By Way of Right Intention

Monks, whatever a Monk frequently thinks and reflects upon, that will become the disposition of his mind.

If he frequently thinks and reflects upon thoughts of sensual desire, he has abandoned the thought of renunciation (letting go) to cultivate the thought of sensual desire, and then his mind leans to thoughts of sensual desire.

If he frequently thinks and reflects upon thoughts of ill will, he has abandoned the thought of non-ill will to cultivate the thought of ill will, and then his mind leans to thoughts of ill will.

If he frequently thinks and reflects upon thoughts of cruelty, he has abandoned the thought of harmlessness to cultivate the thought of cruelty, and then his mind leans to thoughts of cruelty.

Just as in the last month of the rainy season, in the autumn, when the crops thicken, a cattle worker would guard his cows by constantly tapping and poking them on this side and that with a stick to check and curb them.

Why is that?

Because he sees that he could be beaten, imprisoned, fined, or blamed if he let them stray into [the crops].

So too, I saw in unwholesome states danger, dishonor, and defilement, and in wholesome states the benefit of renunciation (letting go), the aspect of cleansing.

As I resided thus, diligent, dedicated, and determined, a thought of renunciation (letting go) arose in me... a thought of non-ill will arose in me... a thought of harmlessness arose in me. I understood thus: This thought of renunciation (letting go) has arisen in me. This does not lead to my own harm, or to others’ harm, or to the harm of both: it aids wisdom, does not cause difficulties, and leads to Nibbāna (Enlightenment).

If I think and reflect upon this thought even for a night, even for a day, even for a night and day, I see night and day, I see nothing to fear from it.

But with excessive thinking and reflection I might tire the body, and when the body is tired, the mind becomes disturbed, and when the mind is disturbed, it is far from concentration. So I steadied the mind internally, quieted it, brought it to singleness, and concentrated it.

Why is that?

So that the mind should not be disturbed.

Monks, whatever a Monk frequently thinks and reflects upon, that will become the disposition of his mind.

If he frequently thinks and reflects upon thoughts of renunciation (letting go), he has abandoned the thought of sensual desire to cultivate the thought of renunciation (letting go), and then his mind leans to thoughts of renunciation (letting go).

If he frequently thinks and reflects upon thoughts of non-ill will, he has abandoned the thought of ill will to cultivate the thought of non-ill will, and then his mind leans to thoughts of non-ill will.

If he frequently thinks and reflects upon thoughts of harmlessness, he has abandoned the thought of cruelty to cultivate the thought of harmlessness, and then his mind leans to thoughts of harmlessness.

Just as in the last month of the hot season, when all the crops have been brought inside the villages, a cattle worker would guard his cows while staying at the root of a tree or out in the open, since he needs only to be mindful that the cows are there; so too, there was a need for me only to be mindful that those states were there.

(Reference: MN 19)

In this Teaching from Gotama Buddha, he shares details on Right Intention from The Eight Fold Path and how it benefits the mind.

The Buddha is describing the development and cultivation of Right Intention comparing it to guarding cattle.

If a Practitioner is not watchful over the mind with Right Mindfulness constantly allowing the mind to dwell in sensual desire, ill will, and cruelty, then that is what one’s mind will lean towards. The mind will have a predisposition towards sensual desire, ill will, and cruelty.

But, if one is watchful over the mind practicing Right Mindfulness observant of any arising sensual desire, ill will, or cruelty, then the Practitioner can apply Right Effort to eliminate the unwholesome qualities of mind and arise the wholesome qualities to transform sensual desire, ill will, and cruelty.

A Practitioner can practice the intention of renunciation, non-ill will (i.e. good will or loving-kindness), and harmlessness.

It is through practicing Right Intention that the mind can be “primed” to learn, reflect, and practice all the other steps on The Eight Fold Path.

Right Intention: The Right Intention, “right thought”, or “right thinking”, is formed by the interest in relinquishment (letting go) along with the absence of ill will or harm in the mind. You need to practice the intention to let go of unwholesomeness while developing a practice of non-ill-will and harmlessness.

Goodwill, harmlessness, and wholesome intentions towards all beings is important. Intentions based in ill will, harm, craving, anger, ignorance (unknowing of true reality), ego, or other unwholesome mental states will produce poor speech and actions thus produce unwholesome results (i.e. unwholesome Kamma).

You must always have the “right” or “proper” intention, thoughts, or thinking that is positive and beneficial to other beings to produce the best outcomes for your own well-being.

There are three aspects to Right Intention.

Renunciation: The mind needs to practice “renunciation” or “relinquishment”, the interest and willingness to “let go” and “give up” unwholesomeness and the mind’s false beliefs and false perceptions of reality. The cause of discontentedness is that the mind has craving/desire/attachment (mental longing with a strong eagerness) which is the source of all discontent feelings.

As long as the mind is “holding on”, then it will continue to experience discontentedness.

Until it trains to “let go” to reside “in the middle”, the mind will continually experience discontentedness. With the intention of letting go, or relinquishment, the mind is prepared to abandon its harmful habits and develop wholesome moral conduct and mental discipline through all the other steps on The Eight Fold Path while eliminating its false beliefs and perceptions of reality.

Non-Ill-Will: The mind needs to develop the intention and practice of loving-kindness, which is the opposite of ill will or “non-ill-will”. Loving-kindness is active goodwill towards all beings without judgment. A genuine interest in seeing all beings be well. Through developing the intention for all beings to be well, including yourself, the mind is filled with loving-kindness and has eliminated ill will. The mind is then uninterested to cause harm to other beings and finds its way developing the remaining portions of The Eight Fold Path as a well developed life practice.

Harmlessness: The mind needs to have the “right” or “proper” thought, thinking, or intention to not be interested in producing harm to other beings. Any harm that we cause to a being, is only going to be returned to us and be a source to cause our own harm. Causing harm to other beings is like kicking up sand and having it blow back into your eyes.

Knowing that any harm you cause is only going to be returned back to you, why would the mind continue to choose to cause harm to others? A practice or intention of harmlessness will ensure the mind is uninterested and unmotivated to cause harm to other beings and will find it more seamless to make all the other decisions to cultivate The Eight Fold Path and practice The Teachings in daily life.

Right Intention helps to form a foundation of wisdom in the mind to let go, having a genuine interest in seeing all beings be well, and a practice of harmlessness which the remaining factors of The Path to Enlightenment are then developed and practiced through The Eight Fold Path.