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The Noble Eightfold Path is one of the principal teachings of the

Buddha, who described it as the path leading to the cessation of suffering (dukkha) and the achievement of self-awakening. It is used to develop insight into the true nature of phenomena or reality, and to eradicate greed, hatred and delusion. Right livelihood is included in the fifth of the Noble Eightfold Path. In addition, it is also included in morality or ethical conduct. Right livelihood is more dealt with the purity of morality (腻箩墨惫补辫腻谤颈蝉耻诲丑颈蝉墨濒补). The purity of morality is one of the paths leading to 狈颈产产腻苍补.

One of the statements of right livelihood can be found as follow:鈥�

鈥淩ight livelihood means that one should abstain from making one鈥檚 living through a profession that brings harm to others, such as trading in arms and lethal weapons, intoxicating drinks, poisons, killing animals, cheating, etc., and should live by a profession which is honourable, blameless and innocent of harm to others. One can clearly see here that Buddhism is strongly opposed to any kind of war, when it lays down that trade in arms and lethal weapons are an evil and unjust means of livelihood.鈥�^[1]

Right Livelihood is the fifth of the eight path factors in the Noble Eightfold Path, and belongs to the virtue division of the path.

"And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood."^[2]

Right livelihood is one factor on the Noble Eightfold Path. It is not determined by the amount of material wealth it produces, but rather by the well-being it generates. Many livelihoods which produce a surplus of wealth simply cater to desires rather than providing for any true need. For the individual, the objective of livelihood is to acquire the four necessities or requisites of human existence: food, clothing, shelter, and medicine. Again, the acquisition of these four requisites, be it in sufficient amount or in surplus, is not the ultimate objective. The four requisites are merely a foundation upon which effort to realize higher objectives can be based.

Some people are content with few possessions and need only minimum to devote their energies to mental and spiritual development. Others cannot live happily on such a small amount: they are more dependent on material goods. As long as their livelihood does not exploit others, however, Buddhism does not condemn their wealth. Moreover, people who are charitably inclined can use their wealth in ways that are beneficial for society as a whole.

Footnotes and references:

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[1]:

What the Buddha Taught. P. 47.

[2]:

S. III, P. 308. Pali Text Society III, P. 354.