Abstract

          This thematic paper is of 2 objectives namely: (1) To analytically study the doctrine of Sammā-ājīva (Right Livelihood) in the Tipiṭaka systemically for building the correct and explicit body of knowledge which is coherent with the Buddhist general principles (2) To study and to find out the criterion for considering Sammā-ājīva from the information in the Tipiṭaka

          From the study, It is found that the most comprehensive definition of Sammā- ājīva which is coherent with the information in the Tipiṭaka and the other secondary Buddhist texts, is “the livelihood with wholesome action, bodily and verbally good conduct in the first place and having the effort to purify the mind from kilesa (defilements) regarding to the livelihood until the mind is totally pure and clear at last. This definition is also coherent with the fact that Sammā- ājīva is divided into 2 levels i.e. Sammā- ājīva with Āsava (canker) and Sammā-ājīva without Āsava. 

          Moreover, the significance of Sammā-ājīva is of 2 levels namely: (1) The level of Dhamma that is Sammā-ājīva as Magga, one of the Noble Eightfold Path and Sammā-ājīva as Sīla (moral conduct) which is the base for cultivating Samādhi (concentration) and Paññā (wisdom) (2) The level of Vinaya that is Sammā-ājīva functioning as the frame that determines the bodily and verbally good conduct of one’s livelihood and is for the sake of the group.

          Lastly, the criterion for considering Sammā-ājīva should be speculated in 4 points i.e. (1) A person’s motivation for earning a living (2) The means of earning a living itself (3) The process of earning a living, and (4) The consequence of earning a living.