Buddhist Hour
Script No. 428
Broadcast live on 3MDR 97.1 FM
11.00 pm to 12 midnight.
On Friday 19 May 2006 CE 2550 Buddhist Era

This script is entitled:
Applying the Buddha's Teachings to Everyday Life
Part 6 - Right Livelihood

We now continue with our series, Applying the Buddha's Teachings to Everyday Life with Class No. 6, first presented on the 27th of December 2005 at the Dandenong Ranges Community Cultural Centre in Upwey.

Tonight we will talk about the fifth factor of the Noble Eightfold Path: Right Livelihood (samma ajiva). We shall also talk about the precept of no sexual misconduct and further aspects of what it means in Buddhism to practice the Perfections.

We have seen that the Buddhist Path can be expressed in eight divisions.

"To eradicate one mighty force (craving) eight powerful factors have to be developed. All these eight factors are purely mental. Eight powerful good forces are summoned to attack one latent evil force." (Narada, 1988)

An easily understood view of the Noble Eightfold Path is that it's like a treasure map. As Buddhists we are following a map provided by the Buddha. The path we walk along is a mental path rather than a physical path, and the steps we take are steps to move our mind along this path. At the end of the path is the treasure; the end of suffering, Nibbana or perfect peace.

Where is the treasure buried? It is buried in each of our minds, covered by our hate, greed and ignorance.

The Buddha’s instructions on how to find this treasure are perfect because he has already found the treasure for himself. However, just like looking for an actual physical treasure, we must follow each step specifically otherwise we will end up in the wrong place. In following any map it is obvious that if we put in our own directions, or forget the instructions, or not understand them clearly, or decide we like bits of the instructions and we avoid other bits, it is not believable that we will ever find the treasure.

As we listen to the teachings given by the Buddha, in many instances we can recognise that to actually follow these teachings means we will change something in our lives: we have to change either our attitude or behaviour, or both. We need to follow the map the Buddha has given us instead of following our old habits, which are familiar territory to us. Recognising the need to change and being willing to change are important ingredients in our ability to follow the map to our goal of being free of suffering.

So, the next bit of the map we will discuss tonight is Right Livelihood.

In What Buddhists Believe, Venerable K. Sri Dhammananda wrote:

"Right Livelihood is a factor under moral conduct which refers to how we earn our living in society. It is an extension of the two other factors of Right Speech and Right Action which refer to the respect for truth, life, property and personal relationships. Right Livelihood means that we should earn a living without violating these principles of a moral conduct. Buddhists are discouraged from being engaged in the following five kinds of livelihood: trading in human beings, trading in weapons, trading in flesh, trading in intoxicating drink and drugs, and trading in poison. Some people may say that they have to do such a business for their living, and therefore, it is not wrong for them to do so. But this argument is entirely baseless. If it were valid, then thieves, murderers, gangsters, thugs, smugglers and swindlers can also just as easily say that they are also doing such unrighteous acts only for their living and, therefore, there is nothing wrong with their way of life."

"Some people believe that fishing and hunting animals for food are not against the Buddhist precepts. This is another misconception that arises owing to a lack of knowledge in Dhamma. All these are not decent actions and bring suffering to other beings. But in all these actions, the one who is harmed most of all is the one who performs these unwholesome actions. Maintaining a life through wrong means is not in accordance with the Buddha's teaching. The Buddha once said, 'Though one should live a hundred years immorally and unrestrained, yet it would indeed be better to live one day virtuously and meditatively’." (Dhammananda, 1999)

Even though we may not be engaged in the types of wrong livelihood as listed above, we should recognise that in whatever job or work we perform we should avoid breaking any of the five precepts. So, for example, to lie in preparing our yearly tax return by stating our income is less than it really is, is incorrect. To misrepresent the qualities of a product we are selling or to slander the product of a competitor is incorrect. To take pens, paper, drinks or other materials from our employer which were not given to us for our private use is incorrect.

Anita was explaining that in her job as Director of Nursing at a private nursing home she has changed the nursing homes systems to avoid having to kill ants and other small insects. Rather than using poisons to remove the pests once they have entered the premises they have focused on creating a cleaner environment that does not provide food to attract the insects. The few insects which do still come inside, Anita puts outside by hand. Whilst she cannot order all her staff to do the same as she does, Anita has created a work environment to guard her own actions and she is providing a good example for others to follow.

