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Right View (in Pali: samma ditthi) is critical to being able to make wise decisions in all facets of life. Right View from a Buddha Dhamma perspective means having wisdom in Body, Speech and Mind so we know what is the wise thing to do.

This results in a positive outcome both in the present and the future for individuals, the nation and, as we live in a globalised society, the world!

Right View (in Pali: samma ditthi) is critical in Buddha Dhamma as it marks the beginning of the Eightfold Path.

What is Right View?

The Sammaditthi Sutta and its Commentary, published in 1991 by the Buddhist Publication Society, Kandy, Sri Lanka is The Discourse on Right View and was taught by the Buddha whilst living at Saravatthi in Jeta's Grove, Anathapindika's Park.

"One of right view, one of right view is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?"

"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the Bikkhus will remember it."

"Then, friends, listen and attend closely to what I shall say."

"Yes, friend", the Bikkhus replied. The Venerable Sariputta said this:

"When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma." The root is the major part of a statement if we are going to acquire the form of a syllogism.

Right View ultimately means non-discrimination - seeing all people as the same, neither good or bad, neither clever or foolish; not thinking that honey is sweet and good and some other food is bitter. To explain this means we are arguing in set theory of taste properties, for example, if you look in the theory of taste in the encyclopedia Britannica, this is an example of incomplete analysis as it does not comment on the full set of tastes. Quite often, in everyday life we do incomplete analysis, but we believe we have done full analysis and this is an error.

Although you may eat several kinds of food, when you absorb and excrete them, they all become the same.

January 26 was Australia Day.

January 26 is a historical and meaningful day for Australians.

This day gives all Australians, regardless of their ethnic origin, an opportunity to reflect and celebrate what it means to go to sleep each night beneath the gaze of the Southern Cross.

We would all agree that Australia is a model of successful multiculturalism.

Australians are united by the concept of immigration as a way of national life.

Australia has welcomed more than four million settlers from other lands since 1945.

In 1986-87, nearly 115,000 newcomers from some 200 countries settled here.

It is just over 200 years since the eleven ships of the First Fleet set sail on the longest migration in human history.

There is agreement on all sides of the Australian political spectrum that immigrants still play a vital part in shaping Australia's future.

A continuing vigorous immigration program is needed because there is increasing concern over the graying of Australia.

What is important for the present and future prosperity of Australians is that we make the effort to develop and practice Right View--Right View in the sense of what we can do to make Australia a great nation. A great nation who not only blesses her inhabitants but indeed is a role model for the world.

Australia has had 3 years of the best gross domestic product in the world at about 4% per annum with low inflation.

Therefore, reflecting what it means to live and contribute to Australia should not be something that we just do on Australia Day, but every day. It is prudent to recall to your mind that the prosperity you enjoy today is the result of the labor of countless beings of the past, who worked in this country.

From a Buddha Dhamma perspective, it is a great blessing to live in Australia as Australia is a peaceful land with a well developed social, political and economic infrastructure.

All Australians, if they are willing to apply themselves wisely and develop Right View, can enjoy a fulfilling life, which means that you can view your life without regret.

In the development of wisdom, each must for himself or herself clearly understand what is wholesome and what is unwholesome.

The Buddha, in the Sutta The Discourse of Right View, taught on the Wholesome and the Unwholesome.

"When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, his view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.

"And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will in unwholesome; wrong view is unwholesome; this is called the unwholesome.

"And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is the root of the unwholesome; delusion is the root of the unwholesome; this is called the root of the unwholesome."

This means that the major premise in the logic of how life turns out is by keeping the five precepts:

--Refraining from destroying living creatures
--Refraining from taking what is not freely given
--Refraining from wrong conduct in sexual pleasures
--To refrain from false speech
--To refrain from taking distilled and fermented intoxicants which are the occasion of carelessness

"And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome."

The unwholesome is the logical counter positive of the wholesome.

