这篇问答是关于正确的谋生手段，也就是正业的意思，提问者希望自己进入灵性生活，不要被这个邪恶的世界影响，也不想被家庭影响，他看似比较负面，所以他来问克氏，他能做什么才是对的。
他一开始不愿意提及挣钱的事情，可能过于敏感，其实也就是内心的不安的掩盖。所以当克氏和他讨论透彻后，他放下了自我保护，于是问题得以展开。
克氏说的是，我们的职业其实是应对了内心的贪婪、传统和权力的欲望，也就是我们实际的决策是由内部决定的。比如一个人选择什么作为职业，已经是被内心的那些东西决定了。所以克氏就说了需要让思想从这些东西中解脱，也就是自己的决定就不会是注定的。而职业、或者谋生手段只是一个副产品，因为在追求真理的过程中，这个职业就不是问题的全部了，因为职业作为一个问题和其他生命的课题都是相关的，我们无法解决一个问题本身。
而最后，克氏的有趣的结论是，我们看到的外部世界是内部决定的，如果我们试图去把外部看成是一种固定的模式，那么就一定会带来冲突和混乱。其实这里说的就是，心变了，世界也会变了，或者说“当平心地，世界就平了”。但是这个并不是那种愚蠢的显化逻辑，因为你得看到自己的所有的内在，而这个是一个非常艰辛的道路，从来就不会让人舒服、满足和成就快乐。
第31章：正确地谋生
S. 经过许多天的旅行，从很远的地方来。他是一名电气工程师，在一家飞机工厂工作。他来这里主要是为了谈论宗教生活，以及他发现自己的家庭生活有多么困难，家庭给他造成的分心，正确教育孩子的困难，而不向他们灌输野蛮和无情以及收音机和电影院的可怕垃圾。
我们花了一点时间讨论了这些问题，我们指出，他必须从自己做起，因为这是可以高度培养和改造的唯一可以得到保证的基础，而这种想法并不是自我中心主义，而是建立正确的地基的唯一可能基础。我们讨论了这个问题，不久我们就谈到了正确的生计问题。
当我们开始讨论挣钱的正确方法时，他感到非常不安，尽管他尽了最大努力隐瞒这种不安。渐渐地，我们得到了他的合作，实际上他开始产生了兴趣，不再保护（防守 defence）自己。我们说，有一些明显的职业是对我们其他人类有害的：任何形式的杀戮，制造杀戮的手段，以及其他明显的残忍和压迫。传统、贪婪和对权力的渴望决定了谋生的手段，仅仅禁止某些不道德的职业会造成进一步的混乱。但是，如果一个人理解了传统、贪婪和权力的含意、代价，以及由此让思想感受摆脱了他们，那么就会得到一点满足（知足常乐）；那么，我们的需求就不会对应于我们的贪婪和自负。
从传统、贪婪和权力意志中解放思想感情，我们将找到正确的职业。如果不理解并因此改变我们问题的深层含义，将问题视为与任何其他东西无关，（而单纯地去追寻问题本身，）就会带来更多的悲伤和困惑。正确的职业是副产品，而不是目的。在寻求最高的过程中，我们会发现我们积极的（活动的 active）生活与我们内心的现实（实现 realization）相一致。通过外部，我们可以找到内部，但，（实际）是内部在塑造外部，而将外部固定在一个明确的模式中，而不考虑内部，会带来混乱、冲突和对立。
本文仅对翻译部分和评论申明原创↓下面是本篇文章的英语原文
Chapter 31 RIGHT LIVELIHOOD
S. came from a long distance after many nights’ journey. He was an electrical engineer, working in one of the aeroplane factories. He had come primarily to talk over the religious life and how difficult he found his family life, the wild distractions of his family, the difficulties of educating his children properly, without inculcating in them barbarity and ruthlessness and the appalling trash of the radios and the cinemas.
We talked about these matters at some length, and we pointed out that he must begin with himself, for that is the only ground, with any surety, that could be highly cultivated and transformed, and this consideration was not egocentrism but the only possible basis on which to build the right foundation. We went into this, and presently we came to the problem of right livelihood.
When we began to discuss the right means of earning money, he was acutely disturbed, though doing his best to conceal it. Gradually we got his cooperation, and he actually got interested, without defence. We said there were obvious occupations that were harmful to our fellow human beings: killing in any form, the manufacturing of the means of killing, and other forms of obvious cruelty and oppression. Tradition, greed, and the desire for power dictate the means of livelihood, and to merely prohibit certain occupations as being unethical is to create further confusion. But if one understands the implication, the cost of tradition, of greed and of power and thus free thought-feeling from them, there will come the contentment with little; our needs will not then correspond to our greed, to our pretensions. In freeing thought-feeling from tradition, from greed, from the will for power, we shall find right occupation. Without understanding and so transforming the deeper implications of our problems, to pursue the problem as though it is not related to anything else is to bring further sorrow and confusion. Right occupation is a by-product and not an end in itself. In seeking the highest, we shall find that our active life corresponds to our inward realization. Through the outer we may find the inner, but it is the inner that shapes the outer, and to fix the outer in a definite pattern without regard to the inner is to bring confusion, conflict, and antagonism.
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