..續本文上一頁s a wrong form of livelihood, but other occupations, such as selling weapons or intoxicants, may not violate those factors and yet be wrong because of their consequences for others.

　　The Thai treatise discusses the positive aspects of right livelihood under the three convenient headings of rightness regarding actions, rightness regarding persons, and rightness regarding objects.[35] "Rightness regarding actions" means that workers should fulfill their duties diligently and conscientiously, not idling away time, claiming to have worked longer hours than they did, or pocketing the company”s goods. "Rightness regarding persons" means that due respect and consideration should be shown to employers, employees, colleagues, and customers. An employer, for example, should assign his workers chores according to their ability, pay them adequately, promote them when they deserve a promotion and give them occasional vacations and bonuses. Colleagues should try to cooperate rather than compete, while merchants should be equitable in their dealings with customers. "Rightness regarding objects" means that in business transactions and sales the articles to be sold should be presented truthfully. There should be no deceptive advertising, misrepresentations of quality or quantity, or dishonest manoeuvers.

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　　Chapter V

　　Right Effort

　　(Samma Vayama)

　　The purification of conduct established by the prior three factors serves as the basis for the next pision of the path, the pision of concentration (samadhikkhandha). This present phase of practice, which advances from moral restraint to direct mental training, comprises the three factors of right effort, right mindfulness, and right concentration. It gains its name from the goal to which it aspires, the power of sustained concentration, itself required as the support for insight-wisdom. Wisdom is the primary tool for deliverance, but the penetrating vision it yields can only open up when the mind has been composed and collected. Right concentration brings the requisite stillness to the mind by unifying it with undistracted focus on a suitable object. To do so, however, the factor of concentration needs the aid of effort and mindfulness. Right effort provides the energy demanded by the task, right mindfulness the steadying points for awareness.

　　The commentators illustrate the interdependence of the three factors within the concentration group with a simple simile. Three boys go to a park to play. While walking along they see a tree with flowering tops and decide they want to gather the flowers. But the flowers are beyond the reach even of the tallest boy. Then one friend bends down and offers his back. The tall boy climbs up, but still hesitates to reach for the flowers from fear of falling. So the third boy comes over and offers his shoulder for support. The first boy, standing on the back of the second boy, then leans on the shoulder of the third boy, reaches up, and gathers the flowers.[36]

　　In this simile the tall boy who picks the flowers represents concentration with its function of unifying the mind. But to unify the mind concentration needs support: the energy provided by right effort, which is like the boy who offers his back. It also requires the stabilizing awareness provided by mindfulness, which is like the boy who offers his shoulder. When right concentration receives this support, then empowered by right effort and balanced by right mindfulness it can draw in the scattered strands of thought and fix the mind firmly on its object.

　　Energy (viriya), the mental factor behind right effort, can appear in either wholesome or unwholesome forms. The same factor fuels desire, aggression, violence, and ambition on th…

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