"And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome."

"When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he/she entirely abandons the underlying tendency to lust, he/she abolishes the underlying tendency to aversion, he/she extirpates the underlying tendency to the view and conceit 'I am', and by abandoning ignorance and arousing true knowledge he or she here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

Logical processes apply in the chain of reasoning. The Buddha did not arrive at the truths by logic, but by direct insight, but they do withstand the simple tests of logic.

To be born or immigrate to Australia is a result of good deeds in previous lives whereby that person practiced generosity (in Pali: dana) and morality (in Pali: sila) or other good things.

In addition, that person had contributed in past lives to the prosperity and well being of the country they were native or had immigrated to. As the Buddha taught, everything can be linked to Cause and Effect, or in pali "kamma".

This is illustrated in the following quote from the Dhammapada, A Practical Guide to Right Living:

Mind precedes all mental states
Mind is their chief
They are all mind-wrought
If with an impure mind a person acts or speaks
Suffering follows him like the wheel that follows the foot of the ox.

Mind precedes all mental states
Mind is their chief
They are all mind-wrought
If with a pure mind a person speaks or acts
Happiness follows him/her like his/her never departing shadow.

It is wise to contribute to the prosperity and wealth of Australia, which is your home today.

Contributing to the prosperity of your country creates the conditions to be reborn in a suitable affluent location in future lives.

To be born in a suitable location is one of the highest blessings.

The Buddha taught his students thoroughly on Right View in all areas; how to be a good citizen, employer, employee, son/daughter, father/mother and so on. All these good things can be done at the same time.

Students of the Buddhist Discussion Centre (Upwey) are taught to develop Right View using the Framework of the Five Styles:

Friendliness,
Practicality,
Professionalism,
Cultural Adaptability and
Scholarship.

Likewise, the Constitution of Australia is put in place to protect and encourage Australians.

Many modern theories such as the Deconstructionist's theory which has some vogue in Australian universities today posit that only subjective statements about truth are possible, and therefore discount the possibility of arriving at the truth free of personality bias (in Pali: yathabutam). This is a type of thinking which ignores cause and effect and prevents the allocation of absolute value to anything, including patriotism.

Contrary to this, Buddha Dhamma teaches through correct mind cultivation within the context of the Buddhist Eightfold Path, that it is possible to arrive at a view of reality based on thorough understanding of cause and effect.

Ignorance is the absence of knowledge. It prevents an individual from having a correct view of reality. It also prevents him or her from realizing the ultimate truth. Ignorance makes an individual see happiness in suffering, good in evil, and vice-versa. Moreover, it makes an individual regard the five aggregates to be permanent and the Four Noble Truths to be unreal. It means attachments to notions of eternalism or nihilism and to misunderstand the conditioned nature of phenomena.

Right View is the knowledge of The Four Noble Truths, which are:

there is suffering;
the cause of suffering is grabbing;
there is an end of suffering;
and there is a path out of suffering which is the Eightfold Path.

26th January is Australia's National Day. Each country has its own National day.

It is not strange to wish that one's own country be well thought about in the world community.

But that wish does not say that the notion will become factual.

In spite of vast sums of money employed over many years on promoting national sentiment, some sections of our community within our society hold ancient memories of lesser love of the established order.

Aboriginal leader Lowitja O'Donoghue called for the 26th January to be replaced with a "neutral date" for future Australia Day celebrations.

With due respect to her views, there can never be a date to celebrate where only good things happen.

She has some difficulty with logic because she says in the Australian Newspaper of 25 January "Australia Day is an ideal opportunity to reflect on who we are as a nation and what values we collectively endorse and can celebrate".

On Wednesday 26 January 2000, the following person responded to Lowitja O'Donoghue's article in the Australian Newspaper in the section 'Letters To The Editor'.

