2.2. Right Thought (Sammā-saṅkappa or Samyak-saṃkalpa)

[Full title: The Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga)—(2): Right Thought (Sammā-saṅkappa or Samyak-saṃkalpa)]

The second factor of the path is called sammā-saṅkappa in Pāli, which it will translate as ‘right thought’. The term is sometimes translated as ‘right intension’.

Understanding and misunderstanding, morality and immorality, approval and disapproval in general, depend largely on the angle from which they are being looked at. It is the view one takes (otherwise, called the intention), which makes the difference. Actions in themselves are neutral and largely mechanical reaction; but the intention of an action makes it good or bad.

There is a difference between purpose and thought, and it is that difference which makes it possible to have right thought, while the same cannot be said about purpose. For, a purpose is always the desired effect or expected result. In other words, a purpose is always something in the future, and that makes it deal and non-actual. And what is not actual cannot be said to be good. Thoughts, on the other hand, are not outward views, but inwards bandings of the mind. Purpose and thought, therefore, differ both in the nature of the action and the object. A purpose is set up beforehand and become the goal of striving, while an intention may be spontaneously arising according to the mind’s inclination, thereby leaving the action untained by craving, producing a pure action (kariyā).

While developing right understanding (sammā-diṭṭhi), thoughts must also be properly co-ordinated and directed by right directions (sammā-saṅkappa). Co-ordinated thinking is the real meaning of the word, saṅkappa, which indicates harmonious thinking without isolated or selfish thought. Still, not all co-ordinated thought is rightly coordinated. There is volitional intention (cetanā) in every physical, vocal or mental act; it is a general mental factor (sabba cittasādharaṇa cetasika) which occurs in any mental state. Therefore, intention is not always the same as desire, though sometimes it may be so.

Right thought, which is the second factor of the path, is the outcome of right understanding. These two comprise the wisdom spoken of in the context of the noble eightfold path. Right thought is the result of seeing things as they are. Thoughts are all important; for a man‘s words and acts have thoughts as their source. It is thoughts that are translated into speech and deed. The good or ill results of our words and actions depend solely on our thoughts, on the way we think. Hence the importance of learning to think straight instead of twisted.

The ever-fresh opening verses of the Dhammapada, speak to us of the great importance and significance of thought:

“Mental states have mind as their fore-runner,
As their chief; and of mind are they made.
If one speaks or acts with a polluted mind
Suffering follows one as the wheel the oxen‘s feet.”^[1]

All mental states have mind as their fore-runner,
As their chief; and of mind are they made.
If one speaks or acts with a pure mind
Happiness follows one as the shadow that ne‘er departs.^[2]

From these words of the Buddha it becomes clear that the beauty or the ugliness of our words and deeds depend on our own thoughts, which are real. Thoughts travel swifter than anything we can conceive of and they walk whiter-so-ever they list. Their influence on us and the external world is wonderful. Each and every ugly, cruel and morally repulsive thought pollutes the human heart and may cause countless harm. Wrong words and deeds are expressions of a wrong condition of mind. But if a man concentrates on right thoughts with right understanding the good results that mind can produce are huge.

What then is ‘Right thought’?

It is thoughts of renunciation, of good-will and not harming or compassion.^[3] Their opposites are: thoughts of sense desire, of ill-will and of harm.^[4] In the discourse on the twofold thought, the Buddha has explained in detail how before enlightenment he experienced the twofold thought.

Thoughts of sense desire, ill-will, and harm he put in one category, those of renunciation, good-will and compassion into the other. When thoughts of sense desire, ill-will and harm arose in him, he knew that they led to harming one and others, obstructed intuitive wisdom, caused pain and did not lead to nibbāna. Thus reflecting he kept on getting rid of such thoughts, driving them away and making an end of them.^[5]

When thoughts of renunciation, good-will and compassion arose in him, he knew that they led neither to harming one nor others: they developed intuitive wisdom, did not cause pain, and led to nibbāna.

Continuing the Buddha explains, how, through reflection, he made his mind firm, how he calmed it and made it unified and concentrated within his subject of meditation. He then tells how, detached from unwholesome states of mind, he attained to and abided in the first jhāna (meditative absorption), the second jhāna, the third jhāna and the fourth jhāna,^[6] how he finally comprehended, as they really are, the four noble truths.