There are a number of occupations that are very beneficial for others and if you happen to work in these environments it is likely your work could create great good kamma for you. Examples of these are to work in jobs that contribute to food and drink production (not including alcohol), housing or accommodation, clothing production, or old age care and medical care. Teaching people to read and write creates the good kamma that will enable you to read and write in your future births.

In The Spectrum of Buddhism, Venerable Piyadassi Thera explains the results of practicing a harmful livelihood:

"The precept about Right Livelihood was designed to bring true happiness to the individual and the society, and to promote unity and proper relations among people. Unjust and wrong ways of living apply to individuals, families and nations. A wrong and unrighteous way of life brings in its train widespread unhappiness, disharmony and trouble. When a person or a community succumbs to the evil of exploiting others, it interferes with the peace and harmony of the social order. It is sheer selfishness and greed that prompts a man to adopt wrong and unlawful ways of life. Such [people] are utterly indifferent to the loss and pain caused to their neighbours and to society." (Piyadassi, 1991)

When we listen to Buddhist teachings we often recognise there are things we have done in our past which were unwholesome or unwise. Our mind does not have perfect wisdom or perfect compassion so it is inevitable that we have done unwholesome actions in the past. Buddhism teaches us that there is no point in having regret or guilt towards our past behaviour.

The past is gone, it can not be changed. To continue on with guilt about our past actions is to be stuck in an unwholesome mind. The name of this unwholesome mind is regret. This will only prolong our mental pain. What the Buddha says to do is to generate the wholesome wish to not repeat or continue our bad actions, to resolve to never do this again. Make a statement to yourself, "I will not do that unwholesome action again, now, or in the future. Instead I resolve to do this wholesome action, which is of benefit." Make this your deliberate resolution and then by acting in that wholesome way repeatedly, it becomes your new habit.

There is a story from the Life of the Buddha which illustrates this. This story is a good example to us of how a person can change away from performing their unwholesome actions, even when they have been of a very severe type.

The Story of Angulimala

We will now read the section on Angulimala from The Buddha and His Teachings by Venerable Narada:

"It was twenty years after his enlightenment that the Buddha converted the notorious murderer named Angulimala. Angulimala, by unfortunate circumstance, was given an instruction by his teacher at that time to collect one thousand human right hand fingers to make as an offering to his teacher. The teacher was seeking to destroy Angulimala because of false information given to him by other students who were maliciously motivated."

"With great reluctance but in obedience to his corrupt teacher Angulimala started killing people to collect their fingers. The fingers as collected were hung on a tree but as some of these fingers were taken by crows and vultures Angulimala started to place them on a string which he hung around his neck."

"Thus he later became known by the name Angulimala which means garland of fingers or finger-wreathed. When he had collected 999 fingers, he happened to be travelling along a road when up ahead he saw a man who, unknown to Angulimala, was the Buddha. Angulimala was happy to see the man because he thought he could complete his task and obtain the one-thousandth finger. He stalked the Buddha drawing his sword. The Buddha used his psychic powers and produced obstacles to prevent Angulimala from getting near him."

"The Buddha walked at his normal pace, while Angulimala began to run. Angulimala then ran as fast as he could, but could not catch up to the Buddha. Panting and sweating, Angulimala called out "stop, ascetic". The Buddha calmly said: "Though I walk, yet have I stopped. You too Angulimala, stop". Angulimala questioned The Buddha. "I who have stopped walking, you tell to stop. And you who are still walking, you say you have stopped. What is the meaning of these words?"

"The Buddha sweetly replied: "Yes, I have stopped, Angulimala, evermore, towards all living things renouncing violence; therefore it is I who have stopped, but you still go on."

"Angulimala’s good kamma rushed up to the surface. He thought that the great ascetic was none other than the Buddha Gotama who out of compassion had come to help him. Straight away he threw away his armour and sword and became a convert. Later, as requested by him, he was admitted into the community of Buddha’s Monks by the Buddha. But the Venerable Angulimala had no peace of mind because even in his meditation he used to recall memories of his past and the pathetic cries of his victims."