Alex Robson of Highgate Hill QLD had this to say;

'Lowitja O'Donoghue wants "inclusion", but not "assimilation"; she wants to hear the word "sorry", because somehow "sincere regret" isn't good enough; she talks about "a common identity", but in the same breath says that we are a nation of "haves" and "have-nots"; she paternalistically insults Aboriginal people by referring to them as being "collectively impoverished", when in fact most are not.

From a Buddha Dhamma view, regret is unwholesome, and should not be practiced.

The Buddhist Discussion Centre (Upwey) Ltd practices right view in being a good citizen by obeying the Australian Laws.

The degree of legislation in this country has developed in three levels and is extremely complex.

At our Centre, for example, we sought permission from the local council to cut down two fairly old gum trees. We have received a planning permit for the pruning of one of the trees allowing for the pruning of dead and dangerous limbs. The second tree was examined and found to be dead, so it could be removed and no permit was required.

We are not allowed to alter or modify the area of tree clearing and the number of trees, except to comply with a notice issued under the Catchment and Land Protection Act 1994, the Country Fire Authority Act, the Local Government Act, or lawful authority under the SEC Act

This permit will expire if the removal has not been completed within one year of the date of issue.

These are the types of conditions under which the management of our Centre stays legal in the state of Victoria.

This is not the place to argue whether we are over-regulated by law, but we merely note that we must obey the law because that is what has been agreed to by our democratic processes.

There are adequate methods for lobbying the Government if you wish to change the law. We have found that apparently well-educated persons who come to help us as volunteers are not aware that the primary object of attention in the running of the organisation must be to ensure that it complies with the law.

We estimate thirty percent of our efforts are directed to compliance with local, state or federal laws.

In some countries where Buddha Dhamma is strong there is no need for a specific law dealing with the preservation of trees, because the Buddha in one case rebuked a monk who chopped down a large tree to get a ridge pole for his Temple on the grounds that the Deva who dwelled in the tree had not been relocated to a suitable new tree before this happened.

Trees themselves are inanimate objects - they have no mind. This is why no harm is done when a tree is cut down.

But the inhabitant of the tree - the tree Deva - is very greedily attached to the tree and may even attempt to kill persons who attempt to cut it down. These tree Devas do not have the precept of no killing.

You can imagine how persons who have performed many meritorious actions in a human life may be born next life to protect their favorite tree. These beings are extremely territorial and are not a blessing to persons who enter a forest that they claim to be their own.

They are not averse to causing harm to human beings and in fact, disturbed some of Buddha's monks by creating very loud noises when the monks sat under their trees in the forest to practice.

The method of dealing with them prescribed by the Buddha is to send them loving-kindness (in Pali: metta).

At every turning point in history, some win and some lose. Some develop Right View, some lose Right View.

From our viewpoint, every day is suitable to become anti-racist, anti-ageist, anti-sexist and become tolerant of diversity so that we do not create new orders of tension in our society.

Among the many things that need addressing at present is the question of the work ethic and the need to change the workplace culture.

But the change of culture we talk about is not that of some utopia where persons do not work and are paid not to work, but the simple fact of cause and effect that states if you keep taking from society without putting back value, that society is not likely to survive.

All over Asia, young persons know this message that was taught by the Buddha and act to help their nation develop towards wealth.

If you aspire to be a patriot and look after your country, this is all you need to know for the rest of your life.

One early Australian poet said it in doggerel verse:

Taffy was a Welshman
Taffy was a red
Taffy came to my house and stole my feather bed
To each of the comrades he gave a feather
and now they sit around and shiver together

Until we get back to basics of what we can afford to give each other, we had better have a hard look at the causes of wealth creation. Fortunately, this has been explained in fine detail by Buddha.

There may be countless imagined duties and obligations that might be thought about when civilised persons, for their own or their country's advantage, enter a strange and almost empty land.

As Sir Russell Grimwade called in 1954, the first duties consist in establishing what is known in modern military parlance as a bridge-head, a landing where the occupation is secure and whence sorties can be made inland to survey and explore new territory.

