A study of right livelihood with assembling the silver craft in Khwaosinrin district, Surin province

Abstract

The objectives of this thesis are 1) to study the principle of right livelihood in Buddhism, 2) to study the circumstance of assembling the silver craft in Khwaosinrin district, Surin province, and 3) to study the analysis of right livelihood with the assembly of assembling the silver craft in Khwaosinrin district, Surin province. This research is a qualitative research design. Data were collected using documentary study, and in-depth interviews with monks, community leaders, intellectual villagers, and scholars. Finally, to present the analytic descriptive.

The results indicated that

                The principle of right livelihood in Buddhism in conclusion, there are three points: the first point: the concept of right livelihood means to exclude from all kinds of scammers is a way of happiness, a measure of the prosperity of Buddhism, and an ideology of ascetics, and lay persons. This principle has a goal: 1) Atthatha: gain for oneself means the current / foreground benefits and maximum benefits, 2) Parattha: gain for others means benefit yourself by earning a righteous living. 3) Ubhayattha: gain both for oneself and others means self-benefit and help share with others.

The circumstance of assembling the silver craft in Khwaosinrin district, Surin province had found that it had been an old community founded over 270 years ago. This group was a part of the Khmers who have emigrated, with the ability to strike gold, beat silver as jewelry, and have been generational to date. It is based on physical, verbal, and verbal aspects and developing by creating a product model that is unique or unique to itself and is a brand new unique to other people's brands.

The analysis of the right livelihood with the assembly of assembling the silver craft in Khwaosinrin district, Surin province had found that there are three points namely: 1) the principle of physical symmetry. The principles adopted have eight principles as follows: Gharavasa-dhamma: the four virtues for good household life, Ariya-dhana: the seven noble treasures, Iddhipada: the four paths of accomplishment, Kulaciratthiti-dhamma: the lastingness of a wealthy family, Papanika-dhamma: qualities of a successful shopkeeper, Sappirusa-dhamma: seven qualities of good man, Ditthadhammamikattha: benefits obtainable here and now and Sangahavatthu: the four bases of social solidarity, 2) the right livelihood in verbal: three principals have been adopted: Atthangika-makka: the Noble Eightfold Path, Sucarita: the three good conducts (good conduct in word) and Panca-sila: the five precepts. The livelihood is physically favorable, the livelihood is verbally likable, which also includes a mentally favorable living since physical, verbal, and mental actions are related, as the livelihood likes mentally: not being greedy wants someone else’s wealth for a living. Don’t think about believing in other people for a living and not taking advantage of other people for a living.