"As a result of his negative actions, while seeking alms in the street he would often become a target for stray stones and sticks. He would return to the monastery with ‘broken head and flowing blood, cut and crushed’ to be reminded by the Buddha that he was merely reaping the effects of his own kamma."

"One day as Angulimala went on his rounds, he saw a woman in difficult labour. Moved by compassion, he reported this woman’s suffering to the Buddha. The Buddha advised Angulimala to pronounce the following words of truth, which later came to be known as Angulimala’s Paritta (Angulimala’s verse of truth)."

"Sister, since my birth in the Arya clan (i.e. since his ordination) I know not that I consciously destroyed the life of any living being. By this truth may you be whole, and may your child be whole."

"Angulimala studied this verse and going to the woman, sat on a seat separated from her by a screen, and uttered these words. Instantly she was delivered of the child with ease. The efficacy of the paritta persists to this day. In due course Venerable Angulimala did attain the final stage of the Buddhist Path called Arahantship."

This story of Angulimala is a story of hope for us. It means we are not a captive of our past. Even though we may have done many unwholesome actions in our past there is a path we can follow which, when practiced, will allow us to reach our goal of becoming free from suffering, despite our past errors.

The Ten Perfections

So far, we have discussed Right Livelihood and Right Action in terms of what mental attitudes and actions we should avoid. We continue, now, with which mental states to cultivate, and the actions that go along with them. We will begin with generosity and ethics.

Generosity, or dana in Pali, is the first of the Ten Perfections. In Being Good, a treatise on Buddhist Ethics for Everyday Life, Master Hsing Yun, writes:

"Generosity properly is an aspect of compassion. Since true compassion seeks only the well-being of others, all acts of generosity should be directed towards increasing the well-being of others." (Hsing Yun, 1998)

The act of generosity should be directed by the wisdom of what actually increases the well-being of others. Master Hsing Yun comments:

"When we help someone, we must be sure that our help does not become a means for that person to bring even more trouble on himself and others." (Hsing Yun, 1998)

For example, giving generously gifts of weapons, poisons, alcohol and so forth is not rooted in the perfection of generosity as these gifts will bring harm upon the recipients, either now or in the future.

Master Hsing Yun also says,

"Generosity should never produce or encourage sloth, depravity, insensitivity, irresponsibility or meanness". (Hsing Yun, 1998)

Westerners will understand these characteristics as belonging to someone who has been "spoiled". It is appropriate to help someone in need, but if they begin relying on you often, then you must draw a line. As the saying goes, "Give a man a fish and feed him for a day. Teach a man to fish and feed him for a lifetime."

Master Hsing Yun continues by saying:

"Buddhist sutras speak of three basic kinds of generosity:"

"1) Material generosity. By giving things to others we give them joy and comfort. In the highest sense, our generosity should be a gift of kindness that nurtures the moral nature of others as it shows them, very simply, that we care about them."

"2) Emotional generosity. When we are generous with our time and our emotions, we help others overcome the hardships of life. Our laughter will help them endure, our kindness will keep them from fear, while our sensitivity will help them realise the oneness of all sentient beings."

"3) Dharma generosity. In the end, the highest form of generosity is giving the Dharma. Only the Dharma can give others the means to stand on their own and truly understand life in this world. Whenever we speak about the Dharma, or teach it or encourage others in it, we are giving the highest gift of all." (Hsing Yun, 1998)

The perfection of generosity can be cultivated in the environment you already live in, with the people you already know. To begin, you can do very simple things like give small gifts of flowers and food to the ones you know on a more regular basis. Although these acts may seem of little consequence, they bring about in you the awareness to develop a generous attitude and sensitivity to the needs of other people, to not take others needs for granted but be kind and caring towards them through your good actions.

In Buddhism, great attention is given to the attitude with which you give to others. For example, begrudgingly donating money to charity is not the perfection of giving, even if you do manage a smile. There is more to it than the act of changing hands of material wealth.

Give like you were giving to your child. Give like you were giving to your love. Give like you were receiving the gift. Give completely. Give freely. Once given it belongs completely to the other person. It is no longer your property.

If the person then damages or throws away what they received from you, it should not raise any pain or concern in your mind. If it does, maybe you still have an idea that it belongs to you. You may have not given the object freely.