The making of the bridge-head of British persons on the coast of Australia towards the end of the eighteenth century is now a well-known matter of history and is not dealt with in this talk.

The difficulties of the first settlement in an empty and comparatively harsh land were tremendous and of such magnitude that it was doubtful at times whether the planned occupation could be carried on. Carefree Australians today are apt to forget that at the time of first entry, their land produced no orthodox food and its soils had never been cultivated and that the abundance of foods produced within its boundaries today all have their origin overseas.

The provision of food, storage of water, and the development of communication constituted the first duties of the pioneers.

Within half a century of entry, this land was carrying millions of hoofed animals where not a single specimen had existed before.

New trees, new crop and new insects were rapidly introduced - all prospered with a fecundity that brought the country fame and fortune.

All the diligent cultivation of the land by our ancestors has enabled the present generation to enjoy a rich, broad and nutritious diet. It is right view for the present generation to develop the infrastructure for the nutrition of the future beings.

Buddha taught in The Discourse on Right View - The Sammaditthi Sutta and its Commentary how to develop the Right View for self and others on nutrition for human beings.

This nutrition is made up of four essential components which are detailed in the following verse from the Sutta:

"Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and he has arrived at this true Dhamma?" - "There might be, friends.

"When, friends, a noble disciple understands nutrient, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of the right view...and has arrived at this true Dhamma."

"And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are four kinds of nutriment for the maintenance of beings that have already come to be and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving, there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

"When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation to nutriment, he or she entirely abandons the underlying tendency to greed; he or she abolishes the underlying tendency to aversion, he or she extirpates the underlying tendency to the view and conceit 'I am' and by abandoning ignorance and arousing true knowledge he or she here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

Few countries have been so violently subjected to change.

The change continues to bring Australia out of isolation and into harmony with our trading partners, the world community.

In no other country does the responsibility of preserving knowledge of the past rest quite so heavily upon its citizens.

Many of our trading partners have followed Buddha Dhamma well before Australia was occupied.

We hope you celebrated Buddha Dhamma on Australia Day with us, by remembering a few good facts.

Buddha Dhamma has come to the Western Countries and we should ensure that we have the will for it to continue to flourish in Australia.

Australia is blessed by an immigration program that enables many Asian Monks and Nuns to become resident in Australia and there is no doubt that the notion of a Multicultural Australia is in the Australian tradition of giving migrants "a fair go". "A fair go" implies freedom to practice your religion without government interference.

We welcome all migrants to Australia and wish them to be well and happy. We also welcome the Advisory Council of Multicultural Affairs document entitled - Towards a National Agenda for a Multicultural Australia, Goals and Principles.

Multiculturalism, as a policy to manage our cultural diversity, is still not accepted by many Australians.

The notion of history of "something" is in general, an individual's view of it.

Subjectivity is inherent in most such commentaries. If a notion of history has focused excessively on macro-issues, some individuals may feel they could do nothing about it except generate unwholesome feelings about some issue that happened in their country and lapse into an inequity view of nihilism.

For persons inclining to inequity nihilistic views, it would be more useful if they be bequeathed a notion of history re-framed as a series of more tangible micro-issues.

The Buddhist scriptures traditionally refer to the eighty-four thousand illusions (misunderstandings), or causes of sufferings, that plague all living beings, and also to the eighty-four thousand Teachings of the Buddha designed to combat these illusions through understanding things as they really are.

Buddha warned against the extreme wrong views of nihilism and eternalism. So, when partaking in learning, it is wise to look for more than the literacy that just reflects the knowledge base of society and develop the cognitive skills that lead to wisdom.

Concepts of atman do not infer the existence of a real atman. Likewise, the impressions that emerge out of clouded thinking and conditioned by prevailing social mores, such as Australia's "sorry day", sit as guilt ridden and futile exercises in discursiveness. They are similar to low caste practice used in Buddha's time.

