two verses from the Dhammapada , the best known and most widely esteemed text in the Pali Canon: 3 ë All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill or cause another to kill. [ Dh . 129] ë All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill or cause another to kill. [ Dh . 130] Human rights as a basis for further steps towards world peace Human rights as formulated in the UDHR and subsequent international instruments should be welcomed as a necessary basis for further steps towards peace and happiness, but are still not sufficient for truly lasting world peace. As has been pointed out by many, there is often a gap between proclamation and effective implementation, even in democratic countries. 4 The non-efficacy issue aside, measures against violation of fundamental rights and freedoms on the one hand, and safeguards against possible abuse of such rights and freedoms on the other, are seen by Buddhists as primarily constituting a negative or proscriptive 1-15_mac9 4/26/12, 8:09 PM 3