Wrong Intention, Right Intention and their Dependent States (4)

3. Right View as the Forerunner of Right Intention

3.1 Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, monks, right view comes first.

→ The Buddha emphasizes again that sammādiṭṭhi (right view) precedes all other factors. Insight into reality sets the stage for the proper shaping of one’s intentions. When one sees clearly, one thinks skillfully.

3.2 Kathañca bhikkhave sammādiṭṭhi pubbaṅgamā hoti:

How, monks, does right view come first?

→ Through discernment, one recognizes the distinction between unwholesome and wholesome intentions—seeing clearly what leads to unhappiness and what leads to happiness.

3.3 Micchāsaṅkappaṃ micchāsaṅkappoti pajānāti, sammāsaṅkappaṃ sammāsaṅkappoti pajānāti. Sāssa hoti sammādiṭṭhi.

He/she understands wrong intention as wrong intention and right intention as right intention. This, monks, is right view.

→ Understanding arises not through blind belief but through recognition. The ability to discern unwholesome motives (such as sensual craving, ill will, and cruelty) from wholesome ones (renunciation, loving-kindness, and compassion) is itself the manifestation of right view.

3.4 Katamo ca bhikkhave, micchāsaṅkappo, kāmasaṅkappo, vyāpādasaṅkappo, vihiṃsāsaṅkappo. Ayaṃ bhikkhave, micchāsaṅkappo.

And what, monks, is wrong intention (micchā-saṅkappa)? The intention of unethical sensual desire (kāma-saṅkappa), the intention of ill will (vyāpāda-saṅkappa), and the intention of cruelty (vihiṃsā-saṅkappa) — this, bhikkhus, is wrong intention.”

→Micchā-saṅkappa (wrong intention) consists of three unwholesome aims — unethical sensual desire (kāma-saṅkappa), ill will (vyāpāda-saṅkappa), and cruelty (vihiṃsā-saṅkappa). These arise from greed, hatred, and delusion, shaping actions that lead to suffering.

3.5 Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃ pahaṃ, bhikkhave, dvayaṃ vadāmi — atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

And what, monks, is right intention (sammā-saṅkappa)? Bhikkhus, I say that right intention is of two kinds: There is right intention that is accompanied by taints (sāsava), partaking of merit (puññabhāgiyo), and ripening in acquisitions (upadhivepakko); and there is right intention that is noble (ariyo), taintless (anāsavo), supramundane (lokuttaro), and a factor of the path (maggaṅgo).

→ Sammāsaṅkappo dvayaṃ vadāmi — Right intention is twofold: (1) the worldly or meritorious kind (sāsavo puññabhāgiyo upadhivepakko), and (2) the supramundane, noble kind (ariyo anāsavo lokuttaro maggaṅgo). The first supports good rebirth and moral purification; the second transcends the world entirely, leading to nibbāna.

3.6 Katamo ca bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko: Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo — ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko.

What, monks, is the worldly meritorious right intention? The intention of renunciation (nekkhamma-saṅkappa), the intention of non-ill will (abyāpāda-saṅkappa), and the intention of harmlessness (avihiṃsā-saṅkappa) — this, bhikkhus, is right intention that is accompanied by taints, partaking of merit, and ripening in acquisitions.

→ It consists of nekkhammasaṅkappo (intention of renunciation), avyāpādasaṅkappo (intention of non-ill will), and avihiṃsāsaṅkappo (intention of harmlessness). These three serve as antidotes to greed, hatred, and cruelty. When cultivated, they purify conduct and prepare the ground for higher wisdom.

3.7 Katamo ca bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo:

What, monks, is the noble, supramundane right intention that is a factor of the path?

→ It is the mental application (takko vitakko saṅkappo appanā vyappanā cetaso abhiniropanā vacīsaṅkhāro) of an awakened mind free from taints (anāsava citta). This kind of right intention arises in one who develops the Noble Path and directs the mind toward liberation itself.

3.8 Yo kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appaṇā vyappaṇā cetaso abhiniropanā vacīsaṅkhāro. Ayaṃ bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

It is this, monks: in one whose mind is noble (ariyacitta) and free from the taints (anāsava citta), who is endowed with the Noble Path (ariyamaggasamaṅgino), and who is cultivating that Path (ariyamaggaṃ bhāvayato), there arise thought, initial application (takko vitakko), sustained application (saṅkappo), the application, sustained application, and firm establishment of the mind (appaṇā vyappaṇā cetaso abhiniropanā), and verbal formation (vacīsaṅkhāro). This, monks, is the noble, taintless, supramundane right intention that is a factor of the Path.

→ The Buddha here explains that sammāsaṅkappa at its highest level transcends ordinary ethical resolve. It becomes the natural expression of an awakened mind engaged in the Noble Path. The terms takko, vitakko, and saṅkappo denote the refined movements of thought that align entirely with wisdom. Appaṇā and vyappaṇā refer to the sustained, stabilized directing of consciousness upon liberation. Cetaso abhiniropanā vacīsaṅkhāro shows how mental and verbal activities are unified under wisdom’s management.