Imagine that you give someone some chocolates. They put them away. You say to yourself, "They should have shared the chocolates with everyone". In this case you have not offered the gift freely or completely. Your mind still thinks it has a say over the object you gave away, that it still belongs to you.

Generate joy for the person receiving the gift. Be happy for their good fortune. Praise them for making the good causes to receive this gift. See yourself as the connector between them and their good merit. What you are giving them is coming from your merit and then from their merit. Yet by you doing the giving, you are able to make good causes, to develop your practice of giving and to make merit.

The Precept to Refrain from Sexual Misconduct.

The following is taken from the article "The Five Precepts - Panca Sila" by Maha Upasaka U Nu, published in "The Young Buddhist 1982", the annual journal of the Singapore Buddha-Yana Organisation (SBYO). 5.

"The beneficial results of refraining from committing adultery, or from carnally knowing maidens still under guardianship: The person who vigilantly and steadfastly observes this Kamesu micchacara Precept reaches the world of Devas on his death. When he expires in the world of Devas, and is reborn in the world of human beings, he is endowed with the following qualities:"

"l. having no enemies;
2. being the object of affection and regard by all others;
3. being able to obtain food, beverages, clothes and ornaments readily;
4. being able to sleep well and peacefully;
5. being able to wake up in peace and comfort;
6. being free from falling into the four lower planes;
7. being free from the state of a eunuch;
8. being free from gusts of hot anger;
9. being given to just and fair actions;
10. having a fresh and happy face;
11. being able to enjoy comfort and well-being;
12. being free from physical defects and deformities;
13. having a sound and healthy appearance;
14. not being assailed by doubts and suspicions;
15. having no anxiety or worry;
16. being able to live in calm happiness;
17. having no dangers, or threats, or harm;
18. being able to associate with loved ones."

The Buddha gave the following advice to his monks to reduce desire they may experience when seeing a woman or hearing her voice. Whilst for Buddhist lay persons it is not necessary to practice celibacy it is very useful to know which methods are effective in reducing strong sexual desire. Obviously for women these reflections can be applied to men.

If the woman is younger than you, think, this woman is young enough to be a daughter to me. A daughter subject to the suffering of this world, she too will experience sickness, old age and death. Like all beings, she also looks for happiness and the way out of suffering. May she find the way out of suffering. May I learn the Dhamma to teach beings like her the way out of suffering.

If the woman is a similar age to you, think, this woman is like a sister to me. A sister subject to the suffering of this world, she too will experience sickness, old age and death. Like all beings, she also looks for happiness and the way out of suffering. May she find the way out of suffering. May I learn the Dhamma to teach beings like her the way out of suffering.

If the woman is older than you think, this woman is old enough to be like my mother. A Mother subject to the suffering of this world, she too will experience sickness, old age and death. Like all beings, she also looks for happiness and the way out of suffering. May she find the way out of suffering. May I learn the Dhamma to teach beings like her the way out of suffering.

Next week we will examine the precept of no intoxicants and Right Effort, the sixth part of the Noble Eightfold Path.

May you cultivate the path of Right Livelihood.

May you keep the precept of abstaining from sexual misconduct.

May you develop the perfections and come out of suffering.

May you be well and happy.

May all beings be well and happy.

1. Venerable Narada Thera. 1998. The Buddha and His Teachings.. Publisher. Buddhist Missionary Society, 123, Jalan Behala, 50470 Kuala Lumpur, Malaysia. pp 98-99.

2. Dhammananda, K Sri. 1999. What Buddhists Believe.. Publication of the Yayasan Belia Buddhist Malaysia. 129 Jlan Seang Tek, 10400 Pulau Pinang. 10th Edition. P81, P 82

3. Venerable Piyadassi.1991. The Spectrum of Buddhism. Published by The Corporate Body of the Buddha Educational Foundation, 11th Floor, 55, Hang Chow S. Rd., Sec 1, Taipei, Taiwan, R.O.C. P 78

4. Master Hsing Yun.1998. Being Good., Published by Weatherhill Incorporated, 568 Broadway, Suite 705 New York, NY. 10012. p80.

5. Maha Upasaka U Nu. 1982. The Five Precepts- Panca Sila by, published in "The Young Buddhists 1982", the annual journal of the Singapore Buddha-Yana Organisation (SBYO).

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