..续本文上一页ective foundation for morality is the law of kamma, and its corollary, the teaching of rebirth. According to the principle of kamma, our intentional actions have a built-in potential for generating consequences for ourselves that correspond to the moral quality of the deeds. Our deeds come to fruition, sometimes in this life, sometimes in future lives, but in either case an inescapable, impersonal law connects our actions to their fruits, which rebound upon us exactly in the way we deserve. Thus our morally determinate actions are the building blocks of our destiny: we must ultimately reap the fruits of our own deeds, and by our moral choices and values we construct our happiness and suffering in this life and in future lives.

　　In the Buddha”s teaching, the law of kamma is integral to the very dynamics of the universe. The Buddhist texts speak of five systems of cosmic law, each perfectly valid within its own domain: the laws of inorganic matter (utuniyama), the laws of living organisms (bijaniyama), the laws of consciousness (cittaniyama), the laws of kamma or moral deeds and their fruits (kammaniyama), and the laws of spiritual development (dhammataniyama). The science that dominates the West has flourished through its exclusive attention to the first two systems of law. As a Buddhist, I would argue that a complete picture of actuality must take account of all five orders, and that by arriving at such a complete picture, we can restore moral and spiritual values to their proper place within the whole.

　　(2) Guidelines to Conduct

　　A second challenge, closely related to the first, is to propose concrete guidelines to right conduct capable of lifting us from our morass of moral confusion. While the first project I mentioned operates on the theoretical front, this one is more immediately practical in scope. Here we are not so much concerned with establishing a valid foundation for morality as with determining exactly what guidelines to conduct are capable of promoting harmonious and peaceful relations between people. On this front I think that the unsurpassed guide to the ethical good is still the Five Precepts (pancasila) taught by Buddhism. According to the Buddhist texts, these precepts are not unique to the Buddha Sasana but constitute the universal principles of morality upheld in every culture dedicated to virtue. The Five Precepts can be considered in terms of both the actions they prohibit and the virtues they inculcate. At the present time I think it is necessary to place equal stress on both aspects of the precepts, as the Buddha himself has done in the Suttas.

　　These precepts are:

　　 1. The rule to abstain from taking life, which implies the virtue of treating all beings with kindness and compassion.

　　2. The rule to abstain from stealing, which implies honesty, respect for the possessions of others, and concern for the natural environment.

　　3. The rule to abstain from sexual misconduct, which implies responsibility and commitment in one”s marital and other interpersonal relationships.

　　4. The rule to abstain from lying, which implies a commitment to truth in dealing with others.

　　5. The rule to abstain from alcoholic drinks, drugs and intoxicants, which implies the virtues of sobriety and heedfulness.

　　In presenting the case for these precepts, it should be shown that quite apart from their long-term karmic effect, which is a matter of faith, they conduce to peace and happiness for oneself right here and now, as well as towards the welfare of those whom one”s actions affect.

　　(3) Diagnosis of the Human Condition

　　A third project for religion is to formulate, on the basis of its fundamental doctrinal traditions, an incisive diagnosis of the contemporary human condition. From the Buddhist perspective I think the analysis that …

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