Right Intention
| In our study of right view we saw that our view of the world - especially our self view - results from our perception and that this perception is conditioned - it is not fixed, it is evolving. We can choose our actions (kamma) in ways that bring greater accuracy to the way we receive and evaluate our experience and thus (re)form our views. This ability to choose arises directly through the second path factor “Samma Sankappa” - right intention. Another translation is ‘right thought.’ Let’s consider the difference between… β’ conative thought [process tending toward activity or change; appears as intention, and striving] and β’ cognitive thought [process by which knowledge is acquired] …and see that sankappa is primarily conative thought. Hence the preferred translation of ‘intention.’ However the two functions work together. Our intention (conation) is formed on the basis of our knowledge (cognition) and cognition is in fact both a verb [the process by which…] and a noun [the knowledge resulting from the process]. So, we acquire knowledge (cognise) and then think about it (conate) and then make some intention. It is this ability to investigate, to acquire knowledge, to learn - outside the limited boundaries of our existing world view - that is the key to freedom. Intention joins with view to form the wisdom group of the path. It is the crucial link to the following three factors, the morality group. Without intention these three (basically, our actions) would be impossible to contol and would remain at the whim of external conditions. There would be no possibility of changing our self-perspective. |
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I renounce  facial nudity |
Right intention is threefold: β’ the intention of renunciation β’ the intention of good will β’ the intention of harmlessness These three are opposed to three parallel kinds of wrong intention: intention led by desire, by ill will and by harmfulness. Just prior to the Buddha’s enlightenment he reflected that his thoughts could be seperated into these two distinct groups (right & wrong). When those of the second kind arose he saw that they brought distress to himself or to others - or to both. They obstructed wisdom and led away from freedom. But whenever those of the first kind arose they were clearly beneficial, conducive to the growth of wisdom and an aid to the attainment of Nibbana. Thus he strengthened those thoughts (intentions) and brought them to completion. [paraphrase from Majjhima 19] There is another inter-locking of the Truths and the Path . . . Renunciation: |
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 easy loving |
Good will: The intention-of-good will, as in the case of renunciation, is working with desire. Specifically it looks at the desire to get rid of - commonly met as anger, aversion, hatred, etc. Expressing ill will does offer some release but in the long term it produces resentment, retaliation and enmity - there is no real resolution here. Supression or denial is not the answer either as this only leads to inner tension, depression, self-loathing, frustration etc. Ill will arises due to certain perceptions that we have [see views Β§ ]. These in turn produce ‘negative’ states of mind or heart. We need to modify the mind’s view - we need to introduce new ‘data’; new energy, information, images, etc into the mind to balance existing views. The most common technique, especially when the subject is a person, is the practice of loving-kindness [see metta Β§ ]. Initially we (intentionally) bring to mind the image of someone that we love. Their memory creates an associative link with the actual feeling of love. Even the smallest amount of this positive ‘energy’ dilutes the energy of ill will. Gradually we develop a deeper understanding of the quality of metta (loving-kindness) and are able to bring it to mind without the need for this association. Like most practices it takes time. |
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 no harm |
Harmlessness: There are similarities between harming and ill will in that they both stem from unwholesome perceptions; in this case leading to the intention to harm - particularly the intention to harm another being - or oneself. A common response is to blame someone else as the cause of my suffering. The next thought is that they should be punished, harmed - or got rid of. They need to see that they are imperfect and that they must change. Sometimes this gets directed to oneself. Harming (when coming from wrong view) never has a good outcome. As with ill will we need to introduce balance, and the traditional technique is the practice of compassion [see karuna Β§ ]. I reflect that I am suffering - and have compassion for that. A lot of my suffering is the result of my own past actions. I reflect that those around me are also suffering, are ‘imperfect’ like me. [see 1st Truth Β§ ] Some of their suffering is the result of my actions. > > > > NO_ONE is directly to blame. All beings suffer. All beings want to be free of suffering. Compassion: from Latin; compassio = fellow feeling; compat = to suffer with We are all in this together. 
Intention is a movement of the mind and as such we can observe it. We can practice working with intention. |
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