初期經典에 나타난 社會倫理思想 硏究 : 在家信者의 生活倫理를 中心으로 = A Study on Ethics and Social Thought in the Early Buddhist Scriptures

다국어 초록 (Multilingual Abstract)

This thesis deals with ethics and social thought revealed in the early Buddhist Scriptures with a focus on the living ethics of lay Buddhists. For convenience' sake, social ethics of lay Buddhists are divided into three: general ethics, living ethics and economic ethics. Much research on social ethics of Early Buddhism has already been done in foreign countries. But, domestic research in this field is relatively scant. The reason lies in the wrong view that the interest in the secular world is non-Buddhistic. Thus, this study is attempted with a view to helping those not familiar with social ethics of lay Buddhists.
The second chapter examines basic ethics of lay Buddhists. The most significant here is the question, "What conditions should lay Buddhists be equipped with?" According to early Buddhist Sutras, lay Buddhists should have complete trust, complete precepts, complete dana, and complete wisdom. In this context, "having complete trust" means a firm confidence in three treasures. Buddhists must adamantly believe in Buddha, the law of Buddha and a Buddhist monk. In addition, the precepts lay Buddhists must observe are the five Buddhist commandments(against murder, theft, adultery, falsehood and intemperance) and the eight silas. The five Buddhist commandments are the basic precepts lay Buddhists must follow every day and the eight silas are the Buddhist regulations lay Buddhists observe at certain months and dates, that is, at Samjang and Eukjaeil.
The third chapter discusses living ethics of lay Buddhists. This ethics is described in detail in Sigālovāda-sutta. According to this sutra, Buddha said that we should keep well the ethics of human relationship symbolized as six points of the compass. The east is the relationship of parents and children, the south is that of teachers and students, the west that of husband and wife, and the north the relationship between friends. Besides, the downward point is the relationship of employers and employees, and the upward direction is that of the Saṅgha and lay Buddhists.
The living ethics of lay Buddhists are largely divided into home ethics and social ethics. The home ethics of lay Buddhists is mainly concerned with the relationship of parents and children and that of husband and wife. And the social ethics of lay Buddhists are related to the relationship of teachers and students, the relationship between friends, that of employers and employees, and that of the Saṅgha and lay Buddhists.
The fourth chapter deals with the economic ethics of lay Buddhists, in other words, with the importance of economy, the acquisition and consumption of goods, Buddhist view of occupation and distribution ethics, and Buddhist labor ethic. In the discussion of Buddhist economic thoughts, the Saṅgha and lay Buddhists should be distinguished. To the Saṅgha, the life of nonpossession only with three monastic robes and a set of dinnerware is a virtue, but lay Buddhists must acquire more goods and money in oder to maintain the stability of household.
The Buddha taught that lay Buddhists should acquire more wealth with hard work and honest ways of earning as the wealth can make them and others live comfortably as well as present offerings to the saints and Saṅgha. In addition, the Buddha also preached that it is important both to accumulate property honestly and to protect their own wealth from natural disasters. The Buddha advised that wealth should not be wasted because of a dissipated life indulged in luxury and pleasure-seeking.
The Buddha also recommended that after dividing our income into 4 equal parts, we should use a quarter of it as living expenses, two quarters for maintaining our occupation or capital investment and the last part for savings or preparation of rainy days. This recommendation is widely known as the Buddha's advice for the accumulation and spending of wealth.
The Buddha prohibited lay Buddhists from engaging in five occupations such as arms trade, human trafficking, butchery, liquor sale and drug dealing. The status of human beings varies depending not on birth but on job with which they earn bread. As our social status relies on what we do for a living, our job is really significant.
And lay Buddhists should not keep all the money only for themselves even though they earn it by their own efforts. They should practice charity for others. This is called the ethics of distribution in modern economics.
Buddhist view of labor is teleological and ritual in character. Human life cannot be understood without thinking of labor. Buddhist work ethic does not simply have an economic sense, but rather contain socio-ethical, psychological and religious meanings, too.
In general, labor emphasizes only the economic sense of wealth acquisition and accumulation. But, human work does not just mean the pursuit of personal interests. We should not forget the social nature of labor to contribute to the benefits of society. Besides, labor should be sublimated into "the labor to advance to the door of the nirvana" as "a means of religious practice". In Buddhist point of view, labor itself is a process of practicing asceticism and so, labor and its results should return to the suffering humankind.

목차 (Table of Contents)

• I. 序 論 = 1
• 1. 硏究의 目的 = 1
• 2. 先行硏究 = 3
• 3. 硏究의 範圍와 方法 = 5
• II. 在家信者의 基本倫理 = 6
• 1. 在家信者의 條件 = 6
• 2. 在家信者의 믿음 = 11
• 3. 在家信者의 戒律 = 18
• 1) 五戒 = 18
• 2) 八齋戒 = 27
• III. 在家信者의 生活倫理 = 32
• 1. 在家信者의 家庭倫理 = 35
• 1) 부모와 자식의 윤리[父子關係] = 37
• 2) 남편과 아내의 윤리[夫婦關係] = 42
• 2. 在家信者의 社會倫理 = 50
• 1) 스승과 제자의 윤리[師弟關係] = 52
• 2) 친구와 동료의 윤리[朋友關係] = 54
• 3) 주인과 고용인의 윤리[主從關係] = 62
• 4) 출가자와 재가자의 윤리[僧俗關係] = 65
• IV. 在家信者의 經濟倫理 = 69
• 1. 經濟의 重要性 = 69
• 2. 財貨의 獲得과 消費 = 73
• 3. 佛敎의 職業觀과 分配의 倫理 = 80
• 4. 佛敎의 勞動觀 = 84
• 1) 勞動의 槪念 = 86
• 2) 佛敎에서 본 勞動의 意味 = 87
• V. 結 論 = 93
• 參考文獻 = 96
• Abstract = 99