The impression of new and local mores appearing is that they hold an implicit form of atman theory such as: "You and I are collectively responsible for the deeds of our ancestors." It is implied that since we all worship God, we must ask for a pardon from God or the natives' ancestors for our ancestors' deeds.

In the interests of our practice, the correct view is that little benefit can arise by joining in such types of multifaith exercises where the intent is to get Buddhist practitioners to agree to an implicit atman basis as the correct view.

Interfaith platforms using songs framed in terms of seeking to make a past time real by playing with sanna perception ought be avoided by Dhamma Practitioners.

In the first of the Atitanagatapaccuppanna Suttas, it is said the learned ariyan disciple who sees that the past, present and future are impermanent (in Pali: anicca); cares not for what is past, is not in love with the present and seeks dispassion for the future.

The other two suttas of this name arrive at the same view by knowing past, present and future by way of dukkha and anatta natures respectively.

The word "self" is atman in Sanskrit, atta in Pali.

In the Upanisads, the word "atman" became a technical word for substance. We hold a different view to that taken by the Upanisadic philosophers who hold to Yajnavalkya's view of atman "that all things are dear, not because I love all things, but because I love atman".

Buddha Dhamma gives the general name of eternalism (sassataditthi) to assertions that all things are perpetual. Concerning the eternalism of atman, the Buddha gave no answer, saying it was inexpressible (avyakata). The doctrine taught by Buddha was the theory of non-self, anatta.

The thought of individuality is caused or supported by clinging to the five groups.

Impressions form that some local trends, such as Australia's "sorry" day, are a guilt ridden exercise similar to low caste practice used in Buddha's time.

The author has not seen any direct evidence that any Buddhist practitioner in Australia attacked or wounded the native inhabitants over the last 200 years.

The formed impression of local platforms appearing is that they hold a strong form of atman theory such as: "You and I are both (collectively?) responsible for the deeds of our ancestors" or it is implied that since we all worship God in different ways, we must ask God's (?) or the natives ancestor's (?) pardon for our ancestor's deeds.

These platforms do not appear to be methods of dana or transfer of merit practices.

Interfaith platforms using songs framed in terms of seeking to make a past time real by playing with sanna (a Pali word which means memory of the past or perception of the future) ought be avoided by Dhamma Practitioners.

In the Upanisads, the word "atman" became a technical word for substance. Previously, Brahman was thought of as the supreme principle. In the Upanisadic philosophy, Brahman and atman came to exist side by side as the two great principles.

We hold a different view to that taken by the Upanisadic philosophers who hold to Yajnavalkya's view of atman "that all things are dear, not because I love all things, but because I love atman".

Buddha Dhamma gives the general name of eternalism (sassataditthi) to assertions that all things are perpetual.

Concerning the eternality of atman, the Buddha gave no answer saying it was inexpressible (avyakata).

This type of discussion would have no end, so it is of no use for the holy path, neither would it lead to Nirvana.

The doctrine taught by Buddha was the theory of non-self, anatta.

The thought of individuality is caused or supported by clinging to the five groups.

In the interests of our practice, the correct view is that little benefit can arise by joining in such types of multifaith exercises where the performance is to get Buddhist practitioners to agree to an implicit atman basis as the correct view.

So as we celebrate Australia Day and what it means to be Australian, it is wise to develop Right View. Why is it wise to develop Right View? Because the Buddha taught that the mind precedes all mental states. Mind is their chief, they are all mind wrought. What we are today is a result of what we did yesterday, the country we were born in today is a result of the good deed we performed in the previous countries we were born in. Through the development of Right View we are making an investment in our future life. But our Right View must turn into right action to help all of us.

The Buddha in the Samaditthi Sutta, teaches us the Discourse on Right View:

"One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?"

"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the Bikkhus's will remember it."

"When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

May all Australians develop Right View on what it means to be Australian.

May all beings be well and happy.

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