→ Thus, the noble right intention (ariyo sammāsaṅkappo) is not about “deciding” to think rightly—it is the effortless functioning of a purified consciousness. In this sense, it is both meditative (bhāvanāmaya) and liberative (lokuttara): a mode of thinking that no longer fabricates bondage, but participates in freedom itself.

3.9 So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya. Svāssa hoti sammāvāyāmo.

He strives to abandon wrong intention and to enter upon right intention. This, monks, is right effort.

→ The transformation from wrong to right intention demands effort (vāyāma). The practitioner must cultivate diligence and mindfulness to let go of unwholesome patterns and nurture wholesome ones.

3.10 So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati. Sā’ssa hoti sammāsati.

He, mindful, abandons wrong intention and, mindful, abides in right intention. This, monks, is right mindfulness.

→ Mindfulness (sati) safeguards the mind, ensuring continuity in right thinking. Awareness becomes the bridge between understanding and sustained practice.

3.11 Iti’ssi me tayo dhammā sammāsaṅkappaṃ anuparidhāvanti, anupavattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus, monks, these three states follow and revolve around right intention—namely, right view, right effort, and right mindfulness.

→ The Buddha reveals an interdependent triad: right view gives direction, right effort provides energy, and right mindfulness sustains awareness. Together, they nourish and protect right intention, forming the living dynamic of the Noble Eightfold Path.

Notes for the Right Intention, Wrong Intention and Their Dependent States (4)

A. The Three Unwholesome Intentions (micchā-saṅkappa)

1. Kāma-saṅkappa – The Intention Rooted in Sensual Desire with Lust

How it arises:

Kāma-saṅkappa arises from taṇhā (craving) and māna (comparison). The mind perceives sensory objects—pleasant sights, sounds, tastes, or touch—and projects happiness onto them. It begins subtly with fantasy and excessive attachment: “I need this to be fulfilled.”

In MN 75 (Māgandiya Sutta), the Buddha explains that the enjoyment of kāmas (sensual pleasures), when accompanied by ethical conduct, can lead to fortunate rebirths—even in heavenly realms among divine beings. He clarifies, however, that while ethical enjoyment of sensual pleasures is acceptable for a layperson, unethical indulgence in kāma is blameworthy. Ultimately, the Buddha emphasizes that sensual pleasure itself is not inherently wrong; rather, there exists a superior form of happiness beyond even ethical kāma—the peace of Nibbāna. Therefore, a complete renunciation of sensual pleasures is not required of lay followers; however, understanding their limitations and cultivating an ethical approach to enjoyment are essential for spiritual growth.

Challenge / Consequence:

Laypeople face continuous sensual bombardment—advertisements, social media, lifestyle pressures. The challenge is discerning between healthy enjoyment and unhealthy enslavement. When craving dominates, the mind oscillates between desire and dissatisfaction.

Unchecked sensuality leads to anxiety, financial strain, broken relationships, and moral compromise.

What happens:

Like thirsting in a desert, the more one drinks of sense pleasure, the more the tongue burns. The Buddha calls this “the baited hook of Māra” (SN 17.3)—the pleasure conceals the pain that follows.

2. Vyāpāda-saṅkappa – The Intention of Ill Will

How it arises:

It arises from dosa (aversion) combined with ignorance of interdependence. It begins when one’s expectations are unmet—someone criticizes, opposes, or threatens one’s self-image. Anger flares as a defence of the ego.

In Dhammapada verse 3–5, the Buddha says:

“He abused me, struck me, defeated me, robbed me—those who dwell on such thoughts never find peace.”

Challenge / Consequence:

Life is full of provocations—workplace tension, political injustice, family conflict. Ill will seems justified: “I am right to be angry.” Yet this “righteous fire” blinds compassion. 

What happens:

Prolonged ill will hardens the mind, shortens patience, and damages physical health. Spiritually, it blocks concentration and loving-kindness.

3. Vihiṃsā-saṅkappa – The Intention of Cruelty or Harm

How it arises:

It arises from mohā (delusion)—the inability to perceive the pain of others as one’s own. When self-centeredness deepens, empathy collapses. The person no longer sees beings as fellow travellers in saṃsāra, but as objects for gain or venting frustration.

In Devadatta’s cruelty toward the Buddha, he lost his moral compass, seeing even virtue as rivalry.

Challenge / Consequence:

For laypeople, cruelty may appear in subtle forms—gossiping to harm reputations, exploiting workers, mocking weakness, or ignoring suffering. It can also arise in moments of emotional numbness: “It’s none of my concern.”