It is important here to observe how the removal of the three roots causes of all evil, namely lust (lobha), hate (dosa) and delusion (moha) depends upon right understanding and right thought. Delusion which is another term for ignorance, as we saw earlier, is rooted out by right understanding. Sense desire and ill-will are wiped out by right thought. Right understanding and right thought are both supported by the remaining factors of the path.

Let us now try to understand the importance of removing evil thoughts and the method of so doing, which is by the correct practice of renunciation, good-will and compassion. When a man‘s mind is obsessed by lust or hate it is quite impossible for him to see things clearly. But the removal of these impediments does not mean struggling with the baneful thoughts that grip the mind. One must learn to see such thoughts face to face—how they appear, reappear and overpower the mind; one must study their nature. Now if a man allows his mind continually to entertain thoughts of lust and hate and does not try to control them those thoughts are strengthened and hold control over his mind. But if a man is really bent on removing evil thoughts, he will try gradually to cultivate good thoughts that will counteract the harmful ones and clear his mind. For instance, when a man is disturbed by sensuality through seeing, hearing and so on, thoughts of renunciation will bring him peace of mind. Similarly, good-will and compassion will quiet a mind that cherishes ill-will, anger, cruelty and revenge. However, we must admit that this is no easy task. It needs much determination and effort.

Some consider that since lust or sense desire is a natural impulse it should therefore not be balked. Others think that it should be put down by force. From the highest standpoint lust or hate is just a thought, a mentation (vitakka). Before one allows one‘s lust to go its own way, or suppresses it, one must try to look at the thought of lust itself without any prejudice. Then only will one see the origin, the cause, of that thought. Whether one allows it to grow strong, weakens it or removes it altogether depends on oneself. Again, when a sense organ comes in contact with some sense object, or the mind with a mental object, which is disagreeable, then there arises conflict, which causes anger, revulsion, ill-will or hate.

Thus we see that thought a stimulant arising at the sense doors, lust, hate and other unwholesome thoughts, due to delusion, come into being. When a person is deluded by an external object feeling arises in him; he either becomes attached to the sense object or resents it (anurodhavirodhaṃ samāpanno).^[7] There is attraction or repulsion, as in the case of the atom. If we look round we notice that human society is often obsessed by these two strong impulses—attachment and resentment. So long as man is influenced by these taints, the vicissitudes of life will continue to oppress him; but when these taints are controlled, if not eliminated, he will not be too affected by the changes. One cannot altogether avoid the vicissitudes of life so long as one lives in the world; nevertheless one can develop one‘s mind and self-mastery to such a pitch that one can remain undisturbed by the upsets which these changes have brought about.

The Buddha‘s exposition of the Dhamma was methodical. He would not talk of the four noble truths, the essence of his teaching, to everyone he met. When he knew that a person was not mature enough to grasp the deeper doctrine, he would teach him only on the simpler side of the Dhamma in a progressive manner. He would speak to him on charitable giving (dāna), on virtue or moral habits (sīla), on the heavens (these are the simpler aspects),^[8] on the disadvantage, emptiness and impurity of the pleasures of the senses and on the advantage of renunciation.

When the Buddha knew that a person‘s mind was ready, pliable, void of hindrances, uplifted, pleased, only then did he explain to him the Dhamma which the enlightened ones themselves have discovered, the Dhamma unusual to them: dukkha (suffering), its arising, its ceasing, and the path.^[9]

From the foregoing it is obvious that a man‘s mind can grasp the highest truth only if he is ready to give up thoughts of sense desire. When his mind is released from such thoughts, he realizes the truths and gains right understanding. Thus we see how right thoughts help right understanding. They are interdependent and bring about true wisdom (sammā-paññā).

Footnotes and references:

[1]:

Dhammapada Verse 1

[2]:

Dhammapada, Verse 2

[3]:

MN I, p. 113

[4]:

MN I, p. 25

[5]:

MN I, p. 113

[6]:

DN III, p. 186

[7]:

MN I, p. 256

[8]:

The practice of dāna and sīla according to Buddhism is instrumental in causing a good rebirth, i. e. a rebirth in a good state of existence, but it does not bring about release from suffering, cessation from becoming -Nibbāna.

[9]:

Vin III, The pliability and so on of the mind is brought about by the release from sense pleasures.