Power of Threes: Trikarma Part One; Is it the Thought that Counts?

Power of Threes: Trikarma 三業; How Karma is Created. I: Intentions 意業

Even those who have been Buddhist for many years might harbor some misconceptions about Karma. Most Buddhists realize that Karma does not mean fate or preordained destiny; there is causality involved, and we are in charge of that. However, karma is not at all the whole of causality. Karma only refers to volitional causation. There are other, non-volitional causal processes going on; both in our bodies and out there, in the environment. Moreover, karma does not mean "cause and effect." It refers only to the cause. There is another Buddhist term for the fruits or effects of volitional causation.

Buddhism teaches that there are three ways we create new karma; tri-karman 三業 {sangyo}. These are intention or thought, speech or words, and action or deeds. Buddhism appears to rank them, in degree of importance, as Intention > Speech > Deeds. Of these, the Prime Mover, intention, is called mental karma or manokarma 意業 {igo}; causes generated by the mind; by our thoughts, emotions, and desires. It looks like other terms for this include cetanakarma 思業 {shigo} and samskara-karma 行業 {gyogo}.

Here are some concepts related to intention:

• Manas 意 {i} = thought, voluntary or purposeful mental activity in general; including complex emotions and desires.
• Sankhara / Samskara 行 {gyo} = habituation, determinants, motivators, conditioning, formations, impulses. In this context, these are mental.
• Cetana 思 {shi} = intention, volition, reason, purpose.
• Vitakka / Vitarka 尋伺 {じんし jinshi} = directed attention or controlled inquiry; focusing the mind on an object. A factor of dhyana / jhana absorption.
• Samkappa / Samkalpa 思惟 {shitada} = Reflection, aspiration. {8-fold Path}
• Vikappa / Vikappa 分別 {funbetsu} = Sort out, differentiate.
• Adhitthana / Adhisthāna 加持 {kaji} = Definiteness of purpose, resolution, one of the Ten Paramis. As a psychic power: 住持力 {ju ji riki} 住在{juzai},

There is an old saying or proverb, the origins of which are known to date back at least 430 years, 'The road to heck is paved with good intentions.' I suspect that this reflects the modern meme or zeitgeist of western pragmatism. It is not just that we are doers, not thinkers, we place a premium on results. This takes on what is both an anti-intellectual and amoral bent; thinking and good moral intentions are often disparaged.

The idea that motive is primary in moral responsibility is becoming counter intuitive, even in law. More and more, we want someone to blame; to be held accountable, for anything that goes wrong. For example, traditionally, motive was considered the primary element in determining the severity of the crime of homicide. Killing in self defense, or in defense of another, was not even a crime. Now, we argue over the immediacy of the threat and necessary degree of force. In the past, accidentally causing a death incurred civil liability, but general not criminal charges. This is shifting toward more emphasis on the outcome, the effect on the victim. Some acts of negligence, that involve no intent to harm, are now considered murder.

There is another old saying, "It is the thought the counts." Buddhism appears to take this view, that intention is the most important element of morality, and strongest determiner of karmic merit. This principle is illustrated by the Ashokan myth concerning a mud pie. A poor child sees the Buddha. The child had nothing to give the Buddha, so he fashioned a mud pie as an offering, Even though the gift had no material value, the child's pure wholesome intention created sufficient merit to become a great king in a future life.