What happens:

Harming others generates remorse and karmic debt. AN 8.40 says cruelty darkens the mind and leads to future fear. Even in this life, it isolates the heart from trust and love.

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B. The Three Wholesome Intentions (sammā-saṅkappa)

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4. Nekkhamma-saṅkappa – The Intention of Renunciation (Letting Go)

How it arises:

It arises when wisdom (paññā) sees the unsatisfactory nature of sensory pleasures (anicca–dukkha–anattā). The mind realizes: “Pleasure fades, but peace from letting go remains.”

Hidden potential:

Most people mistake renunciation for loss. In truth, it brings contentment, mental spaciousness, and freedom from fear. One learns the paradox: owning less, one lives more fully.

How to practice daily:

• Simplify your environment—declutter unimportant possessions, minimize digital noise.

• Observe restraint with food, speech, or social media once weekly.

• Cultivate saṅkhāra-viveka—moments of solitude amid busyness, to taste the joy of peace.

Challenge:

Society equates happiness with accumulation. Yet renunciation doesn’t reject pleasure; it transforms dependence into discernment. The modern layperson can practice “renouncing excess, not existence.”

5. Avyāpāda-saṅkappa – The Intention of Non-Ill Will (Loving-Kindness)

How it arises:

It arises when the heart contemplates others’ shared wish to be happy. Seeing others’ fragility, mettā naturally wells up. It is the antidote to envy and resentment.

The Karaṇīya Mettā Sutta (Sn 1.8) describes it beautifully:

“As a mother would protect her only child with her life, so should one cultivate an unbounded heart toward all beings.”

Hidden potential:

Mettā turns ordinary relationships into sacred ground. It opens communication, heals old wounds, and generates spontaneous joy. When practiced sincerely, it also softens karmic obstacles—people respond differently to one who radiates goodwill.

How to practice daily:

• Begin each morning: “May I and all beings be at ease.”

• When anger arises, silently wish well to the person causing it.

• Smile intentionally—not as performance, but as mettā through the body.

• Dedicate a few minutes before sleep to mentally bless those who crossed your path.

Challenge:

At first, mettā feels forced. Persist anyway. Over time, the practice rewires habitual negativity into tenderness.

6. Avihiṃsā-saṅkappa – The Intention of Harmlessness (Compassion)

How it arises:

It arises when the mind sees the universality of suffering (dukkha-saññā). One recognizes: “Just as I fear pain, so do all beings.” From this insight, karuṇā arises spontaneously.

The Buddha exemplified this when he tended to a sick monk abandoned by others (Vinaya Mahāvagga I.301):

“Whoever would tend to me, should tend to the sick.”

Hidden potential:

Many overlook that avihiṃsā leads to immense inner strength and social harmony. Compassion deepens concentration and brings natural forgiveness. It is also a form of protection—mettā-kavaca—as one who radiates goodwill is rarely harmed.

How to practice daily:

• Be gentle in speech—pause before criticism.

• Support animal welfare, elderly care, or community well-being.

• Use consumption mindfully: eat, travel, and buy with awareness of impact.

• Practice karuṇā-bhāvanā by visualizing suffering beings and wishing relief.

Challenge:

Compassion fatigue may arise. The key is upekkhā—balance. Serve without attachment to outcomes. The Buddha’s compassion was firm, not sentimental. Learn to care without despair.

7. Supramundane Right Intention (Ariyo Sammāsaṅkappo): The Spontaneous Movement of a Liberated Mind

At this supramundane level, sammāsaṅkappa ceases to be a deliberate effort of will and becomes a spontaneous movement of wisdom (paññā-vimutti). It is the purified mind’s natural orientation toward release, where thought (vitakka), sustained reflection (vicāra), and mental direction (appaṇā vyappaṇā cetaso abhiniropanā) all converge as one current flowing toward nibbāna. Here, intention is no longer ethical choice but awakened cognition — the mind thinking, speaking, and abiding entirely in harmony with truth.

8. The Dependent Harmony of Right Intention: Guided by Right View, Sustained by Right Effort, Guarded by Right Mindfulness

Right intention (sammāsaṅkappa) does not stand alone—it flourishes only when nourished by right view (sammādiṭṭhi), sustained by right effort (sammāvāyāma), and guarded by right mindfulness (sammāsati). Right view provides the wisdom that discerns wholesome from unwholesome intentions; right effort energizes the will to abandon the wrong and cultivate the right; and mindfulness preserves clarity, ensuring that intention does not waver.

As these three work together, a circular dynamic forms: seeing rightly inspires striving rightly, and mindful striving strengthens right view. In contrast, when wrong view dominates, it breeds wrong effort and wrong mindfulness—fueling the dependent chain of micchā-saṅkappa (wrong intention). But when wisdom, energy, and mindfulness converge, the mind naturally orients toward sammā-saṅkappa—a dependent arising of wholesome intention.